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 it is interwoven with the very fibres of the Teutonic mythology. It is no wonder, therefore, that the Germans have given it so prominent a place in their folk-lore. So far as now appears it is less conspicuous in the folk-lore of the other European races with the exception of the Slaves, and when it does show itself it shows itself chiefly as a märchen. But, although what we know of the folk-lore of the Teutonic and Slavonic races may suggest reasons for this, we must not forget how rarely we can dogmatize with safety on national characteristics. To this rule the folk-lore of a nation is no exception; nay, rather, the rule applies with a double emphasis to a subject the scientific investigation of which has so lately begun and has yet achieved so little.

Declining this speculation, therefore, we turn to a last point in the sagas before us, namely, the propitious time for the disenchantment. Different times of the year are spoken of for this purpose. In some stories it is Advent, or New Year's night, when the lady makes her appearance and may be delivered. In a Pomeranian saga, where a woman cursed her seven daughters and they became mice, a woman, who is of the same age as the mother when she uttered the curse, must come with seven sons of the same ages as the daughters were when they were cursed, on Good Friday at noon, to the thicket where the mice are, and put her sons on a certain round stone there. The seven mice will then return to human shape; and when the children are old enough they will marry, and become rich and happy for the rest of their lives. A Carinthian tale requires the deliverer to come the next full moon after "May-Sunday"; and May-night is the date fixed in another case. But the favourite time is St. John's Day, either at noon or midnight. Some of