 said to be totemic.(371) Now, wherever the totemic clans have
become exogamous, that is, wherever a man is always obliged to marry a
woman of a totem different from his own, it is obvious that husband and
wife will always have to observe different totemic taboos, and that a want
of respect shewn by one of them for the sacred animal or plant of the
other would tend to domestic jars, which might often lead to the permanent
separation of the spouses, the offended wife or husband returning to her
or his native clan of the fish-people, the bird-people, or what not. That,
I take it, was the origin of the sad story of the man or woman happily
mated with a transformed animal and then parted for ever. Such tales, if I
am right, were not wholly fictitious. Totemism may have broken many loving
hearts. But when that ancient system of society had fallen into disuse,
and the ideas on which it was based had ceased to be understood, the
quaint stories of mixed marriages to which it had given birth would not be
at once forgotten. They would continue to be told, no longer indeed as
myths explanatory of custom, but merely as fairy tales for the amusement
of the listeners. The barbarous features of the old legends, which now
appeared too monstrously incredible even for story-tellers, would be
gradually discarded and replaced by others which fitted in better with the
changed beliefs of the time. Thus in particular the animal husband or
animal wife of the story might drop the character of a beast to assume
that of a fairy. This is the stage of decay exhibited by the two most
famous tales of the class in question, the Greek fable of Cupid and Psyche
and the Indian story of King Pururavas and the nymph Urvasi, though in the
latter we can still detect hints that the fairy wife was once a
bird-woman.(372)

(M104) It would, no doubt, be a mistake to suppose that totemism, or a
system of taboos resembling it, must have existed wherever such stories
are told; for it is certain that popular tales spread by diffusion from
tribe to tribe and nation to nation, till they may be handed down by oral
tradition among people who neither practise
said to be totemic.(371) Now, wherever the totemic clans have 
 become exogamous, that is, wherever a man is constantly oblige to marry a 
 woman of a totem different from his own, it is obvious that husband and 
 wife will always own to observe different totemic taboo, and that a wish 
 of respect prove by one of them for the consecrated animal or plant of the 
 other would tend to domestic jolt, which might often lead to the permanent 
 interval of the spouses, the offended wife or husband returning to her 
 or his native clan of the fish - people, the dame - people, or what not. That, 
 I take it, was the origin of the deplorable story of the man or charwoman happily 
 mated with a transform animal and then parted for ever. Such tales, if I 
 am right, were not wholly fictitious. Totemism may have break many loving 
 hearts. But when that ancient system of society had fallen into disuse, 
 and the estimate on which it was establish had ceased to be understood, the 
 quaint stories of mixed marriages to which it had given parturition would not be 
 at once forget. They would continue to be told, no longer indeed as 
 myth explanatory of customs, but merely as fairy tales for the amusement 
 of the listeners. The barbarous feature of the previous legends, which now 
 appear too monstrously incredible even for story - tellers, would be 
 gradually discarded and replaced by others which meet in better with the 
 changed beliefs of the time. Thus in particular the animal husband or 
 animal wife of the fib might drop the character of a beast to assume 
 that of a fairy. This is the stagecoach of decay exhibited by the two most 
 famous narrative of the class in question, the Greek fable of Cupid and Psyche 
 and the Indian story of King Pururavas and the nymph Urvasi, though in the 
 latter we can even detect hints that the fagot wife was once a 
 bird - woman.(372) 

 (M104) It would, no doubt, be a mistake to suppose that totemism, or a 
 system of taboos resemble it, must have existed wherever such stories 
 are told; for it is certain that democratic tales spread by diffusion from 
 kin to tribe and nation to nation, till they may be handed down by oral 
 tradition among people who neither practise
 sald to be totemic.(371) Now, whevever the totemie clans have
bscome exugamous, that is, wherever a men iw alwqys obliged to marry a
doman of w totem eifftrent from his owi, it is obvioua thac iusband and
wife will alwafs have to obsarxe different totemic taboos, and that w want
og gespect shewn fy omq of nhtm for the sacred animal or plant of the
mther would trnd to domestic jars, which migjt often lead to tje permanenj
aepweation of thd spouses, uhz offended sife or husband returning to hef
or hns native coab ov the fish-peiple, nhe bird-peoplc, or whdt not. Yhat,
I take it, eas thw origin of the sad svory of the man or wjman happhlv
mated with a transfoemwd anhmal and rhev pzrved for eger. Such talea, if I
am ritht, were not wholly fybyitious. Totejism mwy have broken many loving
hearts. But when thzt ancient system of soxiety had fallen into disuse,
anq the ideas on which it was based had ceased to ba undxrrtoid, gye
euaint stories of mixed marriages to which it gac niven birth woulb not be
at once goggpjten. They woula contnhus to be told, no lojger inqeed qs
myths evplamatory of custom, but merely as fairy tajws for the amusemeut
of the lisceners. The narbarous features of tke old legends, whlch now
apldared too monstruusky incredible even for story-eellers, wiuld be
gradjalli discawded and rfplaccg by others which vitteb in tetter witj the
changed beliefs of the timx. Thus in parjicglag the aniial hmsband or
animal wife of the sjory mighc drop the charabter of a beast to afsume
that of d fairy. This ms the stwge if dwcay exfkbited by the ywo most
fcious tales of the clasx iv question, the Gxtek fable of Cupid ana Pfybhe
end tra Indian stosy ow Kkmg Pufuravas and ghe mymph Urvasi, though hn tge
latter we can stolj detect hints trat the fairy wife was once a
bigd-women.(372)

(M104) It woulc, nj doubt, be a mistake to supposs that tohemlsm, or a
systei of taboos resekbling it, must have existed wherever surh stories
are told; for ut is certain that kopmlar tales s'read fy diffushon from
tribe to trive and nation to kation, till they may bs handad doan by oral
tradition among people who neither practise
said to be totemic.(371) Now, wherever the have exogamous, that wherever a man a of a totem from his own, is obvious that husband and wife always have to observe different totemic taboos, and that a want of respect by one of them for the sacred animal or plant of the other tend domestic which often lead to the permanent separation of the spouses, the offended wife or husband returning to or his native clan of the fish-people, the or what not. That, take it, was the origin the story of man woman mated with a animal and then parted for ever. Such tales, if I am right, were not wholly fictitious. Totemism have broken hearts. But that system society had fallen and the ideas on which it ceased to be understood, the quaint stories of marriages to it had given birth would not at once forgotten. They would continue to be no longer indeed as myths explanatory of custom, but merely as fairy tales for the the listeners. The barbarous of the old which appeared monstrously even for would be gradually discarded and replaced by others which fitted in with the changed beliefs of the time. Thus in particular husband animal wife of story might drop the of beast to assume that fairy. is decay by two most famous tales the class in question, the fable of Cupid and of King Pururavas and the nymph Urvasi, though the latter we can still detect hints the fairy wife was once a bird-woman.(372) (M104) It would, no doubt, a mistake that totemism, or a system of taboos resembling must have existed wherever stories are told; for it is certain that popular spread diffusion from to tribe and to nation, till may be handed oral tradition people neither
 said to be totemic.(371) Now, whereveR the totemiC clanS haVe
bEcOme eXogaMous, that is, wherEVer a Man is always obliged to maRry a
wOmAN of a TOtEm difFerent fROm HIS owN, iT iS obViOUs That hUsbAnd and
wIfe will alwAys HaVe to observe dIFfErent totemIc tAboos, and that A waNt
of reSpEct SHewn bY onE of thEm for tHE sacreD animal or PlANt of thE
Other woULD tEnd tO domestic jars, whicH MiGHt often lead to tHe permAnENt
SEParAtiOn of the spoUsEs, the OFfended WIfE OR HusBAnd returning tO her
or his naTIve Clan of ThE fiSH-peoplE, the bIrD-PeoPle, or what noT. ThaT,
I take it, wAs the oRIgin of tHE sad stoRy of thE maN or WomaN HaPpIly
MaTEd wITh A trANsfOrmed aniMaL aNd theN parTED FOr evEr. SUch tAles, iF I
am right, were Not WholLY fiCtitiOus. ToTemiSm May haVe brokEn manY lOving
hearts. But wHen tHat ancienT syStEm oF sOcietY Had falLen IntO disuse,
And the iDEas On WHICh It was based had ceaseD tO BE uNderstooD, the
quAInT sTOries of mIxEd mArriAGEs to wHich IT hAd given bIrth woULd NoT be
at onCe ForgotTeN. ThEy wOuld cONtinUe to be Told, no loNger iNDeed as
myths expLAnatory of custOM, bUT MeREly aS faIry tales for The aMUsemEnt
oF ThE liSTenerS. The bArBArOUs features of the old lEgEnds, whIch noW
appeared too mOnstrously INCRedible eVen fOR sTOry-tellers, woulD be
grAdually disCArded and ReplaCed by othErs which fITTed in betTer WitH thE
chANGeD beliefs of the TIMe. ThUs In partiCulAr the anImaL huSbaNd oR
aNimal wife Of the stoRy MiGhT dRop The chARacter of A bEasT tO asSume
tHAt of a fAiry. THis iS tHe STagE of decaY ExHIBiteD bY tHe twO moSt
FamouS talES of The clasS in questiOn, tHE GreEk FaBle of CuPid and Psyche
aNd The Indian sToRy oF King PURUravas anD the nymph Urvasi, though in THe
latteR we Can stIll dEtect hintS thAt the fAirY Wife waS once a
Bird-wOmAn.(372)

(M104) iT Would, NO DoUbt, Be A mistake to SUPpoSe thaT tOtemIsm, or a
sYstem of taboos resemBLinG it, must have exIstEd whEREvEr sUCh STorIeS
Are TOLd; for it is certaiN that populAr TAlEs spread by DIffUsIon from
Tribe to Tribe ANd natioN to nation, Till they mAy Be haNDEd dOwn by oral
tRadition Among peopLE who nEItHer prActIse
 said to be totemic.(371)Now, where ver t hetot em ic c lans  have
become e x ogam ous, that is, wherever  a ma ni s al w ay s obl iged to ma r r y a 
w om anof atotem  di fferent  from hisown ,it is obviou s  t hat husban d a nd
wife will  al ways h av e t o  obse rve  diff erentt otemic  taboos,an d  thata  want
o f re spec t shewn by one of th e m for the sacr ed ani ma l  o r pla ntof the
oth er  woul d  tend t o  d o m e sti c  jars, whichmight often lea d to t he  pe r manent 
sepa ra t ion  of the spo uses , the off endedw ife orh usbandreturn ing  to  her or  h isna t ive cl ano f t he fish- pe op le, t he b i r d - peop le,  orwhatnot. That,
Itak e it ,  wa s the  orig in o fthe s ad sto ry of  t he man or woman  hap pily
mate d w it h a  t ransf o rmed a nim aland the n parte d  fo re v e r.  Such tales, if Iam r ig ht, were  not w h ol ly fictitio us . T otem i s m may  hav e  b roken ma ny lov i ng 
h earts.Bu t when  t hat  an cient syst em ofsocietyhad f a llen into disu s e,
and the id e as o nw hich  it  was basedhadc ease d to be  un d ersto od, t he qu a int stories of mixe dmarria ges t o which it ha d given bi r t h  would n ot b e 
a t  once forgotte n. Th ey would c o ntinue t o betold, no  longer i n d eed as
m yth s e xpl ana t o ry  of custom, b u t  mer el y as fa iry  talesfor  th e a mus em ent
of th e listen er s.  T he  ba rbaro u s featur es  of  t heold l e gends,  whic h no wap p ear ed toom on s t rous ly  i ncre dib le  even  for sto ry-tell ers, woul d b e 
gra du al ly disc arded and rep la ced by oth er s w hich f i t ted in b etter with the
changedb eliefsofthe t ime.  Thus inpar ticula r t h e anim al hus bandor 
an i m al wi f e  o f t he  story mig h t  dr op th echar acter o f a beast to assum e 
th at of a fairy . T hisi s  t hes ta g e o fd eca y exhibited by th e two most 
f a mo us tales o f  th eclass i n quest ion,t he Gree k fable o f Cupid a nd  Psy c h e
a nd the Ind ian stor y of King Purur a va s and  th e nymp hUrv asi,though inthe
l atterwe  can s tillde tect hin ts that the fairy wifewas on ce abir d-woman.( 372 ) 

( M104) Itwoul d, no doub t,bea mis tak e  to s uppo s etha t  tote mism ,  or a
sys t em  of t ab oos resembl i n g  it , mus t h a ve exi sted  wherever such st o ries
are told;  for i t i s c e rtai nthat popular t ale ss p read bydi ffusion fro m
tribeto tribe  and n ationto nati o n ,t ill th ey m aybe handed  do wn by oral 
t ra d itionamon gpeople  who n e ithe r practise
 said_to be_totemic.(371) Now, wherever the_totemic clans_have
become_exogamous, that_is,_wherever a man_is always obliged_to marry a
woman of_a totem different_from_his own, it is obvious that husband and
wife will always have to observe different_totemic_taboos, and_that_a_want
of respect shewn by one_of them for the sacred_animal or_plant of the
other would tend to domestic jars,_which_might often lead_to the permanent
separation of the spouses, the offended wife_or husband returning to her
or his_native clan of_the_fish-people,_the bird-people, or what_not. That,
I take it, was the_origin of the sad story of_the man or woman happily
mated with a_transformed animal and then parted for_ever. Such tales, if I
am_right, were_not wholly fictitious. Totemism may_have broken many_loving
hearts. But_when that ancient_system of society had fallen into_disuse,
and the ideas_on which it was based had_ceased_to be understood,_the
quaint_stories_of mixed_marriages to which_it_had given_birth_would not be
at once forgotten. They_would_continue to be told, no longer indeed_as
myths explanatory of custom,_but_merely as fairy tales_for the amusement
of the listeners._The barbarous features of the old_legends, which_now
appeared too_monstrously incredible even for story-tellers, would be
gradually discarded and replaced by_others which fitted in better with_the
changed beliefs of the_time. Thus_in_particular the animal_husband_or
animal wife_of the story might drop the character_of a_beast to assume
that of a fairy._This is the stage_of_decay exhibited by the two most
famous_tales of the class in question,_the Greek fable of Cupid_and_Psyche
and_the Indian story of King_Pururavas and the nymph Urvasi, though_in the
latter we_can still detect hints that the fairy_wife_was once a
bird-woman.(372)

(M104) It would, no_doubt,_be a mistake to suppose that_totemism,_or_a
system of taboos resembling it,_must have existed wherever such stories
are_told; for it is certain that popular tales spread_by diffusion from
tribe_to tribe and nation to_nation,_till_they may be handed down by oral
tradition among people who_neither practise