On one or two points some remarks may be necessary. The author has been not unnaturally accused of seeing Totems everywhere. He would therefore protest that he does not regard every beast and bird which appears in myths or in religious art as necessarily a Totem. But he inclines to think that where Celts or Greeks claim descent from a god who pursued his amours in animal shape, or where a tribe bears the name of an animal, regards that animal with religious respect, and places its effigy beside that of a god, the Totemistic hypothesis colligates the phenomena, and deserves consideration. These and other early features of religion occur mainly in Greece after the Homeric age. It has been suggested, for example, by Mr. Walter Leaf, that Homer's people, the Achæans, were free from all such ideas as Totemism, worship of the dead, ritual of purification for homicide, the mysteries, and so forth. These were notions held by the Pelasgi, and revived or retained by the Ionians, an older and distinct stock of Pelasgian origin. I am unable to convince myself in this matter, not knowing how much of the refinement in the Homeric poems is due to the genius of the poet, who might ignore practices with which he was familiar. They may have been Pelasgo-Ionians, who derived Helen's birth from the Swan, or Homer may have chosen to slur over an Achæan legend, and so on in other cases; for example, as to the descent of the Myrmidons from Zeus in the shape of an Ant. On another point a word may be said. One has been accused of believing that identical popular tales, the same incident in the same sequence of plot, might arise simultaneously in savage imaginations in all parts of the world. In _Custom and Myth_ it will be plain that I say nothing of the sort. 'The Far-Travelled Tale' is one instance chosen to show that such a story must probably have drifted, somehow, round the world. On the other hand, in 'Cupid and Psyche,' it is asserted that _the central incident_ might be invented wherever the nuptial taboo on which it is based was recognised. The exact sequence of incidents in the 'Cupid and Psyche' of Apuleius, on the other hand, could probably only be invented once for all. But we find the central incident where we do not find the sequence of incidents which make up 'Cupid and Psyche.' A full statement of my ideas is prefixed to Miss Roalfe Cox's _Cinderella_ (Folklore Society). As a rule, the incidents in _Märchen_ are common to all races; an artistic combination of many of these in a plot must probably be due to a single imagination, and the plot must have been diffused in the ways described in _Custom and Myth_. Independently evolved myths may closely resemble each other when they account for some natural phenomenon, or are based on some common custom. Wherever a sequence of such incidents is found in a distinct and artistic plot, we may provisionally assign diffusion from an original centre as that cause. Singular as are the coincidences of