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Soils and national characters differ, but fairy tales are the same in plot and incidents, if not in treatment.

In the Land of Ire, the belief in fairies, gnomes, ogres and monsters is all but dead; in the Land of Ind, it still flourishes in all the vigour of animism.

Certainly there is abundant evidence of the early transmission by literary means of a considerable number of drolls and folk-tales from India about the time of the Crusaders.

I have come to the conclusion that a goodly number of the fables that pass under the name of the Samian slave, Aesop, were derived from India, probably from the same source whence the same tales were utilised in the Jatakas, or Birth-stories of Buddha.

Up to 1870, it was equally said of France and of Italy that they possessed no folk-tales. Yet, within fifteen years from that date, over 1000 tales had been collected in each country.

The words 'fairy tales' must accordingly be taken to include tales in which occurs something 'fairy,' something extraordinary - fairies, giants, dwarfs, speaking animals.

Children, and sometimes those of larger growth, will not read dialect.

Generally speaking, it has been my ambition to write as a good old nurse will speak when she tells fairy tales.

One might almost say that the history of geographical discovery, properly so called, begins with Captain Cook, the motive of whose voyages was purely scientific curiosity.

The great problems of the Twentieth century will have immediate relation to the discoveries of America, of Africa, and of Australia.

The first glimpse that we have of the notions which the Greeks possessed of the shape and the inhabitants of the earth is afforded by the poems passing under the name of Homer.

Nowhere else is there so large and consistent a body of oral tradition about the national and mythical heroes as amongst the Gaels.

The fate of the Celt in the British Empire bids fair to resemble that of the Greeks among the Romans.

The truth is, my folk-lore friends and my Saturday Reviewer differ with me on the important problem of the origin of folk-tales. They think that a tale probably originated where it was found.

The Celtic folk-tales have been collected while the practice of story-telling is still in full vigour, though there is every sign that its term of life is already numbered.

In 1893, Miss M. Roalfe Cox brought together, in a volume of the Folk-Lore Society, no less than 345 variants of 'Cinderella' and kindred stories showing how widespread this particular formula was throughout Europe and how substantially identical the various incidents as reproduced in each particular country.

Obscure as still remains the origin of that 'genre' of romance to which the tales before us belong, there is little doubt that their models, if not their originals, were once extant at Constantinople.

Permanent bonds of culture began to be formed between the extreme East and the extreme West of Europe by intermarriage, by commerce, by the admission of the nobles of Byzantium within the orders of chivalry.

The first two crusades brought the flower of European chivalry to Constantinople and restored that spiritual union between Eastern and Western Christendom that had been interrupted by the great schism of the Greek and Roman Churches.

Every place but that in which one is born is equally strange and wondrous. Once beyond the bounds of the city walls, and none knows what may happen. We have stepped forth into the Land of Faerie, but at least we are in the open air.

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