My suggestion is that these examples are but varying types of one original. The Teutonic people, and their Celtic predecessors, came to Britain with a tribal, not an agricultural, constitution. In the outlying parts of the land this tribal constitution settled down, and was only slightly affected by the economical conditions of the people they found there; in the more thickly populated parts this tribal constitution was superimposed upon an already existing village constitution in full vigour. We, therefore, find the tribal constitution everywhere--in almost perfect condition in the north, in Wales, and in Ireland; in less perfect condition in England. We also find the village constitution everywhere--in almost embryo form in the north, Wales, and in Ireland; in full vigour and force in England, especially in that area which, as already noted, has been identified as the constant occupation-ground of all the races who have settled in Britain. Now the factor which is most apparent in all these cases is the singular dual constitution which I have called tribal and village. It is only when we get to such cases as Rothwell and Hitchin that almost all traces of the tribal element are lost, the village element only remaining. But inasmuch as this village element is identical in _kind_, if not in degree, with the village element in the other types, and inasmuch as topographically they are closely connected, we are, I contend, justified in concluding that it is derived from the same original--an original which was composed of a tribal community with a village community in serfdom under it. This dual element should, I think, be translated into terms of ethnology by appealing to the parallel evidence of India. There the types of the village community are not, as was thought by Sir Henry Maine and others, homogeneous. There the dual element appears, the tribal community at the top of the system, the village community at the bottom of the system. But in India a new factor is introduced by the equation of the two elements with two different races--the tribal element being Aryan, and the village element non-Aryan. Race-origins are there still kept up and rigidly adhered to. They have not been crushed out, as in Europe, by political or economical activity. But if crushed out of prominent recognition in Europe, are we, therefore, to conclude that their relics do not exist in peasant custom? My argument is that we cannot have such close parallels in India and in England without seeing that they virtually tell the same story in both countries. It would require a great deal to prove that customs, which in India belong now to non-Aryan aborigines and are rejected by the Aryans, are in Europe the heritage of the Aryan race.