It is necessary before leaving this subject to take note of a point which may lead, and in fact has led to misconception of the argument. I have stated that all custom, rite, and belief which is Aryan custom, rite, and belief, as distinct from that which is pre-Aryan--pre-Celtic in our own country--must have a position in the tribal system, and I have said that custom, rite, and belief which cannot be traced back to the tribal system may be safely pronounced to be pre-tribal in origin and therefore pre-Celtic, to have survived, that is, from the people whom the Celts found in occupation of the country when first they landed on its shores. I did not interrupt my statement of the case to point out one important modification of it, because this modification has nothing to do with the great mass of custom and belief now surviving as folklore, but I will deal with this modification now so that I may clear up any misconception. We have already ascertained that over and above the custom and belief, which may be traced back to their tribal origins, there are both customs and beliefs which owe their origin to psychological conditions, and there are myths surviving as folk-tales or legends which owe their origin to the primitive philosophy of earliest man. Neither of these departments of folklore enters into the question of race development. The first may be called post-ethnologic because they arise in a political society of modern civilisation which transcends the boundaries of race; the second may be called pre-ethnologic, because they arise in a savage society before the great races had begun their distinctive evolution. The point about this class of belief is that it has never been called upon to do duty for social improvement and organisation, has never been specialised by the Celt or Teuton in Europe, nor by other branches of the same race. The myth alone of these two groups of folklore could have had an ethnological influence, and this must have been very slight. It remained in the mind of Aryan man, but has never descended to the arena of his practical life. It has influenced his practical life indirectly of course, but it has never become a brick in the building up of his practical life. This distinction between custom and belief which are tribal and custom and belief which are not tribal, is of vast importance. It has been urged against the classification of custom, rite, and belief into ethnological groups that it does not allow for the presence of a great mass of belief, primitive in character and undoubtedly Aryan, if not in origin at all events in fact. The objection is not valid. The custom, rite, and belief which can be classified as distinctively Aryan is that portion of the whole corpus of primitive custom, rite, and belief, which was used by the Aryan-speaking folk in the building up of their tribal organisation. They divorced it by this use from the general primitive conceptions, and developed it along special lines. It is in its