ways of savages, just as the Hebridean people use spindle-whorls of stone, and bake clay pots without the aid of the wheel, like modern South Sea Islanders, or like their own prehistoric ancestors. {11a} The student of folklore is thus led to examine the usages, myths, and ideas of savages, which are still retained, in rude enough shape, by the European peasantry.  Lastly, he observes that a few similar customs and ideas survive in the most conservative elements of the life of educated peoples, in ritual, ceremonial, and religious traditions and myths.  Though such remains are rare in England, we may note the custom of leading the dead soldier’s horse behind his master to the grave, a relic of days when the horse would have been sacrificed. {11b} We may observe the persistence of the ceremony by which the monarch, at his coronation, takes his seat on the sacred stone of Scone, probably an ancient fetich stone.  Not to speak, here, of our own religious traditions, the old vein of savage rite and belief is found very near the surface of ancient Greek religion.  It needs but some stress of circumstance, something answering to the storm shower that reveals the flint arrow-heads, to bring savage ritual to the surface of classical religion.  In sore need, a human victim was only too likely to be demanded; while a feast-day, or a mystery, set the Greeks dancing serpent-dances or bear-dances like Red Indians, or swimming with sacred pigs, or leaping about in imitation of wolves, or holding a dog-feast, and offering dog’s flesh to the gods. {12} Thus the student of folklore soon finds that he must enlarge his field, and examine, not only popular European story and practice, but savage ways and ideas, and the myths and usages of the educated classes in civilised races.  In this extended sense the term ‘folklore’ will frequently be used in the following essays.  The idea of the writer is that mythology cannot fruitfully be studied apart from folklore, while some knowledge of anthropology is required in both sciences.

The science of Folklore, if we may call it a science, finds everywhere, close to the surface of civilised life, the remains of ideas as old as the stone elf-shots, older than the celt of bronze.  In proverbs and riddles, and nursery tales and superstitions, we detect the relics of a stage of thought, which is dying out in Europe, but which still exists in many parts of the world.  Now, just as the flint arrow-heads are scattered everywhere, in all the continents and isles, and everywhere are much alike, and bear no very definite marks of the special influence of race, so it is with the habits and legends investigated by the student of folklore.  The stone arrow-head buried in a Scottish cairn is like those which were interred with Algonquin chiefs.  The flints found in Egyptian soil, or beside the tumulus on the plain of Marathon, nearly resemble the stones which tip the reed arrow of the modern Samoyed.  Perhaps only a skilled experience could discern, in a heap