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