A story rather different from the rest is told by Pausanias, who records that, at the sacrifice of Zeus on Mount Lycæus, a man was always turned into a wolf, but if for nine years in wolf-shape he abstained from eating human flesh, he would regain his human form. This suggests a Buddhist source. The infiltration of Buddhist folk-lore into Europe is a subject on which we should like to know more. Buddhism was the only missionary religion before Christianity, and there is every probability that it sent missionaries West as well as East. The early Irish took so favourable a view of wolves that they were accustomed to pray for their salvation, and chose them as godfathers for their children. In Druidical times the wolf and other animals were divine manifestations, and the Celts were so attached to their beast-gods that they did not maledict what they had worshipped, but found it a refuge somewhere. In the earliest Gallic sculpture the dispossessed animals are introduced as companions of the new Saints. It will be noticed that in the Indian folk-tale, though the identification of the man with the man-eater is clear, a very lenient view is taken of him: he was not always so; even his excursions in tiger-skin were, at first, purely innocent; he was a good husband and a respectable citizen till his wife’s nerves made him lose his temper. In early Christian times, the man-wolf might be not only innocent but a victim. He might be a particularly good man turned by a sorcerer into a wolf, and in such cases he preserves his good tendencies. In the seventh century such a man-wolf defended the head of St. Edward the Martyr from other wild beasts. On the other hand, there are stories of Christian saints who turned evil-disposed persons into beasts by means of the magical powers which, at first, _all_ baptized persons were thought to possess potentially if not actively. St. Thomas Aquinas believed in the possibility of doing this. In a Russian folk-tale the apostles Peter and Paul turned a bad husband and wife into bears.