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Andrew Lang, Mythology, French translation, pp. 83, 102; also his Myth, Ritual, and Religion, vol. i, pp. 150 et seq., citing numerous examples from J. G. Muller, Urreligionen, and Dorman's Primitive Superstitions; also Report of the Bureau of Ethnoligy for 1880-'81; and for an African example, see account of the rock at Balon which was once a woman, in Berenger-Feraud, Contes populaires de la Senegambie, chap. viii. For the Weimar legend, see Lewes, Life of Goethe, book iv. For the myths which arose about the swindling "Cardiff giant" in the State of New York, see especially an article by G. A. Stockwell, M. D., in The Popular Science Monthly for June, 1878; see also W. A. McKinney in The New-Englander for October, 1875; and for the "Phoenician inscription," given at length with a translation, see the Rev. Alexander McWhorter, in The Galaxy for July, 1872. The present writer visited the "giant" shortly after it was "discovered," carefully observed it, and the myths to which it gave rise, has in his possession a mass of curious documents regarding this fraud, and hopes ere long to prepare a supplement to Dr. Stockwell's valuable paper. To the same stage of thought belongs the conception of human beings changed into trees. But, in the historic evolution of religion and morality, while changes into stone or rock were considered as punishments, or evidences of divine wrath, those into trees and shrubs were frequently looked upon as rewards, or evidences of divine favour. A very beautiful and touching form of this conception is seen in such myths as the change of Philemon into the oak, and of Baucis into the linden; of Myrrha into the myrtle; of Melos into the apple tree; of Attis into the pine; of Adonis into the rose tree; and in the springing of the vine and grape from the blood of the Titans, the violet from the