graphs on the spread of Indian tales to Europe. He wrote in 1859, before the great outburst of folk-tale collection in Europe, and he had not thus adequate materials to go about in determining the extent of Indian influence on the popular mind of Europe. But he made it clear that for beast-tales and for drolls, the majority of those current in the mouths of occidental people were derived from Eastern and mainly Indian sources. He was not successful, in my opinion, in tracing the serious fairy tale to India. Few of the tales in the Indian literary collections could be dignified by the name of fairy tales, and it was clear that if these were to be traced to India, an examination of the contemporary folk-tales of the peninsula would have to be attempted.
The collection of current Indian folk-tales has been the work of the last quarter of a century, a work, even after what has been achieved, still in its initial stages. The credit of having begun the progress is due to Miss Frere, who, while her father was Governor of the Bombay Presidency, took down from the lips of her ayah, Anna de Souza, one of a Lingaet family from Goa who had been Christian for three generations, the tales she afterwards published with Mr. Murray in 1868, under the title, "Old Deccan Days, or, Indian Fairy Legends current in Southern India, collected from oral tradition by M. Frere, with an introduction and notes by Sir Bartle Frere." Her example was followed by Miss Stokes in her Indian Fairy Tales (London, Ellis & White, 1880), who took down her tales from two ayahs and a Khitmatgar, all of them Bengalese—the ayahs Hindus, and the man a Mohammedan. Mr. Ralston introduced the volume with some remarks, which dealt too much with sun-myths for present-day taste. Another collection from Bengal was that of Lal Behari Day, a Hindu gentleman, in his Folk-Tales of Bengal (London, Macmillan, 1883). The Panjab and the Kashmir then had their turn: Mrs. Steel collected, and Captain (now Major) Temple edited and annotated, their Wideawake Stories (London, Trübner, 1884), stories capitally told and admirably annotated. Captain Temple increased the value of this collection by a remarkable analysis of all the incidents contained in the two hundred Indian folk-tales collected up to this date. It is not too much to say that this analysis marks an onward step in the scientific study of the folk-tale: there is such a thing, derided as it may be. I have throughout the Notes been able to draw attention to Indian parallels by a simple reference to Major Temple's Analysis.
Major Temple has not alone himself collected: he has been the cause that many others have collected. In the pages of the Indian Antiquary, edited by him, there have appeared from time to time folk-tales collected from all parts of India. Some of these have been
