souls of the dead the idea of their re-birth was a very natural solution, and Mr. Alfred Nutt, in his _Voyage of Bran_, has called attention to the occurrence of this idea in Irish legend. It does not follow, however, that the souls of all men would enjoy the privilege of this re-birth. As Mr. Alfred Nutt points out, Irish legend seems to regard this re-birth only as the privilege of the truly great. It is of interest to note the curious persistence of similar ideas as to death and the other-world in literature written even in Christian times and by monastic scribes. In Welsh, in addition to Annwfn, a term which seems to mean the 'Not-world,' we have other names for the world below, such as 'anghar,' the loveless place; 'difant,' the unrimmed place (whence the modern Welsh word 'difancoll,' lost for ever); 'affwys,' the abyss; 'affan,' the land invisible. The upper-world is sometimes called 'elfydd,' sometimes 'adfant,' the latter term meaning the place whose rim is turned back. Apparently it implies a picture of the earth as a disc, whose rim or lip is curved back so as to prevent men from falling over into the 'difant,' or the rimless place. In modern Celtic folk-lore the various local other- worlds are the abodes of fairies, and in these traditions there may possibly be, as Principal Rhys has suggested, some intermixture of reminiscences of the earlier inhabitants of the various districts. Modern folk-lore, like mediaeval legend, has its stories of the inter-marriages of natives of this world with those of the other-world, often located underneath a lake. The curious reader will find several examples of such stories in Principal Rhys's collection of Welsh and Manx folk-lore. In Irish legend one of the most classical of these stories is that of the betrothal of Etain, a story which has several points of contact with the narrative of the meeting of Pwyll and Rhiannon in the Welsh Mabinogi. The name of Arthur's wife, Gwenhwyfar, which means 'the White Spectre,' also suggests that originally she too played a part in a story of the same kind. In all these and similar narratives, it is important to note the way in which the Celtic conceptions of the other-world, in Britain and in Ireland, have been coloured by the geographical aspects of these two countries, by their seas, their islands, their caves, their mounds, their lakes, and their mountains. The local other-worlds of these lands bear, as we might have expected, the clear impress of their origin. On the whole the conceptions of the other-world which we meet in Celtic legend are joyous; it is a land of youth and beauty. Cuchulainn, the Irish hero, for example, is brought in a boat to an exceedingly fair island round which there is a silver wall and a bronze palisade. In one Welsh legend the cauldron of the Head of Annwfn has around it a rim of pearls. One Irish story has a naive description of the glories of the Celtic