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Highgarth, Gloucester - The letter he has is from Dr [Henry] Roth, who writes that he has found a tribe of aboriginal people who believe in parthenogenesis, and has a theory of the origin of taboo as the will of the strongest; was interested to read the new GB, suspects all martyrologies, including St Dasius; [Alfred] Haddon will make an excellent President for the Anthropological Institute, hopes he will not disdain the Folklore Society later on. A postscript discusses two items from GB, relating to the seclusion of the kings of Corea and concerning the Welsh verses in Vol. II, p. 178.

Highgarth, Gloucester - Received his letter [raising points in his review of GB], and admits that he was working from faulty memory as well; discusses religion vs magic in Australia, quoting [Alfred] Howitt who quotes [Samuel] Gason; has no wish for controversy with Frazer; 'mildly protests' that he did not question the authenticity of the Acts of St Dasius gratuitously, if it is established then the Abruzzian custom mentioned by Canon Pullen to Grant Allen, for which [Edward] Clodd got into hot water for repeating would be corroborated; doesn't think it would be wise to memorialize the Queensland Government to publish [Henry] Roth's collections, suggest [Alfred] Haddon phrase it in the most general terms.

Highgarth, Gloucester - Doesn't feel they have enough evidence to say what the origin of totemism is; doesn't see a clear line between magic and religion; mentions Baldwin Spencer's letter which points in favour of Frazer's theory; asks if he has read [Jesse] Fewkes' article on the Owakülti Altar at Sichomovi Pueblo; agrees with Frazer about [Andrew] Lang's use of [Alfred] Howitt and [Henry] Roth; is surprised to hear the story about [E. B.] Tylor wishing to supress a chapter in Spencer and Gillen's book; agrees with Frazer about [Frank] Jevons' difficulty because he generalized too soon; will write to [George] Theal.

Gloucester. Dated 23 February, 1901 - The letter he has is from Dr [Henry] Roth, who writes that he has found a tribe of aboriginal people who believe in parthenogenesis, and has a theory of the origin of taboo as the will of the strongest; was interested to read the new GB, suspects all martyrologies, including St Dasius; [Alfred] Haddon will make an excellent President for the Anthropological Institute, hopes he will not disdain the Folklore Society later on.

Inch-ma-home, Cambridge. Dated 27 March, 1901 - Returns the [Henry Ling] Roth letter and asks him to encourage the Queensland Government to publish it, notes his theory of taboo and totemism is identical to Henry Jackson's; thanks him for the review of GB in 'Man' and discusses it at length, and cites [Franz] Cumont in regards to the question about the Acts of Saint Dasius.

Highgarth, Gloucester. Dated 31 March, 1901 - Received his letter [raising points in his review of GB], and admits that he was working from faulty memory as well; discusses religion vs magic in Australia, quoting [Alfred] Howitt who quotes [Samuel] Gason; has no wish for controversy with Frazer; 'mildly protests' that he did not question the authenticity of the Acts of St Dasius gratuitously, if it is established then the Abruzzian custom mentioned by Canon Pullen to Grant Allen, for which [Edward] Clodd got into hot water for repeating would be corroborated; doesn't think it would be wise to memorialize the Queensland Government to publish [Henry] Roth's collections, suggest [Alfred] Haddon phrase it in the most general terms.

Trinity College, Cambridge. Dated 22 September, 1901 - Agrees that they should get [George McCall] Theal's authority for South African totemism, asks Hartland to write as he abhors correspondence, especially with a stranger; has had letters from Baldwin Spencer on the totemism of the Kaitish, and his [and Alfred Howitt's] dislike of [Andrew] Lang's use of Howitt's statements; Frazer believes that [Henry] Roth feels the same way about Lang's use of his writings; Frazer has not read Lang's book but has found him obtuse on the subject of Spencer and Gillen's writings, and [E. B.] Tylor went so far as to suggest to George Macmillan that the chapter of 'intichima ceremonies' be curtailed, to which Frazer strenously objected; benefited from his visit to Wiesbaden to see [Hermann] Pagenstecher about his eyes; thanks him for the [F. B.] Jevons articles on the science of religion, finds that the discovery that totemism is probably not a religion but a system of magic has badly affected his argument, was aware of the blows he was giving Jevons' arguments when he wrote his articles on totemism.

Highgate [recte Highgarth], Gloucester. Dated 23 September, 1901 - Doesn't feel they have enough evidence to say what the origin of totemism is; doesn't see a clear line between magic and religion; mentions Baldwin Spencer's letter which points in favour of Frazer's theory; asks if he has read [Jesse] Fewkes' article on the Owakülti Altar at Sichomovi Pueblo; agrees with Frazer about [Andrew] Lang's use of [Alfred] Howitt and [Henry] Roth; is surprised to hear the story about [E. B.] Tylor wishing to supress a chapter in Spencer and Gillen's book; agrees with Frazer about [Frank] Jevons' difficulty because he generalized too soon; will write to [George] Theal.

95 Waterloo Crescent, Halifax, Yorks. - Is the son of H. Ling Roth, is studying anthropology and archaeology at Christ's College, Cambridge while on leave from serving as District Commissioner in Fiji; has seen the mention of Rev. Lorimer Fison in the footnotes of 'The Golden Bough' and wonders if he has any further information on the Nanga cult which he may consult.