special characteristics that this belief belongs to the tribal system of the Aryans, not in its general characteristics. Not every custom, rite, and belief was so used and developed. The specialisation caused the deliberate rejection or neglect of much custom, rite, and belief which was opposed to the new order of things, and did not affect the practical doings of Aryan life. There are thus three elements to consider: (1) the custom, rite, and belief specialised by the Aryan-speaking people in the formation and development of their tribal system; (2) the custom, rite, and belief rejected or neglected by the Aryan tribesmen; and (3) the belief which was not affected by or used for the tribal development, but which, not being directly antagonistic to it, remained with the primitive Aryan folk as survivals of their science and philosophy. For ethnological purposes we have only to do with the first group. It is definite, and it is capable of definite recognition within the tribe. When once it was brought into the tribal system it ceased to exist in the form in which it was known to general savage belief; it developed highly specialised forms, took its part in the formation of a great social force, a great fighting and conquering force, a great migratory force. In accomplishing this task it grew into a solid system, each part in touch with all other parts, each part an essential factor in the ever-active forces which it helped to fashion and control. It is in this wise that we must study its survivals wherever they are to be found, and the study must be concentrated within certain definite ethnographic areas. If I were to pursue the subject and choose for my study the folklore of Britain, I should have to object to the treatment accorded to British custom, rite, and belief by even so great an authority as Mr. Frazer, because they are used not as parts of a tribal system but as mere detritus of a primitive system of science, or philosophy. According to my views they had long since become separated from any such system and it is placing them in a wrong perspective, giving them a false value, associating them with elements to which they have no affinity to divorce them from their tribal connection. The custom, rite, and belief which were tribal, when they were brought to their present ethnographic area, cannot be considered in the varied forms of their survival except by restoration to the tribal organisation from which they were torn when they began their life as survivals.