In dealing with the folklore of any country, it is important to note the general bearing of anthropological conditions. The earliest inhabitants, to whom part of the folklore belonged, and the later peoples, to whom part belonged, have both arrived at their ultimate point of settlement in the country where we discover their folklore after being in touch with many points of the world's surface. They are both world-people as well as national people--they belonged to anthropology before they came under the dominion of history. This important fact is often or nearly always neglected. We are apt to treat of Greek and Roman and Briton, of Cretan, Scandinavian, and Russian, as bounded by the few thousands of years of life which have fixed them with their territorial names, and to ignore all that lies behind this historic period. There is, as a matter of fact, an immense period behind it, reckoned according to geological time in millions of years, and this period, longer in duration, more strenuous in its influences upon character and mind, containing more representatives in peoples, societies, and races than the later period, has affected the later period to a far greater extent than is generally conceded or understood. We cannot understand the later period without knowing something of the earlier period. There is more than this; for the dominating political races occupying European countries to-day were, in most cases, preceded by a non-political people. Thus, if we turn to Britain for illustration, we find evidence of a people physically allied with a race which cannot be identified with Celt or Teuton,[284] philologically allied with a people which spoke a non-Aryan language,[285] archæologically allied with the prehistoric stone-circle and monolith builders,[286] and we find custom, belief, and myth in Britain retaining traces of a culture which is not Celtic and not Teutonic, and which contains survivals of the primitive system of totemism.[287] These four independent classes of evidence have to be combined if we would ascertain the true position they occupy in the history of Britain, and it is perfectly clear that, apart from general considerations, a direct appeal to anthropology is necessary to help out the deficiencies of both history and folklore. The questions involved in totemism alone compel us to this course. It is questionable whether there is any existing savage or barbaric people who are non-totemic in the sense of either not possessing the rudimentary beginnings of totemism, or not having once possessed a full system of totemism. Totemism, at one stage or another of its development, is, in fact, one of the universal elements of man's life, and all consideration of its traces in civilised countries must begin with some conception of its origin. Its origin must refer back to conditions of human life which are also universal. Special circumstances, special peoples, special areas could not have produced