l differences are found to exist; this principle applies in a
considerable degree in the field of folk-tales, even between cultures so
opposite as those of Western Europe and Western Africa.

In the case of superstitions, the diffusive process, though less rapid or
effectual than in tales, is nevertheless continually active; in Europe,
at least, a similar identity will probably be discovered. But in this
category the problem of separating what is general, because human, from
that which is common, because diffused, always a complicated task, will
be found more difficult than in literary matter, and without the aid of
extensive collection insoluble. It is possible to fall back on the
consideration that, after all, such resolution matters not very much,
since in any case the survival of the belief indicates its humanity, and
for the purpose of the study of human nature borrowed superstitions may
be cited as confidently as if original in the soil to which they have
emigrated, and where they have indissolubly intertwined themselves with
thought and habit.

Again, it is to be considered that while differences of speech impede,
but do not prevent integration, changes of condition may have an
immediate effect in producing differentiation. Protestantism, by
banishing complicated usages connected with sacred days, has caused
English folk-lore to vary from Continental; so far this contrast seems a
result of the alterations of the last three hundred years, rather than of
more remote inconsistency.

If these remarks are in any degree valid, it follows that from the
presence or absence of any particular item of belief in this or that
English-speaking district no conclusion is to be drawn; the deficiency
must be supposed to proceed from absence of record, and seldom to depend
on the structure of the population. To this general doctrine, as usual
with such propositions, may be observed minor exceptions. Whatever doubts
may be cast on the operation of the principle as applicable to England,
there can be no doubt that it is valid in the United States and Canada.

It is not, however, intended to assert that the contributions of the
entire region covered in this collection are identical in character. On
the contrary, it will be seen that the record made in certain districts,
as for example in Newfoundland and among the Mountain Whites of the
Alleghanies, presents superstition as more primitive and active than in
the eastern United State