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remarkable appearances in nature, and these are most frequently prompted by mountains, rocks, and boulders seemingly misplaced. In India we have such typical examples among the Brahmans as the mountain-peak which Durgu threw at Parvati; and among the Buddhists the stone which Devadatti hurled at Buddha. In Greece the Athenian, rejoicing in his belief that Athena guarded her chosen people, found it hard to understand why the great rock Lycabettus should be just too far from the Acropolis to be of use as an outwork; but a myth was developed which explained all. According to this, Athena had intended to make Lycabettus a defence for the Athenians, and she was bringing it through the air from Pallene for that very purpose; but, unfortunately, a raven met her and informed her of the wonderful birth of Erichthonius, which so surprised the goddess that she dropped the rock where it now stands. So, too, a peculiar rock at Aegina was accounted for by a long and circumstantial legend to the effect that Peleus threw it at Phocas. A similar mode of explaining such objects is seen in the mythologies of northern Europe. In Scandinavia we constantly find rocks which tradition accounts for by declaring that they were hurled by the old gods at each other, or at the early Christian churches. In Teutonic lands, as a rule, wherever a strange rock or stone is found, there will be found a myth or a legend, heathen or Christian, to account for it. So, too, in Celtic countries: typical of this mode of thought in Brittany and in Ireland is the popular belief that such features in the landscape were dropped by the devil or by fairies. Even at a much later period such myths have grown and bloomed. Marco