The Druid Theory to account for fairies is less widespread. It is that the folk-memory of the Druids and their magical practices is alone responsible for the Fairy-Faith. The first suggestion of this theory seems to have been made by the Rev. Dr. Cririe, in his _Scottish Scenery_, published in 1803.[4] Three years later, the Rev. Dr. Graham published an identical hypothesis in his _Sketches Descriptive of Picturesque Scenery on the Southern Confines of Perthshire_. Mr. MacRitchie suggests, with all reason, that the two writers probably had discussed together the theory, and hence both put it forth. Alfred Maury, in _Les Fées du Moyen-Age_, published in 1843 at Paris, appears to have made liberal use of Patrick Graham's suggestions in propounding his theory that the _fées_ or fairy women of the Middle Ages are due to a folk-memory of Druidesses. Maury seems to have forgotten that throughout pagan Britain and Ireland, both much more important for the study of fairies than Celtic Europe during the Middle Ages, Druids rather than Druidesses had the chief influence on the people, and that yet, despite this fact, Irish and Welsh mythology is full of stories about fairy women coming from the Otherworld; nor is there any proof, or even good ground for argument, that the Irish fairy women are a folk-memory of Druidesses, for if there ever were Druidesses in Ireland they played a subordinate and very insignificant rôle. As in the case of the Pygmy Theory, we maintain that the Druid Theory, also, is inadequate. It discovers a real anthropomorphic influence at work on the outward aspects of the Fairy-Faith, and illogically takes that to be the origin of the Fairy-Faith. The fourth theory, the Mythological Theory, is of very great importance. It is that fairies are the diminished figures of the old pagan divinities of the early Celts; and many modern authorities on Celtic mythology and folk-lore hold it. To us the theory is acceptable so far as it goes. But it is not adequate in itself nor is it the root theory, because a belief in gods and goddesses must in turn be explained; and in making this explanation we arrive at the Psychological Theory, which this study--perhaps the first one of its kind--attempts to set forth. VII. THE IMPORTANCE OF STUDYING THE FAIRY-FAITH