traditions survive; and, if the school culture of the Druids does not survive in the poems of numeral questions on the characters and events of the Bible, as imagined or invented by M. Villemarqué, no less fragments of their customs and worship remain in the habits and traditions of the people in and outside of their religious ritual, and are perpetuated in their folk-songs, if with as little definite knowledge as of the rites once performed at the feet of the dolmens or in the temple of Karnac. The fairies, and the dwarfs, and the spirits of the sea and air still survive, and are dreaded or invoked in the same spirit, if with less fervency than the saints and powers of the Church. Thus M. Paul Sebillot, in his Contes des Marins, gathered in Upper Brittany, tells that the sailors shake their fists at and threaten with their knives an unfavorable wind, and there are numerous actual customs as well as traditions among the Breton people which are evident survivals from heathen ages, while the rites of the Church itself have many traces of the adoption of forms of nature worship. This element of the supernatural, like the traditions of actual history, is fading away in Brittany as in all other countries, but enough remains to throw a strong light on the ancient customs, as well as the fundamental character of the race, and to inform its folk-poetry with this element to a degree which that of few modern nations possesses. The interest of modern folk-poetry is, however, mainly in quality as poetry, its expression with eloquence and feeling of the emotions of the human heart, and the representation which it gives of the quality of the mind, the temperament, the degree of intelligence, and the habits and customs of the people who produced it. In this view the two latest volumes of the collection of Breton folksongs by F. M. Luzel, Sonniou Breiz-Izel (Paris.