ut that there are
three different forms, in the first of which the fairy's gifts are
recovered by means of a defect produced, which only one of the
soldiers can cure. In the second form the latter part is wanting, and
in the third the two gifts are restored by means of the third, which
is generally in the form of a stick. See _English Fairy Tales_, No.
32. In my reconstruction I have followed the first form. Cosquin, XI.,
has a fairly good variant of this, with comparative notes. Crane,
XXXI., gives, from Gonzenbach, the story of the shepherd boy who makes
the princess laugh, which is allied to our formula, mainly by its
second part. And it is curious to find the three soldiers reproduced
in Campbell's Gaelic, No. 10. In this version the magic gifts are
wheedled out of the soldiers by the princess, but they get them back
and go back to their "girls."

In the Chinese version of the Buddhist Tripitaka, a monk presents a
man who has befriended him with a copper jug, which gives him all he
wishes. The king gets this from the monk, but has to return it when he
gets another jar which is full of sticks and stones. Aarne in
_Fennia_, xxvii., 1-96, 1909, after a careful study of the numerous
variants of the East and West, declares that the original contained
three gifts and arose in southern Europe. From the three gifts came
three persons and afterwards the form in which only two gifts occur.
Against this is the earliest of the Tripitaka versions, 516 A.D.,
which has only two magic gifts. Albertus Magnus was credited with a
bag out of which used to spring lads with cudgels to assail his
enemies.

X. DOZEN AT ONE BLOW

This story is familiar to English-speaking children as Jack the Giant
Killer, but it is equally widespread abroad as told of a little tailor
or cobbler. In the former case there is almost invariably the
introduction of the ingenious incident, "Seven at a Blow," the number
varying from three to twenty-seven. I have adopted a fair average. The
latter part of the story is found very early in M. Montanus,
_Wegfuehrer_, Strassburg, 1557, though most of the incidents occur in
folk tales scattered throughout the European area. Bolte even suggests
that the source of the whole formula is to be found in Montanus and
gives references to early chapbook visions in German, Dutch, Danish,
Swedish and English (i., 154-6). But the very numerous versions in
East Europe must in that case have been derived from oral tradition
f