1 See footnote 2 on p. 16. ↑

2 The meaning of these three words is obscure. According to Miklosich, they are a magic formula with which the boy summons the empress from her grave behind the door. Or, perhaps, at this point the boy shows his pearly teeth. ↑

3 Slov. Vah, Ger. Waag, a river of Northern Hungary. ↑

4 By rights this question should be put to the grand-parents. ↑

5 Zenele, a Roumanian loan-word, is rendered ‘zenæ’ in the Latin translation; ‘böse weibliche Genien,’ ‘evil feminine spirits,’ in the vocabulary. ↑

6 She says much worse in the original. ↑

7 This phrase occurs also in our No. 24, in a Wallachian story cited by Hahn (ii. 312), and, if I mistake not, in Ralston, but I have mislaid the exact reference. The Romani trúshul, cross, is from the Sanskrit trisula, the trident of Siva. ↑

8 Bowdlerised. ↑

9 Cf. the very curious ‘Story of Lelha’ in Campbell’s Santal Folk-tales, p. 80:—Boots, the youngest brother, presses his three brothers ‘to attempt the removal of the stone, so they and others to the number of fifty tried their strength, but the stone remained immovable. Then Lelha said, “Stand by, and allow me to try.” So putting to his hand, he easily removed it, and revealed the entrance to the mansion of the Indarpuri Kuri.’ ↑

10 Cf. Hahn, i. 140, lines 4–7. ↑

11 Anastasia. ↑

12 Ruthenian mountaineers of the Carpathians. ↑

13 With this episode of the horse compare that of the pony in ‘Brave Seventee Bai’ (Mary Frere’s Old Deccan Days, No. 3, p. 30). ↑

14 That is, of course, the prince’s poor little blow had seemed to her like a caress. ↑

15 Cf. footnote on p. 80. ↑

16 This, it seems, is the comrade’s name. ↑

17 A very Gypsy touch this, for the fiddlers of course would be Gypsies, so the meanness of dispensing with their services would appeal to the Gypsy mind. ↑

18 Observe, he had become a seer already. ↑

19 Lit. they raised him on the hands. ↑

20 See footnotes on p. 16. ↑

21 No use is made of these. Was the ship to be made of them? ↑

22 Hahn has the selfsame story up to this point, only not so well told, ‘Von dem Schönen und vom Drakos’ (No. 3, i. 75–79, and ii. 178–86). ↑

23 As a kind of block evidently. I do not remember this elsewhere. ↑

24 It should be remembered that Austro-Hungarian Gypsies have all to serve in the army. ↑

25 The text runs, ‘So he, the king’s son,’ etc., but this makes nonsense. ↑

26 This inquiry as to the secret of the hero’s strength should by rights be made, not by the emperor, but by a former lover. ↑

27 Cf. supra, pp. 28, 33, 35. ↑

28 Cf. supra, pp. 28, 33. ↑

29 This suggests that the cat and the princess really were one. Cf. footnote on No. 46. ↑

30 Cf. footnote 2, p. 16. ↑

31 Cf. note on the Polish-Gypsy story of ‘The Brigands and the Miller’s Daughter,’ No 47, p. 171. ↑