he ignored the savage variants. Had he taken into consideration other types—such as Hasan, the Marquis of the Sun, the Star's Daughter;—had he been aware of the savage variants all over the world,he would not have formed a theory so inconsistent with the facts, and so little fitted to solve the problems propounded, not merely by the phenomena of the Swan-maiden group, but by those of other tales in which supernatural beings intervene.
In reasoning by induction, the greater the number of facts taken into account, the greater the probability of sound reasoning; and therefore the greater the number of facts a theory will explain, the more likely it is to be true. Had Liebrecht's theory touched only the Swan-maiden group, it would have been more convenient to discuss it in the last chapter. But inasmuch as its truth would involve much wider issues, it seemed better to reserve it to be dealt with here. For if the theory be valid for Melusina, the Lady of the Van Pool, and other water-nymphs, it is valid also for the "water-woman" who, in a Transylvanian story, dwelt in a lake in the forest between Mehburg and Reps. She had two sons, whose father was a man, and the younger of whom became king of that land. But when the Saxon immigration took place the incomers cut down the wood; the lake dried up, and as it dried up, the lives of the water-spirit and her son gradually sank lower and lower, and at last were extinguished with the extinction of the lake.[1] Now I will venture to say that this story is to be explained satisfactorily on no theory yet broached, unless it be the theory that we have in it a survival of the savage doctrine of Spirits. Least of all it is to be explained by any adaptation of what I may call the Ghost theory,—namely, that the water-spirit and her son were already the spirits of dead human beings.
Leaving this one example of the value of Liebrecht's theory, as applied to water-spirits, to stand for all, I turn
- ↑ Müller, p. 33.
