enchantment. These are more recent types, and are all, or nearly all, märchen. In the later sagas, such as those of Melusina and the Lady of the Van Pool, it is again absent; though relics of the change of form frequently remain.
Capture of the Swan-maiden proper is effected by theft of her robe: in other types either by main force, or more frequently with her consent, more or less willingly given, or by her own initiative.
We then passed to the more important subject of the taboo. The taboo, strictly speaking, only appears where the peltry is absent. Several of its forms correspond with rules of antique etiquette. Others recall special points connected with savage life, such as the dislike of iron and steel, and the prejudice against the mention of a personal name. Other prohibitions are against reproaching the wife with her origin, against reminding her of her former condition, or against questioning her conduct or crossing her will. But whether the taboo be present or absent, the loss of the wife is equally inevitable, equally foreseen from the beginning. It is the doom of the connection between a simple man and a superhuman female. Even where the feather-robe is absent the taboo is not always found. Among savages the marriage-bond is often very loose: notably in the more backward races. And among these the superhuman wife's excuse for flight is simpler; and sometimes it is only an arbitrary exercise of will. The taboo grows up with the advance in civilization.
Lastly, we considered the Swan-maiden as divine ancestress. We found her resident in heaven, we found her worshipped, we found her as the totem of a clan. The totemistic stories are widely spread,—so widely, indeed, as to afford a presumption that we have in them a clue to the whole meaning of the myth. For not only have we the complete totemistic form, as among the Dyaks and the tribes of the Gold Coast; but we find the
