Page:Transactions of the Second International Folk-Congress.djvu/99

 to determine the exact nature of the folk-tale on which it depended. It is nevertheless clear that this marcheft used by Apuleius contained two sections, the first part reciting the manner in which a mortal maiden obtains and loses a divine husband; the second part relating her quest, her arrival at his heavenly home, severe reception at the hands of his relatives, and performance of the tasks imposed. The end is obviously altered: Mercury, appearing as deus ex machina, conveys the heroine to heaven. Perhaps, in the original tale, the history closed with a flight. It would appear that the tale, therefore, belongs to the same type as that of the märchen we are examining; the chief difference is in the sex of the actors. As the classic tale has neither internal consistency, nor root in Greek mythology, it may probably have been borrowed from the Orient, its source being a tale of the same class as that of the Bird-wife. At all events, by its contrast to the earlier heroic literature, the tale of Psyche strengthens the argument for the later date of such märchen, while, on the other hand, it carries back the currency of this class of stories to a reasonably early period. It seems pretty safe, therefore, to conclude that the Hindu tale of the Bird-wife, while perhaps older than our era, was by no means of primitive antiquity.

It is only in Hindu mythology that the idea at the basis of our tale is represented in a clear and simple form. This mythology presents us with a race of female beings of divine nature, who appear on earth as water-birds, and have at the same time their proper dwelling in heaven. These beings (Apsaras) are connected with the principle of water; as such, they have the power to bestow fertility, and are the objects of worship. In accordance with their nature they are amorous, and disposed to union with mortals, regulated solely by inclination; but, as themselves immortal, they are averse to such continued union as may affect their celestial rights. Their power of flight lies in their bird-form, the loss of which compels them to remain among mankind, a residence which they accept with reluctance, and a desire to escape at the first opportunity from the dearest ties.

In connection with this mythology our tale seems clear and simple; in other parts of the world it appears as a narrative subject to obscurity, and not in close connection with national