(2) Here we first meet in this investigation a very widely distributed myth. The myths already examined have taken the origin of earth for granted. The Hurons account for its origin; a speck of earth was fished out of the waters and grew. In M. H. de Charencey's tract Une Legende Cosmogonique (Havre, 1884) this legend is traced. M. de Charencey distinguishes (1) a continental version; (2) an insular version; (3) a mixed and Hindoo version. Among continental variants he gives a Vogul version (Revue de Philologie et d'Ethnographie, Paris, 1874, i. 10). Numi Tarom (a god who cooks fish in heaven) hangs a male and female above the abyss of waters in a silver cradle. He gives them, later, just earth enough to build a house on. Their son, in the guise of a squirrel, climbs to Numi Tarom, and receives from him a duck-skin and a goose-skin. Clad in these, like Yehl in his raven-skin or Odin in his hawk-skin, he enjoys the powers of the animals, dives and brings up three handfuls of mud, which grow into our earth. Elempi makes men out of clay and snow. The American version M. de Charencey gives from Nicholas Perrot (Mem. sur les Moers, etc., Paris, 1864, i. 3). Perrot was a traveller of the seventeenth century. The Great Hare takes a hand in the making of earth out of fished-up soil. After giving other North American variants, and comparing the animals that, after three attempts, fish up earth to the dove and raven of Noah, M. de Charencey reaches the Bulgarians. God made Satan, in the skin of a diver, fish up earth out of Lake Tiberias. Three doves fish up earth, in the beginning, in the Galician popular legend (Chodzko, Contes des Paysans Slaves, p. 374). In the INSULAR version, as in New Zealand, the island is usually fished up with a hook by a heroic angler (Japan, Tonga, Tahiti, New Zealand). The Hindoo version, in which the boar plays the part of musk-rat, or duck, or diver, will be given in "Indian Cosmogonic Myths". (3) Brinton, American Hero-Myths, p. 54. Nicholas Perrot and various Jesuit Relations are the original authorities. See "Divine Myths of America". Mr. Leland, in his Algonkin Tales, prints the same story, with the names altered to Glooskap and Malsumis, from oral tradition. Compare Schoolcraft, v. 155, and i. 317, and the versions of PP. Charlevoix and Lafitau. In Charlevoix the good and bad brothers are Manabozho and Chokanipok or Chakekanapok, and out of the bones and entrails of the latter many plants and animals were fashioned, just as, according to a Greek myth preserved by Clemens Alexandrinus, parsley and pomegranates arose from the blood and scattered members of Dionysus Zagreus. The tale of Tawiscara's violent birth is told of Set in Egypt, and of Indra in the Veda, as will be shown later. This is a very common fable, and, as Mr. Whitley Stokes tells me, it recurs in old Irish legends of the birth of our Lord, Myth, as usual, invading religion, even Christian religion.