spells, or symbolic actions and mystical words, various other feats beyond ordinary human power. And there were others to which I need not now refer, all of which were assumed to be expressed in the tales and songs, and in the social and political institutions, of savages. Along with these, we assumed the hypothesis of the evolution of civilization from savagery. By this I mean that just as the higher orders of animal and vegetable life have been developed from germs which appeared on this planet incalculable ages ago; so during a past of unknown length the civilization of the highest races of men has been gradually evolving through the various stages of savagery and barbarism up to what we know it to-day; and so every nation, no matter how barbarous, has arisen from a lower stage than that in which it is found, and is on its way, if left to its natural processes, to something higher and better. This is an hypothesis which does not, of course, exclude the possibility of temporary and partial relapses, such as we know have taken place in the history of every civilized country, any more than it excludes the possibility of the decay and death of empires; but upon the whole it claims that progress and not retrogression is the law of human society. The different stages of this progress have everywhere left their mark on the tales and songs, the sayings and superstitions, the social, religious and political institutions—in other words, on the belief and practice—of mankind.
Starting from these premises, we have examined five groups, or cycles, of tales concerning the Fairy Mythology. We have found Fairyland very human in its organization. Its inhabitants marry, sometimes among themselves, sometimes into mankind. They have children born to them; and they require at such times female assistance. They steal children from men, and leave their own miserable brats in exchange; they steal women, and sometimes leave in their stead blocks of
