In Breton VII. a normal form appears, though with some embroidery of details. A merchant's son, Iouenn Kermenou, goes out with his father's ship to trade. He pays the greater part of the proceeds of the cargo to ransom and bury the corpse of a debtor, which dogs are devouring. On his way home he gives the rest of his money to ransom a princess, who is being carried to a ravaging serpent, which has to be fed with a royal princess every seven years. He is cast off by his father when he reaches home, but is supported by an aunt and enabled to marry his lady. After a son has been born to them, he is sent out by an uncle on another ship, which by his wife's counsel has the figure of himself and herself with their child carved on the prow. He comes to her father's realm, and after some misunderstanding is sent back with two ministers of state for the princess. While returning with her, he is pushed overboard by the first minister, who is an old suitor for the lady's hand, but swims ashore on a desert island. The wife goes to court, and after three years consents to marry the minister. All this time Iouenn lives alone on his rock, but at the end is greeted by the ghost of the man whose body he buried, which appears in a very horrible form. On condition of giving in a year and a day half of what he and his wife possess, he is taken to court by this being, where he is recognized by means of a gold chain, which the princess had given him. At the wedding feast, which takes place that day, the wife recounts a parable of how she has found the old key of a coffer just as a new one was ready, brings in Iouenn, and has the minister burned. At the end of a year and a day comes the ghost, and demands half of the child (the older one has died) that has been born to them. As the hero reluctantly proceeds to divide the child, the ghost stops him, praises his fidelity, and disappears. It will be seen that this variant does not differ in essentials from those previously summarized, though its details exactly coincide with none of them. The order of events is normal, very like that of Lithuanian II., for example, yet it has marks of peculiarity. Chief among these are the events connected with the ransom of the lady and the parable by which she introduces her long lost husband to court. The first is a trait borrowed from the Perseus and Andromeda motive, [146] the second is the same as the riddle in Jean de Calais IX. [147] How this latter feature should happen to appear in these two widely separated variants and nowhere else I am not wise enough to explain.