tale, the people of Madagascar have it, the Lowland Scotch, the Celts,
the Russians, the Italians, the Algonquins, the Finns, and the Samoans
have it. Now if the story were confined to the Aryan race, we might
account for its diffusion, by supposing it to be the common heritage of
the Indo-European peoples, carried everywhere with them in their
wanderings. But when the tale is found in Madagascar, North America,
Samoa, and among the Finns, while many scattered incidents occur in even
more widely severed races, such as Zulus, Bushmen, Japanese, Eskimo,
Samoyeds, the Aryan hypothesis becomes inadequate.

To show how closely, all things considered, the Aryan and non-Aryan
possessors of the tale agree, let us first examine the myth of Jason.

* * * * *

The earliest literary reference to the myth of Jason is in the 'Iliad'
(vii. 467, xxiii. 747). Here we read of Euneos, a son whom Hypsipyle
bore to Jason in Lemnos. Already, even in the 'Iliad,' the legend of
Argo's voyage has been fitted into certain well-known geographical
localities. A reference in the 'Odyssey' (xii. 72) has a more antique
ring: we are told that of all barques Argo alone escaped the jaws of the
Rocks Wandering, which clashed together and destroyed ships. Argo
escaped, it is said, 'because Jason was dear to Hera.' It is plain, from
various fragmentary notices, that Hesiod was familiar with several of the
adventures in the legend of Jason. In the 'Theogony' (993-998) Hesiod
mentions the essential facts of the legend: how Jason carried off from
AEetes his daughter, 'after achieving the adventures, many and grievous,'
which were laid upon him. At what period the home of AEetes was placed
in Colchis, it is not easy to determine. Mimnermus, a contemporary of
Solon, makes the home of AEetes lie 'on the brink of ocean,' a very vague