That the legend, moreover, is not a mere märchen in our sense of the term, has been strikingly shown by Dorsey, to whom we owe the collection of Pawnee tales from which this story is taken. The tale is still recounted by the Pawnees when they wish the buffalo to appear for the hunt. Thus, it is a magical märchen, not only in that it deals with magical events but also in that its narration is supposed to exercise magical powers. This naturally presupposes that it is credited. To trace the further development of the totemic märchen-myth is to find the gradual emergence of characteristic changes. The relation between man and the animal is slowly altered. This is most clearly apparent in connection with the transformation of human beings into animals. This change is no longer held to be one in which man, because of the magical powers which he acquires, is the gainer, and not the loser. The transformation now more and more comes to be regarded as a degradation. The man who has changed into an animal is portrayed by the märchen as denounced and persecuted by his fellow-tribesmen. He is compelled to withdraw into solitude or to live exclusively with the animal herd, because he is no longer regarded by his fellows as an equal. Later, near the end of the totemic period, the change is conceived, not as degradation but as the result of an evil magic from which an innocent person suffers, and, eventually, as a punishment which overtakes a person because of some misdeed or other. Of these notions, that of malevolent magic again apparently antedates that of punishment. When the latter appears, the relation which was characteristic of totemism at its height becomes practically reversed. Quite naturally, therefore, the idea that transformation into an animal is a punishment arises long after the close of the totemic age. Indeed, it is to be found far into the period of ideas of requital, which are a relatively late product of deity cult, and whose development is largely influenced by philosophical reflection. Thus considered, the doctrine of metempsychosis developed by the Brahmans of India and by the Pythagorean sect of the Occident is the last metamorphosis of a very ancient totemic animal tale. These changes, however, have had practically no influence on the development of the märchen itself. This is shown by the fact that the folk märchen of to-day have universally retained the idea that the transformation of men into animals is the result of malevolent magic. The latter, indeed, is the form in which these survivals of a distant totemic past are even to-day most easily comprehensible to the child mind.