Here M. Cosquin himself supplies parallels of blood turning into trees from Hesse (Wolf, p. 394) and from Russian. We may add the ancient Lydian myth. When the gods slew Agdistis, a drop of his blood became an almond tree, the fruit of which made women pregnant.* * Pausanias, vii. 17. (13) The persea tree is also cut down by the wicked wife of Bitiou. A chip from its boughs is swallowed by the wicked wife, who conceives, like Margata in the _Kalewala_, and bears a son. The story of Agdistis, just quoted, is in point, but the topic is of enormous range, and the curious may consult _Le Fils de Vierge_ by M. H. De Charencey. Compare also Surya Bay in _Old Deccan Days_ (6). The final resurrection of Surya Bay is exactly like that in the Hottentot tale already quoted. Surya is drowned by a jealous rival, becomes a golden flower, is burned, becomes a mango; one of the fruits falls into a calabash of milk, and out of the calabash, like the Hottentot girl, comes Surya! (14) The son of the persea tree was Bitiou, born of his own faithless wife; and when he grew up he had her put to death. Even a hasty examination of these incidents from old Egypt proves that before India was heard of in history the people of the Pharaohs possessed a large store of incidents perfectly familiar in modern marchen. Now, if one single Egyptian tale yields this rich supply, it is an obvious presumption that the collection of an Egyptian Grimm might, and probably would, have furnished us with the majority of the situations common in popular tales. M. Cosquin himself remarks that these ideas cannot be invented more than once (I. lxvii.). The other Egyptian contes, as that of _Le Prince Predestine_ (twentieth dynasty), and the noted _Master Thief_ of Herodotus (ii. 121), are merely familiar marchen of the common type, and have numerous well-known analogues. From all these facts M. Cosquin draws no certain conclusions. He asks: Did Egypt borrow these tales from India, or India from Egypt? _And were there Aryans in India in the time of Rameses II.?_ These questions are beyond conjecture. We know nothing of Egyptian relations with prehistoric India. We know not how many aeons the tale of _The Two Brothers_ may have existed in Egypt before Ennana, the head librarian, wrote it out for Pharaoh's treasurer, Qagabou. What we do know is, that if we find a large share of the whole stock of incident of popular tale fully developed in one single story long before India was historic, it is perfectly vain to argue that all stories were imported from historic India. It is impossible to maintain that the single centre whence the stories spread was not the India of fable, but the India of history, when we discover such abundance of story material in Egypt before, as far as is known, India \ had even become the India of fable.