In no case has testimony been admitted from a person who was known to be unreliable, nor even from a person who was thought to be unreliable. Accordingly, the evidence we are to examine ought to be considered good evidence so far as it goes; and since it represents almost all known elements of the Fairy-Faith and contains almost all the essential elements upon which the advocates of the Naturalistic Theory, of the Pygmy Theory, of the Druid Theory, of the Mythological Theory, as well as of our own Psychological Theory, must base their arguments, we consider it very adequate evidence. Nearly every witness is a Celt who has been made acquainted with the belief in fairies through direct contact with people who believe in them, or through having heard fairy-traditions among his own kindred, or through personal psychological experiences. And it is exceedingly fortunate for us that an unusually large proportion of these Celtic witnesses are actual percipients and natural seers, because the eliminations from the Fairy-Faith to be brought about in chapter iii by means of an anthropological analysis of evidence will be so extensive that, scientifically and strictly speaking, there will remain as a residual or unknown quantity, upon which our final conclusion must depend, solely the testimony of reliable seer-witnesses. That is to say, no method of anthropological dissection of the evidence can force aside consideration of the ultimate truth which may or may not reside in the testimony of sane and thoroughly reliable seer-witnesses.