mysterious cause, to leave her husband, or of the husband driven from his wife, a story which sometimes ends in the reunion of the pair. The coincidences of this kind are very numerous, and it soon becomes plain that most Aryan Household Tales are the common possession of the peoples which speak an Aryan language. It is also manifest that the tales consist of but few incidents, grouped together in a kaleidoscopic variety of arrangements.
In the second place, it is remarked that the incidents of household tales are of a monstrous, irrational, and unnatural character, answering to nothing in our experience. All animate and inanimate nature is on an intellectual level with man. Not only do beasts, birds, and fishes talk, but they actually intermarry, or propose to intermarry, with human beings.
Queens are accused of giving births to puppies and the charge is believed. Men and women are changed into beasts. Inanimate objects, drops of blood, drops of spittle, trees, rocks, are capable of speech. Cannibals are as common in the role of the villain as solicitors and baronets are in modern novels. Everything yields to the spell of magical rhymes or incantations. People descend to a very unchristian Hades, or home of the dead. Familiar as these features of the Household Tale have been to us all from childhood, they do excite wonder when we reflect on the wide prevalence of ideas so monstrous and crazy.
Thirdly, the student of märchen soon notices that many of the Household Tales have their counterparts in the higher mythologies of the ancient civilised races, in mediæval romance and saintly legend. The adventure of stealing the giant's daughter, and of the flight, occurs in the myth of Jason and Medea, where the giant becomes a wizard king. The tale of the substituted bride appears
