P. 7 b, III, 496 a, IV, 439 a. 'Store Fordringer,' Kristensen, Jyske Folkeminder, XI, 175, No 66 (three copies), 294, No 4. 'Umulige Fordringer,' Kristensen, Efterslæt til Skattegraveren, p. 20, No 16.
14 a, II, 495. After the note to 14 a at II, 495, add: C.R. Lanman.
17. Communicated by Mr. Walker, of Aberdeen, as sung, 1893, by John Walker, Portlethen; learned by him from his father, above fifty years before.
17, 484 b. M. Findlay's Manuscripts, I, 21, from the recitation of Jeany Meldrum, Framedrum, Forfarshire.
17, II, 495 b. In The Monthly Chronicle of North Country Lore and Legend, III, 7, 'Whittingham Fair' is given by Mr. Stokoe with a few variations.
17, 484 f., II, 495 f., IV, 439 f.
'Scarborough Fair,' taken down by H.M. Bower, December, 1891, from William Moat, a Whitby fisherman. English County Songs, by Lucy E. Broadwood and J.A. Fuller Maitland, 1893, p. 12.
Rev. S. Baring-Gould gives me these variations, from the West of England:
P. 7. Of the custom of a maid's making a shirt for her betrothed, see L. Pineau in Revue des Traditions Populaires, XI, 68. A man's asking a maid to sew him a shirt is equivalent to asking for her love, and her consent to sew the shirt to an acceptance of the suitor. See, for examples, Grundtvig, III, 918. When the Elf in 'Elveskud,' D 9, Grundtvig, II, 116, offers to give Ole a shirt of silk, it is meant as a love-token; Ole replies that his true love had already given him one. The shirt demanded by the Elfin Knight may be fairly understood to have this significance, as Grundtvig has suggested. So, possibly, in 'Clerk Colvill,' No 42, A 5, I, 387, considering the relation of 'Clerk Colvill' and 'Elveskud.' We have silken sarks sewn by a lady's hand in several other ballads which pass as simple credentials; as in 'Johnie Scot,' No 99, A 12, 13, D 6, E 2, H 4, 5, II, 379, 385, 389; etc. Here they may have been given originally in troth-plight: but not in 'Child Maurice,' No 83, D 7, F 9, II, 269, 272.
7, 8, 484 a, II, 495 a, III, 496 a, IV, 439 a, V, 205 b. Add: 'Les Conditions impossibles,' Beauquier, Chansons p. recueillies en Franche-Comté, p. 133.
White Russian. Šejn, Materialy, I, i, 494, No 608 (shirt, etc.). Croatian, Marjanović, 'Dar i uzdarje,' p. 200, No 46.
8 ff. Questions and tasks offset by other questions and requisitions in the Babylonian Talmud. See Singer, Sagengeschichtliche Parallelen aus dem babylonischen Talmud, Zeitschrift des Vereins für Volkskunde, II, 296.
11, note *, 12. The story of the two mares is No 48 of R. Schmidt's translation of the Çukasaptati, p. 68 ff.; that of the staff of which the two ends were to be distinguished, No 49, p. 70 f. The Clever Wench (daughter of a minister) appears in No 52, p. 73 ff., with some diversities from the tale noted at p. 12 b, 2d paragraph. More as to the Clever Wench in R. Köhler's notes to L. Gonzenbach's Sicilianische Märchen, now published by J. Bolte in Zeitschrift des Vereins für Volkskunde, VI, 59. [See also Radloff, Proben der Volkslitteratur der nordlichen türkischen Stämme, VI, 191-202.]
17 f., 484 f., II, 495 f., IV, 439 f., V, 206. The Journal of American Folk-Lore, VII, 228 f., gives the following version, contributed by Miss Gertrude Decrow of Boston, in whose family the song has been traditional.
19 J. At p. 229 of the same are these stanzas from a version contributed by Mrs. Sarah Bridge Farmer, as learned from an elderly lady born in Beverly, Massachusetts.
("The requirements which follow are identical with those of the previous version. There is an additional stanza:" –)
The copy in The Denham Tracts, II, 358, from D.D. Dixon's tractate on The Vale of Whittingham, Newcastle-upon-Tyne, 1887, has been given from elsewhere at II, 495.
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