The evidence from India is fact, the evidence from England is tradition, and yet I do not think any student will deny that both fact and tradition are part and parcel of the same conditions of society, the same forces operating upon the same material. The conditions of society in both cases are tribal conditions, and the common factor having thus been discovered, it is possible to determine not only the inter-relationship between fact and tradition, but the means by which we may estimate the value of both. We cannot, however, stop here. I carry on the same argument from the traditional legend to the traditional custom and belief, and affirm that it is only by their position as part of the tribal system that custom and belief in survival must be tested. If they have descended from early Celtic or Teutonic custom and belief, they have descended from tribal custom and belief, and somewhere in the stages of descent will be found the link which connects them definitely with the tribe. That not all custom and belief has so descended is due to the fact that much of it belongs to the pre-Celtic period, which was not tribal; some of it, no doubt, to comparatively modern times, when, as we have already seen, superstition had taken the place of thought, while some phases of early belief belong to conditions which transcend the division between pre-Aryan and Aryan folk. On this I will say something by way of explanation presently. In the meantime it is an extremely important task to classify survivals into tribal and non-tribal groups. Those which belong to Celtic or Teutonic origins must show their tribal origin, for they could not have come into existence apart from the tribe, and apart from the tribe they could not have survived after the break-up of the tribe consequent upon the development of national and political life. Custom and belief which do not fit into the ancient tribal system, therefore, cannot be recognised as ancient Celtic or ancient Teutonic custom and belief, and contrariwise when it is seen that they naturally fall into this system it may be argued that there we must search for their origin. Our Anglo-Saxon forefathers have left a curious testimony to this view of the question in their word "holy" or wholesome. What is wholesome is so for the whole group. The Anglo-Saxon idea of holiness implies as its chief element relation to the tribal life.[442]