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286 as it often does, the social relations of equality disappear, and are replaced by those of superiority on the one side, and of inferiority on the other.

There can be no doubt that of a certain type of folk story these remarks are true and important, though in other cases the vaunt of the hero or of the trickster plays a greater part than fits well into the scheme. It is of interest to compare Hermant's remarks with the summary given by Boas of recurring plots in Tsimshian mythology. These are:

1. A woman marries an animal, is maltreated, and escapes.

2. A woman marries an animal who pities and helps her: she returns with gifts.

3. Men or women marry animals and receive gifts.

4. Men obtain crests through adventures in hunting and travelling.

5. Parents lose their children; a new child is born owing to the help of some supernatural being; this child has many adventures.

6. A man maltreats his wife, who receives help from some supernatural being.

7. Hunters have adventures; they meet dangers which the youngest or the eldest one overcomes.

8. There is war between two tribes owing to the seduction of a woman, and the murder of her lover.

All of these plots, as Boas points out, revolve around simple social relationships. Many of the latter definitely involve the placing of some person in a position of inferiority in reference to others, as in all instances of maltreatment, of the exercise of pity, or of the achievement of success by trickery. Or again, the stories may deal rather with straightforward social comradeship, as in the instance in which people band together for hunting purposes.

Now it is often considered that the underlying social tendencies directing all forms of human organisation are