referring to Fairies, as thus strictly defined; and the Kobolds and Puck, the Household Spirits and Mischievous Demons, have scarcely been so much as mentioned. Want of space forbids our going further. It is hoped, however, that enough has been said, not merely to give the readers an idea of the Fairy Mythology correct as far as it goes, but, beyond that, to vindicate the method pursued in the investigation, as laid down in our second chapter, by demonstrating the essential identity of human imagination all over the world, and by tracing the stories with which we have been dealing to a more barbarous state of society and a more archaic plane of thought. It now remains, therefore, to recall what we have ascertained concerning the nature and origin of the Fairies, and briefly to consider two rival theories.
We started from some of the ascertained facts of savage thought and savage life. The doctrine of Spirits formed our first proposition. This we defined to be the belief held by savages that man consists of body and spirit; that it is possible for the spirit to quit the body and roam at will in different shapes about the world, returning to the body as to its natural home; that in the spirit's absence the body sleeps, and that it dies if the spirit return not; further, that the universe swarms with spirits embodied and disembodied, because everything in the world has a spirit, and all these spirits are analogues of the human spirit, having the same will and acting from the same motives; and that if by chance any of these spirits be ejected from its body, it may continue to exist without a body, or it may find and enter a new body, not necessarily such an one as it occupied before, but one quite different. The doctrine of Transformation was another of our premises: that is to say, the belief held by savages in the possibility of a change of form while preserving the same identity. A third premise was the belief in Witchcraft, or the power of certain persons to cause the transformations just mentioned, and to perform by means of
