The chief anthropological problems connected with the modern Fairy-Faith, as our evidence presents it, have now been examined, at sufficient length, we trust, to explain their essential significance; and problems, to some extent parallel, connected with the ancient Fairy-Faith have likewise been examined. There remain, however, very many minor anthropological problems not yet touched upon; but several of the most important of these, e. g. various cults of gods, spirits, fairies, and the dead, and folk-festivals thereto related (see Section III); the circular fairy-dance (see pp. 405-6); or the fairy world as the Otherworld (see chap. vi), or as Purgatory (see chap. x), will receive consideration in following chapters, and so will certain very definite psychological problems connected with dreams, and trance-like states, with supernormal lapse of time, and with seership. We may now sum up the results so far attained. Whether we examine the Fairy-Faith as a whole or whether we examine specialized parts of it like those relating to the smallness of fairies, to changelings, to witchcraft and magic, to exorcisms, to taboos, and to food-sacrifice, in all cases comparative folk-lore shows that the beliefs composing it find their parallels the world over, and that fairy-like beings are objects of belief now not only in Celtic countries, but in Central Australia, throughout Polynesia, in Africa, among American Red Men, in Asia generally, in Southern, Western, and Northern Europe, and, in fact, wherever civilized and primitive men hold religious beliefs. From a rationalist point of view anthropologists would be inclined to regard the bulk of this widespread belief in spiritual beings as being purely mythical, but for us to do so and stop there would lead to no satisfactory solution: the origin of myth itself needs to be explained, and one of the chief objects of our study throughout the remainder of this book is to make an attempt at such an explanation, especially of Celtic myth.