Crane.] 66 [March 16, 
king who had fallen in love with her beauty (this story is taken from the 
Vitae Patrum, ed. Lugd. 1616, Wd. x, cap. 60) ; No. 298 (J de V.), curiosity 
detected by putting a bird in a covered dish (Pauli, 398) ; No. 831, the 
famous apologue of the three rings employed by Lessing in his Nathan der 
Weise (Gesta Rom. 89); No. 888, Jew converted by seeing the Christian 
religion withstand the evil examples of its professors (Boccaccio, Dee. i, 
1, see M. Landau, Die Quellen des Decamerone, Wien, 1869, pp. 65, 148) ; 
No. 389 (J. de V.), man carrying lamb to market is made to believe it a 
dog by three sharpers (for this famous Oriental story see Oesterley’s refer- 
ences to Gesta Rom. 132, Pauli, 682) ; No. 870, the legend of the faithful 
hound (D’Ancona, J? Libro dei Sette Savy di Roma, Pisa, 1864, p.108, a 
Chinese Buddhist version is given by 8. Beal in the Academy, Nov. 4, 
1882 (No. 548), p. 331, ‘‘Bedd Gelert;’’ we shall revert to this story 
later) ; No. 878, Schiller’s Der Gang nach dem Hisenhammer ( Gest Rom. 
283); No. 396, Parnell’s Hermit ( Gesta Rom. No. 80, this legend has also be- 
come a popular tale: Gonzenbach, op. cit. No. 92; De Trueba, Narra- 
ciones populares, p. 65; Luzel, op. cit. i, 282, ii, 4); No. 414, treasure in 
trunk of tree (@esta Rom. No. 109); No. 483 (J. de V.), story of inn- 
keeper who used to tip over his customers’ wine, saying: ‘‘ Hoe significat, 
abundanciam que veniet vobis, et bonam fortunam.’’? A certain pilgrim to 
whom this had been done, privately opened the spigot of a cask, and re- 
peated the above words to the angry host (Pauli, 372; Movellette di San 
Benardino, No. 29) ; No. 436 (J. de V.), a woman wishing to obtain access 
to a bishop in order to demand justice is told she must grease his hands (in 
the French sense se faire graissir la main), and follows the injunction 
literally (Pauli, 124) ; No. 460 (J. de V.), the famous story technically 
known as the Matron of Ephesus (D’Ancona, JI libro dei sette sanj di 
Roma, p. 118, Studi di Critica, Bologna, 1880, p. 822; Griesebach, Die 
treulose Wittwe, Vienna, 1873) ; No. 494, the legend of the wood of the 
Cross (see A. Mussafia, Sulla legenda del legno della Croce, Vienna, 1869 ; 
W. Meyer, Die Geschichte des Kreuzholees vor Christus, Miinchen, 1881) ; 
No. 502 (J. de V.), the stratagem employed by Sancho Panza while gov- 
ernor (Don Quixote, ii, 45) to discover whether a young man had done 
violence to a certain woman (Wright’s Latin stories, No. 20); No. 507, a 
tradition of Homer who was forbidden to enter the king’s palace while he 
wore a mean garb, but clothed in a rich dress was honorably received and. 
obtained what he asked ; instead of thanking the king for the favor, he 
thanked his clothes (the story is told of Dante, Papanti, Dante secondo la 
tradizione ¢ 4 novellatort, Livorno, 1873, p. 72. This story, too, has become 
a popular tale, and is related of the typical Sicilian booby, Giufa, see Gon- 
zenbach, op. cit, i, 258). 
Turning now to the class of popular superstitions, we shall find much 
that is interesting as illustrating the condition of society at that day. The 
belief in the divination of the cuckoo seems to have been widespread, A. 
story is told of an old woman (No. 52), who heard on thé first of May a 
cuckoo singing five times, and believed she would live at least that num- 
