pressed for some solution.  In these solutions the breath, the blood, the name, the head, and even the hair generally played a part, but these would not in themselves explain the mysterious phenomena of sleep, of dreams, of epilepsy, of madness, of disease, of man’s shadow and his reflection, and of man’s death.  By long familiarity with the scientific or quasi-scientific explanations of these things, we find it difficult to realise fully their constant fascination for early man, who had his thinkers and philosophies like ourselves.  One very widely accepted solution of early man in the Celtic world was, that within him there was another self which could live a life of its own apart from the body, and which survived even death, burial, and burning.  Sometimes this inner self was associated with the breath, whence, for example, the Latin ‘anima’ and the Welsh ‘enaid,’ both meaning the soul, from the root an-, to breathe.  At other times the term employed for the second self had reference to man’s shadow:  the Greek ‘skia,’ the Latin ‘umbra,’ the Welsh ‘ysgawd,’ the English ‘shade.’  There are abundant evidences, too, that the life-principle was frequently regarded as being especially associated with the blood.  Another tendency, of which Principal Rhys has given numerous examples in his Welsh folk-lore, was to regard the soul as capable of taking a visible form, not necessarily human, preferably that of some winged creature.  In ancient writers there is no information as to the views prevalent among the Celts regarding the forms or the abodes of the spirits of the dead, beyond the statement that the Druids taught the doctrine of their re-birth.  We are thus compelled to look to the evidence afforded by myth, legend, and folk-lore.  These give fair indications as to the types of earlier popular belief in these matters, but it would be a mistake to assume that the ideas embodied in them had remained entirely unchanged from remote times.  The mind of man at certain levels is quite capable of evolving new myths and fresh folk-lore along the lines of its own psychology and its own logic.  The forms which the soul could take doubtless varied greatly in men’s opinions in different districts and in different mental perspectives, but folk-lore tends to confirm the view that early man, in the Celtic world as elsewhere, tended to emphasise his conception of the subtlety and mobility of the soul as contrasted with the body.  Sooner or later the primitive philosopher was bound to consider whither the soul went in dreams or in death.  He may not at first have thought of any other sphere than that of his own normal life, but other questions, such as the home of the spirits of vegetation in or under the earth, would suggest, even if this thought had not occurred to him before, that the spirits of men, too, had entrance to the world below.  Whether this world was further pictured in imagination depended largely on the poetic genius of any given people.  The folk-lore of