n pre-Aryan and Aryan folk. On this I
will say something by way of explanation presently. In the meantime it
is an extremely important task to classify survivals into tribal and
non-tribal groups. Those which belong to Celtic or Teutonic origins
must show their tribal origin, for they could not have come into
existence apart from the tribe, and apart from the tribe they could
not have survived after the break-up of the tribe consequent upon the
development of national and political life. Custom and belief which do
not fit into the ancient tribal system, therefore, cannot be
recognised as ancient Celtic or ancient Teutonic custom and belief,
and contrariwise when it is seen that they naturally fall into this
system it may be argued that there we must search for their origin.
Our Anglo-Saxon forefathers have left a curious testimony to this view
of the question in their word "holy" or wholesome. What is wholesome
is so for the whole group. The Anglo-Saxon idea of holiness implies as
its chief element relation to the tribal life.[442]

The classification of survivals in folklore into tribal and non-tribal
items is a lengthy and intricate process. Some years ago I made a
start in a study of fire worship which I presented to the British
Association,[443] and I hope shortly to be ready with a volume on
_Tribal Custom_, which will embody a fuller study of fire worship and
its accompanying beliefs, together with a complete study of all the
remains of traditional custom, rite, and belief, which only as the
detritus of the ancient tribal organisation receive adequate
explanation of their presence in the midst of modern political and
religious institutions. If I leave this part of my subject without
further illustration in this present volume, I must add one important
note upon the persistence of survivals of both kinless and kinship
societies. I have shown that the tribal system of the advanced races
included provision for non-tribesmen, provision which kept
non-tribesmen outside the tribal bond, and at the same time kept them
tied to the tribe by using them as the necessary dependent adjunct of
the tribe, using them as bondmen and serfs in point of fact. This
extremely important factor in the history of the tribal organisation,
which has not been properly noticed by the few authorities who have
investigated tribal institutions, receives additional importance when
viewed from the standpoint of folklore, for it allows for the
pre