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 little creature, in return for a previous benefit, hops upon her foot. But it is somewhat curious, if the theory be true, that even in stories told among peoples distinctly under Buddhist influence the gratitude is by no means an invariable point. Thus the princess in the Burmese drama is betrayed by "the king of flies " to her husband, though the abstract we have of the play gives us no hint of any previous transaction between the puny monarch and the hero; and it is worthy of note that the Tibetan version of the same plot given by Mr. Ralston from the Kah-Gyur knows nothing of this entomological agency. There the hero is a Bodisat, who, if he does not recognize his beloved among the thousand companions who surround her, at least has a spell the utterance of which compels her to step out from among them. It does not appear that Kasimbaha, the Bantik patriarch, is required to undergo this particular test. But he is indebted to a bird for indicating the lady's residence; a glow-worm places itself at her chamber door; and a fly shows him which of a number of dishes set before him he must not uncover. M. Cosquin, who is an adherent of the Buddhist hypothesis, in relating this instance, is compelled expressly to say that "one does not see why" these animals should render such services. Neither, on M. Cosquin's principle, can one see why, in the Arawâk story, the spiders should spin cords to help the outcast husband down from heaven, or the birds take his part against the vulture-folk to enable him to recover his wife. The proof of Buddhist influence must rest heavily on its advocates here, both on account of the absence of motive for gratitude, and of the distance of the Arawâk people from India and the utter disparity of civilizations.

The agency of recognition, when attributed to one of