of such arrow-heads, the specimens which are found in America or Africa from those which are unearthed in Europe.  Even in the products of more advanced industry, we see early pottery, for example, so closely alike everywhere that, in the British Museum, Mexican vases have, ere now, been mixed up on the same shelf with archaic vessels from Greece.  In the same way, if a superstition or a riddle were offered to a student of folklore, he would have much difficulty in guessing its provenance, and naming the race from which it was brought.  Suppose you tell a folklorist that, in a certain country, when anyone sneezes, people say ‘Good luck to you,’ the student cannot say a priori what country you refer to, what race you have in your thoughts.  It may be Florida, as Florida was when first discovered; it may be Zululand, or West Africa, or ancient Rome, or Homeric Greece, or Palestine.  In all these, and many other regions, the sneeze was welcomed as an auspicious omen.  The little superstition is as widely distributed as the flint arrow-heads.  Just as the object and use of the arrow-heads became intelligible when we found similar weapons in actual use among savages, so the salutation to the sneezer becomes intelligible when we learn that the savage has a good reason for it.  He thinks the sneeze expels an evil spirit.  Proverbs, again, and riddles are as universally scattered, and the Wolufs puzzle over the same devinettes as the Scotch schoolboy or the Breton peasant.  Thus, for instance, the Wolufs of Senegal ask each other, ’What flies for ever, and rests never?’—­Answer, ‘The Wind.’  ’Who are the comrades that always fight, and never hurt each other?’—­’The Teeth.’  In France, as we read in the ‘Recueil de Calembours,’ the people ask, ’What runs faster than a horse, crosses water, and is not wet?’—­Answer, ‘The Sun.’  The Samoans put the riddle, ’A man who stands between two ravenous fishes?’—­Answer, ‘The tongue between the teeth.’  Again, ’There are twenty brothers, each with a hat on his head?’—­Answer, ’Fingers and toes, with nails for hats.’  This is like the French ‘un pere a douze fils?’—­’l’an.’  A comparison of M. Rolland’s ‘Devinettes’ with the Woluf conundrums of Boilat, the Samoan examples in Turner’s’ Samoa,’ and the Scotch enigmas collected by Chambers, will show the identity of peasant and savage humour.

A few examples, less generally known, may be given to prove that the beliefs of folklore are not peculiar to any one race or stock of men.  The first case is remarkable:  it occurs in Mexico and Ceylon—­nor are we aware that it is found elsewhere.  In Macmillan’s Magazine {15} is published a paper by Mrs. Edwards, called ‘The Mystery of the Pezazi.’  The events described in this narrative occurred on August 28, 1876, in a bungalow some thirty miles from Badiella.  The narrator occupied a new house on an estate called Allagalla.  Her native servants soon asserted that the place was haunted by a Pezazi.  The English visitors saw and heard nothing extraordinary till a certain night:  an abridged account of what happened then may be given in the words of Mrs. Edwards:—­