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Rh  "the probability of a story's passing from one people to another, and firmly rooting itself in foreign soil." But such cases, he says, are "one or two solitary exceptions," whereas the diffusion of stories which, in his opinion, could only have been invented once for all is an extensive phenomenon. He goes on to say, "We shall be asked where the outermost lines of common property in stories begin, and how the lines of affinity are gradated?" His answer was not satisfactory even to himself, and the additions to our knowledge have deprived it of any value. "The outermost lines are coterminous with those of the great race which is called Indo-Germanic." Outside of the Indo-Germanic, or "Aryan" race, that is to say, are found none of the märchen which are discovered within the borders of that race. But Grimm knew very well himself that this was an erroneous belief. "We see with amazement in such of the stories of the Negroes of Bornu and the Bechuanas (a wandering tribe in South Africa) as we have become acquainted with an undeniable connection with the German ones, while at the same time their peculiar composition distinguishes them from these." So Grimm, though he found "no decided resemblance" in North American stories, admitted that the boundaries of common property in märchen did include more than the "Indo-Germanic" race. Bechuanas, and Negroes, and Finns, as he adds, and as Sir George Dasent saw, are certainly within the fold.

There William Grimm left the question in 1856. His tendency apparently was to explain the community