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ttage, and dropped him in the upper room. Early the next morning his mother set to work to bake pancakes, baked them, and all of a sudden fell to thinking about her boy. "Where is my Ivashko?" she cried; "would that I could see him, were it only in a dream!" Then his father said, "I dreamed that swans and geese had brought our Ivashko home on their wings." And when she had finished baking the pancakes, she said, "Now, then, old man, let's divide the cakes: there's for you, father! there's for me! There's for you, father! there's for me." "And none for me?" called out Ivashko. "There's for you, father!" went on the old woman, "there's for me." "And none for me!" [repeated the boy.] "Why, old man," said the wife, "go and see whatever that is up there." The father climbed into the upper room and there he found Ivashko. The old people were delighted, and asked their boy about everything that had happened. And after that he and they lived on happily together. [That part of this story which relates to the baking and eating of the witch's daughter is well known in many lands. It is found in the German "Haensel und Grethel" (Grimm. _KM._ No. 15, and iii. p. 25, where a number of parallels are mentioned); in the Norse "Askelad" (Asbjoernsen and Moe, No. 1. Dasent, "Boots and the Troll," No. 32), where a Troll's daughter is baked; and "Smoerbuk" (Asb. and Moe, No. 52. Dasent, "Buttercup," No. 18), in which the victim is daughter of a "Haugkjoerring," another name for a Troll-wife; in the Servian story of "The Stepmother," &c. (Vuk Karajich, No. 35, pp. 174-5) in which two _Chivuti_, or Jews, are tricked into eating their baked mother; in the Modern Greek stories (Hahn, No. 3 and ii. p. 181), in which the hero bakes (1) a _Drakaena_, while her husband, the _Drakos_, is at church, (2) a _Lamiopula_, during the absence of the _Lamia_, her mother; and in the Albanian story of "Augenhuendin" (Hahn, No. 95), in which the heroine gets rid in a similar manner of Maro, the daughter of that four eyed +sykieneza+. (See note, ii, 309.) Afanasief also refers (i. p. 121) to Haltrich, No. 37, and Haupt and Schmaler, ii. pp. 172-4. He also mentions a similar tale about a giantess existing among the Baltic Kashoubes. See also the end of the so
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