f coins sticking to borrowed
measure, see Bolte-Polivka, 1 : 520; 2 : 6; 3 : 143 n.

The incident of frightening robbers under tree appears to be
characteristic of the Pedro di Urdemales group (see JAFL 27 : 119-134,
especially 125, 133). For the sack-by-sea episode in the same story,
see ibid., 134.

To Bolte-Polivka's bibliography of Grimm, No. 61, should be added a
Sinhalese version (Parker, 2 : 116-119, No. 101), which contains the
rejuvenating-cudgel, sack-by-sea, and marine-cattle motifs.

21.

Page 206. In a Oaxaca story (Radin-Espinosa, 246, No. 134) closely
related to our No. 21, a king sentences a gentleman to death for
having said, "El que tiene dinero hace lo que quiere." This sentiment
is almost identical with that found in the Sicilian story by Pitre. In
both, too, the device by means of which the hero discovers the hidden
princess is a golden eagle which gives forth beautiful music.

In a New-Mexican Spanish version (JAFL 27 : 135-137) the hero gains
access to the princess by means of a bronze eagle.

23.

Page 213. In a New-Mexican Spanish story (JAFL 27 : 128) one of the
adventures of Pedro di Urdemales is to make a pact with the Devil in
return for much money. In hell he wins his freedom by sticking the
demons to their chairs with varnish and then frightening them with a
cross. This version seems nearly related to our story. In a Tepecano
tale of the same hero (ibid., 171) Pedro frightens and beats devils
with a holy palm-leaf.

24.

Page 221. Add to Benfey's Oriental versions a Sinhalese story by Parker
(2 : 288-291, No. 141). Parker analyzes three other Hindoo variants
which should be noted.

Page 222. Parker, No. 252 (3 : 339-341), "How Maraya was put in
the Bottle," is a close variant of Grimm, No. 44. Death is finally
outwitted by the hero, who persuades him to creep into a bottle to
demonstrate that he had been able to enter a closed room through a
keyhole. Thereafter all the hero has to do to cure a sick person is
to place the bottle at his head! This detail of enclosing a demon in
a bottle is found in Caballero's story.

In another Sinhalese story (Parker, 3 : 185-186, No. 222) a
water-snake, pleased by a beggar's actions, promises to make him rich
by creeping up the trunk of the king's tusk elephant and making the
animal mad. The beggar "cures" the elephant when he tells the snake
to leave, and becomes wealthy.

27.

Thompson (413-414) cites two American Indian stories, Peno