the Celtic races bears abundant testimony to their belief that beneath this world there was another.  The ‘annwfn’ of the Welsh was distinctly conceived in the folk-lore embodied in mediaeval poetry as being ‘is elfydd’ (beneath the world).  In mediaeval Welsh legend, again, this lower world is regarded as divided into kingdoms, like this world, and its kings, like Arawn and Hafgan in the Mabinogi of Pwyll, are represented as being sometimes engaged in conflict.  From this lower world had come to man some of the blessings of civilisation, and among them the much prized gift of swine.  The lower world could be even plundered by enterprising heroes.  Marriages like that of Pwyll and Rhiannon were possible between the dwellers of the one world and the other.  The other-world of the Celts does not seem, however, to have been always pictured as beneath the earth.  Irish and Welsh legend combine in viewing it at times as situated on distant islands, and Welsh folk-lore contains several suggestions of another world situated beneath the waters of a lake, a river, or a sea.  In one or two passages also of Welsh mediaeval poetry the shades are represented as wandering in the woods of Caledonia (Coed Celyddon).  This was no doubt a traditional idea in those families that migrated to Wales in post-Roman times from Strathclyde.  To those who puzzled over the fate of the souls of the dead the idea of their re-birth was a very natural solution, and Mr. Alfred Nutt, in his Voyage of Bran, has called attention to the occurrence of this idea in Irish legend.  It does not follow, however, that the souls of all men would enjoy the privilege of this re-birth.  As Mr. Alfred Nutt points out, Irish legend seems to regard this re-birth only as the privilege of the truly great.  It is of interest to note the curious persistence of similar ideas as to death and the other-world in literature written even in Christian times and by monastic scribes.  In Welsh, in addition to Annwfn, a term which seems to mean the ‘Not-world,’ we have other names for the world below, such as ‘anghar,’ the loveless place; ‘difant,’ the unrimmed place (whence the modern Welsh word ‘difancoll,’ lost for ever); ‘affwys,’ the abyss; ‘affan,’ the land invisible.  The upper-world is sometimes called ‘elfydd,’ sometimes ‘adfant,’ the latter term meaning the place whose rim is turned back.  Apparently it implies a picture of the earth as a disc, whose rim or lip is curved back so as to prevent men from falling over into the ‘difant,’ or the rimless place.  In modern Celtic folk-lore the various local other-worlds are the abodes of fairies, and in these traditions there may possibly be, as Principal Rhys has suggested, some intermixture of reminiscences of the earlier inhabitants of the various districts.  Modern folk-lore, like mediaeval legend, has its stories of the inter-marriages of natives of this world with those of the other-world, often located underneath a lake.  The curious