an Incarnate Fairy King—Lancelot the Foster-son of a Fairy Woman—Galahad, the Offspring of Lancelot and the Fairy Woman Elayne—Arthur as a Fairy King in Kulhwch and Olwen—Gwynn ab Nudd—Arthur like Dagda, and like Osiris—Brythonic Fairy Romances: their Evolution and Antiquity—Arthur in Nennius, Geoffrey, Wace, and in Layamon—Cambrensis’ Otherworld Tale—Norman-French writers of the twelfth and thirteenth centuries—Romans d’Aventure and Romans Bretons—Origins of the ‘Matter of Britain’—Fairy Romance Episodes in Welsh Literature—Brythonic Origins.

  CHAPTER VI The Celtic Otherworld 332-57   General Ideas of the Otherworld; its Location; its Subjectivity; its Names; its Extent; Tethra one of its kings—The Silver Branch and the Golden Bough; and Initiations—The Otherworld the Heaven-World of all Religions—Voyage of Bran—Cormac in the Land of Promise—Magic Wands—Cuchulainn’s Sick-Bed—Ossian’s Return from Fairyland—Lanval’s going to Avalon—Voyage of Mael-Duin—Voyage of Teigue—Adventures of Art—Cuchulainn’s and Arthur’s Otherworld Quests—Literary Evolution of idea of Happy Otherworld.   CHAPTER VII The Celtic Doctrine of Re-Birth 358-96   Re-birth and Otherworld—As a Christian Doctrine—General Historical Survey—According to the Barddas MSS.; according to Ancient and Modern Authorities—Re-incarnation of the Tuatha De Danann—King Mongan’s Re-birth—Etain’s Birth—Dermot’s Pre-existence—Tuan’s Re-birth—Re-birth among Brythons—Arthur as a Re-incarnate Hero—Non-Celtic Parallels—Re-birth among Modern Celts: in Ireland; in Scotland; in the Isle of Man; in Wales; in Cornwall; in Brittany—Origin and Evolution of Celtic Re-birth Doctrine.   SECTION III THE CULT OF GODS, SPIRITS, FAIRIES, AND THE DEAD   CHAPTER VIII The Testimony of Archaeology 397-426   Inadequacy of Pygmy Theory—According to the Theories concerning Divine Images and Fetishes, Gods, Daemons, and Ancestral Spirits haunt Megaliths—Megaliths are religious and funereal, as shown chiefly by Cenn Cruaich, Stonehenge, Guernsey menhirs, Monuments in Brittany, by the Circular Fairy-Dance as an Ancient Initiatory Sun-Dance, by Breton Earthworks, Archaeological Excavations generally, and by present-day Worship at Indian Dolmens—New Grange and Celtic Mysteries: Evidence of manuscripts; Evidence of Tradition—The Aengus Cult—New Grange compared with Great Pyramid: both have Astronomical Arrangement and same Internal Plan—Why they open to the Sunrise—Initiations in both—Great Pyramid as Model for Celtic Tumuli—Gavrinis and New Grange as Spirit Temples.   CHAPTER IX The Testimony of Paganism 427-41   Edicts against Pagan Cults—Cult of Sacred Waters and its Absorption by Christianity—Celtic Water Divinities—Druidic Influence on Fairy-Faith—Cult of Sacred Trees—Cult of Fairies, Spirits, and the Dead—Feasts of the Dead—Conclusion.   CHAPTER X The Testimony of Christianity 442-55   Lough Derg a Sacred Lake originally—Purgatorial Rites as Christianized Survivals of Ancient Celtic Rites—Purgatory as Fairyland—Purgatorial Rites parallel to Pagan Initiation Ceremonies—The Death and Resurrection Rite—Breton Pardons compared—Relation to Aengus Cult and Celtic Cave-Temples—Origin of Purgatorial Doctrine pre-Christian—Celtic and Roman Feasts of dead shaped Christian ones—Fundamental Unity of Mythologies, Religions, and the Fairy-Faith.   SECTION IV MODERN SCIENCE AND THE FAIRY-FAITH; AND CONCLUSIONS   CHAPTER XI Science and Fairies 456-91   Method of Examination: Exoteric and Esoteric aspects—The X-quantity—Scientific attitudes toward the Animistic Hypothesis: Materialistic Theory; Pathological Theory; Delusion and Imposture Theory; Problems of Consciousness: Dreams; Supernormal Lapse of Time—Psychical Research and Fairies: Myers’s researches—Present Position of Psychical Research—Psychical Research and Anthropology in Relation to the Fairy-Faith, according to a special contribution from Mr. Andrew Lang—Final Testing of the X-quantity—Conclusion: the Celtic Belief in Fairies and in Fairyland is scientific.   CHAPTER XII The Celtic Doctrine of Re-Birth and Otherworld Scientifically Examined