We have thus ascertained that there is direct and acknowledged indebtedness of history to tradition. Its extent covers a wide area of culture progress, and of unbroken continuity from tribal to historic times. The legal codes of the barbaric tribes of Western Europe are the direct successors of the traditional originals; and because these legal codes, equally with their unwritten predecessors, cannot be dispensed with by the historian, they find their place unquestioned among genuine historical material. They are no more, and no less, historical than other traditional material. They are part of the life of the people rescued from prehistoric days, and they tell us of these days by the same sanction and the same methods as the rest of the traditional material which has been so strangely and so persistently neglected by the historian. The whole of tradition, and not selected parts of it, must be brought into use if we would follow scientific method, and I claim this for the study of folklore on the strength of the results which have now been brought together. [Illustration: ONE OF FIVE STONE CIRCLES IN THE FIELDS OPPOSITE THE GLEBE OF NYMPHSFIELD] [Illustration: CARN-AN-CHLUITHE TO COMMEMORATE THE DEFEAT AND DEATH OF THE YOUTHS OF THE DANANNS] [Illustration: THE CAIRN OF BALLYMAGIBBON NEAR THE ROAD PASSING FROM CONG TO CROSS] IV Here, however, we are close up to an important point of controversy. The mythologists claim tradition as theirs. It does not, they assert, give us the history but the mythology of our race. It tells us not of the men but of the gods. In explaining how this comes about, however, they have fallen into errors which it is not only necessary to correct but which are fundamental in their effects. We shall be better able later on to discuss the extremely important question of the position of the prehistoric tradition amidst historic life and surroundings, if we try to understand what the mythologists have done and not done in their attempts to claim exclusive property in the folk-tale. They have entirely denied or ignored all history contained in the folk-tale, and they have proceeded upon the assumption, the bald assumption not accompanied by any kind of proof, that the folk-tale contains nothing but the remnants of a once prevalent system of mythology. They ignore all the proofs brought forward by folklorists to the contrary, such proofs, for instance, as Mr. Knowles, Sir Richard Temple and others have produced concerning the Hindu folk-tale. What is not true of the Hindu folk-tale cannot be true of its Celtic or Teutonic or Scandinavian parallel, and yet in the most recent study of Celtic tradition, Mr. Squire takes its mythic origin for granted, and works through his ingenious statement without let or hindrance from other points of view. But even his thorough-going methods compel him to stop short at certain points, and to admit that he has come across historic fact. Thus he agrees that