By the very nature of the case, therefore, it is difficult for M. Cosquin and other supporters of the Indian theory to prove the existence of Indian ideas in European marchen. Nor do they establish this point. They urge that _charity to beasts_ and the _gratitude of beasts_, as contrasted with human lack of gratitude, are Indian, and perhaps Buddhist ideas. Thus the Buddha gave his own living body to a famished tigress. But so, according to Garcilasso, were the subjects of the Incas wont to do, and they were not Buddhists. The beasts in marchen, again, are just as often, or even more frequently, helpful to men without any motive of gratitude; nor would it be fair to argue that the notion of gratitude has dropped out, because we find friendly beasts all the world over, totems and manitous, who have never been benefited by man. The favours are all on the side of the totems. It is needless to adduce again the evidence on this topic. M. Cosquin adds that the belief in the equality and interchangeability of attributes and aspect between man and beast is "une idee bien indienne," and derived from the doctrine of metempsychosis, "qui efface la distinction entre l'homme et l'animal, et qui en tout vivant voit un frere". But it has been demonstrated that this belief in the equality and kinship not only of all animate, but all inanimate nature, is the very basis of Australian, Zuni and all other philosophies of the backward races. No idea can be less peculiar to India; it is universal. Once more, the belief that shape-shifting (metamorphosis) can be achieved by skin-shifting, by donning or doffing the hide of a beast, is no more "peculiarly Indian" than the other conceptions. Benfey, to be sure, laid stress on this point;* but it is easy to produce examples of skin-shifting and consequent metamorphosis from Roman, North American, Old Scandinavian, Thlinkeet, Slav and Vogul ritual and myths.** There remains only a trace of polygamy in European marchen to speak of specially Indian influence.*** But polygamy is not peculiar to India, nor is monogamy a recent institution in Europe. * Pantschatantra, I 265. ** Marriage of Cupid and Psyche, pp. lx., lxiv., where examples and authorities are given. *** Cosquin, op. cit, i., xxx.