[91] _Primitive Culture_, i. 357: 'The savage sees individual stars as animate beings, or combines star-groups into living celestial creatures, or limbs of them, or objects connected with them.' [92] This formula occurs among Bushmen and Eskimo (Bleek and Rink). [93] The events of the flight are recorded correctly in the Gaelic variant 'The Battle of the Birds.' (Campbell, _Tales of the West Highlands_, vol. i. p. 25.) [94] Ralston, _Russian Folk Tales_, 132; Köhler, _Orient und Occident_, ii. 107, 114. [95] _Ko ti ki_, p. 36. [96] _Callaway_, pp. 51, 53, 64, 145, 228. [97] See also 'Petrosinella' in the _Pentamerone_, and 'The Master-maid' in Dasent's _Tales from the Norse_. [98] _Folklore Journal_, August, 1883. [99] _Poetæ Minores Gr._, ii. [100] _Gr. My._, ii. 318. [101] _Sonne, Mond und Sterne_, pp. 213, 229. [102] This proves that the tale belongs to the pre-Christian cannibal age. [103] Turner's _Samoa_, p. 102. In this tale only the names of the daughters are translated; they mean 'white fish' and 'dark fish.' [104] _Folklore Journal_, August, 1883. [105] Schoolcraft, _Algic Researches_, ii. 94-104. [106] The Red Indian version of the flight is given in 'The Red Horse of the Dacotahs,' _Century Magazine_, 1884. [107] _Nature_, March 14, 1884. _APOLLO AND THE MOUSE._ Why is Apollo, especially the Apollo of the Troad, he who showered the darts of pestilence among the Greeks, so constantly associated with a mouse? The very name, Smintheus, by which his favourite priest calls on him in the _Iliad_ (i. 39), might be rendered 'Mouse Apollo,' or 'Apollo, Lord of Mice.' As we shall see later, mice lived beneath the altar, and were fed in the holy of holies of the god, and an image of a mouse was placed beside or upon his sacred tripod. The ancients were puzzled by these things, and, as will be shown, accounted for them by 'mouse-stories,' Σμινθιακοὶ λόγοι, so styled by Eustathius, the mediæval interpreter of Homer. Following our usual method, let us ask whether similar phenomena occur elsewhere, in countries where they are intelligible. Did insignificant animals elsewhere receive worship: were their effigies elsewhere placed in the temples of a purer creed? We find answers in the history of Peruvian religion. After the Spanish conquest of Peru, one of the European adventurers, Don Garcilasso de la Vega, married an Inca princess. Their son, also named Garcilasso, was born about 1540. His famous book, _Commentarias Reales_, contains the most authentic account of the old Peruvian beliefs. Garcilasso was learned in all the learning of the Europeans, and, as an Inca on the mother's side, had claims on the loyalty of the defeated race. He set himself diligently to collect both their priestly and popular traditions, and his account of them is the more trustworthy as it coincides with what we know to have been true in lands with which Garcilasso had little acquaintance. * * * * *