[206] In speaking of a type as more or less recent than another, it must be recollected that I am not speaking of chronological order, but of the order of development. For aught we know, the story of the Marquis of the Sun may as a matter of date be actually older, could we trace it, than the far more archaic story of Tawhaki. But the society in which it took shape was more advanced than that disclosed in the Maori legend.
[207] Webster, p. 120; Campbell, vol. i. p. 25; “Mélusine,” vol. i. p. 446; “F. L. Españ.” vol. i. p. 187; Schneller, p. 71; Imbriani, p. 411; Cosquin, vol. i. pp. 9, 25; Sébillot, “Contes,” vol. i. p. 197; Grundtvig, vol. i. p. 46; Cavallius, p. 255; Maspons y Labros, p. 102; “F. L. Journal,” vol. i. p. 284, quoting Lewis.
[208] Waldau, p. 248; Ralston, “R. F. Tales,” p. 120, from Afanasief.
[209] Compare the assistance rendered by the birds to Tini-rau, suprà, p. 286. The Eskimo hero is conveyed to his wife on a salmon's tail (Rink, p. 145). Where is the Buddhist pedigree of this incident, or the evidence of Buddhist influence which produced it?
[210] Sastri, p. 80; Cosquin, vol. ii. pp. 19, 18; Ralston, “Tibetan Tales,” p. 72; “F. L. Journal,” vol. ii. p. 9; Vernaleken, p. 280.
[211] “F. L. Journal,” vol. vii. p. 318; Pitré, vol. iv. pp. 391, 410. A variant given by Prof. De Gubernatis is nearly allied to the Cinderella group (“Novelline,” p. 29); Brett, p. 176.
[212] Basset, p. 161, quoting Bresnier, “Cours de langue Arabe.” In a Maya story given by Dr. Brinton, the husband prevents his wife's transformation in a different way—namely, by throwing salt (“F. L. Journal,” vol. i. p. 251).
[213] “Journ. Ethnol. Soc.” N. S., vol. ii. p. 26; Giles, passim; Brauns, p. 388.
[214] “Y Cymmrodor,” vol. v. p. 94.
[215] Map, Dist. ii. c. 11.