the original home of Puss-in-Boots, though he seems to own that it had one. His criterion is the absence or presence of a moral in the story, in this case the incident showing the ingratitude of the Marquis. This occurs, as we have seen, as far south as Madagascar, and as far east as India, but, after all, does not seem to be the essence of the story, though in one of the versions the cat does his tricks for the miller because he had previously saved him from the hunters. The late Mr. Ralston has an interesting article on Puss-in-Boots in the Nineteenth Century, August, 1883, though in his days there was a tendency to explain all fairy tales as variants of the Sun and Moon myths.
It is right that I should add that the servant's evening salute has nothing to do with the story but is a tradition in my own family, where my grandfather's servant used to utter this rhyme in a sort of chant when bidding the family good-night.
XII. THE SWAN MAIDENS
The Swan Maidens occur very widely spread and have been studied with great diligence by Mr. E. S. Hartland in two chapters (x., xi.) of his Science of Fairy Tales (pp. 255-347). In consonance with his general principle of interpretation, Mr. Hartland is mainly concerned with the traces of primitive thought and custom to be seen in the Swan Maidens. Originally these were, according to him, probably regarded as actual swans, the feathery robe being a later symbolic euphemism, though I would incidentally remark that the whole of the story as a story depends upon the seizure of a separate dress involving the capture of the swan bride. Mr. Hartland is inclined to believe partly with F. Liebrecht in Zur Volkskunde, pp. 54-65, that these mysterious visitors from another world are really the souls of deceased persons (probably regarded as totemistic
