hero for his constancy and intelligence in the pursuit of his quest. A priori this conclusion would be expected from the general manner of folk-tales, and as a matter of fact it appears in all the versions which have come to my attention. The reward almost always takes the form of a princess, though the manner in which she is won varies very greatly. In the second place, Cosquin seems to regard The Golden Bird as a theme quite independent of The Water of Life[1] This, I think, is to lose sight of the essential likeness between the two tales, despite their difference of introduction. As Dr. Wünsche notes,[2] not only a bird, but a fruit or the water of death may be substituted for the usual object of the quest. Indeed, certain variants have more than one of these magical forces.[3] To be sure, this superfluity of riches doubtless results from the fusion of subsidiary types, but none the less it points to the original unity of the central theme, which is all that I wish to suggest.
From this discussion we emerge with an outline of The Water of Life in something like the following form: A sick king has three sons, who go out to seek some magical water (or bird, or fruit) for his healing. The two older sons fall by the way into some misfortune due to their own fault; but the youngest, not without aid of one sort or another from beings with supernatural powers, succeeds in the quest and at the same time wins a princess as wife. While returning, he rescues his brothers, and is exposed by their envy and ingratitude to the loss of all he has gained (sometimes even of his
- ↑ Pp. 212-214. He regards the story in Wolf, Hausmärchen, p. 230, as linking the two.
- ↑ P. 91. Cosquin, it will be noted, makes the fruit an alternative of the water of life.
- ↑ For example, "The Baker's Three Daughters" in Mrs. M. Carey's Fairy Legends of the French Provinces, 1887, pp. 86 ff., unites the water of life with both the magical apples and the bird.
