{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_41785/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_41785","id":"gutenberg_41785","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/41785","summary":null,"tags":["Archaeology","Category: Archaeology & Anthropology","Category: History - Ancient","Category: Mythology, Legends & Folklore","England -- Antiquities"],"text":"Transcriber's Note\n\nMost spelling variants are retained. Punctuation is occasionally\ncorrected, especially in the index and in footnotes, to maintain\nconsistency.\n\nThe titles and page references for the five appendices have been added\nto the table of contents.\n\nThe 'oe' ligature is represented as 'oe'. Italicized letters are\ndelimited with _underscore_ characters.\n\nA Transcriber's Endnote at the end of this text contains more detailed\ninformation about corrections made.\n\n\n\n\n ARCHAIC ENGLAND\n\n AN ESSAY IN DECIPHERING PREHISTORY\n FROM MEGALITHIC MONUMENTS, EARTHWORKS,\n CUSTOMS, COINS, PLACE-NAMES, AND\n FAERIE SUPERSTITIONS\n\n BY\n\n HAROLD BAYLEY\n\n AUTHOR OF \"THE SHAKESPEARE SYMPHONY,\" \"A NEW LIGHT ON THE RENAISSANCE,\"\n \"THE LOST LANGUAGE OF SYMBOLISM,\" ETC.\n\n [Illustration]\n\n \"One by one tiny fragments of testimony accumulate attesting such a\n survival and continuance of folk memory as few men of to-day have\n suspected.\"--JOHNSON\n\n LONDON\n\n CHAPMAN & HALL LTD.\n\n 11 HENRIETTA STREET\n\n 1919\n\n TO\n\n W. L. GROVES\n\n WHO HAS GREATLY AIDED ME\n\n\n\n\n CONTENTS\n\n\n CHAP. PAGE\n\n I. INTRODUCTORY 1\n\n II. THE MAGIC OF WORDS 34\n\n III. A TALE OF TROY 78\n\n IV. ALBION 124\n\n V. GOG AND MAGOG 186\n\n VI. PUCK 230\n\n VII. OBERON 309\n\n VIII. SCOURING THE WHITE HORSE 389\n\n IX. BRIDE'S BAIRNS 455\n\n X. HAPPY ENGLAND 522\n\n XI. THE FAIR MAID 593\n\n XII. PETER'S ORCHARDS 663\n\n XIII. ENGLISH EDENS 710\n\n XIV. DOWN UNDER 764\n\n XV. CONCLUSIONS 832\n\n APPENDIX 871\n\n Appendix A: Ireland and Phoenicia 871\n Appendix B: Perry-Dancers and Perry Stones. 873\n Appendix C: British Symbols. 874\n Appendix D: Glastonbury. 875\n Appendix E: The Druids and Crete. 875\n\n INDEX 877\n\n\n\n\n \"Of all the many thousands of earthworks of various kinds to be\n found in England, those about which anything is known are very few,\n those of which there remains nothing more to be known scarcely\n exist. Each individual example is in itself a new problem in\n history, chronology, ethnology, and anthropology; within every one\n lie the hidden possibilities of a revolution in knowledge. We are\n proud of a history of nearly twenty centuries: we have the\n materials for a history which goes back beyond that time to\n centuries as yet undated. The testimony of records carries the tale\n back to a certain point: beyond that point is only the testimony of\n arch\u00e6ology, and of all the manifold branches of arch\u00e6ology none is\n so practicable, so promising, yet so little explored, as that which\n is concerned with earthworks. Within them lie hidden all the\n secrets of time before history begins, and by their means only can\n that history be put into writing: they are the back numbers of the\n island's story, as yet unread, much less indexed.\"--A. HADRIAN\n ALLCROFT.\n\n \"It is a gain to science that it has at last been recognised that\n we cannot penetrate far back into man's history without appealing\n to more than one element in that history. Some day it will be\n recognised that we must appeal to _all_ elements in that\n history.\"--GOMME.\n\n \"History bears and requires Authors of all sorts.\"--CAMDEN.\n\n\n\n\n CHAPTER I\n\n INTRODUCTION\n\n \"If a man does not keep pace with his companions, perhaps it is\n because he hears a different drummer. Let him step to the music\n which he hears, however measured or far away.\"--H. D. THOREAU.\n\n\nThis book is an application of the jigsaw system to certain\narch\u00e6ological problems which under the ordinary detached methods of the\nSpecialist have proved insoluble. My fragments of evidence are drawn as\noccasion warrants from History, Fairy-tale, Philosophy, Legend,\nFolklore--in fact from any quarter whence the required piece\nunmistakably fulfils the missing space. It is thus a mental medley with\nall the defects, and some, I trust, of the attractions, of a mosaic.\n\nTen years ago I published a study on Medi\u00e6val Symbolism, and subsequent\ninvestigation of cognate subjects has since put me in possession of some\ncurious and uncommon information, which lies off the mainroads of\nconventional Thought.\n\nThe consensus of opinion upon _A New Light on the Renaissance_,[1] was\nto the effect that my theories were decidedly ingenious and up to a\npoint tenable, yet nevertheless at present they could only be regarded\nas non-proven. In 1912[2] I therefore endeavoured to substantiate my\nearlier propositions, pushing them much further to the point of\nsuggesting an innate connection between Symbolism and certain\nwords--such, for example, as _psyche_, which means a butterfly, and\n_psyche_ the _anima_ or _soul_ which was symbolised or represented by a\nbutterfly. Of course I knew only too well the tricky character of the\nground I was exploring and how open many of my propositions would be to\nattack, yet it seemed preferable rather to risk the Finger of Scorn than\nby a superfluity of caution ignore clues, which under more competent\nhands might yield some very interesting and perhaps valuable\ndiscoveries.\n\nIn the present volume I piece together a mosaic of visible and tangible\nevidence which is supplementary to that already brought forward, and the\nresults--at any rate in many instances--cannot by any possibility be\nwritten off as due merely to coincidence or chance. That they will be\nadequate to satisfy the exacting requirements of modern criticism is,\nhowever, not to be supposed. Referring to _The Lost Language_, one of my\nreviewers cheerfully but disconcertingly observed: \"He must deal as\nothers of his school have done with all the possible readings of the\nhistory of the races of men\".[3] To sweeping and magnanimous advice of\nthis character one can only counter the untoward experiences of the\nhapless \"Charles Templeton,\" as recounted by Mr. Stephen McKenna: \"At\nthe age of three-and-twenty Charles Templeton, my old tutor at Oxford,\nset himself to write a history of the Third French Republic. When I made\nhis acquaintance, some thirty years later, he had satisfactorily\nconcluded his introductory chapter on the origin of Kingship. At his\ndeath, three months ago, I understand that his notes on the precursors\nof Charlemagne were almost as complete as he desired. 'It is so\ndifficult to know where to start, Mr. Oakleigh,' he used to say, as I\npicked my steps through the litter of notebooks that cumbered his\ntables, chairs, and floor.\"[4]\n\nBut Mr. Templeton's embarrassments were trifling in comparison with\nmine. Templeton was obviously a man of some leisure, whereas my literary\nhobbies have necessarily to be indulged more or less furtively in\nrestaurants, railway trains, and during such hours and half-hours of\nopportunity as I can snatch from more pressing obligations. Moreover,\nMr. Templeton could concentrate on one subject--History--whereas the\nscope of my studies compels me to keep on as good terms as may be with\nthe exacting Muses of History, Mythology, Arch\u00e6ology, Philosophy,\nReligion, Romance, Symbolism, Numismatics, Folklore, and Etymology. I\nmention this not to extenuate any muzziness of thought, or sloppiness of\ndiction, but to disarm by confession the charge that my work has been\ndone hurriedly and here and there superficially.\n\nWith the facilities at my disposal I have endeavoured to the best of my\nabilities to concentrate a dozen rays on to one subject, and to mould\ninto an harmonious and coherent whole the pith of a thousand and one\nitems culled during the past seven years from day to day and noted from\nhour to hour. Differing as I do in some respects from the accepted\nconclusions of the best authorities, it is a further handicap to find\nmyself in the position of Nehemiah the son of Hachaliah, who was\nconstrained by force of circumstance to build with a sword in one hand\nand a trowel in the other.\n\nTo the heretic and the wayfarer it is, however, a comfortable reflection\nthat what Authority maintains to-day it generally contradicts\nto-morrow.[5] Less than a century ago contemporary scholarship knew the\nage of the earth with such exquisite precision that it pronounced it to\na year, declaring an exact total of 6000 years, and a few odd days.\n\nWhen the discoveries in Kent's Cavern were laid before the scientific\nworld, the authorities flatly denied their possibility, and the proofs\nthat Man in Britain was contemporary with the mammoth, the lion, the\nbear, and the rhinoceros[6] were received with rudeness and inattention.\nSimilarly the discovery of prehistoric implements in the gravel-beds at\nAbbeville was treated with inconsequence and insult, and it was upwards\nof twenty years before it was reluctantly conceded that: \"While we have\nbeen straining our eyes to the East, and eagerly watching excavations in\nEgypt and Assyria, suddenly a new light has arisen in the midst of us;\nand the oldest relics of man yet discovered have occurred, not among the\nruins of Nineveh or Heliopolis, not on the sandy plains of the Nile or\nthe Euphrates, but _in the pleasant valleys of England and France_,\nalong the banks of the Seine and the Somme, the Thames and the\nWaveney.\"[7]\n\nThe fact is now generally accepted as proven by both anthropologists and\narch\u00e6ologists, that the most ancient records of the human race exist not\nin Asia, but in Europe. The oldest documents are not the hieroglyphics\nof Egypt, but the hunting-scenes scratched on bone and ivory by the\nEuropean cave-dwelling contemporaries of the mammoth and the woolly\nrhinoceros. Human implements found on the chalk plateaus of Kent have\nbeen assigned to a period prior to the glacial epoch, which is surmised\nto have endured for 160,000 years, from, roughly speaking, 240,000 to\n80,000 years ago.\n\nIt is now also an axiom that the races of Europe are not colonists from\nsomewhere in Asia, but that, speaking generally, they have inhabited\ntheir present districts more or less continuously from the time when\nthey crept back gradually in the wake of the retreating ice.\n\n\"Written history and popular tradition,\" says Sir E. Ray Lankester,\n\"tell us something in regard to the derivation and history of existing\n'peoples,' but we soon come to a period--a few thousand years\nback--concerning which both written statement and tradition are dumb.\nAnd yet we know that this part of the world--Europe--was inhabited by an\nabundant population in those remote times. We know that for at least\n500,000 years human populations occupied portions of this territory, and\nthat various races with distinguishing peculiarities of feature and\nframe, and each possessed of arts and crafts distinct from those\ncharacteristic of others, came and went in succession in those\nincredibly remote days in Europe. We know this from the implements,\ncarvings, and paintings left by these successive populations, and we\nknow it also by the discovery of their bones.\"\n\nAnthropology, however, while admitting this unmeasurable antiquity for\nmankind, takes no count of the possibility of an amiable or cultured\nrace in these islands prior to the coming of the Roman legions. It\ntraces with equanimity the modern Briton evolving in unbroken sequence\nfrom the primitive cave-dweller, and it points with self-complacency to\nthe fact that even as late as the Battle of Hastings some of Harold's\nfollowers were armed with _stone_ axes. There has, however, recently\nbeen unearthed near Maidstone the skull of a late pal\u00e6olithic or early\nneolithic man, whose brain capacity was rather above the average of the\nmodern Londoner. The forehead of this 15,000 year-old skull is well\nformed, there are no traces of a simian or overhanging brow, and the\nindividual himself might well, in view of all physical evidence, have\nbeen a primeval sage rather than a primeval savage.\n\nThe high estimation in which the philosophy of prehistoric Briton was\nregarded abroad may be estimated from the testimony of C\u00e6sar who states:\n\"It is believed that this institution (Druidism) was founded in\nBritannia, and thence transplanted into Gaul. Even nowadays those who\nwish to become more intimately acquainted with the institution generally\ngo to Britannia for instruction's sake.\"\n\nIt has been claimed for the Welsh that they possess the oldest\nliterature in the oldest language in Europe. Giraldus Cambrensis,\nspeaking of the Welsh Bards, mentions their possession of certain\nancient and authentic books, but whether or not the traditionary poems\nwhich were first committed to writing in the twelfth century retain any\ntraces of the prehistoric Faith is a matter of divided opinion. To those\nwho are not experts in archaisms and are not enamoured of ink-spilling,\nthe sanest position would appear to be that of Matthew Arnold, who\nobserves in _Celtic Literature_: \"There is evidently mixed here, with\nthe newer legend, a _detritus_, as the geologists would say, of\nsomething far older; and the secret of Wales and its genius is not truly\nreached until this _detritus_, instead of being called recent because it\nis found in contact with what is recent, is disengaged, and is made to\ntell its own story.\"[8]\n\nThe word \"founded,\" as used by C\u00e6sar, implies an antiquity for British\ninstitutions which is materially confirmed by the existence of such\nmonuments as Stonehenge, and the more ancient Avebury. Whether these\nsupposed \"appendages to Bronze age burials\" were merely sepulchral\nmonuments, or whether they ever possessed any intellectual significance,\ndoes not affect the fact that Great Britain, and notably England, is\nricher in this class of monument than any other part of the world.[9]\n\nCircles being essentially and pre-eminently English it is disappointing\nto find the most modern handbook on Stonehenge stating: \"In all matters\nof arch\u00e6ology it is constantly found that certain questions are better\nleft in abeyance or bequeathed to a coming generation for solution\".[10]\nEvery one sympathises with that weary feeling, but nevertheless the\npresent generation now possesses quite sufficient data to enable it to\nshoulder its own responsibilities and to pass beyond the stereotyped and\nhackneyed formula \"sepulchral monument\". I hold no brief on behalf of\nthe Druids--indeed one must agree that the Celtic Druids were much more\nmodern than the monuments associated with their name--nevertheless the\ntheory that these far-famed philosophers were mere wise men or witch\ndoctors, with perhaps a spice of the conjuror, is a modern\nmisapprehension with which I am nowise in sympathy. Valerius Maximus\n(_c._ A.D. 20) was much better informed and therefore more cautious in\nhis testimony: \"I should be tempted to call these breeches-wearing\ngentry fools, were not their doctrine the same as that of the\nmantle-clad Pythagoras\".\n\nDruids or no Druids there must at some period in our past have been\ninteresting and enterprising people in these islands. At Avebury, near\nMarlborough, is Silbury Hill, an earth mound, which is admittedly the\nvastest artificial hill in Europe. Avebury itself is said to constitute\nthe greatest megalithic monument in Europe, and nowhere in the world are\ntumuli more plentiful than in Great Britain. On the banks of the Boyne\nis a pyramid of stones which, had it been situated on the banks of the\nNile, would probably have been pronounced the oldest and most venerable\nof the pyramids. In the Orkneys at Hoy is almost the counterpart to an\nEgyptian marvel which, according to Herodotus, was an edifice 21 cubits\nin length, 14 in breadth, and 8 in height, the whole consisting only of\none single stone, brought thither by sea from a place about 20 days'\nsailing from Sais. The Hoy relic is an obelisk 36 feet long by 18 feet\nbroad, by 9 feet deep. \"No other stones are near it. 'Tis all hollowed\nwithin or scooped by human art and industry, having a door at the east\nend 2 feet square with a stone of the same dimension lying about 2 feet\nfrom it, which was intended no doubt to close the entrance. Within,\nthere is at the south end of it, cut out, the form of a bed and pillow\ncapable to hold two persons.\"[11]\n\nSir John Morris-Jones has noted remarkable identities between the syntax\nof Welsh and that of early Egyptian: Gerald Massey, in his _Book of the\nBeginnings_, gives a list of 3000 close similarities between English and\nEgyptian words; and the astronomical inquiries of Sir Norman Lockyer\nhave driven him to conclude: \"The people who honoured us with their\npresence here in Britain some 4000 years ago, had evidently, some way or\nother, had communicated to them a very complete Egyptian culture, and\nthey determined their time of night just in the same way that the\nEgyptians did\".\n\nIt used to be customary to attribute all the mysterious edifices of\nthese islands, including stones inscribed with lettering in an unknown\nscript, to hypothetical wanderers from the East. Nothing could have been\nmore peremptory than the manner in which this theory was enunciated by\nits supporters, among whom were included all or nearly all the great\nnames of the period. To-day there is a complete _volte face_ upon this\nsubject, and the latest opinion is that \"not a particle of evidence has\nbeen adduced in favour of any migration from the East\".[12] When one\nremembers that only a year or two ago practically the whole of the\nacademic world gave an exuberant and unqualified adherence to the theory\nof Asiatic immigration it is difficult to conceive a more chastening\ncommentary upon the value of _ex cathedra_ teaching.\n\nHappily it was an Englishman[13] who, seeing through the futility of the\nAsiatic theory, first pointed out the now generally accepted fact that\nthe cradle of Aryan civilisation, if anywhere at all, was inferentially\n_in Europe_. The assumption of an Asiatic origin was, however, so firmly\nestablished and upheld by the dignity of such imposing names that the\narguments of Dr. Latham were not thought worthy of reply, and for\nsixteen years his work lay unheeded before the world. Even twenty years\nafter publication, when the new view was winning many adherents, it was\nalluded to by one of the most learned Germans as follows: \"And so it\ncame to pass that in England, the native land of fads, there chanced to\nenter into the head of an eccentric individual the notion of placing the\ncradle of the Aryan race in Europe\".\n\nThe whirligig of Time has now once again shifted the focus of\narch\u00e6ological interest at the moment from Scandinavia to Crete, where\nrecent excavations have revealed an Eldorado of prehistoric art. It is\nnow considered that the civilisation of Hellas was a mere offshoot from\nthat of Crete, and that Crete was veritably the fabulous Island of\nAtlantis, a culture-centre which leavened all the shores of the\nMediterranean.\n\nAccording to Sir Arthur Evans: \"The high early culture, the equal rival\nof that of Egypt and Babylon, which began to take its rise in Crete in\nthe fourth millennium before our era, flourished for some 2000 years,\neventually dominating the \u00c6gean and a large part of the Mediterranean\nbasin. The many-storeyed palaces of the Minoan Priest-Kings in their\ngreat days, by their ingenious planning, their successful combination of\nthe useful with the beautiful and stately, and last but not least, by\ntheir scientific sanitary arrangements, far outdid the similar works, on\nhowever vast a scale, of Egyptian or Babylonian builders.\"\n\nThe sensational discoveries at Crete provide a wholly new standpoint\nwhence to survey prehistoric civilisation, and they place the evolution\nof human art and appliances in the last Quaternary Period on a higher\nlevel than had ever previously been suspected.\n\nNot only have the findings in Crete revolutionised all previously\ncurrent ideas upon Art, but they have also condemned to the melting-pot\nthe cardinal article of belief that the alphabet reached us from\nPhoenicia. Prof. Flinders Petrie has now clearly demonstrated that\neven in this respect, \"Beside the great historic perspective of the long\nuse of signs in Egypt, other discoveries in Europe have opened entirely\nnew ground. These signs are largely found used for writing in Crete, as\na geometrical signary; and the discovery of the Karian alphabet, and its\nstriking relation to the Spanish alphabet, has likewise compelled an\nentire reconsideration of the subject. Thus on all sides--Egyptian,\nGreek, and Barbarian--material appears which is far older and far more\nwidespread than the Gr\u00e6co-Phoenician world; a fresh study of the whole\nmaterial is imperatively needed, now that the old conclusions are seen\nto be quite inadequate.\"\n\nThe striking connection between the Karian and the Spanish alphabet may\nbe connoted with the fact that Strabo, mentioning the Turdetani whom he\ndescribes as the most learned tribe of all Spain, says they had reduced\ntheir language to grammatical rules, and that for 6000 years they had\npossessed metrical poems and even laws. Commenting upon this piece of\nprecious information, Lardner ironically observed that although the\nSpaniards eagerly seized it as a proof of their ancient civilisation,\nthey are sadly puzzled how to reconcile these 6000 years with the Mosaic\nchronology. He adds that discarding fable, we find nothing in their\nhabits and manners to distinguish them from other branches of that great\nrace, except, perhaps, a superior number of Druidical remains.[14]\n\nThis \"_except_\" is noteworthy in view of the fact that the Celtiberian\nalphabet of Spain is extremely similar to the Bardic or Druidic\nalphabet of Britain, and also to the hitherto illegible alphabet of\nAncient Crete.\n\nC\u00e6sar has recorded that the Druids thought it an unhallowed thing to\ncommit their lore to writing, though in the other public and private\naffairs of life they frequently made use of the Greek alphabet. That the\nCelts of Gaul possessed the art of writing cannot be questioned, and\nthat Britain also practised some method of communication seems a\nprobability. There are still extant in Scotland inscriptions on stones\nwhich are in characters now totally unknown. In Ireland, letters were\ncut on the bark of trees prepared for that purpose and called poet's\ntables. The letters of the most ancient Irish alphabet are named after\nindividual trees, and there are numerous references in Welsh poetry to a\ncertain secret of the twigs which lead to the strong inference that\n\"written\" communication was first accomplished by the transmission of\ntree-sprigs.\n\nThe alphabets illustrated on pages 14 and 15 have every appearance of\nbeing representations of sprigs, and it is a curious fact that not only\nin Ireland, but also in Arabia, alphabets of which every letter was\nnamed after trees[15] were once current.\n\n [Illustration: BRITISH ALPHABET.\n FIG. 1.--From _Celtic Researches_ (Davies, E.).]\n\nIn _The Myths of Crete and Pre-Hellenic Europe_, Dr. Mackenzie inquires:\n\"By whom were Egyptian beads carried to Britain, between 1500 B.C. and\n1400 B.C.? Certainly not the Phoenicians. The sea traders of the\nMediterranean were at the time the Cretans. Whether or not their\nmerchants visited England we have no means of knowing.\"[16]\n\n [Illustration: CELTIBERIAN ALPHABET, SHEWING THE DESCRIPTION OF\n CHARACTERS FOUND ON THE COINS OF TARRACONENSIS AND\n B\u00c6TICA.\n FIG. 2.--From _Ancient Coins_ (Akerman, J. Y.).]\n\nThe material which I shall produce establishes a probability that the\nCretans systematically visited Britain, and further that the tradition\nof the peopling of this island by men of Trojan race are well founded.\n\nAccording to the immemorial records of the Welsh Bards: \"There were\nthree names imposed on the Isle of Britain from the beginning. Before it\nwas inhabited its denomination was Sea-Girt Green-space; after being\ninhabited it was called the Honey Island, and after it was formed into a\nCommonwealth by Prydain, the Son of Aedd Mawr, it was called the Isle of\nPrydain. And none have any title therein but the nation of the Kymry.\nFor they first settled upon it, and before that time no men lived\ntherein, but it was full of bears, wolves, beavers, and bisons.\"[17]\n\nIn the course of these essays I shall discuss the Kymry, and venture a\nfew suggestions as to their cradle and community of memories and hopes.\nBut behind the Kymry, as likewise admittedly behind the Cretans, are the\ntraces of an even more primitive and archaic race. The earliest folk\nwhich reached Crete are described as having come with a form of culture\nwhich had been developed elsewhere, and among these neolithic settlers\nhave been found traces of a race 6 feet in height and with skulls\nmassive and shapely. Moreover Cretan beliefs and the myths which are\nbased upon them are admittedly older than even the civilisation of the\nTigro-Euphrates valley: and they belong, it would appear, to a stock of\ncommon inheritance from an uncertain culture centre of immense\nantiquity.[18]\n\nThe problem of Crete is indissolubly connected with that of Etruria,\nwhich was flourishing in Art and civilisation at a period when Rome was\nbut a coterie of shepherds' huts. Here again are found Cyclopean walls\nand the traces of some most ancient people who had sway in Italy at a\nperiod even more remote than the national existence of Etruria.[19]\n\nWe are told that the first-comers in Crete ground their meal in stone\nmortars, and that one of the peculiarities of the island was the\nherring-bone design of their wall buildings. In West Cornwall the stone\nwalls or Giants' Hedges are Cyclopean; farther north, in the Boscastle\ndistrict, herring-bone walls are common, and in the neighbourhood of St.\nJust there are numerous British villages wherein the stone mortars are\nstill standing.\n\nThe formula of independent evolution, which has recently been much\nover-worked, is now waning into disfavour, and it is difficult to\nbelieve otherwise than that identity of names, customs, and\ncharacteristics imply either borrowing or descent from some common,\nunknown source.\n\nThat the builders of our European tumuli and cromlechs were maritime\narrivals is a reasonable inference from the fact that dolmens and\ncromlechs were built almost invariably near the sea.[20] These peculiar\nand distinctive monuments are found chiefly along the _Western_ coasts\nof Britain, the _Northern_ coast of Africa, in the isles of the\nMediterranean, in the isolated, storm-beaten Hebrides, and in the remote\nislands of Asia and Polynesia.\n\nBy whom was the Titanic art of cromlech-building brought alike to the\nBritish Isles and to the distant islands of the Pacific? By what\nguidance did frail barques compass such terrifying sea space? How were\nthese adequately victualled for such voyages, and why were the mainlands\never quitted? How and why were the colossal stones of Stonehenge brought\nby ship from afar, floated down the broad waters of the prehistoric\nAvon, and dragged laboriously over the heights of Oare Hill? Who were\nthe engineers who constructed artificial rocking stones and skilfully\npoised them where they stand to-day? \"To suspend a stupendous mass of\nabnormous shape in such an equilibrium that it shall oscillate with the\nmost trivial force and not fall without the greatest, is a problem\nunsolved so far as I know by modern engineers.\"[21]\n\nWho were the indefatigable people who, prior to all record, reclaimed\nthe marshes of the Thames-mouth by an embankment which is intact to-day\nall round the river coast of Kent and Essex? Who were the\nhorticulturists who evolved wheat and other cereals from unknown grasses\nand certain lilies from their unknown wild? And who were the\nphilosophers who spun a delicate gossamer of fairy-tales over the world,\nand formulated the cosmic ideas which are in many extraordinary respects\ncommon alike to primitive and more advanced peoples? And why is the\nsymbol generally entitled the Swastika cross found not only under the\nruins of the most ancient Troy but also in the Thames at Battersea, and\nelsewhere from China to Zimbabwe? How is it that Ireland, that remote\nlittle outpost of Europe, possesses more Celtic MSS. than all the rest\nof Celtic Europe put together?\n\nThe most rational explanation of these and similar queries is seemingly\na consideration of the almost world-wide tradition of a lost island, the\nhome of a scientific world-wandering race. The legend of submerged\nAtlantis was related to Solon by an Egyptian priest as being historic\nfact, and the date of the final catastrophe was definitely set down by\nPlato from information given to Solon as having been about 9000 B.C.\nSolon was neither a fool himself nor the man to suffer fools gladly. It\nis admitted by geology that there actually existed a large island in the\nAtlantic during tertiary times, but this we are told is a pure\ncoincidence and it is impossible to suppose any tradition existing of\nsuch an island or land.\n\nScience has very generally denied the credibility of tradition, yet\ntradition has almost invariably proved truer than contemporary\nscholarship. Scholarship denied the possibility of finding Troy,\nnotwithstanding the steady evidence of tradition to the mound at\nHissarlik where it was eventually disclosed. Even when Schliemann had\nuncovered the lost city the scientists of every European capital\nridiculed his pretensions, and it was only gradually that they\nungraciously yielded to the irresistible evidence of their physical\nsenses. Science similarly denied the possibility of buried cities at the\nfoot of Vesuvius, yet popular tradition always asserted the existence of\nPompeii and Herculaneum; indeed, contemporary science has so\nconsistently scouted the possibility of every advance in discovery that\nmere airy dismissal is not now sufficient to discredit either the\nAtlantean, or any other theory. From China to Peru one finds the\npersistent tradition of a drowned land, a story which is in itself so\npreposterous as unlikely to arise without some solid grounds of reality.\nThierry has observed that legend is living tradition, and three times\nout of four it is truer than what we call history. Sir John Morris Jones\nwould seemingly endorse this proposition, for he has recently contended\nthat tradition is _itself a fact_ not always to be disposed of by the\nhasty assumption that all men are liars.[22]\n\nThe Irish have their own account of the Flood, according to which three\nships sailed for Ireland, but two of them foundered on the way. The\nWelsh version runs that the first of the perilous mishaps which occurred\nin Britain was \"The outburst of the ocean 'Torriad lin lion,' when a\ndeluge spread over the face of all lands, so that all mankind were\ndrowned with the exception of Duw-van and Duw-ach, the divine man and\ndivine woman, who escaped in a decked ship without sails; and from this\npair the island of Prydain was completely re-peopled\".\n\nCorrelated with this native version is a peculiar and, so far as my\ninformation goes, a unique tradition that previous disasters had taken\nplace, causing the destruction of animals and vegetables then existing,\nof which whole races were irrevocably lost. This tradition, which is in\ncomplete harmony with the discoveries of modern geology, is thus\nembodied in the thirteenth Triad: \"The second perilous mishap was the\nterror of the torrent-fire, when the earth was cloven down to the abyss,\nand the majority of living things were destroyed\".\n\nIt is a singular coincidence that evidence of a prehistoric\ntorrent-fire exists certainly in Ireland, where bog-buried forests have\nbeen unearthed exhibiting all the signs of a flowing torrent of molten\nfire or lava. According to the author of _Bogs and Ancient Forests_,\nwhen the Bog of Allen in Kildare was cut through, oak, fir, yew, and\nother trees were found buried 20 or 30 feet below the surface, and these\ntrees generally lie prostrated in a horizontal position, and _have the\nappearance of being burned at the bottom of their trunks and roots_,\nfire having been found far more powerful in prostrating those forests\nthan cutting them down with an axe; and the great depth at which these\ntrees are found in bogs, shows that they must have lain there for many\nages.[23]\n\nNo ordinary or casual forest fire is capable of prostrating an oak or\nfir tree, and the implement which accomplished such terrific devastation\nmust have been something volcanic and torrential in its character.\n\nI am, however, not enamoured of the Atlantean or any other theory. My\npurpose is rather to collate facts, and as all theorising ends in an\nappeal to self-evidence, it is better to allow my material, for much of\nwhich I have physically descended into the deeps of the earth, to speak\nfor itself:--we must believe the evidence of our senses rather than\narguments, and believe arguments if they agree with the phenomena.[24]\n\nAlthough my concordance of facts is based upon evidence largely visible\nto the naked eye, in a study of this character there must of necessity\nbe a disquieting percentage of \"probablys\" and \"possiblys\". This is\ndeplorable, but if license be conceded in one direction it cannot be\nwithheld in another. The extent to which guess-work is still rampant in\netymology will be apparent in due course; the extent to which it is\nallowed license in anthropology may be judged from such reveries as the\nfollowing: \"Did any early members of the human family commit suicide?\nProbably they did; the feeble, the dying, the maimed, the weak-headed,\nthe starving, the jealous, would be tired of life; these would throw\nthemselves from heights or into rivers, or stab themselves or cut their\nthroats with large and keen-edged knives of flint.\"[25]\n\nAlthough my own inquiries deal intimately with graves and names and\nepitaphs, it still seems to me a possibility that the brains which\nfashioned exquisitely barbed fish-hooks out of flint, and etched vivid\nworks of art upon pebble, may also have been capable of poetic and even\nmagnanimous ideas. It is quite certain that the artistic sense is\nsuperlatively ancient, and it is quite unproven that the lives of these\nearly craftsmen were protracted nightmares.\n\nAlthough not primarily written with that end, the present work will\n_inter alia_ raise not a few doubts as to the accuracy of Green's\ndictum: \"What strikes us at once in the new England is that it was the\none purely German nation that rose upon the wreck of Rome\". In the\nopinion of this popular historian the holiest spot in all these islands\nought in the eyes of Englishmen to be Ebbsfleet, the site where in Kent\nthe English visitors first landed, yet inconsequently he adds: \"A\ncentury after their landing the English are still known to their British\nfoes only as 'barbarians,' 'wolves,' 'dogs,' 'whelps from the kennel of\nbarbarism,' 'hateful to God and man'. Their victories seemed victories\nfor the powers of evil, chastisement of a divine justice for natural\nsin.\"[26]\n\nIt is an axiom among anthropologists that race characteristics do not\nchange and that tides of immigration are more or less rapidly absorbed\nby the aboriginal and resident stock. Assuredly the characteristics of\nthe German tribes have little changed, and it is extraordinary how from\nthe time of Tacitus they have continued to display from age to age their\ntime-honoured peculiarities. Invited and welcomed into this country as\nfriends and allies, \"in a short time swarms of the aforesaid nations\ncame over into the island, and they began to increase so much that they\nbecame terrible to the natives themselves who had invited them\".[27]\n\nAccording to Bede the first symptoms of the frightfulness which was to\ncome were demands for larger rations, accompanied by the threat that\nunless more plentiful supplies were brought them they would break the\nconfederacy and ravage all the island. Nor were they backward in putting\ntheir threats in execution. Just as the Germans ruined Louvain so the\nAngles razed Cambridge,[28] and in the words of Layamon \"they passed to\nand fro the country carrying off all they found\". Already in the times\nof Tacitus famous for their frantic Hymns of Hate, so again we find\nLayamon recording \"they breathed out threatenings and slaughter against\nthe folk of the country\". Indeed Layamon uses far stronger expressions\nthan any of those quoted by Green, and the British chronicler almost\nhabitually refers to the alien intruders as \"swine,\" and \"the loathest\nof all things\".\n\nInstead, therefore, of being thrilled into ecstasy by the landing of the\nGermans at Ebbsfleet, one may more reasonably regard the episode as\nuntoward and discreditable. It is more satisfactory to contemplate the\nreturn in the train of Duke William of Normandy of those numerous\nBritons who \"with sorrowful hearts had fled beyond the seas,\" and to\nappreciate that by the Battle of Hastings the temporary ascendancy of\nGermanic kultur was finally and irrevocably destroyed.\n\nIt is observed by Green that the coins which we dig up in our fields are\nno relics of our English fathers but of a Roman world which our fathers'\nsword swept utterly away. This is sufficiently true as regards the Saxon\nsword, but as some of the native coins in question are now universally\nassigned to a period 200 to 100 years earlier than the first coming of\nthe Romans, it is obvious that there must have been sufficient\ncivilisation then in the country to require a coinage, and that the\nnative Britons cannot have been the poor and backward barbarians of\npopular estimation.\n\nA coin is an excessively hard fact, and should be of just as high\ninterest to the historian as a well-formed skull or any other document.\nTo Englishmen our prehistoric coinage--a national coinage \"scarcely if\nat all inferior to that of contemporary Rome\"--[29] ought to possess\npeculiar and special interest, for it is practically in England alone\nthat early coins have been discovered, and neither Scotland, Wales, nor\nIreland can boast of more than very few. It is, however, an Englishman's\npeculiarity that possessing perhaps the most interesting history, and\nsome of the most fascinating relics in the world, he is either too\nmodest or too dull to take account of them. The plate of coins\nillustrated on page 364, represents certain _sceattae_ which, according\nto Hawkins, may have been struck during the interval between the\ndeparture of the Romans and the arrival of the Saxons. One would at\nleast have thought that such undated minor-monuments would have\npossessed _per se_ sufficient interest to ensure their careful\npreservation. Yet, according to Hawkins, these rude and uncouth pieces\nare scarce, \"because they are rejected from all cabinets and thrown away\nas soon as discovered\".[30]\n\nIt is the considered opinion of certain British numismatists that not\nonly all English but also Gaulish coins are barbarous and degraded\nimitations of a famous Macedonian original which at one time circulated\nlargely in Marseilles. This supposititious model is illustrated on page\n394, and the reader can form his own opinion as to whether or not the\nimmense range of subjects which figure on our native money could by any\npossibility have unconsciously evolved from carelessness. Sir John\nEvans, by whom this theory was, I believe, first put forward, is himself\nat times hard-driven to defend it; nevertheless he does not hesitate to\nmaintain: \"The degeneration of the head of Apollo into two boars and a\nwheel, impossible as it may at first appear, is in fact but a\ncomparatively easy transition when once the head has been reduced into\na form of regular pattern\".[31]\n\nMy irregularity carries me to the extent of contending that our native\ncoins, crude and uncouth as some of them may be, are in no case\nimitations but are native work reflecting erstwhile national ideas. The\nweird designs and what-nots which figure on these tokens almost\ncertainly were once animated by meanings of some sort: they thus\nconstitute a prehistoric literature expressed in hieroglyphics for the\ncorrect reading of which one must, in the words of Carlyle, consider\nHistory with the beginnings of it stretching dimly into the remote time,\nemerging darkly out of the mysterious eternity, the true epic poem and\nuniversal divine scripture.\n\nAccording to Tacitus the British, under Boudicca, brought into the field\nan incredible multitude; that C\u00e6sar was impressed by the density of the\ninhabitants may be gathered from his words: \"The population is immense;\nhomesteads closely resembling those of the Gauls are met with at every\nturn, and cattle are very numerous\".[32] That the handful of Roman\ninvaders eliminated the customs and traditions of a vast population is\nno more likely than the supposition that British occupation has\neradicated or even greatly interfered with the native faiths of India.\n\nIt is generally admitted that the Romans were most tolerant of local\nsensibilities, and there is no reason to assume that existing British\ncharacteristics were either attacked or suppressed. To assume that some\nhundreds of years later the advent of a few boat-loads of Anglo-Saxon\nadventurers wiped out the Romano-British inhabitants and eradicated all\ncustoms, manners, and traditions is an obvious fallacy under which the\nevidence of folklore does not permit us to labour. The greater\nprobability is that the established culture imposed itself more or less\nupon the new-comers, more particularly in those remote districts which\nit was only after hundreds of years that the Saxons, by their\nconventional policy of peaceful penetration, punctuated by flashes of\nfrightfulness, succeeded in dominating.\n\nEven after the Norman Conquest there are circumstances which point to\nthe probability that the Celtic population was much larger and more\npowerful than is usually supposed. Of these the most important is the\nfact that the signatures to very early charters supply us with names of\npersons of Celtic race occupying positions of dignity at the courts of\nAnglo-Saxon kings.[33]\n\nThe force of custom and the apparently undying continuance of\nfolk-memory are among the best attested phenomena of folklore. It was\nremarked by the elder Disraeli that tradition can neither be made _nor\ndestroyed_, and if this be true in general it is peculiarly true of the\nstubborn and pig-headed British. Our churches stand to-day not only on\nthe primeval inconvenient hill-sites, but frequently within the\ntime-honoured earthwork, or beside the fairy-well. On Palm Sunday the\nvillagers of Avebury still toil to the summit of Silbury Hill, there to\nconsume fig cakes and drink sugared water; and on the same festival the\npeople even to-day march in procession to the prehistoric earthwork on\nthe top of Martinshell Hill. Our country fairs are generally held near\nor within a pagan earthwork, and instance after instance might be\nadduced all pointing to the immortality of custom and the persistent\nsanctity of pagan sites.\n\nIn the sixth century of our era the monk Gildas referred complacently\nbut erroneously to the ancient British faith as being dead. \"I shall\nnot,\" he says, \"enumerate those diabolical idols of my country, which\nalmost surpassed in number those of Egypt, and of which we still see\nsome mouldering away within or without the deserted temples, with stiff\nand deformed features as was customary. Nor will I cry out upon the\nmountains, fountains, or hills, or upon the rivers, which now are\nsubservient to the use of men, but once were an abomination and\ndestruction to them, and to which the blind people paid divine honour.\"\n\nNotwithstanding the jeremiads of poor Gildas[34] the folk-faith\nsurvived; indeed, as Mr. Johnson says, the heathen belief has been\npresent all the time, and need not greatly astonish us since the most\nadvanced materialist is frequently a victim of trivial superstitions\nwhich are scouted by scientific men as baseless and absurd.\n\nThe Augustine of Canterbury, who is recorded to have baptised on one day\n10,000 persons in the river Swale, recommended with pious ingenuity that\nthe heathen temples should not be destroyed, but converted to the honour\nof Christ by washing their walls with holy water and substituting holy\nrelics and symbols for the images of the heathen gods. This is an\nilluminating sidelight on the methods by which the images of the heathen\nidols were gradually transformed into the images of Christian saints,\nand there is little doubt that as the immemorial shrines fell into ruin\nand were rebuilt and again rebuilt, the sacred images were scrupulously\nrelimned.\n\nEven to-day, after 2000 years of Christian discipline, the clergy dare\nnot in some districts interfere with the time-honoured tenets of their\nparishioners. In Normandy and Brittany the priests, against their\ninclination, are compelled to take part in pagan ceremonials,[35] and in\nSpain quite recently an archbishop has been nearly killed by his\ncongregation for interdicting old customs.[36]\n\nThe earliest British shrines were merely stones, or caves, or holy\nwells, or sacred trees, or tumuli, preferably on a hill-top or in a\nwood. The next type is found in the monastery of St. Bride, which was\nsimply a circular palisade encircling a sacred fire. This was in all\nprobability similar to the earliest known form of the Egyptian temple, a\nwicker hut with tall poles forming the sides of the door; in front of\nthis extended an enclosure which had two poles with flags on either side\nof the entrance. In the middle of the enclosure or court was a staff\nbearing the emblem of the God.\n\nLater came stone circles and megalithic monuments in various forms,\nwhence the connection is direct to cathedrals such as Chartres, which is\nsaid to be built largely from the remains of the prehistoric megaliths\nwhich originally stood there. There are chapels in Brittany and\nelsewhere built over pagan monoliths; indeed no new faith can ever do\nmore than superimpose itself upon an older one, and statements about the\nwise and tender treatment of the old nature worship by the Church are\neuphemisms for the bald fact that Christianity, finding it impracticable\nto wean the heathen from their obdurate beliefs, made the best of the\nsituation by decreeing its feasts to coincide with pre-existing\nfestivals.\n\n [Illustration: FIG. 3.--Section of the Dolmen Chapel of the Seven\n Sleepers near Plouaret.]\n\nIt has long been generally appreciated that the lives of saints are not\nonly for the most part mythical, but that even documentary evidence on\nthat subject is equally suspect.[37] There is, indeed, no room to doubt\nthat the majority of the ancient saint-stories are Christianised\nversions of such scraps and traditions of prehistoric mythology as had\ncontinued to linger among the folk. To the best of my belief I am the\nfirst folklorist who has endeavoured to treat _The Golden Legend_ in a\nsympathetic spirit as almost pure mythology.\n\nIt is usually assumed that at any rate the Christian Church tactfully\ndecanted the old wine of paganism into new bottles; but Christianity, as\nwill be seen, more often did not trouble to provide even new bottles,\nand merely altered a stroke here and there on the labels, transforming\n_San tan_, the _Holy Fire_, into St. Anne, _Sin clair_, the _Holy\nLight_, into St. Clare, and so forth.\n\nThe first written record of Christianity in Britain is approximately\nA.D. 200, whence it is claimed that the Christian religion must have\nbeen introduced very near to, if not in, apostolic times. In 314 three\nBritish bishops, each accompanied by a priest and a deacon, were present\nat the Council at Arles, and it is commonly maintained by the Anglican\nChurch that only a relatively small part of England owes its conversion\nto the Roman mission of the monk Augustine in 597.\n\nWe have it on the notable authority of St. Augustine that: \"That very\nthing which is now designated the Christian religion _was in existence\namong the ancients_, nor was it absent even from the commencement of the\nhuman race up to the time when Christ entered into the flesh, after\nwhich true religion, _which already existed_, began to be called\nChristian\".\n\nWe should undoubtedly possess more specific evidences of the ancient\nfaith but for the edicts of the Church that all writings adverse to the\nclaims of the Christian religion, in the possession of whomsoever they\nshould be found, should be committed to the fire. It is claimed for St.\nPatrick that he caused to be destroyed 180--some say 300--volumes\nrelating to the Druidic system. These, said a complacent commentator,\nwere stuffed with the fables and superstitions of heathen idolatry and\nunfit to be transmitted to posterity.\n\nMr. Westropp considers that much of value escaped destruction, for\nChristianity in Ireland was a tactful, warm-hearted mother, and learned\nthe stories to tell to her children. This is true to some extent, but in\nBritain there are extant many bardic laments at the intolerance with\nwhich old ideas were eradicated, _e.g._, \"Monks congregate like wolves\nwrangling with their instructors. They know not when the darkness and\nthe dawn divide, nor what is the course of the wind, or the cause of its\nagitation; in what place it dies away or on what region it expands.\" And\nimplying that although one may be right it does not follow that all\nothers must be wrong the same bard exclaims, \"For one hour persecute me\nnot!\" and he pathetically asks: \"Is there but _one_ course to the wind,\nbut _one_ to the waters of the sea? Is there but _one_ spark in the fire\nof boundless energy?\"\n\nIn the same strain another bard, in terms not altogether inapplicable\nto-day, alludes to his opponents as \"like little children disagreeing on\nthe beach of the sea\".\n\nAlthough bigotry and materialism have suppressed facts, stifled\ntestimony, misrepresented witnesses, and destroyed or perverted\ndocuments, the prehistoric fairy faith was happily too deeply graven\nthus to be obliterated, and it is only a matter of time and study to\nreconstruct it. Most of the suggestions I venture to put forward are\nsufficiently documented by hard facts, but some are necessarily based\nupon \"hints and equivocal survivals\".[38] At the threshold of an essay\nof the present character one can hardly do better than appropriate the\nwords of Edmund Spenser:--I do gather a likelihood of truth not\ncertainly affirming anything, but by conferring of times, language,\nmonuments, and such like, I do hunt out a probability of things which I\nleave to your judgment to believe or refuse.\n\nFOOTNOTES:\n\n [1] Dent, 1909.\n\n [2] _The Lost Language of Symbolism_: An inquiry into the origin\n of certain letters, words, names, fairy-tales, folklore, and\n mythologies. 2 vols. London, 1912 (Williams & Norgate).\n\n [3] _Manchester Guardian_, 23rd December, 1912.\n\n [4] _Sonia._\n\n [5] \"Topographical comment--I will not say criticism--has been\n equally inefficient. A theory is not refuted by saying 'all\n the great antiquarians are against you,' 'the Psalter of Tara\n refutes that,' or 'O'Donovan has set the question past all\n doubt'. These remarks only prove that we have hardly\n commenced scientific arch\u00e6ology in this country.\"--Westropp,\n Thos. J., _Proc. of Royal Irish Acad._, vol. xxxiv., C., No.\n 8, p. 129.\n\n [6] We found precisely the same things as were found by our\n predecessors, remains of extinct animals in the cave earth,\n and with them flint implements in considerable numbers. You\n want, of course, to know how the scientific world received\n these latter discoveries. They simply scouted them. They told\n us that our statements were impossible, and we simply\n responded with the remark that we had not said that they were\n possible, only that they were true.--Pengally, W., _Kent's\n Cavern. Its Testimony to the Antiquity of Man_, p. 12.\n\n [7] Lubbock, J., _Prehistoric Times_.\n\n [8] In the course of his criticism the same writer pertinently\n observes:--\n\n \"Why, what a wonderful thing is this! We have, in the first\n place, the most weighty and explicit testimony--Strabo's,\n C\u00e6sar's, Lucan's--that this race once possessed a special,\n profound, spiritual discipline, that they were, to use Mr.\n Nash's words, 'Wiser than their neighbours'. Lucan's words\n are singularly clear and strong, and serve well to stand as a\n landmark in this controversy, in which one is sometimes\n embarrassed by hearing authorities quoted on this side or\n that, when one does not feel sure precisely what they say,\n how much or how little. Lucan, addressing those hitherto\n under the pressure of Rome, but now left by the Roman Civil\n War to their own devices, says:--\n\n \"'Ye too, ye bards, who by your praises perpetuate the memory of\n the fallen brave, without hindrance poured forth your\n strains. And ye, ye Druids, now that the sword was removed,\n began once more your barbaric rites and weird solemnities. To\n you only is given the knowledge or ignorance (whichever it\n be) of the gods and the powers of heaven; your dwelling is in\n the lone heart of the forest. From you we learn that the\n bourne of man's ghost is not the senseless grave, not the\n pale realm of the monarch below; in another world his spirit\n survives still.'\"\n\n [9] \"Circles form another group of the monuments we are about to\n treat of.... In France they are hardly known, though in\n Algeria they are frequent. In Denmark and Sweden they are\n both numerous and important, but it is in the British Islands\n that circles attained their greatest\n development.\"--Fergusson, J., _Rude Stone Monuments_, p. 47.\n Referring to Stanton Drew the same authority observes:\n \"Meanwhile it may be well to point out that this class of\n circles is peculiar to England. They do not exist in France\n or Algeria. The Scandinavian circles are all very different,\n so too are the Irish.\"--_Ibid._, p. 153.\n\n [10] Stevens, F., _Stonehenge To-day and Yesterday_, 1916, p. 14.\n\n [11] Toland, _History of the Druids_, p. 163.\n\n [12] Schrader, O., _cf._ Taylor, Isaac, _The Origin of the\n Aryans_, p. 48.\n\n [13] Latham, Dr. R. G.\n\n [14] _Spain and Portugal_, vol. i., p. 16.\n\n [15] Mr. Hammer, a German who has travelled lately in Egypt and\n Syria, has brought, it seems, to England a manuscript written\n in Arabic. It contains a number of alphabets. Two of these\n consist entirely of trees. The book is of authority.--Davies,\n E., _Celtic Researches_, 1804, p. 305.\n\n [16] The Cretans were rulers of the sea, and according to\n Thucydides King Minos of Crete was \"the first person known to\n us in history as having established a navy. He made himself\n master of what is now called the Hellenic Sea, and ruled over\n the Cyclades, into most of which he sent his first colonists,\n expelling the Carians and appointing his own sons governors;\n and thus did his best to put down piracy in those waters.\"\n\n [17] Jones, J. J., _Britannia Antiquissima_, 1866.\n\n [18] Mackenzie, D. A., _Myths of Crete_, p. xxix.\n\n [19] Gray, Mrs. Hamilton, _The Sepulchres of Etruria_, p. 223.\n\n [20] This might be due to the coasts being less liable to the\n plough. See, however, the map of distribution, published by\n Fergusson, in _Rude Stone Monuments_.\n\n [21] Herbert, A., _Cyclops Britannica_, p. 68.\n\n [22] _Taliesin_, p. 23.\n\n [23] Connellan, A. F. M., p. 337.\n\n [24] Aristotle.\n\n [25] Smith, Worthington, G., _Man the Primeval Savage_, p. 53.\n\n [26] _Short History_, p. 15.\n\n [27] Bede.\n\n [28] The cities which had been erected in considerable numbers by\n the Romans were sacked, burnt, and then left as ruins by the\n Anglo-Saxons, who appear to have been afraid or at least\n unwilling to use them as places of habitation. An instance of\n this may be found in the case of Camboritum, the important\n Roman city which corresponded to our modern Cambridge, which\n was sacked by the invaders and left a ruin at least until the\n time of the Venerable Bede, 673-735.--Windle, B. C. A., _Life\n in Early Britain_, p. 14.\n\n [29] Hearnshaw, F. J. C., _England in the Making_, p. 14.\n\n [30] Hawkins, E., _The Silver Coins of England_, p. 17.\n\n [31] _Coins of the Ancient Britons_, p. 121.\n\n [32] _Bello Gallico_, Bk. v., 12, \u00a7 3.\n\n [33] Smith, Dr. Wm., _Lectures on the English Language_, p. 29.\n\n [34] The Americans would describe Gildas as a \"Calamity-howler\".\n\n [35] Le Braz, A., _The Night of Fires_.\n\n [36] A Cantanzaro, dans la Calabre, la cath\u00e9drale fut le th\u00e9\u00e2tre\n de sc\u00e8nes de d\u00e9sordre extraordinaires. Le nouvel archev\u00eaque\n avait derni\u00e8rement manifest\u00e9 l'intention de mettre un terme \u00e0\n certaines coutumes qu'il consid\u00e9rait comme entach\u00e9es de\n paganisme. Ses instructions ayant \u00e9t\u00e9 m\u00e9pris\u00e9es, il frappa\n d'interdit pour trois jours un \u00e9difice religieux. La\n population jura de se venger et, lorsque le nouvel archev\u00eaque\n fit son entr\u00e9e dans la cath\u00e9drale, le jour de P\u00e2ques pour\n c\u00e9l\u00e9brer la grand' messe, la foule, furieuse, manifesta\n bruyamment contre lui. Comme on craignait que sa personne f\u00fbt\n l'objet de violences, le clerg\u00e9 le fit sortir en h\u00e2te par une\n porte de derri\u00e8re. Les troupes durent \u00eatre r\u00e9quisitionn\u00e9es\n pour faire \u00e9vacuer le cath\u00e9drale.--_La Derni\u00e8re Heure_,\n April, 1914.\n\n [37] There is a story told of a certain Gilbert de Stone, a\n fourteenth century legend-monger, who was appealed to by the\n monks of Holywell in Flintshire for a life of their patron\n saint. On being told that no materials for such a work\n existed the _litterateur_ was quite unconcerned, and\n undertook without hesitation to compose a most excellent\n legend after the manner of Thomas \u00e0 Becket.\n\n [38] \"Ireland being 'the last resort of lost causes,' preserved\n record of a European 'culture' as primitive as that of the\n South Seas, and therefore invaluable for the history of human\n advance; elsewhere its existence is only to be established\n from hints and equivocal survivals. Our early tales are no\n artificial fiction, but fragmentary beliefs of the pagan\n period equally valuable for topography and for\n mythology.\"--Westropp, Thos. J., _Proceedings of the Royal\n Irish Academy_, vol. xxxiv. sec. C, No. 8, p. 128.\n\n\n\n\n CHAPTER II\n\n THE MAGIC OF WORDS\n\n \"As the palimpsest of language is held up to the light and looked\n at more closely, it is found to be full of older forms beneath the\n later writing. Again and again has the most ancient speech\n conformed to the new grammar, until this becomes the merest surface\n test; it supplies only the latest likeness. Our mountains and\n rivers talk in the primeval mother tongue whilst the language of\n men is remoulded by every passing wave of change. The language of\n mythology and typology is almost as permanent as the names of the\n hills and streams.\"--GERALD MASSEY.\n\n\nIt is generally admitted that place-names are more or less impervious to\ntime and conquests. Instances seemingly without limit might be adduced\nof towns which have been sacked, destroyed, rebuilt, and rechristened,\nyet the original names--_and these only_--have survived. Dr. Taylor has\nobserved that the names of five of the oldest cities of the\nworld--Damascus, Hebron, Gaza, Sidon, and Hamath--are still pronounced\nin exactly the same manner as was the case thirty, or perhaps forty\ncenturies ago, defying oftentimes the persistent attempts of rulers to\nsubstitute some other name.[39]\n\nAs another instance of the permanency of place-names, the city of\nPalmyra is curiously notable. Though the Greek Palmyra is a title of\n2000 years' standing, yet to the native Arab it is new-fangled, and he\nknows the place not as Palmyra but as Tadmor, its original and\ninfinitely older name. Five hundred years B.C. the very ancient city of\nMyken\u00e6 was destroyed and never rose again to any importance: Myken\u00e6 was\nfabulously assigned to Perseus, and even to-day the stream which runs at\nthe site is known as the Perseia.[40]\n\nIf it be possible for local names thus to live handed down humbly from\nmouth to mouth for thousands of years, for aught one knows they may have\nendured for double or treble these periods; there is no seeming limit to\ntheir vitality, and they may be said to be as imperishable and as\ndateless as the stones of Avebury or Stonehenge.\n\nHistory knows nothing of violent and spasmodic jumps; the ideas of one\nera are impalpably transmitted to the next, and the continuity of custom\nmakes it difficult to believe that the builders of Cyclopean works such\nas Avebury and Stonehenge, have left no imprint on our place-names, and\nno memories in our language. Even to-day the superstitious veneration\nfor cromlechs and holy stones is not defunct, and it is largely due to\nthat ingrained sentiment that more of these prehistoric monuments have\nnot been converted into horse-troughs and pigsties.\n\nIf, as now generally admitted, there has been an unbroken and continuous\nvillage-occupation, and if, as is also now granted, our sacred places\nmostly occupy aboriginal and time-honoured sites, it is difficult to\nconceive that place-names do not preserve some traces of their\nprehistoric meanings. In the case of villages dedicated to some saintly\nman or sweetest of sweet ladies, the connection is almost certainly\nintact; indeed, in instances the pagan barrows in the churchyard are\noften actually dedicated to some saint.[41]\n\nThat memories of the ancient mythology sometimes hang around our British\ncromlechs is proved by an instance in North Wales where there still\nstands a table stone known locally as _Llety-y-filiast_, or _the stone\nof the greyhound bitch_. \"This name,\" says Dr. Griffith, \"was given in\nallusion to the British Ceres or Keridwen who was symbolised by the\ngreyhound bitch\".[42] I shall have much to say about Keridwen--\"the most\ngenerous and beauteous of ladies\"--meanwhile it is sufficient here to\nnote that her symbol, the greyhound bitch, is found unmistakably upon\nour earliest coinage.\n\n [Illustration: BRITISH. FIG. 4.--From Evans. FIG. 5.--From\n Akerman.]\n\nAll place-names of any real antiquity are generally composed of various\nlanguages, and like compound rocks contain fragments in juxtaposition\nwhich belong properly to different ages. The analysis of these is not\ndifficult, as the final -_hill_, -_ton_, -_ville_, -_ham_, and so forth\nis usually the comparatively modern work of newcomers. Frequently the\nlater generations forgot the original meanings of the ancient terms; and\nthus, for instance, at Brandon Hill in Suffolk there is the curious\nphenomenon of _Hill Hill Hill_--in three languages, _i.e._, _bran_,\n_don_, and _hill_. On this site the flint knappers are still at work,\nusing practically the same rude tool as their primitive woad-painted\nancestors. At Brandon not only has the art of flint-making survived,\nbut anthropologists have noted the persistence of a swarthy and most\nancient type--a persistence the more remarkable as Suffolk was supposed\nto be a district out of which the Britons had been wholly and\nirretrievably eradicated. Whether there is anything in the world to\nparallel the phenomenon of the Brandon flint knappers I do not know, and\nit may well be questioned. In the words of Dr. Rice Holmes:--The\nindustry has been carried on since neolithic times, and even then it was\nancient: for Brandon was an abode of flint makers in the Old Stone Age.\nNot only the pits but even the tools show little change: the picks which\nthe modern workers use are made of iron, but here alone in Britain the\nold one-sided form is still retained, only the skill of the workers has\ndegenerated: the exquisite evenness of chipping which distinguished the\nneolithic arrow heads is beyond the power of the most experienced\nknapper to reproduce.[43]\n\nAt Brandon is Broomhill; the words _bran_ and _broom_ will be\nsubsequently shown to be radically the same, and I shall suggest reasons\nwhy this term, even possibly in Old Stone times, meant _hill_.\n\nDuring recent years the study of place-names has been passing through a\nperiod of spade-work, and every available document from Doomsday Book to\na Rent Roll has been scrupulously raked. The inquirer now therefore has\navailable a remarkably interesting record of the various forms which our\nplace-names have passed through, and he can eliminate the essential\nfeatures from the non-essential. Although the subject has thus\nconsiderably been elucidated, the additional information obtained has,\nhowever, done nothing to solve the original riddle and in some cases\nhas rendered it more complex.\n\nThe new system which is popularly supposed to have eliminated all\nguesswork has in reality done nothing of the kind. In place of the older\nmethod, which, in the words of Prof. Skeat, \"exalted impudent assertions\nfar above positive evidence,\" it has boldly substituted a new form of\nguesswork which is just as reckless and in many respects is no less\nimpudent than the old. The present fashion is to suppose that the river\n_x_ or the town of _y_ _may_ have been the property of, or founded by,\nsome purely hypothetical Anglo-Saxon. For example: the river Hagbourne\nof Berkshire is guessed to have been _Hacca's burn or brook_, which\npossibly it was, but there is not a scintilla of real evidence one way\nor the other.\n\nIf one is going to postulate \"Hacca's\" here and there, there is\nobviously a space waiting for a member of the family on the great main\nroad entitled Akeman Street. As this ancient thoroughfare traverses Bath\nwe are, however, told that it \"received in Saxon times the significant\nname of Akeman Street from the condition of the gouty sufferers who\ntravelled along it\".[44] One would prefer even a phantom Hacca to this\n_aching man_, nor does the alternatively suggested _aqua_, water, bring\nus any nearer a solution.\n\nThere sometimes appears to be no bottom to the vacuity of modern\nguesswork. It is seriously and not _pour rire_ suggested that\nHorselydown was where horses could lie down; that Honeybrook was so\ndesignated because of its honey-sweet water, and that the name Isle of\nDogs was \"possibly because so many dogs were drowned in the Thames\nhere\".[45] In what respect do these and kindred definitions, which I\nshall cite from standard authors of to-day, differ from the \"egregious\"\nspeculations, the \"wild guesses,\" and the \"impudent assertions\" of\nearlier scholars?\n\nThere is in Bucks a small town now known as Kimball, anciently as\nCunebal. Tradition associates this site with the British King Cymbeline\nor Cunobelin, and as the place further contains an eminence known as\nBelinsbury or Belinus Castle, the authorities can hardly avoid accepting\nthe connection and the etymology. But for Kimbolton, which stands on a\nriver named the Kym, the authorities--notwithstanding the river\nKym--provide the purely supposititious etymology \"Town of Cynebald\".\nThere were, doubtless, thousands of Saxons whose name was Cynebald, but\nwhy Kimbolton should be assigned to any one of these hypothetical\npersons instead of to Cymbeline is not in any way apparent. The river\nname Kym is sufficient to discredit Cynebald, and the greater\nprobability is that not only the Kym but also all our river and mountain\nnames are pre-Saxon.\n\nIt will be seen hereafter that the name Cunobelin or Cymbeline, which\nthe dictionaries define as meaning _splendid sun_, was probably adopted\nas a dynastic title of British chiefs, and that the effigies of\nCymbeline on British coins have no more relation to any particular king\nthan the mounted figure on our modern sovereign has to his Majesty King\nGeorge V. The prefix _Cym_ or _Cuno_ will subsequently be seen to be the\nforerunner of the modern _Konig_ or _King_. Hence like Kimball or\nCunebal, Kimbolton on the Kym was probably a seat of a Cymbeline, and\nthe imaginary Saxon Cynebald may be dismissed as a usurper.\n\nKim_bolton_ used at one time to be known as Kinne_bantum_, whence it is\nevident that the essential part of the word is Kinne or Kim, and as\nanother instance of the perplexing variations which are sometimes found\nin place-names the spot now known as Iffley may be cited. This name\noccurs at various periods as follows: Gifetelea, Sifetelea, Zyfteleye,\nYestley, Iveclay and Iftel. This is a typical instance of the\nextraordinary variations which have perplexed the authorities, and is\nstill causing them to cast vainly around for some formula or law of\nsound-change, which shall account satisfactorily for the problem. \"We\nare at present,\" says Prof. Wyld, \"quite unable to formulate the laws of\nthe interchange of stress in place-names, or of the effects of these in\nretaining, modifying, or eliminating syllables.... Until these laws are\nproperly formulated, it cannot be said that we have a scientific account\nof the development of place-names. The whole thing is often little\nbetter than a conjuring trick.\"[46]\n\nNo amount of brainwork has conjured any sense from Iffley, and the\netymology has been placed on the shelf as \"unknown\". I shall venture to\nsuggest that the initial G, S, Z, or Y, of this name, and of many others\nbeing adjectival, the radical Ive or Iff, as being the essential, has\nalone survived. It will be seen that Iffley was in all probability a lea\nor meadow dedicated to \"The Ivy Girl\" or May Queen, and that quite\nlikely it was one of the many sites where, in the language of an old\npoet--\n\n Holly and his Merry men they dawnsin and they sing,\n _Ivy and her maydons_ they wepen and they wryng.\n\nI shall connote with Ivy and her maidens, not only Mother\nEve, but also the clearly fabulous St. Ive. We shall see that the Lady\nGodiva of Coventry fame was known as God_gifu_, just as Iffley was once\n_Gife_telea, and we shall see that St. Ives in Cornwall appears in the\nregisters alternatively as St. Yesses, just as Iffley was alternatively\nYestley. Finally we shall trace the connection between Eve, the Mother\nof all living, and _Ave_bury, the greatest of all megalithic monuments.\n\nIf it be objected that my method is too meticulous, and that it is\nimpossible for mere farm- and field-names to possess any prehistoric\nsignificance, I may refer for support to the Sixth Report of the Royal\nCommission appointed to inventory the ancient monuments of Wales and\nMonmouthshire.[47] In the course of this document the Commissioners\nwrite as follows:--\n\n\"The Tithe Schedules, unsatisfactory and disappointing though many of\nthem are, contain such a collection of place-names, principally those of\nfields, that the Commissioners at the outset of their inquiry determined\nupon a careful investigation of them. The undertaking involved in the\nfirst place the examination of hundreds of documents, many of them\ncontaining several thousands of place-names; secondly, in the case of\nthose names which were noted for further inquiry, the necessity of\ndiscovering the position of the field or site upon the tithe map; and,\nthirdly, the location of the field or site on the modern six-inch\nordnance sheet. This prolonged task called for much patience and care,\nas well as ingenuity in comparing the boundaries of eighty years ago\nwith those of the present time.\n\n\"Of the value of this work there can be no doubt. We do not venture to\nexpress any opinion on the question whether, or to what extent, farm and\nfield names are of service to the English arch\u00e6ologist; but with regard\nto their importance to the Welsh arch\u00e6ologist there can be no two\nopinions. The fact that the Welsh place-names are being rapidly replaced\nby English names, so that the local lore which is often enshrined in the\nformer is in danger of being lost, was in itself a sufficient reason for\nthe undertaking. The results have more than justified our decision.\nThere is hardly a parish, certainly not one of the ancient parishes, of\nthe principality, where the schedule of field names has not yielded some\nvaluable results. Scores of small but in some cases important\nantiquities would have passed unrecorded, had it not been for the clue\nto their presence given by the place-name which was to be found only in\nthe schedule to the Tithe Survey.\"\n\nIn Cornwall almost every parish is named after some saintly apostle, and\nmany of these saints are alleged to have travelled far and wide in the\nworld founding towns and villages. It is almost a physical impossibility\nthat this was literally true, and it becomes manifestly incredible on\nconsideration of the miracles recorded in the lives of the travellers.\nAs already suggested the greater probability is that the lives of the\nsaints enshrine almost intact the traditions of pre-Christian\ndivinities. Of the popular and most familiar St. Patrick, Borlase (W.\nC.), writes: \"Of the reality of the existence of this Patrick, son of\nCalporn, we feel not the shadow of a doubt. But he was not _the only_\nPatrick, and as time went on traditions of one other Patrick at least\ncame to be commingled with his own. We have before us the names of ten\nother contemporary Patricks, all ecclesiastics, and spread over Wales,\nIreland, France, Spain, and Italy. The name appears to be that of a\ngrade or order in the Church rather than a proper name in the usual\nsense. Thus Palladius is called also Patrick in the 'Book of Armagh' and\n_the_ Patrick (whichever he may have been) is represented as styling\nDeclan 'the Patrick of the Desii,' and Ailbhe 'the Patrick of Munster'.\nWhen Patrick sojourned in a cave in an island in the Tyrrhene Sea he\nfound three other Patricks there.\" Precisely: and there is little doubt\nthat our London Battersea or Patrixeye was originally an _ea_ or island\nwhere the patricks or padres of St. Peter's at Westminster once\ncongregated.\n\nThe arguments applied to St. Patrick apply equally to, say, St. Columba,\nor the Holy Dove, and similarly to St. Colman, a name also meaning\n_Dove_. In Ireland alone there are 200 dedications to St. Colman, and\nevidence will be brought forward that the archetype of all the St.\nColmans and all the St. Columbas and all the Patricks was Peter the\n_Pater_, who was symbolised by _petra_, the stone or rock.\n\nThe so-called Ossianic poems of Gaeldom, although of \"a remarkably\nheathenish character,\" preserve the manners of and opinions of what the\nauthorities describe as \"a semi-barbarous people who were endowed with\nstrong imagination, high courage, childlike tenderness, and gentle\nchivalry for women,\"[48] and that the ancients were tinctured through\nand through with mysticism and imagination, finding tongues in trees,\nbooks in the running brooks, sermons in stones, and good in everything,\nis a fact which can be denied. When our words were framed and our\nancient places, hills, and rivers named, I am persuaded that the world\nwas in its imaginative childhood, and hence that traces of that state of\nmind may reasonably be anticipated. It is remarkable that the skulls\nfound in the first or oldest Troy exhibit the most intellectual\ncharacteristics,[49] and in many quarters seemingly the remoter the\ntimes the purer was the theology whether in Phrygia, Egypt, India,\nPersia, or Great Britain. Among the Cretans \"religion entered at every\nturn\" of their social system; in Egypt even the very games and dances\nhad a religious significance, and the evidence of folklore testifies to\nthe same effect in Britain. It was one among the many grievances of the\npessimistic Gildas that the British were \"slaves to the shadows of\nthings to come,\" and this usually overlooked aspect of their character\nmust, I think, be recognised in relation to their place-names. To a\nlarge degree the mystical element still persists in Brittany, where even\nto-day, in the words of Baring-Gould:--At a Pardon one sees and marvels\nat the wondrous faces of this remarkable people: the pure, sweet, and\nmodest countenances of the girls, and those not less striking of the old\nfolk. \"It is,\" says Durtal, \"the soul which is everything in these\npeople, and their physiognomy is modelled by it. There are holy\nbrightnesses in their eyes, on their lips, those doors to the borders of\nwhich the soul alone can come, from which it looks forth and all but\nshows itself. Goodness, kindness, as well as a cloistral spirituality,\nstream from their faces.\"[50]\n\nWhat is still true of Brittany was once equally true of Britain, and\nalthough the individuality of the Gael has now largely been submerged by\nprosaic Anglo-Saxondom, the poetic temperament of the chivalrous and\ndreamy Celt was essentially a frame of mind that cared only for the\nheroic, the romantic, and the beautiful.\n\nThe science of etymology as practised to-day is unfortunately blind to\nthis poetic element which was, and to some extent still is, an innate\ncharacteristic of \"uncivilised\" and unsophisticated peoples. Archbishop\nTrench, one of the original planners and promoters of _The New English\nDictionary_, was not overstating when he wrote: \"Let us then acknowledge\nman a born poet.... Despite his utmost efforts, were he mad enough to\nemploy them, he could not succeed in exhausting his language of the\npoetical element which is inherent in it, in stripping it of blossom,\nflower, and fruit, and leaving it nothing but a bare and naked stem. He\nmay fancy for a moment that he has succeeded in doing this, but it will\nonly need for him to become a little better philologer to go a little\ndeeper into the study of the words which he is using, and he will\ndiscover that he is as remote from this consummation as ever.\"\n\nNevertheless, current etymology _has_ achieved this inanity, and has so\ncompletely dismissed the animate or poetic element from its\nconsiderations that one may seek vainly the columns of Skeat and Murray\nfor any hint or suggestion that language and imagination ever had\nanything in common. According to modern teaching language is a mere\ncluster of barbaric yawps: \"No mystic bond linked word and thought\ntogether; utility and convenience alone joined them\".[51]\n\nWords, nevertheless, were originally born not from grammarians but amid\nthe common people, and _pace_ Mr. Clodd they enshrine in many instances\nthe mysticism and the superstitions of the peasantry. How can one\naccount, for instance, for the Greek word _psyche_, meaning _butterfly_,\nand also _soul_, except by the knowledge that butterflies were regarded\nby the ancients as creatures into which the soul was metamorphosised?\nAccording to Grimm, the German name for stork means literally _child-_,\nor _soul-bringer_; hence the belief that the advent of infants was\npresided over by this bird. But why \"_hence_\"? and why put the cart\nbefore the horse? If one may judge from innumerable parallels of\nword-equivocation the legends arose not from the accident of similar\nwords, nor from \"misprision of terms,\" or from any other \"disease of\nlanguage,\" but the creatures were named _because of_ the attendant\nlegend. It is common knowledge that in Egypt the animal sacred to a\ndivinity was often designated by the name of that deity; similarly in\nEurope the bee, a symbol of the goddess _Mylitta_, was called a\n_mylitta_, and a bull, the symbol of the god _Thor_, was named a _thor_.\nWe speak to-day of an _Adonis_, because Adonis was a fabulously lovely\nyouth, and parallel examples may be found on almost every hand. Irish\nmythology tells of a certain golden-haired hero named Bress, which means\n_beautiful_, whence we are further told that every beautiful thing in\nIreland whether plain, fortress, or ale, or torch, or woman, or man, was\ncompared with him, so that men said of them \"That is a Bress\". Elsewhere\nand herein I have endeavoured to prove that this principle was of\nworldwide application, and that it is an etymological key which will\nopen the meaning of many words still in common use. It is a correlative\nfact that the names of specific deities such as Horus, Hathor, Nina,\nBel, etc., developed in course of time into generic terms for any _Lord_\nor _God_.\n\nVery much the same principles are at work with us to-day, whence _a_\ndreadnought from the prime \"Dreadnought,\" and the etymologer of the\nfuture, who tries by strictly scientific methods to unravel the meaning\nof such words as _mackintosh_, _brougham_, _Sam Browne_, _gladstone_,\n_boycott_, etc., will find it necessary to investigate the legends\nattendant on those names rather than practice a formal permutation of\nvowels and consonants.\n\nBy common consent the quintessence of the last fifty years' philological\nprogress is being distilled into Sir James Murray's _New English\nDictionary_, and in a conciser form the same data may be found in Prof.\nSkeat's _Concise Etymological Dictionary of the English Language_. Both\nthese indispensable works are high watermarks of English scholarship,\nand whatever absurdities they contain are shortcomings not of their\ncompilers but of the Teutonic school of philology which they exemplify.\nIf these two standard dictionaries were able to answer even the\nelementary questions that are put to them it would be both idle and\npresumptuous to cavil, but one has only to refer to their pages to\nrealise the ignorance which prevails as to the origin and the meaning of\nthe most simple and everyday words.\n\nIt is unfortunately true that \"in philology as in all branches of\nknowledge it is the specialist who most strongly opposes any attempt to\nwiden the field of his knowledge\".[52] Hence, as was only to be\nexpected, one of the reviewers of my _Lost Language of Symbolism_ deemed\nit quite insufferable that I should throw to the winds the laborious\nwork on the science of phonetics built up by generations of careful\nresearch.\n\nBut in point of fact I discarded none of the sound work of my\npredecessors; I only tried to supplement it and fished deeper. My\nsoundings do not begin until I am well beyond the limits of modern\netymology, and they are no more affected by the cross-currents of\nhistoric languages than the activities of a deep-water fisherman are\ninterrupted or affected by the tide eddies on the shore. The defect of\nofficial philology is that it offers no explanation for radicals. It\ndoes not, for example, attempt to explain why the word _ap_ was the\nSanscrit for water, why _pri_ was the Sanscrit for love, or why _pat_\nwas the Sanscrit for fly. It refers the word oak to the Anglo-Saxon\n_ac_, Dr. Murray merely describing it as \"a consonantal stem, ulterior\nmeaning obscure\". Etymology to-day is in fact very much in the situation\nof an insolvent bank which, unable to satisfy its creditors with cash on\ndemand, blandly endeavours to satisfy them with corresponding cheques of\nequally uncashable face value. Words can never properly be interpreted\nmerely by parallel words: originally they must have expressed ideas, and\nit is these underlying ideas that I am in search of. My previous work\nwas a pioneer, and in many respects bungling attempt to pick up the\nthreads where at present philology is content to lose them. Using the\nsame keys as hitherto, I shall attempt to explore further the darkness\nwhich is at present the only achieved goal of the much trumpeted Science\nof Language.\n\nIn a moment of noteworthy frankness Prof. Skeat has admitted that\n\"Scientific etymology is usually clumsy and frequently wrong\".\nSimilarly, Prof. Sayce issues the warning: \"Comparative philology has\nsuffered as much from its friends as from its opponents; and now that it\nhas at last won its way to general recognition and respect, there is a\ndanger that its popularity may lead to the cessation of sound and honest\nwork, and to an acquiescence in theories which, however plausible, are\nnot yet placed upon a footing of scientific certainty. It is much easier\nfor the ordinary man to fill in by patient elaboration what has already\nbeen sketched for him in outline, than to venture upon a new line of\ndiscovery, in which the sole clue must be the combinative powers of his\nown imagination and comprehensive learning. And yet, now as much as\never, comparative philology has need at once of bold and wide-reaching\nconceptions, of cautious verification, and of a mastery of facts. It is\ntrue the science is no longer struggling for mere life, and the time is\ngone by for proving the possibility of its existence. But it is still\nyoung, scarcely, indeed, out of its nursery; a small portion only of its\nprovince has hitherto been investigated, and much that is at present\naccepted without hesitation will have to be subjected to a searching\ninquiry, and possibly be found baseless after all.\"[53]\n\nThe value of any system must be measured by its results, and the fruits\nof philology as formulated only a year or so ago were unquestionably\nfalse. Where now are the \"successes\" of the Max M\u00fcller school which were\nadvertised in such shrill and penetrating tones? Sanscrit is deposed\nfrom its pride of place, it being now recognised that primitive sounds\nare preserved more faithfully in Europe than elsewhere. Who to-day\nadmits there is any basis for the Disease of Language theory, or that\nall fairy-tales and myths are resolvable into the Sun chasing the\nDawn?[54] What anthropologist accepts the theory of Aryan overland\nimmigration from somewhere in Asia? The arch\u00e6ologists of the last\ngeneration were, in the light of modern findings, quite justified when,\ncontrary to the then stereotyped idea, they maintained that skulls were\nharder things than consonants. In short, large sections of the\ncard-castle of German philology have more or less crumbled, and in the\ncruel words of a modern authority on Crete: \"Happily, arch\u00e6ology has\nemerged from the slough into which the philologists had led her\".\n\nFor the causes of this fiasco it is unnecessary to seek further than the\nfundamental fallacy upon which the \"Science of Language\" has been\nerected. According to Max M\u00fcller, \"etymology is indeed a science in\nwhich identity, or even similarity, whether of sound or meaning, is of\nno importance whatever. Sound etymology has nothing to do with sound. We\nknow words to be of the same origin which have not a single letter in\ncommon, and which differ in meaning as much as black and white.\"\n\nTo maintain that \"_sound etymology has nothing to do with sound_,\" is\ntantamount to the contention that language is not sound, which is\nobviously absurd. In the saner view of Dr. Latham: \"language begins with\nvoice, language ends with voice\". The Germans, Poles, and Russians had\nno acquaintance with letters until the ninth century, and speech, which\ncertainly existed for unnumbered centuries before either writing or\nspelling was evolved, must, primarily and essentially, have been a\nsystem of pure and simple phonetics, spreading, as a mother teaches her\nchild, syllable by syllable, word upon word, and line upon line. To rule\nsound out of language, is, indeed, far more fatal than to purge Hamlet\nout of _Hamlet_. One may prove by super-ingenious logic and an\nelaborate code of cross references that black is white and white black,\nyet common sense knows all the time that it is not so. There are, I am\naware, certain races who are unable to vocalise certain sounds and\naccordingly modify them. The obscure causes governing these phonetic\nchanges must be taken into account, and as far as possible formulated\ninto \"laws,\" but the pages of Skeat and Murray demonstrate beyond\nrefutation two very simple but very certain fundamental, universal\nfacts, to which hitherto wholly insufficient attention has been given.\nThese elementary and seemingly never-varying facts are: (1) That\noriginally vowel sounds were of no importance whatever, for in the same\nword they vary to the utmost limits, not only in different areas and in\ndifferent eras, but contemporaneously in different grades of society;\n(2) that heavy and light consonants such as _b_ and _p_, _d_ and _t_,\n_f_ and _v_, _g_ and _k_, etc., are always interchangeable. Whether in\nplace-names, words, or proper names, the changes are found _always_ to\noccur, and they are precisely those variations which common sense would\nsuggest must occur in every case where words travel _viva voce_ and not\nvia script or print. A man suffering from what Shakespeare would term \"a\nwhoreson rheum,\" says, for instance, _did vor dad_ instead of _tit for\ntat_, and there is, so far as I can discover, not a single word or a\nsolitary place-name in which a similar variation of thin and thick\nconsonants is not traceable.\n\nThe formidable Grimm's Law, any violation of which involves summary and\nimmediate condemnation, is merely a statement of certain phonetic facts\nwhich happen invariably--unless they are interfered with by other facts.\nThe permutations of sound codified by Grimm are as follows:--\n\n Greek _p_ Gothic _f_ Old High German _b_(_v_)\n \" _b_ \" _p_ \" _f_\n \" _ph_ \" _b_ \" _p_\n \" _t_ \" _th_ \" _d_\n \" _d_ \" _t_ \" _z_\n \" _th_ \" _d_ \" _t_\n \" _k_ \" (_h_) \" _g_(_h_)\n \" _g_ \" _k_ \" _ch_\n \" _kh_ \" _g_ \" _k_\n\nIt is said that the causes which brought about the changes formulated in\nGrimm's Law are \"obscure\" (they may have been due to nothing more\nobscure than a prevalence to colds in the head), and that they were\nprobably due to the settlement of Low German conquerors in Central and\nSouthern Germany. The changes above formulated all fall, however, within\nthe wider theory I am now suggesting, with the exception of _d_ and _t_\nbecoming in High German _z_. This particular syllabic change was, I\nsuggest, due to _z_ at one time being synonymous with _d_ or _t_, and\nnot to any inability of certain tribes to vocalise the sound _t_.\n\nMax M\u00fcller observes that \"at first sight the English word _fir_ does not\nlook very like the Latin word _quercus_, yet it is the same word\". _Fir_\ncertainly does not look like _quercus_, nor, of course, is it any more\nthe \"same word\" than _six_ is the same word as _half a dozen_. There are\na thousand ways of proving _six_ to be radically and identically the\nsame as _half a dozen_, and the ingenious system of permutations by\nwhich philologists identify _fir_ with _quercus_, and _alphana_ with\n_equus_,[55] are parallel to some of the methods by which common sense,\nby cold gradation and well-balanced form, would quite correctly equate\n_six_ with _half a dozen_.\n\nThe term \"_word_\" I understand not in the loose sense used by Max\nM\u00fcller, but as the dictionary defines it--\"an oral or written sign\nexpressing an idea or notion\". Thus I treat John as the same word as\n_Jane_ or _Jean_, and it is radically the same word as _giant_, old\nEnglish _jeyantt_, French _geante_, Cornish _geon_. Jean is also the\nsame word as _chien_, a dog, Irish _choin_; Welsh _chin_ or _cyn_, and\nall these terms by reason of their radical _an_ are cognate with the\nGreek _kuon_, a dog, whence _cyn_ical. The Gaelic for _John_ is _Jain_,\nthe Gaelic for _Jean_ or _Jane_ is _Sine_, with which I equate _shine_,\n_shone_, and _sheen_, all of which have respect to the _sun_, as also\nhad the Arabic _jinn_, _genii_, and \"_Gian Ben Gian_,\" a title of the\nfabulous world-ruler of the Golden Age. Among the Basques _Jaun_ means\nLord or Master, and the Basque term for God, _Jainko_, _Jeinko_, or\n_Jinko_, is believed to have meant \"Lord or Master on High\". The Irish\nChurch attributes its origin to disciples of St. _John_--Irish _Shaun_,\nand one may detect the pre-Christian _Sinjohn_ in the British divinity\nShony, and evolving from the primeval _Shen_ at Shenstone near\nLitchfield. Here, a little distance from the church, was a well, now\ncalled _St. John's_ Well, after the saint in whose honour the parish\nchurch is dedicated. In all probability the present-day church of St.\nJohn was built on the actual site of the original _Shen stone_ or rock;\nand that John stones were once plentiful in Scotland is probably implied\nby the common surname Johnstone. Near the Shannon in Ireland, and in\nclose proximity to the church and village of Shanagolden, is \"castle\"\n_Shenet_ or Shanid, attached to which is a rath or earthwork of which\nthe ground-plan, from Mr. Westropp's survey, is here reproduced. As it\nis a matter of common knowledge that the worldwide wheel cross was an\nemblem of the sun, I should therefore have no scruples in connoting\nCastle Shenet with the primeval _jeyantt_ or the Golden _Shine_; and\nsuggesting that it was a sanctuary originally constructed by the\nGanganoi, a people mentioned by Ptolemy as dwelling in the neighbourhood\nof the Shannon. The eponymous hero of the Ganganoi was a certain\nSengann,[56] who is probably the original St. Jean or Sinjohn to whom\nthe fires of St. Jean and St. John have been diverted.\n\nWe shall see that _Giant_ Christopher was symbolically represented as\n_chien_ headed, that he was a personification of the _Shine_ or _Sheen_\nof the _Sun_, and that he was worshipped as the solar dog at the holy\ncity of Cynopolis or _dog-town_. We have already noted English \"_chien_\"\nor _cyn_ coins inscribed _cun_, which is seemingly one of the\ninnumerable puns which confront philology.\n\n [Illustration: FIG. 6.--From _Proc. of the Royal Irish Acad._,\n xxxiii., C., No. 2.]\n\nYears ago Bryant maintained that \"the fable of the horse certainly arose\nfrom a misprision of terms, though the mistake be as old as Homer\".\nThere was nothing therefore new in the theories of the Max M\u00fcller school\nthat all mythologies originated from a \"disease of language\". Dr.\nWilder, alluding to symbolism, speaks of the punning so common in those\ndays, often making us uncertain whether the accident of similar name or\nsound led to adoption as a symbol or was merely a blunder. It was, I\nthink, neither, and many instances will be adduced in favour of the\nsupposition, that words originated from symbolic ideas, and not _vice\nversa_. That symbolism existed before writing is evident from the\ninnumerable symbols unearthed at Myken\u00e6, Troy, and elsewhere, where few\ntraces of script or inscriptions have been found. By symbolism,\nprimitive man unquestionably communicated ideas, and, as has already\nbeen pointed out, the roots of language bear traces of the rudimentary\nsymbolism by which our savage forefathers named the objects around them\nas well as the conceptions of their primitive religion.[57] Faced by the\n\"curiosity\" that the Greek and Latin words for _archaic_, _arch_, _ark_,\n_arc_, are all apparently connected in an intricate symbolism in which\nthere is more than a suspicion that there is an etymological as well as\na mystical interconnection, a writer in _The Open Court_ concludes: \"it\nwould seem as though the roots of such words derived their meaning from\nthe Mysteries rather than that their mystical meaning was the result of\ncoincidence\".[58]\n\nThat the Mysteries--or in other words dramatised mythology--Symbolism,\nand Etymology, are all closely connected with each other is a certitude\nbeyond question. The theory, so pertinaciously put forward by Max\nM\u00fcller, was that myths originated from a subsequent misunderstanding of\nwords. Using the same data as Max M\u00fcller, I suggest that words\noriginated from the mysteries and not myths from the words.\n\nIn _The Holy Wells of Cornwall_, Mr. T. Quiller Couch observes that Dr.\nBorlase, learned, diligent, and excellent antiquary as he was, to whom\nwe are all indebted in an iconoclastic age for having copied for us fair\nthings which time had blurred, seems to have had little sympathy with\nthe faiths of the simple, silly, country folk (I use these adjectives in\ntheir older meaning), and to have passed them with something like\ncontempt. At present the oral traditions of a people, their seeming\nfollies even, have become of value as indicating kinship between nations\nshunted off by circumstances, to use the most modern term, in divergent\nways.\n\nDr. Johnson would not admit _fun_ into his Dictionary as he deemed it a\n\"low word\": I turn up my nose at nothing, being convinced that it is to\nlow origins that the great lexicographers will eventually have to stoop.\nIn truth, the innate strength of the English language, which is becoming\nmore and more the Master Tongue of the world, lies in its homely,\ntrivial, and democratic origin.[59] This origin, as I have elsewhere\nendeavoured to show, is due largely to symbolism, which is merely\nanother term for metaphor. We used to be taught that every language was\na dictionary of faded metaphor, and such an origin is undoubtedly more\ntrue than the current theory of barbaric yawps. The essence of symbolism\nis its simplicity. Who, for instance, does not understand that the Lion\nis the symbol of High Courage, and the Bull-dog of Tenacity, or holding\non? At the present day the badge of one of His Majesty's warships is the\npicture of a butting goat, accompanied by the words \"Butt in\". This, as\nthe authorities rightly describe it, is \"pure symbolism,\" but to a\nsymbolist the legend \"Butt in\" is superfluous, as the mere butting goat\nadequately carries the idea. As Prof. Petrie has well said: \"To\nunderstand the position and movement of thought in a primitive age, it\nmust be approached on a far simpler plane than that of our present\nfamiliarity with writing. To reach the working of the childhood of our\nraces we should look to the minds of children. If the child passes\nthrough ancestral changes in its bodily formation, so certainly it\npasses through such stages in the growth and capacity of its\nbrain.\"[60] I shall push the childish and extremely simple theory of\nsymbolism to its logical conclusions, and shall show, for instance, that\nthe Boar, because it burrowed with its plough-like snout, was the emblem\nof the ploughman, and that thus, _boar_ and _boer_ are the same word.\nOr, to take another instance, I shall show that probably because the cat\nsits washing herself, and is a model of cleanliness in sanitary\nrespects, the cat who figures on the head of the Magna Mater of Crete\nwas elevated into a symbol of the Immaculate or Pure One, and that the\nword _cat_, German _kater_, is identical with the name Kate or Caterina\nwhich means _purity_. The Sanscrit word for _cat_ means literally _the\ncleanser_, whence it is obvious that the cleanly habits of the cat\nstrongly impressed the Aryan imagination.\n\nWhether or not my theories are right, it is undeniable that the\netymologies of Skeat and Murray are very often painfully wrong. The\nstandard explanation, for instance, of the word _haha_, meaning a sunk\nfence, is that it is from the French ha-ha, \"an interjection of\nlaughter, hence a surprise in the form of an unexpected obstacle that\nlaughs at one\". This may be so, but it is a far wilder guess than\nanything to be found in my pages, or that I should ever dare to venture.\nIn 1913 I suggested in _Notes and Queries_ that the word ha-ha or\nhaw-haw was simply a re-duplication or superlative of the French _haie_,\na fence or hedge, old English _haw_. In the new edition of Skeat I am\nglad to find this suggestion accepted, and that _ha-ha!_ has been\nexpunged. It still figures in Dr. Murray.\n\nIn his Canons of Etymology, Prof. Skeat observes:--\"The history of a\nnation accounts for the constituent parts of its language. When an\nearly English word is compared with Hebrew or Coptic, as used to be done\nin the _old_ editions of Webster's Dictionary, history is set at\ndefiance; and it was a good deed to clear the later editions of all such\nrubbish\".\n\nThis is curiously parochial, yet it seems to have been seriously\naccepted by etymologers. But what would Science say nowadays to that\ngeologist or anthropologist who committed the foul deed of discarding or\nsuppressing a vast body of facts simply because they clashed with, or\n\"set at defiance,\" the \"historic\" assertions of the Pentateuch? It is\ntrue that the history of a nation, _if it were fully known_, must\naccount for the constituent parts of its language, but how much British\nhistory do we pretend to know? To suggest that philology must limit its\nconclusions by the Roman invasion, or bound its findings by the pages of\nMrs. Markham, is ludicrous, yet, nevertheless, these fictitious\nboundaries are the medi\u00e6val and pre-Darwinian limits within which the\nScience of Language is now coffined. Prof. Skeat was reluctantly\ncompelled to recognise a Semitic trace in words such as _bad_ and\n_target_, but was unable to accept the connection owing to the absence\nof any historic point of contact between Syria and this country prior to\nthe Crusades! So, too, M. Sebhlani observed numerous close similarities\nbetween Arabic and English, but was \"unable to press them for lack of a\ntheory as to how they got into English!\"\n\nAs history must be constructed from facts, and facts must not be\nperemptorily suppressed simply because at present they clash with the\nmeagre record of historians, I shall have no scruples in noting a word\nfrom Timbuctoo if it means precisely what it does in English, and\nproves reasonably to be a missing piece. As Gerald Massey thirty or\nforty years ago very properly observed: \"We have to dig and descend mine\nunder mine beneath the surface scratched with such complacent\ntwitterings over their findings by those who have taken absolute\npossession of this field, and proceeded to fence it in for themselves,\nand put up a warning against everybody else as trespassers. We get\nvolume after volume on the 'science of language' which only make us\nwonder when the 'science' is going to begin. At present it is an opera\nthat is all overture. The comparative philologists have not gone deep\nenough, as yet, to see that there is a stage where likeness may afford\nguidance, because there was a common origin for the primordial stock of\nwords. They assume that Grimm's Law goes all the way back. They cling to\ntheir limits, as the old Greek sailors hugged the shore, and continually\ninsist upon imposing these on all other voyagers, by telling terrible\ntales of the unknown dangers beyond.\"[61]\n\nAs soon as etymologists appreciate the value of the comparative method\nit is undeniable that a marked advance will be made in the \"Science of\nLanguage,\" but during the last few decades it must be confessed that\nthat science--_pace_ the bombastic language of some of its\nadherents--has retrogressed rather than moved forward.\n\nProf. Skeat was admittedly a high authority on early English, and his\nDictionary of the English Language is thus almost inevitably conspicuous\nfor its Anglo-Saxon colouring. Had, however, the influence of the Saxons\nbeen as marked and immediate as he assumes, the language of\nAnglo-Saxondom would have coincided exactly or very closely with the\ncontemporary German. But, according to Dr. Wm. Smith, \"There is no\nproof that Anglo-Saxon was ever spoken anywhere but on the soil of Great\nBritain; for the 'Heliend,' and other remains of old Saxon, are not\nAnglo-Saxon, and I think it must be regarded, not as a language which\nthe colonists, or any of them, brought with them from the Continent, but\nas a new speech resulting from the fusion of many separate elements. It\nis, therefore indigenous, if not aboriginal, and as exclusively local\nand national in its character as English itself.\"[62]\n\nThat modern English contains innumerable traces of pure Celtic words\nused to be a matter of common acceptance, and in the words of Davies,\nthe stoutest assertor of a pure Anglo-Saxon or Norman descent is\nconvicted by the language of his daily life, of belonging to a race that\npartakes largely of Celtic blood. If he calls for his _coat_ (W. _cota_,\nGerm. _rock_), or tells of the _basket_ of fish he has caught (W.\n_basged_, Germ. _korb_), or the _cart_ he employs on his land (W.\n_cart_, from _c\u00e0r_, a dray, or sledge, Germ. _wagen_), or of the\n_pranks_ of his youth, or the _prancing_ of his horse (W. _prank_, a\ntrick, _prancio_, to frolic), or declares that he was _happy_ when a\n_gownsman_ at Oxford (W. _hap_, fortune, chance, Germ. _gl\u00fcck_, W.\n_gwn_), or that his servant is _pert_ (W. _pert_, spruce, dapper,\ninsolent); or if, descending to the language of the vulgar, he affirms\nthat such assertions are _balderdash_, and the claim a _sham_ (W.\n_baldorddus_, idle prating; _siom_, _shom_, a deceit, a sham), he is\nunconsciously maintaining the truth he would deny. Like the M. Jourdain\nof Moli\u00e8re, who had been talking prose all his life without knowing it,\nhe has been speaking very good Celtic without any suspicion of the\nfact.[63]\n\nIt is noteworthy that in his determination to ignore the Celtic\ninfluence, Prof. Skeat concedes only one among the above-mentioned words\nto the British--(_gwn_). The Welsh _hap_ \"_must_,\" he says, be borrowed\nfrom the Anglo-Saxon _gehoep_, and the remainder he ascribes to Middle\nEnglish or to an \"origin unknown\".\n\nTyndall has observed that imagination, bounded and conditioned by\nco-operant reason, is the mightiest instrument of the physical\ndiscoverer. It is to imagination that words born in the fantastic and\nromantic childhood of the world were due, and it is only by a certain\nmeasure of imagination that philology can hope to unravel them. The\nextent to which mythology has impressed place-names may be estimated\nfrom the fact that to King Arthur alone at least 600 localities owe\ntheir titles. That Arthur himself has not been transmogrified into a\nSaxon settler[64] is due no doubt to the still existing \"Bed,\" \"Seat,\"\n\"Stables,\" etc., with which popular imagination connected the mystic\nking.\n\n\"Geographical names,\" says Rice Holmes, \"testify to the cult of various\ngods,\" and he adds: \"it is probable that every British town had its\neponymous hero. The deities, however, from whom towns derived their\nnames, were doubtless often worshipped near the site long before the\nfirst foundations were laid: the goddess Bibracte was originally the\nspirit of a spring reverenced by the peasants of the mountain upon which\nthe famous Aeduan town was built\".[65]\n\nI shall not lead the reader into the intricacies of British mythology\ndeeper than is requisite for an understanding of the words and\nplace-names under consideration, nor shall I enlarge more than is\nnecessary upon the mystic elements in that vast and little known\nmythology.\n\nIt has been said that the medi\u00e6val story-teller is not unlike a peasant\nbuilding his hut on the site of Ephesus or Halicarnassus with the stones\nof an older and more majestical architecture. That Celtic mythology\nexhibits all the indications of a vast ruin is the opinion not only of\nMatthew Arnold, but of every competent student of the subject, and it is\na matter of discredit that educated Englishmen know so little about it.\n\nAmong the phenomena of Celtic mythology are numerous identities with\ntales related by Homer. Sir Walter Scott, alluding to one of these many\ninstances, expresses his astonishment at a fact which, as he says, seems\nto argue some connection or communication between these remote highlands\nof Scotland, and the readers of Homer of former days which one cannot\naccount for.[66] His explanation that \"After all, perhaps, some\nChurchman, more learned than his brethren, may have transferred the\nlegend from Sicily to Duncrune, from the shores of the Mediterranean to\nthose of Loch Lomond,\" is not in accord with any of the probabilities,\nand it is more likely that both Greek and Highlander drew independently\nfrom some common source. The astonishing antiquity of these tales may be\nglimpsed by the fact that the Homeric poems themselves speak of a store\nof older legends from an even more brilliant past.\n\nSomebody once defined symbolism as \"silent myth\". To what extent it\nelucidates primeval custom has yet to be seen, but there is\nunquestionably an intimate connection between symbolism and burial\ncustoms. Among some prehistoric graves disclosed at Dunstable was one\ncontaining the relics of a woman and of a child. The authorities\nsuggest that the latter _may have been buried alive with its mother_,\nwhich is a proposition that one cannot absolutely deny. But there is\njust as great a possibility that neither the mother nor the child came\nto so sinister and miserable an end. Apart from the pathetic attitude of\nthe two bodies, the skulls are as moral and intellectual as any modern\nones, and in face of the simple facts it would be quite justifiable to\nassume that the mother and the child were not buried alive, nor\ncommitted suicide, but died in the odour of sanctity and were reverently\ninterred. The objects surrounding the remains are fossil echinoderms,\nwhich are even now known popularly among the unlettered as fairy loaves,\nand as there is still a current legend that whoso keeps at home a\nspecimen of the fairy loaf will never lack bread,[67] one is fairly\nentitled to assume that these \"fairy loaves\" were placed in the grave in\nquestion as symbols of the spiritual food upon which our\nanimistic-minded ancestors supposed the dead would feed. It is well\nknown that material food was frequently deposited in tombs for a similar\npurpose, but in the case of this Dunstable grave there must have been a\nspiritual or symbolic idea behind the offering, for not even the most\nhopeless savage could have imagined that the soul or fairy body would\nhave relished fossils--still less so if the material bodies had been\nburied alive.\n\n [Illustration: FIG. 7.--From _Man the Primeval Savage_ (Smith, G.\n Worthington).]\n\nI venture to put forward the suggestion that primeval stone-worship,\ntree-worship, and the veneration paid to innumerable birds and beasts\nwas largely based upon symbolism. In symbolism alone can one find any\nrational explanation for the intricacies of those ancient mysteries the\ndebris of which has come down to us degraded into between symbolism and\nburial customs. Among some prehistoric graves disclosed at Dunstable was\none containing the relics of a woman and of a child. The authorities\nsuperstitious \"custom\" and it is probable that in symbolism may also be\nfound the origin of totemism.\n\n Is symbol the husk, the dry bone,\n Of the dead soul of ages agone?\n Finger-post of a pilgrimage way\n Untrodden for many a day?\n A derelict shrine in the fane\n Of an ancient faith, long since profane?\n A gew-gaw, once amulet?\n A forgotten creed's alphabet?\n Or is it....[68]\n\nWhatever symbolism may or may not be it has certainly not that close and\nexclusive connection with phallicism which some writers have been\npleased to assign it. On the contrary, it more often flushes from\nunlikely quarters totally unexpected coveys of blue birds. Symbolism was\nundeniably a primitive mode of _thinging_ thought or expressing abstract\nideas by things. As Massey says of mythology: \"There is nothing insane,\nnothing irrational in it, ... the insanity lies in mistaking it for\nhuman history or Divine Revelation. Mythology is the depository of man's\nmost ancient science, and what concerns us chiefly is this--when truly\ninterpreted once more it is destined to be the death of those false\ntheologies to which it has unwittingly given birth.\"[69] That the\nancients were adepts at constructing cunningly-devised fables is\nunquestionable: to account for the identities of these pagan fables with\ncertain teachings of the New Testament it was the opinion of one of the\nEarly Fathers--Tertullian, I believe--that \"God was rehearsing\nChristianity\".\n\nIn the opinion of those best able to judge, Druidism originated in\nneolithic times. Just as the Druid sacrificed white bulls before he\nascended the sacred oak, so did the Latin priest in the grove, which was\nthe holy place of Jupiter. \"But,\" says Rice Holmes, \"while every ancient\npeople had its priests, the Druids alone were a veritable clergy\".[70]\nThe clergy of to-day would find it profitable to study the symbolism\nwhich flourished so luxuriously among their predecessors, but,\nunfortunately, with the exception of a few time-honoured symbols such as\nthe Dove, the Anchor, and the Lamb, symbolism in the ecclesiastical and\nphilosophic world is now quite dead. It still, however, lingers to a\nlimited extent in Art, and it will always be the many-coloured radiancy\nwhich colours Poetry. The ancient and the at-one-time generally accepted\nidea that mythology veiled Theology, has now been discarded owing to the\ndisconcerting discovery that myths were seemingly not taught to the\ncommon people by the learned, but on the contrary spread upwards from\nthe vulgar to the learned. This latter process has usually been the doom\nof Religion, and it is quite unthinkable that fairy-tales could survive\nits blighting effect. As a random instance of the modern attitude\ntowards Imagination, one may cite the Rev. Prof. Skeat, who, commenting\nupon the Music of the Spheres, gravely informs the world that: \"Modern\nastronomy has exploded the singular notion of revolving hollow\nconcentric spheres\". \"These spheres,\" he adds, \"have disappeared and\ntheir music with them except in poetry.\"[71]\n\nWhether or not our predecessors really heard the choiring of the\nyoung-eyed cherubim, or whether the music was merely in their souls is a\npoint immaterial to the present inquiry, which simply concerns itself\nwith the physical remains of that poetic once-upon-a-time temperament\nwhich at some period or other was prevalent,[72] and has left its\nworld-wide imprints on river names, such as the Irish \"Morning\nStar\".[73] One would have supposed it quite superfluous at this time of\nday to have to claim imagination for the anonymous ancients who mapped\nthe whole expanse of heaven into constellations, and wove fairy-tales\naround the Pleiades and every other group of stars, and it is simply\nastonishing to find a Doctor of Divinity writing to-day in kultured\ncomplacency: \"It is to the imagination of us moderns _alone_ that the\ngrandeur of the universe appeals,[74] and it was relatively late in the\nhistory of religion--so far as can be reconstructed from the scanty data\nin our possession that the higher nature cults were developed.\"[75]\n\nIs it wonderful that again and again the romantic soul of the Celtic\npeasantry has risen against the grey dogmas of official Theology, and\nhas expressed itself in terms such as those taken down from the mouth of\na Gaelic old woman in 1877: \"We would dance there till we were seven\ntimes tired. The people of those times were full of music and dancing\nstories, and traditions. The clerics have extinguished these. May ill\nbefall them! And what have the clerics put in their place? Beliefs about\ncreeds and disputations about denominations and churches! May lateness\nbe their lot! It is they who have put the cross round the heads and the\nentanglements round the feet of the people. The people of the Gaeldom of\nto-day are anear perishing for lack of the famous feats of their\nfathers. The black clerics have suppressed every noble custom among the\npeople of the Gaeldom--precious customs that will never return, no,\nnever again return.\"[76]\n\nThere are features about the wisdom of the ancients which the theologian\nneither understands nor tries to understand,[77] and it is like a breath\nof fresh air to find the Bishop of Oxford maintaining, \"We have got to\nget rid of everything that makes the sound of religion irrational, and\nwhich associates it with bygone habits of thought in regard to science\nand history\". Sir Gilbert Murray has recently expressed the opinion that\n\"it is the scholar's special duty to trim the written signs in our old\npoetry now enshrined back into living thought and feeling\"; but at\npresent far from forwarding this desideratum scholarship not only\ndiscountenances imagination, but even eliminates from consideration any\nspiritual idea of God. To quote from a modern authority: \"Track any God\nright home and you will find him lurking in a ritual sheath from which\nhe slowly emerges, first as a _d\u00e6mon_ or spirit of the year, then as a\nfull-blown divinity.... The May King, the leader of the choral dance,\ngave birth not only to the first actor of the drama, but also, as we\nhave just seen, to the God, be he Dionysus or be he Apollo.\"[78]\n\nThe theory here assumed grossly defies the elementary laws of logic, for\nevery act of ritual must essentially have been preceded by a thought:\nAct is the outcome and offspring of Thought: Idea was never the\nidiot-child of Act. The assumption that the first idea of God evolved\nfrom the personation of the Sun God in a mystery play or harvest dance\nis not really or fundamentally a mental tracking of that God right home,\nbut rather an inane confession that the idea of God cannot be traced\nfurther backward than the ritual of ancient festivals.\n\nSpeaking of that extremely remote epoch when the twilight and mists of\nmorning shed dim-looming shapes and flickering half lights about the\npath of our scarcely awakened race, _The Athen\u00e6um_ a year or two ago\nremarked: \"No wonder that to such purblind eyes men appear as trees, and\ntrees as men--Balder the Beautiful as the mystic oak, and the oak as\nBalder\". This passage forms part of a congratulation that the work of\nSir James Frazer is now complete, and that _The Golden Bough_ \"has at\nlength carried us forward into broad daylight\".\n\nI have studied the works of Sir James Frazer in the hope of finding\ntherein some insight as to the origin and why of custom, but I have\nfailed to perceive the broad daylight of _The Athen\u00e6um's_ satisfaction.\n\nOne might lay down _The Golden Bough_ without a suspicion that our\npurblind ancestors ever had a poetic thought or a high and beautiful\nideal, and it is probable that scholarship will eventually arraign Sir\nJames Frazer for this _suggestio falsi_. In the meanwhile it should\nhardly be necessary to enter a _caveat_ against the popular idea that we\nare now \"in broad daylight\". The value of _The Golden Bough_ lies\nlargely in the evidence therein adduced of what may be termed universal\nritual. But all ritual must have originated from ideas, and these\noriginal ideas do not seem to have entered the horizon of Sir James\nFrazer's speculations. What reason does he suppose lurked necessarily\nbehind, say, the sacred fire being kindled from _three_ nests in _three_\ntrees, or by _nine_ men from _nine_ different kinds of wood? And why do\nthe unpleasant Ainos scrupulously kill their sacred bear by _nine_ men\npressing its head against a pole?\n\nIt is now the vogue to resolve every ancient ceremony into a magic charm\nfor producing fire, or food, or rain, or what not, and there is very\nlittle doubt that magic, or sacred ceremonies, verily sank, in many\ninstances, to this melancholy level. But, knowing what history has to\ntell us of priestcraft, and judging the past from the present, is it not\nhighly likely that the primitive divine who found his tithes and\nemoluments diminishing from a laxity of faith would spur the public\nconscience by the threat that _unless_ sacred ceremonies were faithfully\nand punctually performed the corn would not flourish and the rain would\neither overflow or would not fall?[79]\n\nIt is now the mode to trace all ceremonial to self-interest, principally\nto the self-interest of fear or food. But on this arbitrary, stale, and\nancient theory[80] how is it possible to account for the almost\nuniversal reverence for stone or rock? Rocks yield neither food, nor\nfiring, nor clothing, nor do they ever inflict injuries: why, then,\nshould the artless savage trouble to gratify or conciliate such\ninnocuous and unprofitable objects? The same question may be raised in\nother directions, notably that of the oak tree. Here the accepted\nsupposition is that the oak was revered because it was struck more\nfrequently by lightning than any other tree, but if this untoward\noccurrence really proves the oak tree was the favourite of the Fire God\nsurely it was an instance of affection very brilliantly dissembled.\n\nSir James Frazer has used his _Golden Bough_ as he found it employed by\nVirgil--as a talisman which led to the gloomy and depressing underworld.\nIn Celtic myth the Silver Bough played a less sinister part, and figures\nas a fairy talisman to music and delight.\n\nWhether the appeal of Sir Gilbert Murray meets with any sympathy and\nresponse, and whether the written signs in our old poetry will ever be\nenshrined back into living thought and feeling remains to be seen. I\nthink they will, and that the better sense of English intellectualism\nwill sooner or later recoil from the present mud-and-dust theories of\nprotoplasm for, as has been well said, \"Materialism considered as a\nsystem of philosophy never attempts to explain the _Why_? of things\".\nCertainly protoplasm has unravelled nothing, nor possibly can. One of\nour standard arch\u00e6ologists lamented a few decades ago: \"As the Germans\nhave decreed this it is in vain to dispute it, and not worth while to\nattempt it\". But the German, an indefatigable plodder, is but a\nsecond-rate _thinker_, and the time must inevitably come when English\nscholars will deem it well worth while to unhitch their waggons from\nGermania. With characteristic assurance the Teutonic _litterati_ are\nstill prattling of The Fatherland as a \"centre\" of civilisation, and are\npluming themselves upon the \"spiritual values\" given to mankind by\nGermany. Some of us are not conscious of these \"spiritual values,\" but\nthat German scholarship has poison-gassed vast tracts of modern thought\nis evident enough. The theories of Mannhardt, elaborated by Sir James\nFrazer and transmuted by him into the pellucid English of _The Golden\nBough_, have admittedly blighted the fair humanities of old religion\ninto a dull catalogue of common things,[81] and no one more eloquently\ndeplores the situation than Sir James Frazer himself. As he says: \"It is\nindeed a melancholy and in some respects thankless task to strike at the\nfoundations of beliefs in which as in a strong tower the hopes and\naspirations of humanity through long ages have sought refuge from the\nstorm and stress of life. Yet sooner or later it is inevitable that the\nbattery of the Comparative Method should breach these venerable walls\nmantled over with ivy and mosses, and wild flowers of a thousand tender\nand sacred associations.\"\n\nWhen the Comparative Method is applied in a wider and more catholic\nspirit than hitherto it will then--but not till then--be seen whether\nthe fair humanities are exploded superstitions or are sufficiently alive\nto blossom in the dust.\n\nIt is quite proper to designate _The Golden Bough_ a puppet-play of\ncorn-gods,[82] for the author himself, referring to Balder the\nBeautiful, writes: \"He, too, for all the quaint garb he wears, and the\ngravity with which he stalks across the stage, is merely a puppet, and\nit is time to unmask him before laying him up in the box\".\n\nBut to me the divinities of antiquity are not mere dolls to be patted\nsuperciliously on the head and then remitted to the dustbin. Our own\nideals of to-day are but the idols or dolls of to-morrow, and even a\ngolliwog if it has comforted a child is entitled to sympathetic\ntreatment. To the understanding of symbolism sympathy is a useful key.\n\nThe words _doll_, _idol_, _ideal_, and _idyll_, which are all one and\nthe same, are probably due to the island of Idea which was one of the\nancient names of Crete. Not only was Crete known as Id\u00e6a, but it was\nalso entitled Doliche, which may be spelled to-day Idyllic. Crete, the\nIdyllic island, the island of Ideas, was also known as Aeria, and I\nthink it probably was the centre whence was spun the gossamer of aerial\nand ethereal tales, which have made the Isles of Greece a land of\nimmortal romance. We shall also see as we proceed that the mystic\nphilosophy known to history as the Gnosis[83] was in all probability the\nphilosophy taught in prehistoric times at Gnossus, the far-famed capital\nof Crete. From Gnossus, whence the Greeks drew all their laws and\nscience, came probably the Greek word _gnosis_, meaning _knowledge_. But\nthe mystic Gnosis connoted more than is covered by the word _knowledge_:\nit claimed to be the wisdom of the ancients, and to disclose the ideal\nvalue lying behind the letter of all mysteries, myths, and religious\nordinances.\n\nI am convinced that the Christian Gnostics, with whom the Tertullian\ntype were in constant conflict, really did know much that they claimed,\nand that had they not been trampled out of the light of day Europe would\nnever have sunk into the melancholy, well-designated Dark Ages. Gnostic\nemblems have been found abundantly in Ireland: the Pythagorean or\nGnostic symbol known as the pentagon or Solomon's seal occurs on British\ncoins,[84] and the Bardic literature of Wales is deeply steeped with a\nGnostic mysticism for which historians find it difficult to account. The\nfacts which I shall adduce in the following pages are sufficiently\ncurious to permit the hope that they may lead a few of us to become less\nself-complacent, and in the words of the author of _Ancient Britain_\nrelative to aboriginal Britons, \"to think more of those primitive\nancestors. In some things we have sunk below their level.\"[85]\n\nFOOTNOTES:\n\n [39] _Words and Places._\n\n [40] Schliemann, _Myken\u00e6_.\n\n [41] _Cf._ Johnson, W., _Byways in British Arch\u00e6ology_.\n\n [42] _The Cromlechs of Anglesey and Carnarvonshire._\n\n [43] _Ancient Britain_, p. 70.\n\n [44] Windle, Sir B. C. A., _Life in Early Britain_, p. 135.\n\n [45] Johnston, Rev. James B., _The Place-names of England and\n Wales_, 1915, p. 321. The Horse-lie-down theory is enunciated\n by Sir Walter Besant.\n\n [46] Preface to _The Place-names of Oxfordshire_.\n\n [47] 1915.\n\n [48] _Cf._ Bonwick, J., _Irish Druids_, p. 278.\n\n [49] Virchow, intro. to Schliemann, _Ilios_ XII.\n\n [50] _Cf._ _Brittany_, p. 28.\n\n [51] Clodd, Ed., _The Story of Primitive Man_, 9, 18.\n\n [52] Sweet, H., _The History of Language_, p. vi.\n\n [53] _The Principles of Comparative Philology._\n\n [54] Even after Troy had been discovered by Schliemann, Max M\u00fcller\n maintained his belief that the Siege of Troy was a Sun and\n Dawn myth.\n\n [55] _Alphana_ vient d'_equus_, sans doute, Mais il faut avouer\n aussi Qu'en venant de l\u00e0 jusqu'ici Il a bien chang\u00e9 sur la\n route.\n\n [56] Westropp, T. J., _Proc. R. Irish Acad._, xxxiv., C., 8, p.\n 159.\n\n [57] Dallas, H. A.\n\n [58] Norwood, J. W.\n\n [59] Such obvious concoctions of the study as _exsufflicate_,\n _deracinate_, _incarnadine_, etc., never strike root or\n survive.\n\n [60] Petrie, W. M. F., _The Formation of the Alphabet_, p. 3.\n\n [61] _A Book of the Beginnings_, 1, p. 136.\n\n [62] _Lectures on the English Language_, 1862, p. 16.\n\n [63] Quoted from _ibid._, p. 30.\n\n [64] The _Edin_ of the prehistoric British _Dun edin_, now\n Edinburgh, has been calmly misappropriated to a supposed\n _Edwin_.\n\n [65] _Ancient Britain_, pp. 273, 283.\n\n [66] _Letters on Demonology and Witchcraft._\n\n [67] Johnson, W., _Byways in British Arch\u00e6ology_, p. 304.\n\n [68] Cloudesley Brereton, in _The Quest_.\n\n [69] _Luniolatry_, p. 2.\n\n [70] _Ancient Britain_, p. 298.\n\n [71] This dictum would have cheered the heart of Tertullian, who\n maintained that God could never forgive an actor because\n Christ said: _No man by taking thought can add one cubit to\n his stature_; a statement which the actor impiously falsified\n by wearing high heeled boots. Commenting upon _The Lost\n Language of Symbolism_, _The Expository Times_ very\n courteously observed: \"To the reader of the Bible its worth\n is more than to all others, for the Bible is full of symbols\n and we have lost their language. We are very prosaic. The\n writers of the Old Testament and of the New were very\n imaginative. Between us there is a gulf fixed of which we are\n aware only in unquiet moments.\"\n\n [72] \"There must have been a time when a simple instinct for\n poetry was possessed by all nations as it still is by\n uncivilised races and children. Among European nations this\n instinct appears to be dead for ever. We can name neither a\n mountain nor a flower.\"--Prof. Weekley, _Romance of Words_.\n \"Who did first name the flowers? Who first gave them, not\n their Latin titles, but the old, familiar, fanciful, poetic,\n rustic ones, that run so curiously alike in all the vulgar\n tongues? Who first called the lilies of the valley the\n Madonna's tears? the wild blue hyacinth, St. Dorothy's\n flower? the starry passiflora, the Passion of Christ; who\n named them all first, in the old days that are forgotten? All\n the poets that ever the world has known might have been\n summoned together for the baptism of the flowers, and have\n failed to name them half so well as popular tradition has\n done long ago in the dim lost ages, with names that still\n make all the world akin.\"--Anon.\n\n [73] \"This pretty name (which Fitzgerald, _History of Limerick_,\n vol. i., p. 320, calls the River Dawn) arose from a change of\n Samhair or Samer to Caimher, 'the daybreak,' or 'Morning\n Star'\".--Westropp, T. J., _Proc. of Royal Irish Acad._,\n xxxiii., C. 2, p. 13.\n\n [74] The peculiar temperament of \"us moderns alone\" is, I am\n afraid, more acutely diagnosed by Prof. Weekley, in\n _Surnames_, where he observes: \"The 'practical man,' when his\n attention is accidentally directed to the starry sky,\n appraises that terrific spectacle with a non-committal grunt:\n but he would receive with a positive snort any suggestion\n that the history of European civilisation is contained in the\n names of his friends and acquaintances. Still, even the\n practical man, if he were miraculously gifted with the power\n of interpreting surnames, could hardly negotiate the length\n of Oxford Street on a motor-bus without occasionally\n marvelling and frequently chuckling.\"\n\n [75] Coneybeare, Dr. F. C., _The Historical Christ_, p. 19.\n [Italics mine.] The views of Dr. Coneybeare may be connoted\n with those of his fellow-cleric, the Rev. H. C. Christmas:\n \"The astrotheology into which Egyptian fables are ultimately\n resolved having taken animals as symbols, soon elevated those\n symbols in the minds of the people at large into real\n divinities. The signs of the zodiac were worshipped, and the\n constellations not in that important circle did not go\n without adoration. Various stars became noted as rising or\n setting at particular seasons, and serving as marks of time;\n while the physical circumstances of the animal creation gave\n an easy means of naming the stars and constellations, and\n thus connected natural history with the symbolical theology\n of the times.... In their [the Egyptians'] view the earth was\n but a mirror of the heavens, and celestial intelligences were\n represented by beasts, birds, fishes, gems, and even by\n rocks, metals, and plants. The harmony of the spheres was\n answered by the music of the temples, and the world beheld\n nothing that was not a type of something divine.\"--_Universal\n Mythology_, 1838, p. 19.\n\n [76] Quoted from Wentz, W. D. Y., _The Fairy Faith in Celtic\n Countries_.\n\n [77] \"The current ignorance of those pre-Christian evidences that\n have been preserved by the petrifying past must be wellnigh\n invincible when a man like Prof. Jowett could say, as if with\n the voice of superstition in its dotage: '_To us the\n preaching of the Gospel is a New Beginning, from which we\n date all things; beyond which we neither desire, nor are\n able, to inquire_.'\"--Massey, G., _The Logic of the Lord_,\n 1897.\n\n [78] Harrison, Miss Jane, _Ancient Art and Ritual_, pp. 192-3.\n\n [79] A bogey of the present Bishop of London is not \"no crops\" but\n \"no foreign monarchs\". _The Daily Chronicle_ of 13th May,\n 1914, reports his Lordship as saying: \"If the British Empire\n was not to be disgraced by the heart of London becoming\n pagan, _his fund must be kept going_.\" [Italics mine.] \"Once\n religion went, everything else went; it would be good-bye to\n the visits of foreign monarchs to London, because Londoners\n would have disgraced the Empire and themselves before the\n whole world.\"\n\n [80] The \"celebrated but infamous\" Petronius, surnamed Arbiter,\n philosophised in the first century to the following\n up-to-date effect:--\n\n Fear made the first divinities on earth\n The sweeping flames of heaven; the ruined tower,\n Scathed by its stroke. The softly setting sun,\n The slow declining of the silver moon,\n And its recovered beauty. Hence the signs\n Known through the world, and the swift changing year,\n Circling divided in its varied months.\n Hence rose the error. Empty folly bade\n The wearied husbandman to Ceres bring\n The first fair honours of his harvest fields\n To gird the brow of Bacchus with the palm,\n And taught how Pales, 'mid the shepherd bands,\n Stood and rejoiced, how Neptune in the flood\n Plunged deep, and ruled the ever-roaring tide;\n How Vallas reigned o'er earth's stupendous caves\n Mightily. He who vowed and he who reaped\n With eager contest, made their gods themselves.\n\n [81] The intelligible forms of ancient poets\n The fair humanities of old religion\n The Power, the Beauty, and the Majesty\n That had their haunts in dale or piny mountain\n Or forest or slow stream, or pebbly spring\n Our chasms and watery depths; all these have vanished\n They live no longer in the faith of reason.\n --COLERIDGE.\n\n [82] There is, of course, no novelty in these ideas, which are\n merely a recrudescence and restatement of the notions to\n which Plutarch thus alludes:--\n\n \"We shall also get our hands on the dull crowd, who take pleasure\n in associating the ideas about these gods either with changes\n of the atmosphere according to the seasons, or with the\n generation of corn and sowings and ploughings, and in saying\n that Osiris is buried when the sown corn is hidden by the\n earth, and comes to life and shows himself again when it\n begins to sprout.... They should take very good heed, and be\n apprehensive lest unwittingly they write off the sacred\n mysteries and dissolve them into winds and streams and\n sowings and ploughings and passions of earth and changes of\n seasons.\"\n\n [83] \"The Gnostic movement began long before the Christian era\n (what its original historical impulse was we do not know),\n and only one aspect of it, and that from a strictly limited\n point of view, has been treated by ecclesiastical\n historians.\"--Lamplugh, Rev. F., _The Gnosis of the Light_,\n 1918, p. 10.\n\n [84] Holmes, Rice, _Ancient Britain_, p. 295.\n\n [85] _Ibid._, p. 373.\n\n\n\n\n CHAPTER III\n\n A TALE OF TROY\n\n Upon the Syrian sea the people live,\n Who style themselves Phoenicians,\n These were the first great founders of the world--\n Founders of cities and of mighty states--\n Who showed a path through seas before unknown.\n In the first ages, when the sons of men\n Knew not which way to turn them, they assigned\n To each his first department; they bestowed\n Of land a portion and of sea a lot,\n And sent each wandering tribe far off to share\n A different soil and climate. Hence arose\n The great diversity, so plainly seen,\n 'Mid nations widely severed.\n --DYONYSIUS of Susiana, A.D. 300.\n\n\nIt is a modern axiom that the ancient belief expressed in the above\nextract has no foundation in fact, and that the Phoenicians, however\nfar-spread may have been their commercial enterprise, never extended\ntheir voyages beyond the Pillars of Hercules. It is conceded that it\nwould be easy to demonstrate in Britain the elaborate machinery of\nsun-worship, if only it could be shown that there were at any time\nintimate and direct relations between Britain and Phoenicia. The\nhistorical evidence, such as it is, of this once-supposed connection,\nhaving been weighed and found wanting, the present teaching is thus\nexpressed: \"But what of the Phoenicians, and where do they come in? It\nis a cruel thing to say to a generation which can ill afford to part\nwith any fragment of its diminished arch\u00e6ological patrimony; but it must\nbe said without reserve or qualification: the Phoenicians do not come\nin at all.\"[86]\n\nBut before bidding a final and irrevocable adieu to Tyre and Tarshish,\none is entitled to inquire whence and how Phoenician or Hebrew words\nand place-names reached this country, particularly on the western\ncoasts. The cold-shouldering of Oriental words has not extinguished\ntheir existence, and although these changelings may no longer find an\nhonoured home in our Dictionaries, the terms themselves have survived\nthe ignominy of their expulsion and are as virile to-day as hitherto.\n\nThe English language, based upon an older stratum of speech and\nperpetually assimilating new shades of sense, has descended in direct\nancestry from the Welsh or Kymbric, and Kymbric, still spoken to-day,\nhas come down to us in verbal continuity from immemorial ages prior to\nthe Roman invasion. It was at one time supposed that of the Celtic\nsister-tongues the Irish or Gaelic was the more ancient, but according\nto the latest opinion, \"In the vocabularies of the two languages where\nstrict phonetic tests of origin can be applied it is found that the\nborrowing is mainly on the side of the Irish\".[87] The identities\nbetween Welsh and Hebrew are so close and pressing that from time to\ntime claims have been put forward that the old Welsh actually _was_\nHebrew. \"It would be difficult,\" said Margoliouth, \"to adduce a single\narticle or form of construction in the Hebrew Grammar, but the same is\nto be found in Welsh, and there are many whole sentences in both\nlanguages exactly the same in the very words\".[88] Entire sentences of\narchaic Hebraisms are similarly to be found in the now obsolete Cornish\nlanguage, and there are \"several thousand words of Hebrew origin\" in the\nErse or Gaelic. According to Vallencey, \"the language of the early\ninhabitants of Ireland was a compound of Hebrew and Phoenician,\"[89]\nand this statement would appear to be substantiated by the curious fact\nthat in 1827 the Bible Societies presented Hebrew Bibles to the native\nIrish in preference to those printed in English, as it was found that\nthe Irish peasants understood Hebrew more readily than English.[90]\n\nIs it conceivable that these identities of tongue are due to chance, or\nthat the terms in point permeated imperceptibly overland to the farthest\noutposts of the Hebrides?\n\nIt is a traditional belief that the district now known as Cornwall had\nat some period commercial relations with an overseas people, referred to\nindifferently as \"Jews,\" \"Saracens,\" or \"Finicians\". That certain of the\nwestern tin mines were farmed by Jews within the historic period is a\nfact attested by Charters granted by English kings, notably by King\nJohn; yet there is a tradition among Cornish tinners that the\n\"Saracens,\" a term still broadly applied to any foreigner, were not\nallowed to advance farther than the coast lest they should discover the\ndistricts whence the tin was brought. The entire absence of any finds of\nPhoenician coins is an inference that this tradition is well founded,\nfor it is hardly credible that had the \"Finicians\" penetrated far inland\nor settled to any extent in the country, some of their familiar coins\nwould not have come to light.\n\nThe casual or even systematic visits of mere merchants will not account\nfor integral deep-seated identities. The Greeks had a powerful\nsettlement at Marseilles centuries before C\u00e6sar's time, yet the vicinity\nof these Greek traders, although it may have exercised some social\ninfluences upon arts and habits, did not effect any permanent impression\non the language, religion, or character of the Gaulish nation.\n\nOne is thus impelled to the conclusion that the resemblances between\nBritish and Phoenician are deeper seated than hitherto has been\nsupposed, and that it may have been due to both peoples having descended\nfrom, or borrowed from, some common source.\n\nThe Phoenicians, though so great and enterprising a people, have left\nno literature; and it is thus impossible to compare their legends and\ntraditions with our own. With Crete the same difficulty exists, as at\npresent her script is indecipherable, and no one knows positively the\nname of a single deity of her Pantheon.\n\nThere is no historic record of any intercourse between the British and\nthe Greeks, but both Irish and British traditions specify the \u00c6gean as\nthe district whence their first settlers arrived. Tyndal, the earliest\ntranslator of the Greek Testament into English, asserts that \"The Greek\nagreeth more with the English than the Latin, and the properties of the\nHebrew tongue agreeth a thousand times more with the English than with\nthe Latin\". Happily Greece possesses a literature, and one may thus\ncompare the legends of Greece with those of our own country.\n\nAn Hellenic author of the first century is thus rendered by Sir John\nRhys:[91] \"Demetrius further said that of the islands round Britain\nmany lie scattered about uninhabited, of which some are named after\ndeities and heroes. He told us also that being sent by the Emperor with\nthe object of reconnoitring and inspecting, he went to the island which\nlay nearest to those uninhabited, and found it occupied by few\ninhabitants who were, however, sacrosanct and inviolable in the eyes of\nthe Britons.... There is there, they said, an island in which Cronus is\nimprisoned with Briareus, keeping guard over him as he sleeps, for as\nthey put it--sleep is the bond forged for Cronus. They add that around\nhim are many deities, his henchmen and attendants.\"[92]\n\nIt is remarkable that Greek mythology was thus familiar to the\nsupposedly blue-painted savages of Britain. Nor is the instance\nsolitary, for at Bradford a Septennial festival used to be held in\nhonour of Jason and the Golden Fleece,[93] and at Achill in Ireland\nthere is a custom which seemingly connects Achill and Achilles.\nPausanias tells the tale of young Achilles attired in female garb and\nliving among maidens, and to this day the peasantry of Achill Island on\nthe north-west coast of Ireland dresses its boys as girls for the\nsupposed purpose of deceiving a boy-seeking devil.[94] Are these and\nother coincidences which will be adduced due to chance, to independent\nworking of the primitive mind, or to intercourse with a maritime people\nwho were not restricted by the Pillars of Hercules?\n\nThe exit of the Phoenicians has created a dilemma which impels Mr.\nDonald A. Mackenzie to inquire: \"By whom were Egyptian beads carried to\nBritain between 1500 B.C. and 1400 B.C.? Certainly not the\nPhoenicians. The sea-traders of the Mediterranean were at the time the\nCretans. Whether or not their merchants visited England we have no means\nof knowing.\"[95] There are, however, sure and certain sources of\ninformation if one looks into the indelible evidence of fairy-tales,\nmonuments, language, traditions, and place-names.\n\nAmmianus Marcellinus records that it was a traditional belief among the\nGauls that \"a few Trojans fleeing from the Greeks and dispersed occupied\nthese places then uninhabited\".[96] The similar tradition pervading\nearly British literature we shall consider in due course and detail.\nThis legend runs broadly that Bru or Brutus, after sailing for thirty\ndays and thirty nights, landed at Totnes, whence after slaying the giant\nGogmagog and his followers he marched to Troynovant or New Troy now\nnamed London.\n\nIt was generally believed that this supposed fiction was a fabrication\nby Geoffrey of Monmouth, but it was subsequently discovered in the\nhistorical poems of Tyssilia, a Welsh Bard. According to a poem\nattributed to Taliesin, the semi-mythical \"Chief of the Bards of the\nWest,\" whose reputation Sir J. Morris Jones has recently so brilliantly\nresuscitated,[97] \"A numerous race, fierce, they are said to have been,\nwere thy original colonists Britain first of Isles. Natives of a country\nin Asia, and the city of Gafiz. Said to have been a skilful people, but\nthe district is unknown which was mother to these children, warlike\nadventurers on the sea. Clad in their long dress who could equal them?\nTheir skill is celebrated, they were the dread of Europe.\"\n\nAccording to the Welsh Triads the first-comer to these islands was not\nBru, but a mysterious and mighty Hu: \"The first of the three chieftains\nwho established the colony was Hu the Mighty, who came with the original\nsettlers. They came over the hazy sea from the summer country, which is\ncalled Deffrobani; that is where Constantinople now stands.\"[98]\n\nAlthough, as will subsequently be seen, Hu and Bru were seemingly one\nand the same, it is not to be supposed that Britain can have been\npopulated from one solitary shipload of adventurers; argosy after argosy\nmust have reached these shores. The name Albion suggests Albania, and in\ndue course I shall connect not only Giant Alban, but also the Lady\nAlbion and the fairy Prince Albion with Albania, Albany, and \"Saint\"\nAlban.\n\nThe Albanian Greek is still characterised by hardihood, activity, bodily\nstrength, and simplicity of living; and there is unquestionably some\nconnection between the highlanders of Albania and the highlanders of\nAlbany who, up to a few hundred years ago, used to rush into battle with\nthe war-cry of \"Albani! Albani!\" By the present-day Turk the Albanians\nare termed Arnaouts.[99] Whether this name has any connection with\n_argonauts_ is immaterial, as the historic existence of argonauts and\nargosies is a matter of fact, not fancy. A typical example of the\nprimitive argosies is recorded in the British Chronicles where the\narrival of Hengist and Horsa is described. Layamon's _Brut_ attributes\nto Hengist the following statement:--\n\n\"Our race is of a fertile stock, more quick and abounding than any other\nyou may know, or whereof you have heard speak. Our folk are marvellously\nfruitful, and the tale of the children is beyond measure. Women and men\nare more in number than the sand, for the greater sorrow of those\namongst us who are here. When our people are so many that the land may\nnot sustain nor suffice them, then the princes who rule the realm\nassemble before them all the young men of the age of fifteen and\nupwards, for such is our use and custom. From out of these they choose\nthe most valiant and the most strong, and, casting lots, send them forth\nfrom the country, so that they may travel into divers lands, seeking\nfiefs and houses of their own. Go out they must, since the earth cannot\ncontain them; for the children come more thickly than the beasts which\npasture in the fields. Because of the lot that fell upon us we have\nbidden farewell to our homes, and putting our trust in Mercury, the god\nhas led us to your realm.\"\n\nIn all probability this is a typical and true picture of the perennial\nargosies which periodically and persistently fared forth from Northern\nEurope and the Mediterranean into the Unknown.\n\nThe Saxons came here peaceably; they were amicably received, and it\nwould be quite wrong to imagine the early immigrations as invasions\ninvolving any abrupt breach in place-names, customs, and traditions. Of\nthe Greeks, Prof. Bury says: \"They did not sweep down in a great\ninvading host, but crept in, tribe by tribe, seeking not political\nconquest but new lands and homesteads\".\n\nAt the time of C\u00e6sar the tribe occupying the neighbourhood of modern\nLondon were known as the Trinovantes,[100] and as these people can\nhardly be supposed to have adopted their title for the purpose of\nflattering a poetic fiction in far Wales, the name Trinovant lends some\nsupport to the Bardic tradition that London was once termed Troy Novant\nor New Troy. Argonauts of a later day christened their new-found land\nNew York, and this unchangingly characteristic tendency of the emigrant\nno doubt accounts for the perplexing existence of several cities each\nnamed \"Troy\". That many shiploads of young argonauts from one or another\nTroy reached the coasts of Cornwall is implied by the fact that in\nCornwall _tre's_ were seemingly so numerous that _tre_ became the\ngeneric term for home or homestead. It is proverbial that by _tre_,\n_pol_, and _pen_, one may know the Cornish men.\n\n [Illustration: FIG. 8.--Welsh Shepherd's \"Troy Town.\"\n From _Prehistoric London_ (Gordon, E. O.).]\n\n [Illustration: FIG. 9.--Cretan maze-coins and British mazes at\n Winchester, Alkborough, and Saffron Walden.\n From _Prehistoric London_ (Gordon, E. O.).\n [_To face p. 87._]\n\nBorlase, in his glossary of Cornish words, gives both _tre_ and _dre_ as\nmeaning dwelling; the Welsh for Troy is Droia, the Greek was Troie, and\nthis invariable interchange of _t_ and _d_ is again apparent in _derry_,\nthe Irish equivalent for the Cornish _tre_. The standard definition of\n_true_ is _firm_ or _certain_; whence it may appear that the primeval\n\"Troys\" were, so to speak, the permanent addresses of the wandering\nfamilies and tribes. These _Troys_ or _trues_ were maybe caves--whence\n_trou_, the French for hole or cave; maybe the foot of a big tree,\npreferably the sacred oak-tree, which was alike sacred in Albion and\nAlbania. _Tree_ is the same word as _true_, and _dru_, the Sanscrit for\ntree, is the same word as _dero_ or _derry_, the Irish for oak tree,\nas in London_derry_, Kil_dare_, etc. The Druids have been generally\nsupposed to have derived their title of _Druid_ from the _drus_ or oak\ntree under which they worshipped, but it is far more probable that the\ntree was named after the Druids, and that _druid_ (the accusative and\ndative of _drui_, a magician or sorcerer), is radically the Persian\n_duru_, meaning _a good holy man_, the Arabic _deri_, meaning _a wise\nman_.[101]\n\nBut apart from the generic term _tre_ or _dre_ there are numerous \"Troy\nTowns\" and \"Draytons\" in Britain. Part of Rochester is called Troy Town,\nwhich may be equated with the _Duro-_ of _Duro_brevis the ancient name\nof Rochester. There is a river Dray in Thanet and the ancient name for\nCanterbury was _Duro_vern. Seemingly all over Britain the term Troy Town\nwas applied to the turf-cut mazes of the downs and village greens, and\nthe hopscotch of the London urchin is said to be the Troy game of the\nWelsh child.\n\nIn London, _tempus_ Edward II., a military ride and tournament used to\nbe performed by the young men of the royal household on every Sunday\nduring Lent.[102] This also so-called Troy game had obviously some\nrelation to the ancient Trojan custom thus described by Virgil:--\n\n In equal bands the triple troops divide,\n Then turn, and rallying, with spears bent low,\n Charge at the call. Now back again they ride,\n Wheel round, and weave new courses to and fro,\n In armed similitude of martial show,\n Circling and intercircling. Now in flight\n They bare their backs, now turning, foe to foe,\n Level their lances to the charge, now plight\n The truce, and side by side in friendly league unite.\n\n E'en as in Crete the Labyrinth of old\n Between blind walls its secret hid from view,\n With wildering ways and many a winding fold,\n Wherein the wanderer, if the tale be true,\n Roamed unreturning, cheated of the clue;\n Such tangles weave the Teucrians, as they feign\n Fighting, or flying, and the game renew;\n So dolphins, sporting on the watery plane,\n Cleave the Carpathian waves and distant Libya's main.\n\n These feats Ascanius to his people showed,\n When girdling Alba Longa; there with joy\n The ancient Latins in the pastime rode,\n Wherein the princely Dardan, as a boy,\n Was wont his Trojan comrades to employ.\n To Alban children from their sires it came,\n And mighty Rome took up the \"game of Troy,\"\n And called the players \"Trojans,\" and the name\n Lives on, as sons renew the hereditary game.[103]\n\nIn Welsh _tru_ means a twisting or turning, and this root is at the base\nof _tourney_ and _tournament_. One might account for the courtly jousts\nof the English Court by the erudition and enterprise of scholars and\ncourtiers, but when we find turf Troy Towns being dug by the illiterate\nWelsh shepherd and a Troy game being played by the uneducated peasant,\nthe question naturally arises, \"What's Hecuba to him, or he to Hecuba?\"\nIn the Scilly Islands there is a Troy Town picked out in stones which\nthe natives scrupulously restore and maintain: in the words of Miss\nCourtney, \"All intricate places in Cornwall are so denominated, and I\nhave even heard nurses say to children, when they were surrounded by a\nlitter of toys, that they looked as if they were in Troy Town\".[104]\n\nIn the _\u00c6neid_ Virgil observes that \"Tyrians and Trojans shall I treat\nas one\". Apart from Tyrians and Trojans the term Tyrrheni or Tyrseni was\napplied to the Etrurians--a people the mystery of whose origin is one of\nthe unsolved riddles of arch\u00e6ology. It was Etruria that produced not\nonly Dante, but also a galaxy of great men such as no other part of\nEurope has presented. In Etruria woman was honoured as nowhere else in\nEurope except, perhaps, in Crete and among the Kelts; and in Etruria--as\nin Crete--religion was veiled under an \"impenetrable cloud of mysticism\nand symbolism\".\n\nIt is supposed that Etruria derived much from the prehistoric Greeks who\ndwelt in Albania and worshipped Father Zeus in the sacred derrys or\noak-groves of Dodona. The Etrurians and Greeks were unquestionably of\nclose kindred, and it would seem from their town of Albano and their\nriver Albanus that the Etrurians similarly venerated St. Alban or Prince\nAlbion. The capital of Etruria was Tarchon, so named after the Etruscan\nZeus, there known as Tarchon. In the Introduction to _The Cities and\nCemeteries of Etruria_, Dennis points out that for ages the Etruscans\nwere lords of the sea, rivalling the Phoenicians in enterprise;\nfounding colonies in the islands of the Tyrrhene Sea \"even on the coast\nof Spain where Tarragona (in whose name we recognise that of Tarchon)\nappears to have been one of their settlements--a tradition confirmed by\nits ancient fortifications. Nay, the Etruscans would fain have colonised\nthe far 'islands of the blest' in the Atlantic Ocean, probably Madeira\nor one of the Canaries, had not the Carthaginians opposed them.\"\n\nThe title _Madeira_, which is radically _deira_, might imply an origin\nfrom either Tyre or Troy, and if place-names have any significance it\nseems probable the Etrurians reached even our remote Albion. One may\nrecognise Targon as at Tarragona in Pentargon, the sonorous, resounding\ntitle of a mighty pen or headland near Tintagel, and it is not unlikely\nTarchon or Tarquin survives in giant Tarquin who is popularly associated\nwith Cumberland and the North of England. In Arthurian legend it is\nseemingly this same Tarquin that figures as Sir Tarquin, a false knight\nwho was the enemy of the Round Table and a sworn foe to Lancelot: \"They\nhurtled together like two wild bulls, rashing and lashing with their\nshields and swords, that sometimes they fell both over their noses. Thus\nthey fought still two hours and more and never would have rest.\"[105]\n\nIt will become increasingly evident as we proceed that _tur_ or _true_\nserved frequently as an adjective, meaning firm, constant, _dur_able,\nand _eter_nal, and that it is thus used in the name _Tar_chon, _Tra_jan,\nor _Tro_jan. One may thus modernise Tarchon into the Eternal John, Jean,\nor Giant, and it is seemingly this same giant that figured as the John,\nJoan, or Old Joan of Cornish festivals. In the civic functions at\nSalisbury and elsewhere, the elementary giant figures simply as \"Giant\".\nAlthough the Cornish for _giant_ was _geon_, the authorities--I think\nwrongly--translate Inisidgeon, an islet in the Scillies, as having meant\n_inis_ or island of _St. John_.\n\nNear Pentargon is the Castle of King Arthur, which, before being known\nas Tintagel, was named Dunechein or the _dun_ of _chein_. At Durovern\n(now Canterbury) is a large tumulus known as the _Dane John_, and on the\nheights behind St. Just in Cornwall is _Chun_ Castle.[106] This is a\nnoble specimen of Cyclopean architecture, and appears to be parallel in\nstyle of building with the Cyclopean architecture of Etruria. Similarly,\nin the Dune Chein neighbourhood may be seen Cyclopean and \"herring-bone\"\nwalls, which seemingly do not differ from those of Crete and Etruria.\n\nAt Winchelsea in Sussex are the foundations and the doorway of an\nancient building known as \"Trojans or Jews' Hall,\" but of the history of\nthese ruins nothing whatever is known. There is, however, little if any\ndoubt that Trojan or Tarchon was an alternative title of the Etrurian\nJonn, Jupiter, or Jou, and that to the Cretan Jou the Greeks added their\n_piter_ or father, making thereby Jupiter or Father Jou. Jou was the\ntitle of a kingly dynasty in Crete, but the custom of royal dynasties\ntaking their title from the All Father likened to the Sun is so constant\nas almost to constitute a rule.\n\nThe word _Jew_, when pronounced _yew_, will be considered subsequently;\nit may here be pointed out that _Jay_, _Gee_, and _Joy_ are common\nsurnames, query, once tribal names in Britain. Near Penzance is Marazion\nor Market Jew, and it may be suggested that the traditional Cornish\n\"Jews\" were pre-Phoenician followers of the Cretan Jou. With\nMarket-Jew one may connote Margate, which, as will be shown later, was\nprobably in its origin--like Marazion or Mara San--a port of _mer_, or\n_m\u00e8re_, the generic terms for _sea_ and _mother_. It is a\nwell-recognised fact that Brittany, Cornwall, and Wales spoke more or\nless the same tongue, and according to C\u00e6sar in his time there was\nlittle or no difference between the languages of Gaul and Britain.\n\nAs will also be seen later it is probable that the words _mer_ and\n_m\u00e8re_, and the names Maria and Marie, are radically _rhi_, the Celtic\nfor _lady_ or _princess_; that _Rhea_, the Mother-Goddess of Crete, is\nsimply _rhia_, the G\u00e6lic and the Welsh for _queen_, and that Maria meant\nprimarily Mother Queen, or Mother Lady. The early forms of Marazion\nfigure as _Marhasyon_, _Marhasion_, etc.\n\nAmong the Basques of Spain _jaun_ meant lord or master; in British\n_chun_ or _cun_ meant _mighty chief_,[107] whence it is probable that\nthe name Tarchon meant _Eternal Chief_ or _Eternal Lord_, and this\nanonymity would accord with the custom which most anciently prevailed at\nDodona. \"In early times,\" says Herodotus, \"the Pelasgi, as I know by\ninformation which I got at Dodona, offered sacrifices of all kinds and\nprayed to the gods, but had no distinct names and appellations for them,\nsince they had never heard of any. They called them gods (_theoi_)\nbecause they had disposed and arranged all things in such a beautiful\norder.\"[108]\n\nThe eternal Chon or Jonn of Etruria may be recognised Latinised in\nJanus, the most ancient deity of Rome or _Jan_icula, and we may perhaps\nfind him not only in John of Cornwall but among the innumerable Jones of\nWales. The Ionians or Greeks of Ionia worshipped _Ione_, the Holy Dove,\nwhence they are said to have derived their title. In Greek, _ione_, in\nHebrew, _juneh_, means a _dove_, and the Scotch island of Iona is\nindelibly permeated with stories and traditions of St. Columba or\nColumbkille, the Little Dove of the Church. The dove was the immemorial\nsymbol of Rhea, and it is highly probable that it was originally\nconnected with the place-name Reculver, of which the root is unknown,\nbut \"has been influenced by Old English _culfre_, _culver_, a culver\ndove or wood pigeon\".[109] In Cornwall there is a St. Columb Major and\nSt. Columb Minor, where the dedication is to a virgin of this name, and\non the coast of Thanet the shoal now called Columbine, considered in\nconjunction with the neighbouring place-names Roas Bank and Rayham, may\nbe assumed to be connected with Rhea's sacred Columbine or Little Dove.\nA neighbouring spit is marked Cheney Spit, and close at hand are Cheyney\nRocks. There is thus some probability that Great Cheyne Court, Little\nCheyne Court, Old Cheyne Court, New Cheyne Court, and the Kentish\nsurname Joynson have all relation to the mysterious ruin \"Trojans or\nJews Hall\".\n\n [Illustration: FIG. 10.--From _Nineveh_ (Layard).]\n\n [Illustration: FIG. 11.--From _The Cities and Cemeteries of Etruria_\n (Dennis, G.).]\n\nFig. 11 shows the Goddess of Etruria holding her symbolic _columba_, in\nFig. 10, the same emblem worshipped in Assyria is being carried with\npomp and circumstance, and Fig. 12 shows the columba, _tur_tle, or\n_tor_tora, being similarly honoured in Western Europe.\n\n\"Throughout the \u00c6gean,\" says Prof. Burrows, \"we see traces of the Minoan\nEmpire, in one of the most permanent of all traditions the survival of a\nplace-name; the word Minoa, wherever it occurs, must mark a fortress or\ntrading station of the Great King as surely as the Alexandrias, or\nAntiochs, or C\u00e6sareas of later days.\"[110]\n\n [Illustration: FIG. 12.--From _The Everyday Book_ (Hone, W.).]\n\nIf a modern place-name be valid evidence in the Mediterranean, the\nplace-name Minnis Bay between Margate and Reculver has presumably a\nsimilar weight, particularly as a few miles further round the coast is a\nso-called Minnis Rock. Here is an ancient hermitage consisting of a\nthree-mouthed cave measuring precisely 9 feet deep. King Minos of Crete\nheld his kingship on a tenure of nine years, and the number nine is\npeculiarly identified with the idea of _Troy_, _true_, or permanent. In\nHebrew, truth and nine are represented by one and the same term, because\nnine is so extraordinarily true or constant to itself, that 9 \u00d7 9 = 81 =\n9, 9 \u00d7 2 = 18 = 9, and so from nine times one to nine times nine.\n\nIn Crete there were no temples, but worship was conducted around small\ncaves situated in the side of hills. This is precisely the position of\nMinnis Rock which is situated in a valley running up from Hastings to\nSt. Helens. \"It is,\" says the local guide-book, \"one of the few rock\ncells in the country, and though almost choked with earth and rubbish is\nstill worth inspection. The three square-headed openings were the\nentrances to the separate chambers of the cave, which went back 9 feet\ninto the rock. It is surmised that the Hermitage was used as a chapel or\noratory, dedicated probably to St. Mary, or some other saint beloved of\nthose who go down to the sea in ships. Many such chapels existed in\nolden times within sight and sound of the waves, and passing vessels\nlowered their topsails to them in reverence. Torquay, Broadstairs,\nDover, Reculver, Whitby, and other places in England had similar\noratories.\"[111]\n\nThe Etruscans or Tyrrhenians believed in a Hierarchy of Nine Great Gods.\nMinos of Crete was not merely one of a line of mighty sea-kings, but\nGreek mythology asserts that Minos was the son of Zeus, _i.e._, Jonn or\nTarchon. In a subsequent chapter we shall consider him at length, but\nmeanwhile it may be noted that it is not unlikely that the whole of\nEastern Kent was known as Minster, Minosterre, or Minos Terra. There\nare several Minsters in Sheppey, and another Minster together with a\nMansion near Margate. The generic terms _minster_ and _monastery_ may be\nassigned to the ministers of Minos originally congregating in cells or\n_trous_ or in groves under and around the oaks or other similarly sacred\ntrees.\n\nTroy, or as Homer terms it, \"sacred Troy,\" was pre-eminently a city of\n_towers_, _tourelles_, _turrets_, or _tors_, and in the West of England\n_tor_, as in Torquay, Torbay, etc., is ubiquitous. Tory Island, off the\ncoast of Ireland, is said to have derived its title from the numerous\ntorrs upon it. The same word is prevalent throughout Britain, but there\nare no torrs at Sindry Island in Essex nor at _Tre_port in the English\nChannel. In the Semitic languages _tzur_, meaning rock, is generally\nsupposed to be the root of Tyre, and in the Near East tor is a generic\nterm for mountain chain.\n\nSpeaking of princely Tyre, Ezekiel says, \"Tarshish was thy merchant by\nreason of the multitude of all kinds of riches; with silver, iron, tin,\nand lead, they traded in thy fairs\".[112] Tarshish is usually considered\nto have been the western coast of the Mediterranean afterwards called\nGaul, in later times Spain and France, and undoubtedly the men of\nTarshish, Tyre, Troy, or Etruria, toured, trekked, travelled, tramped,\ntraded, and trafficked far and wide. Etrurian vases have been\ndisinterred in Tartary and also, it is said, from tumuli in Norway, yet\nas Mrs. Hamilton Gray observes: \"We believe that they were never made in\nthose countries, and that the Tartars and Norwegians never worshipped,\nand possibly never even knew the names of the gods and heroes thereon\nrepresented\".[113] These vases more often than not depicted incidents\nof Trojan legend, and of that famous Troy whose exploits in the words of\nVirgil \"fired the world\".\n\nThe Tyrians conceived their chief god Hercules or Harokel as a bagman or\nmerchant, and in Phoenician the word _harokel_ meant merchant. Our own\nterm _merchant_[114] is etymologically akin to Mercury, the god of\nmerchants, and as _mere_ among other meanings meant pure or true, it is\nnot unlikely that _merchant_ was once the intellectual equivalent to\nTarchon or True John. In the West of England the adjective \"jonnock\"\nstill means true, straightforward, generous, unselfish, and\ncompanionable.[115] The adjective _chein_ still used by Jews means very\nmuch the same as _jonnock_, with, however, the additional sense of the\nFrench _chic_. Jack is the diminutive endearing form of John, and the\nEtruscan Joun is said to have been the Hebrew _Jack_ or _Iou_.[116] Joun\nor his consort Jana was in all probability the divinity of the Etruscan\nriver Chiana, and Giant or Giantess Albion the divinity of the\nneighbouring river Albinia.\n\nClose to Market Jew or Marazion is a village called Chyandour, where is\na well named Gulfwell, meaning, we are told, the \"Hebrew brook\". It is\nstill a matter of dispute whether the Jews shipped their tin from\n_Market_ Jew or overland from Thanet (_? Margate_[117]). From the word\n_tariff_, a Spanish and Arabian term connected with Tarifa, the\nsouthernmost town in Spain, it would seem that the dour and daring\ntraders who carried on their traffic with Market Jew and Margate toured\nwith a _tarifa_ or price-list. Doubtless the tariff charges were\ncommensurate with the risks involved, for only too frequently, as is\nstated in the Psalms, \"the ships of Tarshish were broken with an east\nwind\". To _try_ a boat means to-day to bring her head to the gale, and\nin Somersetshire small ships are still entitled _trows_, a word\nevidently akin to _trough_.\n\n [Illustration: FIG. 13]\n\nThe Etruscans or Tyrrhenians represented Hercules the Great Merchant in\na kilt, and this seemingly was a _tar_tan or French _tiretaine_.\nSpeaking of certain figures unearthed at Tarchon, Dennis remarks: \"The\ndrapery of the couches is particularly worthy of notice, being marked\nwith stripes of different colours crossing each other as in the Highland\nplaid; and those who are learned in tartanology might possibly pronounce\nwhich of the Macs has the strongest claim to an Etruscan origin\".[118]\n\nFig. 13 reproduced from Mrs. Murray Aynsley's _Symbolism of the East and\nWest_, is taken from a fragment of pottery found in what is believed to\nbe a pre-Etruscan cemetery at Bologna in Italy. It might be a portrait\nof Hendry or Sander bonneted in his glengarry, armed with a target, and\ntrekking off with two terriers. _Terre_, or _terra firma_, the earth, is\nthe same as _true_, meaning firm or constant. According to Skeat the\npresent form of the verb _tarry_ is due to _tarien_, _terien_, \"to\nirritate, provoke, worry, vex; hence to hinder, delay\". Having \"tarried\"\nan order there was, it may be, still further \"tarrying\" on presentation\nof the tariff, and it may be assumed that the author of _The Odyssey_\nhad been personally \"tarried\" for he refers feelingly to--\n\n A shrewd Phoenician, in all fraud adept,\n Hungry, and who had num'rous harm'd before,\n By whom I also was cajoled, and lured\n T' attend him to Phoenicia, where his house\n And his possessions lay; there I abode\n A year complete his inmate; but (the days\n And months accomplish'd of the rolling year\n And the new seasons ent'ring on their course)\n To Lybia then, on board his bark, by wiles\n He won me with him, partner of the freight\n Profess'd, but destin'd secretly to sale,\n That he might profit largely by my price.\n Not unsuspicious, yet constrain'd to go,\n With this man I embark'd.\n\nThe hero of _The Odyssey_ was, self-confessedly, no tyro, but was\nhimself \"in artifice well framed and in imposture various\". Admittedly\nhe \"utter'd prompt not truth, but figments to truth opposite, for guile\nin him stood never at a pause\".[119] Obviously he was a sailor to the\nbone, and when he says, \"I boast me sprung from ancestry renowned in\nspacious Crete,\" with the additional statement that at one time he was\nan Admiral of Crete, it is possible we are in face of a fragment of\ngenuine autobiography.\n\nDoubtless, as our traditions state, the first adventurers on the sea\nwho reached these shores were oft-times _terrors_ and \"the dread of\nEurope\". To the Tyrrhenes may probably be assigned the generic term\n_tyrranos_ which, however, meant primarily not a tyrant as now\nunderstood, but an autocrat or lord. \"Clad in their long dress who could\nequal them?\" wondered a British Bard, and it may be that the long robes\nfigured herewith are the very moulds of form which created such a\npowerful impression among our predecessors. The word _attire_ points to\nthe possibility that at one time Tyre set the fashions for the latest\n_tire_, and like modern Paris fired the contemporary world of dress. In\nconnection with the word _dress_, which is radically _dre_, it is\nnoticeable that the Britons were conspicuously dressy men; indeed, Sir\nJohn Rhys, discussing the term Briton, Breton, or Brython, seriously\nmaintains that \"the only Celtic words which can be of the same origin\nare the Welsh vocables _brethyn_, 'cloth and its congeners,' in which\ncase the Britons may have styled themselves 'cloth-clad,' in\ncontradistinction to the skin-wearing neolithic nation that preceded\nthem\".\n\n [Illustration: FIG. 14.--From _The Cities and Cemeteries of\n Etruria_ (Dennis, G.).]\n\nWe know from Homer that the Trojans had a pretty taste in tweeds, and\nthat their waistcoats in particular were subjects of favourable\nremark:--\n\n The enter'd each a bath, and by the hands\n Of maidens laved, and oil'd, and cloath'd again\n With shaggy mantles, and _resplendent vests_,\n Sat both enthroned at Menelaus' side.\n\nTime does not alter the radical characteristics of any race, and\nthe outstanding qualities of the Britons--the traditional \"remnant\nof Droia,\" are still very much to-day what they were in the time of\nDiodorus the Sicilian. \"They are,\" said he, \"of much sincerity and\nintegrity far from the craft and knavery of men among us.\"[120] So great\nwas the Trojan reputation for law and order that the Greeks who owed\ntheir code of laws to Crete paid Minos the supreme compliment of making\nhim the Lord Chief Justice of the World of Shades. It will probably\nprove that the _droits_, laws, rights, or dues of \"Dieu et mon Droit\"\nare traceable to those of Troy, as also perhaps the _Triads_ or triple\naxioms of the Drui or Druids. To put a man on trial was originally\nperhaps to _try_ or test him at the sacred _tree_: the triadic form of\nancient maxims had doubtless some relation to the Persian Trinity of\nGood Thought, Good Deed, Good Word, and these three virtues were\nsymbolised by the trefoil or shamrock. The Hebrew for law is _tora_ or\n_thorah_, the Hill of _Tara_ in Ireland (middle-Irish, Temair), is\npopularly associated with the trefoil symbol of the _Tri_nity (Welsh,\n_Dri_ndod); that _three_, _trois_, or _drei_ was associated by the game\nof Troy is obvious from Virgil's reference to the \"_triple_ groups\ndividing,\" and that the trefoil was venerated in Crete would appear from\nMr. Mackenzie's statement: \"Of special interest, too, is a clover-leaf\nornament--an anticipation of the Irish devotion to the shamrock\".[121]\n\nThe primitive _trysts_ were probably at the old Trysting Trees; _trust_\nmeans reliability and credit and _truce_ means peace. Among rude nations\nthe men who carried with them Peace, Law, and Order must naturally have\nbeen deemed supermen or gods, hence perhaps why in Scandinavia _Tyr_\nmeant _god_. Our Thursday is from Thor--a divinity who was sometimes\nassigned _three_ eyes--and our Tuesday from Tyr, who was supposed to be\nthe Scandinavian Joupiter. The plural form of Tyr meant \"glorious ones,\"\nand according to _The Edda_, not only were the Danes and Scandinavians\nwanderers from Troy or Tyrkland, but Asgard itself--the Scandinavian\nParadise--preserved the old usages and customs brought from Troy.[122]\n\nHomer by sidelights indicates that the Trojans were nice in their\ndomestic arrangements, took fastidious care of their attire, and were\nconfirmed lovers of fresh air. Thus Telemachus--\n\n Open'd his broad chamber-valves, and sat\n On his couch-side: then putting off his vest\n Of softest texture, placed it in the hands\n Of the attendant dame discrete, who first\n Folding it with exactest care, beside\n His bed suspended it, and, going forth,\n Drew by its silver ring the portal close,\n And fasten'd it with bolt and brace secure.\n There lay Telemachus, on finest wool\n Reposed, contemplating all night his course\n Prescribed by Pallas to the Pylian shore.[123]\n\nThe word \"Trojan\" was used in Shakespeare's time to mean a boon\ncompanion, a jonnock _tyro_, or a plucky fellow, and it is worthy of\nnote that the trusty lads of Homer's time passed, as does the Briton of\nto-day, their liquor scrupulously from left to right:--\n\n So spake Jove's daughter; they obedient heard.\n The heralds, then, pour'd water on their hands,\n And the attendant youths, filling the cups,\n Served them from left to right.[124]\n\nOne of the most remarkable marvels of Cretan arch\u00e6ology is the\nup-to-date drainage system, and that the Tyrrhenians were equally\nparticular is recorded apparently for all time by the Titanic evidence\nof the still-standing Cloaca Maxima or great main drain of Rome.\n\nThe word Troy carries inevitable memories of Helen whose beauty was such\nutter perfection that \"the Helen of one's Troy\" has become a phrase. The\nname Helen is philologically allied to Helios the Sun, and is generally\ninterpreted to mean _torch_, _shiner_, or _giver of light_. The Greeks\ncalled themselves Hellenes, after Hellen their eponymous divine leader.\nOriental nations termed the Hellenes, Iones, and there is little doubt\nthat Helen and Ione were originally synonymous. In Etruria was the city\nof Hellana, and we shall meet St. Helen in Great Britain, from Helenium,\nthe old name for Land's End, to Great St. Helen's and Little St. Helen's\nin London. St. Helen, the lone daughter of Old King Cole, the merry old\nsoul, figures in Wales and Cumberland as Elen the Leader of Hosts, whose\nmemory is preserved not only in Elaine the Lily Maid, but also in\nconnection with ancient roadways such as Elen's Road, and Elen's\nCauseway. These, suggests Squire, \"seem to show that the paths on which\narmies marched were ascribed or dedicated to her\".[125] Helen's name was\nseemingly bestowed not only on our rivers, such as the Elen, Alone, or\nAlne and Allan Water, but it likewise seems to have become the generic\nterm _lan_ meaning _holy enclosure_, entering into innumerable\nplace-names--London[126] among others--which will be discussed in\ncourse. The character in which Helen was esteemed may be judged from\nthe Welsh adjective _alain_, which means \"exceeding fair, lovely,\nbright\". Not only in Wales but also in Ireland _Allen_ seems to have\nbeen synonymous with beauty, whence the authorities translate the\nplace-name Derryallen to mean _oakwood beautiful_. In Arthurian romance\nElaine or Elen figures as the sister of Sir Tirre,[127] as the builder\nof the highest fortress in Arvon, and as sitting _lone_ or _alone_ in a\nsea-girt castle on a throne of ruddy gold. It is said that so\ntranscendent was her beauty that it would be no more easy to look into\nher face than to gaze at the sun when his rays were most irresistible.\nIt would thus seem that Howel, said to be Elen's brother, may be equated\nwith _hoel_, the Celtic for _Sun_, and that Elen herself, like Diana,\nwas the glorious twin-sister of Helios or Apollo.\n\nThe principal relics of St. Helena are possessed by the city of\n_Treves_, and at _Therapne_ in Greece there was a special sanctuary of\nHelena the divinely fair daughter of Zeus and a swan. \"Troy weight,\" so\ncalled, originated, it is supposed, from the droits or standards of a\nfamous fair held at Troyes in France.\n\nFrom time immemorial Crete seems to have been associated with the symbol\nof the cross. This pre-Christian Cross of Crete was the equi-limbed\nCross of St. John (Irish Shane) which form is also the Red Cross of St.\nGeorge. In earlier times this cross was termed the Jack--a familiar form\nof \"the John\"--and it was also entitled \"the Christopher\". In India the\ncave temple of Madura, where Kristna[128]-worship is predominant, is\ncruciform, and the svastika or solar cross, a variant of John's Cross,\nis in one of its Indian forms known as the _Jaina_ cross and the\ntalisman of the _Jaina_ kings.\n\n\"It must never be forgotten,\" said a prince of the Anglican Church\npreaching recently at St. Paul's, \"that the cross was primarily an\ninstrument of torture.\" Among a certain school, who in Apostolic phrase\ndeem themselves of all men most miserable, this conception is firmly\nfixed and seemingly it ever has been. It was Calvinistic doctrine that\nall pain and suffering came from the All Father, and that all pleasure\nand joy originated from the Evil One. Thus to Christianity the Latin\nCross has been the symbol of misery and the concrete conception of\nChristian Ideal is the agonised Face of the Old Masters. This dismal\nverity was exemplified afresh by the melancholy poster which was\nrecently scattered broadcast over England by the National Mission\nengineered by the Bishop of London. Even the Mexican cross, consisting\nof four hearts _vis a vis_ (Fig. D)--a form which occurs sometimes in\nEurope--has been daubed with imaginary gore, and with reference to this\ninoffensive emblem the author of _The Cross: Heathen and Christian_\ncomplacently writes: \"The lady to whom I have just alluded considers\n(and I think with great propriety) that the circle of crosses formed by\ngroups of four hearts represents hearts sacrificed to the gods; the dot\non each signifying blood\".[2]\n\n [Illustration: A. EARLY CELTIC ISLE OF MAN AND IRELAND EARLY CELTIC\n BRITTANY CALLERNISH, HEBRIDES, restored (380 feet in\n length.)\n\n B. ETRURIA B.\n\n C. CRETE\n\n D. MEXICO\n\n E. MEXICO\n\n FIG. 15.--From _The Cross: Heathen and Christian_\n (Brock, M.).]\n\nBut we shall meet with these same dots on prehistoric British\ncross-coins as also on the \"spindle whorls\" of the most ancient Troy,\nand it will be seen that, apart from the word _svastika_ which\nintrinsically means _it is well_, the svastika or pre-Christian cross\nwas an emblem not of Melancholia but Joy. The English word _joy_ and the\nFrench word _jeu_ have, I think, been derived from _Jou_, just as jovial\nis traceable from Jove, and _joc_und to Jock or Jack. Pagans were the\nchildren of Joy and worshipped with a joyful noise before the Lord, and\nwith sacred _jeux_ or games. The word _cross_ is in all probability the\nsame as _charis_ which means _charity_, and akin to _chrestos_ which\nmeans good. Cres, the son of Jou, after whom the Cretans were termed\nEteocretes, is an elementary form of Christopher, and the burning cross\nwith which the legends state Christopher was tortured by being branded\non the brow was more probably the Christofer or Jack--the Fiery Cross,\nwith which irresistible talisman the clansmen of Albany were summoned\ntogether. Similarly the solar wheel of Katherine or The Pure One was\nsupposed by the medi\u00e6val monks--whose minds were permanently bent on\nmelancholia and torture--to have been some frightful implement of knives\nand spikes by which Kate or Kitt, the Pure Maiden, was torn into pieces.\nIt will be seen in due course that almost every single \"torture\" sign of\nthe supposed martyrs was in reality the pre-Christian emblem of some\npagan divinity whence the saintly legends were ignorantly and mistakenly\nevolved.\n\nWhen the Saxon monks came into power, in the manner characteristic of\ntheir race, they \"tarried\" the old British monasteries and sacred\nmounds, bringing to light many curious and extraordinary things. At St.\nAlbans they overthrew and filled up all the subterranean crypts of the\nancient city as well as certain labyrinthine passages which extended\neven under the bed of the river. The most world-famous labyrinth was\nthat at Gnossus which has not yet been uncovered, but every Etrurian\nplace of any import had its accompanying catacombs, and in the chapter\non \"Dene holes\" we shall direct attention to corresponding labyrinths\nwhich remain intact in England even to-day.\n\nWhen pillaging at St. Albans the Saxons found not only anchors, oars,\nand parts of ships, imputing that St. Albans was once a port, but they\nalso uncovered the foundations of \"a vast palace\". \"Here,\" says\nWright,[129] \"they found a hollow in the wall like a cupboard in which\nwere a number of books and rolls, which were written in ancient\ncharacters and language that could only be read by one learned monk\nnamed Unwona. He declared that they were written in the ancient British\nlanguage, that they contained 'the invocations and rites of the\nidolatrous citizens of Waertamceaster,' with the exception of one which\ncontained the authentic life of St. Albans.\" And as the Abbot before\nmentioned \"diligently turned up the earth\" where the ruins of Verulamium\nappeared, he found many other interesting things--pots and amphoras\nelegantly formed of pottery turned on the lathe, glass vessels, ruins of\ntemples, altars overturned, idols, and various kinds of coins.\n\nMany of the jewels and idols then uncovered remained long in the\npossession of the Abbey, and are scheduled in the Ecclesiastical\ninventories together with a memorandum of the human weaknesses against\nwhich each object was supposed to possess a talismanic value. Thus\nPegasus or Bellerophon is noted as food for warriors, giving them\nboldness and swiftness in flight; Andromeda as affording power of\nconciliating love between man and woman; Hercules slaying a lion, as a\nsingular defence to combatants. The figure of Mercury on a gem rendered\nthe possessor wise and persuasive; a dog and a lion on the same stone\nwas a sovereign remedy against dropsy and the pestilence; and so on and\nso forth.\n\n\"I am convinced,\" says Wright, \"that a large portion of the reliques of\nsaints shown in the Middle Ages, were taken from the barrows or graves\nof the early population of the countries in which they were shown. It\nwas well understood that those mounds were of a sepulchral character,\nand there were probably few of them which had not a legend attached.\nWhen the earlier Christian missionaries and the later monks of Western\nEurope wished to consecrate a site their imagination easily converted\nthe tenant of the lonely mound into a primitive saint--the tumulus was\nransacked and the bones were found--and the monastery or even a\ncathedral was erected over the site which had been consecrated by the\nmystics rites of an earlier age.\"[130] After purification by a special\nform of exorcism the pagan pictures were accepted into Christian\nservice, the designs being construed into Christian doctrines far from\nthe purpose of the things themselves.\n\n [Illustration: FIG. 16.--\"Kaadman.\" From _Essays on Arch\u00e6ological\n Subjects_ (Wright, T.).]\n\nAmong the monkish loot at St. Albans was an ancient cameo herewith\nreproduced. This particular jewel was supposed to be of great efficacy\nand was entitled _Kaadman_; \"perhaps,\" suggests Wright, \"another mode of\nspelling _cadmeus_ or _cameus_\". But in view of the fact that Alban\nmeans _all good_, it was more probably the picture of a sacred figure\nwhich the natives recognised as the original Kaadman, _i.e., Guidman_ or\nthe Good Man.[131] The jewels found at St. Albans being unquestionably\nGnostic it is quite within the bounds of probability that the Kaadman\nseal was an \"idol\" of what the Gnostics entitled Adam Caedmon or Adam\nKadman. According to C. W. King the Adam Kadman or Primitive Man of\nGnosticism, was the generative and conceptive principle of life and\nheat, Who manifested Himself in ten emanations or types of all\ncreation.[132] In Irish _cad_ means _holy_; _good_ and _cad_ are the\nsame word, whence Kaadman and the surnames Cadman and Goodman were\nprobably once one. The word Albon or Albion means as it stands _all\ngood_, or _all well_, and the river Beane, like the river Boyne--over\nwhom presided the beneficent goddess Boanna--means _bien_, good, or\n_bene_ well. The Herefordshire Beane was alternatively known as the\nriver _Beneficia_, a name which to the modern etymologer working on\nstandard lines confessedly \"yields a curious conundrum\".[133]\n\nThe Anglo-Saxon Abbot of St. Albans after having assured himself that\nthe idolatrous books before-mentioned proved that the pagan British\nworshipped Phoebus, and Mercury consigned them to the flames with the\nsame self-complacency as the Monk Patrick burnt 180--some say 300--MSS.\nrelative to the Irish Druids. These being deemed \"unfit to be\ntransmitted to posterity,\" posterity is proportionately the poorer.\n\nPhoebus was the British Heol, Howel, or the Sun, and Mercury, was, as\nC\u00e6sar said, the Hercules of Britain. The snake-encircled club of Kaadman\nis the equivalent to the caduceus or snake-twined rod of Mercury; the\nhuman image in the hand of Kaadman implies with some probability that\n\"Kaadman\" was the All Father or the Maker of Mankind. We shall see\nsubsequently that the Maker of All was personified as Michael or Mickle,\nand that St. Mickle and All Angels or All Saints stood for the Great\nMuckle leading the Mickle--\"many a mickel makes a muckle\". St. Michael\nis the patron saint of Gorhambury, a suburb of St. Albans, and in\nChristian Art St. Mich\u00e6l is almost invariably represented with the\nscales and other attributes of Anubis, the Mercury of Egypt. Both Anubis\nof Egypt and Mercury of Rome were connected with the dog, and Anubis was\ngenerally represented with the head of a dog or jackal. In _The Gnostics\nand their Remains_, King illustrates on plate F a dog or jackal-headed\nman which is subscribed with the name MICHAH, and it is probable the\nword _make_ is closely associated with Micah or Mike.\n\n [Illustration: ANUBIS. FIG. 17.]\n\n [Illustration: FIG. 18.--From _An Essay on Ancient Coins, Medals,\n and Gems_ (Walsh, R.).]\n\nEastern tradition states that St. Christopher, or St. Kit, was a\nCanaanitish giant, 12 feet in stature, having the head of a dog. The\nkilted figure represented in the Gnostic cameo here illustrated, is\nseemingly that same Kitman, or Kaadman, Bandog, or Good Dog, and\n_chien_, the French for dog, Irish _chuyn_, may be equated with _geon_,\n_geant_, or _giant_. The worship of the _chien_ was carried in the Near\nEast to such a pitch that a great city named Cynopolis or Dog-Town\nexisted in its honour. The priests of Cynopolis, who maintained a golden\nimage of their divine _kuon_ or _chien_, termed themselves Kuons, and\nthese _kuons_ or dog-ministers were, according to some authorities, the\noriginal Cohen family. A beautiful relievo of Adonis and his dog has\nbeen unearthed at Albano in Etruria; Fig. 13 is accompanied by\nbandogs(?); Albania in Asia Minor is mentioned by Maundeville as\nabounding in fierce dogs, and in Albion, where we still retain memories\nof the Dog Days, it will be shown to be probable that sacred dogs were\nmaintained near London at the mysteriously named Isle of Dogs. Until the\npast fifty years the traditions of this island at Barking were so\nuncanny that the site remained inviolate and unbuilt over. Whence, I\nthink, it may originally have been a _kennel_ or _Cynopolis_, where the\n_kuons_ of the Cantians or Candians were religiously maintained.[134]\n\nWe shall deal more fully with the cult and symbolism of the dog in a\nfuture chapter entitled \"The Hound of Heaven\". Not only in England, but\nalso in Ireland, place-names having reference to the dog are so\npersistent that Sir J. Rhys surmised the dog was originally a totem in\nthat country.\n\nIn connection with _chuyn_, the Irish for dog, it may be noted that one\nof the titles of St. Patrick--whence all Irishmen are known as\nPaddies--was Taljean or Talchon, and moreover that Crete was\nalternatively known to the ancients as Telchinea. In Cornish and in\nWelsh _tal_ meant high; in old English it meant valiant, whence\nShakespeare says, \"Thou'rt a _tall_ fellow\"; in the Mediterranean the\nMaltese _twil_; Arabic _twil_ meant _tall_ and hence we may conclude\nthat the present predominant meaning of our _tall_ was once far spread,\nTalchon meaning either _tall geon_ or _tall chein_, _i.e._, dog-headed\ngiant Christopher.\n\nThe outer inscription around Fig. 18 is described as \"altogether\nbarbarous and obscure,\" but as far as can be deciphered the remaining\nwords--\"a corruption of Hebrew and Greek--signify 'the sun or star has\nshone'\".[135] I have already suggested a connection between _John_,\n_geon_, _chien_, _shine_, _shone_, _sheen_, and _sun_.\n\nIt is probable that not only the literature of the saints but also many\nof the national traditions of our own and other lands arose from the\nmisinterpretation of the symbolic signs and figures which preceded\nwriting. The \"diabolical idols\" of Britain, as Gildas admitted, far\nexceeded those in Egypt; similarly in Crete, the fantastic hieroglyphics\nnot yet read or understood far out-Egypted Egypt. The Christian Fathers\nfell foul with Gnostic philosophers for the supposed insult of\nrepresenting Christ on the Cross with the head of an ass; but it is\nquite likely that the Gnostic intention--the ass being the symbol of\nmeekness--was to portray Christ's meekness, and that no insult was\nintended. A notable instance of the way in which ignorant and facetious\naliens misconstrued the meaning of national or tribal emblems has been\npreserved in the dialogue of a globe-trotting Greek who lived in the\nsecond century of the present era. The incident, as self-recorded by the\nchatty but unintelligent Greek, is Englished by Sir John Rhys as\nfollows: \"The Celts call Heracles in the language of their country\nOgmios, and they make very strange representations of the god. With them\nhe is an extremely old man, with a bald forehead and his few remaining\nhairs quite grey; his skin is wrinkled and embrowned by the sun to that\ndegree of swarthiness which is characteristic of men who have grown old\nin a seafaring life: in fact, you would fancy him rather to be a Charon\nor Japetus, one of the dwellers in Tartarus, or anybody rather than\nHeracles. But although he is of this description he is, nevertheless,\nattired like Heracles, for he has on him the lion's skin, and he has a\nclub in his right hand; he is duly equipped with a quiver, and his left\nhand displays a bow stretched out: in these respects he is quite\nHeracles. It struck me, then, that the Celts took such liberties with\nthe appearance of Heracles in order to insult the gods of the Greeks and\navenge themselves on him in their painting, because he once made a raid\non their territory, when in search of the herds of Geryon he harrassed\nmost of the western peoples. I have not, however, mentioned the most\nwhimsical part of the picture, for this old man Heracles draws after him\na great number of men bound by their ears, and the bonds are slender\ncords wrought of gold and amber, like necklaces of the most beautiful\nmake; and although they are dragged on by such weak ties, they never try\nto run away, though they could easily do it: nor do they at all resist\nor struggle against them, planting their feet in the ground and throwing\ntheir weight back in the direction contrary to that in which they are\nbeing led. Quite the reverse: they follow with joyful countenance in a\nmerry mood, and praising him who leads them pressing on one and all, and\nslackening their chains in their eagerness to proceed: in fact, they\nlook like men who would be grieved should they be set free. But that\nwhich seemed to me the most absurd thing of all I will not hesitate also\nto tell you: the painter, you see, had nowhere to fix the ends of the\ncords, since the right hand of the god held the club and his left the\nbow; so he pierced the tip of his tongue, and represented the people as\ndrawn on from it, and the god turns a smiling countenance towards those\nwhom he is leading. Now I stood a long time looking at these things, and\nwondered, perplexed and indignant. But a certain Celt standing by, who\nknew something about our ways, as he showed by speaking good Greek--a\nman who was quite a philosopher, I take it, in local matters--said to\nme, 'Stranger, I will tell you the secret of the painting, for you seem\nvery much troubled about it. We Celts do not consider the power of\nspeech to be Hermes, as you Greeks do, but we represent it by means of\nHeracles, because he is much stronger than Hermes. Nor should you wonder\nat his being represented as an old man, for the power of words is wont\nto show its perfection in the aged; for your poets are no doubt right\nwhen they say that the thoughts of young men turn with every wind, and\nthat age has something wiser to tell us than youth. And so it is that\nhoney pours from the tongue of that Nestor of yours, and the Trojan\norators speak with one voice of the delicacy of the lily, a voice well\ncovered, so to say, with bloom; for the bloom of flowers, if my memory\ndoes not fail me, has the term lilies applied to it. So if this old man\nHeracles, by the power of speech, draws men after him, tied to his\ntongue by their ears, you have no reason to wonder, as you must be aware\nof the close connection between the ears and the tongue. Nor is there\nany injury done him by this latter being pierced; for I remember, said\nhe, learning while among you some comic iambics, to the effect that all\nchattering fellows have the tongue bored at the tip. In a word, we Celts\nare of opinion that Heracles himself performed everything by the power\nof words, as he was a wise fellow, and that most of his compulsion was\neffected by persuasion. His weapons, I take it, are his utterances,\nwhich are sharp and well-aimed, swift to pierce the mind; and you too\nsay that words have wings.' Thus far the Celt.\"[136]\n\nThe moral of this incident may be applied to the svastika cross, an\nubiquitous symbol or trade-mark which Andrew Lang surmised might after\nall have merely been \"a bit of natural ornament\". The sign of the cross\nwill be more fully considered subsequently, but meanwhile one may regard\nthe svastika as the trade-mark of Troy. The Cornish for _cross_ was\n_treus_, and among the ancients the cross was the symbol of truce.[137]\nThe Sanscrit name _svastika_ is composed of _su_, meaning soft, gentle,\npleasing, or propitious, and _asti_ (Greek _esto_), meaning _being_. It\nwas universally the symbol of the Good Being or St. Albion, or St. All\nWell; it retains its meaning in its name, and was the counterpart to the\nDove which symbolisms Innocence, Peace, Simplicity, and Goodwill. There\nis no doubt that the two emblems were the insignia of the prehistoric\nGiants, Titans, or followers of the Good Sun or Shine, or Sunshine, men\nwho trekked from one or several centres, to India, Tartary, China, and\nJapan. Moreover, these trekkers whom we shall trace in America and\nPolynesia, were seafaring and not overland folk, otherwise we should not\nfind the Cyclopean buildings with their concomitant symbols in Africa,\nMexico, Peru, and the islands of the Pacific.\n\nThe svastika in its simpler form is the cross of St. Andrew, Scotch\nHender or Hendrie. In British the epithet _hen_ meant _old_ or\n_ancient_, so that the cross of _Hen drie_ is verbally the cross of old\nor ancient Drew, Droia, or Troy. This is also historically true, for\nthe svastika has been found under the ruins of the ten or dozen Troys\nwhich occupy the immemorial site near Smyrna.\n\nOur legends state that Bru or Brut, after tarrying awhile at Alba in\nEtruria, travelled by sea into Gaul, where he founded the city of Tours.\nThence after sundry bickers with the Gauls he passed onward into Britain\nwhich acquired its name from Brute, its first Duke or Leader. We shall\nconnote Britannia, whose first official portraits are here given, with\nthe Cretan Goddess Britomart, which meant in Greek \"sweet maiden\". One\nof these Britannia figures has her finger to her lips, or head, in\nseemingly the same attitude as the consort of the Giant Dog, and the\ninterpretation is probably identical with that placed by Dr. Walsh upon\nthat gnostic jewel. \"Among the Egyptians,\" he says, \"it was deemed\nimpossible to worship the deity in a manner worthy by words, adopting\nthe sentiments of Plato--that it was difficult to find the nature of the\nMaker and Father of the Universe, or to convey an idea of him to the\npeople by a verbal description--and they imagined therefore the deity\nHarpocrates who presided over silence and was always represented as\ninculcating it by holding his finger on his lips\". We know from C\u00e6sar\nthat secrecy was a predominant feature of the Drui or Druidic system,\nand for this custom the reasons are thus given in a Bardic triad: \"The\nThree necessary but reluctant duties of the bards of the Isle of\nBritain: Secrecy, for the sake of peace and the public good; invective\nlamentation demanded by justice; and the unsheathing of the sword\nagainst the lawless and the predatory\".\n\nBritain is in Welsh Prydain, and, according to some Welsh scholars, the\nroot of Prydain is discovered in the epithet _pryd_, which signifies\n_precious_, _dear_, _fair_, or _beautiful_. This, assumed Thomas, \"was\nat a very early date accepted as a surname in the British royal family\nof the island\".[138] I think this Welsh scholar was right and that not\nonly Britomart the \"sweet maiden,\" but also St. Bride, \"the Mary of the\nGael,\" were the archetypes of Britannia; St. Bride is alternatively St.\nBrighit, whence, in all probability, the adjective _bright_. At\nBrightlingsea in Essex is a Sindry or _Sin derry_ island(?); in the West\nof England many villages have a so-called 'sentry field,' and\nundoubtedly these were originally the saintuaries, centres, and\nsanctuaries of the districts. To take sentry meant originally to seek\nrefuge, and the primary meaning of _terrible_ was _sacred_. Thus we find\neven in medi\u00e6val times, Westminster alluded to by monkish writers as a\n_locus terribilis_ or sacred place. The moots or courts at Brightlingsea\nwere known as Brodhulls, whence it would appear that the Moothill or\nToothill of elsewhere was known occasionally as a Brod or Brutus Hill.\n\nSome of the Britannias on page 120 have the aspect of young men rather\nthan maidens, and there is no doubt that Brut was regarded as\nandroginous or indeterminately as youth or maiden. We shall trace him or\nher at Broadstairs, a corruption of Bridestow, at Bradwell, at Bradport,\nat Bridlington, and in very many more directions. From Pryd come\nprobably the words _pride_, _prude_, and _proud_, and in the opinion of\nour neighbours these qualities are among our national defects. Claiming\na proud descent we are admittedly a _dour_ people, and our neighbours\ndeem us _triste_, yet, nevertheless trustworthy, and inclined to truce.\n\n [Illustration: FIG. 19.--From _An Essay on Medals_ (Pinkerton, J.).]\n\nOn the shield of one of the first Britannias is a bull's head, whence\nit may be assumed the bull was anciently as nowadays associated with\nJohn Bull. At British festivals our predecessors used to antic in the\nguise of a bull, and the bull-headed actor was entitled \"The Broad\". The\nbull was intimately connected with Crete; Britomart was the Lady of All\nCreatures, and seemingly the _brutes_ in general were named either after\nher or Brut. The British word for bull was _tarw_, the Spanish is\n_toro_; in Etruria we find the City of Turin or Torino using as its\ncognisance a rampant bull; and I have little doubt that the fabulous\nMinotaur was a physical brute actually maintained in the terrible\nrecesses of some yet-to-be-discovered labyrinth. The subterranean\nmausoleums of the Sacred Bulls of Egypt are among the greatest of the\ngreat monuments of that country; the bull-fights of Spain were almost\nwithout doubt the direct descendants of sacred festivals, wherein the\nslaying of the Mithraic Bull was dramatically presented, but in Crete\nitself the bull-fights seem to have been amicable gymnastic games\nwherein the most marvellous feats of agility were displayed.\nIllustrations of these graceful and intrepid performances are still\nextant on Cretan frieze and vase, the colours being as fresh to-day as\nwhen laid on 3000 years ago.\n\nIn Britain the national sport seems to have been bull-baiting, and the\ndogs associated with that pastime presumably were bull-dogs. Doggedness\nis one of the ingrained qualities of our race; of recent years the\nbull-dog has been promoted into symbolic evidence of our tenacity and\ndoggedness. Our mariners are sea-_dogs_, and the modern bards vouch us\nto be in general boys of the bull-dog breed. The mascot bull-dogs in the\nshops at this moment serve the same end as the mascot emblems and\nmysterious hieroglyphics of the ancients, and the Egyptian who carried\na scarab\u00e6us or an Eye of Horus, acted without doubt from the same\nsimple, homely impulse as drives the modern Englishman to hang up the\npicture of a repulsive animal subscribed, \"What we have we'll hold\".\n\nThe prehistoric dog or jackal symbolised not tenacity or courage, but\nthe maker of tracks, for the well-authenticated reason that dogs were\nconsidered the best guides to practicable courses in the wilderness.\nBull-headed men and dog-headed men are represented constantly in Cretan\nArt, and these in all likelihood symbolised the primeval bull-dogs who\ntrekked into so many of the wild and trackless places of the world.\n\nThe Welsh have a saying, \"Tra Mor, Tra Brython,\" which means, \"as long\nas there is sea so long will there be Britons\". Centuries ago, Diodorus\nof Sicily mentioned the Kelts as \"having an immemorial taste for foreign\nexpeditions and adventurous wars, and he goes on to describe them as\n'irritable, prompt to fight, in other respects simple and guileless,'\nthus, according with Strabo, who sums up the Celtic temperament as being\nsimple and spontaneous, willingly taking in hand the cause of the\noppressed\".[139]\n\nDiodorus also mentions the Kelts as clothed sometimes \"in tissues of\nvariegated colours,\" which calls to mind the tartans of the Alban\nMcAlpines, Ians, Jocks, Sanders, Hendries, and others of that ilk.\n\nThe dictionaries define the name Andrew as meaning _a man_, whence\n_androgynous_ and _anthropology_; in Cornish _antrou_ meant _lord_ or\n_master_, and these early McAndrews were doubtless masterly, tyrannical,\ndour, derring-doers, inconceivably daring in der-doing. To _try_ means\nmake an effort, and we speak proverbially of \"working like a Trojan\".\nThe corollary is that tired feeling which must have sorely tried the\ntyros or young recruits. After daring and trying and tiring, these dour\nmen eventually turned _adre_, which is Cornish for _homeward_. Whether\ntheir hearts were turned Troy-ward in the _\u00c6gean_ or to some small\nunsung British _tre_ or Troynovant, who can tell? \"I am now in Jerusalem\nwhere Christ was born,\" wrote a modern argonaut to his mother, but, he\nadded, \"I wish I were in Wigan where I was born.\"\n\nFOOTNOTES:\n\n [86] Taylor, Rev. T., _The Celtic Christianity of Cornwall_, p.\n 27.\n\n [87] Morris-Jones, Sir J., _Y. Cymmrodor_, xxvii., p. 240.\n\n [88] Margoliouth, M., _The Jews in Great Britain_, p. 33.\n\n [89] As bearing upon this statement I reprint in the Appendix to\n the present volume a very remarkable extract from _Britain\n and the Gael_ (Wm. Beal), 1860.\n\n [90] Wilkes, Anna, _Ireland: Ur of the Chaldees_, p. 6.\n\n [91] Introduction to Malory's _Morte d'Arthur_ (Everyman's\n Library).\n\n [92] Plutarch, _De Defectu Oraculorum_, xvii.\n\n [93] Eckenstein, L., _Comparative Studies in Nursery Rhymes_, p. 70.\n\n [94] Clodd, E., _Tom Tit Tot_, p. 131.\n\n [95] Mackenzie, D. A., _Myths of Crete and Pre-Hellenic Europe_,\n p. 326.\n\n [96] _Cf._ Poste, B., _Britannic Researches_, p. 220.\n\n [97] _Y Cymmrodor_, xxviii.\n\n [98] Triad 4.\n\n [99] \"The notion that the Albanian is a mere mixture of Greek and\n Turkish has long been superseded by the conviction that\n though mixed it is essentially a separate language. The\n doctrine also that it is of recent introduction into Europe\n has been similarly abandoned. There is every reason for\n believing that as Thunmann suggested, it was, at dawn of\n history, spoken in the countries where it is spoken at the\n present moment.\"--Latham, R. G., _Varieties of Man_, p. 552.\n\n [100] Rhys, J., _Celtic Britain_.\n\n [101] The same root may be behind _deruish_ or _dervish_.\n\n [102] Gordon, E. O., _Prehistoric London_, p. 127.\n\n [103] Virgil, _\u00c6neid_, 79, 80, 81.\n\n [104] _Cornish Feasts and Folklore_, p. 119.\n\n [105] Malory, viii.\n\n [106] I question the current supposition that this is a corruption\n of _chy an woon_ or \"house on the hill\".\n\n [107] Beal, W., _Britain and the Gael_, p. 22.\n\n [108] Herodotus, 11, 52.\n\n [109] Johnston, J. B., _Place-names of England and Wales_, p. 413.\n\n [110] Burrows, R. M., _The Discoveries in Crete_, p. 11.\n\n [111] _Hastings_ (Ward Lock & Co.), p. 63.\n\n [112] xxvii. 12.\n\n [113] _Sepulchres of Ancient Etruria_, p. 9.\n\n [114] From _mercari_, to trade (Skeat).\n\n [115] _Jonnock_ is probably cognate with _yankee_, which was in old\n times used in the New England States as an adjective meaning\n \"excellent,\" \"first-class\". Thus, a \"yankee\" horse would be a\n first-class horse, just as we talk of English beef and other\n things English, meaning that they are the best. Another\n explanation of _yankee_ is that when the Pilgrim Fathers\n landed at Plymouth Rock, near Massachusetts Bay, in 1620,\n they were met on the shore by native Indians who called them\n \"Yangees\"--meaning \"white man\"--and the term was finally\n completed into \"Yankees\".\n\n [116] Taylor, Rev. R., _Diegesis_, p. 158.\n\n [117] The remarkable serpentine, shell-mosaiked shrine, known as\n Margate Grotto, is discussed in chap. xiii.\n\n [118] i., 367.\n\n [119] _Odyssey_, Book IV.\n\n [120] _Cf._ Smith, G., _Religion of Ancient Britain_, p. 65.\n\n [121] _Myths of Crete and Prehistoric Europe_, p. 239.\n\n [122] Rydberg, V., _Teutonic Mythology_, pp. 22-36.\n\n [123] _Odyssey_, Book I.\n\n [124] _Ibid._, Book III.\n\n [125] _The Myth of Br. Islands_, p. 324.\n\n [126] The current idea that London was _Llyn din_, the _Lake town_,\n has been knocked on the head since it has been \"proved that\n the lake which was described so picturesquely by J. R. Green\n did not exist\". _Cf._ Rice Holmes, _Ancient Britain_, p. 704.\n\n [127] Lon_dres_, the Gaulish form of London, implies that the\n radical was _Lon_--and perhaps further, that London was a\n _holy enclosure dun or derry_ where _luna_, the moon, was\n worshipped. There is a persistent tradition that St. Paul's,\n standing on the summit of Ludgate Hill or dun, occupies the\n site of a more ancient shrine dedicated to Diana, _i.e._,\n Luna.\n\n [128] This name will subsequently be traced to Cres, the son of\n Jupiter, to whom the Cretans assigned their origin.\n\n [129] Wright, T., _Essays on Arch\u00e6ological Subjects_, vol. i., p.\n 273.\n\n [130] Wright, T., _Essays on Arch\u00e6ological Subjects_, vol. i., p.\n 283.\n\n [131] In Albany the memory of \"the gudeman\" lingered until late,\n and according to Scott: \"In many parishes of Scotland there\n was suffered to exist a certain portion of land, called _the\n gudeman's croft_, which was never ploughed or cultivated, but\n suffered to remain waste, like the _Temenos_ of a pagan\n temple. Though it was not expressly avowed, no one doubted\n that 'the goodman's croft' was set apart for some evil being;\n in fact, that it was the portion of the arch-fiend himself,\n whom our ancestors distinguished by a name which, while it\n was generally understood, could not, it was supposed, be\n offensive to the stern inhabitant of the regions of despair.\n This was so general a custom that the Church published an\n ordinance against it as an impious and blasphemous usage.\n\n \"This singular custom sunk before the efforts of the clergy\n in the seventeenth century; but there must still be many alive\n who, in childhood, have been taught to look with wonder on\n knolls and patches of ground left uncultivated, because,\n whenever a ploughshare entered the soil, the elementary spirits\n were supposed to testify their displeasure by storm and\n thunder,\" _Demonology and Witchcraft._\n\n\n [132] These Sources of Life or vessels of Almighty Power were\n described as Crown, Wisdom, Prudence, Magnificence, Severity,\n Beauty, Victory, Glory, Foundation, Empire. _Cf._ King, C.\n W., _The Gnostics and their Remains_, p. 34.\n\n [133] Johnston, Rev. J. B., _Place-names of England and Wales_.\n\n [134] \"The origin of the name is quite unknown to history....\n Possibly because so many dogs were drowned in the Thames\n here.\"--Johnston, Rev. J. B., _Place-names of England_, p.\n 321.\n\n [135] Walsh, R., _An Essay on Ancient Coins, Medals, and Gems_, p.\n 58.\n\n [136] Rhys, Sir J., _Celtic Heathendom_, pp. 14-16.\n\n [137] British children still cross their forefingers as a sign of\n _treus_, _pax_, or _fainits_.\n\n [138] _Britannia Antiquissima_, p. 4.\n\n [139] _Cf._ Thomas, J. J., _Britannia Antiquissima_, pp. 84, 85.\n\n\n\n\n CHAPTER IV\n\n ALBION\n\n \"The Anglo-Saxons, down to a late period, retained the heathenish\n Yule, as all Teutonic Christians did the sanctity of Easter-tide;\n and from these two, the Yule-boar and Yule-bread, the Easter\n pancake, Easter sword, Easter fire, and Easter dance could not be\n separated. As faithfully were perpetuated the name and, in many\n cases, the observances of midsummer. New Christian feasts,\n especially of saints, seem purposely as well as accidentally to\n have been made to fall on heathen holidays. Churches often rose\n precisely where a heathen god or his sacred tree had been pulled\n down; and the people trod their old paths to the accustomed site:\n sometimes the very walls of the heathen temple became those of the\n church; and cases occur in which idol-images still found a place in\n a wall of the porch, or were set up outside the door, as at Bamberg\n Cathedral where lie Sclavic-heathen figures of animals inscribed\n with runes.\"--GRIMM.\n\n\nOur Chronicles state that when Brute and his companions reached these\nshores, \"at that time the name of the island was Albion\". According to\ntradition Alba, Albion, or Alban, whence the place-name Albion, was a\nfairy giant, but this, in the eyes of current scholarship, is a fallacy,\nand _alba_ is merely an adjective meaning _white_, whence wherever met\nwith it is so translated. But because there happens to be a relatively\nsmall tract of white cliffs in the neighbourhood of Dover, it is a\nbarren stretch of imagination to suppose that all Britain thence derived\nits prehistoric title, and in any case the question--why did _alba_ mean\nwhite?--would remain unanswered. The Highlanders of Scotland still speak\nof their country as Albany or Alban; the national cry of Scotland was\nevidently at one time \"Albani,\" and even as late as 1138, \"the army of\nthe Scots with one voice vociferated their native distinction, and the\nshout of Albani! Albani! ascended even to the heavens\".[140]\n\nNot only by the Romans but likewise by the Greeks, Britain was known as\nAlbion, and one may therefore conjecture that the white-cliff theory is\nan unsound fancy.\n\nStrabo alludes to a certain district generally supposed to be Land's\nEnd, under the name \"Kalbion,\"[141] a word manifestly having some\nradical relation to \"Albion\". By an application of the comparative\nmethod to place-names and proper-names, I arrived several years ago at\nthe seemingly only logical conclusion that in many directions _ak_ and\nits variants meant _great_ or _mighty_. On every hand there is\npresumptive evidence of this fact, and I have since found that Bryant\nand also Faber, working by wholly independent methods, reached a very\nsimilar conclusion. My _modus operandi_, with many of its results,\nhaving been already published,[142] it is unnecessary here to restate\nthem, and I shall confine myself to new and corroborative evidence.\n\nIn addition to _great_ or _mighty_ it is clear that the radical in\nquestion meant _high_. The German trisagion of _hoch! hoch! hoch!_ is\nstill equivalent to the English _high! high! high!_ the Swedish for\n_high_ is _hog_, the Dutch is _oog_, and in Welsh or British _high_ is\n_uch_. It is presumably a trace of the gutteral _ch_ that remains in our\nmodern spelling of _high_ with a _gh_ now mute, but the primordial Welsh\n_uch_ has also become the English _ok_, as in Devonshire where _Ok_ment\nHill is said to be the Anglicised form of _uch mynydd_, the Welsh or\nBritish for _high_ hill. I shall, thus, in this volume treat the\nsyllable _'k_ or _'g_ as carrying the predominant and apparently more\nBritish meaning of _high_. That the sounds 'g and 'k were invariably\ncommutable may be inferred from innumerable place-names such as\n_Og_bourne St. Andrew, alternatively printed _Oke_bourne, and that the\nsame mutability applies to words in general might be instanced from any\nrandom page of Dr. Murray's _New English Dictionary_. We may thus assume\nthat \"Kalbion,\" meant Great Albion or High Albion, and it remains to\nanalyse Alba or Albion.\n\nB and P being interchangeable, the _ba_ of _Alba_ is the same word as\n_pa_, which, according to Max M\u00fcller, meant primarily _feeder_; _papa_\nis in Turkish _baba_, and in Mexico also _ba_ meant the same as our\ninfantile _pa_, _i.e._, feeder or father. In _paab_, the British for\n_pope_, one _p_ has become _b_ the other has remained constant.\n\nThe inevitable interchange of _p_ and _b_ is conspicuously evident in\nthe place-name--Battersea, alternatively known as Patrickseye, and on\nthat little _ea_, _eye_, or _eyot_ in the Thames at one time, probably,\nclustered the padres or paters who ministered to the church of St.\nPeter--the architypal Pater--whose shrine is now Westminster Abbey.\n\nIt is a custom of children to express their superlatives by\nduplications, such as _pretty pretty_, and in the childhood[143] of the\nworld this habit was seemingly universal. Thus _pa_, the Aryan root\nmeaning primarily _feeder_, has been duplicated into _papa_, which is\nthe same word as _pope_, defined as indicating the father of a church.\nIn A.D. 600 the British Hierarchy protested against the claims of the\n\"paab\" of Rome to be considered \"the Father of Fathers,\"[144] and there\nis little doubt that Pope is literally _pa-pa_ or _Father Father_. In\nStow's time there existed in London a so-called \"Papey\"--\"a proper\nhouse,\" wherein sometime was kept a fraternity of St. Charity and St.\nJohn. This was, as Stow says, known as the Papey;[145] \"for in some\nlanguage priests are called papes\".\n\nIn the Hebrides the place-names Papa Stour, Papa Westray, and so forth\nare officially recognised as the seats of prehistoric padres, patricks,\nor papas. Skeat imagines that the words _pap_ meaning food, and _pap_\nmeaning teat or breast, are alike \"of infantine origin due to the\nrepetition of _pa pa_ in calling for food\". They may be so, but to\nunderstand the childhood of the world one must stoop to infantile\nlevels.\n\nIn Celtic _alp_ or _ailpe_ meant _high_, and also _rock_. Among the\nancients rock was a generally recognised symbol of the undecaying\nimmutable High Father, and in seemingly every tongue will be found puns\nsuch as _pierre_ and _pere_, Peter the pater, and Petra the Rock. The\npapacy of Peter is founded traditionally upon St. Petra, the Rock of\nAges, \"Upon this Rock will I found my Church,\" and the St. Rock of this\ncountry, whose festival was celebrated upon Rock Monday, was assumedly a\nsurvival of pagan pre-Christian symbolism.\n\n [Illustration: FIG. 20.--From _Analysis of Ancient Mythology_\n (Bryant, J.).]\n\nIn the group of coins here illustrated it will be noticed that the\n_Mater Deorum_ is conventionally throned upon a rock. \"Unto Thee will I\ncry, O Lord my Rock,\" wrote the Psalmist, and the inhabitants of Albion\nprobably once harmonised in their ideas with the Kafirs of India, who\nstill say of the stones they worship, \"This stands for God, but we know\nnot his shape.\" In Cornwall, within living memory, the Druidic stones\nwere believed in some mysterious way to be sacred to existence, and the\nmaterialistic theory which attributes all primitive worship to fear or\nself-interest, will find it hard to account satisfactorily for stone\nworship. Cold, impassive stone, neither feeds, nor warms, nor clothes,\nyet, as Toland says: \"'Tis certain that all nations meant by these\nstones without statues the eternal stability and power of the Deity, and\nthat He could not be represented by any similitude, nor under any figure\nwhatsoever\".\n\n [Illustration: FIG. 21.--Christ and His Apostles, under the form of\n Lambs or of Sheep. (Latin sculpture; first centuries\n of the Church.)\n From _Christian Iconography_ (Didron).]\n\nIt is asserted by one of the classical authors that stones were\nconsidered superior in two respects, first in being not subject to\ndeath, and second in not being harmful. That _Albion_ was harmless and\nbeneficent is implied by the adjectives _bien_, _bonny_, _benevolent_,\n_bounteous_, and _benignant_. That St. Alban was similarly conceived is\nimplied by the statement that this Lord's son of the City of Verulam was\n\"a well disposed and seemly young man,\" who \"always loved to do\nhospitality _granting meat and drink_ wherever necessary\". That St.\nAlban was not only _Alpa_, the All Feeder, but that he was also _Alpe_,\nthe High One and the Rock whence gushed a \"living water,\" is clear from\nthe statement: \"Then at the last they came to the hill where this holy\nAlban should finish and end his life, in which place lay a great\nmultitude of people nigh dead for heat of the sun, and for thirst. And\nthen anon the wind blew afresh, cool, and also at the feet of this holy\nman Alban sprang up a fair well whereof all the people marvelled to see\nthe cold water spring up in the hot sandy ground, and so high on the top\nof an hill, which water flowed all about and in large streams running\ndown the hill. And then the people ran to the water and drank so that\nthey were well refreshed, and then by the merits of St. Alban their\nthirst was clean quenched. But yet for all the great goodness that was\nshowed they thirsted strongly for the blood of this holy man.\"[146]\n\nFrom this and other miraculous incidents in the life of St. Alban it\nwould appear that the original compilers had in front of them some\ncartoons, cameos, or symbolic pictures of \"The Kaadman,\" which had\nprobably been recovered from the ruins of the ancient city. The\nauthenticity of St. Alban's \"life\" is further implied by the frequency\nwith which allusions are made to the blazing heat of the sun, a sunshine\nso great, so conspicuous, that it burnt and scalded the feet of the\nsightseers. The Latin for yellow, which is the colour of the golden sun,\nis _galbinus_, a word which like Kalbion resolves into _'g albinus_, the\nhigh or mighty Albanus. From _galbinus_ the French authorities derive\ntheir word _jaune_, but _jaune_ is simply _Joan_, _Jeanne_, _shine_,\n_shone_, or _sheen_.\n\nIn Hebrew _Albanah_ or _Lebanah_ properly signifies the moon, and\n_albon_ means _strength_ and _power_, but more radically these terms may\nbe connoted with our English surname Alibone and understood as either\n_holy good_, _wholly good_, or _all good_.\n\nYellow is not only the colour of the golden sun, but it is similarly\nthat of the moon, and at the festivals of the _yellow_ Lights of Heaven\nour ancestors most assuredly _halloe'd_, _yelled_, _yawled_, and\n_yowled_. The Cornish for the sun is _houl_, the Breton is _heol_, the\nWelsh is _hayl_, and until recently in English churches the congregation\nused at Yule Tide to _hail_ the day with shouts or _yells_ of Yole,\nYole, Yole! or Ule, Ule, Ule! The festival of Yule is a reunion, a\ncoming together in amity of the All, and as in Welsh _y_ meant _the_,\nthe words _whole_, and _Yule_ were perhaps originally _ye all_ or _the\nall_. An _alloy_ is a mixture or medley, anything _allowed_ is according\nto _law_, and _hallow_ is the same word as _holy_.\n\nThe word Alban is pronounced Olbun, and in Welsh _Ol_, meant not only\n_all_, but also the Supreme Being. The Dictionaries translate the\nSemitic _El_ as having meant _God_ or _Power_, and it is so rendered\nwhen found amid names such as Beth_el_, Uri_el_, _El_eazar,[147] etc.\nBut among the Semitic races the deity El was subdivided into a number of\nBaalim or secondary divinities emanating from El, and it would thus seem\nthat although the Phoenicians may have forgotten the fact, _El_ meant\namong them what _All_ does amongst us. According to Anderson, El was\nprimarily Israel's God and only later did He come to be regarded as the\nGod of the Universe--\"Rising in dignity as the national idea was\nenlarged, El became more just and righteous, more and more superior to\nall the other gods, till at last He was defined to be the Supreme Ruler\nof Nature, the One and only Lord\".[148]\n\nThe motto of Cornwall is \"One and All,\" and among the Celtic races there\nis still current a monotheistic folk-song which is supposed to be the\nrelic of a Druidic ritual or catechism. This opens with the question in\nchorus, \"What is your one O\"? to which the answer is returned:--\n\n One is _all alone_,\n And ever doth remain so.\n\nThere figures in the Celtic memory a Saint Allen or St. Elwyn, and this\n\"saint\" may be modernised into St. \"Alone\" or St. \"_All one_\": his\nthird variant Elian is equivalent to Holy Ane or Holy One.[149]\n\nThe Greek philosophers entertained a maxim that Jove, Pluto, Phoebus,\nBacchus, all were one and they accepted as a formula the phrase \"All is\none\". In India Brahma was entitled \"The Eternal All\" and in the\n_Bhagavad Gita_ the Soul of the world is thus adored:--\n\n O infinite Lord of Gods! the world's abode,\n Thou undivided art, o'er all supreme,\n Thou art the first of Gods, the ancient Sire,\n The treasure-house supreme of all the worlds.\n The Knowing and the Known, the highest seat.\n From Thee the All has sprung, O Boundless Form!\n Varuna, Vazu, Agni, Yama thou,\n The Moon; the Sire and Grandsire too of men.\n The infinite in power, of boundless force,\n The All thou dost embrace; the \"Thou art All\".\n\nNear Stonehenge there is a tumulus known nowadays as El barrow, and\nSalisbury Plain itself was once named Ellendune or Ellen Down. The\nGreeks or Hellenes claimed to be descendants of the Dodonian Ellan or\nHellan, a personage whom they esteemed as the \"Father of the First-born\nWoman\". Ellan or Hellan was alternatively entitled Hellas, and in Greek\nthe word _allos_ meant \"the one\".\n\nTradition said that the Temple of Ellan at Dodona--a shrine which\nantedated the Greek race, and was erected by unknown predecessors--was\nfounded by a Dove, one of two birds which flew from Thebes in Egypt. The\nsuper-sacred tree at Dodona, as in Persia and elsewhere, was the oak,\nand the rustling of the wind in the leaves of the oak was poetically\nregarded as the voice of the All-Father. The Hebrew for an oak tree is\n_allon_, _elon_, or _allah_, and Allah is the name under which many\nmillions of our fellow-men worship The Alone. To this day the oak tree\nis sacred among the folk of Palestine,[150] particularly one ancient\nspecimen on the site of old Beyrut or Berut--a place-name which, as we\nshall see, may be connoted with Brut.\n\n[Illustration: FIG. 22.--From _Christian Iconography_ (Didron).\n\n Diana, the Moon, with a circular nimbus. (Roman\n sculpture.)\n\n Mercury with a circular nimbus. (Roman sculpture.)\n\n Apollo as the Sun, adorned with the nimbus, and\n crowned with seven rays. (Roman sculpture.)\n\n Sun, with rays issuing from the face, and a\n wheel-like nimbus on the head. (Etruscan sculpture.)]\n\nB being invariably interchangeable with P, the Ban of Alban is the same\nas the Greek Pan.[151] From Pan comes the adjective _pan_ meaning\n_all_, _universal_, so that Alban may perhaps be equated with Holy Pan.\n_Hale_ also means healthy, and the circular _halo_ symbolising the\nglorious sun was used by the pagans long before it was adopted by\nChristianity. By the Cabalists--who were indistinguishable from the\nGnostics--Ell was understood to mean \"the Most Luminous,\" Il \"the\nOmnipotent,\" Elo \"the Sovereign, the Excelsus,\" and Eloi \"the\nIlluminator, the Most Effulgent\". Among the Greeks _ele_ meant\nrefulgent, and Helios was a title of Apollo or the Sun.\n\n [Illustration: FIG. 23.--The statue of Diana of the Ephesians\n worshipped at Massilia.\n From _Stonehenge_ (Barclay, E.).]\n\nThe Peruvians named their Bona Dea Mama Allpa, whom they represented,\nlike Ephesian Diana, as having numerous breasts, and they regarded Mama\nAllpa as the dispenser of all human nourishment. In Egypt _pa_ meant\n_ancestor_, _beginning_, _origin_, and the Peruvian many-breasted Mama\nAllpa seemingly meant just as it does in English, _i.e._, mother, _All\npa_ or _All-feeder_.\n\nIt is important to note that the British Albion was not always\nconsidered as a male, but on occasions as the \"Lady Albine\".[152]\n\nThe Sabeans worshipped the many-breasted Artemis under the name\nAlmaquah, which is radically _alma_, and the Greeks used the word _alma_\nas an adjective meaning _nourishing_. The river Almo near Rome was\nseemingly named after the All Mother, for in this stream the Romans used\nceremoniously to bathe and purify the statue of Ma, the World Mother,\nwhose consort was known as Pappas. Pappas is the Greek equivalent to\nPapa, and Ma or Mama meaning _mother_ is so used practically all the\nworld over. Skeat is contemptuous towards _mama_, describing it as \"a\nmere repetition of _ma_ an infantile syllable; many other languages have\nsomething like it\". Not only all over Asia Minor but also in Burmah and\nHindustan _ma_ meant mother; in China _mother_ is _mi_ or _mu_, and in\nSouth America as in Chaldea and all over Europe _mama_ meant mother;\nMammal is of course traceable to the same root, and it is evident that\neven were _ma_ merely an infantile syllable it obviously carried far\nmore than a contemptible or negligible meaning.\n\n [Illustration: MA.\n FIG. 24.--The Egyptian Ma or \"Truth\".]\n\nIn Europe, Alma and Ilma are proper names which are defined as having\nmeant either Celtic _all good_, Latin _kindly_, or Jewish _maiden_. In\nFinnish mythology the Creatrix of the Universe, or Virgin Daughter of\nthe Air is named Ilmatar, which is evidently the _All Mater_ or _All\nMother_. Alma was no doubt the almoner of aliment, and her symbol was\nthe _almond_. In Scotland where there is a river Almond, _ben_ means\nmountain or head, and _ben_ varies almost invariably into _pen_, from\nthe Apennines to the Pennine Range.\n\nIt is said that Pan was worshipped in South America, and that his name\nwas commemorated in the place-name Mayapan. Among the Mandan Indians,\n_pan_ meant _head_, and also _pertaining to that which is above_; in\nChina, _pan_ meant mountain or hill, and in Phoenician, _pennah_ had\nthe same meaning. As, however, I have dealt somewhat fully elsewhere\nwith Pan the President of the Mountains, I shall for the sake of brevity\ntranslate his name into _universal_ or _good_.\n\nIn England we have the curious surname Pennefather;[153] in Cornwall,\nPender is very common, and it is proverbial that _Pen_ is one of the\nthree affixes by which one may know Cornishmen.\n\nAs Pan was pre-eminently the divinity of woods and forests, Panshanger\nor Pan's Wood in Hertfordshire may perhaps be connected with him, and\nthe river Beane of Hertfordshire may be equated with the kindred British\nriver-names, Ben, Bann, Bane, Bain, Banon, Bana, Bandon, Banney, Banac,\nand Bannockburn.\n\nBannock or Panak the _Great Pan_ is probably responsible for the English\nriver name Penk, and the name Pankhurst necessarily implies a hurst or\nwood of Pank. Penkhull was seemingly once Penkhill, and it is evident\nthat Pan or Pank, the God of the Universe, may be recognised in Panku,\nthe benevolent Chinese World Father, for the account of this Deity is as\nfollows: \"Panku was the _first_, being placed upon the earth at a period\nwhen sea, land, and sky were all jumbled up together. Panku was a giant,\nand worked with a mallet and chisel for eighteen thousand years in an\neffort to make the earth more shapely. As he toiled and struggled so he\ngrew in strength and stature, until he was able to push the heavens back\nand to put the sea into its proper place. Then he rounded the earth and\nmade it more habitable, and then he died. But Panku was greater in death\nthan he was in life, for his head became the surface of the earth; his\nsinews, the mountains; his voice, the thunder, his breath, the wind, the\nmist, and the clouds; one eye was converted into the sun; the other the\nmoon; and the beads of perspiration on his forehead were crystallised\ninto the scintillating stars.\"\n\nThe name Panku is radically the same as Punch, and there is no doubt\nthat Mr. Punch of to-day represented, according to immemorial wont, with\na hunch, hill, or mountain on his back, has descended from the sacred\nfarce or drama. Punch and Punchinello, or Pierre and Pierrot are the\nfather and the son of the ancient holy-days or holidays.\n\nAt _Ban_croft, in the neighbourhood of St. Albans, the festivities of\nMay-day included \"_first_\" a personage with \"a large artificial hump on\nhis back,\"[154] and we may recognise the Kaadman of St. Albans in the\nCadi of Welsh pageantry. In Wales all the arrangements of May-day were\nmade by the so-called Cadi, who was always the most active person in the\ncompany and sustained the joint r\u00f4le of marshal, orator, buffoon, and\nmoney collector. The whole party being assembled they marched in pairs\nheaded by the Cadi, who was gaudily bedecked with gauds and wore a\nbisexual, half-male, half-female costume. With gaud and gaudy, which are\nthe same words as _good_ and _cadi_, may be connoted _gaudeo_ the Latin\nfor _I rejoice_.\n\nPunch is always represented with an ample _paunch_, and this conspicuous\ncharacteristic of bonhomie is similarly a feature of Chinese and\nJapanese bonifaces or Bounty Gods. The skirt worn by the androgynous\nBritish Cadi may be connoted with the kilt in which the Etrurians\nfigured their Hercules, and that in Etruria the All Father was\noccasionally depicted like Punch, is clear from the following passage\nfrom _The Sepulchres of Ancient Etruria_: \"Hercules and Minerva were the\nmost generally honoured of the Etruscan divinities, the one representing\nthe most valuable qualities of a man's body and the other of his soul.\nThey were the excellencies of flesh and spirit, and according to\nEtruscan mythology they were man and wife. Minerva has usually a very\nfine face with that straight line of feature which we call Grecian, but\nwhich, from the sepulchral paintings and the votive offerings, would\nappear also to have been native. Hercules has a prominent and peaky\nchin, and something altogether remarkably sharp in his features, which,\nfrom the evidence of vases and scarab\u00e6i together, would appear to have\nbeen the conventional form of depicting a warrior. It is probably given\nto signify vigilance and energy. A friend of mine used to call it, not\ninaptly, 'the ratcatcher style'. Neptune bears the trident, Jove the\nthunderbolt or sceptre, and these attributes are sometimes appended to\nthe most grotesque figures when the Etruscans have been representing\neither some Greek fable, or some native version of the same story. This\nmay be seen on one vase where Jove is entering a window, accompanied by\nMercury, to visit Alcmena. Jove has just taken his foot off the ladder,\nand in my ignorance I looked at the clumsy but extraordinary vase,\nthinking that the figures represented Punch; and though I give the\nlearned and received version of the story, I am at this moment not\nconvinced that I was wrong, for I do not believe the professor who\npointed it out to me, notwithstanding all his learning, extensive and\nprofound as it was, knew that Punch was an Etruscan amusement. Supposing\nit, however, to have been Punch, which I think was my own very just\ndiscovery, the piece acted was certainly Giove and Alcmena.\"\n\nIt is very obvious that the term _holy_ has changed considerably in its\nmeaning. To the ancients \"holidays\" were joy-days, pandemoniums, and the\npre-eminent emblem of joviality was the holly tree. The reason for the\nsymbolic eminence of the holy tree was its evergreen horned leaves which\ncaused it to be dedicated to Saturn the horned All Father, now degraded\ninto Old Nick. But \"Old Nick\" is simply St. Nicholas, or Santa Claus,\nand the name Claus is Nicholas minus the adjective _'n_ or _ancient_.\nJanus, the Latinised form of Joun, was essentially the God of\n_gen_iality and _jov_iality, otherwise Father Christmas and he is the\nsame as Saturn, whose golden era was commemorated by the Saturnalia. The\nHebrew name for the planet Saturn was Chiun, and this Chiun or Joun (?)\nwas seemingly the same as the Gian Ben Gian, or Divine Being, who\naccording to Arabian tradition ruled over the whole world during the\nlegendary Golden Age.\n\nOn the first of January, a month which takes its name from Janus as\nbeing the \"God of the Beginning,\" all quarrelling and disturbances were\nshunned, mutual good-wishes were exchanged, and people gave sweets to\none another as an omen that the New Year might bring nothing but what\nwas sweet and pleasant in its train.\n\nThis \"execrable practice,\" a \"mere relique of paganism and idolatry,\"\nwas, like the decorative use of holly, sternly opposed by the medi\u00e6val\nChurch. In 1632 Prynne wrote: \"The whole Catholicke Church (as\nAlchuvinus and others write), appointed a solemn publike faste upon this\nour New Yeare's Day (which fast it seems is now forgotten), to bewail\nthese heathenish enterludes, sports, and lewd idolatrous practices which\nhad been used on it: prohibiting all Christians, under pain of\nexcommunication, from observing the Calends, or first of January (which\nwe now call New Yeare's Day) as holy, and from sending abroad New\nYeare's Gifts upon it (a custom now too frequent), it being a mere\nrelique of paganisme and idolatry, derived from the heathen Romans'\nfeast of two-faced Janus, and a practice so execrable unto Christians\nthat not only the whole Catholicke Church, but even four famous\nCouncils\" [and an enormous quantity of other authorities which it is\nuseless to quote], \"have positively prohibited the solemnisation of New\nYeare's Day, and the sending abroad of New Yeare's Gifts, under an\nanathema and excommunication.\"\n\nThere is little doubt that the \"Saint\" Concord--an alleged subdeacon in\na desert--who figures in the Roman Martyrology on January 1st, was\ninvented to account for the Holy Concord to which that day was\ndedicated. Janus of January 1st, who was ranked by the Latins even above\nJupiter, was termed \"The _good_ Creator,\" the \"Oldest of the Gods,\" the\n\"Beginning of all Things,\" and the \"God of Gods\". From him sprang all\nrivers, wells, and streams, and his name is radically the same as\nOceanus.\n\nBefore the earth was known to be a ball, Oceanus, the Father of all the\nriver-gods and water-nymphs, was conceived to be a river flowing\nperpetually round the flat circle of the world, and out of, and into\nthis river the sun and stars were thought to rise and set. Our word\n_ocean_ is assumed to be from the Greek form _okeanus_, and the official\nsurmise as to the origin of the word is--\"perhaps from _okis_--swift\".\nBut what \"swiftness\" there is about the unperturbable and mighty sea, I\nam at a loss to recognise. In the Highlands the islanders of St. Kilda\nused to pour out libations to a sea-god, known as Shony, and in this\nBritish Shony we have probably the truer origin of _ocean_.\n\n [Illustration: FIG. 25.--Personification of River.\n From _Christian Iconography_ (Didron).]\n\nThe ancients generally supposed the All Good as wandering abroad and\npeering unobserved into the thoughts and actions of his children. This\nproclivity was a conspicuous characteristic of Jupiter, and also of the\nScandinavian All Father, one of whose titles was Gangrad, or \"The\nWanderer\". The verb to _gad_, and the expression \"_gadding about_,\" may\nhave arisen from this wandering proclivity of the gods or gads, and the\nword _jaunt_, a synonym for \"gadding\" (of unknown etymology), points to\nthe probability that the rambling tendencies of \"Gangrad\" and other gods\nwere similarly assigned by the British to their _Giant_, \"_jeyantt_,\" or\nGood _John_. _Jaunty_ or _janty_ means full of fire or life, and the\nwords _gentle_, _genial_, and _generous_ are implications of the\noriginal good Giant's attributes.\n\n [Illustration: FIG. 26.--Figure of Time with Three Faces. From a\n French Miniature of the XIV. cent.\n From _Christian Iconography_ (Didron).]\n\n [Illustration: FIG. 27.--The Three Divine Faces with two eyes and\n one single body. From a French Miniature of the XVI.\n cent.\n From _Christian Iconography_ (Didron).]\n\nThe coins of King Janus of Sicily bore on their obverse the figure of\ngod Janus; on the reverse a dove, and it is evident that the dove was as\nmuch a symbol of Father Janus as it was of Mother Jane or Mother Juno.\nChristianity still recognises the dove or pigeon as the symbol of the\nHoly Ghost, and it is probable that the word _pigeon_ may be attributed\nto the fact that the pigeon was invariably associated with _pi_, or _pa\ngeon_.[155]\n\n [Illustration: FIG. 28.--BRAHMA.--From _A Dictionary of\n Non-classical Mythology_ (Edwardes & Spence).]\n\nJanus, \"the one by whom all things were introduced into life,\" was\nfigured as two-faced, or time past, and time to come, and Janus was the\n\"I was,\" the \"I am,\" and the \"I shall be\".[156] As the \"God of the\nBeginning,\" Janus is clearly connected with the word _genesis_; Juno was\nthe goddess who presided over childbirth, and to their names may be\ntraced the words _generate_, _genus_, _genital_, and the like. Just as\n_Jan_uary is the first or opening month of the year, so _June_,[157]\nFrench _Juin_, was the first or opening month of the ancient calendar.\nIt was fabled that Janus daily threw open the gate of day whence _janua_\nwas the Latin for a gate, and _janitor_ means a keeper of the gate.\n\nAll men were supposed to be under the safeguard of Janus, and all women\nunder that of Juno, whence the guardian spirit of a man was termed his\n_genius_ and that of a woman her _juno_. The words _genius_ and _genie_\nare evidently cognate with the Arabian _jinn_, meaning a spirit. In\nIreland the fairies or \"good people\" are known as the \"gentry\"; as the\ngiver of all increase Juno may be responsible for the word _generous_,\nand Janus the Beginning or Leader is presumably allied to _General_.\nOccasionally the two faces of Janus were represented as respectively old\nand young, a symbol obviously of time past and present, time and\n_change_, the ancient of days and the _junior_ or _jeun_. In Irish _sen_\nmeant _senile_.\n\nIt is taught by the mothers of Europe that at Yule-Tide the Senile All\nBounty wanders around bestowing gifts, and St. Nicholas, or Father\nChristmas, is in some respects the same as the Wandering Jew of medi\u00e6val\ntradition. The earliest mention of the Everlasting Jew occurs in the\nchronicles of the Abbey of St. Albans,[158] and is probably a faint\nmemory of the original St. Alban or All Bounty. It was said that this\nmysterious Wanderer \"had a little child on his arm,\" and was an\neye-witness of the crucifixion of Christ. Varied mythical appearances of\nthe Everlasting Jew are recorded, and his name is variously stated as\nJoseph, and as Elijah. Joseph is radically _Jo_, Elijah is _Holy Jah_,\nwhence it may follow, that \"Jew\" should be spelled \"Jou,\" and that the\nWandering or Everlasting Jew may be equated with the Sunshine or the\nHeavenly Joy.\n\n [Illustration: FIG. 29.--The Three Divine Heads within a single\n triangle. From an Italian Wood Engraving of the XV.\n cent.\n From _Christian Iconography_ (Didron).]\n\nIn France the sudden roar of the wind at night is attributed to the\npassing of the Everlasting Jew. In Switzerland he is associated with the\nmighty Matterhorn, in Arabia he is represented as an aged man with a\nbald head, and I strongly suspect that the Elisha story of \"Go up, thou\nbald head\" arose from the misinterpretation of a picture of the Ancient\nof Days surrounded by a happy crowd of laughing youngsters. In this\nrespect it would have accorded with the representation of the Divine\nbald-head of the Celts, leading a joyful chain of smiling captives. In\nEngland the Wandering Jew was reputed never to eat but merely to drink\nwater which came from a rock. Some accounts specify his clothing\nsometimes as a \"purple shag-gown,\" with the added information, \"his\nstockings were very white, but whether linen or jersey deponent knoweth\nnot, his beard and head were white and he had a white stick in his hand.\nThe day was rainy from morning to night, but he had not one spot of dirt\nupon his clothes\".[159] This tradition is evidently a conception of the\nwhite and immaculate Old Alban, in the usual contradistinction to the\n_young_ or _le jeun_, and we still speak of an honest or jonnock person\nas \"a white man\". By the Etrurians it was believed that the soul\npreserved after death the likeness of the body it had left and that this\nelfin or spritely body composed of shining elastic air was clothed in\nairy white.[160] There figures in _The Golden Legend_ an Italian St.\nAlbine, whose name, says Voragine, \"is as much as to say primo; as he\nwas white and thus this holy saint was all white by purity of clean\nliving\". The tale goes on that this St. Albine had two wives, also two\nnurses which did nourish him. While lying in his cradle he was carried\naway by a she-wolf and borne into the fields where happily he was espied\nby a pair of passing maidens. One of these twain exclaimed \"Would to God\nI had milk to foster thee withal,\" and these words thus said her paps\nimmediately rose and grew up filled with milk. Semblably said and prayed\nthe second maid, and anon she had milk as her fellow had and so they two\nnourished the holy child Albine.\n\n [Illustration: FIGS. 30 to 38.--From _Les Filigranes_ (Briquet,\n C. M.).]\n\nIt has been suggested that the Wandering Jew is a personification \"of\nthat race which wanders _Cain_-like over the earth with the brand of a\nbrother's blood upon it\"; by others the story is connected particularly\nwith the gipsies. The Romany word for moon is _choon_, the Cornish for\n_full moon_ is _cann_, and it is a curious thing that the Etrurian Dante\nentitles the Man in the Moon, Cain:--\n\n Now doth Cain with fork of thorns confine\n On either hemisphere touching the wave\n Beneath the towers of Seville. Yesternight\n The moon was round.[161]\n\nChristian symbology frequently associates the Virgin Mary with the new\nmoon, and in Fig. 39 a remarkable representation of the Trinity is\nsituated there.\n\n [Illustration: FIG. 39.--The Holy Ghost, as a child of eight or ten\n years old, in the arms of the Father. French\n Miniature of the XVI. cent.\n From _Christian Iconography_ (Didron).]\n\n\nIn the illustrations overleaf of medi\u00e6val papermarks, some of which\ndepict the Man in the Moon in his conventional low-crowned,\nbroad-brimmed hat, there is a conspicuous portrayal of the two breasts,\ndoubtless representative of the milk and honey flowing in the mystic\nLand of _Can_aan. This paradise was reconnoitred by Joshua accompanied\nby Caleb, whose name means _dog_, and it will be remembered that\ndog-headed St. Christopher was said to be a Canaanitish giant.\n\nIrishmen assign the name Connaught to a beneficent King Conn, during\nwhose fabulously happy reign all crops yielded ninefold, and the furrows\nof Ireland flowed with \"the pure lacteal produce of the dairy\". Conn of\nConnaught is expressly defined as \"good as well as great,\"[162] and the\nHibernian \"pure lacteal produce of the dairy\" may be connoted with the\nCanaanitish \"milk\". We shall trace King Conn of Connaught at Caen or\nKenwood, near St. John's Wood, London, and also at Kilburn, a burn or\nstream alternatively known as the _Cune_burn. This rivulet comes first\nwithin the ken of history in the time of Henry I., when a hermit named\nGodwyn--query _Good One_?--had his kil or cell upon its banks. King Conn\nof Connaught reigned in glory with \"Good Queen Eda,\" a Breaton princess\nwho was equally beloved and esteemed. This Eda is seemingly the Lady of\nMount Ida in Candia, and her name may perhaps be traced in Maida Vale\nand Maida Hill. Pa Eda or Father Ida is apparently memorised at the\nadjacent Paddington which the authorities derive from Paedaington, or\n_the town of the children of Paeda_. Cynthia, the Goddess of the Moon or\n_cann_, may be connoted with Cain the Man in the Moon, and we shall\nultimately associate her with Candia the alternative title of Crete, and\nwith Caindea, an Irish divinity, whose name in Gaelic means _the gentle\ngoddess_.\n\nNear _Con_iston in Cumberland is Yew Barrow, a rugged, cragged,\npyramidal height which like the river Yeo, rising from Seven Sisters\nSprings, was probably associated with Jou or Yew. The culminating peak\nknown as \"The Old Man\" of Coniston is suggestive of the Elfin\ntradition:--\n\n High on the hill-top the Old King sits\n He is now so old and grey, he's nigh lost his wits.\n\nThe Egyptians figured Ra, the Ancient of Days, as at times so senile\nthat he dribbled at the mouth.\n\nThe traditional attributes of Cain, the Man in the Moon, or Cann, the\nfull moon, are a dog, a lanthorn, and a bush of thorn. The dog is the\n_kuon_ or _chien_ of St. Kit, the Kaadman or the Good Man, and the\nlanthorn is probably Jack-a-lantern or Will-o-the-wisp, known of old as\nKit-with-a-canstick or Kitty-with-a-candlestick. The thorn bush was\nsacred to the Elves for reasons which will be discussed in a subsequent\nchapter. It is sufficient here to note that the equivalent of the sacred\nhawthorn of Britain is known in the East as the Alvah or Elluf.[163] The\nIrish title of the letter _a_ or _haw_ is _alif_, as also is the\nArabian: the Greek _alpha_ is either _alpa_ or _alfa_.\n\nThe Welsh Archbard Taliesin makes the mystic statement:--\n\n Of the ruddy vine,\n Planted on sunny days,\n And on new-moon nights;\n And the white wine.\n\n The wheat rich in grain\n And red flowing wine\n Christ's pure body make,\n Son of Alpha.\n\nThe same poet claims, \"I was in the Ark with Noah and Alpha,\" whence it\nwould seem that Alpha was Mother Eve or the Mother of All Living. Alfa\nthe Elf King and his followers the elves were deemed to be ever-living,\nand the words _love_, _life_, and _alive_ are all one and the same. That\nSpenser appreciated this identity between _Elfe_ and _life_ is apparent\nin the passage:--\n\n Prometheus did create\n A man of many parts from beasts derived,\n That man so made he called Elfe to wit,\n Quick the first author of all Elfin kind,\n Who wandering through the world with wearie feet\n Did in the gardens of Adonis find\n A goodly creature whom he deemed in mind\n To be no earthly wight, but either sprite\n Or angel, the author of all woman-kind.[164]\n\n_Quick_ as in \"quick and dead\" meant living, whence \"Elfe, to wit\nQuick,\" was clearly understood by Spenser as life. It meant further, all\n_vie_ or all _feu_, for the ancients identified life and fire, and they\nfurther identified the _fays_ or elves with _feux_ or fires. The\nplace-name Fife is, I suspect, connected with _vif_ or _vive_, and it is\nnoteworthy that in Fifeshire to this day a circular patch of white snow\nwhich habitually lingers in a certain hill cup is termed poetically \"the\nLady Alva's web\". Whether this Lady Alva was supposed to haunt Glen\nAlva--a name now associated with a more material spirit--I do not know.\n\nThe dictionaries define \"Alfred\" as meaning \"Elf in council,\" and\nAllflatt or Elfleet as \"elf purity\". The big Alfe was no doubt\nsymbolised by the celebrated Alphian Rock in Yorkshire, and the little\nAlf was almost certainly worshipped in his coty or stone cradle at\nAlvescott near Witney. That this site was another Kit's Coty or \"Cradle\nof Tudno,\" as at Llandudno, is implied by the earlier forms Elephescote\n(1216) and Alfays (1274). The Fays and the Elves are one and the same\nas the Jinns, the Genii, or \"the Gentry\".\n\nThere used to be an \"Alphey\" within Cripplegate on the site of the\npresent Church of St. Alphage in London. It was believed that the Elf\nKing inhabited the linden tree, and the elder was similarly associated\nwith him. Linden is the same word as London, and the name elder resolves\ninto the _dre_ or _der_ or abode of El: in Scandinavia the elves were\nknown as the Elles, whence probably Ellesmere--the Elves pool--and\nsimilar place-names.\n\nWe shall subsequently consider a humble Hallicondane or _Ellie King dun_\nstill standing in Ramsgate. There was also a famous Elve dun or\nElve-haunt at _Elbo_ton, a hill in Yorkshire, where according to local\nlegend:--\n\n From Burnsall's Tower the midnight hour\n Had toll'd and its echo was still,\n And the Elphin bard from faerie land\n Was upon _Elbo_ton Hill.\n\nIn the neighbourhood of this _ton_ or _dun_ of Elbo there are persistent\ntraditions of a spectral hound or bandog.\n\nIn the immediate neighbourhood of the London Aldermanbury--the barrow or\ncourt of Alderman--is a church dedicated to St. Alban, and in this same\ndistrict stood the parish church of St. Alphage. There figures in the\nChurch Calendar a \"St. Alphage the Bald,\" and also a St. Alphage or\nElphege, known alternatively as Anlaf. The word Anlaf resolves into\n_Ancient Alif_, and it may be thus surmised that \"Alphage the Bald\" was\nthe Alif, Aleph, or Alpha aged.\n\nAs has already been seen the Celts represented their Hercules as\nbald-headed. St. Alban's, Holborn, is situated in Baldwin's Gardens\nwhere also is a Baldwin's Place. Probably it was the same Bald\nOne--_alias_ Father Time--that originated the Baldwin Street in the\nneighbourhood of St. Alphage and St. Alban, Aldermanbury.\n\nSt. Anlaf may be connoted with the St. Olave whose church neighbours\nthose of St. Alphage, and St. Alban. By the Church of St. Alban used to\nrun Love Lane, and _Anlaf_ may thus perhaps be rendered Ancient Love, or\nAncient Life, or Ancient Elf.\n\nThe _Olive_ branch is a universally understood emblem of love, in which\nconnection there is an apparition recorded of St. John the Almoner. \"He\nsaw on a time in a vision a much fair maid, which had on her head a\ncrown of olive, and when he saw her he was greatly abashed and demanded\nher what she was.\" She answered, \"I am Mercy; which brought from Heaven\nthe Son of God; if thou wilt wed me thou shalt fare the better\". Then\nhe, understanding that the olive betokened Mercy, began that same day to\nbe merciful.\n\nA short distance from Aldermanbury is Bunhill Row, on the site of\nBunhill fields where used to be kept the hounds or bandogs of the\nCorporation of London. The name Bunhill implies an ancient tumulus or\nbarrow sacred to the same Bun or Ban as the neighbouring St. Albans.\n\nThe \"Coleman\" which pervades this district of London, as in Coleman\nStreet, Colemanchurch, Colemanhawe, Colemannes, implies that a colony of\nSt. Colmans or \"Doves\" settled there and founded the surrounding\nshrines. In Ireland, Kil as in Kilpatrick, Kilbride, meant cell or\nshrine, whence it may be deduced that the river Cuneburn or Kilburn was\na sacred stream on the banks of which many Godwyns had their cells. In\nthis neighbourhood the place-names Hollybush Vale, Hollybush Tavern,\nimply the existence of a very celebrated Holly Tree. The illustration\nherewith represents the Twelfth Night Holly Festival in Westmorland,\nwhich terminated gloriously at an inn:--\n\n To every branch a torch they tie\n To every torch a light apply,\n At each new light send forth huzzahs\n Till all the tree is in a blaze;\n Then bear it flaming through the town,\n With minstrelsy and rockets thrown.[165]\n\n [Illustration: FIG. 40.--From _The Everyday Book_ (Hone, W.).]\n\nAt the Westmorland festival the holly tree was always carried by the\nbiggest man, and in all probability this was a similar custom in the\nCuneburn or Kilburn district, terminating at the Hollybush Tavern.\n\nScandinavian legend tells of a potent enchantress who had dwelt for 300\nyears on the Island of Kunnan (Canaan?) happy in the exquisite innocence\nof her youth. Mighty heroes sued for the love of this fairest of giant\nmaidens, and the sea around Kunnan is said to be still cumbered with the\nfragments of rock which her Cyclopean admirers flung jealously at one\nanother. Ere, however, she was married \"the detestable Odin\" came into\nthe country and drove all from the island. Refuging elsewhere the Lady\nof Kunnan and her consort dwelt awhile undisturbed until such time as a\ngigantic Oluf \"came from Britain\". This Oluf (they called him the Holy)\nmaking the sign of the cross with his hands drove ashore in a gigantic\nship crying with a loud voice: \"Stand there as a stone till the last\nday,\" and in the same instant the unhappy husband became a mass of rock.\nThe tale continues that on Yule Eve only could the Lord of Kunnan and\nother petrified giants receive back their life for the space of seven\nhours.[166]\n\nNow Janus _alias_ Saturn had on his coins the figure of a ship's prow;\nhe was sometimes delineated pointing to a rock whence issued a profusion\nof water; seven days were set apart for his rites in December; and the\nseven days of the week were no doubt connected with his title of\nSeptimanus. In Britain the consort of the Magna Mater Keridwen ( =\n_Perpetual Love_) or Ked was entitled Tegid, and like Janus and St.\nPeter Tegid was entitled the Door-keeper. In Celtic _te_ meant _good_,\nwhence Tegid might reasonably be understood as either _Good God_ or _The\nGood_. Tegid also meant, according to Davies, _serene baldness_, an\ninterpretation which has been ridiculed, but one which nevertheless is\nin all probability correct for every ancient term bore many meanings,\nand because one is right it does not necessarily follow that every other\none is wrong.\n\nTegid and Ked were the parents of an untoward child, whose name Avagddu\nis translated as having meant _utter darkness_, but as Davies observes\n\"mythological genealogy is mere allegory, and the father and the son are\nfrequently the same person under different points of view. Thus this\ncharacter in his abject state may be referred to as the patriarch\nhimself during his confinement in the internal gloom of the Ark, where\nhe was surrounded with _utter darkness_; a circumstance which was\ncommemorated in all the mysteries of the gentile world.... And as our\ncomplex Mythology identified the character of the patriarch with the\nsun, so Avagddu may also have been viewed as a type of that luminary in\nhis veil of darkness and gloom. This gloom was afterwards changed into\n_light_ and _cheerfulness_, and thus the son of Keridwen may be\nrecognised in his illuminated state under the title of Elphin, and\n_Rhuvawn Bevyr_ which implies _bursting forth with radiance_, and seems\nto be an epithet of the helio-arkite god.\" Davies continues: \"Avagddu\nthus considered as a type of the helio-arkite god in his afflicted and\nrenovated state has a striking coincidence of character with Eros the\nblind god of the Greeks\".[167] The Cain or \"Man in the Moon,\"\nrepresented herewith, has the heart of love, or Eros, figured on his\nheadgear, and he is carrying the pipes of Pan, or of the Elphin Bard of\nFairyland.\n\nIt was common knowledge to our predecessors, that Titania--\"Our radiant\nQueen\"--hated sluts and sluttery and when Mrs. Page concocted her fairy\nplot against Falstaff she enjoined--\n\n Then let them all encircle him about\n And Fairy-like to pinch the unclean Knight,\n And ask him why that hour of fairy revel\n In their so sacred paths he dares to tread.\n\n [Illustration: FIG. 41.--From _Les Filigranes_ (Briquet, C. M.).]\n\n [Illustration: FIG. 42.--British. From _A New Description of\n England and Wales_ (Anon., 1724).]\n\nThe White May or Hawthorn which was so dear to the Elves was probably\nthe symbol of that chastity and cleanliness which was proverbially an\nElphin attribute. It is, for instance, said of Sir Thopas, when questing\nfor the Fairy Queen, that--\n\n ... he was chaste and no lechour\n And sweet as is the bramble flower,\n That beareth the red hip.\n\nOn reaching the domain of Queen Elf, Sir Thopas is encountered by a\n\"great giaunt\" Sire Oliphaunt, who informs him--\n\n Here the Queen of Fairie\n With harpe and pipe and symphonie\n Dwelleth in this place.\n\nSire Oliphaunt may be connoted with the Elephant which occurs on our\nancient coinage, and is also found carved on many prehistoric stones in\nScotland, notably in the cave of St. Rule at St. Andrews. The Kate\nKennedy still commemorated at St. Andrews we shall subsequently connote\nwith Conneda and with Caindea.\n\nThe Elephant which sleeps while standing was regarded as the emblem of\nthe benevolent sentinel, or watchman, and as the symbol of giant\nstrength, meekness, and ingenuity. According to the poet Donne:--\n\n Nature's great masterpiece, an Elephant\n The onely harmelesse great thing; the giant\n Of beasts; who thought none bad, to make him wise\n But to be just and thankful, loth t' offend\n (Yet nature hath given him no knees to bend)\n Himself he up-props, on himself relies\n And foe to none.\n\n [Illustration: FIG. 43.--From _An Essay on Ancient Coins, Medals,\n and Gems_ (Walsh, R.).]\n\nThe Elephant or Oliphant (Greek _elephas_, \"origin unknown\") is the\nhugest and the first of beasts, and in India it symbolises the\nvanquisher of obstacles, the leader or the opener of the way. Ganesa,\nthe elephant-headed Hindu god is invariably invoked at the beginning of\nany enterprise, and the name Ganesa is practically the same as\n_genesis_ the origin or beginning. \"Praise to Thee, O Ganesa,\" wrote a\nprehistoric hymnist, \"Thou art manifestly the Truth, Thou art\nundoubtedly the Creator, Preserver, and Destroyer, the Supreme Brahma,\nthe Eternal Spirit.\"\n\nOne of the reasons for the symbolic eminence of the Elephant seems to\nhave been the animal's habit of spouting water. It is still said of the\nMan in the Moon that he is a giant who at the time of the flow stands in\na stooping posture because he is then taking up water which he pours out\non the earth and thereby causes high tide; but at the time of the ebb he\nstands erect and rests from his labour when the water can subside\nagain.[168]\n\nThe moon goddess of the Muysca Indians of Bogota is named Chin (akin to\nCain, _cann_, and Ganesa?), and in her insensate spleen Chin was\nsupposed at one period to have flooded the entire world. In Mexico one\nof the best represented gods is Chac the rain-god, who is the possessor\nof an elongated nose not unlike the proboscis of a tapir, which, of\ncourse, is the spout whence comes the rain which he blows over the\nearth.[169] The Hebrew Jah, _i.e._, Jon or Joy or Jack, is hailed as the\nlong-nosed, and Taylor in his _Diegesis_[170] gives the following as a\ncorrect rendering of the original Psalm: \"Sing ye to the Gods! Chant ye\nhis name! Exalt him who rideth in the heavens by his name Jack, and leap\nfor Joy before his face! For the Lord hath a long nose and his mercy\nendureth for ever!\" It is quite beyond the possibilities of independent\nevolution or of coincidence that the divinity with a long nose or trunk,\nshould have been known as _Chac_ alike in Mexico and Asia Minor.\n\nThe spouting characteristic of the whale rendered it a marine equivalent\nto the elephant. _Whale_ is the same word as _whole_, and _leviathan_ is\nradically the _lev_ of _elephant_. According to British mythology,\nKeridwen or Ked was a leviathian or whale, whence, as from the Ark,\nemerged all life.\n\nNot only is the Man in the Moon or the Wandering Jew peculiarly\nidentified with St. Albans in Britain, but he reappears at the Arabian\ncity of Elvan. This name is cognate with _elephant_ in the same way as\nalpha is correlate to alpa or alba: Ayliffe and Alvey are common English\nsurnames. In Kensington the memory of Kenna, a fairy princess who was\nbeloved by Albion a fairy prince, lingered until recently, and this\ntradition is seemingly commemorated in the neighbourhood at Albion Gate,\nSt. Alban's Road, and elsewhere. In St. Alban's Road, Kensington, one\nmay still find the family name Oliff which, like Ayliffe and Iliffe, is\nthe same as alif, aleph, or alpha, the letter \"a\" the first or the\nbeginning.\n\nPanku, the great giant of the universe, is entitled by the Chinese the\n_first_ of Beings or the Beginning, and it is claimed by the Christian\nChurch that St. Alban was the _first_ of British martyrs. Eastward of\nKensington Gardens is St. Alban's Place and also Albany, generally, but\nincorrectly termed \"The Albany\". The neighbouring Old Bond Street and\nNew Bond Street owe their nomenclature to a ground landlord whose name\nBond is radically connected with Albany. The original Bond family were\nin all probability followers of \"Bond,\" and the curiously named Newbons,\nfollowers of the Little Bond or New Sun. In the Isle of Wight there are,\nhalf a mile apart, the hamlets of Great Pann and Little Pann which,\nconsidered in conjunction with _Bon_church, were probably once sacred\nto Old Pan and Little Pan. According to Prof. Weekley the name Lovibond,\nLoveband, or Levibond, \"seems to mean 'the dear bond'\".[171] Who or what\n\"the dear bond\" was is not explained, but we may connote the kindred\nsurnames Goodbon, Goodbun, and Goodband.\n\nBy 24th December, the shortest day in the year, the Old Sun had sunk\nseemingly to his death, and at Yuletide it was believed that the\nrejuvenate New Sun, the Baby Sun, the Welsh _Mabon_, or _Baby Boy_, was\nborn anew either from the sea or from a cave or womb of the earth. The\narms of the Isle of Man, anciently known as Eubonia, are the\nthree-legged solar wheel of the Wandering Joy. _Eu_ of Eubonia is\nseemingly the Greek _eu_, meaning soft, gentle, pleasing and propitious,\nand the rolling _wheel_ of Eubonia was like the svastika, a symbol of\nthe Gentle Bounty running his beneficent and never-ending course. St.\nAndrew, with his limbs extended to the four quarters, was, I think, once\nthe same symbol,[172] and it is probable that the story of Ixion bound\nto a burning wheel and rolling everlastingly through space was a\nperversion of the same original. Ixion is phonetically _Ik zion_,\n_i.e._, the Mighty Sun or Mighty Sein or Bosom. It was frankly admitted\nby the Greeks that their language was largely derived from barbarians or\nforeigners, and the same admission was made in relation to their\ntheology.[173]\n\nThe circle of the Sun or solar wheel, otherwise the wheel of Good _law_,\nis found frequently engraved on prehistoric stones and coins. In Gaul,\nstatues of a divinity bearing a wheel upon his shoulder have been found,\nand solar wheels figure persistently in Celtic arch\u00e6ology. It has been\nsupposed, says Dr. Holmes, that they are symbolical of Sun worship, and\nthat the God with the wheel was the God of the Sun. It is further\nprobable that the wheel on the shoulder corresponded to the child on the\nshoulder of St. Kit, and I am at a loss to understand how any thinker\ncan have ever propounded such a proposition as to require Dr. Holmes'\ncomment, \"the supposition that the wheels were money is no longer\nadmitted by competent antiquaries\".[174] Sir James Frazer instances\ncases of how the so-called \"Fire of Heaven\" used sometimes to be made by\nigniting a cart wheel smeared with pitch, fastened on a pole 12 feet\nhigh, the top of the pole being inserted in the nave of the wheel. This\nfire was made on the summit of a mountain, and as the flame ascended the\npeople uttered a set form of words with eyes and arms directed\nheavenwards. In Norway to this day men turn cart wheels round the\nbonfires of St. John, and doubtless at some time the London\nurchin--still a notorious adept at cart-wheeling--once exercised the\nsame pious orgy.\n\nOn Midsummer Eve, when the bonfires were lighted on every hill in honour\nof St. John, the Elves were at their very liveliest. _El\u00e9ve_ in French\nmeans up _aloft_, and _el\u00e9ve_ means frequently transported with\nexcitement. Shakespeare refers to elves as ouphes, which is the same\nword as _oaf_ and was formerly spelt aulf. Near Wye in Kent there is a\nsign-post pointing to Aluph, but this little village figures on the\nOrdnance map as Aulph. The ouphes of Shakespeare are equipped \"with\nrounds of waxen tapers on their heads,\" and with Jack o' lanthorn may be\nconnoted Hob-and-his-lanthorn. In Worcestershire Hob has his fuller\ntitle, and is alternatively known as Hobredy:[175] with the further form\nHobany may be correlated Eubonia, and with Hobredy, St. Bride, the _Bona\ndea_ of the Hebrides. It is probable that \"Hobany\" is responsible for\nthe curious Kentish place name Ebony, and that the Wandering Dame\nAbonde, Habonde, or Abundia of French fa\u00ebrie, was Hobany's consort. The\nworship of La Dame Abonde, the star-crowned Queen of F\u00e9es, is\nparticularly associated with St. John's Day, and there is little doubt\nthat in certain aspects she was _cann_, or the full moon:--\n\n The moon, full-orbed, into the well looks down,\n Her face is mirrored in the waters clear,\n And f\u00e9es are gathering in the beech shade brown,\n From missions far and near.\n\n And there erect and tall, Abonde the Queen,\n Brow-girt with golden circlet, that doth bear\n A small bright scintillating star between\n Her braids of dusky hair.[176]\n\nThe Bretons believe in the existence of certain elves termed _Sand Yan y\nTad_ (_St. John and Father_) who carry lights at their finger ends,\nwhich spin round and round like wheels, and, according to Arab\ntradition, the Jinn or Jan (Jinnee _m._, Jinniyeh, _f. sing._) are\nformed of \"smokeless fire\".[177] That the ancient British, like the\nPeruvians, deemed themselves children of the Fire or Sun is implied\namong other testimony from a Druidic folk-tale (collected by a writer in\n1795), wherein a young prince, divested of his corporeal envelope, has\nhis senses refined and is borne aloft into the air. \"Towards the disc of\nthe Sun the young prince approaches at first with awful dread, but\npresently with inconceivable rapture and delight. This glorious body\n(the Sun) consists of an assemblage of pure souls swimming in an ocean\nof bliss. It is the abode of the blessed--of the sages--of the friends\nof mankind. The happy souls when thrice purified in the sun ascend to a\nsuccession of still higher spheres from whence they can no more descend\nto traverse the circles of those globes and stars which float in a less\npure atmosphere.\"[178]\n\nAt New Grange in Ireland, and elsewhere on prehistoric rock tombs, there\nmay be seen carvings of a ship or solar barque frequently in\njuxtaposition to a solar disc, and the similarity of these designs to\nthe solar ship of Egypt has frequently been remarked. The Egyptian\nbelieved that after death his soul would be allowed to enter the land of\nthe Sun, and that in the company of the Gods he would then sail into the\nsource of immortal Light: hence he placed model boats in the tombs,\nsometimes in pairs which were entitled Truth and Righteousness, and\nprayed: \"Come to the Earth, draw nigh, O boat of Ra, make the boat to\ntravel, O Mariners of Heaven\".\n\nIt is no doubt this same Holy Pair of Virtues that suckled the Child\nAlbine, and that are represented as two streams of nourishment in the\nemblem herewith.\n\n [Illustration: FIG. 44.--From the title-page of a\n seventeenth-century publication of a Cambridge\n printer.]\n\nThat the British were enthusiastic astronomers is testified by C\u00e6sar,\nwho states that the Druids held a great many discourses about the stars\nand their motion,[179] about the size of the world and various\ncountries, about the nature of things, about the power and might of the\nimmortal gods, and that they instructed the youths in these subjects. It\nis equally certain that the British reverenced Sun and Fire not merely\nmaterially but as emblems of the Something behind Matter. \"Think not,\"\nsaid a tenth-century Persian, \"that our fathers were adorers of fire;\nfor that element was only an exalted object on the lustre of which they\nfixed their eyes. They humbled themselves before God, and if thy\nunderstanding be ever so little exerted thou must acknowledge thy\ndependence on the Being supremely pure.\" Among the sacred traditions of\nthe Hindus which are assigned by competent scholars to 2400 B.C. occurs\nwhat is known as the holiest verse of the Vedas. This reads: \"Let us\nadore the supremacy of that Divine Sun the Deity who illumines all, from\nwhom all proceed, are renovated, and to whom all must return, whom we\ninvoke to direct our intellects aright in our progress towards His holy\nSeat\". It is quite permissible to cite this Hindu evidence as Hindus and\nCelts were alike branches of the same Aryan family, and between Druids\nand Brahmins there has, apart from etymology,[180] been traced the same\naffinity as existed between the Druids and the Magi.\n\nThe primeval symbolism of Fire as Love and Light as Intellect is stamped\nindelibly on language, yet like most things which are ever seen it is\nnow never seen. We say \"I see\" instead of \"I understand\"; we speak of\nthrowing light on a subject or of warm affection, yet in entire\nforgetfulness of the old ideas underlying such phraseology. When\nChristianity came westward it was compelled to take over almost intact\nmost of the customs of aboriginal paganry, notably the Cult of Fire.\nThe sacred fire of St. Bridget was kept going at Kildare until the\nthirteenth century when it was suppressed by the Archbishop of Dublin.\nIt was, however, relighted and maintained by the nineteen nuns of St.\nBridget--the direct descendants of nineteen prehistoric nuns or\nDruidesses--until the time of the Reformation, when it was finally\nextinguished.\n\nIn old Irish MSS. Brigit--who was represented Madonna-like, with a child\nin her arms--is entitled \"The Presiding Care\". The name of her father,\nDagda Mor, is said by Celtic scholars to mean \"The Great Good Fire\"; the\ndandelion is called \"St. Bride's Forerunner,\" and in Gaelic its name is\n\"Little Flame of God\".\n\nWe have it on the authority of Shakespeare that \"Fairies use flowers for\ntheir charactery,\" whence probably the pink with its pinked or ray-like\npetals was a flower of Pan on High. _Dianthus_, the Greek for pink,\nmeans \"divine\" or \"day flower,\" and like the daisy or Day's Eye the\nPansy was in all probability deemed to be Pan's eye. Among the list of\nElphin names with which, complained Reginald Scott, \"our mothers' maids\nhave so frayed us,\"[181] he includes \"Pans\" and the \"_First_ Fairy\" in\nLyly's _The Maid's Metamorphosis_, introduces himself by the remark, \"My\nname is Penny\". To this primary elf may perhaps be assigned the plant\nname Pennyroyal, and his haunts may be assumed at various Pennyfields,\nPandowns, and Bunhills.\n\nSome authorities maintain that Bonfire is a corruption of Bonefire, or\nfire of bones. But bones will not burn, and the \"Blessing Fire,\"\nBonfire, Good Fire, or Beltane is still worshipped in Brittany under the\nCeltic name of _Tan Tad_ or _Fire Father_. In Brittany there exists to\nthis day a worship of the Druidic Fire Father, which in its elaborate\nritual preserves seemingly the exact spirit and ceremony of prehistoric\nfire-worship. In Provence the grandfather sets the Christmas log alight,\nthe youngest child pours wine over it, then amid shouts of joy the log\nis put upon the fire-dogs and its first flame is awaited with reverence.\nThis instance is the more memorable by reason of the prayer which has\nsurvived in connection with the ceremony and has been thus quoted in\n_Notes and Queries_: \"Mix the brightness of thy flames with that of our\nhearts, and maintain among us peace and good health. Warm with thy fire\nthe feet of orphans and of sick old men. Guard the house of the poor,\nand do not destroy the hopes of the peasant or the seaman's boat.\"\n\nThe instances of Bonfire or Beltane customs collected by the author of\n_The Golden Bough_ clearly evince their original sanctity. In Greece\nwomen jumped over the all-purifying flames crying, \"I leave my sins\nbehind me,\" and notwithstanding the strenuous efforts of Christianity to\npersuade our forefathers that all who worship fire \"shall go in misery\nto sore punishment,\" the cult of Fire still continues in out-of-the-way\nparts even now. To this day children in Ireland are passed through the\nfire by being caught up and whisked over it, my authority for which\nstatement observing: \"We have here apparently an exact repetition of the\nworship described in the Old Testament and an explanation of it, for\nthere the idolatrous Israelites are described as passing their sons and\ntheir daughters through the fire. This the writer always thought was\nsome purifying cruel observance, but it seems that it could be done\nwithout in any way hurting the children.\"[182]\n\nNot only the ritual of fire, but also its ethics have largely survived,\nnotably in Ireland, where it was customary to ask for fire from a\npriest's house. But if the priest refused, as he usually did, in order\nto discountenance superstition, then the fire was asked from the\nhappiest man, _i.e._, the best living person in the parish. When\nlighting a candle it was customary in England to say \"May the Lord send\nus the Light of Heaven,\" and when putting it out, \"May the Lord renew\nfor us the Light of Heaven\".\n\nOriginally the Persians worshipped the sacred fire only upon hill-tops,\na custom for which Bryant acidly assigns the following reason: \"The\npeople who prosecuted this method of worship enjoyed a soothing\ninfatuation which flattered the gloom of superstition. The eminences to\nwhich they retired were lonely and silent and seemed to be happily\ncircumstanced for contemplation and prayer. They who frequented them\nwere raised above the lower world and fancied that they were brought\ninto the vicinity of the powers of the air and of the Deity, who resided\nin the higher regions.\"\n\nThe Druids, like the Persians, worshipped upon hill-tops or the highest\nground, doubtless because they regarded these as symbols of the Most\nHigh, and there is really nothing in the custom flattering either to\ngloom or superstition:--\n\n Mountains are altars rais'd to God by hands\n Omnipotent, and man must worship there.\n On their aspiring summits _glad_ he stands\n And near to Heaven.\n\nIf our ancestors were unable to find a convenient highland, they made an\nartificial mound, and such was the sacred centre or sanctuary of all\ntribal activities. The celebrated McAlpine laws of Scotland were\npromulgated from the Mote of Urr, which remarkable construction will be\nillustrated in a later chapter.\n\nNot only in Homeric Greece, but universally, Kings and Chiefs were once\ntreated and esteemed as Sun-gods. \"Think not,\" said a Maori chief to a\nmissionary, \"that I am a man, that my origin is of the earth. I come\nfrom the Heavens; my ancestors are all there; they are gods, and I shall\nreturn to them\".[183] The notion of Imperial divinity is not yet dead;\nit was flourishing in England to Stuart times, and though the spirit may\nnow have fled, its traces still remain in our regal ceremonial. In the\nIndian Code known as the Laws of Manu, the superstition is thus\nenunciated: \"Because a King has been formed of particles of those Lords\nof the gods, he therefore surpasses all created beings in lustre, and\nlike the Sun he burns eyes and hearts; nor can anybody on earth even\ngaze at him. Through his power he is Fire and Wind, he the Sun and Moon,\nhe the Lord of Justice, he Kubera, he Varuna, he Great Indra. Even an\ninfant King must not be despised that he is mortal; for he is a great\ndeity in human form.\"[184]\n\nIt is obvious that the British carried this conception of the innate\ndivinity of man much farther than merely to the personalities of kings.\nThe word _soul_, Dutch _ziel_, is probably the French word _ciel_; to\nwork with _zeal_ is to throw one's _soul_ into it. That the Celts, like\nthe Chinese or Celestials, equated the _soul_ with the _ciel_ or the\nCelestial, believing, as expressed by Taliesin, the famous British Bard,\nthat \"my original country is the region of the summer stars,\" is\nunquestionable. Max M\u00fcller supposed that the word _soul_ was derived\nfrom the Greek root _seio_, to shake. \"It meant,\" he says, \"the\nstorm-tossed waters in contradistinction to stagnant or running water.\nThe soul being called _saivala_ (Gothic), we see that it was originally\nconceived by the Teutonic nations as a sea within, heaving up and down\nwith every breath and reflecting heaven and earth on the mirror of the\ndeep.\"\n\nWhatever the Teutonic nations may have fancied about their souls is\nirrelevant to the Druidic teaching, which was something quite different.\nIn A.D. 45, a Roman author stated that the Druids (who did not flourish\nin Germany) taught many things privately, but that _one_ of their\nprecepts had become public, to wit, that man should act bravely in war,\nthat souls are immortal, and that there is another life after death.\nThere is additional testimony to the effect that the Druids of the Isle\nof Man, or Eubonia, \"raised their minds to the most sublime inquiries,\nand despising human and worldly affairs strongly pressed upon their\ndisciples the immortality of the soul\". \"Before all things,\" confirmed\nC\u00e6sar, \"they (the Druids) are desirous to inspire a belief that men's\nsouls do not perish.\" That they successfully inspired this cardinal\ndoctrine is proved by the fact that among the Celts it was not uncommon\nto lend money on the understanding that it should be repaid in the next\nworld. It is further recorded that the Britons had such an utter\ndisregard of death that they sang cheerily when marching into battle,\nand in the words of an astonished Roman, _Mortem pro joco habent_--\"They\nturn death into a joke\".\n\nIt was the belief of the Celt that immediately at death man assumed a\nspiritual replica of his earthly body and passed into what was termed\nthe Land of the Living, the White Land, or the Great Strand, or The\nGreat Land, and many other titles. An Elphin Land, where there was\nneither death nor old age, nor any breach of law, where he heard the\nnoble and melodious music of the gods, travelled from realm to realm,\ndrank from crystal cups, and entertained himself with his beloved. In\nthis Fairyland of happy souls he supposed the virtuous and brave to roam\namong fields covered with sweet flowers, and amid groves laden with\ndelicious fruits. Here some, as their taste inclined, wandered in happy\ngroups, some reclined in pleasant bowers, while others exercised\nthemselves with hunting, wrestling, running races, martial feats, and\nother manly exercises. No one grew old in this Abode, nor did the\ninhabitants feel tedious of enjoyment or know how the centuries passed\naway. In this spiritual Land of Immortal Youth \"wherein is delight of\nevery goodness,\" and \"where only truth is known,\" there was believed to\nbe \"neither age, nor decay; nor gloom, nor sadness, nor envy, nor\njealousy, nor hatred, nor haughtiness\"; in short, the Fairyland or\nParadise of the Britons coincided exactly with the celestial garden of\nthe Persians wherein, it is said, there was \"no impotent, no lunatic, no\npoverty, no lying, no meanness, no jealousy, no decayed tooth, no\nleprous to be confined,\" nor any of the brands wherewith evil stamps the\nbodies of mortals.\n\nTo this day the unsophisticated Celts of Britain and Brittany believe in\nthis doctrine of a heavenly hereafter, and the conception of an\nall-surrounding \"Good People\" and elemental spirits is still vividly\nalive. In England fairies were known as Mawmets, meaning \"little\nmothers,\" and in Wales as _y mamau_, which means \"the mothers\". They\nwere also known as \"mothers' blessings\".\n\nTo the early Christian preachers the \"gentry\" and the \"good people\" were\nthe troops of Satan continually to be combated and exorcised, but it was\na hard task to dispel the exquisite images of the fairy-paradise,\nsubstituting in lieu of it the monkish purgatory. There is a tale extant\nof how St. Patrick once upon a time tried to convince Oisin that the\nhero Fingal was roasting in hell. \"If,\" cried out the old Fenian, \"the\nchildren of Morni and the many tribes of the clan Ovi were alive, we\nwould force brave Fingal out of hell or the habitation should be our\nown.\"\n\nNot only did the British believe that their friends were in Elysium, but\nthey likewise supposed themselves to be under the personal and immediate\nguardianship of the \"gentry\". The Rev. S. Baring-Gould refers to the\nbeautiful legends which centre around this belief as too often, alas,\nbut apples of Sodom, fair cheeked, but containing the dust and ashes of\nheathenism. After lamenting the heresy--\"too often current among the\nlower orders and dissenters\"--that the souls of the departed become\nangels, he goes on to explain: \"In Judaic and Christian doctrine the\nangel creation is distinct from that of human beings, and a Jew or a\nCatholic would as little dream of confusing the distinct conception of\nangel and soul as of believing in metempsychosis. But not so dissenting\nreligion. According to Druidic dogma the souls of the dead were\nguardians of the living, a belief shared with the Ancient Indians, etc.\nThus the hymn, 'I want to be an Angel,' so popular in dissenting\nschools, is founded on a venerable Aryan myth and therefore of exceeding\ninterest, but Christian it is not.\"[185]\n\nLucan, the Roman poet, alluding to the Druids observed--\n\n If dying mortals doom they sing aright,\n No ghosts descend to dwell in dreadful night\n No parting souls to grisly Pluto go\n Nor seek the dreary silent shades below,\n But forth they fly immortal to their kind\n And other bodies in new worlds they find.\n\n [Illustration: FIG. 45.--From _Christian Iconography_ (Didron).]\n\nThe symbolism of the butterfly is crystallised in the word _psyche_,\nwhich in Greek meant not only _butterfly_ but also _soul_, and to this\nday butterflies in some districts of Great Britain are considered to be\nsouls, though this may have arisen not from an ethereal imagination, but\nfrom the ancient doctrine of metemphsychosis which the Druids seemingly\nheld. It was certainly believed that souls, like serpents, shed their\nold coverings and assumed newer and more lovely forms, that all things\nchanged, but that nothing perished. In Cornwall moths, regarded by some\nas souls, by others as fairies, are known as pisgies or piskies. The\nconnection between the Cornish words _pisgie_ or _piskie_ and the Greek\n_psyche_ has been commented upon as being \"curious but surely casual\".\nGrimm has recorded that in old German, the caterpillar was named Alba,\nand that the Alp often takes the form of a butterfly.[186]\n\nReferring to Ossian, Dr. Waddell states: \"He recognised the Deity, if he\ncould be said to recognise him at all, as an omnipresent vital essence\neverywhere diffused in the world, or centred for a lifetime in heroes.\nHe himself, his kindred, his forefathers, and the human race at large\nwere dependent solely on the atmosphere, their souls were identified\nwith the air, heaven was their natural home, earth their temporary\nresidence.\"\n\nBut, though certainly upholders of what would nowadays be termed\ncomplacently \"the Larger Hope,\" it was certainly not supposed that evil\nwas capable of admittance to the Land of Virtues: on the contrary, the\nCelts believed firmly in the existence of an underworld which their\npoets termed \"the cruel prison of the earth,\" \"the abode of death,\" \"the\nloveless land,\" etc.\n\nAccording to the Bardic Triads there were \"Three things that make a man\nequal to an angel; the love of every good; the love of exercising\ncharity; and the love of pleasing God\". It was further inculcated that\n\"In creation there is no evil which is not a greater good than an evil:\nthe things called rewards or punishments are so secured by eternal\nordinances, that they are not consequences, but properties of our acts\nand habits.\"\n\nIt was not imagined as it is to-day that \"the awful wrath of God\" could\nbe assuaged by the sacrifice of an innocent man, or that--\n\n Believe in Christ, who died for thee,\n And sure as He hath died,\n Thy debt is paid, thy soul is free,\n And thou art justified.[187]\n\nIt is still the doctrine of the Christian Church that infants dying\nunbaptised are doomed to hell, but to the British this barbaric dogma\nevidently never appealed. In the fifth century the peace of the Church\nwas vastly disturbed by the insidious heresy called Pelasgian, and it is\na matter of some distinction to these islands that \"Pelasgus,\" whose\ncorrect name was Morgan, was British-born. Morgan or Pelasgus, seconded\nby Coelestius, an Irish Scot, wilfully but gracelessly maintained that\nAdam's sin affected only himself, not his posterity; that children at\ntheir birth are as pure and innocent as Adam was at his creation, and\nthat the Grace of God is not necessary to enable men to do their duty,\nto overcome temptations, or even to attain perfection, but that they may\ndo all this by the freedom of their own wills. A Council of 214 Bishops,\nheld at Carthage, formally condemned these pestilent and insidious\ndoctrines which, according to a commentator, \"strike at the root of\ngenuine piety\".\n\nThere is no known etymology for the words _God_ and _good_, and some\nyears ago it was a matter of divided opinion whether or not they were\nradically the same. In Danish the two terms are identical, and there is\nvery little doubt that the one is an adjective derived from the other.\nMax M\u00fcller, however, sums up the contrary opinion as follows: \"God was\nmost likely an old heathen name of the Deity and for such a name the\nsupposed etymological meaning of _good_ would be far too modern, too\nabstract, too Christian\".\n\nOne might ignore this marvellous complacency were it not for the fact\nthat it still expresses the opinion of a considerable majority. To\nrefute the presumption that Christianity alone is capable of abstract\nthought, or of conceiving God as good, one need only turn to any\nprimitive philosophy. It is, however, needless to look further afield\nthan pagan Albion. Strabo alludes to the Druidic teaching as \"moral\nscience,\" and no phrase better defines the pith and dignity of certain\nBritish Triads. It was daringly maintained that God cannot be matter,\ntherefore everything not matter was God: that:--\n\n In every person there is a soul,\n In every soul there is intelligence:\n In every intelligence there is thought,\n In every thought there is either good or evil:\n In every evil there is death:\n In every good there is life,\n In every life there is God.[188]\n\nThe Bards of Britain, who claimed to maintain the \"sciences\" of piety,\nwisdom, and courtesy, taught that--the three principal properties of the\nHidden God were \"Power, knowledge, and love\": that the three purposes of\nGod in his works were \"to consume the evil; to enliven the dead; and to\ncause joy from doing good\": that the three ways in which God worked\nwere \"experience, wisdom, and mercy\".\n\nIt will be observed that all these axioms are in three clauses, and it\nwas claimed by the Welsh Bards of the twelfth, thirteenth, fourteenth,\nand fifteenth centuries that they possessed many similar Triads or\nthreefold precepts which had been handed down by memory and tradition\nfrom immemorial times.[189] It is generally accepted by competent\nscholars that the Welsh Triads, particularly the poems attributed to\n\"Taliesin,\" undoubtedly contain a great deal of pagan and pre-Christian\ndoctrine, but to what extent this material has been garbled and alloyed\nis, of course, a matter of uncertainty and dispute. In some instances\nexternal and internal evidence testify alike to their authenticity. For\nexample, Diogenes Laertius, who died in A.D. 222, stated: \"The Druids\nphilosophise sententiously and obscurely--to worship the Gods, to do no\nevil, to exercise courage\". This precise and comprehensive summary of\nthe whole duty of man is to be found among the Bardic Triads, where it\nhas been translated to read: \"The three First Principles of Wisdom:\nobedience to the laws of God, concern for the good of mankind, and\nbravery in sustaining all the accidents of life\".\n\nIn _Celtic Heathendom_ Sir John Rhys prints the following noble and\nmajestic prayer, of which four MSS. variants are in existence:--\n\n Grant, O God, Thy protection;\n And in Thy protection, strength,\n And in strength, understanding;\n And in understanding, knowledge,\n And in knowledge, the knowledge of justice;\n And in the knowledge of justice, the love of it,\n And in that love, the love of all existences;\n And in that love of all existences, the love of God.\n God and all goodness.\n\nSome have supposed that Druidism learned its secrets from the Persian\nMagi, others that the Magi learnt from Druidism. Pliny, speaking of the\nvanities of _Magiism_ or _Magic_, recorded that \"Britain celebrates them\nto-day with such ceremonies it might seem possible that she taught Magic\nto the Persians\". In Persian philosophy the trinity of Goodness was Good\nThought, Good Deed, and Good Word, and in Britain these Three Graces\nwere symbolised by the three Golden Berries of the Mistletoe or Golden\nBough. They figure alternatively as Three Golden Balls or Apples growing\non a crystal tree. The Mistletoe--sacred alike in Persia and in\nBritain--was worshipped as the All-Heal, and it was termed the Ethereal\nPlant, because alone among the vegetable creation it springs etherially\nin mid-air, and not from earth. Among the adventures of Prince Conneda\nof Connaught--the young and lovely son of Great and Good King Conn and\nQueen Eda--was a certain quest involving the most strenuous seeking.\nAided by a Druid, the youthful Conneda carried with him a small bottle\nof extracted All-Heal, and was led forward by a magic ball, which rolled\never in advance. The story (or rather allegory, for it is obviously\nsuch) tells us that the Three Golden Apples were plucked from the\nCrystal Tree in the midst of the pleasure garden, and deposited by\nConneda in his bosom. On returning home Conneda planted the Three Golden\nApples in his garden, and instantly a great tree bearing similar fruit\nsprang up. This tree caused all the district to produce an exuberance of\ncrops and fruits, so that the neighbourhood became as fertile and\nplentiful as the dominion of the Firbolgs, in consequence of the\nextraordinary powers possessed by the Golden Fruit.[190]\n\nThe trefoil or shamrock (figured constantly in Crete) was another symbol\nof the Three in One, and I have little doubt that at Tara there once\nexisted a picture of St. Patrick holding this almost world-wide emblem.\nTara is the same word as _tri_ or _three_ and in Fa\u00ebrie this number is\nsimilarly sacred. The Irish used to march in battle in threes, the\nCeltic _mairae_ or fairy mothers were generally figured in groups of\nthree, and the gown of the Fairy Queen is said to have been--\n\n Of pansy, pink, and primrose leaves,\n Most curiously laid on in _threaves_.[191]\n\nThe word shamrock in Persian is _shamrakh_, and three to four thousand\nyears ago a Persian poet hymned: \"We worship the pure, the Lord of\npurity. We worship the universe of the true spirit, visible, invisible,\nand all that sustains the welfare of the good creation. We praise all\ngood thoughts, all good words, all good deeds, which are and will be,\nand keep pure all that is good. Thou true and happy Being! we strive to\nthink, to speak, to do only what, of all actions, may promote the two\nlives, the body and the mind. We beseech the spirit of earth, by means\nof these best works (agriculture) to grant us beautiful and fertile\nfields, for believer and unbeliever, for rich and poor. We worship the\nWise One who formed and furthered the spirit of the earth. We worship\nHim with our bodies and souls. We worship Him as being united with the\nspirits of pure men and women. We worship the promotion of all good, all\nthat is very beautiful, shining, immortal, bright, everything that is\ngood.\"\n\nThe alleged author of this invocation to the God of Goodness and Beauty\nlived certainly as early as 1200 B.C., some think 2000 B.C.: the hymn\nitself was collected into its present canon during the fourth century of\nthis era, but, like the British Triads and all other Bardic lore, it is\nsupposed to have been long orally preserved. It is perfectly legitimate\nto compare the literature of Ancient Persia with that of Britain, for\nthe religious systems of the two countries were admittedly almost\nidentical; and until recently Persia was the most generally accepted\ncradle of the Aryans.\n\nIt is impossible to suppose that the earliest compilers and transcribers\nof the British Triads had access to the MSS. of the hymn just quoted;\nyet while Persian tradition records, \"We worship the promotion of all\ngood, all that is very beautiful, shining, immortal, bright, everything\nthat is good,\" the British Bards seemingly worshipped the promotion of\nall good, in fact the Three Ultimate Objects of Bardism are on record as\nbeing \"to reform morals and customs; to secure peace and _praise\neverything that is good and excellent_\".\n\nBritish literature, British folklore, and British custom, all alike\nrefute Max M\u00fcller's preposterous supposition that the equation _God =\nGood_ is \"far too modern, too abstract, too Christian,\" and there is\nmanifestly some evidence in favour of the probability that Giant Albion\nwas worshipped as the _Holy Good_ and the _All Good_. There is no known\ntribe of savages that is destitute of some code of ethics, and it is\nseemingly a world-wide paradox that spiritual wisdom and low\ncivilisation can, and often do, exist concurrently. Side by side with\nthe childish notions of modern savages, one finds, not infrequently,\nwhat Andrew Lang termed, \"astonishing metaphysical hymns about the first\nstirrings of light in darkness, of becoming, of being, which remind us\nof Hegel and Heraclitus\".[192] The sacred Books of Christendom emanated\nfrom one of the crudest and least cultivated of all the subject races of\nthe Roman Empire. It is self-evident that the Hebrews were a predatory\nand semi-savage tribe who conceived their Divinity as vengeful, cursing,\nswearing, vomiting, his fury coming up into his face, and his nostrils\nsmoking; nevertheless, as in the Psalms and elsewhere, are some of the\nnoblest and most lofty conceptions of Holiness and Beauty.\n\nAs a remarkable instance of this seeming universal paradox, one may\nrefer to Micah, a Hebrew, whose work first appeared in writing about 300\nB.C. There is in Micah some of the best philosophy ever penned, yet the\nstatus of the tribe among whom he lived and to whom he addressed\nhimself, was barbarous and brutal. Of this, an example is found in\nChapter III, where the prophet writes: \"And I said, Hear I pray you, O\nheads of Jacob and ye princes of the house of Israel; Is it not for you\nto know judgement? who hate the good, and love the evil; who pluck off\ntheir skin off them, and their flesh from off their bones; who also eat\nthe flesh of my people, and flay their skin from off them, and they\nbreak their bones, and chop them in pieces, as for the pot, and as flesh\nwithin the caldron\".\n\nAs a parallel to this cannibalism it is thus quite conceivable that\nwhile some of the MacAlpines were lauding Albani, others were larding\ntheir weaker brethren for the laird's table: but the whole trend of\nAlban custom and Alban literature renders the supposition unlikely.\nThere is extant a British Triad inculcating the three maxims for good\nhealth as \"cheerfulness, temperance, and early rising\". There is another\nenunciating the three cares that should occupy the mind of every man as:\n\"To worship God, to avoid injuring any one, and to act justly towards\nevery living thing\". The latter of these is curiously reminiscent of\nMicah's Triadic utterance: \"He hath showed thee O man what is good, and\nwhat doth the Lord require of thee, but to do justly, to love mercy, and\nwalk humbly with God\".\n\nFOOTNOTES:\n\n [140] Toland, _History of the Druids_, p. 428.\n\n [141] _Cf._ Poste, B., _Britannic Researches_, p. 110.\n\n [142] _The Lost Language of Symbolism_, 1912.\n\n [143] The earliest example of Irish Bardism is to the following\n effect:--\n\n I invoke thee Erin\n Brilliant Brilliant sea,\n Fertile Fertile Hill,\n Wavy Wavy Wood\n Flowing Flowing stream,\n Fishy Fishy Lake, etc.\n\n\n [144] Haslam, W., _Perran Zabuloe_, p. 8.\n\n [145] _Survey of London_, Ev. Lib., p. 132.\n\n [146] _Golden Legend_, III, 248.\n\n [147] Skeat postulates a mute vowel by deriving _lazar_ or leper\n from _Eleazer_--_He whom God assists_.\n\n [148] _Extinct Civilisations of the East_, p. 104.\n\n [149] I have a chapter of evidence in MSS. supporting this\n suggestion.\n\n [150] Frazer, Sir J. G., _Folklore in the Old Testament_, iii., 45.\n\n [151] Bulfinch put the horse before the cart when he wrote: \"As the\n name of the god signifies _all_, Pan came to be considered a\n symbol of the universe and personification of nature.\"\n\n [152] Wavrin, John de, _Chronicles_.\n\n [153] This name is supposed to have meant a miser or father of\n pennies. The _penny_ is said to have been so named from the\n _pen_ or _head_ figured upon it.\n\n [154] Hone, W., _Everyday Book_, i., col. 566.\n\n [155] The _New English Dictionary_ notes the following \"forms\" of\n \"pigeon,\" _pejon_, _pejoun_, _pegion_, _pegyon_, _pigin_,\n _pigen_, _pigion_, _pygon_. The supposed connection between\n pigeon and _pipio_, \"I chirp,\" is surely remote, for young\n pigeons do not \"chirp\".\n\n [156] Mrs. Hamilton Gray in _The Sepulchres of Ancient Etruria_,\n writes: \"I was particularly struck with one large carved\n group, which bore a greater resemblance to a Hindoo\n representation of a trinity than anything not Indian I have\n ever seen. Did we not know the thing to be impossible, I\n should be tempted on the strength of this sculptured stone to\n assert that Brahma, Siva, and Vishnu must at some former\n period have found adorers in Etruria. Three monstrous faces,\n growing together, one full face in the middle and a profile\n on each side\" (p. 309).\n\n [157] The official etymology of _June_ is \"probably from root of\n Latin _juvenis_, _junior_,\" but where is the sense in this?\n\n [158] Baring-Gould, S., _Curious Myths_, p. 5.\n\n [159] _Curious Myths_, p. 23.\n\n [160] Gray, Mrs. Hamilton, _Sepulchres of Ancient Etruria_, pp.\n 187, 189.\n\n [161] _Hell._, c. xx.\n\n [162] Yeats, W. B., _Fairy and Folk-tales of the Irish Peasantry_,\n p. 306.\n\n [163] \"Theta,\" _The Thorn Tree, being a History of Thorn Worship_.\n London, 1863, p. 127.\n\n [164] _Fa\u00ebrie Queene_, Book XI., c. ix., st. 70-71.\n\n [165] Hone, W., _Everyday Book_, 111., col. 27.\n\n [166] Keightley, T., _Fairy Mythology_, p. 138.\n\n [167] Davies, E., _Myth of Brit. Druids_, pp. 203, 204.\n\n [168] Baring-Gould, _Curious Myths_, p. 194.\n\n [169] Spence, Lewis, _Myths of Mexico and Peru_, p. 170.\n\n [170] P. 159.\n\n [171] _Surnames_, p. 230.\n\n [172] The ecclesiastical _raison d'\u00eatre_ for St. Andrew's situation\n is stated as having been \"_to the end that his pain should\n endure the longer_\".\n\n [173] \"Diogenes L\u00e6rtius, in the proem of his philosophical history,\n reckons the Druids among the chief authors of the barbarous\n theology and philosophy, long anterior to the Greeks, their\n disciples: and Phurnutus, in his treatise of the Nature of\n the Gods, says most expressly that among the many and various\n fables which the antient Greecs had about the Gods, some were\n derived from the Mages, the Africans, and Phrygians, and\n others from other nations: for which he cites Homer as a\n witness, nor is there anything that bears a greater witness\n to itself.\"--Toland, _History of Druids_. London, 1814, p.\n 106.\n\n [174] _Ancient Britain_, p. 284.\n\n [175] Keightley, _Fairy Mythology_, p. 818.\n\n [176] Anon., _The Fairy Family_, 1857.\n\n [177] Keightley, _Fairy Mythology_, pp. 25, 441.\n\n [178] Quoted from Davies, E., _Celtic Researches_, p. 560.\n\n [179] Livy mentions that during the Macedonian War a Gaulish\n soldier foretold an eclipse of the moon to the Roman Army\n (Liber XLIV., c. xxxvii.).\n\n [180] \"A few years ago it would have been deemed the height of\n absurdity to imagine that the English and the Hindus were\n originally one people, speaking the same language, and\n clearly distinguished from other families of mankind; and yet\n comparative philology has established this fact by evidence\n as clear and irresistible as that the earth revolves round\n the sun.\"--Smith, Dr. Wm., _Lectures on the English\n Language_, p. 2.\n\n [181] Keightley, _Fairy Mythology_, p. 290.\n\n [182] Canon ffrench, _Prehistoric Faith in Ireland_, p. 80.\n\n [183] _Cf._ Frazer, Sir J. G., _Psyche's Task_, pp. 7, 14.\n\n [184] _Cf._ _Ibid._\n\n [185] _Curious Myths_, p. 557.\n\n [186] _Cf._ Keightley, T., _Fairy Mythology_, p. 298.\n\n [187] There is a certain section of Christianity that still revels\n in hymns such as the following:--\n\n \"His nostrils breathe out fiery streams,\n He's a consuming fire,\n His jealous eyes His wrath inflame\n And raise His vengeance higher.\"\n\n\n [188] This and the several subsequent quotations from Bardic\n \"Philosophy\" are taken from the collection published in 1862,\n by the Welsh MSS. Society, under the title _Barddas_.\n Whatever may be the precise date of these axioms the ideas\n they express well repay careful consideration.\n\n [189] According to C\u00e6sar the Druidic philosophy was transmitted\n orally for the purpose of strengthening the memory. The\n disciples of Pythagoras followed a similar precept, hence\n when the majority of them were destroyed in a fire the axioms\n of Pythagoras were largely lost. That the traditional tales\n of Ireland were maintained in their verbal integrity for\n untold years is implied by Mr. Yeats' statement: \"In the\n Parochial Survey of Ireland it is recorded how the\n story-tellers used to gather together of an evening, and if\n any had a different version from the others, they would all\n recite theirs and vote, and the man who had varied would have\n to abide by their verdict. In this way stories have been\n handed down with such accuracy, that the long tale of Dierdre\n was, in the earlier decades of this century, told almost word\n for word, as in the very ancient MSS. in the Royal Dublin\n Society. In one case only it varied, and then the MSS. was\n obviously wrong--a passage had been forgotten by the copyist.\n But this accuracy is rather in the folk and bardic tales than\n in the fairy legends, for these vary widely, being usually\n adapted to some neighbouring village or local fairy-seeing\n celebrity.\"--Yeats, W. B., _Fairy and Folk Tales of the Irish\n Peasantry_, p. 11.\n\n [190] _Cf._ Yeats, W.B., _Fairy and Folk Tales of the Irish\n Peasantry_, p. 318.\n\n [191] Keightley, T., _Fairy Mythology_, p. 346.\n\n [192] _Myth, Ritual and Religion_, 1. 186.\n\n\n\n\n CHAPTER V\n\n GOG AND MAGOG\n\n \"Scarce stand the vessels hauled upon the beach,\n And bent on marriages the young men vie\n To till new settlements, while I to each\n Due law dispense and dwelling place supply,\n When from a tainted quarter of the sky\n Rank vapours, gathering, on my comrades seize,\n And a foul pestilence creeps down from high.\"\n --VIRGIL, _The \u00c6neid._\n\n\nThe British Chronicles relate that when Brute and his companions reached\nthese shores the island was then uninhabited, save only for a few\ngiants. Seemingly these natives did not oppose the Trojan landing, for\nthe story runs that \"Nought gave Corineus (Brute's second-in-command)\ngreater pleasure than to wrestle with the giants of whom there was a\ngreater plenty in Cornwall than elsewhere\". On a certain day, however,\nthe existing relations ceased, owing to an obnoxious native named\nGoemagog, who, accompanied by a score of companions, interrupted a\nsacred function which the Trojans were holding. From the recommendations\nof the pious \u00c6neas, it would seem that the Trojans had suffered\nsimilarly in other directions:--\n\n When thy vessels, ranged upon her shore,\n Rest from the deep, and on the beach ye light\n The votive altars, and the gods adore,\n Veil then thy locks, with purple hood bedight,\n And shroud thy visage from a foeman's sight,\n Lest hostile presence, 'mid the flames divine,\n Break in, and mar the omen and the rite.\n This pious use keep sacred, thou and thine,\n The sons of sons unborn, and all the Trojan line.[193]\n\nThe graceless Goemagog and his ruffianly crew did passing cruel\nslaughter on the British, howbeit at the last the Britons, rallying from\nall quarters, prevailed against them and slew all save only Goemagog.\nHim, Brute had ordered to be kept alive as he was minded to see a\nwrestling bout betwixt him and Corineus, \"who was beyond measure keen to\nmatch himself against such a monster\". Corineus, all agog and o'erjoyed\nat the sporting prospect, girded himself for the encounter, and flinging\naway his arms challenged Goemagog to a bout at wrestling. After \"making\nthe very air quake with their breathless gaspings,\" the match ended by\nGoemagog being lifted bodily into the air, carried to the edge of the\ncliff, and heaved over.[194]\n\nOne cannot read Homer without realising that this alleged incident was\nin closest accord with the habits and probabilities of the time. Alike\namong the Greeks and the Trojans wrestling was as popular and\nsoul-absorbing a pastime as it is to-day, or was until yesterday, among\nCornishmen:--\n\n Tired out we seek the little town, and run\n The sterns ashore and anchor in the bay,\n Saved beyond hope and glad the land is won,\n And lustral rites, with blazing altars, pay\n To Jove, and make the shores of Actium gay\n With Ilian games, as, like our sires, we strip\n And oil our sinews for the wrestler's play,\n Proud, thus escaping from the foeman's grip,\n Past all the Argive towns, through swarming Greeks, to slip.[195]\n\nThe untoward Goemagog was probably one of an elementary big-boned tribe\nwhose divinities were Gog and Magog, and there are distinct traces, at\nany rate, of Magog in Ireland. According to De Jubainville, \"the various\nraces that have successively inhabited Ireland trace themselves back to\ncommon ancestors descended from Magog or Gomer, son of Japhet, so that\nthe Irish genealogy traditions are in perfect harmony with those of the\nBible\".[196]\n\nThe figures of Gog and Magog used until recently to be cut into the\nslope of Plymouth Hoe: in Cambridgeshire, are the Gogmagog hills; at the\nextremity of Land's End are two rocks known respectively as Gog and\nMagog, and there is an unfavourable allusion to the same twain in\n_Revelation_.[197] Gog and Magog are the \"protectors\" of London, and at\ncivic festivals their images used with pomp and circumstance to be\nparaded through the City.\n\nIn some parts of Europe the civic giants were represented as being\n_eight_ in number, and the Christian Clergy inherited with their office\nthe incongruous duty of keeping them in good order. One of these\nceremonials is described by an eye-witness writing in 1809, who tells us\nthat in Valencia no procession of however little importance took place,\nwithout being preceded by eight statues of giants of a prodigious\nheight. \"Four of them represented the four quarters of the world, and\nthe other four their husbands. Their heads were made of paste-board, and\nof an enormous size, frizzled and dressed in the fashion. Men, covered\nwith drapery falling on the ground, carried them at the head of the\nprocession, making them dance, jump, bow, turn, and twist about. The\npeople paid more attention to these gesticulations than to the religious\nceremony which followed them. The existence of the giants was deemed of\nsufficient importance to require attention as to the means of\nperpetuating them; consequently there was a considerable foundation in\nValencia for their support. They had a house belonging to them where\nthey were deposited. Two benefices were particularly founded in honour\nof them; and it was the duty of the Ecclesiastics who possessed these\nbenefices to take care of them and of their ornaments, particular\nrevenues being assigned for the expense of their toilettes.\"[198]\n\nFour pairs of elemental gods were similarly worshipped in Egypt, each\npair male and female, and these _eight_ primeval Beings were known as\nthe Ogdoad or Octet. In Scotland, the Earth Goddess who is said to have\nexisted \"from the long eternity of the world,\" is sometimes described as\nbeing the chief of _eight_ \"big old women,\" at other times as \"a great\nbig old wife,\" and with this untoward Hag we may equate the English \"Awd\nGoggie\" who was supposed to guard orchards.\n\nThe London figures of Gog and Magog--constructed of wicker work--had\nmovable eyes which, to the great joy of the populace, were caused to\nroll or _goggle_ as the images were perambulated. Skeat thinks the word\n_gog_ is \"of imitative origin,\" but it is more likely that _goggle_ was\noriginally Gog _oeuil_ or Gog Eye. The Irish and Gaelic for Goggle-eyed\nis _gogshuileach_, which the authorities refer to _gog_, \"to move\nslightly\" and _suil_, \"an eye\".\n\nAt Gigglewick or Giggles-fort in Yorkshire (anciently _Deira_), there is\na celebrated well of which the famed peculiarity is its eightfold flow,\nand it was of this Giggle Well that Drayton wrote in _Polyolbion_:--\n\n At Giggleswick where I a fountain can you show,\n That _eight_ times a day is said to ebb and flow.\n\nIn Cornwall at St. Isseys there used to be a sacred fountain known as\nSt. Giggy's Well, and as every stream and fount was the supposed home of\njinns or genii it is possible that \"_Saint_ Giggy\" may be equated with\n_igigi_, a word meaning in Babylonian mythology \"_the spirits of\nHeaven_\". Jinn or Genie may also be connoted with a well near Launceston\nknown as Joan's Pitcher, the pitcher or vase whence the living waters\nwere poured being a constantly recurring emblem of Mother Nature. It\nwill be noticed in Fig. 25, p. 142, and in Fig. 256, p. 428.\n\nThe French have an expression _a gogo_ (\"origin unknown\") which means at\none's ease, or in clover; in old French _gogue_ (\"origin unknown\") meant\npleasantry or fun, and _goguenard_ a funmaker, or a jester. All these\nand kindred terms are probably correlate to the jovial Gogmagog\ncarnivals and festivals. In London the house of Gog and Magog is the\nGuildhall in Aldermanbury: if born within the sound of the bells of the\nneighbouring St. Mary-le-Bow a Londoner is entitled to be termed a\n_cockney_; Cockayne is an old and romantic term for London, and it would\ntherefore seem likely that among the cluster of detached _duns_ which\nhave now coalesced into London, the followers of Gog and Magog had a\npowerful and perhaps aboriginal footing. Around Londonderry in Ireland\nare the memories of a giant Gig na Gog, and at Launceston in Cornwall\nthere used to be held a so-called Giglot Fair. At this _a gogo_ festival\nevery wench was at liberty to bestow the eye of favour, _ogle_, or look\n_gougou_, on any swain she fancied: whence obviously the whole village\nwas agog, or full of eagerness, and much ogling, giggling, goggling, and\ngougounarderie.\n\nIn Cornwall _googou_ means a cave, den, souterrain, or \"giants holt,\"\nand there are several reasons to suppose that the Gogmagogei or\ngougouites were troglodytes. \"Son of Man,\" said Ezekiel, \"set thy face\nagainst Gog the Land of Magog,\" and to judge from similar references, it\nwould seem that the followers of Gogmagog were ill-favoured and unloved.\nSir John Maundeville (1322) mentions in his Travels, that in the Land of\nCathay towards Bucharia, and Upper India, the Jews of ten lineages \"who\nare called Gog and Magog\" were penned up in some mountains called Uber.\nThis name Uber we shall show is probably the same as _obr_, whence the\nGeneric term _Hebrew_, and it is said by Maundeville that between those\nmountains of Uber were enclosed twenty-two kings, with their people,\nthat dwelt between the mountains of Scythia.[199] Josephus mentions that\nthe Scythians were called Magogoei by the Greeks: by some authorities\nthe Scythians are equated with the Scotti or Scots. There are still\nliving in Cornwall the presumed descendants of what have been termed the\n\"bedrock\" race, and these people still exhibit in their physiognomies\nthe traces of Oriental or Mongoloid blood. The early passage tombs of\nJapan are, according to Borlase, (W. C.), literally counterparts in plan\nand construction of those giant-graves or passage-tombs which are\nprevalent in Cornwall, and, speaking of the inhabitants of Cornwall and\nWales, Dr. Beddoe says: \"I think some reason can be shown for suspecting\nthe existence of traces of some Mongoloid race in the modern population\nof Wales and the West of England. The most notable indication is the\noblique or Chinese eye. I have noted thirty-four persons with oblique\neyes. Their heads include a wide range of relative breadth. In other\npoints the type stands out distinctly. The cheek bones are almost always\nbroad: the brows oblique, in the same direction as the eyes; the chin as\na rule narrow and angular; the nose often concave and flat, seldom\narched; and the mouth rather inclined to be prominent.... The iris is\nusually hazel or brown, and the hair straight, dark-brown, black, or\nreddish.\" \"It is,\" he adds, \"especially in Cornwall that this type is\ncommon.\"\n\nOur British Giants, Gog, Magog, Termagol, and the rest of the terrible\ntribe, sprang, according to Scottish myth, from the _thirty-three_\ndaughters of Diocletian, a King of Syria, or Tyria. These _thirty-three_\nprimeval women drifted in a ship to Britain, then uninhabited, where\nthey lived in solitude, until an order of demons becoming enamoured of\nthem, took them to wife and begot a race of giants. Anthropology and\ntradition thus alike refer the Magogoei to Syria, or Phoenicia, and\nthere would seem to be numerous indications that between these people\nand the ethereal, romantic, and artistic Cretans there existed a racial,\nintegral, antipathy.\n\nThe Gogonians may be connoted with the troglodyte Ciconians, or Cyclops,\nto whom Homer so frequently and unfavourably alludes, and the one-eyed\nPolyphemus of Homer is obviously one and the same with Balor, the\none-eyed giant of Tory Isle in Ireland. This Balor or Conann the Great,\nas he is sometimes termed, was cock-eyed, one terrible eye facing front,\nthe other situated in the back of his head facing to the rear. To this\nday the fateful eye of Balor is the Evil Eye in Ireland, whence anyone\nis liable to be o'erwished. Ordinarily the dreadful optic was close\nshut, but at times his followers raised the eyelid with an iron hook,\nwhereupon the glance of Baler's eye blasted everything and everybody\nupon whom it fell. On one occasion the fateful eye of Balor is said to\nhave overflowed with water, causing a disastrous flood; whence, perhaps,\nwhy a watery eye is termed a \"Balory\" or \"_Bleary_ eye\". That Balor was\nGog may be inferred from Belerium or Bolerium, being the name applied by\nPtolemy to the Land's End district where still stand the rocks called\nGog and Magog. That Balor was Polyphemus, the Cyclopean Ciconian, is\nprobable from the fact that he was blinded by a spear driven into his\nill-omened eyeball, precisely as Polyphemus was blinded by a blazing\nstake from Ulysses. Did the unlettered peasantry of Tory Isle derive\nthis tale from Homer, or did Homer get the story from Ogygia, a\nsupposedly ancient name for Erin? Not only is there an identity between\nthe myth of Balor and Polyphemus, but, further--to quote D'arbois de\nJubainville--\"As fortune strangely has it the Irish name _Balor_ has\npreserved its identity with _Belleros_, whom the poems of Homer and\nHesiod and many other Greek writers have handed down to us in the\ncompound _Bellero-phontes_, 'slayer of Belleros'\".[200]\n\nThe author of _The Odyssey_ describes the Ciconians as a race endued\nwith superior powers, but as troubling their neighbours with frequent\nwrongs:--\n\n ... o'er the Deep proceeding sad, we reach'd\n The land at length, where, giant-sized and free\n From all constraint of law, the Cyclops dwell\n They, trusting to the Gods, plant not, or plough\n\n . . . . . . . . . . . . . . . .\n\n No councils they convene, no laws contrive\n But in deep caverns dwell, found on the heads\n Of lofty mountains.\n\nApparently some of these same lawless and predatory troglodytes were at\none time dwelling in Wales, for a few miles further north of Aberystwith\nwe find the place-name Goginan there applied to what is described as \"a\nlocality with extensive lead-mines\". The Welsh for cave is _ogof_, or\n_gogof_, and in Cornish not only _gougou_, but also _ugo_, or _hugo_\nmeant the same: thus _og_ and _gog_ would seem to have been synonymous,\na conclusion confirmed in many other directions, such as _goggle_ and\n_ogle_. In Hebrew, _og_ meant gigantic, mighty, or long-necked, which\nevidently is the same word as the British _uch_, German _hoch_, meaning\n_high_; whence, there is every probability that _Og_, or _Gog_, meant\nprimarily _High-High_, or the _Most High_, and Magog, _Mother Most\nHigh_.\n\nOkehampton, on the river Okement in Devonshire, held, like Launceston, a\ngiglet fair, whence it is probable that Kigbear, the curious name of a\nhamlet in Okehampton, took its title from the same _Kig_ as was\nresponsible for _giglet_. There are numerous allusions in the classics\nto a Cyclopean rocking-stone known as the Gigonian Rock, but the site of\nthis famous oracle is not known. Joshua refers to the coast of Og, King\nof Bashan, which was of the remnant of the giants, and that this\nobnoxious ruler was a troglodyte is manifest from his subterranean\ncapital at Edrei, which is in existence to this day, and will be\ndescribed later. That at one time Og was a god of the ocean may be\ndeduced from the Rabbinic tradition that he walked by the side of the\nark during the flood, and the waters came up only to his knees. From the\nmeasurements of Og's famous bedstead it has been calculated that Og\nhimself \"was about _nine_ feet high\".[201]\n\nIn Hebrew _og_ is also understood to mean _he who goes in a circle_,\nwhich is suggestive of the Sun or Eye of Heaven. That the sun was the\nmighty, all-seeing _ogler_ or _goggler_ of the universe is a commonplace\namong the poets, whence Homer, alluding to the Artist of the World,\nobserves: \"His spy the Sun had told him all\". To the jocund Sun, which\non Easter Day in particular was supposed to dance, may be referred the\njoyful _gigues_, or _jigs_ of our ancestors. Gig also meant a boy's top,\nand to the same source may be assigned whirli_gig_. Shec is the Irish\nform of Jack, and _gigans_ or _gigantic_ are both radically Jack or\nJock. In English, Jack means many things, from a big fresh-water fish to\na jack pudding, and from Jack-in-Green to Jack-a-lanthorn: Skeat defines\nit, _inter alia_, as a saucy fellow, and in this sense it is the same as\na young cock. Among the characteristics of Mercury--the Celtic Ogmius,\nor Hercules--were versatility, fascination, trickery, and cunning:\nsometimes he is described as \"a mischievous young thief,\" whence,\nperhaps, the old word _cog_, which meant cheating, or trickery.\n\nThe names Badcock, Adcock, Pocock, Bocock, Meacock, and Maycock, as also\nCook and Cox, are all familiar ones in London or Cockayne. As Prof.\nWeekley observes, \"many explanations have been given to the suffix\n_cock_, but I cannot say that any of them have convinced me. Both Cock\nand Cocking are found as early personal names.\"[202] In London or\nCockaigne, coachmen used to swear, \"By Gog and Magog,\"[203] and it may\nprove that \"By _Gosh_\" is like the surnames Goodge and Gooch, an\ninflection of Gog.\n\nCogs are the teeth or rays upon a wheel, and that cog meant sun or fire\nis implied by the word _cook_, _i.e._, baked or fried. _Coch_ is Welsh\nfor _red_, _kakk_ was the Mayan for fire; in the same language _kin_\nmeant _sun_ and _oc_ meant head, and among the Peruvians _Mama Cocha_\nwas the title of the Mother of all Mankind. As _coke_ is cooked coal,\none might better refer that term to _cook_, than, as officially at\npresent, to _colk_, the core of an apple. It is difficult to appreciate\nany marked resemblance between coke and the core of an apple.\n\nThe authorities connote Cockayne with _cookery_, and there is\nundoubtedly a connection, but the faerie Cockayne was more probably the\nLand of All Highest Ayne. The German for cock is _hahn_, and the cock\nwith his jagged scarlet crest was pre-eminently the symbol of the good\nShine. Chanticleer, the herald of the dawning sun, was the cognisance of\nGaul, and East and West he symbolised the conqueror of darkness:--\n\n Aurora's harbinger--who\n Scatters the rear of darkness thin.\n\nThe Cockayne of London, France, Spain and Portugal was a degraded\nequivalent to the Irish Tir nan Og, which means the Land of the Young,\nand the word Cockayne is probably cognate with Yokhanan, the Hebrew form\nof John, meaning literally, \"God is gracious\". According to Wright, \"the\nancient Greeks had their Cockaigne. Athen\u00e6us has preserved some passages\nfrom lost poets of the best age of Grecian literature, where the\nburlesque on the golden age and earthly paradise of their mythology\nbears so striking a resemblance to our descriptions of Cockaigne, that\nwe might almost think, did we not know it to be impossible, that in the\none case whole lines had been translated from the other.\"[204] The\nprobability is, that the poems, like all ancient literature, were long\norally preserved by the bards of the two peoples.\n\nIn Irish mythology, it is said of Anu, the Great Mother, that well she\nused to cherish the circle of the Gods; in England Ked or Kerid was \"the\nGreat Cherisher,\" and her symbol as being _perpetual love_ was, with\ngreat propriety, that ideal mother, the hen. The word _hen_, according\nto Skeat, is from the \"Anglo-Saxon _hana_, a cock,\" literally \"a singer\nfrom his crowing\". But a crowing _hen_ is notoriously a freak and an\nabomination.\n\nIn Lancashire there is a place called Ainsworth or Cockey: in Yorkshire\nthere is a river Cock, and near Biggleswade is a place named Cockayne\nHatley: the surname Cockayne is attributed to a village in Durham named\nCoken. In Northumberland is a river Cocket or Coquet, and in this\ndistrict in the parish of St. John Lee is Cocklaw. Cockshott is an\neminence in Cumberland and Cocks Tor--whereon are stone circles and\nstone rows--is a commanding height in Devon. In Worcestershire is\nCokehill, and it is not improbable that Great and Little Coggeshall in\nEssex, as also the Oxfordshire place-name Coggo, Cogges, or Coggs, are\nall referable to Gog.\n\nIn Northamptonshire is a place known as _Cogenhoe_ or _Cooknoe_, and in\nseemingly all directions Cook, Cock, and Gog will be found to be\nsynonymous. The place-name Cocknage is officially interpreted as having\nmeant \"hatch, half-door, or wicket gate of the cock,\" but this is not\nvery convincing, for no cock is likely to have had sufficient prestige\nto name a place. The Cornish place-name Cogynos, is interpreted as\n\"cuckoo in the moor,\" but cuckoos are sylvan rather than moorland\nbirds: the word _cuckoo_, nevertheless, may imply that this bird was\nconnected with Gog, for the Welsh for cuckoo is _cog_, and in Scotland\nthe cuckoo is known as a _gauk_ or _gowk_. These terms, as also the\nCornish _guckaw_, may be decayed forms of the Latin _cuculus_, Greek\n_kokkuz_, or there are equal chances that they are more primitive. In\nCornwall, on 28th April, there used to be held a so-called Cuckoo\nFeast.[205]\n\nThere is an English river Cocker: a _cocker_ was a prize fighter, and it\nis possible that the expression, \"not according to cocker,\" may contain\nan allusion older than popularly supposed. There are rivers named _Ock_,\nboth in Berks and Devon, and at Derby there is an Ockbrook: there is an\nOgwell in Devon, a river Ogmore in Glamorganshire, and a river Ogwen in\nCarnarvon. In Wiltshire is an Ogbourne or river Og, and on the Wiltshire\nAvon there is a prehistoric British camp called Ogbury. This edifice may\nbe described as _gigantic_ for it covers an area of 62 acres, is upwards\nof a mile in circuit, and has a rampart 30 to 33 feet high.[206] The\nnumber 33 occurred in connection with the original British giants, said\nto be 33 in number, and we shall meet with 30 or 33 frequently\nhereafter. _Ogre_ (of unknown origin), meaning a giant, may be connoted\nwith the Iberian _ogro_, and with _haugr_ the Icelandic word for hill,\nwith which etymologers connect the adjective _huge_: the old Gaulish for\na hill was _hoge_ or _hogue_,[207] and the probability would seem to be\nthat Og and _huge_ were originally the same term. There is a huge\nearthwork at Uig in Scotland, the walls of which, like those at Ogbury\nin Wiltshire, measure 30 feet in height.\n\nThe surname Hogg does not necessarily imply a swinish personality: more\nprobably the original Hoggs were like the Haigs, followers of the\nHagman, who was commemorated in Scotland during the Hogmanay\nfestivities. In Turkey _aga_ means _lord_ or _chief officer_, and in\nGreece _hagia_ means holy, whence the festival of Hogmanay has been\nassumed to be a corruption of the Greek words _hagia mene_, in _holy\nmonth_. If this were so it would be interesting to know how these Greek\nterms reached Scotland, but, as a matter of fact, Hogmanay does not last\na month: at the outside it was a f\u00eate of three weeks, and more\nparticularly three nights.\n\n_Three weeks_ before the day whereon was borne the Lorde of Grace, And\non the Thursdaye boyes and girls do runne in every place, And bounce and\nbeate at every doore, with blowes and lustie snaps, And crie, the Advent\nof the Lord not borne as yet perhaps, And wishing to the neighbours all,\nthat in the houses dwell, A happie yeare, and every thing to spring and\nprosper well: Here have they peares, and plumbs, and pence, ech man\ngives willinglee, For these three nightes are alwayes thought\nunfortunate to bee; Wherein they are affrayde of sprites and cankred\nwitches spight, And dreadful devils blacke and grim, that then have\nchiefest might.[208]\n\nDuring Hogmanay it was customary for youths to go in procession from\nhouse to house singing chants of heroic origin:--\n\n As we used to do in old King Henry's day,\n Sing fellows, sing Hagman heigh!\n\nThe King Henry here mentioned is probably not one of the Tudors, but the\nmore primitive Nick or Old Harry, and the percipient divine who\nthundered against the popular festival: \"Sirs, do you know what Hagmane\nsignifies? It is _the Devil be in the house_! That's the meaning of its\n_Hebrew original_,\" had undoubtedly good grounds for his denunciation.\n\nBut the still more original meaning of Hagman was in all probability the\n_uchman_, or high man, or giant man. According to Hellenic mythology\nHercules was the son of Jove and Alcmena: the name Alcmena is apparently\nthe feminine form of _All_ or _Holy Acmen_--whence indirectly the word\n_acumen_ or \"sharp mind\"--the two forms _mena_ and _man_ seemingly\nfigure in Scotch custom as _Hogmanay_, and as the _Hagman_ of \"Sing\nHagman heigh!\"[209]\n\nOne of the great Roman roads of Britain is known as Akeman Street, and\nas it happens that this prehistoric highway passes Bath it has been\ngravely suggested that it derived its title from the gouty, aching men\nwho limped along to Bath to take the waters. But as _man_ is the same\nword as _main_ the word Akeman Street resolves more reasonably into\n_High Main_ Street, which is precisely what it was.\n\nIn some parts of England fairy-rings are known as Hag-tracks, whence\nseemingly fairies were sometimes known as hags: at Lough Crew in\nIreland, there is a cabalistically-decorated stone throne known as \"the\nHag's Chair\".\n\nIn Mid-Wales _ague_ is known as _y wrach_, which means the hag or the\nold hag; the notion being that _ague_ (and all _aches_?) were smitings\nof the ugly old Hag, or \"awd Goggie\". Various indications seem to point\nto the conclusion that the aboriginal \"bedrock\" Og or Gog was a Tyrian\nor Turanian Deity, and that in the eyes of the Hellenes and Trojans\nanything to do with Og was _ug_ly, _i.e._, Ug-like and _ug_some.\n\nIn the county of Fife the last night of the dying year used to be known\nas Singin-e'en, a designation which is connected with the carols sung on\nthat occasion. But _Singin_ may, and in all probability did, mean\nSinjohn, for the Celtic _Geon_ or _giant_ was Ogmius the Mighty Muse,\nand _chant_ing was attributed to this world-enchanter. As already seen\nhe was pictured leading the children of men tongue-tied by his\neloquence, and it is not improbable that Ogmius is equivalent to Mighty\nMuse, for _muse_ in Greek is _mousa_. According to Assyrian mythology\nthe God of wondrous and enchanting Wisdom rose daily from the sea and\nwas named Oannes--obviously a Hellenised form of John or Yan. Among the\nAryan nations _an_ meant mind, and this term is clearly responsible for\n_inane_ or without _ane_. The dictionaries attribute _inane_ to a \"root\nunknown,\" but the same root is at the base of _anima_, the soul, whence\n_animate_ or living. Oannes, who was evidently the Great Acumen or\nAlmighty Mind is said to have emerged daily from the ocean in order to\ninstruct mankind, and he may be connoted with the Hebridian sea-god\nShony. In the image of the benevolent Oannes reproduced overleaf it will\nbe noted he is crowned with the cross of Allbein or All Well.\n\nIn Brittany there are legends of a sea-maid of enchanting song, and\nwondrous acumen named Mary Morgan, and this _incantatrice_ corresponds\nto Morgan le fay or Morgiana. The Welsh for Mary is Fair, and the\nfairies of Celtic countries were known as the Mairies,[210] whence \"Mary\nMorgan\" was no doubt \"Fairy Morgan\". In Celtic _mor_ or _mawr_ also\nmeant big, whence Morgan may be equated with _big gan_ and Morgiana with\neither Big Jane or Fairy Giana. This fairy Big _gyne_ or Big _woman_ was\nknown alternatively in the East as _Merjan Banou_ and in Italy as Fata\nor Maga.\n\nIt is authoritatively assumed that the word _cogitate_ is from _co_\n\"together\" and _agere_ \"to drive,\" but \"driving together\" is not\ncogitation. The root _cog_ which occurs in _cogent_, _cogitate_,\n_cognisance_, and _cognition_ is more probably an implication that Gog\nlike Oannes was deemed to be the Lord of the Deep wisdom: Gog, in fact,\nstands to Oannes or Yan in the same relation as Jack stands to John: the\none is seemingly a synonym for the other.\n\n [Illustration: FIGS. 46 and 47.--From _Curious Myths of the Middle\n Ages_ (Baring-Gould).]\n\nThe word _magic_ implies a connection with Maga or Magog: in Greek\n_mega_ means great, and the combined idea of great and wise is extended\ninto _magus_, _magister_, and _magician_. The Latin _magnus_ and _magna_\nare respectively Mag Unus and Mag Una: Mogounus was one of the titles\napplied to St. Patrick, and it was also a sobriquet of the Celtic Sun\nGod.[211]\n\nOne of the stories of the Wandering Jew represents him as benevolently\nassisting a weaver named _Kokot_ to discover treasure, and in an\nIcelandic legend of the same Wanderer he is entitled Magus. On Magus\nbeing interrogated as to his name he replied that he was called\n\"Vidforull,\" which looks curiously like \"Feed for all,\" or \"Food for\nall\". The story relates that Magus possessed the marvellous capability\nof periodically casting his skin, and of becoming on each occasion\nyounger than before. The first time he accomplished this magic feat he\nwas 330 years old--a significant age--and in face of an astonished\naudience he gave a repetition of the wonderful performance. Baring his\nhead and stroking himself all over the body, he rolled together the skin\nhe was in and lay down before a staff or post muttering to himself:\n\"Away with age, that I may have my desire\". After lying awhile\nmotionless he suddenly worked himself head foremost into the post, which\nthereupon closed over him and became again solid. Soon, however, the\nbemazed onlookers heard a great noise in the post, which began gradually\nto bulge at one end, and after a few convulsive movements the feet of\nMagus appeared, followed in due course by the rest of his body. After\nthis bewildering feat Magus lay for awhile as though dead, but when the\nbeholders were least expecting it he sprang suddenly up, rolled the skin\nfrom off his head, saluted the King, and behold \"they saw that he was no\nother than a beardless youth and fair faced\".[212]\n\nThis magic change is not only suggestive of the two-faced Janus, but\nalso of Aeon, one of the British titles for the Sun:--\n\n Aeon hath seen age after age in long succession roll,\n But like a serpent which has cast its skin,\n Rose to new life in youthful vigour strong.\n\nCommenting on this passage Owen Morgan observes: \"The expression 'cast\nhis skin' alluded to the idea that the Sun of the old year had his body\ndestroyed in the heavens at noon on each 20th December, by the Power of\nDarkness\".[213] The Gnostics considered there were thirty divine Powers\nor Rulers, corresponding obviously to the days of the month, and these\nPowers they termed Aeons: among the Greeks _aeon_ meant an enormously\nvast tract of time; in Welsh _Ion_ means Leader or Lord.\n\nThe story of Vidforull or Magus gains in interest in view of his mystic\nage of 330, or ten times 33, and the emerging-ex-post incident may have\nsome connection with the nomenclature of the flame-flowered staff or\npost now termed a Hollyhock, or _Holy Hock_. One of the miracles\nattributed to St. Kit--a miracle which we are told was the means of\nconverting _eight_ thousand men to Christianity--was the budding of his\nstaff. \"Christopher set his staff in the earth, and when he arose on the\nmorn he found his staff like a palmier bearing flowers, leaves, and\ndates.\" Kit or Kate is the same word as \"Kaad,\" and there is a serpent\nrepresented on the post or staff at St. Alban's Kaadman, figured on p.\n110. The serpent was universally the symbol of subtlety and deep wisdom,\nand among the Celts it was, because it periodically sloughed its skin,\nregarded as the emblem of regeneration and rejuvenescence.[214]\n\nThe _Hawk_, which is the remaining symbol of the Kaadman (Fig. 16), was\nthe _uch_ or high-flying bird, which soared sun-wise and hovered\noverworld eyeing or ogling the below with penetrating and all-seeing\nvision. It is difficult to see any rational connection between _hawk_\nand _heave_--a connection which for some mysterious reason the\nauthorities connote--but the hawk was unquestionably an emblem of the\nMost High. A hawker is a harokel, Hercules, or merchant, and with _Maga_\nmay be connoted _magazine_, which means storehouse. In Celtic _mako_ or\n_maga_ means \"I feed\"; in Welsh _magu_ means _breed_, and to _nurse_; in\nWelsh _magad_ is _brood_. It is to this root that obviously may be\nassigned the Gaelic Mac or Mc, which means \"breed of\" or \"children of\".\nIn the Isle of Man, the inhabitants claimed to be descended from the\nfairies, whence perhaps the MacAuliffes of Albany originally claimed to\nbe children of the Elf. Among the Berbers of Africa _Mac_ has precisely\nthe same meaning as among the Gaels, and among the Tudas of India _mag_\nalso means _children of_. \"Surely after this,\" says a commentator, \"the\nMcPhersons and McGregors of our Highland glens need not hesitate to\nclaim as Scotch cousins the inhabitants of the Indian peninsula.\"[215]\n\nThere are many tales current in Cornwall of a famous witch known as\n\"Maggie Figgie,\" and a particular rock on one of the most impressive\nheadlands of the Duchy is entitled \"Maggy Figgie's Chair\". Here, it is\nsaid, Maggie was wont to seat herself when calling to her aid the\nspirits of the storm, and upon this dizzy height she swung to and fro as\nthe storms far below rolled in from the Atlantic. Just as _Maggie_ is\nradically _make_, so is _figgy_ related to _fake_. The many-seeded\n_fica_ or _fig_ was the symbol of the Mother of Millions, and the same\nroot is responsible for _fecund_, and probably for _phooka_, which is\nthe Irish for Fairy or Elf. _Feckless_ means without resource,\nshiftless, incompetent, and incapable; _vague_ means wandering, and the\nword vagabond is probably due to the beneficent _phooka_ or Wanderer.\nThat Pan was not only a hill and wood deity, but also a sea-vagabond is\nimplied by the invocation:--\n\n Io! Io! Pan! Pan!\n Oh Pan thou _ocean Wanderer_.[216]\n\nIn Northumberland among the Fern Islands is a rock known as the\nMegstone, and in Westmorland is the famous megalithic monument, known as\nLong Meg and her Daughters. The daughters were here represented by\nseventy-two stones placed in a circle (there are now only sixty-seven),\nand Long Meg herself, who is said to have been the last of the Titans,\nis identified with an outstanding rock, which is recorded as measuring\n18 feet in height, and 15 feet in circumference. The monument is\nsituated on what is called The Maiden Way, and the measurement 15 is\ntherefore significant, for the number 15 was peculiarly the Maiden's\nnumber, and \"when she was fifteen years of age\" is almost a standard\nformula in the lives of the Saints. We shall meet with fifteen in\nconnection with the Virgin Mary, who, we shall note, was reputed to have\nlived to the age of seventy-two. The circle of \"the Merry Maidens\" near\nSt. Just is 72 feet in diameter, and the Nine Maidens near Penzance is\nalso 72 feet in diameter.[217] Christ the Corner Stone is said to have\nhad seventy-two disciples, and the seventy-two stones of Long Meg's\ncircle have probably some relation to the seventy-two dodecans into\nwhich the Chaldean and Egyptian Zodiac was divided. In connection with\n_magu_, the Welsh for nurse, it is worth noting that St. Margaret, or\nSt. Meg, is said to have been delivered to a nurse to be kept, but on a\ncertain day, when she was fifteen years of age and kept the sheep of her\nnurse, her circumstances took a sudden change for the worse.\n\n [Illustration: FIG. 48.--Long Meg and her Daughters. From _Our\n Ancient Monuments_ (Kains-Jackson).]\n\nThe Parthenon, or Maiden's House, at Athens was supported by fifteen\npairs of columns; the number eighteen is twice nine, and in all\nprobability stood for the divine twain, Meg and Mike, Michal and St.\nMichael. The duality of St. Michael which is portrayed in Fig. 200, page\n363, was no doubt also symbolised by the two rocks, which, according to\n_The Golden Legend_, Michael removed and replaced by a single piece of\nstone of marble. A second apparition recorded of St. Michael states that\nthe saint stood on a stone of marble, and anon, because the people had\ngreat penury and need of water, there flowed out so much water that unto\nthis day they be sustained by the benefit thereof.[218] This is\nevidently the same miracle as that illustrated in Fig. 21, on page 130,\nand in this connection it is noticeable that in the neighbourhood of\nMickleham (Surrey) are Margery Hall, Mogadur, and Mug's well.\n\nMeg is a primitive form of Margaret, and in Art St. Margaret is always\nrepresented as the counterpart of St. Michael with a vanquished dragon\nat her feet. To account for this emblem the hagiographers relate that\nSt. Margaret was swallowed by a dragon, but that the cross which she\nhappened to be holding caused the creature to burst, whereupon St.\nMargaret emerged from its stomach unscathed.\n\nThere is a counterpart to Maggie Figgie's chair at St. Michael's Mount,\nbut in the latter case \"Kader Migell\" was a hallowed site. \"Who knows\nnot Mighell's Mount and chair, the pilgrims Holy vaunt?\" According to\nCarew this original \"chair,\" outside the castle, was a bad seat in a\ncraggy place, somewhat dangerous of access.\n\nSt. Michael's Mount in Cornwall used to be known as Dinsul, which the\nauthorities suggest was _dun sol_, or the Sun Hill. Very probably this\nwas so, and there is an equal probability that it meant also _din seul_,\n_i.e._, the hill of _Le Seul_ or _La Seule_, the Solitary or Alone.[219]\nIn the Old Testament Michal figures as the daughter of King _Saul_,\nwhich is curious in view of St. Michael's Mount being named Din_seul_.\nSt. Michael's in Brittany and St. Michael's elsewhere are dedicated _ad\nduas tumbas_, which means the two tumuli or tumps.[220] At St. Albans,\nthe sacred processions started from two tumps or _toot_ hills, and it\nmay be suggested these symbolised the two _teats_ of the primeval\nparent. In Ireland at Killarney are two mounts now termed The Paps, but\noriginally known as The Paps of Anu, _i.e._, the Irish _Magna Mater_.\nSimilar \"Paps\" are common in other parts of Britain, and there is little\ndoubt that _mam_, the Welsh for a gently rising hill, has an intimate\nrelation to mammal or teat. The Toothills were where _tout_ or _all_\ncongregated together in convocation, and in all probability every toot\nhill originally represented the teat of Tad, or Dad, the Celtic _tata_,\nor daddy. Toot hills are alternatively known as moot hills, and this\nlatter term may be connoted with _maeth_, the Welsh for _nourishment_:\nnear Sunderland are two round-topped rocks named Maiden Paps.\n\nMickleham in Surrey is situated at the base of Tot Hill: Tothill Street\nat Westminster marks the locality of an historic toot hill standing in\nTothill Fields, and at Westminster the memory of St. Margaret has\nseemingly survived in dual form--as the ecclesiastical St. Margaret\nwhose church nestles up against the Abbey of St. Peter, and as the\npopular giantess Long Meg. This celebrated heroine \"did not only pass\nall the rest of her country in the length of her proportion, but every\nlimbe was so fit to her talnesse that she seemed the picture and shape\nof some tall man cast in a woman mould\". In times gone by a \"huge\" stone\nin the cloisters of Westminster used to be pointed out to visitors as\nthe very gravestone of Long Meg,[221] and this \"long, large, and entire\"\npiece of rock may be connoted with the Megstone of the Fern Islands and\nthe Long Meg of Cumberland. In 1635 there was published _The Life of\nLong Meg of Westminster_, containing the mad merry pranks she played in\nher lifetime, not only in performing sundry quarrels with divers\nruffians about London, but also how valiantly she behaved herself in the\n\"Warres of Bolloinge\".\n\nThis allusion to Bolloinge suggests that the chivalrous and intrepid\nLong Meg was famous at Bulloigne, and that the name of that place is\ncognate with Bellona, the Goddess of War. That the valiant St. Margaret\nwas as unconquerable as Micah was _invictus_, may be judged from the\nsacred legend that the devil once appeared before her in the likeness of\na man, whereupon, after a short parley, \"she caught him by the head and\nthrew him to the ground, and set her right foot on his neck saying: 'Lie\nstill, thou fiend, under the feet of a woman'. The devil then cried: 'O\nBlessed Margaret, I am overcome'\".\n\nAs St. Michael was the Leader of All Angels, so St. Margaret was the\nMother of All Children, and the circle of Long Meg was evidently a\nmighty delineation of the Marguerite, Marigold, or Daisy. The Celts,\nwith their exquisite imagination, figured the daisy or marguerite as the\nsymbol of innocence and the newly-born. There is a Celtic legend to the\neffect that every unborn babe taken from earth becomes a spirit which\nscatters down upon the earth some new and lovely flower to cheer its\nparents. \"We have seen,\" runs an Irish tale, \"the infant you regret\nreclining on a light mist; it approached us, and shed on our fields a\nharvest of new flowers. Look, oh, Malvina! among these flowers we\ndistinguish one with a golden disc surrounded by silver leaves: a sweet\ntinge of crimson adorns its delicate rays; waved by a gentle wind we\nmight call it a little infant playing in a green meadow, and the flower\nof thy bosom has given a new flower to the hills of Cromla. Since that\nday the daughters of Morven have consecrated the Daisy to infancy. It is\ncalled the flower of innocence; the flower of the new-born.\"[222]\n\nThe Scotch form of Margaret is Maisie, and from the word _muggy_,\nmeaning a warm, light mist, it would seem that Maisie or Maggy was the\ndivinity of mists and moisture. It was widely supposed that the mists of\nMother Earth, commingling with the beams of the Father Sun, were\ntogether the source of all juvenescence and life. According to Owen\nMorgan, \"Ked's influence from below was supposed to be exercised by\nexhalations, the breathings as it were of the Great Mother,\"[223] and it\nis still a British belief that--\n\n Mist in spring is the source of wine,\n Mist in summer is the source of heat,\n Mist in autumn is the source of rain,\n Mist in winter is the source of snow.\n\nMaggie or Maisie being thus probably the Maid of the Mist, or Mistress\nof the Moisture, and there being no known etymology for _fog_, the\nunpopular Maggie Figgie who sat in her chair charming the spirits of the\nocean, was perhaps the ill-omened Maggie _Foggy_.\n\nIt is a world-wide characteristic of the Earth Mother to appear anon as\na baleful hag, anon as a lovely maid, and in all probability to \"Maid\nMargaret that was so meeke and milde,\" may be attributed the adjective\n_meek_. In London an ass, in Cockney parlance, is a _moke_; Christ was\nsaid to ride upon an ass as symbolic of his meekness, and as already\nnoted Christ by the Gnostics was represented as ass-headed. The worship\nof the Golden Ass persisted in Europe until a comparatively late period;\na _jenny_ is a female moke, a jackass is the masculine of Jenny.\n\nAt St. Michael's Mount in Cornwall is a Jack the Giant-Killer's Well.\nThe French name Michelet means \"little Michael,\" and that Great Michael\nwas Cain the Wandering One is implied by the tradition that St. Kayne\nvisited St. Michael's Mount, and conferred certain powers upon the stone\nseat or Kader Mighel situated so dizzily amid the crags. The orthodoxy\nof this St. Kayne--who appears again at Keynsham--was evidently more\nthan suspect, and according to Norden \"this Kayne is said to be a\nwoman-saynte, but it better resembleth _kayne_, the devil who had the\nshape of a man\". At Keynsham St. Kayne is popularly supposed to have\nturned serpents into stone, and there is no doubt that his or her name\nwas intimately associated with the serpent. The Celtic names Kean and\nKenny are translated to mean _vast_, but in Cornish _ken_ meant pity,\nand _ken_, _cunning_, and _canny_ all imply knowledge and deep wisdom.\nIn Welsh, _cain_ means _sun_ and also _fair_; _candere_, to glow, is, of\ncourse, connected with _candescent_, _candid_, and _candour_.\n\nThe seat on St. Michael's Tower is the counterpart to Maggie Figgie's\nChair, which is near the village of St. Levan, and in the previous\nchapter it was seen that _Levan_ or _Elvan_ was a synonym for _elban_ or\n_Alban_. The family name at St. Michael's Mount is St. Levan, and the\nusual abode of Maggie Figgie is assigned to the adjacent village of St.\nLevan. The chief fact recorded of St. Levan is his cell shown at\nBodellen, near which is his seat--a rock split _in two_. He is also\nassociated with a chad fish, entitled \"chuck child,\" to account for\nwhich a ridiculous story has been concocted to the effect that St.\nLevan once caught a chad, which _choked_ a child. Like the cod the chad\nwas perhaps so named because of its amazing fecundity, and the term\n_chuck child_ was probably once Jack, the child Michael, or the\ngiant-killing Jack, whose well stands on St. Michael's Mount. It is not\nimprobable that \"chuck,\" like Jack, is an inflexion of Gog, and that it\nis an almost pure survival of the British _uch uch_ or _high high_. The\ngreat festival of Gog and Magog in Cockaigne was unquestionably on Lord\nMayor's Show Day, and this used originally to fall--or rather the Lord\nMayor was usually chosen--on Michaelmas Day.[224]\n\nIn addition to associating St. Levan with the chad or \"chuck child,\"\nlegend also connects St. Levan with a woman named Johanna. W. C. Borlase\nobserves that Carew calls him St. Siluan, and that this form is still\nretained in the euphonious name of an estate Selena. Selena was a title\nunder which the Mother of Night, the consort of Cain, the Man in the\nMoon, was worshipped by the Greeks. With regard to the _Sel_ of Selena\nor Silenus it will be seen as we proceed that _silly_, _Seeley_, etc.,\ndid not imply idiocy, but that _silly_, as in Scotland where it meant\n_holy_, and as in the German _selig_, primarily meant _innocent_. We\nspeak to-day of \"silly sheep\"; in the Middle Ages Christ was termed the\nsilly Babe, and the county of Suffolk still vaunts itself as Silly\nSuffolk. Silene or Selina would thus imply the Innocent or Holy Una: her\ncounterpart Silenus was usually represented as a jovial, genial, and\nmerry patriarch. Selenus, like Janus, was apparently the Old Father\nChristmas, and Selena or _Cyn_thia seemingly the maiden Cain, Kayne, St.\nKenna, or Jana.\n\nAt Treleven, the _tre_ or the Home of Leven, there is a Lady's Well said\nto possess exceptional healing properties, and the power of conferring\ngreat vigour and might to the constitution. _Levin_ in Old English meant\nthe lightning flash, _Levant_ was the uprising, the Orient, or the East,\nand _levante_ is Italian for the wind. According to Etruscan mythology,\nthere were _eleven_ thunderbolts or _levins_ wielded by Nine Great\nGods,[225] and that the number eleven was associated with Long Meg of\nWestmorland, would appear from the fact that her circle measured \"about\n1100 feet in circumference\". With this measurement may be connoted the\nBritish camp on Herefordshire Beacon, \"which takes the form of an\nirregular oval 1100 yards in length,\"[226] and that 1100 implied some\nspecial sanctity may be gathered from the bardic lines--\n\n The age of Jesus, the fair and energetic Hu\n In God's Truth was eleven hundred.[227]\n\nThe more usually assumed age of Jesus, _i.e._, thirty-three, may be\nconnoted with the persistent thirty-threes elsewhere considered. The\ndiameter of the circle of Long Meg and her Daughters is stated as 330\nfeet,[228] a measurement which seemingly has some relation to the 330\nyears of age assigned to Magus when he accomplished his magic change.\n\nChristianity has retained the memory of a St. Ursula and 11,000 virgins,\nbut it has been a puzzle to hagiographers to account for the \"11\" or\n11,000 so persistently associated with her. In his essay on the legend,\nBaring-Gould refers to it as being \"generated out of worse than\nnothing,\" lamenting this and kindred stories. \"Alas! too often they are\nbut apples of Sodom, fair-cheeked, but containing the dust and ashes of\nheathenism\". But the story of St. Ursula is essentially beautiful;\nmoreover, it is essentially British. _The Golden Legend_ tells us that\nUrsula was a British princess, and Cornwall claims, with a probability\nof right, that she was Cornish. Her mother was named Daria, her cousin\nAdrian, and there is a clear memory of the Darian, Adrian, Droian, or\nTrojan games perpetrated in the incident which _The Golden Legend_ thus\nrecords: \"By the counsel of the Queen the Virgins were gathered together\nfrom diverse realms, and she was leader of them, and at the last she\nsuffered martyrdom with them. And then the condition made, all things\nwere made ready. Then the Queen shewed her counsel to the Knights of her\nCompany, and made them all to swear this new chivalry, and then began\nthey to make diverse plays and games of battle as to run here and there,\nand feigned many manners of plays. And for all that they left not their\npurpose, and sometimes they returned from this play at midday, and\nsometimes unnethe at evensong time. And the barons and great lords\nassembled them to see the fair games and disports, and all had joy and\npleasure in beholding them, and also marvel.\"[229]\n\nFrom this account it would appear that twice a day the followers of St.\nUrsula joyed themselves and the onlookers by a sacred ballet, which no\ndoubt symbolised in its convolutions the ethereal Harmony and the\nordered movements of the Stars. Her consort's name is given as Ethereus,\nwhence Ursula herself must have been Etherea, the Ethereal maid,\nconceived in all likelihood at the idyllic island Doliche, Idea, Aeria,\nCandia, or Crete. The name Ursula means _bear_, and it was supposed that\naround the seven stars of Arcturus, the immovable Great Bear, all the\nlesser stars wheeled in an everlasting procession. Of this giant's wheel\nor marguerite, Margaret, or Peggie, was seemingly deemed to be the axle,\n_peg_, or Golden Eye, and this idea apparently underlies Homer:--\n\n ... the axle of the Sky,\n The Bear revolving points his _Golden Eye_.\n\nHaving quitted Britain, St. Ursula and her train of 11,000 maidens\nunderwent various vicissitudes. Eventually circumstances took them to\nCologne, whereupon, to quote _The Golden Legend_, \"When the Huns saw\nthem they began to run upon them with a great cry and araged like wolves\non sheep, and slew all this great multitude\".[230] From time to time the\nmonks of Cologne have unearthed large deposits of children's bones which\nhave piously been claimed to be authentic relics of the 11,000 martyrs.\n\nIn China and Japan the Great Mother is represented pouring forth the\nbubbling waters of creation from a vase, and in every bubble is depicted\na small babe. This Goddess Kwanyon, known as the _eleven faced_ and\n_thousand handed_, is represented at the temple of San-ju-San-gen-do by\n33,333 images, and her name resolves, as will be seen, into Queen Yon.\nThe name China, French Chine, is John, and Japon or Yapon, the land of\nthe Rising Sun, whose cognisance is the Marguerite or Golden Daisy,\nwhose priests are termed _bonzes_, and whose national cry is _banzai_,\nis radically the same as the British _Eubonia_ or Hobany, La Dame\nAbonde, the Giver of _Abundance_.\n\nAmong the megalithic remains in Brittany there have been found ornaments\nof jade, a material which, until recently, was supposed not to exist\nexcept in China or Japan. At Carnac, near the town of Elven, is the\nworld-famed megalithic ruin now consisting of eleven rows of rocks, said\nto number \"somewhere between nine and ten thousand\". As for many years\nthese relics have been habitually broken up and used for building and\nroad-making purposes, it is not unlikely that originally there were 1000\nrocks in each of the eleven rows, totalling in all to the mystic 11,000.\nWe shall see in a later chapter that _Elphin_ stones were frequently\n_eleven_ feet high: our word _eleven_ is _elf_ in Dutch, _ellifir_ in\nIcelandic, _ainlif_ or _einlif_ in Gothic; but why this number should\nthus have been associated with the elves I am unable to decide, nor can\nI surmise why the authorities connote the word _eleven_ with _lika_,\nwhich means \"remaining,\" or with _linguere_, which means \"to leave\". In\nmodern Etruria it is believed by the descendants of the Etruscans that\nthe old Etruscan deities of the woods and fields still live in the world\nas spirits, and among the ancient Etrurians it was held that in the\nspiritual world the rich man and the poor man, the master and the\nservant, were all upon one level or all _even_.[231] Our word _heaven_\nis radically _even_ and _ange_, the French for _angel_ is the same word\nas _onze_ meaning _eleven_.\n\n_The Golden Legend_ associates St. Maur with the Church of St. Maurice,\nwhere a blind man named Lieven is said to have sat for eleven\nyears.[232] This marked connection between Maurice and eleven renders it\nprobable that St. Maurice was the same King Maurus of Britain as was\nreputed to be the father of St. Ursula. The precise site of the\nmonarch's domain is not mentioned, but as Cornwall claims him the\nprobabilities are that his seat was St. Levan. St. Maurus of the Church\nCalendar is reputed to have walked on the waters, and he is represented\nin Art as holding the weights and measures with which he is said to have\nmade the correct allotment of bread and wine to his monks. These\nsupposed \"measures\" are tantamount to St. Michael's scales, which were\nsometimes assigned by Christianity to God the Father.\n\n [Illustration: FIG. 49.--The Trinity in One Single God, holding the\n Balances and the Compasses. From an Italian\n Miniature of the XIII. Cent.\n From _Christian Iconography_ (Didron).]\n\nUrsula, as the daughter of Maurus, would have been Maura, and in face of\nthe walking-on-the-sea story she was, no doubt, the Mairymaid,\nMerrowmaid, or Mermaid. Of St. Margaret we read that after her body had\nbeen broiled with burning brands, the blessed Virgin, without any hurt,\nissued out of the water. That St. Michael was associated in Art with a\nsimilar incident is evident from his miraculous preservation of a woman\n\"wrapped in the floods of the sea\". St. Michael \"kept this wife all\nwhole, and she was delivered and childed among the waves in the middle\nof the sea\".[233] The Latin word _mergere_, _i.e._, Margery, means to\nsink into the sea, and _emerge_ means to rise out of the sea. In\nCornwall Margery Daw is elevated into _Saint_ Margery Daw, and we may\nassume that her celebrated see-saw was the eternal merging and emerging\nof the Sun and Moon.\n\nThe Cornish pinnacle associated with Maggie Figgy of St. Levan may be\nconnoted with a monolith overlooking Loch Leven and entitled, \"Carlin\nMaggie\" or \"Witch Maggie\". This precipitous rock is precisely the same\ngranite formation as is Maggie Figgy's Chair, and legend says that it\noriginated from Maggie \"flyting\" the devil who turned her into\nstone.[234] The Scotch Loch Leven is known locally as Loch Eleven,\n\"because it is eleven miles round, is surrounded by eleven hills, is fed\nor drained by eleven streams, has eleven islands, is tenanted by eleven\nkinds of fish\".[235] It was also said to have been surrounded by the\nestates of eleven lairds.\n\nAt Dunfermline is St. Margaret's Stone, \"probably the last remnant of a\nDruid circle or a cromlech\".[236]\n\nThe megalithic Long Meg in Westmorland, standing by what is termed the\n\"Maiden Way,\" is in close proximity to Hunsonby. The Dutch for _sun_ is\n_zon_, the German is _sonne_, whence Hunsonby in all probability was\nonce deemed a _by_ or _abode_ of _Hunson_ the _ancient sun_ or _zone_.\n\nThe circle of Long Meg is an _enceinte_, _i.e._, an _incinctus_, circuit\nor enclosure; that St. Margaret of Christendom was the patroness of all\n_enceinte_ women is obvious from Brand's reference to St. Margaret's\nDay, as a time \"when all come to church that are, or hope to be, with\nchild that year\". _Sein_ is the French for bosom, and that Ursula of the\n11,000 virgins was a personification of the Good Mother of the Universe\nor Bosom of the World may be further implied by the fact that she\ncorresponds, according to Baring-Gould, with the Teutonic Holda. Holda\nor Holle (the Holy), is a gentle Lady, ever accompanied by the souls of\nmaidens and children who are under her care. Surrounded by these\nbright-eyed followers she sits in a mountain of crystal, and comes forth\nat times to scatter the winter snow, vivify the spring earth, or bless\nthe fruits of autumn.\n\nThe kindly Mother Holle was sometimes entitled Gode,[237] whence we may\nconnote Margot, Marghet, or Marget with Big Good, or Big God. In\nCornwall the Holly tree is termed Aunt Mary's tree, which, I think, is\nequal to Aunt Maura's tree, St. Maur being tantamount to St. Fairy or\nSt. Big.\n\nAccording to Sir John Rhys, Elen the Fair of Britain figures like St.\nUrsula as the leader of the heavenly virgins; St. Levan's cell is shown\nat Bodellen in St. Levan, and as in Cornwall _bod_--as in Bodmin--meant\n_abode of_, one may resolve Bodellen into the _abode of Ellen_, and\nequate Ellen or Helen with Long Meg or St. Michael.\n\nWe may recognise St. Kayne in the Kendale-Lonsdale district of North\nBritain, where also in the neighbourhood of the rivers Ken or Can, and\nLone or Lune is a maiden way and an Elen's Causeway.[238] On the river\nCan is a famous waterfall at Levens, and in the same neighbourhood a\nseat of the ancient Machel family. In 1724 there existed at Winander\nMere \"the carcass of an ancient city,\"[239] and it is not improbable\nthat the _ander_ of Winander is related to the divine Thorgut, whose\neffigy from a coin is reproduced in a later chapter (Fig 422, p. 675).\nKendal or Candale has always been famous for its British \"cottons and\ncoarse cloaths\".\n\nIn Etruria and elsewhere good genii were represented as winged\nelves--old plural _elven_--and the word _mouche_ implies that not only\nbutterflies and moths, but also all winged flies were deemed to be the\nchildren of Michael or Michelet. According to Payne Knight, \"The common\nFly, being in its first stage of existence a principal agent in\ndissolving and dissipating all putrescent bodies, was adopted as an\nemblem of the Deity\".[240] Thus it would seem that not only the\n_mouches_, but likewise the _maggots_ were deemed to be among Maggie's\nmillions, fighting like the Hosts of Michael against filth, decay, and\ndeath.\n\nThe connection between flies or mouches, and the elves or elven, seems\nto have been appreciated in the past, for _The Golden Legend_ likens the\nlost souls of Heaven, _i.e._, the elven of popular opinion, to flies:\n\"By the divine dispensation they descend oft unto us in earth, as like\nit hath been shewn to some holy men. They fly about us as flies, they be\ninnumerable, and like flies they fill the air without number.\"[241] Even\nto-day it is supposed that the spirits of holy wells appear occasionally\nin the form of flies, and there is little doubt that Beelzebub, the\n\"Lord of flies,\" _alias_ Lucifer, whose name literally means \"Light\nBringer,\" was once innocuous and beautiful.\n\nIn Cornwall flies seem to have been known as \"Mother Margarets\" (a fact\nof which I was unaware when equating _mouche_ with Michelet or Meg), for\naccording to Miss Courtney, \"Three hundred fathoms below the ground at\nCook's Kitchen Mine, near Cambourne, swarms of flies may be heard\nbuzzing, called by the men for some unknown reason 'Mother\nMargarets'\".[242] Whether these subterranean \"Mother Margarets\" are\npeculiar to Cook's Kitchen Mine, and whether Cook has any relation to\nGog and to the Cocinians who in deep caverns dwelt, I am unable to\ntrace.\n\nThat St. Michael was Lord of the Muckle and the Mickle, is supported in\nthe statement that \"he was prince of the synagogue of the Jews\".[243]\nThe word _synagogue_ is understood to have meant--a bringing together,\na congregation; but this was evidently a secondary sense, due, perhaps,\nto the fact that the earliest synagogues were not held beneath a roof,\nbut were congregations in sacred plains or hill-sides. It may reasonably\nbe assumed that synagogues were prayer meetings in honour primarily of\nSan Agog, St. Michael, or the Leader and Bringer together of all souls.\n\nBy the Greeks the sobriquet Megale was applied to Juno the\npomegranate--holding Mother of Millions, and the bird pre-eminently\nsacred to Juno was the Goose. The cackling of Juno's or Megale's sacred\ngeese saved the Capitol, and the Goose of Michaelmas Day is seemingly\nthat same sacred bird. In Scotland St. Michael's Day was associated with\nthe payment of so-called cane geese, the word _cane_ or _kain_ here\nbeing supposed to be the Gaelic _cean_, which meant _head_, and its\noriginal sense, a duty paid by a tenant to his landlord in kind. The\nword _due_ is the same as _dieu_, and the association of St. Keyne with\nMichael renders it probable that the cane goose was primarily a _dieu_\noffering or an offering to the Head King Cun, or Chun. Etymology would\nsuggest that the cane goose was preferably a _gan_der.\n\nEven in the time of the Romans, the Goose was sacred in Britain, and\nEast and West it seems to have been an emblem of the Unseen Origin. In\nIndia, Brahma, the Breath of Life, was represented riding on a goose,\nand by the Egyptians the Sun was supposed to be a Golden Egg laid by the\nprimeval Goose. The little yellow egg or _goose_berry was\nseemingly--judged by its otherwise inexplicable name--likened to the\nGolden Egg laid by Old Mother Goose. Among the symbols elsewhere dealt\nwith were some representative of a goose from whose mouth a curious\nflame-like emission was emerging. I am still of the opinion that this\nwas intended to depict the Fire or Breath of Life, and that the hissing\nhabits of the Swan and Goose caused those birds to be elevated into the\neminence as symbols of the Breath. The word _goose_ or _geese_ is\nradically _ghost_, which literally means spirit or breath; it is also\nthe same as _cause_ with which may be connoted _chaos_. According to\nIrish mythology that which existed at the beginning was Chaos, the\nFather of Darkness or Night, subsequently came the Earth who produced\nthe mountains, and the sea, and the sky.[244]\n\n [Illustration: Fig. 50.--From _Christian Iconography_ (Didron).]\n\nIn this emblem here reproduced Chaos or Abyssus is figured as the\nyouthful apex of a primeval peak; at the base are geese, and the\ncreatures midway are evidently seals. The _seal_ is the silliest of\ngentle creatures, and being amphibious was probably the symbol of\n_Celi_, the Concealed One, whose name occurs so frequently in British\nMythology. To _seal_ one's eyelids means to close them, and the blind\nold man named Lieven, who sat in the porch of St. Maurice's for eleven\nyears, may be connoted with Homer the blind and wandering old Bard, who\ndwelt upon the rocky islet of Chios, query _chaos_? Among the Latins\n_Amor_ or Love was the oldest of the gods, being the child of Nox or\nChaos: Love--\"this senior-junior, giant-dwarf, Dan Cupid\"[245]--is\nproverbially blind, and the words Amor, Amour, are probably not only\nHomer, but likewise St. Omer. The British (Welsh) form of Homer is Omyr:\nthe authorship of Homer has always been a matter of perplexity, and the\npersonality of the blind old bard of Chios will doubtless remain an\nenigma until such time as the individuality of \"Old Moore,\" \"Aunt Judy,\"\nand other pseudonyms is unravelled. It has always been the custom of\nstory-tellers to attribute their legends to a fabulous origin, and the\nmost famous collection of fairy-tales ever produced was published in\nFrance under the title _Contes de la Mere Oie_--\"The Tales of Mother\nGoose\". Goose is radically the same word as _gas_, a term which was\ncoined by a Belgian chemist in 1644 from the Greek _chaos_: the Irish\nfor swan is _geis_, and all the geese tribe are gassy birds which gasp.\n\nIn a subsequent chapter we shall analyse _goose_ into _ag'oos_, the\nMighty _Ooze_, whence the ancients scientifically supposed all life to\nhave originated, and shall equate _ooze_ with _hoes_, the Welsh word for\n_life_, and with _Ouse_ or _Oise_, a generic British river name. In\n_huss_, the German for _goose_, we may recognise the _oose_ without its\nadjectival '_g_'.\n\nWith the Blind Old Bard of Chios may be connoted the Cornish longstone\nknown as \"The Old Man,\"[246] or \"The Fiddler,\" also a second longstone\nknown as \"The Blind Fiddler\".[247] In _because_ or _by cause_ we\npronounce _cause_ \"_koz_,\" and in Slav fairy-tales as elsewhere there is\nfrequent mention of an Enchanter entitled _Kostey_, whose strength and\nvitality lay in a monstrous egg. The name _Kostey_ may be connoted with\n_Cystennyns_,[248] an old Cornish and Welsh form of Constantine: at the\nvillage of Constantine in Cornwall there is what Borlase describes as a\nvast egg-like stone placed on the points of two natural rocks, and\npointing due North and South. This Tolmen or Meantol--\"an egg-shaped\nblock of granite _thirty-three_ feet long, and _eighteen_ feet broad,\nsupposed by some antiquaries to be Druidical, is here on a barren hill\n690 feet high\".[249] The Greek for egg is _oon_, and our _egg_ may be\nconnoted not only with _Echo_--the supposed voice of Ech?--but also with\n_egg_, meaning to urge on, to instigate, to vitalise, or render agog.\n\nThe acorn is an egg within a cup, and the Danish form of _oak_ is _eeg_\nor _eg_: the oak tree was pre-eminently the symbol of the Most High, and\nthe German _eiche_ may be connoted with _uch_ the British for high. The\nDruids paid a reverential homage to the oak, worshipping under its form\nthe god Teut or Teutates: this latter word is understood to have meant\n\"the god of the people,\"[250] and the term _teut_ is apparently the\nFrench _tout_, meaning _all_ or the total. The reason suggested by Sir\nJames Frazer for oak-worship is the fact that the Monarch of the Forest\nwas struck more frequently by lightning than any meaner tree, and that\ntherefore it was deemed to be the favoured one of the Fire god. But to\nrive one's best beloved with a thunderbolt is a more peculiar and even\nbetter dissembled token of affection than the celebrated\nkicking-down-stairs. According to the author of _The Language and\nSentiment of Flowers_[251] the oak was consecrated to Jupiter because it\nhad sheltered him at his birth on Mount Lycaeus; hence it was regarded\nas the emblem of hospitality, and to give an oak branch was equivalent\nto \"You are welcome\". That the oak tree was originally a Food provider\nor _Feed for all_ is implied by the words addressed to the Queen of\nHeaven by Apuleus in _The Golden Ass_: \"Thou who didst banish the savage\nnutriment of the ancient acorn, and pointing out a better food, dost,\netc.\"\n\nIt has already been suggested that _derry_ or _dru_, an oak or tree, was\nequivalent to _tre_, an abode or Troy, and there is perhaps a connection\nbetween this root and _tere_binth, the Tyrian term for an oak tree. That\nthe oak was regarded as the symbol of hospitality is exceedingly\nprobable, and one of the earliest references to the tree is the story of\nAbraham's hospitable entertainment given underneath the Oak of Mamre.\nThe same idea is recurrent in the legend of Philemon and Baucis, which\nrelates that on the mountains of Phrygia there once dwelt an aged, poor,\nbut loving couple. One night Jupiter and Mercury, garbed in the disguise\nof two mysterious strangers who had sought in vain for hospitality\nelsewhere, craved the shelter of this Darby and Joan.[252] With alacrity\nit was granted, and such was the awe inspired by the majestic Elder\nthat Baucis desired to sacrifice a goose which they possessed. But the\nbird escaped, and fluttering to the feet of the disguised gods Jupiter\nprotected it, and bade their aged hosts to spare it. On leaving, the\nWanderer asked what boon he could confer, and what gift worthy of the\ngods they would demand. \"Let us not be divided by death, O Jupiter,\" was\nthe reply: whereupon the Wandering One conjured their mean cottage into\na noble palace wherein they dwelt happily for many years. The story\nconcludes that Baucis merged gradually into a linden tree, and Philemon\ninto an oak, which two trees henceforward intertwined their branches at\nthe door of Jupiter's Temple.\n\nThe name Philemon is seemingly _philo_, which means _love of_, and\n_mon_, man or men, and at the time this fairy-tale was concocted _Love\nof Man_, or hospitality, would appear to have been the motif of the\nallegorist.\n\nWe British pre-eminently boast our ships and our men as being Hearts of\nOak: the Druids used to summon their assemblies by the sending of an\noak-branch, and at the national games of Etruria the diadem called\n_Etrusca Corona_, a garland of oak leaves with jewelled acorns, was held\nover the head of the victor.[253] There is little doubt that Honor Oak,\nGospel Oak, Sevenoaks, etc., derived their titles from oaks once sacred\nto the _Uch_ or High, the _Allon_ or Alone, who was alternatively the\nSeven Kings or the Three Kings. \"It is strange,\" says Squire, \"to find\nGael and Briton combining to voice almost in the same words this\ndoctrine of the mystical Celts, who while still in a state of\nsemi-barbarism saw with some of the greatest of ancient and modern\nphilosophers the One in the Many, and a single Essence in all the\nmanifold forms of life.\"[254]\n\nFOOTNOTES:\n\n [193] Virgil, _The \u00c6neid_, Bk. III., c. liii.\n\n [194] _Cf._ Geoffrey's _Histories of the Kings of Britain_\n (Everyman's Library), p. 202.\n\n [195] Virgil, _The \u00c6neid_, Bk. III., 37.\n\n [196] _Irish Mythological Cycle_, p. 50.\n\n [197] xx. 8.\n\n [198] Wood, E. J. _Giants and Dwarfs_, p. 54.\n\n [199] Chap. xxvi.\n\n [200] _The Irish Mythological Cycle_, p. 116.\n\n [201] Wood, E.J., _Giants and Dwarfs_, p. 5.\n\n [202] _The Romance of Names_, p. 65.\n\n [203] Hone, W., _Ancient Mysteries_, p. 264.\n\n [204] Wright, T., _Patrick's Purgatory_, p. 56.\n\n [205] Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 28.\n\n [206] Bartholomew, J. G., _A Survey Gazetteer of the British\n Islands_, I. 612.\n\n [207] The duplication _cock_, as in _haycock_, also meant a hill.\n\n [208] Quoted from Brand's _Antiquities_, p. 42.\n\n [209] _Cf._ Urlin, Miss Ethel, _Festivals, Holydays, and Saint\n Days_, p. 2.\n\n [210] Anwyl, E., _Celtic Religion_.\n\n [211] Anwyl, E., _Celtic Religion_, p. 40.\n\n [212] _Curious Myths of the Middle Ages_, pp. 637-40.\n\n [213] \"Morien\" _Light of Britannia_, p. 262.\n\n [214] The phallic symbolism of the serpent has been over-stressed\n so obtrusively by other writers, that it is unnecessary here\n to enlarge upon that aspect of the subject.\n\n [215] Baldwin, J. D., _Prehistoric Nations_, p. 240.\n\n [216] Sophocles, _Ajax_, 694-700.\n\n [217] Windle, Sir B. C. A., _Remains of the Prehistoric Age in\n Britain_, p. 198.\n\n [218] _The Golden Legend_, V. 182-3.\n\n [219] The ancient name \"hoar rock,\" or white rock in the wood, may\n have referred to the white god probably once there\n worshipped, for actually there are no white rocks at St.\n Michael's, or anywhere else in Cornwall.\n\n [220] _The Golden Legend_ records an apparition of St. Michael at a\n town named Tumba.\n\n [221] Wood, E. J., _Giants and Dwarfs_, p. 91.\n\n [222] _Cf._ Friend, Rev. Hilderic, _Flowers and Folklore_, II., p.\n 455.\n\n [223] \"Morien,\" _Light of Brittania_, p. 27.\n\n [224] Anon, _A New Description of England and Wales_ (1724), p.\n 121.\n\n [225] Dennis, G., _Cities and Centuries of Etruria_, p. 31.\n\n [226] Munro, R., _Prehistoric Britain_, p. 223.\n\n [227] _Barddas_, p. 222.\n\n [228] Kains-Jackson, _Our Ancient Monuments_, p. 112. Fergusson\n states \"about 330 feet\".\n\n [229] Vol. vi., p. 64.\n\n [230] Vol. vi., p. 66.\n\n [231] Gray, Mrs. Hamilton, _Sepulchres of Etruria_.\n\n [232] Vol., iii., p. 73.\n\n [233] _Golden Legend_, vol. v., p. 184.\n\n [234] Simpkins, J. E., _Fife_, p. 4; _County Folklore_, vol. vii.\n\n [235] Simpkins, J. E., _Kinross-shire_, p. 377.\n\n [236] _Ibid._, p. 241.\n\n [237] _Curious Myths of the Middle Ages_, p. 336.\n\n [238] I am unable to lay my hand on the reference for this Elen's\n Causeway in Westmoreland.\n\n [239] Anon., _A New Description of England_, 1724, p. 318.\n\n [240] _Symbolical Language_, p. 37.\n\n [241] _Golden Legend_, vol. v., p. 189.\n\n [242] _Cornish Feasts and Folklore_, p. 131.\n\n [243] _Golden Legend_, vol. v., p. 181.\n\n [244] Jubainville, D'arbois de, _Irish Mythological Cycle_, p. 140.\n\n [245] Shakespeare, _Love's Labour's Lost_, iii., 1.\n\n [246] Ossian, the hero poet of Gaeldom, is represented as old,\n blind, and solitary.\n\n [247] _Cf._ Windle, Sir B.C.A., _Remains of the Prehistoric Age_,\n pp. 197-8.\n\n [248] Salmon, A.L., _Cornwall_, p. 88.\n\n [249] Wilson, J.M., _The Imperial Gazetteer of England and Wales_,\n i., p. 484.\n\n [250] Anwyl, E., _Celtic Religion_, p. 39.\n\n [251] \"L.V.,\" London (undated).\n\n [252] I do not think this proverbially loving couple were\n exclusively Scotch. The _darbies_, _i.e._, handcuffs or\n clutches of the law may be connoted with Gascoigne's line\n (1576): \"To bind such babes in _father Darbie's_ bands\".\n \"_Old Joan_\" figures as one of the characters in the\n festivities of Plough Monday, and in Cornwall any very\n ancient woman was denominated \"_Aunt Jenny_\".\n\n [253] Gray, Mrs. Hamilton, _Sepulchres of Ancient Etruria_, p. 131.\n\n [254] _The Mythology of the British Islands_, p. 125.\n\n\n\n\n CHAPTER VI.\n\n PUCK.\n\n \"Do you imagine that Robin Goodfellow--a mere name to you--conveys\n anything like the meaning to your mind that it did to those for\n whom the name represented a still living belief, and who had the\n stories about him at their fingers' ends? Or let me ask you, Why\n did the fairies dance on moonlight nights? or, Have you ever\n thought why it is that in English literature, and in English\n literature alone, the fairy realm finds a place in the highest\n works of imagination?\"\n --F. S. HARTLAND.\n\n\nIn British Fa\u00ebrie there figures prominently a certain \"Man in the Oak\":\naccording to Keightley, Puck, _alias_ Robin Goodfellow, was known as\nthis \"Man in the Oak,\" and he considers that the word _pixy_ \"is\nevidently Pucksy, the endearing diminutive _sy_ being added to Puck like\nBet_sy_, Nan_cy_, Dix_ie_\".[255] It is probable that this adjectival\n_si_ recurring in _sw_eet, _so_oth, _su_ave, _sw_an, etc., may be\nequated with the Sanscrit _su_, which, as in _sw_astika, is a synonym\nfor the Greek _eu_, meaning soft, gentle, pleasing, and propitious. When\nused as an affix, this \"endearing diminutive\" yields _spook_, which was\nseemingly once \"dear little Pook,\" or \"soft, gentle, pleasing, and\npropitious Puck\". In Wales the fairies were known as \"Mothers'\nBlessings,\" and although spook now carries a sinister sense, there is no\nmore reason to suppose that \"dear little Pook\" was primarily malignant\nthan to suggest that the Holy _Ghost_ was--in the modern\nsense--essentially _ghastly_. Skeat suggests that _ghost_ (of uncertain\norigin) \"is perhaps allied to Icelandic _geisa_, to rage like fire, and\nto Gothic _us-gais-yan_, to terrify\". Some may be aghast at this\nsuggestion, others, who cannot conceive the Supreme Sprite except as a\nraging and consuming fury, will commend it. In the preceding chapter I\nsuggested that the elementary derivation of ghost was _'goes_, the Great\nLife or Essence, and as _te_ in Celtic meant good, it may be permissible\nto modernise _ghoste_, also _Kostey_ of the egg, into _great life good_.\n\nThat there was a good and a bad Puck is to be inferred from the West of\nEngland belief in Bucca Gwidden, the white or good spirit, and Bucca\nDhu, the black, malevolent one.[256] Puck, like Dan Cupid, figures in\npopular estimation as a _pawky_ little pickle; in Brittany the dolmens\nare known as _poukelays_ or Puck stones, and the particular haunts of\nPuck were heaths and desert places. The place-name Picktree suggests one\nof Puck's sacred oaks; Pickthorne was presumably one of Puck's\nhawthorns, and the various Pickwells, Pickhills, Pickmeres, etc., were\nonce, in all probability, _spook_-haunted. The highest point at Peckham,\nnear London, is Honor Oak or One Tree Hill, and Peckhams or Puckhomes\nare plentiful in the South of England. One of them was inferentially\nnear Ockham, at Great and Little Bookham, where the common or forest\nconsists practically solely of the three pre-eminently fairy-trees--oak,\nhawthorne, and holly. The summit of the Buckland Hills, above Mickleham,\nis the celebrated, box-planted Boxhill, and at its foot runs Pixham or\nPixholme Lane. On the height, nearly opposite Pixham Lane, the Ordnance\nMap marks Pigdon, but the roadway from Bookham to Boxhill is known, not\nas Pigdon Hill, but Bagden Hill. In all probability the terms Pigdon and\nBagden are the original British forms of the more modern Pixham and\nBok's Hill.\n\nIn the North of England Puck seems more generally Peg, whence the fairy\nof the river Ribble was known as Peg O'Nell, and the nymph of the Tees,\nas Peg Powler.[257] Peg--a synonym for Margaret--is generally\ninterpreted as having meant pearl.\n\nThe word _puck_ or _peg_, which varies in different parts of the country\ninto pug, pouke, pwcca, poake, pucke, puckle, and phooka, becomes\nelsewhere bucca, bug, bogie, bogle, boggart, buggaboo, and bugbear.\n\nAccording to all accounts the Pucks, like the Buccas, were divided into\ntwo classes, \"good and bad,\" and it was only the clergy who maintained\nthat \"one and the same malignant fiend meddled in both\". As Scott\nrightly observes: \"Before leaving the subject of fairy superstition in\nEngland we may remark that it was of a more playful and gentle, less\nwild and necromantic character, than that received among the sister\npeople. The amusements of the southern fairies were light and sportive;\ntheir resentments were satisfied with pinching or scratching the objects\nof their displeasure; their peculiar sense of cleanliness rewarded the\nhousewives with the silver token in the shoe; their nicety was extreme\nconcerning any coarseness or negligence which could offend their\ndelicacy; and I cannot discern, except, perhaps, from the insinuations\nof some scrupulous divines, that they were vassals to or in close\nalliance with the infernals, as there is too much reason to believe was\nthe case with their North British sisterhood.\"[258]\n\nThe elemental Bog is the Slavonic term for God,[259] and when the early\ntranslators of the Bible rendered \"terror by night\" as \"bugs by night\"\nthey probably had spooks or bogies in their mind. In Etruria as in Egypt\nthe bug or maybug was revered as the symbol of the Creator Bog, because\nthe Egyptian beetle has a curious habit of creating small pellets or\nballs of mud. In Welsh _bogel_ means the _navel_, also _centre of a\nwheel_, and hence Margaret or Peggy may be equated with the nave or peg\nof the white-rayed Marguerite or _Day's Eye_.[260]\n\nIt must constantly be borne in mind that the ancients never stereotyped\ntheir Ideal, hence there was invariably a vagueness about the form and\nfeatures of prehistoric Joy, and Shakespeare's reference to Dan Cupid as\na \"senior-junior, giant-dwarf,\" may be equally applied to every Elf and\nPixy. It is unquestionable that in England as in Scandinavia and Germany\n\"giants and dwarfs were originally identical phenomenon\".[261]\n\nIn the words of an Orphic Hymn \"Jove is both male and an immortal maid\":\nVenus was sometimes represented with a beard, and as the Supreme Parent\nwas indiscriminately regarded as either male or female, or as both\ncombined, an occasional contradiction of form is not to be unexpected.\nThe authorities attribute the contrariety of sex which is sometimes\nassigned to the Cornish saints as being due to carelessness on the part\nof transcribers, but in this case the monks may be exonerated, as the\ngreater probability is that they faithfully transmitted the pagan\nlegends. The Moon, which, speaking generally, was essentially a symbol\nof the Mother, was among some races, _e.g._, the Teutons and the\nEgyptians, regarded as masculine. In Italy at certain festivals the men\ndressed in women's garments, worshipped the Moon as Lunus, and the women\ndressed like men, as Luna. In Wales the Cadi, as we have seen, was\ndressed partially as a woman, partially as a man, and in all probability\nthe cassock of the modern priest is a survival of the ambiguous duality\nof Kate or Good. In Irish the adjective _mo_--derived seemingly from Mo\nor Ma, the Great Mother--meant _greatest_, and was thus used\nirrespective of sex.\n\nThe French word _lune_, like _moon_ and _choon_, is radically _une_, the\ninitial consonants being merely adjectival, and is just as sexless as\nour _one_, Scotch _ane_. In Germany _hunne_ means _giant_, and the term\n\"Hun,\" meant radically anyone formidable or gigantic.\n\nThe Cornish for _full moon_ is _cann_, which is a slightly decayed form\nof _ak ann_ or _great one_, and this word _can_, or _khan_, meaning\nprince, ruler, _king_ or great one, is traceable in numerous parts of\nthe world. _Can_ or _chan_ was Egyptian for _lord_ or _prince; can_ was\na title of the kings of ancient Mexico; _khan_ is still used to-day by\nthe kings of Tartary and Burmah and by the governors of provinces in\nPersia, Afghanistan, and other countries of Central Asia. In China\n_kong_ means _king_, and in modern England _king_ is a slightly decayed\nform of the Teutonic _konig_ or _kinig_. The ancient British word for\n_mighty chief_ was _chun_ or _cun_, and we meet with this infinitely\nolder word than _king_ as a participle of royal titles such as\n_Cun_obelinus, _Cun_oval, _Cun_omor and the like. The same affix was\nused in a similar sense by the Greeks, whence Apollo was styled\n_Cun_ades and also _Cun_nins. The Cornish for _prince_ was _kyn_, and\nthis term, as also the Irish _cun_, meaning _chief_, is evidently far\nmore primitive than the modern _king_, which seems to have returned to\nus through Saxon channels. Prof. Skeat expresses his opinion that the\nterm _king_ meant \"literally a man of good birth,\" and he identifies it\nwith the old High German _chunig_. Other authorities equate it with the\nSanscrit _janaka_, meaning _father_, whence it is maintained that the\noriginal meaning of the word was \"father of a tribe\". Similarly the word\n_queen_ is derived by our dictionaries from the Greek _gyne_, a woman,\nor the Sanscrit _jani_, \"all from root _gan_, to produce, from which are\n_genus_, _kin_, _king_, etc.\"\n\nThe word _chen_ in Cornish meant _cause_, and there is no doubt a\nconnection between this term and _kyn_, the Cornish for _prince_; the\nconnection, however, is principally in the second syllable, and I see no\nreason to doubt my previous conclusions formulated elsewhere, that _kyn_\nor _king_ originally meant _great one_, or _high one_, whereas _chun_,\n_jani_, _gyne_, etc., meant _aged_ one.\n\nOne of the first kings of the Isle of Man was Hacon or Hakon, a name\nwhich the dictionaries define as having meant _high kin_. In this\netymology _ha_ is evidently equated with _high_ and _con_ or _kon_ with\n_kin_, but it is equally likely that Hakon or Haakon meant originally\n_uch on_ the _high one_. In Cornish the adjective _ughan_ or _aughan_\nmeant _supreme_: the Icelandic for queen is _kona_, and there is no more\nradical distinction between _king_ and the disyllabic _kween_, than\nthere is between the Christian names _Ion_, _Ian_, and the monosyllabic\n_Han_.\n\n_Janaka_, the Sanscrit for _father_, is seemingly allied to the English\nadjective _jannock_ or _jonnack_, which may be equated more or less with\n_canny_. _Un_canny means something unwholesome, unpleasant,\ndisagreeable; in Cornish _cun_ meant _sweet_ or affable, and we still\nspeak of sweets as _candies_.\n\n [Illustration: FIG. 51.--From _The Sepulchres of Etruria_ (Gray,\n Mrs. Hamilton).]\n\nIn Gaelic _cenn_ or _ken_ meant _head_, the highest peak in the\nHimalayas is Mount Kun; one of the supreme summits of Africa is Mount\nKenia, and in _Genesis_ (14-19) the Hebrew word _Konah_ is translated\ninto English as \"the Most High God\". Of this Supreme Sprite the _cone_\nor pyramid was a symbol, and the reverence in which this form was held\nat Albano in Etruria may be estimated from the monument here\ndepicted.[262] In times gone by khans, _cuns_, or kings were not only\ndeemed to be moral and intellectual gods, but in some localities bigness\nof person was cultivated. The Maoris of New Zealand, whose tattooings\nare identical in certain respects with the complicated spirals found on\nmegaliths in Brittany and Ireland, and who in all their wide wanderings\nhave carried with them a totemic dove, used to believe bigness to be a\nroyal essence. \"Every means were used to acquire this dignity; a large\nperson was thought to be of the highest importance; to acquire this\nextra size, the child of a chief was generally provided with many\nnurses, each contributing to his support by robbing their own offspring\nof their natural sustenance; thus, whilst they were half-starved,\nmiserable-looking little creatures, the chief's child was the contrary,\nand early became remarkable by its good appearance.\"[263]\n\nThe British adjective _big_ is of unknown origin and has no Anglo-Saxon\nequivalent. In Norway _bugge_ means a strong man, but in Germany _bigge_\ndenoted a little child--as also a pig. The site of Troy--the famous\nTroy--is marked on modern maps _Bigha_, the Basque for _eye_ is\n_beguia_; _bega_ is Celtic for _life_. A fabulous St. Bega is the\npatron-saint of Cumberland; there is a Baggy Point near Barnstaple, and\na Bigbury near Totnes--the alleged landing place of the Trojans. Close\nto Canterbury are some highlands also known as Bigbury, and it is\nprobable that all these sites were named after _beguia_, the _Big Eye_,\nor _Buggaboo_, the _Big Father_.\n\nAt Canterbury paleolithic implements have been found which supply proof\nof human occupation at a time when the British Islands formed part of\nthe Continent, and, according to a scholarly but anonymous chronology\nexhibited in a Canterbury Hotel, \"Neolithic, bronze, and iron ages show\ncontinuous occupation during the whole prehistoric period. The\nconfiguration of the city boundaries and the still existing traces of\nthe ancient road in connection with the stronghold at Bigbury indicate\nthat a populous community was settled on the site of the present\nCanterbury at least as early as the Iron Age.\"\n\nThe branching antlers of the _buck_ were regarded as the rays of the\nuprising sun or _Big Eye_, and a sacred procession, headed by the\nantlers of a buck raised upon a pole, was continued by the clergy of St.\nPaul's Cathedral as late as the seventeenth century.[264] A scandalised\nobserver of this ceremony in 1726 describes \"the whole company blowing\nhunters' horns in a sort of hideous manner, and with this rude pomp they\ngo up to the High Altar and offer it there. You would think them all the\nmad votaries of Diana!\" On this occasion, evidently in accordance with\nimmemorial wont, the Dean and Chapter wore special vestments, the one\nembroidered with bucks, the other with does. The buck was seemingly\nassociated with Puck, for it was popularly supposed that a spectre\nappeared periodically in Herne's Oak at Windsor headed with the horns of\na buck. So too was Father Christmas or St. Nicholas represented as\nriding Diana-like in a chariot drawn by bucks.\n\nThe Greek for buck or stag is _elaphos_, which is radically _elaf_, and\nit is a singular coincidence that among the Cretan paleolithic folk in\nthe Fourth Glacial Period \"Certain signs carved on a fragment of\nreindeer horn are specially interesting from the primitive anticipation\nthat they present of the Phoenician letter _alef_\".[265]\n\nPeg or Peggy is the same word as _pig_, and it is generally supposed\nthat the pig was regarded as an incarnation of the \"Man in the Oak,\"\n_i.e._, Puck or Buck, because the _bacco_ or _bacon_ lived on acorns.\nThere is little doubt that the Saint Baccho of the Church Calendar is\nconnected with the worship of the earlier Bacchus, for the date of St.\nBaccho's festival coincides with the vintage festival of Bacchus. The\nsymbolism of the pig or bacco will be discussed in a subsequent chapter,\nmeanwhile one may here note that _hog_ is the same as _oak_, and _swine_\nis identical with _swan_. So also _Meg_ is connected with _muc_ or\n_moch_ which were the Celtic terms for _hog_. Among the appellations of\nancient Ireland was Muc Inis,[266] or Hog Island and Moccus, or the pig,\nwas one of the Celtic sobriquets for Mercury. The Druids termed\nthemselves \"_Swine of Mon_,\"[267] the Phoenician priests were also\nself-styled _Swine_, and there is a Welsh poem in which the bard's\nopening advice to his disciples is--\"Give ear little pigs\".\n\nThe pig figures so frequently upon Gaulish coins that M. de la Saussaye\nsupposed it with great reason to have been a national symbol. That the\nhog was also a venerated British emblem is evident from the coins here\nillustrated, and that CUNO was the Spook King is obvious from Figs. 52\nand 57, where the features face fore and aft like those of Janus. The\nword Cunobeline, Cunbelin, or Cymbeline, described by the dictionaries\nas a Cornish name meaning \"lord of the Sun,\" is composed seemingly of\n_King Belin_. Belin, a title of the Sun God, is found also in Gaul,\nnotably on the coinage of the Belindi: Belin is featured as in Fig. 58,\nand that the sacred Horse of Belin was associated with the _ded_ pillar\nis evident from Fig. 59.\n\n [Illustration: FIGS. 52 to 57.--British. From _Ancient Coins_\n (Akerman, J. Y.).]\n\n [Illustration: FIGS. 58 to 59.--Gaulish. From _ibid_.]\n\nCommenting upon Fig. 52 a numismatist has observed: \"This seems made for\ntwo young women's faces,\" but whether Cunobelin's wives, sisters, or\nchildren, he knows not. In Britain doubtless there were many kings who\nassumed the title of Cunobelin, just as in Egypt there were many\nPharoahs; but it is no more rational to suppose that the designs on\nancient coins are the portraits of historic kings, their wives, their\nsisters, their cousins, or their aunts, than it would be for an\narch\u00e6ologist to imagine that the dragon incident on our modern\nsovereigns was an episode in the career of his present Majesty King\nGeorge.\n\nWe shall subsequently connect George, whose name means _ploughman_, with\nthe Blue or Celestial Boar, which, because it ploughed with its snout\nalong the earth, was termed _boar, i.e., boer_ or farmer. With _bacco_\nor _bacon_ may be connoted _boukolos_, the Greek for cowherd, whence\n_bucolic_. The cattle of Apollo, or the Sun, are a familiar feature of\nGreek mythology.\n\n [Illustration: FIG. 60.--Gaulish. From Akerman.]\n\nThe female bacon, which _inter alia_ was the symbol of fecundity, was\ncredited with a mystic thirty teats. The sow figures prominently in\nBritish mythology as an emblem of Ked, and was seemingly venerated as a\nsymbol of the Universal Feeder. The little pig in Fig. 60, a coin of the\nSantones, whose capital is marked by the modern town of Saintes, is\nassociated with a fleur-de-lis, the emblem of purity. The word _lily_ is\n_all holy_; the porker was associated with the notoriously pure St.\nAntony as well as with Ked or Kate, the immaculate Magna Mater, and\nalthough beyond these indications I have no evidence for the suggestion,\nI strongly suspect that the scavenging habits of the _moch_ caused it,\nlike the fly or _mouche_, to be reverenced as a symbol of Ked, Cadi,\nKaty, or Katerina, whose name means the Pure one or the All Pure. The\nconnection between _hog_ and _cock_ is apparent in the French _coche_ or\n_cochon_ (origin unknown). _Cochon_ is allied to _cigne_, the French for\nswan, Latin, _cygnus_, Greek, _kuknos_; the voice of the goose or swan\nis said to be its _cackle_, and the Egyptians gave to their All Father\nGoose a sobriquet which the authorities translate into \"The Great\nCackler\".\n\n [Illustration: FIG. 61.--Swan with Two Necks. (Bank's Collection,\n 1785).\n From _The History of Signboards_ (Larwood & Hotten).]\n\nAmong the meanings assigned to the Hebrew _og_ is \"long necked,\" and it\nis not improbable that the mysterious Inn sign of the \"Swan with two\nnecks\" was originally an emblem of Mother and Father Goose. In Fig. 61\nthe _geis_ or swan is facing fore and aft, like Cuno, which is radically\nthe same _Great Uno_ as Juno or Megale, to whom the goose was sacred.\n_Geyser_, a gush or spring, is the same word as _geeser_, and there was\na famous swan with two necks at Goswell Road, where the word Goswell\nimplies an erstwhile well of Gos, Goose, or the Gush.[268] A Wayz_goose_\nis a jovial holiday or festival, _gust_ or _gusto_ means enjoyment, and\nthe Greengoose Fair, which used to be held at Stratford, may be connoted\nwith the \"Goose-Intentos,\" a festival which was customarily held on the\nsixteenth Sunday after Pentecost. Pentecost, the time when the Holy\nGhost descended in the form of \"cloven tongues,\" resolves into\n_Universal Good Ghost_.\n\nThe Santones, whose emblem was the Pig and Fleur-de-lis, were neighbours\nof the Pictones. Our British Picts, the first British tribe known by\nname to history, are generally supposed to have derived their title\nbecause they de_pict_ed pictures on their bodies. In West Cornwall there\nare rude stone huts known locally as Picts' Houses, but whether these\nare attributed to the Picts or the Pixies it is difficult to say. In\nScotland the \"Pechs\" were obviously elves, for they are supposed to have\nbeen short, wee men with long arms, and such huge feet that on rainy\ndays they stood upside down and used their feet as umbrellas. That the\nPicts' Houses of Cornwall were attributed to the Pechs is probable from\nthe Scottish belief, \"Oh, ay, they were great builders the Pechs; they\nbuilt a' the auld castles in the country. They stood a' in a row from\nthe quarry to the building stance, and elka ane handed forward the\nstanes to his neighbour till the hale was bigget.\"\n\nThat the pig and the bogie were intimately associated is evidenced by a\nWelsh saying quoted by Sir John Rhys:--\n\n A cutty black sow on every style\n Spinning and carding each November eve.\n\nIn Ireland Pooka was essentially a November spirit, and elsewhere\nNovember was pre-eminently the time of All Hallows or All Angels.\n_Hallow_ is the same word as _elle_ the Scandinavian for _elf_ or\n_fairy_, and at Michaelmas or Hallowe'en, pixies, spooks, and bogies\nwere notoriously all-abroad:--\n\n On November eve\n A Bogie on every stile.\n\nThe time of All Hallows, or Michaelmas used to be known as Hoketide, a\nfestival which in England was more particularly held upon St. Blaze's\nDay; and at that cheerless period the people used to light bonfires or\nmake blazes for the purpose of \"lighting souls out of Purgatory\". In\nWales a huge fire was lighted by each household and into the ashes of\nthis _bon_fire, this _alban_ or _elphin_ fire,[269] every member of the\nfamily threw a _white_ or \"Alban,\" or an _elphin_ stone, kneeling in\nprayer around the dying fire.[270] In the Isle of Man Hallowtide was\nknown as Hollantide,[271] which again permits the equation of St. Hellen\nor Elen and her train with Long Meg and her daughters. On the occasion\nof the Hallow or Ellie-time saffron or yellow cakes, said to be\nemblematical of the fires of purgatory, used to be eaten. To run _amok_\nin the East means a _fiery fury_--the words are the same; and that\n_bake_ (or _beeak_ as in Yorkshire dialect) meant fire is obvious from\nthe synonymous _cook_. _Coch_ is Welsh for red, and the flaming red\npoppy or corn_cock_le, French--_coquelicot_, was no doubt the symbol of\nthe solar poppy, pope, or pap. The Irish for pap or breast is _cich_,\nand in Welsh _cycho_ means a hive, or anything of concave or hivelike\nshape. Possibly here we have the origin of _quick_ in its sense of\nliving or alive.\n\nOne of the features of Michaelmas in Scotland was the concoction and\ncooking of a giant _cake_, bun, or bannock. According to Martin this was\n\"enormously large, and compounded of different ingredients. This cake\nbelonged to the Archangel, and had its name from him. Every one in each\nfamily, whether strangers or domestics, had his portion of this kind of\nshew-bread, and had of course some tithe to the friendship and\nprotection of Michael.\"[272] In Hertfordshire during a corresponding\nperiod of \"joy, plenty, and universal benevolence,\" the young men\nassembled in the fields choosing a very active leader who then led them\na Puck-like chase through bush and through briar, for the sake of\ndiversion selecting a route through ponds, ditches, and places of\ndifficult passage.[273] The term _Ganging_ Day applied to this festival\nmay be connoted with the Singin 'een of the Scotch Hogmanay, and with\nthe leader of St. Micah's rout may be connoted _demagog_. This word,\nmeaning popular leader, is attributed to _demos_, people, and _agogos_,\nleading, but more seemingly it is _Dame Gog_ or _Good Mother Gog_.\n\nIn Durham is a Pickburn or Pigburn; _beck_ is a generic term for a small\nstream; in Devon is a river Becky, and in Monmouthshire a river Beeg. In\nKent is Bekesbourne, and Pegwell Bay near St. Margarets in Kent, may be\nconnoted with Backwell or Bachwell in Somerset. In Herefordshire is a\nBritish earthwork, known as Bach Camp, and on Bucton Moor in\nNorthumberland there are two earth circles. In Devonshire is\nBuckland-Egg, or Egg-Buckland, and with the various Boxmoors, Boxgroves,\nBoxdales, and Boxleys may be connoted the Box river which passes Keynton\nand crosses Akeman Street. A Christmas _box_ is a boon or a gift, a box\nor receptacle is the same word as _pyx_; and that the evergreen undying\nbox-tree was esteemed sacred, is evident from the words of Isaiah: \"I\nwill set in the desert the fir tree, and the pine tree, and the box tree\ntogether\".[274]\n\n [Illustration: FIGS. 62 to 64.--Iberian. From Akerman.]\n\n_Bacon_, radically _bac_, in neighbouring tongues varies into\n_baco_, _bakke_, _bak_, and _bache_. Bacon is a family name immortally\nassociated with St. Albans, and it is probable that Trebiggan--a vast\nman with arms so long that he could take men out of the ships passing by\nLand's End, and place them on the Long Ships--was the Eternal Biggan or\nBeginning. In British Romance there figures a mystic Lady Tryamour,\nwhose name is obviously _Tri_ or _Three Love_, and it is probable that\nGiant Trebiggan was the pagan Trinity, or Triton, whose emblem was the\nthree-spiked trident. Triton _alias_ Neptune was the reputed Father of\nGiant Albion, and the shell-haired deity represented on Figs. 62 to 64\nis probably Albon, for the inscription in Iberian characters reads\nBLBAN. In the East Bel was a generic term meaning _lord_: in the West it\nseemingly meant, just as it does to-day, _fine_ or _beautiful_. The city\nof BLBAN or _beautiful Ban_ is now Bilbao, and the three fish on this\ncoin are analogous to the trident, and to numberless other emblems of\nthe Triune.\n\nThe radiating fan of the cockle shell connects it with the Corn-cockle\nas the Dawn, standing jocund on the misty mountain tops, is related to\nthe flaming midday Sun. All _conchas_, particularly the _echinea_ or\n\"St. Cuthbert's Bead,\" were symbols of St. Katherine or Cuddy, and in\nArt St. Jacques or St. Jack was always represented with a shell.\n_Coquille_, the French for shell, is the same word as _goggle_, and in\nEngland the _cockle_ was popularly connected with a strange custom known\nas Hot Cockles or Cockle Bread. Full particulars of this practice are\ngiven by Hazlitt, who observes: \"I entertain a conviction that with\nrespect to these hot cockles, and likewise to leap-candle, we are merely\non the threshhold of the enquiry ... the question stands at present much\nas if one had picked up by accident the husk of some lost substance....\nSpeaking conjecturally, but with certain sidelights to encourage, this\nseems a case of the insensible degradation of rite into custom.\"[275]\n\nShells are one of the most common deposits in prehistoric graves, and at\nBoston in Lincolnshire stone coffins have been found completely filled\nwith cockle-shells. There would thus seem to be some connection between\nIckanhoe, the ancient name for Boston, a town of the Iceni, situated on\nthe Ichenield Way, and the _echinea_ or _concha_. As the cockle was\nparticularly the symbol of Birth, the presence of these shells in\ncoffins may be attributed to a hope of New Birth and a belief that Death\nwas the _yoni_ or Gate of Life.\n\nThe word _inimical_ implies _un-amicable_, or unfriendly, whence Michael\nwas seemingly the Friend of Man. _Maculate_ means spotted, and the coins\nhere illustrated, believed to have been minted at St. Albans, obviously\nfeature no physical King but rather the Kaadman or Good Man of St.\nAlbans in his dual aspect of age and youth. The starry, spotted, or\nmaculate effigy is apparently an attempt to depict the astral or\nspiritual King, for it was an ancient idea that the spirit-body and the\nspirit-world were made of a so-called stellar-matter--a notion which has\nrecently been revived by the Theosophists who speak of the astral body\nand the astral plane. Our modern _breath_, old English _breeth_, is\nevidently the Welsh _brith_ which means spotted, and it is to this root\nthat Sir John Rhys attributes the term Brython or Britain, finding in it\na reference to that painting or tattooing of the body which\ndistinguished the Picts.[276] The word _tattoo_, Maori _tatau_, is the\nCeltic _tata_ meaning father, and the implication seems to follow that\nthe custom of _tattooing_ arose from picking, dotting, or maculating the\ntribal totem or caste-mark.\n\n [Illustration: FIGS. 65 and 66.--British. From Akerman.]\n\nIn the Old English representation here illustrated either St. Peter or\nGod the Father is conspicuously tattooed or spotted; Pan was always\nassigned a _pan_ther's skin, or spotted cloak.\n\nA _speck_ is a minute spot, and among the ancients a speck or dot within\na circle was the symbol of the central Spook or Spectre. This, like all\nother emblems, was understood in a personal and a cosmic sense, the\nlittle speck and circle representing the soul surrounded by its round of\ninfluence and duties; the Cosmic speck, the Supreme Spirit, and the\ncircle the entire Universe. In many instances the dot and ring seems to\nhave stood for the pupil in the iris of the eye. In addition it is\nevident that [circled dot] was an emblem of the Breast, and\nhieroglyphed the speck in the centre of the zone or sein, for the Greek\nletter _theta_ written--[circled dot] is identical with _teta,\nteat, tada, dot_ or _dad_. The dotted effigy on the coins supposedly\nminted at St. Albans may be connoted with the curious fact that in\nWelsh the word _alban_ meant _a primary point_.[277]\n\n [Illustration: Fig. 67.--Christ's Ascent from Hell. From _Ancient\n Mysteries_ (Hone, W.).]\n\n_Speck_ is the root of _speculum_, a mirror, and it might be suggested\nby the materialist that the first reflection in a metal mirror was\nassumed to be a spook. The mirror is an attribute of nearly every\nancient Deity, and the British Druids seem to have had some system of\nflashing the sunlight on to the crowd by means of what was termed by the\nBards, the Speculum of the Pervading Glance. _Specula_ means a\nwatch-tower, and _spectrum_ means vision. _Speech, speak_, and _spoke_,\npoint to the probability that speech was deemed to be the voice of the\nindwelling spook or spectre, which etymology is at any rate preferable\nto the official surmise \"all, perhaps, from Teutonic base _sprek_--to\nmake a noise\".\n\n [Illustration: Fig. 68.--The Mirror of Thoth. From _The\n Correspondences of Egypt_ (Odhner, C.T.)]\n\n [Illustration: FIG. 69.]\n\n [Illustration: FIGS. 70 to 72.--British. From _English Coins and\n Tokens_ (Jewitt & Head).]\n\n [Illustration: FIG. 73.--From _The Correspondences of Egypt_\n (Odhner, C. T.).]\n\nThe Egyptian hieroglyph here illustrated depicts the speculum of Thoth,\na deity whom the Phoenicians rendered Taut, and to whom they attributed\nthe invention of the alphabet and all other arts. The whole land of\nEgypt was known among other designations as \"the land of the Eye,\" and\nby the Egyptians as also by the Etrurians, the symbolic blue Eye of\nHorus was carried constantly as an amulet against bad luck. Fig. 69 is\nan Egyptian die-stamp, and Figs. 70 to 72 are British coins of which the\nintricate symbolism will be considered in due course. The arms of Fig.\n73 are extended into the act of benediction, and _utat_, the Egyptian\nword for this symbol, resolves into the soft, gentle, pleasing, and\npropitious Tat. That the _utat_ or eye was familiar in Europe is\nevidenced by the Kio coin here illustrated.\n\n [Illustration: FIG. 74.--From _Numismatique Ancienne_ (Barthelemy,\n J. B. A. A.).]\n\n [Illustration: FIG. 75.--From _Symbolism of the East and West_\n (Aynsley, Mrs. Murray).]\n\n_Spica_, which is also the same word as spook, meant ear of corn; the\nwheatear is proverbially the Staff of Life, and _loaf_, old English\n_loof_, is the same word as _life_. Not infrequently the _Bona Dea_ was\nrepresented holding a loaf in her extended hand, and the same idea was\ndoubtless expressed by the two breasts upon a dish with which St.\nAgatha, whose name means _Good_, is represented. Christianity accounts\nfor this curious emblem by a legend that St. Agatha was tortured by\nhaving her breasts cut off, and it is quite possible that this nasty\ntale is correctly translated; the original tyrant or torturer being\nprobably Winter, or the reaper Death, which cuts short the fruit fulness\nof Spring. In the Tartar emblem herewith the Phrygian-capped Deity is\nholding, like St. Agatha, the symbol of the teat or feeder, or\n_fodder_.[278]\n\n [Illustration: FIGS. 76 and 77.--Iberian. From Akerman.]\n\nThe wheatear or spica, or _buck_-wheat was a frequent emblem on our\nBritish coins, and to account for this it has been suggested that the\nBritish did a considerable export trade in corn; but unfortunately for\nthis theory the _spica_ figures frequently upon the coins of Spain and\nGaul. As a symbol the buckwheat typified plenty, but in addition to the\nwheatear proper there appear kindred objects which have been surmised to\nbe, perhaps, fishbones, perhaps fern-leaves. There is no doubt that\nthese mysterious objects are variants of the so-called \"_ded_\" amulet,\nwhich in Egypt was the symbol of the backbone of the God of Life. This\namulet, of which the hieroglyph has been rendered variously as _ded_,\n_didu_, _tet_, and _tat_, has an ancestry of amazing antiquity, and\naccording to Mackenzie, \"in Paleolithic times, at least 20,000 years\nago, the spine of the fish was laid on the corpse when it was entombed,\njust as the 'ded,' amulet, which was the symbol of the backbone of\nOsiris, was laid on the neck of the Egyptian mummy\".[279] Frequently\nthis \"ded\" emblem took the form of a column or pillar, which symbolised\nthe eternal support and stability of the universe. On the summit of Fig.\n85 is a bug, _cock_roach, or _cock_chafer: in Etruria as in Egypt the\nbug amulet or _scarabeus_ was as popular as the Eye of Horus.\n\n [Illustration: FIGS. 78 to 84.--British. Nos. 1 to 8 from _Ancient\n British Coins_ (Evans, J.). No. 4 from _A New\n Description of England and Wales_ (Anon., 1724).\n No. 5 from _English Coins and Tokens_ (Jewitt & Head).]\n\n [Illustration: FIG. 85.--From _The Correspondences of Egypt_\n (Odhner, C. T.).]\n\nIn Fig. 68 the spectral Eye was supported by Thoth, whose name varies\ninto Thot, Taut, and numerous intermediate forms, which equate it with\n_ded_ or _dad_: similarly it will be found that practically every\nplace-name constituted from Tot or Tat varies into Dot or Dad, _e.g._,\nLlan_dud_no, where is found the cradle of St. _Tud_no. Sometimes the\nEgyptians represented two or more pillars termed _deddu_, and this word\nis traceable in Trinidad, an island which, on account of its three great\npeaks, was named after _trinidad_, the Spanish for trinity. But\n_trinidad_ is evidently a very old Iberian word, for its British form\nwas _drindod_, as in the place-name Llandrindod or \"Holy Enclosure of\nthe Trinity\". The three great mounts on Trinidad, and the three famous\nmedicinal springs at Llandrindod Wells render it probable that the site\nof Llan_drindod_ was originally a pagan dedication to the _trine teat_,\nor _triune dad_.\n\nAmid numerous hut circles at Llandudno is a rocking stone known as\nCryd-Tudno, or the Cradle of Tudno. Who was the St. Tudno of Llandudno\nwhose cradle or cot, like Kit's Coty in Kent, has been thus preserved in\nfolk-memory? The few facts related of him are manifestly fabulous, but\nthe name itself seemingly preserves one of the numerous sites where the\nAlmighty Child of Christmas Day was worshipped, and the _no_ of _Tudno_\nmay be connoted with _new_, Greek, _neo_, Danish, _ny_, allied to\nSanscrit, _no_, hence _new_, \"that which is now\".\n\nAt Llanamlleck in Wales there is a cromlech known as St. Illtyd's House,\nnear which is a rude upright stone known as Maen-Illtyd, or\nIlltyd-stone. We may connote this _Ill_tyd with _All_-tyd or All Father,\nin which respect Illtyd corresponds with the Scandinavian _Ilmatar_,\n_Almatar_, or All Mother.\n\nIt is told of Saint Illtyd that he befriended a hunted stag, and that\nlike Semele, the wife of Jove, his wife was stricken with blindness for\ndaring to approach too near him. The association of Illtyd with a stag\nis peculiarly significant in view of the fact that at Llandudno, leading\nto the cot or cradle of St. Tudno, are the remains of an avenue of\nstanding stones called by a name which signifies \"the High Road of the\nDeer\". The branching antlers of the deer being emblems of the dayspring,\nthe rising or _new_ sun, is a fact somewhat confirmatory of the\nsupposition that the Cradle of Tudno was the shrine of the new or Rising\nTud, and in all probability the High Road of the Deer was once the scene\nof some very curious ceremonies.\n\nMany of our old churches even to-day contain in their lofts antlers\nwhich formed part of the wardrobe of the ancient mummers or guise\ndancers.\n\n [Illustration: FIG. 86.--From _Numismatique Ancienne_.]\n\nIn the Ephesian coin herewith Diana--the _divine Ana_--the many-breasted\nAlma Mater, is depicted in the form of a pillar-palm tree between two\nstags. Among the golden treasures found by Schliemann at Myken\u00e6, were\nornaments representing two stags on the top of a date palm tree with\nthree fronds.[280] The _date_ palm may be connoted with the _ded_\npillar, and the triple-fronded date of Myken\u00e6 with the trindod or\ndrindod of Britain.\n\n [Illustration: Assyrian Ornament. (Nimroud.)]\n\n [Illustration: Greek Honeysuckle Ornament.]\n\n [Illustration: Greek Honeysuckle Ornament.]\n\n [Illustration: Sacred Tree (N.W. Palace, Nimroud).]\n\n [Illustration: Ornament on the Robe of King.]\n\n [Illustration: FIG. 87.--From _Nineveh_ (Layard).]\n\nThe honeysuckle, termed conventionally a palmette, is classically\nrepresented as either seven or nine-lobed, and this symbol of the\nDayspring or of Wisdom was common alike both East and West. The palm\nbranch is merely another form of the fern or fish-bone, and the word\npalm is radically _alma_, the all nourisher. The palm leaf appears on\none of the stones at New Grange, but as Fergusson remarks, \"how a\nknowledge of this Eastern plant reached New Grange is by no means\nclear\".[281] The _feather_ was a further emblem of the same spiritual\n_father_, _feeder_, or _fodder_, and in Egypt Ma or Truth was\nrepresented with a single-feather headdress (_ante_, p. 136). From the\nmistletoe to the fern, a sprig of any kind was regarded as the\nspright, spirit, or spurt of new life or new _Thought_ (_Thaut?_), and\nthe forms of this young sprig are innumerable. The gist, ghost, or\nessence of the Maypole was that it should be a sprout well budded out,\nwhence to this day at Saffron Walden the children on Mayday sing:--\n\n A branch of May we have brought you,\n And at your door it stands;\n It is a sprout that is well budded out,\n The work of our Lord's hands.\n\n [Illustration: FIG. 88.--From _Irish Antiquities Pagan and\n Christian_ (Wakeman).]\n\n_Teat_ may be equated with the Gaulish _tout_, the whole or All, and it\nis probable that the Pelasgian shrine of Dodona was dedicated to that\n_All One_ or _Father One_. It is noteworthy that the sway of the\npre-Grecian Pelasgians extended over the whole of the Ionian coast\n\"beginning from Mykale\":[282] this Mykale (_Megale or Michael?_)\ndistrict is now Albania, and its capital is Janina, _query_ Queen Ina?\n\nIt is probable that Kenna, the fairy princess of Kensington who is\nreputed to have loved Albion, was can_na_, the _New King_ or _New\nQueen_. On the river Canna in Wales is Llan_gan_ or Llanganna: Llan_gan_\non the river Taff is dedicated to St. Canna, and Llan_gain_ to St.\nSynin. All these dedications are seemingly survivals of _King_, _Queen_,\nor _Saint_, Ina, Una, Une, ain or one. In Cornwall there are several St.\nEuny's Wells: near Evesham is Honeybourne, and in Sussex is a Honey\nChild. Upon Honeychurch the authorities comment, \"The connection between\na church and honey is not very obvious, and this is probably Church of\n_Huna_\". Quite likely, but not, I think, a Saxon settler.\n\nThe ancients supposed that the world was shaped like a bun, and they\nimagined it as supported by the tet or pillar of the Almighty. It is\ntherefore possible that the Toadstool or Mushroom derived its name not\nbecause toads never sit upon it, but because it was held to be a perfect\nemblem of the earth. In some districts the Mushroom is named \"Pooka's\nfoot,\"[283] and as the earth is proverbially God's footstool, the\nToad-stool was held seemingly to be the stool of earth supported on the\n_ded_, or pillar of Titan. The Fairy Titania, who probably once held\nsway in Tottenham Court Road, may be connoted with the French _teton_, a\nteat; _tetine_, an udder; _teter_, to milk; and _tetin_, a nipple.\n\n [Illustration: FIG. 89.--From _Christian Iconography_ (Didron).]\n\n [Illustration: FIG. 90.--The Spirit of Youth. From a French\n Miniature of the fourteenth century. From _Christian\n Iconography_ (Didron).]\n\nIt is probable that \"The Five Wells\" at Taddington, \"the Five Kings at\nDoddington,\" where also is \"the Duddo Stone,\" likewise Dod Law at\nDoddington; Dowdeswell, Dudsbury, and the Cornish Dodman, are all\nreferable originally to the fairy Titan or the celestial Daddy.\n\n [Illustration: FIG. 91.--From _Christian Iconography_ (Didron).]\n\nIn accordance with universal wont this Titan or Almighty, \"this\nsenior-junior, giant-dwarf, Dan Cupid,\" was conceived as anon a tiny\ntoddling tot or Tom-tit-tot, anon as Old Tithonus, the doddering dotard:\nthe Swedish for _death_ or _dead_ is _dod_; the German is _tod_. _Tod_\nis an English term for a fox, and Thot was the fox or _jackal_-headed\nmaker-of-tracts or guide: thought is invariably the guide to every\naction, and Divine Thought is the final bar to which the human soul\ncomes up for judgment. It has already been seen that in Europe the\nholder of the sword and scales was Michael, and there is reason to\nsuppose that the Dog-headed titanic Christopher, who is said to have\nferried travellers _pick-a-back_ across a river, was at one time an\nexquisite conception of Great Puck or Father Death carrying his children\nover the mystic river. By the _pagans_--the unsophisticated villagers\namong whom Pucca mostly survived--Death was conceived as not invariably\nor necessarily frightful, but sometimes as a lovely youth. In Fig. 91\nDeath is Amor or Young Love, and in Fig. 90 an angel occupies the place\nof Giant Christopher: the words _death_ and _dead_ are identical with\n_dad_ and _tod_.\n\n [Illustration: FIG. 92.--Figure of Christ, beardless. Roman\n Sculpture of the IV. cent.\n From _Christian Iconography_ (Didron).]\n\n [Illustration: FIG. 93.--Iberian. From Akerman.]\n\n [Illustration: FIG. 94.--From _Christian Iconography_ (Didron).]\n\nThe Christian emblems herewith represent Christ supported by the Father\nor Mother upon a veil or scarf, which is probably intended for the\nrainbow or spectrum: the pagan Europa was represented, _vide_ Fig. 93,\nholding a similar emblem. According to mythology, Iris or the Rainbow\nwas like Thot or Mercury, the Messenger of the Gods, and the symbolists\ndelighted to blend into their hieroglyphs that same elusive ambiguity as\nseparates Iris from Eros and the blend of colours in the spectrum.\n\nIn the ninth century a learned monk expressed the opinion that only two\nwords of the old Iberian language had then survived: one of these was\n_fern_, meaning _anything good_, and with it we may connote the Fern\nIslands among which stands the Megstone. Ferns, the ancient capital of\nLeinster, attributes its foundation to a St. Mogue, and St. Mogue's Well\nis still existing in the precincts of Ferns Abbey. The equation of Long\nMeg and her Daughters with Ursula and the Eleven Thousand Virgins is\nsupported by the tradition that the original name of St. Ursula's\nhusband was Holofernes,[284] seemingly Holy Ferns or Holy Phoroneus.\nWhat is described as \"the highest term in Grecian history\" was the\nancestral Inachus, the father of a certain Phoroneus. The fabulous\nInachus[285]--probably the Gaelic divinity Oengus[286]--is the _Ancient\nMighty Life_, and Phoroneus is radically fern or frond. There figures in\nIrish mythology \"a very ancient deity\" whose name, judging from\ninscriptions, was Feron or Vorenn, and it is noteworthy that Oengus is\nassociated particularly with New Grange, where the fern palm leaf emblem\nhas been preserved. The Dutch for _fern_ is _varen_, and the root of all\nthese terms is _fer_ or _ver_: the Latin _ferre_ is the root of\n_fertile_, etc., and in connection with the Welsh _ver_, which means\nessence, may be noted _ver_ the Spring and _vert_, green, whence\n_verdant, verdure, vernal,_ and _infernal_(?).\n\nAmong the ferns whose spine-like fishbone fronds seemingly caused them\nto be accepted as emblems of the fertile Dayspring or the permeating\nSpirit of all Life, the _osmunda_ was particularly associated with the\nSaints and Gods: in the Tyrol it is still placed over doors for Good\nLuck, and one species of Osmunda (_Crispa_) is in Norway called St.\nOlaf's Beard. This is termed by Gerarde the Herb Christopher, and the\nLatin _crispa_ somewhat connects it with Christopher. The name Osmund is\nTeutonic for _divine protector_, but more radically Osmunda was _oes\nmunda_, or the _Life of the World_. In Devonshire the Pennyroyal is also\nknown as _organ_, _organy_, _organie_, or _origane_, all of which are\nradically the same as _origin_.\n\n [Illustration: FIGS. 95 to 102.--British. Nos. [ ] to [ ] from Akerman.\n Nos. [ ] to [ ] from Evans.]\n\n [Illustration: FIG. 103.--Green Man (Roxburghe Ballads, circa\n 1650).--From _The History of Signboards_ (Larwood &\n Hotten).]\n\nThe British coins inscribed Ver are believed to have emanated from\nVerulam or St. Albans, but the same VER, VIR, or kindred legend is found\nupon the coins of Iberia and Gaul. It is not improbable that Verulam was\nat one time the chief city in Albion, but the place which now claims to\nbe the mother city is Canterbury or Duro_vern_. The ancient name of\nCanterbury is supposed to have been bestowed upon it by the Romans, and\nto have denoted _evergreen_; but Canterbury is not physically more\nevergreen than every other spot in verdant England: Canterbury is,\nhowever, permeated with relics, memories, and traditions of St. George;\nand St. George is still addressed in Palestine as the \"evergreen green\none\". Green was the symbol of rejuvenescence and immortality, and \"the\nGreen Man\" of our English Inn Signs, as also the Jack-in-Green who used\nto figure along with Maid Marian and the Hobby Horse in the festivities\nof May Day, was representative of the May King or the Lord of Life. The\ncolour green, according to the Ecclesiastical authorities, still\nsignifies \"hope, plenty, mirth, youth, and prosperity\": as the colour of\nliving vegetation, it was adopted as a symbol of life, and Angels and\nSaints, _particularly St. John_, are represented clad in green. In Gaul\nthe Green Man was evidently conceived as Ver Galant, and the two cups,\none inverted, in all probability implied Life and Death. According to\nChristian Legend, St. George was tortured by being forced to drink two\ncups, whereof the one was prepared to make him mad, the other to kill\nhim by poison. The prosperity of an emblem lies entirely in the Eye, and\nit is probable that all the alleged dolours to which George was\nsubjected are nothing more than the morbid misconceptions of men whose\nminds dwelt normally on things most miserable and conceived little\nhigher. Thus seemingly the light-shod Mercury was degraded into George's\nalleged torture of being \"made to run in red hot shoes\": the heavy\npillars laid upon him suggest that he was once depicted bearing up the\npillars of the world: the wheel covered with razors and knives to which\nhe was attached imply the solar wheel of Kate or Catarina: the posts to\nwhich he was fastened by the feet and hands were seemingly a variant of\nthe _deddu_, and the sledge hammers with which he was beaten were, like\nmany other of the excruciating torments of the \"saint,\" merely and\ninoffensively the emblems of the Heavenly Hercules or Invictus.\n\n [Illustration: FIG. 104.--From _The Everyday Book_ (Hone, W.).]\n\n [Illustration: FIG. 105.--Ver Galant (Rue Henri, Lyons, 1759). From\n _The History of Signboards_.]\n\n [Illustration: FIG. 106.--Green Man and Still (Harleian Collection,\n 1630). _Ibid._]\n\nMaid Marion, who was not infrequently associated with St. George, is\nradically _Maid Big Ion_, or _Fairy Ion_, and that St. George was also a\nmarine saint is obvious from the various Channels which still bear his\nname. The ensign of the Navy is the red cross on a white ground, known\noriginally as the Christofer or Jack, and in Fig. 106 the Green Man is\nrepresented with the scales of a Merman, or Blue John. The Italian for\nblue is _vera_; _vera_ means _true_; \"true blue\" is proverbial; and that\nOld George was Trajan, Tarchon, Tarragone, or _Dragon_ is obvious from\nthe dragon-slaying incident. Little George has already been identified\nby Baring-Gould with Tammuz, the Adonis, or Beauty, who is identified\nwith the Sun:[287] \"Thou shining and vanishing in the beauteous circle\nof the Hor\u00e6, dwelling at one time in gloomy Tartarus, at another\nelevating thyself to Olympus, giving ripeness to the fruits\".[288]\n\n [Illustration: FIG. 107.--From _The Everyday Book_ (Hone, W.).]\n\nThe St. George of Diospolis, the City of Light, who by the early\nChristians was hailed as \"the Mighty Man,\" the \"Star of the Morning,\"\nand the \"Sun of Truth,\" figures in Cornwall, particularly at Helston,\nwhere there is still danced the so-called _Furry_ dance: Helston,\nmoreover, claims to show the great granite stone which was intended to\ncover the mouth of the Nether Regions, but St. Michael met Satan\ncarrying it and made him drop it.\n\nIt is unnecessary to labour the obvious identity between Saints George\nand Michael: \"George,\" meaning _husbandman_, _i.e._, the Almighty in a\nbucolic aspect, is merely another title for the archangel, but more\nradically it may be traced to _geo_ (as in _ge_ology, _ge_ography,\n_ge_ometry) and _urge_, _i.e._, _earth urge_. It is physically true that\nfarmers urge the earth to yield her increase, and until quite recently,\nrelics of the festival of the sacred plough survived in Britain. Within\nliving memory farmers in Cornwall turned the first sod to the formula\n\"In the name of God let us begin\":[289] in China, where the Emperor\nhimself turns the first sod, much of the ancient ceremonies still\nsurvive.\n\nThe legend of St. George and the dragon has had its local habitation\nfixed in many districts notably in Berkshire at the vale of the White\nHorse. The famous George of Cappadocia is first heard of as \"a purveyor\nof provisions for the Army of Constantinople,\" and he was subsequently\nassociated with a certain Dracontius (_i.e._, _dragon_), \"Master of the\nMint\". The same legend is assigned at Lambton in England not to George\nbut to \"_John_ that slew ye worm\": in Turkey St. George is known as\nOros, which is obviously Horus or Eros, the Lord of the Hor\u00e6 or hours,\nand the English dragon-slayer Conyers of _Sockburn_ is presumably King\nYers, whose burn or brook was presumably named after Shock or Jock. In\nsome parts of England a bogey dog is known under the title of \"Old\nShock,\" and in connection with Conyers and John that slew ye worm may be\nnoted near Conway the famous Llandudno headlands, Great and Little\n_Orme_ or _Worm_.\n\nThe St. George of Scandinavia is named Gest: that Gest was the great\n_Gust_ or Mighty Wind is probable, and it is more likely that Windsor,\na world-famous seat of St. George, meant, not as is assumed _winding\nshore_, but _wind sire_. That St. George was the Ruler of the gusts or\nwinds is implied by the fact that among the Finns, anyone brawling on\nSt. George's Day was in danger of suffering from storms and tempests.\nThe murmuring of the wind in the oak groves of Dodona was held to be the\nvoice of Zeus, and the will of the All Father was there further deduced\nby means of a three-chained whip hanging over a metal basin from the\nhand of the statue of a boy. From the movements of these chains,\nagitated by the wind and blown by the gusts till they tinkled against\nthe bowl, the will of the _Ghost_ was guessed, and the word _guess_\nseemingly implies that guessing was regarded as the operation of the\ngood or bad _geis_ within. In Windsor Great Forest stood the famous Oak\nor Picktree, where Puck, _alias_ Herne the Hunter, appeared occasionally\nin the form of an antlered Buck. The supposition that St. George was the\ngreat _Gush_ or _geyser_ is strengthened by the fact that near the\nCornish Padstow, Petrock-Stowe, or the stowe of the Great Pater, there\nis a well called St. George's Well. This well is described as a \"mere\nspring which gushes from a rock,\" and the legend states that the water\ngushed forth immediately St. George had trodden on the spot and has\nne'er since ceased to flow.\n\nThe Italian for blue--the colour of the deep water and of the high\nHeavens--is also _turchino_, and on 23rd April (French _Avril_), blue\ncoats used to be worn in England in honour of the national saint whose\nred cross on a white ground has immemorially been our Naval\nEnsign.[290] St. George figured particularly in the Furry or Flora\ndance at Helston, and the month of _Avril_, a period when the earth is\nopening up its treasures, seemingly derives its name from Ver or Vera,\nthe \"daughter deare\" of Flora. On 23rd April \"the riding of the George\"\nwas a principal solemnity in certain parts of England: on St. George's\nDay a White Horse used to stand harnessed at the end of St. George's\nChapel in St. Martin's Church, Strand, and the Duncannon Street, which\nnow runs along the south side of this church, argues the erstwhile\nexistence either here or somewhere of a dun or down of cannon. A cannon\nis a gun, and our Dragoon guards are supposed to have derived their\ntitle from the dragons or fire-arms with which they were armed. The\ninference is that the first inventors of the gun, cannon, or dragon,\nentertained the pleasing fancy that their weapon was the fire-spouting\nworm.[291] The dragon was the emblem of the _Cyn_bro or Kymry:\nassociated with the red cross of St. George it is the cognisance of\nLondon, and a fearsome dragon stands to-day at the boundary of the city\non the site of Temple Bar.\n\nIn the reign of Elizabeth an injunction was issued that \"there shall be\nneither George nor Margaret,\" an implication that Margaret was once the\nrecognised Consort of St. George, and the expression \"riding of the\nGeorge,\" points to the probability that the White Horse, even if\nriderless, was known as \"the George\". The White Horse of Kent with its\nlegend INVICTA implies--unless Heraldry is weak in its grammar--not a\nhorse but a mare: George was Invictus or the Unconquerable, and, as will\nbe seen, there are good reasons to suppose that the White Horse and\nWhite Mare were indigenous to Britain long before the times of the Saxon\nHengist and Horsa. It is now generally accepted that Hengist, which\nmeant _horse_, and Horsa, which meant _mare_, were mythical characters.\nWith the coming of the Saxons no doubt the worship of the White Horse\nrevived for it was an emblem of Hanover, and in Hanover cream-coloured\nhorses were reserved for the use of royalty alone. With the notorious\nHanoverian Georges may be connoted the fact that opposite St. George's\nIsland at Looe (Cornwall) is a strand or market-place named Hannafore:\nat Hinover in Sussex a white horse was carved into the hillside.\n\n [Illustration: FIG. 108.--From _The Scouring of the White Horse_\n (Hughes, T.).]\n\n [Illustration: FIG. 109.--British. From _A New Description of England_\n (1724).]\n\n [Illustration: FIGS. 110 to 113.--British No. 110 from Camden. No. 112\n from Akerman. No. 113 from Evans.]\n\n [Illustration: FIG. 114.--Iberian. From Akerman.]\n\n [Illustration: FIGS. 115 and 116.--British. From Akerman.]\n\n [Illustration: FIG. 117.--Iberian. From Akerman.]\n\n [Illustration: FIG. 118.--British. From Evans.]\n\n [Illustration: FIG. 119.--British. From Akerman.]\n\nThe White Horse--which subsequently became the Hobby Horse, or the Hob's\nHorse, of our popular revels--has been carved upon certain downs in\nEngland and Scotland for untold centuries. That these animals were\ndesignedly white is implied by an example on the brown heather hills of\nMormond in Aberdeenshire: here the subsoil is black and the required\nwhite has been obtained by filling in the figure with white felspar\nstones.[292] It will be noticed that the White Horse at Uffington as\nreproduced overleaf is beaked like a bird, and has a remarkable\ndot-and-circle eye: in Figs. 110 to 113 the animal is similarly beaked,\nand in Fig. 111 the object in the bill is seemingly an egg. The designer\nof Fig. 109 has introduced apparently a goose or swan's head, and also a\nsprig or branch. The word BODUOC may or may not have a relation to\nBoudicca or Boadicea of the Ikeni--whose territories are marked by the\nIchnield Way of to-day--but in any case _Boudig_ in Welsh meant victory\nor Victorina, whence the \"very peculiar horse\" on this coin may be\nregarded as a prehistoric Invicta. The St. George of Persia there known\nas Mithras was similarly worshipped under the guise of a white horse,\nand Mithras was similarly \"Invictus\". The winged genius surmounting the\nhorse on Fig. 114, a coin of the Tarragona, Tarchon, or _dragon_\ndistrict--is described as \"Victory flying,\" and there is little doubt\nthat the idea of White Horse or Invictus was far spread. At Edgehill\nthere used to be a Red Horse carved into the soil, and the tenancy of\nthe neighbouring Red Horse Farm was held on the condition that the\ntenant scoured the Red Horse annually _on Palm Sunday_: the palm is the\nemblem of Invictus, and it will be noticed how frequently the palm\nbranch appears in conjunction with the horse on our British coinage.\n\n [Illustration: FIG. 120.--Gaulish. From Akerman.]\n\n [Illustration: FIG. 121.]\n\nThe story of St. George treading on the Padstow Rock, and the subsequent\ngush of water, is immediately suggestive of the Pegasus legend. Pegasus,\nthe winged steed of the Muses, which, with a stroke of its hoof, caused\na fountain to gush forth, is supposed to have been thus named because he\nmade his first appearance near the _sources_--Greek _pegai_--of Oceanus.\nIt is obvious, however, from the coins of Britain, Spain, and Gaul, that\nPegasus--occasionally astral-winged and hawk-headed--was very much at\nhome in these regions, and it is not improbable that _pegasus_ was\noriginally the Celtic _Peg Esus_. The god Esus of Western Europe--one of\nwhose portraits is here given--was not only King Death, but he is\nidentified by De Jubainville with Cuchulainn, the Achilles or Young Sun\nGod of Ireland.[293] Esus, the counterpart of Isis, was probably the\ndivinity worshipped at Uzes in Gaul, a coin of which town, representing\na seven-rayed sprig springing from a brute, is here reproduced, and that\nKing Esus or King Osis was the Lord of profound speculation, is somewhat\nimplied by _gnosis_, the Greek word for knowledge. Tacitus mentions that\nthe neighing of the sacred white horse of the Druids was regarded as\noracular; the voice of a horse is termed its neigh, from which it would\nseem horses were regarded as super-intelligent animals which\n_knew_.[294] The inscription CUN or CUNO which occurs so frequently on\nthe horse coins of Western Europe is seemingly akin to _ken_, the root\nof _know_, _knew_, _canny_, and _cunning_. In India the elephant\n_Ganesa_--seemingly a feminine form of _Genesis_ and _Gnosis_--was\ndeemed to be the Lord of all knowledge.\n\nIn connection with Pegasus may be noted Buk_ephalus_, the famed steed of\nAlexander. The Inscriptions EPPILLUS and EPPI[295] occur on the Kentish\ncoins, Figs. 122 and 123; _hipha_ or _hippa_ was the Phoenician for a\nmare; in Scotland the nightmare is known as _ephi_altus; a _hippo_drome\nis a horse course, whence, perhaps, Bukephalus may be translated Big\nEppilus. The little elf or elve under a bent sprig is presumably Bog or\nPuck, and in connection with the _Eagle_-headed Pegasus of Fig. 164 may\nbe noted the Puckstone by the megalithic _Aggle_ Stone at Pur_beck_,\nwhere is a St. Alban's Head.[296]\n\n [Illustration: FIGS. 122 and 123.--British. From Akerman.]\n\nWhether or not Pegasus was Big Esus or Peg or Puck Esus is immaterial,\nbut it is quite beyond controversy that the animals now under\nconsideration are Elphin Steeds and that they are not the \"deplorable\nabortions\" which numismatists imagine. The recognised authorities are\nutterly contemptuous towards our coinage, to which they apply terms such\nas \"very rude,\" \"an attempt to represent a horse,\" \"barbarous\nimitation,\" and so forth; but I am persuaded that the craftsmen who\nfabricated these archaic coins were quite competent to draw\nstraightforward objects had such been their intent. Akerman is seriously\nindignant at the indefiniteness of the object which resembles a fishbone\nand \"has been called a fern leaf,\" and he sums up his feelings by\nopining that this uncouth representation may be as much the result of\nincompetent workmanship as of successive fruitless attempts at\nimitation.[297]\n\n [Illustration: FIGS. 124 to 127.--Iberian. From Barthelemy.]\n\n [Illustration: FIGS. 128 and 129.--Iberian. From Akerman.]\n\n [Illustration: FIG. 130.--Gaulish. From Akerman.]\n\nIncompetent comprehension would condemn Figs. 124 to 129, particularly\nthe draughtsmanship of the head: it is hardly credible, yet, says\nAkerman, the small winged elf in these coins \"apparently escaped the\nobservation of M. de Saulcy\". They emanated from the Tarragonian town of\nAna or Ona, and are somewhat suggestive of the mythic tale that Minerva\nsprang from the head of Jove: the horses on the Gaulish coin illustrated\nin Fig. 130, which is attributed either to Verdun or Vermandois, are\ninscribed VERO IOVE and that Jou was the White Horse is, to some extent,\nimplied by our elementary words _Gee_ and _Geho_. According to Hazlitt\n\"the exclamation Geho! Geho! which carmen use to their horses is not\npeculiar to this country, as I have heard it used in France\":[298] it is\nprobable that the Jehu who drove furiously was a memory of the solar\ncharioteer; it is further probable that the story of Io, the divinely\nfair daughter of Inachus, who was said to have been pursued over the\nworld by a malignant gadfly, originated in the lumpish imagination of\nsome one who had in front of him just such elfin emblems as the pixy\nhorse now under consideration. That in reality the gadfly was a good\n_mouche_ is implied by the term gad: the inscription KIO on Fig. 74 (p.\n253) reads Great Io or Great Eye, and in connection with the remarkable\noptic of the White Horse at Uffington may be connoted the place-name\nHorse Eye near _Bex_hill. The curious place-name Beckjay in Shropshire\nis suggestive of Big Jew or Joy: the blue-crested monarch of the woods\nwe call a jay (Spanish, _gayo_, \"of doubtful origin\") was probably the\nbird of Jay or Joy--just as _picus_ or the crested woodpecker was\nadmittedly Jupiter's bird--and the Jaye's Park in Surrey, which is in\nthe immediate neighbourhood of Godstone, Gadbrooke, and Kitlands, was\nseemingly associated at some period with Good Jay or Joy.\n\nWe speak ironically to-day of our \"Jehus,\" and the word _hack_ still\nsurvives: in Chaucer's time English carters encouraged their horses with\nthe exclamation Heck![299] the Irish for _horse_ was _ech_, and the\ninscription beneath the effigy on Fig. 131, a Tarragonian coin, reads,\naccording to Akerman, EKK. That the _hack_ was connected in idea with\nthe oak is somewhat implied by a horse ornament in my possession, the\neye or centre of which is represented by an oak corn or _ac_orn. In the\nNorth of England the elves seem to have been known as _hags_, for fairy\nrings are there known as _hag_ tracks. The word _hackney_ is identical\nwith Boudicca's tribe the Ikeni, and it is believed that C\u00e6sar's\nreference to the Cenimagni or Cenomagni refers to the Ikeni: whence it\nis probable that the Ikeni, like the Cantii, were worshippers of\nInvicta, the Great Hackney, the _Ceni Magna_ or Hackney Magna.\n\nThe water horse which figures overleaf may be connoted with the Scotch\nkelpie, which is radically _ek Elpi_ or _Elfi_: the kelpie or water\nhorse of Scotch fairy lore is a ghastly spook, just as Alpa in\nScandinavia is a ghoul and _Ephialtes_ in Albany or Scotland is a\nnightmare: but there must almost certainly have been a White Kelpie, for\nthe Greeks held a national horse race which they termed the Calpe, and\nCalpe is the name of the mountain which forms the European side of the\nPillars of Hercules. From the surnames Killbye and Gilbey one may\nperhaps deduce a tribe who were followers of _'K Alpe_ the _Great All\nFeeder_: that the kelpie was regarded as the fourfold feeder is obvious\nfrom the four most unnatural teats depicted on the Pixtil coin of Fig.\n133.\n\n [Illustration: FIG. 131.--Iberian. From Akerman.]\n\n [Illustration: FIG. 132.--British. From Akerman.]\n\n [Illustration: FIG. 133.--Channel Islands. From Barthelemy.]\n\nThe Welsh form of Alphin is Elphin, and the Cornish height known as\nGodolphin--whence the family name Godolphin--implies, like Robin\nGoodfellow, _Good Elphin_. With Elphin, Alban, and Hobany may be\nconnected the Celtic Goddess Epona, \"the tutelar deity of horses and\nprobably originally a horse totem\". To Epona may safely be assigned the\nword _pony_; Irish _poni_; Scotch _powney_, all of which the authorities\nconnect with _pullus_, the Latin for _foal_: it is quite true there is a\n_p_ in both. We have already traced a connection between neighing,\nknowing, kenning, and cunning, and there is seemingly a further\nconnection between Epona, the Goddess of Horses, and _opine_, for\naccording to Plato the horse signified \"reason and _opinion_ coursing\nabout through natural things\".[300]\n\nBritish horses used to be known familiarly as Joan, and the term\n_jennet_ presumably meant _Little Joan_: the Italian for a _hackney_ is\n_chinea_. At Hackney, which now forms part of London, there is an Abney\nPark which was once, it may be, associated with Hobany or Epona: the\nmain street of Hackney or Haconey (which originally contained the Manor\nof Hoxton) is Mare Street; and this _mare_ was seemingly the Ken_mure_\nwhose traces are perpetuated in Kenmure Road, Hackney. At the corner of\nSeven Sisters Road is the church of St. Olave, and the neighbouring\nAlvington Street suggests that this Kingsland Road district was once a\ntown or down of Alvin the Elphin King. Godolphin Hill in Cornwall was\nalternatively known as Godolcan, and there is every reason to suppose\nthat Elphin was the good old king, the good all-king, and the good holy\nking.\n\nHackney was seemingly once one of the many congregating \"Londons,\" and\nwe may recognise Elen or Ollan in London Fields, London Lane, Lyne\nGrove, Olinda (or Good Olin) Road, Londesborough Road, Ellingfort (or\nStrong Ellin) Road, Lenthall (or Tall Elen) Road. In Linscott Street\nthere stood probably at one time a Cot, Cromlech, or \"Kit's Coty,\" and\nat the neighbouring Dalston[301] was very possibly a Tallstone,\nequivalent to the Cornish _tal carn_ or _high rock_.\n\nThe adjective _long_ or _lanky_ is probably of Hellenic origin, and the\ngiants or long men sometimes carved in hill-sides (as at Cerne Abbas)\nwere like all Longstones once perhaps representations of Helen.\n\n [Illustration: FIG. 134.--\"Metal ornaments found on horse trappings\n (North Lincolnshire, 1907). Nos. 1-8 represent forms\n of the crescent amulet; Nos. 8-11, the horseshoe. No.\n 12 is a well-known mystic symbol. No. 15 shows the\n cross potenc\u00e9e, and No. 16 the cross pat\u00e9e: these seem\n to denote Christian influence. Nos. 13 and 14 indicate\n the decay of folk memory concerning amulets, though\n _the heart pattern was originally talismanic_. Nos. 7\n and 8 form bridle 'plumes,' No. 6 is a hook for a\n bearing-rein; the remainder are either forehead\n medallions or breeching decorations. The patterns 1-4,\n 9, 11, 13, 14, and 16, are fairly common in London.\"\n From _Folk Memory_ (Johnson, W.). ]\n\n [Illustration: FIG. 135.--Iberian. From Akerman.]\n\n [Illustration: FIG. 136.--British. From Evans.]\n\nThe Town Hall at Hackney stands on a plot of ground known as Hackney\nGrove, and the neighbouring Mildmay Park and Mildmay Grove suggest a\ngrove or sanctuary of the Mild May or Mary. That Pegasus was known\nfamiliarly in this district is implied by the White Horse Inn on Hackney\nMarshes and by its neighbour \"The Flying Horse\": Hackney neighbours\nHomerton, and that the national Hackney or _mare_ was Homer or Amour is\nobvious from Fig. 135, where a heart, the universal emblem of _amour_,\nis represented at its Hub, navel, or bogel. According to Sir John Evans\nthe \"principal characteristic\" of Fig. 136 is \"the heart-shaped figure\nbetween the forelegs of the horse, the meaning of which I am at a loss\nto discover\":[302] but any yokel could have told Sir John the meaning of\nthe heart or hearts which are still carved into tree trunks, and were\nrarely anything else than the emblems of Amor. The observant Londoner\nwill not fail to notice particularly on May Day--the Mary or Mother\nDay--when our Cockney horses parade in much of their immemorial finery\nand pomp--that golden hearts, stringed in long sequences over the\nharness, are conspicuous among the half-moons, stars, and other\nprehistoric emblems of the Bona dea or pre-Christian Mary.\n\nHackney includes the churches of St. Mary, St. Michael, and St. Jude:\nJude is the same word as _good_, and the St. Jude of Scripture who was\nsurnamed Thadee, and was said to be the son of Alpheus, is apparently\nGood Tadi or Daddy, _alias_ St. Alban the All Good, the Kaadman. St.\nJude is also St. Chad, and there was a celebrated Chadwell[303] at the\nend of the Marylebone Road now known as St. Pancras or King's Cross: at\nKing's Cross there is a locality still known as Alpha Place.\n\nAt Hackney is a Gayhurst Road, which may imply an erstwhile hurst or\nwood of Gay or Jay, and \"at the south end of Springfield Road there is a\ncurious and interesting little hamlet lying on the water's edge. The\nstreets are very steep, and some of them extremely narrow--mere passages\nlike the wynds in Edinburgh.\"[304] This little hamlet is \"encircled\" by\nMount Pleasant Lane, whence one may assume that the eminence itself was\nknown at some time or other as Mount Pleasant.\n\nThe \"Mount Pleasant\" at Hackney may be connoted with the more famous\n\"Mount Pleasant\" at Dun Ainy, Knock Ainy, or the Hill of Aine in\nLimerick. The \"_pleasant_ hills\" of Ireland were defined as\n\"_ceremonial_ hills,\" and it was particularly on the night of All\nHallows that the immemorial ceremonies were there observed. To this day\nAine or Ana, a beautiful and gracious water-spirit, \"the best-natured of\nwomen,\" is reverenced at Knockainy, and the legend persists that \"Aine\npromised to save bloodshed if the hill were given to her till the end of\nthe world\".[305] That Mount Pleasant at Hackney or Hackoney was\nsimilarly dedicated to High Aine or Ana is an inference to which the\nfacts seem clearly to point.\n\nIt would also be permissible to interpret Hackney as Oaken Island, in\nwhich light it may be connoted with Glastonbury, the word _glaston_\nbeing generally supposed to be _glasten_, the British for oak.\nGlastonbury, the celebrated Avalon, Apple Island, Apollo Island, or Isle\nof Rest, was a world-famous \"Mount Pleasant,\" and on its most elevated\nheight there stands St. Michael's Tower. Glastonbury itself,[306] \"its\ntwo streets forming a perfect cross,\" is almost engirdled by a little\nriver named the _Brue_. The French town _Bray_ is in the so-called\nSanterre or Holy-land district: the remains of a megalithic _santerre_,\n_saintuarie_ or sanctuary are still standing at Abury or Aubury in\nWiltshire, and we may equate this place-name with _abri_, a generic term\nin French, \"origin unknown,\" for _sanctuary_ or refuge.\n\nNear Bray, Santerre, is Auber's Ridge, which may be connoted with Aubrey\nWalk, the highest spot in Kensington, and it would seem that _Abury's_,\n_abris_, or \"Mount Pleasants\" were once plentiful in the bundle of\ncommunities, townships, parishes, and lordships which have now merged\ninto the Greater London: Ebury Square in the South-West may mark one,\nand Highbury in the North, with its neighbouring \"Mount Pleasant,\"\nanother.\n\nThe immortal Mount Pleasant of the Muses was named Helicon, and from\nhere sprang the celebrated fountains Aganippe and Hippocrene. At\nHolywell in Wales there is a village called Halkin lying at the foot of\na hill named Helygen: there is a Heligan Hill in Cornwall, and a river\nOlcan in Hereford: there is an Alconbury in Hunts, and an Elkington\n(Domesday Alchinton) at Louth. An Elk is a gigantic buck whose radiating\nantlers are so fern-like that a genus has appropriately been designated\nthe Elk fern. Ilkley in Yorkshire is thought to be the Olicana of\nPtolemy, and there is standing to-day at Ramsgate a Holy Cone or Helicon\nmodernised into \"Hallicondane\". The _dane_ here probably implies a _dun_\nor hill-fort, and the _Hallicon_ itself consists of a peak crossed by\nfour roads.[307] This Ramsgate Hallicondane, which stands by Allington\nPark, may have been a _dun_ of the Elle or Elf King: in France Hellequin\nis associated with Columbine, and the little figure labelled CUIN\n(_infra_, p. 397 Fig. 336), may be identified with this virgin. The\nAlcantara district to which this Cuin coin has been attributed was, it\nmay safely be assumed, a _tara_, _tre_, or _troy_ of Alcan.\n\nOn the top of Tory Hill in Kilkenny, _i.e._, _Kenny's Church_, stood a\npagan altar: the more famous Tara or Temair is associated primarily with\na \"son of Ollcain\"; it is said next to have passed into the possession\nof a certain Cain, and to have been known as _Druim Cain_ or \"Cain's\nRidge\".[308]\n\nHalcyon days mean blissful, pleasant, radiant, ideal, days, and of the\nHoly King or All King the blue jewelled King-fisher or Halcyon seems to\nhave been a symbol. Whether there be any connection between Elgin and\nthe Irish Hooligans, or whether these trace their origin to the \"son of\nOllcain,\" I do not know. From the colossal Kinia and Acongagua down to\nthe humblest _peg_, every _peak_ seems to have been similarly named. The\npimple is a diminutive hill or _pock_, and the _pykes_ of Cumberland\nare the _peaks_ of Derbyshire. At the summit of the Peak District\nstands Buxton, claiming to be the highest market-town in England: around\nBuxton, formerly written \"Bawkestanes,\" still stand cromlechs and other\nPoukelays or Buk stones: Backhouse is a surname in the Buxton district,\nand the original Backhouses may well have worshipped either Bacchus,\n_i.e._, St. Baccho, or the gentle Baucis who merged into a Linden tree.\n\n [Illustration: FIG. 137.--Ancient Pagan Altar on Tory Hill. From\n _Sketches of Irish History_ (Anon., 1844).]\n\nNear Buxton are the sources of the river Wye, and by Wye in Kent, near\nKennington, we find Olantigh Park, St. Alban's Court, Mount Pleasant,\nLittle London, and Trey Town: by the church at Wye are two inns, named\nrespectively \"The Old Flying Horse,\" and \"The New Flying Horse\"; Wye\nraces are still held upon an egg-shaped course, and close to Kennington\nOval--which I am unable to trace beyond its earlier condition of a\nmarket-garden--stands a celebrated \"White Horse Inn\". At Kennington by\nWye a roadside inn sign is \"The Golden Ball,\" which once presumably\nimplied the Sun or Sol, for in the immediate neighbourhood is Soles\nCourt.\n\n [Illustration: FIG. 138.--Iberian. From Akerman.]\n\nThe horse was a constantly recurring emblem in the coins of Hispania,\nand the object on the Iberian coin here illustrated is defined by\nAkerman as \"an apex\": the appearance of this symbol, seemingly a spike\nor peg posed upon a teathill, on an Iberian or Aubreyan coin is evidence\nof its sanctity in West Europe. Theologians of the Dark Ages have been\nridiculed for debating the number of angels that could stand upon a\npin-point, but it is more than probable that the question was a subject\nof discussion long before their time: the Chinese believe that \"at the\nbeginning of Creation the chaos floated as a fish skims along the\nsurface of a river; from whence arose something like a _thorn_ or\n_pickle_, which, being capable of motion and variation, became a soul or\nspirit\".[309] The fairy sanctity of the thorn bush would therefore seem\nto have arisen from its _spikes_, and the abundance of these emblems\nwould naturally elevate it into the house or abode of _spooks_: the\nburning bush, in which form the Almighty is said to have appeared before\nMoses, was, according to Rabbinical tradition, a thorn bush: the Elluf\nand the Alvah trees--the _aleph_ or the _alpha_ trees?--are described as\nlarge thorned species of Acacia; and the spiky acacia, Greek _Akakia_,\nis related to _akis_, a point or thorn.\n\nOne of the attributes of the Man-in-the-Moon is a Thorn Bush, whence\nShakespeare puts into the mouth of Moonshine, \"This thorn bush is my\nthorn bush; and this dog my dog\". The Man-in-the-Moon being identified\nwith _Cain_, it becomes interesting to note that the surname Kennett is\naccepted as a Norman diminutive of _chien_, a dog.[310] On p. 149--a\nmedi\u00e6val papermark--the Wanderer is surmounted by a bush; a bush is a\nlittle tree, and the word _bush_ (of unknown origin) is a variant of\nBogie--also of _bougie_, the French for candle: bushes and briars were\nthe acknowledged haunts of Bogie, _alias_ Hobany or Hob-with-a-canstick\nor bougie.\n\n_Bouche_ used to be an English word meaning meat and drink, whence Stow,\nreferring to the English archers, says they had _bouch_ of court (to\nwit, meat and drink) and great wages of sixpence by the day.[311] In\nRome and elsewhere a suspended bush was the sign of an inn, whence the\nexpression \"Good wine needs no bush\": the _bouche_ or mouth is where\nmeat and drink goes in, similarly _mouth_ may be connoted with the\nBritish _meath_, meaning nourishment. _Peck_ is also an old word for\nprovender, and we still speak of feeling peckish.[312]\n\nThe word _bucket_--allied to Anglo-Saxon _buc_, meaning a\npitcher--implies that this variety of large can or mug was used for peck\npurposes: the illustration herewith, representing the decoration on a\nbronze bucket found at Lake Maggiore, consists of speck-centred circles,\nand dotted, spectral, or maculate geese, bucks, and horses.\n\n [Illustration: FIG. 139.--Bronze from bucket, Sesto Calendo, Lake\n Maggiore. From the British Museum's _Guide to the\n Antiquities of the Early Iron Age_.]\n\nIt is unnecessary to dilate on the great importance played in civic life\nby inns: numberless place-names are directly traceable to inn-signs; and\nthe brewing of church ales, considered in conjunction with facts which\nwill be noted in a subsequent chapter, make it almost certain that\nchurches once dispensed food and drink and that _inn_ was originally an\nearlier name for church. Among the inscriptions of the catacombs is one\nwhich the authorities believe marks the sepulchre of a brewer: but these\npictographs are without exception emblems, and it is more likely that\nthe design in question (Fig. 140) stands for \"that Brewer,\"[313] the\nLord of the Vineyard, or the Vinedresser. The Green Man with his Still\nimplies a brewer; the distilling of Benedictine is still an\necclesiastical occupation, and the word _brew_ suggests that brewing was\nonce the peculiar privilege of the _p\u00e8res_ or priests who brewed the\nsacred ales. The word _keg_ is the same as the familiar Black _Jack_,\nand under _jug_ Skeat writes: \"Drinking vessels of all kinds were\nformerly called _jocks_, _jills_, and _jugs_, all of which represent\nChristian names. Jug and Judge were usual as pet female names, and\nequivalent to Jenny or Joan.\"\n\n [Illustration: FIG. 140.--From _Christian Iconography_ (Didron).]\n\nThe Hackney inn known as \"The Flying Horse\" may possibly owe its\nfoundation and sign to the Templars, who possessed property in Hackney:\nthe Templars' badge of Pegasus still persists in the Temple at\nWhitefriars, and the circular churches of the Templars had certainly\nsome symbolic connection with Sun or Golden Ball. At Jerusalem, the\nideal city which was always deemed to be the hub, bogel, or navel of the\nworld, there are some extraordinary rock-hewn water tanks, known as the\nstables of King Solomon: Jerusalem was known as Hierosolyma or Holy\nSolyma, and that Solyma, Salem, or Peace was associated in Europe with\nthe horse is clear from the coin of the Gaulish tribe known as the\nSolmariaca (Fig. 141). The animal here represented is treading under\nfoot a dragon or scorpion, and the Solmariaca, whose city is now\nSoulosse, were seemingly followers of Solmariak, the Sol Mary, or Fairy.\nThe aim of the _Free_masons is the rebuilding of the Temple of Solomon\nor Wisdom, and it is quite evident that the front view of a temple on\nFig. 142 is not the representation of a material building such as the\nHouses of Parliament now depicted on our modern paper-money. The centre\nof Fig. 142 is a four-specked cross, the centre-piece of Fig. 143 is the\nsix-breasted Virgin, and Fig. 144 is a very elaborated pantheon,\nhierarchy, or habitation of All Hallows: the inscription reads BASILICA\nULPIA, _i.e._, _The Church_ Ulpia.\n\n [Illustration: FIG. 141.--Gaulish. From Akerman.]\n\n [Illustration: FIG. 142.--Iberian. From Akerman.]\n\n [Illustration: FIG. 143.--From Barthelemy.]\n\n [Illustration: FIG. 144.--From Barthelemy.]\n\n [Illustration: FIG. 145.--Iberian. From Akerman.]\n\nAbdera, now Adra, is a Spanish town on the shores of the Mediterranean,\nfounded, according to Strabo, by the Tyrians, and the name thus seems to\nconnote a _tre_ of _Ab_ or Hob. I have elsewhere endeavoured to prove\nthat King Solomon, the Mighty Controller of the Jinns, was the Eye of\nHeaven or the Sun, and this emblem appears in the triangle or delta of\nFig. 145: the corresponding inscription on Fig. 145 are Phoenician\ncharacters, reading THE SUN,[314] and the curious fish-pillars are\nalmost certainly a variant of the _deddu_. In Ireland a Salmon of Wisdom\nenters largely into Folklore: the word _salmon_ is Solomon or Wisdom, as\nalso is _solemn_: in Latin _solemn_ is _solennis_, upon which Skeat\ncomments: \"Annual, occurring yearly, like a religious rite, religious,\nsolemn, Latin _sollus_, entire, complete: _annus_, a year. Hence\n_solemn_--returning at the end of a complete year. The old Latin\n_sollus_ is cognate with Welsh _holl_, whole, entire.\" The cognomen\nSolomon occurs several times in the lists of British Kings, and one may\nsee it figuring to-day on Cornish shop-fronts in the form of variants\nsuch as Sleeman, Slyman, etc. Solomon may be resolved into the Sol man,\nthe Seul man, the Silly[315] (innocent) man, or the Sly man, the Cunning\nman, or Magus. The \"Sea horse\" to the right, illustrated by Akerman on\nPlate XX, No. 8, is a coin of the Gaulish Magusa, and bears the\ninscription Magus which, as will be remembered, was a title of the\nWandering Jew.\n\nMaundrell, the English traveller, describing his journey in the\nseventeenth century to Jerusalem, has recorded that, \"Our quarters, this\nfirst night, we took up at the Honeykhan, a place of but indifferent\naccommodation, about one hour and a half west of Aleppo\". He goes on to\nsay: \"It must here be noted that, in travelling this country, a man does\nnot meet with a market-town and inns every night, as in England. The\nbest reception you can find here is either under your own tent, if the\nseason permit, or else in certain public lodgments, founded in charity\nfor the use of travellers. These are called by the Turks _khani_; and\nare seated sometimes in the towns and villages, sometimes at convenient\ndistances upon the open road. They are built in fashion of a cloister,\nencompassing a court of 30 or 40 yards square, more or less, according\nto the measure of the founder's ability or charity. At these places all\ncomers are free to take shelter, paying only a small fee to the\nkhan-keeper (khanji), and very often without that acknowledgment; but\none must expect nothing here but bare walls. As for other accommodations\nof meat, drink, bed, fire, provender, with these it must be every one's\ncare to furnish himself.\"[316]\n\nThe main roads of Britain were once seemingly furnished with similar\nshelters which were known as Coldharbours, and the Coldharbour Lanes of\nPeckham and elsewhere mark the sites of such refuges.\n\nThe Eastern khans, \"built in fashion of a cloister,\" find their parallel\nin the enclosed form of all primitive shelters, and the words _close_\nand _cloister_ are radically _eccles_, _eglos_, or _eglise_. Whence the\nauthorities suppose Beccles in Silly Suffolk to be a corruption of _beau\neglise_ or Beautiful Church: but to whom was this \"beautiful church\"\nfirst reared and dedicated, and by what name did the inhabitants of\nBeccles know their village? The surname Clowes, which may be connoted\nwith Santa Claus, is still prevalent at Beccles, a town which belonged\nanciently to _Bury_ Abbey.\n\nThe patron saint of English inns, travellers, and cross-roads, was the\nCanaanitish Christopher, and the earliest block prints representing Kit\nwere \"evidently made for pasting against the walls in inns, and other\nplaces frequented by travellers and pilgrims.\"[317] Kit's intercession\nwas thought efficacious against all dangers, either by fire, flood, or\nearthquake, hence his picture was sometimes painted in colossal size and\noccupied the whole height of the building whether church or inn. The red\ncross of St. John of Jerusalem was the _Christopher_; travellers carried\nimages of Cuddy as charms, and the equation of St. John with Canaanitish\nChristopher will account for Christopher's Houses being entitled\nInns,[318] or Johns, or Khans. Under the travellers' images of\nChristopher used to be printed the inscription, \"Whosoever sees the\nimage of St. Christopher shall that day not feel any sickness,\" or\nalternatively, \"The day that you see St. Christopher's face, that day\nshall you not die an evil death\". The emblem on page 262, was, I think,\nwrongly guessed by Didron as \"the spirit of youth\": it is more probably\na variant of Christopher, or the Spirit of Love, helping the palmer or\npilgrim of life.\n\n [Illustration: FIGS. 146 and 147.--Gaulish. From Akerman.]\n\nFig. 146, a coin of the Turones, whose ancient capital is now Tours,\nconsists of a specky or spectral horse accompanied by an urn: this urn\nwas the symbol of the Virgin, and the reader will be familiar with a\nwell-known modern picture in which La Source is ambiguously represented\nas a maiden standing with a pitcher at a spring. _Yver_ is Norse for a\n_warm bubbling spring_, and on the coins of Vergingetorix we find the\npitcher and the horse: the word _virgin_ is equivalent to _Spring\nQueen_, and as _ceto_ figures largely in British mythology as the ark,\nbox, or womb of Ked, it is probable that Virgingetorix may be\ninterpreted King Virgin Keto. In Gaul _rex_ meant King or Queen, but\nthis word is less radical than the Spanish _rey_, French _roi_, British\n_rhi_: according to Sir John Rhys, \"the old Irish _ri_, genitive _rig_,\nking, and _rigan_ queen would be somewhat analogous, although the Welsh\n_rhian_, the equivalent of the Irish _rigan_, differs in being mostly a\npoetic term for a lady who need not be royal\".[319] The name Maria,\nwhich in Spain is bestowed indiscriminately upon men and women, would\ntherefore seem to be _Mother Queen_, and _Rhea_, the Great Mother of\nCandia, might be interpreted as _the Princess_ or _the Queen_.\n\n [Illustration: FIG. 148.--Egyptian.]\n\n [Illustration: FIG. 149.--Etrurian. From _Cities and Cemeteries of\n Etruria_ (Dennis, G.).]\n\n [Illustration: FIG. 150.--British. From _A New Description of England\n and Wales_ (Anon, 1724).]\n\nAmong inscriptions to the Gaulish Apollo the most common are those in\nwhich he is entitled Albiorix and Toutiorix: these are understood by the\nauthorities as having meant respectively \"King of the World,\" and \"King\nof the People\".\n\nWith the Cornish Well known as Joan's Pitcher may be connoted the\nvariety of large bottle called a _demijohn_: according to Skeat this\ncurious term is from the French _damejeanne_, Spanish _damajuana_--\"Much\ndisputed but _not_ of Eastern origin. The French form is right as it\nstands though often much perverted. From French _dame_ (Spanish _dama_),\nlady; and Jeanne (Spanish Juana), Joan, Jane.\" In our word _pitcher_ the\n_t_ has been wrongly inserted, the French _picher_ is the German\n_becher_, Greek _bikos_, and all these terms including _beaker_ are\nradically Peggy, Puck or Big. Pitchers are one of the commonest\nsepulchral offerings, and we are told that the Iberian bronze-working\nbrachycephalic invaders of Britain introduced the type of sepulchral\nceramic known as the beaker or drinking cup: \"This vessel,\" says Dr.\nMunro, \"was almost invariably deposited beside the body, and supposed to\nhave contained food for the soul of the departed on its way to the other\nworld.\"[320]\n\nThe German form of Peggy or Margaret is Gretchen, which resolves into\nGreat _Chun_ or Great _Mighty Chief_: Margot and Marghet may be rendered\n_Big God_ or _Fairy God_ or _Mother Good_.\n\nThat the pitcher, demijohn, or jug was regarded in some connection with\nthe Big Mother or Great Queen is obvious from the examples illustrated,\nand the apparition of this emblem on the coins of Tours may be connoted\nwith the female-breasted jugs which were described by Schliemann as\n\"very frequent\" in the ruins of Troy. Similar objects were found at\nMyken\u00e6 in connection with which Schliemann observes: \"With regard to\nthis vase with the female breasts similar vases were found on the\nislands of Thera (Santorin) and Therassia in the ruins of the\nprehistoric cities which, as before stated, were covered by an eruption\nof that great central volcano which is believed by competent geologists\nto have sunk and disappeared about 1700 to 1800 B.C.\".[321] It is\npeculiarly noticeable that the dame Jeanne or jug is thus associated in\nparticular with Troy, Etruria, Therassia, Thera (Santorin), the Turones,\nand Tours.\n\nThe centre stone of megalithic circles constituted the speck or dot\nwithin the circle of the feeder or pap, and not infrequently one finds a\nLongstone termed either The Fiddler or The Piper. The incident of the\nPied Piper is said to have occurred at Hamelyn on June 26th, 1284,\nduring the feast of St. John and St. Paul. The street known as Bungen\nStrasse through which the Piper went followed by the enraptured children\nis still sacred to the extent that bridal and other processions are\ncompelled to cease their music as they traverse it: Bungen of Bungen\nStreet may thus seemingly be equated with _bon John_ or St. John on\nwhose feast day the miracle is said to have happened. The Hamelyn Piper\nwho--\n\n ... blew three notes, such sweet\n Soft notes as never yet musician's cunning\n Gave to the enraptured air,\n\nmay be connoted with Pan or _Father An_, and the mountain now called\nKoppenberg, into which the Hamelyn children were allured, was obviously\nArcadia or the happy land of Pan: the _berg_ of Koppenberg is no doubt\nrelatively modern, and the original name, Koppen, resolves into _cop_,\n_kopje_, or _hill-top of Pan_. The Land of the Pied Piper was manifestly\n_Himmel_, which is the German for _heaven_, and it may also be the\nsource of the place-name Hamelyn.\n\n He led us, he said, to a joyous land\n Joining the town and just at hand,\n Where waters gushed and fruit trees grew,\n And flowers put forth a fairer hue,\n And everything was strange and new.\n\nThe story of the Piper and the children is found also in Abyssinia, and\nlikewise among the Minussinchen Tartars: the word Minnusinchen looks\nvery like small _Sinchen_ or beloved Sinchen, and with this _Sinchen_ or\n_bungen_ may be connoted the Tartar _panshen_ or pope, and also Gian Ben\nGian, the Arabian name for the All Ruler of the Golden Age. That Cupid\nwas known among the Tartars is somewhat implied by the divinity\nillustrated on p. 699.\n\nThe Tartar story makes the mysterious Piper a foal which courses round\nthe world, and with our _pony_ may be connoted _tarpon_, the Tartar word\nfor the wild horse of the Asiatic steppes. _Cano_ is the Latin for _I\nsing_, and on Figs. 152 and 153 the Great Enchantress or Incantatrice is\nrepresented with the Pipes of Pan: among the wonders in the land of\nHamelyn's Piper were horses with eagles' wings and these, together with\nthe celestial foal and other elphin marvels, are to be found depicted on\nthe tokens of prehistoric Albion. The tale of the Pied Piper may be\nconnoted with the emblem of Ogmius leading his tongue-tied willing\ncaptives, and in Fig. 158 the mighty Muse is playing in human form upon\nhis lute. In Fig. 160 the story of St. Michael or St. George is being\nplayed by a Pegasus, and in Fig. 158 CUNO is represented as a radiant\nelf. The arrow on Fig. 163 connects the exquisitely executed little\nfigure with Cupid, Eros, or Amor--the oldest of the Gods--and probably\nthis particular cherub was known as Puck, for his coin was issued in the\nChannel Islands by a people who inscribed their tokens _Pooc_tika,\n_Buc_ato, _Pix_til, and _Pich_til, _i.e._, _Pich tall_ or _chief_(?).\n\n [Illustration: FIGS. 151 to 158.--British. No. 151 from Whitaker's\n _Manchester_. No. 152 from Evans. Nos. 153 to 157 from\n Akerman. No. 158 from _A New Description of England\n and Wales_.]\n\n [Illustration: FIGS. 159 to 163.--Channel Islands. From Akerman.]\n\n [Illustration: FIGS. 164 to 167.--British. From Akerman.]\n\nIt is not improbable that this young sprig was known as the Little Leaf\nMan, for in Thuringia as soon as the trees began to bud out, the\nchildren used to assemble on a Sunday and dress one of their playmates\nwith shoots and sprigs: he was covered so thoroughly as to be rendered\nblind, whereupon two of his companions, taking him by the hand lest he\nshould stumble, led him dancing and singing from home to home. Amor,\nlike Homer, was reputed blind, and the what-nots on Fig. 167 may\npossibly be _leaves_, the symbols of the _living, loving Elf_, or\n_Life_--\"this senior-junior, giant-dwarf Dan Cupid\".\n\nIt was practically a universal pagan custom to celebrate the return of\nSpring by carrying away and destroying a rude idol of the old Dad or\nDeath:--\n\n Now carry we Death out of the village,\n The new Summer into the village,\n Welcome, dear Summer,\n Green little corn.\n\n [Illustration: FIG. 168.--From _The Everyday Book_ (Hone, W.).]\n\nIn other parts of Bohemia--and the curious reader will find several\nBohemias on the Ordnance maps of England--the song varies; it is not\nSummer that comes back but Life:--\n\n We have carried away Death,\n And brought back Life.[322]\n\n\nAt the feast of the Ascension in Transylvania, the image of Death is\nclothed gaudily in the dress of a girl: having wound throughout the\nvillage supported by two girls the image is stripped of its finery and\nflung into the river; the dress, however, is assumed by one of the girls\nand the procession returns singing a hymn. \"Thus,\" says Miss Harrison,\n\"it is clear that the girl is a sort of resuscitated Death.\" In other\nwords, like the May Queen she symbolised the Virgin or Fairy Queen--Vera\nor Una, the Spirit, Sprout, or Spirit of the Universe, the Fair Ovary of\nEverything who is represented on the summit of the Christmas Tree: in\nLatin _virgo_ means not only a virgin but also a sprig or sprout.\n\nFOOTNOTES:\n\n [255] _Fairy Mythology_, p. 298.\n\n [256] Courtney, Miss, _Cornish Feasts and Folklore_, p. 129.\n\n [257] Hope, R. C., _Sacred Wells_.\n\n [258] _Demonology and Witchcraft_.\n\n [259] At the time of writing the Servians say they are putting\n their trust in \"Bog and Britannia\".\n\n [260] This is an official etymology. It is the one and only poetic\n idea admitted into Skeat's Dictionary.\n\n [261] _Cf._ Johnson, W., _Folk Memory_, p. 159.\n\n [262] Pliny relates Varro's description as follows: \"King Porsenna\n was buried beneath the city of Clusium, in a place where he\n left a monument of himself in rectangular stone. Each side\n was 300 feet long and 50 feet high, and within the basement\n he made an inextricable labyrinth, into which if anyone\n ventured without a clue, there he must remain, for he never\n could find the way out again. Above this base stood five\n pyramids, one in the centre and four at the angles, each of\n them 75 feet in circumference at the base, and 150 feet high,\n tapering to the top so as to be covered by a cupola of\n bronze. From this there hung by chains a peal of bells,\n which, when agitated by the wind, sounded to a great\n distance. Above this cupola rose four other pyramids, each\n 100 feet high, and above these again, another story of five\n pyramids, which towered to a height so marvellous and\n improbable, that Varro hesitates to affirm their altitude.\"\n And in this he was wise, for he had already said more upon\n the subject than was credible. However, any one who has seen\n the tomb of Aruns, the son of Porsenna, near the gate of\n Albano, will be struck with the similarity of style, which,\n comparing small things with great, existed between the\n monuments of father and son. Those who have never been in\n Italy may like to know that this tomb of Aruns is said to\n have been built by Porsenna, for the young Prince who fell\n there in battle with the Latins, and with the Greeks from\n Cuma, and it is certainly the work of Etruscan masons. Five\n pyramids rise from a base of 55 sq. feet, and the centre one\n contains a small chamber, in which was found, about fifty\n years since, an urn full of ashes.--Gray, Mrs. Hamilton,\n _Sepulchres of Etruria_, p. 450.\n\n [263] Taylor, R., _Te Ika A Maui_, or _New Zealand and its\n Inhabitants_, p. 352.\n\n [264] _Cf._ Stow, _London_.\n\n [265] Evans, Sir Arthur, quoted in _Crete of Pre-hellenic Europe_,\n p. 32.\n\n [266] Bonwick _Irish Druids and Old Irish Religion_, p. 230.\n\n [267] Anwyl, E.\n\n [268] It is not unlikely that the Goss and Cass families of to-day\n are the descendants of the British tribe referred to by the\n Romans as the Cassi.\n\n [269] The Welsh for alban or alpin is elphin.\n\n [270] Urlin, Miss Ethel M., _Festivals, Holy Days, and Saints'\n Days_, p. 192.\n\n [271] _Ibid._, p. 196.\n\n [272] _Cf._ Hone, W., _Everyday Book_, vol. i., col. 1340.\n\n [273] _Cf._ Hone, W., _Everyday Book_, vol. i., col. 1340.\n\n [274] xli. 19.\n\n [275] _Faiths and Folklore_, i., 332.\n\n [276] _Celtic Britain_, p. 211. Sir John frequently changed his\n mind.\n\n [277] _Barddas_, p. 416.\n\n [278] The Phrygian Cap was symbolic.\n\n [279] _Myths of Crete and Pre-Hellenic Europe_, p. xxxii.\n\n [280] _Myken\u00e6_, p. 179.\n\n [281] _Rude Stone Monuments_, p. 207.\n\n [282] Baldwin, J. G., _Prehistoric Nations_, p. 162.\n\n [283] Keightley, _Fairy Mythology_, p. 317.\n\n [284] Hazlitt, W. Carew, _Faiths and Folklore_, ii., 608.\n\n [285] Rhys, Sir J., _Celtic Britain_, p. 271.\n\n [286] The Celtic Angus is translated _excellent virtue_.\n\n [287] _Cf._ Baring-Gould, Rev. S., _Curious Myths_, pp. 266-316.\n\n [288] _Orphic Hymn_, lv., 5, 10, and 11.\n\n [289] Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 136.\n\n [290] From prehistoric times this ensign seems to have been known\n as \"the Jack,\" and the immutability of the fabulous element\n was evidenced anew during the present year when on 23rd April\n the Admiral on shore wirelessed to the Zeebrugge raiding\n force: \"England and St. George\". To this was returned the\n reply: \"We'll give a twist to the dragon's tail\".\n\n [291] Since writing I find this surmise to be well founded. At the\n present moment there is a Persian cannon (A.D. 1547) captured\n at Bagdad, now on exhibition in London. It bears an\n inscription to the effect:--\n\n \"'Succour is from God, and victory is at hand.'\n The Commander of Victory and Help, the Shah,\n Desiring to blot out all trace of the Turks,\n Ordered Dglev to make this gun.\n Wherever it goes it burns up lives,\n It spits forth flames like a dragon.\n It sets the world of the Turks on fire.\"\n\n [292] Wise, T. A., _History of Paganism in Caledonia_, p. 114.\n\n [293] _Irish Mytho. Cycle_, p. 229.\n\n [294] The Norwegian for _neigh_ is _kn_eggya, the Danish, _gn_egge.\n\n [295] There is no evidence to support the supposition that Eppillus\n may have been an English king.\n\n [296] An omniscient _eagle_ was associated with _Achill_ (Ireland).\n\n [297] _Ancient Coins of the Romans Relating to Britain_, p. 197.\n\n [298] _Faiths and Folklore_, vol. i., p. 329.\n\n [299] _Faiths and Folklore_, vol. i., p. 329.\n\n [300] Madeley, E., _The Science of Correspondence_, p. 194.\n\n [301] Dalston in Cumberland is assumed to have been a town in the\n dale or _dale's town_. But surely \"towns\" were never thus\n anonymous?\n\n [302] P. 299.\n\n [303] Compare also Shadwell in East London, \"said to be St. Chad's\n Well\".\n\n [304] Mitton, G. E., _Hackney_, p. 11.\n\n [305] _Cf._ Westropp, T. J., _Proceedings of Royal Irish Academy_,\n vol. xxxiv., Sec. C., Nos. 3 and 4.\n\n [306] Walters, J. Cuming, _The Lost Land of King Arthur_, p. 219.\n\n [307] One of these has been slightly diverted by the exigencies of\n the railway station.\n\n [308] Macalister, R. A. S., _Temair Breg: A Study of the Remains\n and Traditions of Tara, Proceedings of the Royal Irish\n Academy_, sec. C., Nos. 10 and 11, p. 284.\n\n [309] Picard, _Ceremonies of Idolatrous People_, vol. iv., p. 291.\n\n [310] Weekley, E., _Romance of Names_, p. 224.\n\n [311] _Survey of London_ (Everyman's Library), p. 416.\n\n [312] The Peck family may have been inn-keepers or dealers in peck\n or fodder, but more probably, like the Bucks and the Boggs,\n they may trace their descent much farther.\n\n [313] See _infra_, p. 689.\n\n [314] Akerman, J. Y., _Ancient Coins_, p. 17.\n\n [315] There is a river Slee or Slea in Lincolnshire.\n\n [316] _Travels in the East_ (Bohn's Library), p. 384.\n\n [317] Larwood & Hotten, _The History of Signboards_, p. 285.\n\n [318] It is simply futile to refer the word _inn_ to \"within,\n indoors\" (see Skeat).\n\n [319] _Celtic Britain_, p. 66. It is therefore feasible that Wrens\n Park, by Mildmay Park, Hackney, was primarily _reines_ Park.\n\n [320] _Prehistoric Britain_, p. 247.\n\n [321] _Myken\u00e6_, p. 293.\n\n [322] _Ancient Art and Ritual_, pp. 70 and 71.\n\n\n\n\n CHAPTER VII\n\n OBERON\n\n \"O queen, whom Jove hath willed\n To found this new-born city, here to reign,\n And stubborn tribes with justice to refrain,\n We, Troy's poor fugitives, implore thy grace,\n Storm-tost and wandering over every main,--\n Forbid the flames our vessels to deface,\n Mark our afflicted plight, and spare a pious race.\n\n \"We come not hither with the sword to rend\n Your Libyan homes, and shoreward drive the prey.\n Nay, no such violence our thoughts intend.\"\n --VIRGIL, _\u00c6neid_, I., lxix., 57.\n\n\nThe old Welsh poets commemorate what they term Three National Pillars of\nthe Island of Britain, to wit: \"First--Hu, the vast of size, first\nbrought the nation of the Cymry to the Isle of Britain; and from the\nsummer land called Deffrobani they came (namely, the place where\nConstantinople now is), and through Mor Tawch, the placid or pacific\nsea, they came up to the Isle of Britain and Armorica, where they\nremained. Second--Prydain, son of Aedd the Great, first erected a\ngovernment and a kingdom over Ynys Prydain, and previous to that time\nthere was but little gentleness and ordinance, save a superiority of\noppression. Third--Dyfnwal Moelmud--and he was the first that made a\ndiscrimination of mutual rights and statute law, and customs, and\nprivileges of land and nation, and on account of these things were they\ncalled the three pillars of the Cymry.\"[323]\n\nThe Kymbri of Cambria claim themselves to be of the same race as the\nKimmeroi, from whom the Crimea takes its name, also that Cumberland is\nlikewise a land of the Cumbers. The authorities now usually explain the\nterm Kymbri as meaning _fellow countrymen_, and when occurring in\nplace-names such as Kemper, Quimper, Comber, Kember, Cymner, etc., it is\ninvariably expounded to mean _confluence_: the word would thus seem to\nhave had imposed upon it precisely the same meaning as _synagogue_,\n_i.e._, a coming together or congregation, and it remains to inquire why\nthis was so.\n\nThe _Kym_bri were also known as _Cyn_bro, and the interchangeability of\n_kym_ and _kin_ is seemingly universal: the _Khan_ of Tartary was\nsynonymously the _Cham_ of Tartary; our _Cam_bridge is still\nacademically _Can_tabrigia, a _com_pact is a _con_tract, and the\nidentity between _cum_ and _con_ might be demonstrated by innumerable\ninstances. This being so, it is highly likely that the Kymbri were\nfollowers of _King Bri_, otherwise King Aubrey, of the Iberii or Iberian\nrace. In Celtic _aber_ or _ebyr_--as at _Aber_deen, _Aber_ystwith,\netc.--meant a place of confluence of streams, burns, or brooks; and\n_aber_ seems thus to have been synonymous with _cam_ber.\n\nIreland, or _Iber_nia, as it figures in old maps, now _Hiber_nia, traces\nits title to a certain Heber, and until the time of Henry VII., when the\ncustom was prohibited, the Hibernians used to rush into battle with\nperfervid cries of _Aber!_[324] It is a recognised peculiarity of the\nGaelic language to stress the first of any two syllables, whereas in\nWelsh the accent falls invariably upon the second: given therefore one\nand the same word \"Aubrey,\" a Welshman should theoretically pronounce it\n'Brey, and an Irishman Aubr'; that is precisely what seems to have\nhappened, whence there is a probability that the Heber and \"St. Ibar\" of\nHibernia and the Bri of Cambria are references to one and the same\nimmigrants.\n\nHaving \"cambred\" Heber with Bri, or Bru, and finding them both assigned\ntraditionally to the \u00c6gean, it is permissible to read the preliminary\nvowels of Heber or Huber, as the Greek _eu_, and to assume that Aubrey\nwas the soft, gentle, pleasing, and propitious Brey. _Bri_tain is the\nWelsh _Pry_dain, Hu was pronounced He, and it is thus not improbable\nthat _Pry_ was originally _Pere He_, or Father Hu, and that the\ntraditions of Hu and Bru referred originally to the same race.\n\n_Hyper_, the Greek for _upper_, is radically the same word as Iupiter or\n_Iu pere_, and if it be true that the French _pere_ is a phonetically\ndecayed form of _pater_, then again, 'Pry or 'Bru may be regarded as a\ncorrosion of Iupiter.\n\nHu the Mighty, the National Pillar or ded, who has survived as the \"I'll\nbe _He_\" of children's games, was indubitably the Jupiter of Great\nBritain, and he was probably the \"Hooper\" of Hooper's Blind, or Blind\nMan's Buff. According to the Triads, Hu obtained his dominion over\nBritain not by war or bloodshed, but by justice and peace: he instructed\nhis people in the art of agriculture; divided them into federated tribes\nas a first step towards civil government, and laid the foundations of\nliterature and history by the institution of Bardism.[325] In Celtic,\n_barra_ meant a Court of Justice, in which sense it has survived in\nLondon, at Loth_bury_ and Alderman_bury_. The pious Trojans claimed \"the\nstubborn tribes with justice to refrain,\" and it is possible that\n_barri_ the Cornish for _divide_ or separate also owes its origin to Bri\nor _pere He_, who was the first to divide them into federated tribes.\nAmong the Iberians _berri_ meant a _city_, and this word is no doubt\nakin to our _borough_.\n\nIn Hibernia, the Land of Heber, Aubrey or Oberon, it is said that every\nparish has its green and thorn, where the little people are believed to\nhold their merry meetings, and to dance in frolic rounds.[326] A\n_pari_sh, Greek _paroika_, is an orderly division, and as often as not\nthe civic centre was a fairy stone: according to Sir Laurence Gomme, who\nmade a special study of the primitive communities, when and where a\nvillage was established a stone was ceremoniously set up, and to this\n_pierre_ the headman of the village made an offering once a year.[327]\n\nSituated in Fore Street, Totnes, there stands to-day the so-called\nBrutus Stone, from which the Mayor of Totnes still reads official\nproclamations. At Brightlingsea we have noted the existence of a\n_Broad_moot: there is a _Brad_stone in Devon, a Bradeston in Norfolk,\nand elsewhere these Brude or Brutus stones were evidently known as _pre_\nstones. The innumerable \"Prestons\" of this country were originally, I am\nconvinced, not as is supposed \"Priests Towns,\" but _Pre Stones i.e._,\nPerry or Fairy Stones. King James in his book on _Demonology_ spells\nfairy--Phairy; in Kent the cirrhus cloudlets of a summer day are termed\nthe \"Perry Dancers,\" and the _phairies_ of Britain probably differed\nbut slightly, if at all, from the _per_ii or _per_is of _Per_sia.[328]\n\nAmong the Greeks every town and village had its so-called \"Luck,\" or\nprotecting Goddess who specially controlled its fortunes, and by Pindar\nthis Presiding Care is entitled _pherepolis_, _i.e._, the peri or phairy\nof the city.\n\nThe various Purleys and Purtons of England are assigned by the\nauthorities to _peru_ a pear, and supposed to have been pear-tree\nmeadows or pear-tree hills, but I question whether pear-growing was ever\nthe national industry that the persistent prevalence of _peru_ in\nplace-names would thus imply.\n\nAround the _pre-stones_ of each village our forerunners indubitably used\nto _pray_, and in the memoirs of a certain St. Sampson we have an\ninteresting account of an interrupted Pray-meeting--\"Now it came to\npass, on a certain day as he journeyed through a certain district which\nthey call Tricurius (the hundred of Trigg), he heard, on his left hand\nto be exact, men worshipping (at) a certain shrine, after the custom of\nthe Bacchantes, by means of a play in honour of an image. Thereupon he\nbeckoned to his brothers that they should stand still and be silent\nwhile he himself, quietly descending from his chariot to the ground, and\nstanding upon his feet and observing those who worshipped the idol, saw\nin front of them, resting on the summit of a certain hill an abominable\nimage. On this hill I myself have been, and have adored, and with my\nhand have traced the sign of the cross which St. Sampson, with his own\nhand, carved by means of an iron instrument on a _standing stone_. When\nSt. Sampson saw it (the image), selecting two only of the brothers to be\nwith him, he hastened quickly towards them, their chief, Guedianus,\nstanding at their head, and gently admonished them that they ought not\nto forsake the one God who created all things and worship an idol. And\nwhen they pleaded as an excuse that it was not wrong to keep the\nfestival of their progenitors in a play, some being furious, some\nmocking, but some being of saner mind strongly urging him to go away,\nstraightway the power of God was made clearly manifest. For a certain\nboy driving horses at full speed fell from a swift horse to the ground,\nand twisting his head under him as he fell headlong, remained, just as\nhe was flung, little else than a lifeless corpse.\" The \"corpse\" was\nseemingly but a severe stun, for an hour or so later, St. Sampson by the\npower of prayer successfully restored the patient to life, in view of\nwhich miracle Guedianus and all his tribe prostrated themselves at St.\nSampson's feet, and \"utterly destroyed the idol\".[329]\n\nThe idol here mentioned if not itself a standing stone, was admittedly\nassociated with one, and happily many of these Aubrey or Bryanstones are\nstill standing. One of the most celebrated antiquities of Cornwall is\nthe so-named _men scryfa_ or \"inscribed rock,\" and the inscription\nrunning from top to bottom reads--RIALOBRAN CUNOVAL FIL.\n\n [Illustration: FIG. 169--From _Symbolism of the East and West_.\n (Aynsley, Mrs. Murray.)]\n\nAs history knows nothing of any \"Rialobran, son of Cunoval,\" one may\nsuggest that Rialobran was the _Ryall_ or _Royal Obran_, _Obreon_ or\n_Oberon_, the _bren_ or Prince of Phairyland who figures so largely in\nthe Romance of medi\u00e6val Europe. The Rialobran stone of Cornwall may be\nconnoted with the ceremonial _perron du roy_ still standing in the\nChannel Islands, and with the numerous _Browny_ stones of Scotland. In\nCornwall the phairy _brownies_ seem to have been as familiar as in\nScotland[330]: in the Hebrides--and as the Saint of this neighbourhood\nis St. Bride, the word Hebrides may perhaps be rendered _eu\nBride_--every family of any importance once possessed a most obliging\nhousehold Browny. Martin, writing in the eighteenth century, says: \"A\nspirit by the country people called Browny was frequently seen in all\nthe most considerable families in these Isles and North of Scotland in\nthe shape of a tall man, but within these twenty or thirty years past he\nis seen but rarely.\" As the cromlechs of Brittany are termed _poukelays_\nor \"puck stones,\" it is possible that the _dolmens_ or _tolmens_ of\nthere and elsewhere were associated with the fairy _tall man_. Still\nspeaking of the Hebrides Martin goes on to say: \"Below the chapels there\nis a flat thin stone called Brownie's stone, upon which the ancient\ninhabitants offered a cow's milk every Sunday, but this custom is now\nquite abolished\". The official interpretation of dolmen is _daul_ or\n_table stone_, but it is quite likely that the word _tolmen_ is capable\nof more than one correct explanation.\n\nThe Cornish Rialobran was in all probability originally the same as the\nlocal St. Perran or St. Piran, whose sanctuary was marked by the parish\nof Lan_bron_ or Lam_borne_. There is a Cornish circle known as Perran\nRound and the celebrated Saint who figures as, Perran, Piran, Bron, and\nBorne,[331] is probably the same as Perun the Slav Jupiter. From a stone\nheld in the hand of Perun's image the sacred fire used annually to be\nstruck and endeavours have been made to equate this Western Jupiter with\nthe Indian Varuna. That there was a large Perran family is obvious from\nthe statement that \"till within the last fifty years the registers of\nthe parish from the earliest period bear the Christian name of 'Perran,'\nwhich was transmitted from father to son; but now the custom has\nceased\".[332] Thus possibly St. Perran was not only the original of the\nmodern Perrin family, but also of the far larger Byrons and Brownes.\nFurther inquiry will probably permit the equation of Rialobran or St.\nBron or Borne with St. Bruno, and as Oberon figures in the traditions of\nKensington it is possible that the Bryanstone Square in that district,\ninto which leads Brawn Street, marks the site of another Brownie or\nRialobran stone. This Bryanstone district was the home of the Byron\nfamily, and the surname Brinsmead implies the existence here or\nelsewhere a Brin's mead or meadow.\n\nThe Brownies are occasionally known as \"knockers,\" whence the \"knocking\nstone\" which still stands in Brahan Wood, Dingwall, might no doubt be\nrightly entitled a Brahan, Bryan, or Brownie Stone.[333]\n\nLegend at Kensington--in which neighbourhood is not only Bryanstone\nSquare but also on the summit of Campden Hill an Aubrey Walk--relates\nthat Kenna, the fairy princess of Kensington Gardens, was beloved by\nAlbion the Son of Oberon; hence we may probably relate young Kenna with\nMorgana the Fay, or _big Gana_, the alleged Mother of Oberon.[334]\nMedi\u00e6val tales represent the radiant Oberon not only as splendid, as a\nmeteor, and as a raiser of storms, but likewise as the childlike God of\nLove and beauteous as an angel newly born.\n\n At once the storm is fled; serenely mild\n Heav'n smiles around, bright rays the sky adorn\n While beauteous as an angel newly born\n Beams in the roseate day spring, glow'd _the child_\n A lily stalk his graceful limbs, sustain'd\n Round his smooth neck an ivory horn was chain'd\n Yet lovely as he was on all around\n Strange horror stole, for stern the fairy frown'd.[335]\n\nIt is not unlikely that the Princess Kenna was Ken _new_ or the Crescent\nMoon, and the consociation at Kensington of Kenna with Oberon, permits\nnot only the connotation of Oberon with his Fay mother Morgana, but also\npermits the supposition that Cuneval, the parent of Rialobran, was\neither _Cune strong_ or _valiant_. It is obvious that the most valiant\nand most valorous would inevitably become rulers, whence perhaps why in\nCeltic _bren_ became a generic term for _prince_: the words _bren_ and\n_prince_ are radically the same, and stand in the same relation to one\nanother as St. Bron to his variant St. Piran.\n\nOberon or Obreon, the leader of the Brownies, Elves, or Alpes, may I\nthink be further traced in Cornwall at Carn Galva, for this Carn of\nGalva, _Mighty_ Elf or Alva, was, it is said, once the seat of a\nbenignant giant named Holi_burn_. The existence of Alva or Ellie-stones\nis implied by the fairly common surnames Alvastone, Allistone, and\nEllistone, and it is probable that Livingstone was originally the same\nname as Elphinstone.\n\nFrom the Aubry, Obrean, Peron stones, or Brownlows were probably\npromulgated the celebrated _Brehon_ laws:[336] as is well known the\nprimitive Prince or Baron sat or stood in the centre of his _barrow_,\n_burra_, or _bury_, and ranged around him each at his particular stone\nstood the subordinate _peers_, _brehons_ (lawyers), and _barons_ of the\nrealm. A _peer_ means an equal, and it is therefore quite likely that\nthe _Pre_stons of Britain mark circles where the village peers held\ntheir parish or parochial meetings.\n\nWith the English Preston the Rev. J. B. Johnston connotes Presteign, and\nhe adds: \"In Welsh Presteign is Llanandras, or Church of St.\nAndrews\".[337] This illuminating fact enables us to connect the Perry\nstones with the cross of St. Andrew or _Ancient Troy_, and as Troy was\nan offshoot of Khandia we may reasonably accept Crete as the\nstarting-point of Aubrey's worldwide tours. That Candia was the home of\nthe gentle magna mater is implied by the ubiquitous dove: in Hibernia\nthe name Caindea is translated as being Gaelic for _gentle goddess_, and\nwe shall later connect this lady with \"Kate Kennedy,\" whose festival is\nstill commemorated at St. Andrews.\n\nTo the East of Cape Khondhro in Crete, and directly opposite the town of\nCandia or Herakleion, lies the islet of Dhia: in Celtic _dia_, _dieu_,\nor _duw_ meant God,[338] and as in Celtic _Hugh_ meant _mind_, we may\ntranslate _dieu_ as having primarily implied _good Hu_, the good Mind or\n_Brain_. In a personal sense the Brain is the Lord of Wits, whence\nperhaps why _Obreon_--as Keightley spells Oberon--was said to be the\nEmperor of Fairyland, attended by a court and special courtiers, among\nwhom are mentioned _Perri_wiggen, _Perri_winkle, and Puck.\n\nAt the south-eastern extremity of Dhia is a colossal spike, peak, or\n_pier_, entitled Cape Apiri, and we may connote Apiri with the Iberian\ntown named Ipareo. The coinage of Ipareo pourtrays \"a sphinx walking to\nthe left,\" at other times it depicted the Trinacria or walking legs of\nSicily and the Isle of Man. The Three Legs of Sicily were represented\nwith the face of Apollo, as the hub or _bogel_, and the ancient name of\nSicily was _Hyper_eia. On the Feast Day of the Assumption of the Blessed\nVirgin Mary, the Sicilians or Hypereians hold what they still term the\n\"Festival of the _Bara_\". An immense machine of about 50 feet high is\nconstructed, designing to represent heaven; and in the midst is placed a\nyoung female personating the Virgin, with an image of Jesus on her right\nhand; round the Virgin twelve little children turn vertically,\nrepresenting so many seraphim, and below them twelve more children turn\nhorizontally, as cherubim; lower down in the machine a sun turns\nvertically, with a child at the extremity of each of the four principal\nradii of his circle, who ascend and descend with his rotation, yet\nalways in an erect posture; and still lower, reaching within about 7\nfeet of the ground, are placed twelve boys who turn horizontally without\nintermission around the principal figure, designing thereby to exhibit\nthe twelve apostles, who were collected from all corners of the earth,\nto be present at the decease of the Virgin, and witness her miraculous\nassumption. This huge machine is drawn about the principal streets by\nsturdy monks, and it is regarded as a particular favour to any family to\nadmit their children in this divine exhibition, although the poor\ninfants themselves do not seem long to enjoy the honours they receive as\nseraphim, cherubim, and apostles; the constant twirling they receive in\nthe air making some of them fall asleep, many of them sick, and others\nmore grievously ill.[339]\n\nNot only this Hypereian Feast but the machine itself is termed the\n_Bara_, whence it is evident that, like St. Michael, _Aubrey_ or Aber\nthe Confluence, was regarded as the Camber, Synagogue, Yule or Holy\nWhole, and the fact that the Sicilian Bara is held upon the day of St.\nAlipius indicates some intimate connection with St. Alf or Alpi. The\nWalking Sphinx of the Iparean coins is identified by M. Lenormant as the\nPhoenician deity Aion, and according to Akerman the type was doubtless\nchosen in compliment to Albinus, who was born at Hadrumetum, a town not\nfar from Carthage.[340] What was the precise connection between this\nAion and Albinus I am unaware.\n\nAmong the coins of Iberia some bear the inscriptions ILIBERI,\nILIBEREKEN, and ILIBERINEKEN, which accord with Pliny's reference to the\nIliberi or Liberini. Liber was the Latin title of the God of Plenty,\nwhence _liberal_, _liberty_, _labour_, etc., and seemingly the _Elibers_\nor Liberins deified these virtues as attributes of the Holy Aubrey or\nthe Holy Brain-King.\n\n [Illustration: FIG. 170.--Iberian. From Akerman.]\n\nDirectly opposite Albania, the country of the _Epirotes_--known\nanciently as _Epirus_--is _Cantabria_ at the heel of Italy, and we meet\nagain with the Cantabares in Iberia where they occupied Cantabria which\ncomprised Alava. It may be noted in passing that in Epirus the olive was\na supersacred tree: according to Miss Harrison--some of whose words I\nhave italicised--this Moria, or Fate Tree, was the _very life_ of\nAthens; the _life_ of the _olive_ which fed her and lighted her was the\n_very life_ of the city. When the Persian host sacked the Acropolis they\nburnt the holy olive, and it seemed that all was over. But next day it\nput forth a new shoot and the people knew that the city's life still\n_lived_. Sophocles sang of the glory of the wondrous _life-tree_ of\nAthens:--\n\n The untended, the self-planted, self-defended from the foe,\n Sea-grey, children-nurturing olive tree that here delights to grow,\n None may take nor touch nor harm it, headstrong youth nor age grown bold\n For the round of Morian Zeus has been its watcher from of old;\n He beholds it, and, Athene, thy own sea-grey eyes behold.\n\nFrom _Epirus_ one is attracted to the river _Iberus_ or _Ebro_ which is\nbounded by the _Pyrenees_, and had the town of _Hibera_ towards its\nmouth. Of the Iberian people in general Dr. Lardner states: \"They are\nrepresented as tenacious of freedom, but those who inhabited the coasts\nwere probably still more so of gain\". I am at a loss to know why this\noffensive suggestion is gratuitously put forward, as the Iberians are\nsaid to have been remarkably slender and active and to have held\ncorpulency in much abhorrence.[341] Of the Spanish Cantabres we are told\nthat the consciousness of their strength gave them an air of calm\ndignity and a decision in their purposes not found in any other people\nof the Peninsula. \"Their loud wailings at funerals, and many other of\ntheir customs strongly resemble those of the Irish.\"[342]\n\n_Pere_ and _parent_ are radically the same word, and that the Iberians\nreverenced their _peres_ is obvious from the fact that _parricides_ were\nconducted beyond the bounds of the Kingdom and there slain; their very\nbones being considered too polluted to repose in their native soil.[343]\n\nLardner refers to the unbending resolution, persevering energy, and\nnative grandeur of the Cantabrians, but he contemptuously rejects\nStrabo's \"precious information\" that some of the Spanish tribes had for\n6000 years possessed writing, metrical poems, and even laws. In view of\nthe superior number of Druidical remains which are found in certain\nparts of Spain it is not improbable that the Barduti of Iberia\ncorresponded with the Bards or Boread\u00e6 of Britain.\n\nThere are many references in the classics to certain so-called\nHyperboreans, in particular the oft-quoted passage from Diodorus of\nSicily or Hypereia: \"Hecataeus and some other ancient writers report\nthat there is an island about the bigness of Sicily, situated in the\nocean, opposite to the northern coast of Celtica (Gaul), inhabited by a\npeople called Hyperboreans, because they are 'beyond the north wind'.\nThe climate is excellent, and the soil is fertile, yielding double\ncrops. The inhabitants are great worshippers of Apollo, to whom they\nsing many, many hymns. To this god they have consecrated a large\nterritory, in the midst of which they have a magnificent round temple,\nreplenished with the richest offerings. Their very city is dedicated to\nhim, and is full of musicians and players on various instruments, who\nevery day celebrate his benefits and perfections.\"\n\nClaims to being the original Hyperborea have been put in by scholars\nfrom time to time on behalf of Stonehenge, the Hebrides, Hibernia,\nScythia, Tartary, and Muscovy, \"stretching quite to Scandinavia or\nSweden and Norway\": the locality is still unsettled and will probably\nremain so, for there is some reason to suppose that the Hyperboreans\nwere a sect or order akin perhaps to the Albigenses, Cathari, Bridge\nBuilders, Comacine Masters, Templars, and other Gnostic organizations of\nthe Dark Ages.\n\nThe chief Primary Bard of the West was entitled Taliesin, which Welsh\nscholars translate into _Radiant Brow_: the _brow_ is the seat of the\n_brain_, and the two words stand to each other in the same relation as\nAubrey to Auberon.\n\nCommenting upon the Elphin _bairn_, illustrated in Fig. 162, Akerman\nobserves that it is supposed to illustrate the Gaulish myth of the Druid\nAbaris to whom Apollo is said to have given an arrow on which he\ntravelled magically through the air. It is an historic fact that a\nphysical Abaris visited Athens where he created a most favourable\nimpression; it is likewise a fact that Irish literature possesses the\naccount of a person called Abhras, which perfectly agrees with the\ndescription of the Hyperborean Abaris of Diodorus and Himerius. The\nclassic Abaris went to Greece to whip up subscriptions for a temple: the\nIrish Abhras is said to have gone to distant parts in quest of\nknowledge, returning by way of Scotland where he remained seven years\nand founded a new system of religion. In Irish Abar means \"God the first\nCause,\" and as in Ireland _cad_ (which is our _good_) meant _holy_, the\nmagic word Abracadabra may be reasonably resolved into _Abra, Good\nAbra_. As already mentioned the Irish cried _Aber!_ when rushing into\nbattle, and the word was no doubt used likewise at peaceful feasts and\nfestivals. The inference would thus seem that the title of Abaris was\nassumed by the chief Druid or High Priest who personified during his\ntenure of office the archetypal Abaris. It is well known that the priest\nor king enacted in his own person the mysteries of the faith; and it is\nnot improbable that chief Guedianus, whose sacred play was so rudely\ndisturbed by St. Sampson, was personifying at the time the _Good Janus_\nor Genius.\n\nIf my suggestion that Taliesin or _Radiant Brow_ was a generic title\nassumed by every Primary-Chief-Bard in Britain for the time being be\ncorrect, it is likely that the same principle applied elsewhere than in\nWales. The first bard mentioned in Ireland was Amergin, which resolves\ninto _Love King_, and may thus be equated with Homer the blind old man\nof Chios. The supposedly staid and gloomy Etrurians attributed all their\nlaws and wisdom to an elphin child who was unexpectedly thrown up from\nthe soil by a plough. As the Etrurian name for Cupid was Epeur, in all\nprobability the aged child on Fig. 171 represents this elphin high-brow,\nand with _Epeur_ may be connoted the Etrurian _Per_ugia--probably the\nsame word as Phrygia. The local saint of Peru_gia_, the _land of Peru_\n(_?_) was known as Good John of Perugia: in Hibernia St. Ibar is\nmentioned as being \"like John the Baptist\".[344]\n\n [Illustration: FIG. 171.--From Barthelemy.]\n\nIt was the custom in Etruria to represent _good genii_ as birds: birds\nsporting amid foliage are even to-day accepted and understood as\nsymbolic of good genii in Paradise, and birds or _brids_, as we used to\nspell them, are of course Nature's little singing men, _i.e._, _bards_\nor _boread\u00e6_. A percipient observer of the Pictish inscriptions found in\nScotland has recently pointed out that, \"With the exception of the eagle\nwhich conveys a special meaning, shown in many early Scottish stones,\nthe image of a bird is a sign of good omen. Winged creatures, indeed,\nalmost always stand for angelic and spiritual things, whether in pagan\nor Christian times. The bird symbol involved the conception of\nethereality or spirituality. The bird _motif_ occurs in the decoration\nof metallic objects in the British Islands during the early centuries\nin this era. I have found in Wigtownshire the image of a bird in bronze.\nIt belongs to a time early in this era. It occurs within the pentacle\nsymbol engraved on a pebble from the Broch of Burrian, Orkney. Birds are\nshown within the pedestal of a cross at Farr. Birds with a similar\nsymbolism are found on the Shandwick stone, and on a stone at St.\nVigeans. They are of frequent occurrence in foliageous work, often with\nthe three-berried branch or with the three-lobed leaf, as at Closeburn.\nThe pagan conception, absorbed into the early Christian ideas, was that\nthe bird represented the disembodied spirit which was reputed to voyage\nhere and there with a lightning celerity, like the flash of a swallow on\nthe wing.\"[345]\n\nThe Bards of Britain attributed the foundation of their order to Hu the\nFirst Pillar of the Island, and to unravel the personality of the early\nBards will no doubt prove as impracticable as the disclosure of Homer,\nAmergin, Old Moore, and Old Parr.\n\n No bird has ever uttered note\n That was not in some first bird's throat,\n Since Eden's freshness and man's fall\n No rose has been original.\n\nAs St. Bride, whose name may be connoted with _brid_ or _bird_, was the\ngoddess of eloquence and poetry, the Welsh term Prydain is no doubt\ncognate with _prydu_ the Welsh for \"to compose poetry\". Probably\n_prate_, medi\u00e6val _praten_, meant originally to _preach_ in a fervid,\nvoluble, and sententious manner, but in any case it is impossible to\nagree with Skeat that _prate_ was \"of imitative origin\". Imitative of\nwhat--a _parrot_?\n\nThe _hyper_ of Hyperborean is our word _upper_; _over_, German _uber_,\nmeans _aloft_, which is radically _alof_, and _exuberant_ and\n_exhuberance_ resolve into, _from or out of Auberon_: the _bryony_ is a\ncreeper of notoriously exuberant growth, in Greek _bruein_ means to teem\nor grow luxuriantly.\n\n [Illustration: FIG. 172.--From Barthelemy.]\n\nWith the river Ebro may be connoted the South Spanish town of Ebora or\nEpora which is within a few miles of Andura. The coins of this city are\ninscribed EPORA, AIPORA, and IIPORA, and the \"bare bearded head to the\nright within a laurel garland\" may here no doubt be identified with\nHyperion, the father of Helios the Sun. In Homer, Helios himself is\nalluded to as Hyperion, which is the same name as our Auberon: the coins\nof the Tarragonensian town of Pria, which has been sometimes confused\nwith Baria, in the south of Spain, figure a bull and are inscribed\nPrianen.\n\nThere are in existence certain coins figuring an ear of corn, a pellet,\na crescent, the head of Hercules, and a club, inscribed ABRA: the site\nof this city is unknown, but is believed to have been near Cadiz.\n\nOn the banks of the Tagus there was a city named Libora and its coins\npourtrayed a horse: in the opinion of Akerman the unbridled horse was\nthe symbol of _liberty_, and it is quite likely that among other\ninterpretations this was one, for it is beyond question that symbolism\nwas never fettered into one solitary and stereotyped form.\n\nThe ancient Libora is now known as Talavera la Reyna which may seemingly\nbe modernised into _Tall Vera, the Queen_. The Tarraconensian town of\nBarea--whose emblem was the thistle--is now known as Vera: the old\nPortuguese Ebora is now Evora, _uber_ is the German for _over_; Varvara\nis the Cretan form of Barbara, and it is quite obvious that in various\ndirections Vera and Bera with their derivatives were synonymous terms.\n\nIt would seem that Aubrey or Avery toured with his cross into\n_Helvetia_, planting it particularly at _Ginevra_, now Geneva, and there\nfor the moment we may leave him amid the _Alpine_ Oberland at Berne.\n\nThe ancient town of Berne memorises in its museum a famed St. Bernard\ndog named \"Barry,\" which saved the lives of forty travellers: this\n\"Barry\" associated with Oberthal may be connoted with \"Perro,\" a\nshepherd's dog in Wales, whose curious name Borrow was surprised to find\ncorresponded with _perro_, the generic term for _dog_ in Spain.[346]\n\n_Berne_ still maintains its erstwhile sacred Bruin or _bears_ in their\nbear-pit, but the Gaulish Eburs or Iburii seemingly reverenced not Bruin\nbut the _boar_, _vide_ the EBUR coin here illustrated. The capital of\nthe ancient Eburii is now Evreux, and they seem, no doubt for some\nexcellent reason, to have been confused with the Cenomani, a people\nseemingly akin to our British Cenomagni, Iceni, or Cantii.\n\nFig. 174, bearing the inscription EBURO, is a coin of the Eburones who\ninhabited the neighbourhood of Li\u00e9ge. It is a noteworthy fact that the\npeople of Li\u00e9ge are admittedly conspicuous as the most courteous and\ncharming of all Belgians. Their coins were inscribed EBUR, EBURO, and\nsometimes COM--a curious and unexplained legend which occurs frequently\nupon the tokens of Britain.\n\nThe Celtiberian town of Cunbaria is now known as La Maria, the Kimmeroi\nwere synonymously the Kymbri, and it is not improbable that these dual\nterms have survived in the _comp\u00e8re_ and _comm\u00e8re_ of modern France. The\n_p\u00e8res_ or priests of France, like the parsons, priests, and presbyters\nof Britain, assign to infants at Baptism a God-Father and a God-Mother,\nwhich the French term respectively _parrain_ and _marrain_. _Comp\u00e8re_\nand _comm\u00e8re_ figure not only in the Church but also in the Theatre, and\nit is more than likely that the _comm\u00e8re_ and _comp\u00e8re_ of the modern\nRevue are the direct descendants of the patriarchal _Abaris_, _Abhras_,\n_Priest_, and _Presbyter_ of prehistoric times.\n\n [Illustration: FIGS. 173 and 174.--Gaulish. From Akerman.]\n\nOn the Sierra de _Elvira_ near Granada used to stand Ilibiris whose\ncoins are inscribed ILIBERI, ILBRS, ILIBERRIS, LIBER, ILBERNEN,\nILBRNAKN, ILBREKN, and these legends may be connoted with the famous\nIrish Leprechaun, Lobaircin, or Lubarkin who figures less prominently in\nEngland as the Lubrican or Lubberkin. Sometimes the Irish knock off the\n_holy_ and refer simply to \"_a little prechaun_,\" but the more usual\nform is Lubarkin:[347] this most remarkable of the fairy tribe in\nIreland is supposed to be peculiar to that island, but one would\nprobably have once met with him at Brecon, or Brychain at Brecknock, at\nBrechin in Forfarshire, at Birchington in Kent, at Barking near London,\nand in many more directions. In connection with Iberia in the West there\noccur references to a giant Bergyon, who may be connoted with Burchun of\nthe Asiatic Buratys. The religion of these Buratys was, said Bell,\ndownright paganism of the grossest kind: he adds the information, \"they\ntalk, indeed, of an Almighty and Good Being who created all things, whom\nthey call Burchun; but seem bewildered in obscure and fabulous notions\nconcerning His nature and government\".[348] Inquiries may prove that\nthese Burchun-worshipping Buratys were of the Asiatic Iberian race which\nStrabo supposed were descendants of the Western Iberi.[349]\n\nIn addition to Barking near London (Domesday _Berchinges_) there is a\nBirchin Lane, and buried away in obscurity, opposite the Old Bailey in\nLondon, there is standing to-day a small open court entitled Prujean\nSquare. In connection with this may be connoted the tradition that the\norigin of the societies of the inns of court is to be found in the law\nschools existing in the city: the first of these legal institutions\nentitled Johnstone's Inn,[350] was situated in Newgate; and the\nvulgarity of the name Johnstone raises a suspicion that Johnstones were\nas plentiful in Scotland as Prestons in England, both alike being Aubry\nor Bryanstones, where the Brehon laws were enunciated and administered.\nWhether the present Prujean Square marks the site of the original\nJohnstone, whence Johnstone's Inn, is a matter which may possibly be\nsettled by future inquiry, but the word Prujean, which is _p\u00e8re John_,\nrenders it extremely likely that the original Johnstone of Johnstone's\nInn, Newgate, was alternatively _p\u00e8re_ Johnstone. If this were so,\nPrujean Square marks the primary Law Court of the Old Bailey, and at\nsome remote period the officers of the Law merely stepped across the\nroad into more commodious premises.\n\nThe Governors of Gray's Inn, another most ancient Law School, are\nentitled \"the Ancients\"; _equity_ is radically the same word as _equus_,\na horse; and the Mayors, or Mares, of Britain and Brittany seemingly\nrepresented the mare-headed Demeter or Good Mother. _Juge_ is _geegee_,\nour judges still wear _horse_-hair wigs of office, and the figure on the\nBritish coin here illustrated looks singularly like a _brehon_ or\n_barrister_ who has been called to the Bar.\n\n [Illustration: FIG. 175.--British. From Akerman.]\n\nIt is common knowledge that the primitive _Bar_ was a _barrow_, from the\nsummit of which the Druid, King, or Abaris administered justice, and\naround which presumably were ranged each at his stone the prehistoric\nbarristers or _abaristers_? Even until the eighteenth century the\nlawyers were assigned each a pillar in St. Paul's Church, and at their\nrespective pillars the Men of Law administered advice. On the summit of\nPrestonbury Rings in Devonshire evidently once stood a phairie stone,\nand the name of Prestonpans in Scotland suggests that Prestons were not\nunknown in Albany.\n\nThe laws of Greece were admittedly derived from Crete, and such was the\nreputation of King Minos that the mythologists made him the Judge of the\nUnder-world. Lycurgus, the Cretan, would not permit his Code to be\ncommitted to writing, deeming it more permanent if engraved upon the\nbrain: the Brehon laws of Ireland were enunciated in rhymed triplets\ntermed Celestial Judgments, and the most ancient Law Codes of all\nnations are assigned without exception to Bards and a divine origin.\n\nNot only were laws enunciated from barrows, but the dead were buried in\na barrow, and the knees of the deceased were tucked up under his chin so\nthat the body assumed the position of an unborn child: in Welsh _bru_\nmeant the belly or matrix, in Cornish _bry_ meant breast, and the notion\nseems to have been that the body of the deceased was restored as it were\ninto Abraham's bosom whence it had sprung.[351]\n\nIt is a remarkable fact that neither in the Greek nor Latin language is\nthere any equivalent to the word _barrow_, whence it would seem, judging\nalso from the immense number of round and oval barrows found in Britain,\nthat these islands were pre-eminently the home of the barrow, and that\nthe barrow was essentially a British institution.\n\nConnected with _barrow_ is the civic _borough_, also the _berg_ or hill:\nin Cornish _bre_, _bar_, or _per_ meant hill,[352] and _bar_ meant top\nor summit; _birua_ is the Basque for head, and in Gaelic _barra_ meant\nsupposedly _mount of the circle_.[353]\n\nIn Cornish _bron_ meant breast or pap, and one of the most popular\nheroines of Welsh Romance is the beautiful Bronwen or Branwen, a name\nwhich the authorities translate as meaning _Bosom White_. In old English\n_bosom_ was written _bosen_, and as _en_ was our ancient plural, as in\nbrethr_en_, childr_en_, etc., it is probable that not only did _bosen_\nmean the bosses but that _bron_ or breast was originally _bru en_, _bre\nen_ or _bar en_, _i.e._, the tops or hills. This symbol of the Great\nMother was represented frequently by two hills--from the Paps of Anu\ndown to twin barrows, and it was also represented mathematically by two\ncircles.\n\nIn Celtic _bryn_ meant hillock or hill, in Cornish _bern_ meant a\nhayrick, and that the _mows_ or hayricks were made in the form of\n_bron_, the breast, may be implied from ancient Inn Signs of the Barley\nMow. _Bara_ was Cornish for _bread_; in the same language _barn_ meant\nto judge, _barner_ a judge, and there is good reason to suppose that the\ntithe barns connected with Monasteries and Churches served originally\nnot merely as store-houses, but as Courts of Justice, theatres, and\ncentres of religion. In Cornish _bronter_ meant priest, _priest_ is the\nsame word as _breast_, and the notion of _par_sons being pastors,\nfeeders, or fathers is commemorated in the words themselves. In Cornish\n_brein_ or _brenn_ meant royal and supreme; the sacred centre stone of\nKing's County in Ireland was situated at Birr, and _birua_ has already\nbeen noted as being the Basque for _head_. The probability of\nthese words being connected is strengthened by Keightley's observation:\n\"There must by the way some time or other have been an intimate\nconnection between Spain and England, so many of our familiar words seem\nto have a Spanish origin\".[354]\n\n [Illustration: FIG. 176.--From _A Guide to Avebury_ (Cox, R.\n Hippesley).]\n\nIn addition to the famous earthwork at _Abury_ in Wilts there is a less\nfamiliar one at _Eubury_ in Gloucestershire: at Redbourne in Herts is a\n\"camp\" known as \"_Aubrey's_\" or \"_Aubury_,\" whence it would seem that\n_abri_, the generic term for a shelter or refuge, might also have\noriginated in Britain.[355] The colossal _abri_ at Abury, or Aubrey,\nconsisted of two circles within a greater one, and at the head of the\navenue facing due east it will be noticed that Aubrey, the\nseventeenth-century antiquary, records twin barrows situated on what is\nnow _Over_ton Hill.\n\n [Illustration: FIG. 177.--Avebury \"restored\".]\n\nLying in the sea a mile or so off the Cornish town of St. Just are a\n_pair_ of conical _ber_gs or _pyr_amids known as the Brisons, and\nopposite these is a little bay named Priest's Cove. There is no known\netymology for Brisons, but it has been suggested that these remarkable\nburgs were once used as prisons: probably they were, for the stocks were\nfrequently placed at the church door, and without doubt the ancient holy\nplaces served on necessity as prisons as well as Courts of St. Just. In\nthe vicarage garden at St. Just was found a small bronze bull, and as\nthe Phoenicians have been washed out of reckoning we may assign this\nidol either to the Britons who, until recently wassailed under the\nguise of a bull termed \"the Broad,\"[356] or to the Bronze-age Cretans,\namong whom the Bull or Minotaur was sacred. Perhaps instead of \"Cretans\"\nit would be more just to say Hellenes, for the headland opposite the\nBrisons was known originally as Cape Helenus, and there are the ruins of\nSt. Hellen's Chapel still upon it.\n\nHellen, the mythical ancestor from whom the Hellenes attributed their\nnational descent, may possibly be recognised not only as the Long Man or\nLanky Man of country superstition but also in Parth_olon_ or\nBarth_olon_, the alleged son of Terah (Troy?), who is said to have\nlanded with an expedition at Imber Scene in Ireland within 300 years\nafter the Flood. Partholon, _Father Good Holon_ (?) or _Pure Good Holon_\n(?) is said to have had three sons \"whose names having been conferred on\nlocalities where they are still extant their memories have been thus\nperpetuated so that they seem still to live among us\". This passage,\nquoted from Silvester Giraldus,[357] who was surnamed Cambrensis because\nhe was a Welshman, permits the assumption that a similar practice\nprevailed also elsewhere, and if in the time of Giraldus (1146)\nplace-names had survived since the Flood, there is no reason to suppose\nthat they have since ceased to exist.\n\nHellen was the son of Deucalion and Pyrrha, who correspond to the Noah\nand Alpha of our British mythology: after floating for nine days during\nthe Flood the world was said to have been re-peopled by these twain,\n_two-one_, giant or _joint_ pair, who created men by casting stones over\ntheir shoulders. In the Christian emblem here illustrated the divine\nP\u00e8re or Parent, is being assisted by an angel, _peri_, or phairy, and it\nis possible that the Prestons of Britain were at one time Pyrrha stones.\nAs the syllable _zance_ of Penzance is always understood as _san_, holy,\npossibly the two Brisons may be translated into _Pair Holy_: with the\nGreek Pyrrha-Flood story may be connoted Peirun the name of the Chinese\nNoah.\n\n [Illustration: FIG. 178.--An Angel assisting the Creator. Italian\n Miniature of the XIII. Cent. From _Christian\n Iconography_ (Didron).]\n\nThe church of St. Just was originally known as Lafroodha, which is\nunderstood to have meant _laf_ church and _rhooda_,[358] \"a corruption\nof the Saxon word rood or cross\". Rhooda is, however, much older than\nSaxon, _rhoda_ is the Greek for rose, and the Rhodian Greeks used the\nrose as their national symbol. The immediate surroundings of the Dane\nJohn at Durovernum are known to this day as Rodau's Town, and we shall\nconsider Rhoda at greater length in subsequent chapters.\n\nIn the church of Roodha or St. Just there is standing a so-called \"Silus\nstone\" which was discovered in 1834, during alterations to the chancel:\nthis object has carved upon it SILUS HIC JACET, the Greek letters\n[Greek: Ch.R.], and a crosier, whence it has been surmised that Silus\nwas a priest or pastor. Mr. J. Harris Stone inquires: \"Who was Silus? No\none has yet discovered,\" and he adds: \"It is a reasonable conjecture\nthat he was one of those early British bishops who preached the Gospel\nbefore the mission of Augustine.\"\n\n [Illustration: FIG. 179.--Iberian coin of Rhoda, now Rosas. From\n Akerman.]\n\nI agree that he was British, but I am inclined to place him still\nfarther back, and to assign his name at any rate to the Selli, under\nwhich title the priests of Epirus were known. The Selli were\npre-eminently the custodians at Dodona, whence Homer's reference:--\n\n Great King, Dodona's Lord, Pelasgian Jove,\n Who dwell'st on high, and rul'st with sov'reign sway,\n Dodona's wintry heights; where dwell around\n Thy Sellian priests, men of unwashen feet,\n That on the bare ground sleep.\n\nThe Spartan courage and simplicity of the British papas is sufficiently\nexemplified by their voyages to Iceland and to the storm-tossed islands\nof the Hebrides, where they have left names such as Papa Stour, Papa\nWestray, etc. One may assume that the _selli_ of Dodona--as probably\nalso the _salii_ or augurs of Etruria--lived originally in _cells_\neither single or in clusters which became the foundations of later\nmonasteries: Silus may thus be connoted with _solus_, and the word\n_celibate_ suggests that the _selli_ led _soli_tary lives.\n\nClose to Perry Court, in Kent, is Selgrove, and the numerous Selstons,\nSeldens, Selsdens, Selwoods, and Selhursts, were in all probability\nhills, woods, denes, and groves where the Selli congregated, and\ncelebrated the benefits and perfections of the Solus or Alone. Near\nBirmingham is Selly Oak, which may be connoted with _allon_, the Hebrew\nfor oak, and with the fact that the oak groves of the _selli_ at Dodona\nwere universally renowned. The Scilly Islands and Selsea or Sels Island\nin Hampshire may be connoted with Selby or Selebi, the abode of the\n_selli_ (_?_), in Yorkshire, now Selby Abbey. In Devonshire\nis _Zeal_ Monachorum, and judging by what was accomplished we may define\nthe _selli_ as _zeal_ous and celestial-minded souls. In Welsh _celli_\nmeans a _grove_; in Latin _sylva_ means a _wood_; it is notorious that\nthe Druids worshipped in groves, and it is not unlikely that Silbury\nHill was particularly the selli's hill or barrow. On the other hand the\npervasiveness of _Bury_ at Abury as exemplified in the immediately\nadjacent _Bar_bury Castle, _Bore_ham Downs, _Brad_enstoke, _Over_ton\nHill, and Oli_vers_ Castle, makes it likely that the _Sil_ of Silbury\nmay have been the Sol of Solway and Salisbury Crags.\n\nIn Ireland our soft _cell_ is _kil_, whence Kilkenny, Kilbride, and\nupwards of 1400 place-names, all meaning _cell of_, or _holy to_ so and\nso. The enormous prevalence of this hard _kil_ in Ireland renders it\nprobable that the word carried the same meaning in many other\ndirections, notably at Cal_abria_ in Etruria: the wandering priests of\nAsia Minor and the near East were known as Calanders, a word probably\nequivalent to Santander, and as has been seen every Welsh Preston was a\nLlanandras or church of Andrew.\n\n [Illustration: FIG. 180.--From _The Celtic Druids_ (Higgens, G.).]\n\nAt Haverfordwest there is a place named Berea, upon which the Rev. J. B.\nJohnston comments: \"Welsh Non-conformists love to name their chapels and\nvillages around them so\": among the Hebrew Pharisees there existed a\nmystic _haburah_ or _fellowship_;[359] and the Welsh word _Berea_,\nprobably connected with _abri_, meaning a sanctuary, is associated by\nMr. Johnston with the passage in Acts xvii., _i.e._: \"And the brethren\nimmediately sent away Paul and _Silas_ by night into Berea\". That Paul\npreached from an _abri_, or Mount Pleasant, is implied by the statement\nthat he stood in the midst of Mars Hill, whence he admonished his\nlisteners against their altars to the Unknown God. It was traditionally\nbelieved that St. Paul preached not only to the people of Cornwall, but\nalso to Londoners from Parliament Hill, where a prehistoric stone still\nstands.\n\nThat Hellen was once a familiar name at Abury is implied by _Lans_down,\n_Lyn_ham, and perhaps Calne or _uch alne_ the _Great Alone_. Both the\nriver Colne in Lancashire and the village of Calne near Abury are\nattributed as possibly to _calon_, the Welsh for heart or centre: the\nword _centre_ is radically San Troy, as also is _saintuary_ or\n_sanctuary_. Stukeley speaks particularly of Overton Hill as being the\nsanctuary, but the entire district was traditionally sacrosanct, and it\nwas popularly supposed that reptiles died on entering the precincts: of\nthe Hyperboreans, Diodorus expressly records they had consecrated a\nlarge territory.\n\nThe village of Abury was occasionally spelled Avereberie, at other times\nAlbury, and with this latter form may be connoted Alberich,[360] the\nGerman equivalent to Auberon. Chilperic, a variant of Alberich, is\nstated by Camden to be due to a German custom of prefacing certain names\nwith _ch_ or _k_, a contracted form of _king_: I was unaware of this\nfact when first formulating my theory that an initial _K_ meant _great_.\n\nIt is considered that Alberich meant _Elf rich_, and the official\nsupposition is that the French Alberon, or Auberon, was made in Germany:\naccording to Keightley, the German Albs or Elves have fallen from the\npopular creed, but in most of the traditions respecting them we\nrecognise benevolence as one of the principal traits of their\ncharacter.[361]\n\nAlberich may, as is generally supposed, have meant Albe_rich_, or _Albe\nwealthy_, but _brich_, _brick_, _brook_, etc., are fundamental terms and\nare radically _ber uch_. Brightlingsea--of which there are 193 variants\nof spelling--is pronounced by the natives Bricklesea, and there are\ninnumerable British Brockleas, Brixtons, Brixhams, Brockhursts, etc.\n\nAmong the many unsolved problems of arch\u00e6ology are the Hebridean\n_brochs_, which are hollow towers of dry built masonry formed like\ntruncated cones. These erections, peculiar to Scotland, are found mainly\nin the Hebrides, and there is a surprising uniformity in their design\nand construction. Among the most notable brochs are those situated at\nBurray, Borrowston, Burrafirth, Burraness, Birstane, Burgar, Brindister,\nBirsay and in _Ber_wickshire, at Cockburnlaw, and the remarkable\nrecurrence of _Bur_, or _Burra_, in these place-names is obviously due\nto something more than chance.\n\nAt _Brook_land Church in Kent--within a few miles of Camber Castle--a\ntriplex conical belfrey or _berg_ of wooden construction is standing,\nnot on the tower, but on the ground in the immediate neighbourhood of\nthe sacred edifice. The amazing cone-tomb illustrated on page 237 is\nthat of Lars Porsenna, which means Lord Porsenna, and the bergs or\nconical pair of _Brison_ rocks lying off Priest's Cove at St. Just may\nbe connoted not only with the word parson but with Parsons and Porsenna.\nMalory, in _Morte d'Arthur_, mentions an eminent Dame Brisen, adding\nthat: \"This Brisen was one of the greatest enchantresses that was at\nthat time in the world living.\"[362]\n\n [Illustration: FIGS. 181 and 182.--From _Notes on the Structure of\n the Brochs_ (Anderson, J.). Proceedings of the Scotch\n Society of Antiquaries.]\n\n [Illustration: FIG. 183.--From _Symbolism of the East and West_\n (Aynsley, Mrs. Murray).]\n\nThere is a famous broch at Burrian in the Orkneys; near St. Just are the\nparishes of St. Buryan and St. Veryan, both of which are identified with\nan ancient Eglosberrie, _i.e._, the _eglise_, close, or cloister of\nBerrie. A berry is a diminutive egg, and in some parts of the country\ngooseberries are known as deberries.[363] _De berry_ seemingly means\n_good_ or _divine_ berry, and the _pick_ly character of the gooseberry\nbush no doubt added to the sanctity: from the word goosegog _gog_ was\nseemingly once a term equivalent to _berry_; a goose is often termed a\n_barn_acle, and the phantom dog--sometimes a bear--entitled the\n_bargeist_ or _barguest_ was no doubt a popular degradation of the Hound\nof Heaven. Two hounds in leash are known as a _brache_, which is the\nsame word as brace, meaning pair: in connection with the supposition\nthat the Brisons were originally prisons may be noted that barnacles\nwere primarily a pair of curbs or handcuffs.\n\n [Illustration: FIG. 184.--From _The Correspondences of Egypt_ (Odhner\n C. T.).]\n\nFrom the typical ground plan of two brochs here given it will be seen\nthat their form was that of a wheel, and it is possible that the flanged\nspokes of these essential _abris_ were based upon the svastika notion of\na rolling, running trinacria such as that of Hyperea and of the Isle of\nMan. Brochs are in some directions known as _peels_, and at Peel Castle,\nin the Isle of Man, legend points to a grave 30 yards long as being that\nof Eubonia's first king: a curious tradition, says Squire, credits him\nwith three legs, and it is these limbs arranged like the spokes of a\nwheel that appear on the arms of the Island.[364]\n\nIn connection with the giant's grave at Peel may be connoted the legend\nin Rome that St. Paul was there beheaded \"at the Three Fountains\". The\nexact spot is there shown where the milk spouted from his apostolic\narteries, and where moreover his head, after it had done preaching,\ntook three jumps to the honour of the Holy Trinity, and at each spot on\nwhich it jumped there instantly sprang up a spring of living water which\nretains to this day a plain and distinct taste of milk.[365] This story\nof three jumps is paralleled in Leicester by a legend of Giant Bell who\ntook three mighty leaps and is said to be buried at Belgrave:[366] Bell\nis the same word as Paul and Peel.\n\n [Illustration: FIG. 185.--Iberian. From Akerman.]\n\n [Illustration: FIG. 186.--From _An Essay on Ancient Coins, Medals, and\n Gems_ (Walsh, R.).]\n\nThe Lord of the Isle of Man is said to have swept swift as the spring\nwind over land and sea upon a horse named Splendid Mane: the Mahommedans\ntell of a milk-white steed named _Al Borak_, each of whose strides were\nequal to the furthest range of human vision: in Chaucer's time English\ncarmen addressed their steeds as _brok_, and in Arabic _el boraka_\nmeans _the blessing_. _Broch_ is the same word as _brooch_, and upon\nancient brooches a _brok_, as in Fig. 187, was sometimes represented:\nthe magnificent ancestral brooches of the Highland families will be\nfound on investigation frequently to be replete with ancient symbolism,\nthe centre jewel representing the All-seeing Eye. _Broch_ or _broca_\nmeans a pin or spike, and _prick_ means dot or speck: _prick_, like\n_brok_, also meant horse, and every one is familiar with the gallant\nknight who \"pricks,\" _i.e._, rides on horseback o'er the plain. _Prick_\nand _brok_ thus obviously stand in the same relation to each other as\nChil_peric_ and Al_beric_.\n\n [Illustration: FIG. 187.--From the British Museum's _Guide to the\n Antiquities of the Early Iron Age_.]\n\nThe phairy first king of the Isle of Man was regarded as the special\npatron of sea-faring men, by whom he was invoked as \"Lord of Headlands,\"\nand in this connection Berry Head at Brixham, Barras Head at Tintagel,\nand Barham or Barenham Down in Kent are interesting. The southern coast\nof Wales is sprinkled liberally with _Bru_ place-names from St. Bride's\nBay wherein is Ramsey Island, known anciently as _ynis y Bru_, the Isle\nof Bru, to Burry river and Barry Isle next Sulli Isle (the _selli_\nisle?).\n\nAubrey or Auberon may be said almost to pervade the West and South of\nEngland: at Barnstaple or Barn Market we meet with High Bray, river\nBray, Bratton, Burnham, Braunton, _Berryn_arbor, the Brendon Hills,\nParacombe and _Baggy_ Point; in the Totnes neighbourhood are _Big_bury,\nBurr Island, Beer Head, Berry Head, Branscombe, Branshill, and Prawle\nPoint, which last may be connoted with the rivers Barle, Bark, and Brue.\nIt is perhaps noteworthy that the three spots associated until the\nhistoric period with flint-knapping[367] are _Beer_ Head in Devon,\n_Pur_fleet near Barking, and _Bran_don in Suffolk.\n\nTotnes being the traditional landing-place of Bru it is interesting to\nfind in that immediate district two Prestons, a Pruston, Barton, Bourton\nor Borton, Brookhill, Bructon, Brixham, Prescott, Parmount, Berry\nPomeroy, Prestonberry and Preston Castle or Shandy's Hill.[368]\nEbrington suggests an _ington_ or town of the children of Ebr; Alvington\nmay be similarly connected with Alph, and Ilbert and Brent seemingly\nimply the _Holy Ber_ or _Bren_. The True Street by Totnes may be\nconnoted with the adjacent Dreyton, and Bosomzeal Cross in all\nprobability once bore in the centre, or bogel, the boss which\ncustomarily forms the eye of Celtic crosses. Hu being the first of the\nthree deddu, tatu, or pillars, the term Totnes probably as in\nShoeburyness meant Tot_nose_, and the adjacent Dodbrooke,\nDoddiscombleigh, and Daddy's Hole may all be connoted with the Celtic\n_tad_, _dad_, or _daddy_. With the Doddi of Doddiscombleigh or _Doddy's\nValley Meadow_, may be connoted the gigantic and commanding Cornish\nheadland known as Dodman. The Hollicombe by Preston was presumably the\nholy Coombe, and Halwell, at one time a Holy Well: in this neighbourhood\nof Kent's Cavern and Kent's Copse are Kingston and Okenbury; at\nKingston-on-Thames is Canbury Park, and it is extremely likely that the\ntrue etymology of Kingston is not _King's Town_ but _King Stone_,\n_i.e._, a synonymous term for Preston and the same word as Johnstone.\n\nIf as now suggested Bru was _p\u00e8re Hu_ we may recognise Hu at Hoodown\nwhich, at Totnes, where it occurs, evidently does _not_ mean a low-lying\nspit of land but, as at Plymouth Hoe or Haw, implied a hill. In view of\nthe preceding group of local names it is difficult to assume that some\nimaginative Mayor of Totnes started the custom of issuing his\nproclamations from the so-called Brutus Stone in Fore Street merely to\nflatter an obscure Welsh poet who had vain-gloriously uttered the\ntradition that the British were the remnants of Droia: it is far more\nprobable that the Mayor and corporation of Totnes had never heard of\nTaliesin, and that they stolidly followed an immemorial wont.\n\nWith the church of St. Just or Roodha, and with the Rodau of Rodau's\nTown neighbouring the Danejohn at Canterbury or Durovernum, we shall\nsubsequently connote Rutland or Rutaland and the neighbouring Leicester,\nanciently known as Rat\u00e6. The highest peak in Leicestershire is Bardon\nHill, followed, in order of altitude, by \"Old John\" in Bradgate Park,\nBredon, and Barrow Hill.\n\nAdjacent to Ticehurst in Sussex--a hurst which is locally attributed to\na fairy named Tice--may be found the curious place-names Threeleo Cross\nand Bewl Bri. These names are the more remarkable being found in the\nproximity of Priestland, Parson's Green, Barham, and Heart's Delight.\nUnder the circumstances I think Threeleo Cross must have been a tri holy\nor three-legged cross, and that Huggins Hall, which marks the highest\nground of the district, was Huge or High King's Hall: in close proximity\nare Queen's Street, Maydeacon House, Grovehurst, and Great Old Hay.\n\n [Illustration: FIG. 188.--From _A Guide to Avebury_ (Cox, R.\n Hippesley).]\n\nWith _Bredon_ in Leicestershire, a district where the tradition of a\nthree-jumping giant, as has been seen, prevailed, may be connoted the\nprehistoric camp, or _abri_, of Bradenstoke, and that Abury itself was\nregarded as a vast _trinacria_ is probable from the fact that in the\nwords of a quite impartial arch\u00e6ologist: \"The _triangle_ of downs\nsurrounding Avebury may be considered the hub of England and from it\nradiates the great lines of hills like the spokes of a wheel, the\nColtswolds to the north, the Mendips to the west, the Dorsetshire Hills\nto the south west, Salisbury Plain to the south, the continuation of the\nNorth and South Downs to the east, and the high chalk ridge of the\nBerkshire Downs north-east to the Chilterns.\"[369]\n\nIn this quotation I have ventured to italicise the word _triangle_ which\nidea again is recurrent in the passage: \"The Downs round Avebury are the\nmeeting-place of three main watersheds of the country and are the centre\nfrom which the great lines of hills radiate north-east, and west through\nthe Kingdom. Here at the junction of the hills we find the largest\nprehistoric temple in the world with Silbury, the largest artificial\nearth mound in Europe, close by.\"[370]\n\n [Illustration: FIG. 189.--British. From Evans.]\n\nThe assertion by Stukeley that Avebury described the form of a circle\ntraversed by serpentine stone avenues has been ridiculed by less\nwell-informed arch\u00e6ologists, largely on the ground that no similar\nerection existed elsewhere in the world. But on the British coin here\nillustrated a cognate form is issuing from the eagle's beak, and in Fig.\n190 (a Danish emblem of the Bronze Age), the Great Worm or Dragon, which\ntypified the Infinite, is supporting a wheel to which the designer has\nsuccessfully imparted the idea of movement.\n\n [Illustration: FIG. 190.--From _Symbolism of the East and West_\n (Aynsley, Mrs. Murray).]\n\nFive miles N.-E. of Abury there stands on the summit of a commanding\nhill the natural great fortress known as Barbury Castle, surrounded by\nthe remains of numerous banks and ditches. The name Barbara--a\nduplication of Bar--is in its Cretan form Varvary, and it was seemingly\nthe Iberian or Ivernian equivalent of \"Very God of Very God,\" otherwise\nFather of Fathers, or Abracadabra. In Britain, and particularly in\nIreland, children still play a game entitled, The Town of Barbarie,\nwhich is thus described: \"Some boys line up in a row, one of whom is\ncalled the prince. Two others get out on the road and join hands and\nrepresent the town of Barbarie. One of the boys from the row then comes\nup to the pair, walks around them and asks--\n\n Will you surrender, will you surrender\n The town of Barbarie?\n\nThey answer--\n\n We won't surrender, we won't surrender,\n The town of Barbarie.\n\nBeing unsuccessful, he goes back to the prince and tells him that they\nwon't surrender. The prince then says--\n\n Take one of my good soldiers.\n\nThis is done, and the whole row of boys are brought up one after the\nother till the town is taken by their parting the joined hands of the\npair who represent the town of Barbarie.\"[371]\n\n [Illustration: FIG. 191.--From _The Cross: Heathen and Christian_\n (Brock, M.).]\n\nIt will be remarked that Barbarie is represented by a _pair_, which is\nsuggestive of the Dioscuri or Heavenly Twins, and on referring to the\nlife of St. Barbara we find her recorded as the daughter of Dioscorus,\nand as having been born at Heliopolis, or the city of the sun. The\nDioscuri--those far-famed heroes Castor and Pollux--were said to have\nbeen born out of an egg laid by Leda the Swan: elsewhere the Dioscuri\nwere known as the Cabiri, a term which is radically _abiri_. It is\nprobable that St. Barbara was once represented with the emblems of the\ntwo Dioscuri or Cabiri, for one of her \"tortures\" is said to have been\nthat she should be hanged between two forked trees. These two trees were\ndoubtless two sprigs such as shown in Fig. 191 or two flowering pillars\nbetween which the Virgin was extended Andrew-wise in benediction. The\nnext torture recorded of St. Barbara was the scorching of her sides with\nburning lamps, from which we may deduce that the Virgin was once\ndepicted with two great lights on either side. Next, St. Barbara's\noppressors made her strongly to be beaten, \"and hurted her head with a\nmallet\": the Slav deity Peroon was always depicted with a mallet, and\nthe hammer or axe was practically a universal symbol of _Power_. As\nalready noted, Peroon, the God with a mallet, has been equated by some\nscholars with Varuna of India; in Etruria the God of Death was generally\nrepresented with a great hammer, and the mallet with which St. Barbara\nwas \"hurted\" may be further equated with the celebrated Hammer of Thor.\n\nThe gigantic hammer cut into the hillside at Tours, and associated in\npopular estimation with Charles Martel, in view of the name Tours is far\nmore likely to have been the hammer of Thor, who, as we have seen, was\nassigned to Troy.\n\nWe are told that St. Barbara's father imprisoned his daughter within a\nhigh and strong _tour_, _tor_, or _tower_, that no man should see her\nbecause of her great beauty: this incident is common alike to\nfairy-tale--notably at Tory Island--and hagiology, and one meets\npersistently with the peerless princess imprisoned in a peel, broch, or\ntower. In Fig. 192 is represented a so-called Trinity of Evil, but in\nall probability this is a faithful reproduction of the Iberian Aber or\nAubrey, _i.e._, the trindod seated upon his symbolic _tor_, _tower_, or\n_broch_. The strokes at the toes, like the more accentuated lines from\nthe fingers of Fig. 193, denoted the streaming light, and when we read\nthat one of the exquisite tortures inflicted upon St. George was the\nthrusting of poisoned thorns into his finger-nails it is a reasonable\nconclusion that St. George was likewise represented with rayed fingers.\nThe feast of St. Ibar in Hibernia is held upon 23rd April or _Aperil_,\nwhich is also St. George's Day.\n\n [Illustration: FIG. 192.--The Trinity of Evil. From a French\n Miniature of the XIII. Cent.\n\n FIG. 193.--God the Father Wearing a Lozenge-Shaped\n Nimbus. Miniature of the XIV. Cent. Italian Manuscript\n in the Bibliotheque Royale.\n\n From _Christian Iconography_ (Didron).]\n\nSt. Barbara, we are told, was marvellously carried on a stone into a\nhigh mountain, on which _two_ shepherds kept their sheep, \"the which saw\nher fly\"; and it is apparent in all directions that Barbara was\npeculiarly identified with the Two-One Twain or Pair. Barbara is\npopularly contracted into Babs or Bab, and the little Barbara or Babette\nmay probably be identified with the Babchild of Kent. The coin here\nillustrated was unearthed at the village of Babchild, known also as\nBacchild, and its centre evidently represents the world _pap_, Pope,\n_paab_, or _baba_: in Christian Art the All Father is represented as a\nPope, and as twin Popes, and likewise as a two-faced Person.\n\n [Illustration: FIG. 194.--British. From Akerman.]\n\n [Illustration: FIG. 195.--God the Father, the Creator, as an Old Man\n and a Pope. From a French stained glass window of the\n XVI. cent. From _Christian Iconography_ (Didron).]\n\nThere is little doubt that the pre-Christian Pope was sometimes\nrepresented as a mother and child, and it was probably the discovery of\none of these images or pictures that started the horrible scandal of\nPope Joan or Papesse Jeanne. It is said that this accomplished but\nunhappy lady occupied the papal-chair for a period of two years five\nmonths under the title of John the _Eighth_, but having publicly become\nthe mother of a little son her life ended in infamy and ill odour. To\ncommemorate this shocking and incredible event a monument representing\nthe Papess with her baby was, we are told, erected on the actual spot\nwhich was accordingly declared accursed to all ages: but as the incident\nthus memorised occurred as long ago as the ninth century, it is more\nprobable that the statue was the source of the story and not _vice\nversa_. According to some accounts Joan was baptised Hagnes which is the\nfeminine form of Hagon or Acon: others said her name was Margaret, and\nthat she was the daughter of an English missionary who had left England\nto preach to the Saxons. At the time of the Reformation Germany seized\nwith avidity upon the scandal as being useful for propaganda purposes,\nand with that delicacy of touch for which the Lutherans were\ndistinguished, embroidered the tale with characteristic embellishments.\nAccording to Baring-Gould the stout Germans, not relishing the notion of\nJoan being a daughter of the Fatherland, palmed her off on England, but\n\"I have little doubt myself,\" he adds, \"that Pope Joan is an\nimpersonification of the great whore of Babylon seated on the Seven\nHills\":[372] on the contrary, I think she was more probably a\npersonification of the Consort of St. Peter the Rock, and the Keeper of\nthe Keys of Heaven's Gate. Among Joan's sobriquets was Jutt, which is\nbelieved to have been \"a nickname surely!\": more seemingly Jutt was a\nLatinised form of Kud, Ked, Kate, or Chad, and Engelheim, or _Angel\nHome_, the alleged birth-place of Jutt, was either entirely mystical,\nor perhaps Anglesea, if not Engel Land.\n\n [Illustration: FIG. 196.--The Divine Persons Distinct. A French\n Miniature of the XVI. Cent. From _Christian\n Iconography_ (Didron).]\n\n [Illustration: FIG. 197.--The Three Divine Persons Fused One into the\n Other. From a Spanish Miniature of the XIII. Cent. From\n _Christian Iconography_ (Didron).]\n\n [Illustration: FIG. 198.--From _An Essay on Ancient Coins, Medals, and\n Gems_ (Walsh, R.).]\n\n [Illustration: FIG. 199.--From _The Gnostics and their Remains_ (King,\n C. W.).]\n\nThe father of Jutt's child was said to have been Satan himself, who, on\nthe occasion of the birth, was seen and heard fluttering overhead,\ncrowing and chanting in an unmusical voice:--\n\n Papa pater patrum, Papissae pandito partum\n Et tibi tunc eadem de corpore quando recedam.\n\nThis description would seem to have been derived from some ancient\npicture in which the Papa was represented either as a fluttering or\nchanting cock, or as cockheaded. Such representations were common among\nthe Gnostics, and the legend, _papa-pater-patrum_, Father, Father of\nFathers, is curiously suggestive of Barbara or Varvary: in the Gnostic\nemblem here reproduced is the counterpart to the cock-headed deity, and\nthe reverse is obviously Vera, Una, or the naked Truth.\n\nGretchen, the German for Margaret, being _Great Jane_, will account for\nPope Joan, and Gerberta, another of her names is radically Berta:\nBertha, or Peratha, among the Germans is equated with Perchta, and\ntranslated \"Bright One,\" or the \"Shining One\": the same roots are found\nin St. Cuth_bert_, or _Cudbright_ as he becomes in Kirkcudbrightshire.\n\nThe child of Papesse Jeanne, Gerberta, Hagnes or Jutt was deemed to be\nAntichrist: according to other accounts the mother of the feared and\nanticipated Antichrist was a very aged woman, of race unknown, called\nFort Juda. Fort Juda was probably _Strong Judy_, Judy, the wife of\nPunch, being evidently a form of the very aged wife of Pan, the\ngoat-headed symbol of Gott.[373] As Peter was the Janitor of the Gate,\nso Kate or Ked was similarly connected with the _Gate_ which is the same\nword as Gott or Goat: the Gnostic _God_ here represented is a seven-goat\nsolar wheel.\n\nThe horns and head of the goat still figure in representations of Old\nNick, and there is no doubt that the horns of the crescent moon, under\nthe form of Io, the heifer, were particularly worshipped at Byzantium:\nthis City of the Golden Horn, now known as Constantinople, to which it\nwill be remembered the British Chronicles assign our origin, was founded\nby a colony of Greeks from Megara, and in Scandinavia it is still known\nas Megalopolis, or the City of Michael; its ancient name Byzantium will\nprobably prove to have been connected with _byzan_ or _bosen_, the\nbosses or paps, and Pera, the Christian district which borders the\nBosphorus, may be connoted with Epeur.\n\nFig. 200, reproduced from a Byzantine bronze pound weight, is supposed\nto represent \"two military saints,\" but it more probably portrays the\ncelestial pair, Micah and Maggie. Their bucklers are designed in the\nform of marguerites or marigolds; the A under the right hand figure is\nAlpha, whence we may perhaps equate this saint with Alpha, the consort\nof Noah. The spear-head under the other Invictus is the \"Broad\" arrow of\nBritain, and the meaning of this spear-head or arrow of Broad will be\nsubsequently considered. It will be noticed that the stars which form\nthe background are the triple dots, and the five-fruited tree is in all\nprobability the Tree of Alpha, Aleph, or _Life_. Why _five_ was\nidentified with _vif_ or _vive_, _i.e._, life, I am unable to surmise,\nbut that it was thus connected will become apparent as we proceed.\n\n [Illustration: FIG. 200.--From the British Museum's _Guide to Early\n Christian and Byzantine Antiquities_.]\n\n [Illustration: FIG. 201.--British. From _The Silver Coins of England_\n (Hawkins, E.).]\n\n [Illustration: FIG. 202.--Bronze Reliquary Cross, XII. Cent. (No.\n 559). From the British Museum's _Guide to Early\n Christian and Byzantine Antiquities_.]\n\n [Illustration: FIG. 203.--From _A Collection of 500 Facsimiles of the\n Watermarks used by Early Papermakers_ (1840).]\n\nThe Arabic form of Constantinople is Kustantiniya, which compares\ncuriously with Kystennyns, one of the old variants of the Cornish\nvillage named Constantine. There is a markedly Byzantine style about the\ngroup of British coins here reproduced, and Nos. 45 and 46 manifestly\nillustrate the Dioscuri, Twins, or Cabiri. The Greek word for _brothers_\nor twins is _adelphi_, and as according to Bryant the Semitic _ad_ or\n_ada_ meant first we may translate _adelphi_ into First Elphi or First\nFay-ther. The head of No. 49, which is obviously an heraldic or symbolic\nfigure, consists of the three circles, intricate symbolism underlies the\nByzantine reliquary cross here illustrated, and the same fantastic\nsystem is behind the Gnostic paper-mark represented on Fig. 203. In\nthis it will be noted the eyes are represented by what are seemingly two\nfeathers: the feather was a symbol of the Father, and will be noted in\nthe Alephant emblem illustrated on page 160.\n\n [Illustration: FIG. 204.--The Trinity, in Combat with Behemoth and\n Leviathan. From _Christian Iconography_ (Didron).]\n\nIn Fig. 204 the Celestial Invictus is depicted as a Trinity; three\nfeathers are the emblem of the British Prince of Wales, and there is\nevidently some recondite meaning in the legend that St. Barbara insisted\nupon her father making three windows in a certain building on the\ngrounds that \"_three_ windows lighten all the world and all creatures\".\nUpon Dioscorus inquiring of his daughter why she had upset his\narrangements for two windows, Barbara's reply is reported to have been:\n\"These three fenestras or windows betoken clearly the Father, the Son,\nand the Holy Ghost, the which be three persons and One Very God\". The\nword _person_ is radically the same as _appear_ and _appearance_, and\nthe portrayal of the Supreme Power as One, Two, or Three seems evidently\nto have been merely a matter of inclination: Queen Vera or Virtue may be\nregarded as One or as the Three Graces or Virtues. The mythic mother of\nSt. David is said to have been Gwen of the Three Paps, and this St. Gwen\nTierbron, or Queen of the Three Breasts, may be equated with the Lady\nTriamour, and with the patron of Llandrindod or St. _triune dad_ Wells.\nOn the horse ornament illustrated _ante_ (No. 14, Fig. 134, p. 286),\nthree hearts are represented: on Fig. 205 three circles, together with a\npalm branch,[374] associated with the national horse.\n\n [Illustration: FIG. 205.--British. From Barthelemy.]\n\n [Illustration: FIG. 206.--Decoration on British chalk drum. From _A\n Guide to Antiquities of Bronze Age_ (B.M.).]\n\n The emblems on page 499 depict two flying wheels, and likewise\n Three-in-One: near St. Just in Cornwall used to be\n three interlaced stone circles, and the phenomenon of\n three circles is noticeable elsewhere; there is little\n doubt, says Westropp, that in the three rings of\n Dunainy on the Knockainy Hill the triad of gods,\n Eogabal, Feri, and Aine, were supposed to dwell.[375]\n\n [Illustration: FIG. 207.--Temple at Abury. From _The Celtic Druids_\n (Higgens, G.).]\n\nAvebury consists of two circles within one, and that \"Avereberie\" was\nregarded as the great periphery may be concluded from the name\n_Avereberie_ which is equivalent to periphery, Varvary, or Barbara. The\nbird emblem existing at _Farr_ is suggestive that the county of Forfar\nwas once inhabited by worshippers of Varvara, Barbara, the Fair of\nFairs, or Fire of Fires.\n\nHaving set his labourers to work, the legend continues that Barbara's\nfather departed thence and went into a far country, where he long\nsojourned: the Greeks used the word _barbaroi_ to mean not ruffians but\nthose who lived or came from _abroad_; the same sense is born by the\nHebrew word _obr_, and it is to this root that anthropologists assign\nthe name _Hebrew_ which they interpret as meaning men who came from\n_abroad_.\n\n [Illustration: FIG. 208.--From _The Celtic Druids_ (Higgens, G.).]\n\nIt is noteworthy that, according to Herodotus, the messengers of the\nHyperboreans who came from abroad, _i.e._, _barbaroi_, were entitled by\nthe Delians, \"_Perpherees_\" and held in great honour:[376] the inverted\ncommas are original, whence it would seem that _perpheree_ was a local\npronunciation of _hyperbore\u00e6_.\n\nThe general impression is that the Hebrew, or _Ebrea_ as the Italians\nspell it, derived his title from _Abra_ham whose name means Father of a\nMultitude. At _Hebron_ Abraham, the son of Terah, entertained three\nElves or Angels: \"He saw three and worshipped one\":[377] at Hebron Abram\nbought a piece of land from a merchant named Ephron,[378] and I cannot\nbelieve that Ephron really meant, as we are told, _of a calf_; it is\nmore probable that he derived his title from Hebron where Ephron was\nevidently a landowner. Tacitus records a tradition that the Hebrews were\noriginally \"natives of the Isle of Crete,\"[379] and my suggestion that\nthe Jews were the Jous gains somewhat from the fact that York--a\nnotorious seat of ancient Jewry--was originally known as Eboracum or\nEboracon. Our chroniclers state that York was founded by a King Ebrauc,\nthe Archbishop of York signs himself to-day \"Ebor,\" and the river Eure\nused at one time to be known as the Ebor: the Spanish river Ebro was\nsometimes referred to as the Iber.[380]\n\n [Illustration: FIG. 209.--From _The Everyday Book_ (Hone, W.).]\n\nAn interesting example of the Cabiri or Adelphi once existed at the\nKentish village of Biddenden where the embossed seven-spiked ladies here\nillustrated, known as the Biddenden Maids, used to be impressed on cakes\nwhich were distributed in the village church on Easter Sunday. This\ncustom was connected with a charity consisting of \"twenty acres of land\ncalled the Bread and Cheese Land lying in _five_ pieces given by persons\nunknown, the rent to be distributed among the poor of this parish\". The\nname of the two maidens is stated to have been Preston, and that this\nwas alternatively a name for Biddenden is somewhat confirmed by an\nadjacent Broadstone, Fairbourne, and Bardinlea. Whether it is\npermissible here to read Bardinlea as Bard's meadow I do not know, but\nconsidered in connection with the local charity from five pieces of land\nit is curious to find that according to the laws of Dyvnwal Moelmud, the\ndifferent functionaries of the Bardic Gorsedd had a right each to _five_\nacres of land in virtue of their office, were entitled to maintenance\nwherever they went, had freedom from taxes, no person was to wear a\nnaked weapon in their presence, and their word was always\nparamount.[381] In view of this ordinance it almost looks as though the\ncharitable five acres at Biddenden were the survival of some such\nprivileged survival.\n\nAs Biddy is a familiar form of Bridget or Bride, Biddenden may be\nunderstood as the dun or den of the Biddys, and the modern sense of our\nadjective _bad_ is, it is to be feared, an implication either that the\nfollowers of the Biddy's fell from grace, or that at any rate newer\ncomers deemed them to have done so. The German for _both_ is _beide_,\nbut that _both_ the _Bid_denden maidens were bad is unlikely: the brace\nof chickabiddies[382] illustrated overleaf may perhaps have fallen a\nlittle short of the designer's ideals, yet they were undoubtedly deemed\nfit and good, otherwise they would not have survived. That their\nadmirers, while seeing Both or Twain, worshipped Ane is obviously\npossible from the popular \"Heathen chant\" here quoted from Miss\nEckenstein's _Comparative Study of Nursery Rhymes_:--\n\n 1. We will a' gae sing, boys,\n Where will we begin, boys?\n We'll begin the way we should,\n And we'll begin at ane, boys.\n\n O, what will be our ane, boys?\n O, what will be our ane, boys?\n --My only ane she walks alane,\n And evermair has dune, boys.\n\n 2. Now we will a' gae sing, boys;\n Where will we begin, boys?\n We'll begin where we left aff,\n And we'll begin at twa, boys.\n\n What will be our twa, boys?\n --Twa's the lily and the rose\n That shine baith red and green, boys,\n My only ane she walks alane,\n And evermair has dune, boys.\n\nIn the near neighbourhood of Biddenden are Peckham, Buckman's Green,\nBuckhill, and Buggles, or Boglesden: the two bogles now under\nconsideration were possibly responsible for the neighbouring Duesden,\n_i.e._ the Dieu's den or the Two's den. According to Skeat the word\n_bad_, medi\u00e6val _badde_, is formed from the Anglo-Saxon _baeddel_,\nmeaning an hermaphrodite; all ancient deities seem to have been regarded\nas hermaphrodites, and it is impossible to tell from the Britannia,\nBride, or Biddy figures on p. 120 whether Bru or Brut was a man or a\nmaid. Apollo was occasionally represented in a skirt; Venus was\nsometimes represented with a beard; the beard on the obverse of No. 46,\non p. 364, is highly accentuated, and that this feature was a\npeculiarity of Cumbrian belief is to be inferred from the life of Saint\nUncumber. St. Uncumber, or _Old Queen Ber_, was one of the seven\ndaughters born at a birth to the King of Portugal, and the story runs\nthat her father wanting her to marry the prince of Sicily, she grew\nwhiskers, \"which so enraged him that he had her crucified\".[383]\n\nOne may infer that the fabricator of this pious story concocted it from\nsome picture of a bearded virgin extended like Andrew on the Solar\nwheel: close to Biddenden is Old Surrender, perhaps originally a den or\nshrine of Old _Sire_ Ander.[384]\n\nAt Broadstone, by Biddenden, we find Judge House, and doubtless the\nvillage _juge_ once administered justice at that broad stone. In Kent\nthe paps are known colloquially as _bubs_ or _bubbies_: by Biddenden is\na Pope's Hall, and a Bubhurst or Bubwood, which further permit the\nequation of the Preston Maids with Babs, Babby, or Barbara. St. Barbara\nwas not only born at Heliopolis, but her tomb is described by\nMaundeville as being at Babylon, by which he means not Babylon in\nChaldea, but Heliopolis in Egypt. In _The Welsh People_ Sir J. Morris\nJones establishes many remarkable relationships between the language of\nWales and the Hamitic language of early Egypt; in 1881 Gerald Massey\npublished a list of upwards of 3000 similarities between British and\nEgyptian words[385]; and _In Malta and the Mediterranean Race_, Mr. R.\nN. Bradley prints the following extraordinary statement from Col. W. G.\nMacPherson of the Army Medical Service: \"When I was in Morocco City, in\n1896, I met a Gaelic-speaking missionary doctor who had come out there\nand went into the Sus country (Trans-atlas), where 'Shluh' is the\nlanguage spoken, just as it is the language of the Berber tribes in the\nCis-atlas country. He told me that the words seemed familiar to him,\nand, after listening to the natives speaking among themselves, found\nthey were speaking a Gaelic dialect, much of which he could follow. This\nconfirmed my own observation regarding the names of the Berber tribes I\nmyself had come across, namely, the Bini M'Tir, the Bini M'Touga, and\nthe Bini M'Ghil. The 'Bini' is simply the Arabic for 'Children of,' and\nis tacked on by the Arabs to the 'M' of the Berbers, which means 'sons\nof' and is exactly the same as the Irish 'M,' or Gaelic 'Mac'. Hence the\nM'Tir, M'Touga, and M'Ghil, become in our country MacTiers, the\nMacDougalls, and the MacGills. I prepared a paper on this subject which\nwas read by my friend Dr. George Mackay of Edinburgh, at the Pan-Celtic\nCongress there in 1907, I think, or it may have been 1908. It caused a\nleading article to be written in the _Scotsman_, I believe, but\notherwise it does not appear to have received much attention.\"\n\nAs it is an axiom of modern etymology to ignore any statements which\ncannot be squared with historical documents it is hardly a matter of\nsurprise that Col. MacPherson's statements have hitherto received no\nconsideration. But apart from the fact that certain Berber tribes still\nspeak Gaelic, the Berbers are a highly interesting people: they extend\nall over the North of Africa, and the country between Upper Egypt and\nAbyssinia is known as Barbara or Barba. The word _Africa_ was also\nwritten _Aparica_, and the Berbers, apart from founding the Old Kingdom\nof _Bornou_ and the city of Timbuctoo, had an important seat at\n_Berryan_. They had in the past magnificent and stately temples, used\nthe Arabic alphabet, and the Touriacks--the purest, proudest, most\nnumerous, and most lordly family of the Berbers--have an alphabet of\ntheir own for which they claim great antiquity: they have also a\nconsiderable native literature.[386] The Touriack alphabet is almost\nidentical with that used by the Tyrians in later times, and the name\nTouriack is thus probably connected with Tyre and Troy. In 1821, a\ntraveller described the Touriacks as \"the finest race of men I ever\nsaw--tall, straight, and handsome, with a certain air of independence\nand pride that is very imposing. They are generally white, that is to\nsay, comparatively so, the dark brown of their complexion being\noccasioned only by the heat of the climate. Their arms and bodies, where\nconstantly covered, are as white as those of many Europeans.\"[387]\n\nTo Britons the Berbers should be peculiarly interesting, as\nanthropologists have already declared that the primitive Scotch race\nwere formed from \"the great Iberian family, the same stock as the\nBerbers of North Africa\": Laing and Huxley further affirm that among\nthese Scotch aborigines they recognise the existence of men \"of a very\nsuperior character\".[388] It will probably prove that the \"St. Barbe\" of\nGaul--a name connected with the megalithic monuments at\nCarnac--originated from Barba, or Berber influences: with this Gaulish\nSt. Barbe may be connoted the fact that the pastors of the heretical\nAlbigenses, whose headquarters were at the town of Albi, were for some\nunknown reason entitled _barbes_.\n\nA traveller in 1845 describes the Berbers or Touriacks as very white,\nalways clothed, and wearing pantaloons like Europeans. The word\n_pantaloon_ comes from Venice where the patron saint is St. Pantaleone,\nbut the British for pantaloons is _breeks_ or _breeches_. It was a\ndistinction of the British to wear breeks: Sir John Rhys attributes the\nword Briton to \"cloth and its congeners,\" and when, _circa_ 500 B.C.,\nthe celebrated Abaris visited Athens his hosts were evidently impressed\nby his attire: \"He came, not clad in skins like a Scythian, but with a\nbow in his hand, a quiver hanging on his shoulders, a plaid wrapped\nabout his body, a gilded belt encircling his loins, and trousers\nreaching from the waist down to the soles of his feet. He was easy in\nhis address; affable and pleasant in his conversation; active in his\ndespatch, and secret in his management of great affairs; quick in\njudging of present accuracies; and ready to take his part in any sudden\nemergency; provident withal in guarding against futurity; diligent in\nthe quest of wisdom; fond of friendship; trusting very little to\nfortune, yet having the entire confidence of others, and trusted with\neverything for his prudence. He spoke Greek with fluency, and whenever\nhe moved his tongue you would imagine him to be some one out of the\nmidst of the academy or very Lyceum.\"[389]\n\nI have suggested that Abaris or Abharas was a generic term for Druid or\nChief Druid, and it is likely that the celebrated Arabian philosopher\nAverrhoes, who was born in Spain A.D. 1126, was entitled Averroes (his\nreal name seems to have been Ibn Roshd) in respect of his famous\nphilosophy: it is noteworthy that the Berbers were known alternatively\nas Barabbras.[390]\n\nIn No. 41, on p. 364, two small brethren are like Romulus and Remus\nsucking nourishment from a wolf. This animal is the supposed ancestor of\nall the dog-tribe: the word _wolf_ is _eu olf_, and the term _bitch_,\napplied to all females of the wolf tribe, is radically _pige_, _peggy_,\nor _Puck_. The Bitch-nourished Brethren are radically _bre_, for the\n_-ther_ of _brother_ is the same adjective as occurs in fa_ther_,\nmo_ther_, and sis_ter_.\n\nTaliesin, the mystic title of the Welsh Chief Druid of the West, is\ntranslated as having meant _radiant brow_: the brow is the covering of\nthe brain, and in No. 2, on p. 120, Britannia is pointing to her brow.\nIn No. 3 of the same plate she is represented in the remarkable and\nunusual attitude of gazing up to Heaven: it will be remembered that,\naccording to C\u00e6sar, Britain was the cradle of the Druidic Philosophy,\nand that those wishing to perfect themselves in the system visited this\ncountry; that the Britons prided themselves on their brains is possibly\nthe true inference to be drawn from the two curious coins now under\nconsideration.\n\nThe President of Celtic poetry and bardic music is said to have been a\nbeing of gigantic height named Bran: it is to Bran the Blessed that\ntradition assigns the introduction of the Cross into Britain, and when\nBran died his head is stated to have been deposited under the White\nTower of London, where it acted as a talisman against foreign\naggression. One of the disastrous blunders alleged against King Arthur\nwas the declaration that he disdained to hold the realm of England,\nexcept in virtue of his own prowess,[391] and Romance affirms that he\ndisinterred the magic head of the Blessed Bran, thereby bringing untold\nwoes upon the land. As a parallel to this story may be connoted the\nhistoric fact that when the Romans in 390 B.C. inquired the name of the\nbarbaric general who had led the Celts victoriously against them, the\nCeltic officer replied by giving the name of the God to whom he\nattributed the success of his arms, and whom he figured to himself as\nseated invisible in a chariot, a javelin in his hand, while he guided\nthe victorious host over the bodies of its enemies.[392] Now the name of\nthis invisible chief under whom the Gaulish conquerors of Rome and\nDelphi claimed to fight, was Brennos, whom De Jubainville equates with\nBrian, the First of the Three divine Sons of Dana, or Brigit, the _Bona\nDea_ of Britain. The highest town in France, and the principal arsenal\nand depot of the French Alps is entitled Briancon, and as this place was\nknown to the Romans as Brigantium, we may connote Briancon with King\nBrian. Brigan may probably be equated with the fabulous Bregon of\nHibernia, with Bergion of Iberia, and with St. Brychan of Wales, who is\nsaid to have been the parent of fifty sons and daughters, \"all saints\".\nThe Hibernian super-King, entitled Brian Boru, had his seat at Tara,\nand from him may be said to have descended all the O'Briens, the\nBrownes, and the Byrons. The name Burgoyne is assigned to Burgundy, and\nit is probable that inquiry would prove a close connection between the\nBurgundii and giant Burgion of Iberia. In the Triads the Welsh prince\nBrychan is designated as sprung from one of the three holy families of\nPrydain: through Breconshire, or Brecknock, runs the river Bran; and\nthat Awbrey was a family name in Brecon is implied by the existence in\nthe priory church of St. John, or Holyrood, of tombs to the Awbreys.\n\n [Illustration: FIG. 210.--Idols of the Bona Dea found at Troy. From\n _Ilios_ (Schliemann).]\n\n [Illustration: FIGS. 211 to 213.--From British \"chalk drums,\"\n illustrated in British Museum's _Guide to Antiquities\n of Bronze Age_.]\n\n [Illustration: FIGS. 214 to 219.--Medi\u00e6val Papermarks from _Les\n Filigranes_ (Briquet, C. M.).]\n\n [Illustration: FIG. 220.--From _History of Paganism in Caledonia_\n (Wise, T. A.).]\n\n [Illustration: FIG. 221.--The Creator, under the Form of Jesus Christ.\n Italian Miniature of the close of the XII. Cent. From\n _Christian Iconography_ (Didron).]\n\nWhen the head of the beneficent and blessed Bran was deposited at London\nit is said to have rested there for a long time with the eyes looking\ntowards France. One of the most remarkable and mysterious of the\nPictish symbols, found alike in Picardy and Pictland generally, is the\nso-called butterfly design of which three typical examples are here\nillustrated. What it seems to represent is _Browen_ or the _Brows_, but\nit is also an excellent bird, butterfly, or _papillon_: or as we speak\nfamiliarly of using our brains, and as the grey matter of the brain\nactually consists of two divisions, which scientists entitle the\n_cerebrum_ and the _cerebellum_, the two-browed butterfly might not\nillogically be designated the brains. Both Canon Greenwell and Sir\nArthur Evans have drawn attention to similar representations of the\nhuman face on early objects from Troy and the \u00c6gean; the same symbol is\nfound on sculptured menhirs of the Marne and Gard valleys in France,\nwhile clay vessels with this ornament, belonging to the early age of\nmetal, have been found in Spain. The \"butterfly\" is seen on gold\nroundels from the earliest (shaft) graves at Mycen\u00e6, and as Sir Hercules\nRead has rightly said, \"everything points to the transmission of that\ninfluence to the British Isles by way of Spain\".[393]\n\n [Illustration: FIG. 222.--The Trinity in One God, Supporting the\n World. Fresco of the Campo Santo of Pisa, XIV. Cent.\n From _Christian Iconography_ (Didron).]\n\nThe Scandinavians assigned three eyes to Thor, and Thor, as has been\nseen, was attributed by them to Troy. On the stone illustrated on p.\n381, now built into the church at Dingwall--a name which means _court\nhill_--three circles are on one side and two upon the other: some of the\nTrojan idols are three-eyed and some are \"butterflies\". Is it possible\nthat this Elphin little face, or _papillon_, was the precursor of the\nmodern cherub or Amoretto, and that it was the Puck of the Iberian\nPicts, who conceived their Babchild or Bacchild as peeping, _pry_ing,\ntouting, and _peer_ing perpetually upon mankind? The ancients imagined\nthat every worthy soul became a star, whence it is possible that the\nsmall blue flower we call a periwinkle was, like the daisy, a symbol of\nthe fairy, phairy, or peri _peri_scope. In Devonshire the speedwell\n(_Veronica +cham\u00e6drys_) is known as Angels' Eyes; in Wales it is\nentitled the Eye of Christ:[394] the word _periwinkle_ may be connoted\nwith the phairies Periwinkle, and Perriwiggen, who figure in the court\nof Oberon.\n\nIn the magnificent emblem here illustrated the Pillar of the Universe,\n\"to Whom all thoughts and desires are known, from Whom no secrets are\nhid,\" is supporting a great universe zoned round and round by Eyes,\nCherubs, or Amoretti, and the earth within is represented by a cone or\nberg. In Fig. 221 the Creator is depicted as animating nine choirs of\nAmoretti by means of three rays or _breaths_, and as will be shown\nsubsequently the creation of the world by means of three rays or beams\nof light from heaven was an elemental feature of British philosophy.\n\nThe periwinkle, known in some districts as the cockle, may, I think, be\nregarded as a prehistoric symbol of the world-without-end query:--\n\n Twinkle, twinkle, little star,\n How I wonder what you are.\n\nThe term cockle was applied not only to the periwinkle and the poppy,\nbut likewise to the burdock, whose prickly _burrs_ are obviously a very\nperfect emblem of the Central Pyre, Fire, Burn, or Brand. In Italy the\nbarberry, or berberis, is known as the Holy Thorn, as it is supposed\nthat from this bush of _pricks_ and prickles was woven Christ's crown of\nthorns. As a home of the spooks the _brakes_ or _bracken_ rivalled the\nhawthorn,[395] and it was generally believed that by eating fern or\nbracken seed one became invisible. Witches were supposed to detest\nbracken, because it bears on its root the character C, the initial of\nthe holy name Christ, \"which may be plainly seen on cutting the root\nhorizontally\". Commenting on this belief the author of _Flowers and\nFolklore_ remarks: \"A friend suggests, however, that the letter intended\nis not the English C, but the Greek X (Chi), the initial letter of the\nword _Christos_ which really resembles the marks on the root of the\nbracken.\"[396]\n\nIn Cornish _broch_ denoted the yew tree, the sanctity of which is\nimplied by the frequency with which a brace or pair of yews are found\nin churchyards. The yew is probably the longest living of all trees,\naccredited instances occurring of its antiquity to the extent of 1400\nyears, and at Fortingal in _Perth_shire there is a famous yew tree which\nhas been estimated to be 3000 years of age. This is deemed to be the\nmost venerable specimen of living European vegetation, but at\n_Bra_bourne, in Kent, used to be a superannuated yew which claimed\nprecedence in point of age even over that of Perthshire. A third\nclaimant (2000 years) is that at Hensor (the _ancient sire_?) in\nBuckinghamshire, and a fourth exists at Buckland near Dover.[397]\n\nThe _yew_ (Irish _eo_), named in all probability after Io, or Hu the\nJupiter,[398] or Ancient Sire of Britain, is found growing profusely in\ncompany with the box on the white chalky brow of Boxhill overlooking\nJuniper Hall. The foot of this slope around which creeps the placid\nlittle river Mole is now entitled _Bur_ford Bridge, but before the first\nbridge was here built, the site was seemingly known as Bur ford. The\nneighbouring Dorking, through which runs the Pipbrook, is equivalent to\nTor King, Tarchon, or Troy King, and there is a likelihood that the\nPerseus who redeemed Andromeda, the _Ancient Troy Maid_, was a member of\nthe same family. In the Iberian coin herewith inscribed Ho, which is\nascribed to Ilipa or Ilipala, one may perhaps trace Hu, _i.e._, _Hugh_\nthe _mind_ or _brain_ in transit to these islands.\n\n [Illustration: FIG. 223.--Iberian. From Akerman.]\n\nTo the yews on Boxhill one may legitimately apply the lines which Sir\nWilliam Watson penned at the neighbouring Newlands or the lands of the\nself-renewing Ancient Yew:--\n\n Old Emperor Yew, fantastic sire,\n Girt with thy guard of dotard Kings,\n What ages hast thou seen retire\n Into the dusk of alien things?\n\nFrom Newlands Corner where the yews--the self-seeded descendants of\nimmemorial ancestors--are thickly dotted, is a prospect unsurpassed in\nEngland.\n\nThe beech trees which are also a feature in the neighbourhood of Boxhill\nirresistibly turn one's mind to the immortal beeches at _Burn_ham in\nBucks. Bucks supposedly derives its name from the patronymic Bucca or\nBucco, and this district was thus presumably a seat of the Bucca, Pukka,\nor Puck King, _alias_ Auberon, to whom at Burnham the _beech_ or _boc_\nwould appear to have been peculiarly dedicated. There is a Burnham near\nBrightlingsea; a Burnby near Pocklington, a Burnham on the river Brue, a\nBurn in Brayton parish, Yorks; a river Burn or Brun in Lancashire, a\nriver Burry in Glamorganshire, and in Norfolk a Burnham-Ulph. In\nBrancaster Bay are what are termed \"Burnham Grounds\"; hereabouts are\nBurnham Westgate, Burnham Deepdale, Burnham Overy, etc., and the local\nfishermen maintain \"there are three other Burnhams under Brancaster\nBay\".[399] Doubtless the sea has claimed large tracts of Oberon's\nempire, but from Brean Down, Brown Willy, and Perran Round in the West\nto the famous Birrenswerk in Annandale, and the equally famous Bran\nDitch in Cambridgeshire, the name of the Tall Man is ubiquitous. Among\nthe innumerable Brandons or Branhills, Brandon Hill in Suffolk, where\nthe flint knappers have continued their chipping uninterruptedly since\nold Neolithic times, may claim an honourable pre-eminence.\n\nFOOTNOTES:\n\n [323] _Cf._ Thomas, J. J., _Brit. Antiquissima_, p. 29.\n\n [324] Hone, W., _Everyday Book_, i., 502.\n\n [325] Squire, C., _Mythology of Ancient Britain and Ireland_, p.\n 52.\n\n [326] Hazlitt, W. Carew, _Faiths and Folklore_, ii., 338.\n\n [327] _Cf._ Johnson, W., _Folk Memory_, p. 143.\n\n [328] Among the many Prestons I have enquired into is one with\n which I am conversant near Faversham. Here the Manor House is\n known as Perry Court; similarly there is a Perry Court at a\n second Preston situated a few miles distant. In the\n neighbourhood are Perry woods. There is a modern \"Purston\" at\n Pontefract, which figured in Domesday under the form\n \"Prestun\".\n\n [329] Taylor, Rev. T., _Celtic Christianity of Cornwall_, p. 33.\n\n [330] Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 123.\n\n [331] Haslam, Wm., _Perranzabuloe_.\n\n [332] _Ibid._, p. 60.\n\n [333] \"Mr. W. Mackenzie, Procurator Fiscal of Cromarty, writes me\n from Dingwall (10th September, 1917), as follows: 'We are not\n without some traces and traditions of phallic worship here.\n There is a stone in the _Brahan_ Wood which is said to be a\n \"knocking stone\". Barren women sat in close contact upon it\n for the purpose of becoming fertile. It serves the purpose of\n the mandrake in the East. I have seen the stone. It lies in\n the Brahan Wood about three miles from Dingwall.'\"--Frazer,\n Sir J. G., quoted from _Folklore_, 1918, p. 219.\n\n [334] Guerber, H. A., _Myths and Legends of the Middle Ages_, p.\n 219.\n\n [335] Guerber, H. A., _Myths and Legends of the Middle Ages_, p.\n 221.\n\n [336] \"The Brehon laws are the most archaic system of law and\n jurisprudence of Western Europe. This was the code of the\n ancient Gaels, or Keltic-speaking Irish, which existed in an\n unwritten form long before it was brought into harmony with\n Christian sentiments.... It is impossible to study these laws\n and the manners and customs of the early Irish, together with\n their land tenure, and to compare them with the laws of Manu,\n and with the light thrown on the Aryans of India by the\n Sanskrit writings without coming to the conclusion that they\n had a common origin.\"--Macnamara, N. C., _Origin and\n Character of the British People_, p. 94.\n\n [337] _Place-names of England and Wales_, p. 406.\n\n [338] Of the Teutonic _Tiw_, Dr. Taylor observes: \"This word was\n used as the name of the Deity by all the Aryan nations. The\n Sanskrit _deva_, the Greek _theos_, the Latin _deus_, the\n Lithuanian _dewas_, the Erse _dia_, and the Welsh _dew_ are\n all identical in meaning. The etymology of the word seems to\n point to the corruption of a pure monotheistic faith.\" In\n Chaldaic and in Hebrew _di_ meant the Omnipotent, in Irish\n _de_ meant _goddess_, and in Cornish _da_ or _ta_ meant\n _good_. From the elementary form _de_, _di_, or _da_, one\n traces ramifications such as the Celtic _dia_ or _duw_\n meaning a _god_. In Sanskrit Dya was the bright heavenly\n deity who may be equated with the Teutonic _Tiu_, whence our\n Tuesday, and with the Sanskrit Dyaus, which is equivalent to\n the Greek Zeus. The same radical _d_' is the base of _dies_,\n and of _dieu_; of _div_ the Armenian for _day_; of _div_ the\n Sanskrit for _shine_; of _Diva_ the Sanskrit for _day_. Our\n ancestors used to believe that the river Deva or Dee sprang\n from two sources, and that after a very short course its\n waters passed entire and unmixed through a large lake\n carrying out the same quantity of water that it brought in.\n\n The word \"Dee\" seems widely and almost universally to have\n meant _good_ or _divine_, and it may no doubt be equated with\n the \"Saint Day\" who figures so prominently in place-names,\n and the Christian Calendar.\n\n [339] Hone, W., _Everyday Book_, i., 1118.\n\n [340] _Ancient Coins_, p. 3.\n\n [341] Lardner, D., _History of Spain and Portugal_, vol. i, p. 18.\n\n [342] _Ibid._, p. 13.\n\n [343] _Ibid._, p. 6.\n\n [344] Macalister, R. A. S., _Proc. Roy. Ir. Acad._, xxxiv., C.,\n 10-11.\n\n [345] Mann, L. M., _Archaic Sculpturings_, p. 34.\n\n [346] _Wild Wales_ (Everyman's Library), p. 258.\n\n [347] Keightley, _Fairy Mythology_, p. 523.\n\n [348] Bell's _Travels_, i., 248.\n\n [349] _Cf._ Guest, Dr., _Origines Celtic\u00e6_, i., 61.\n\n [350] Bellot, H. H. L., _The Temple_, p. 12.\n\n [351] That there is nothing far-fetched in this possibility is\n proved by a Vedic Hymn _circa_ 2500 B.C.: \"Enter, O lifeless\n one, the mother earth, the widespread earth, soft as a maiden\n in her arms rest free from sin. Let now the earth gently\n close around you even as a mother gently wraps her infant\n child in soft robes. Let now the fathers keep safe thy\n resting-place, and let Yama, the first mortal who passed the\n portals of Death, prepare thee for a new abiding place.\"\n\n [352] Near Land's End is _Bar_tinny or _Per_tinny, which is\n understood to have meant _Hill of the Fire_.\n\n [353] At Bradfield is a British camp on _Bar_ley Hill. Notable\n earthwork _abris_ exist at _Bray_ford, _Bor_ingdon Camp, \"Old\n _Barrow_,\" _Parra_combe, and _Pre_stonbury in Devonshire: at\n _Buri_ton, and _Bury_ Hill in Hampshire: at _Bree_don Hill,\n _Burrough_-on-the-hill, and _Bury_ Camp in Leicestershire: at\n _Borough_ Hill in Northamptonshire: at _Burrow_ Wood, _Bury_\n Ditches, _Bury_ Walls, and Caer_bre_ in Shropshire: at Carn\n Brea in Cornwall: at _Bourton_, and _Bury_ Castle, in\n Somerset: at _Bar_moor in Warwickshire: at _Bar_bury, _Bury_\n Camp, and _Bury_ Hill in Wiltshire: at _Berrow_ in\n Worcestershire. Earthworks are also to be found on _Brow_\n downs, _Bray_ downs, _Bray_ woods, and _Bury_ woods in\n various directions.\n\n [354] F. M., p. 464.\n\n [355] \"Camps of indubitably British date, Saxon, and Norman\n entrenchments, to say nothing of minor matters such as dykes\n and mounds and so-called amphitheatres, all are accredited to\n a people who very probably had nothing at all to do with many\n of them.\"--Allcroft, A. Hadrian, _Earthwork of England_, p.\n 289.\n\n [356] The Bull's head will have been noted on the buckler of\n Britannia, _ante_, p. 120.\n\n [357] Bohn's Library, p. 114.\n\n [358] Stone, J. Harris, _England's Riviera_.\n\n [359] Abelson, J., _Jewish Mysticism_, p. 31.\n\n [360] The authorities equate the names Alberic and Avery.\n\n [361] F. M., p. 206.\n\n [362] Book xl., chap. i.\n\n [363] Friend, Rev. H., _Flowers and Folklore_, ii., 474.\n\n [364] _Myths of Ancient Britain_, p. 18.\n\n [365] Taylor, Rev. R., _Diegesis_, p. 271.\n\n [366] Wood, E. J., _Giants and Dwarfs_, p. 44.\n\n [367] Johnson, W., _Folk Memory_, p. 185.\n\n [368] _Cf._ Shandwick or Shandfort _ante_, p. 327, also Shanid, p.\n 55.\n\n [369] Cox, R. Hippesley, _A Guide to Avebury_, p. 55.\n\n [370] _Ibid._\n\n [371] _Folklore_, XXIX., i., p. 182.\n\n [372] _Curious Myths of the Middle Ages._\n\n [373] Jupiter is said to have been suckled by a goat.\n\n [374] The Sanscrit for _palm_ is _toddy_--whence the drink of that\n name.\n\n [375] _Proc. of Royal Irish Acad._, xxxiv., C., 3, 4.\n\n [376] Book IV., 33.\n\n [377] Maundeville, in his Travels, mentions that near Hebron, \"a\n sacerdotal city, that is a sanctuary on the Mount of Mamre,\n is an oak tree which the Saracens call _dirpe_, which is of\n Abraham's time, and people called it the dry tree. They say\n that it has been there since the beginning of the world, and\n that it was once green and bore leaves, till the time that\n our Lord died on the cross, and then it died, and so did all\n the trees that were then in the world.\"--_Travels in the\n East_, p. 162.\n\n [378] _Gen._ xxiii.\n\n [379] _History_, v., 2.\n\n [380] Guest, Dr., _Origines Celtic\u00e6_, i., 54.\n\n [381] _Barddas_, p. xxx.\n\n [382] _Vide_ inscription _Chuck_hurst?\n\n [383] Dawson, L. H., _A Book of the Saints_, p. 221.\n\n [384] Skeat considers that _Sirrah_ is \"a contemptuous extension of\n _sire_, perhaps by addition of _ah!_ or _ha!_ (so Minsheu);\n Old French _sire_, Provencial _sira_\".\n\n [385] _A Book of the Beginnings._\n\n [386] \"The Berbers, their language, and their books ought to be\n fully explored and studied. Arch\u00e6ology and linguistic science\n have lavished enthusiastic and toilsome study on subjects\n much less worthy of attention, for these Berbers present the\n remains of a great civilisation, much older than Rome or\n Hellas, and of one of the most important peoples of\n antiquity. Here are 'ruins' more promising, and, in certain\n respects, more important, than the buried ruins of Nineveh;\n but they have failed to get proper attention, partly because\n a false chronology has made it impossible to see their\n meaning and comprehend their importance. The Berbers\n represent ancient communities whose importance was beginning\n to decline before Rome appeared, and which were probably\n contemporary with ancient Chaldea and the old monarchy of\n Egypt.\"--Baldwin, J. D., _Prehistoric Nations_, p. 340.\n\n [387] _Ibid._, p. 342.\n\n [388] Laing, S., and Huxley, T. H., _The Prehistoric Remains of\n Caithness_, pp. 70, 71.\n\n [389] Quoted from Higgens, G., _Celtic Druids_.\n\n [390] Latham, R. G., _The Varieties of Man_, p. 500.\n\n [391] \"Thy prowess I allow, yet this remember is the gift of\n Heaven.\"--Homer.\n\n [392] De Jubainville, _Irish Myth. Cycle_, p. 84.\n\n [393] _A Guide to the Antiquities of the Bronze Age_ (B. M.).\n\n [394] Wright, E. M., _Rustic Speech and Folklore_, p. 334.\n\n [395] Rev. Hilderic Friend. This gentleman adds: \"Interesting as\n the study proves, we shall none of us regret that the English\n nation is daily becoming more and more intelligent and\n enlightened, and is leaving such follies to the heathen and\n the past\" (vol. ii., 568).\n\n [396] As bracken is the plural of brake, fern was once presumably\n the plural of _pher_.\n\n [397] See Johnson, W., _Byways in British Arch\u00e6ology_, 375-7.\n\n [398] Since writing I find that Didron, in vol. ii. of _Christian\n Iconography_, p. 180, illustrates a drawing of Jupiter upon\n which he comments, \"a crown of yew leaves surrounds his\n head\".\n\n [399] Guest, Dr., _Origines Celtic\u00e6_, i., 12.\n\n\n\n\n CHAPTER VIII\n\n SCOURING THE WHITE HORSE\n\n \"Where one might look to find a legitimate national pride in the\n monuments of our forefathers there seems to be a perverse\n conspiracy to give the credit to anyone rather than to the Briton,\n and preferably to the Roman interloper. If any evidence at all be\n asked for, the chance finding of a coin or two, or of a handful of\n shivered pottery, is deemed enough. Such evidence is emphatically\n not enough.\"--A. HADRIAN ALLCROFT.\n\n The owld White Harse wants zettin to rights,\n And the Squire hev promised good cheer,\n Zo we'll gee un a scrape to kip un in zhape,\n And a'll last for many a year.\n --Berkshire Ballad.\n\n\nAccording to Gaelic mythology Brigit was the daughter of the supreme\nhead of the Irish gods of Day, Life, and Light--whose name Dagda Mor,\nthe authorities translate into _Great Good Fire_. Some accounts state\nthere were three Brigits, but these three, like the three Gweneveres or\nGinevras who were sometimes assigned to King Arthur, are evidently three\naspects of the one and only Queen Vera, Queen Ever, or Queen Fair.\nBrigit's husband was the celebrated Bress, after whom we are told every\nfair and beautiful thing in Ireland was entitled a \"bress\".\n\nBrigit and Bress were the parents of three gods entitled Brian, Iuchar,\nand Uar, and it looks as though these three were equivalent to the\nPersian trinity of Good Thought, Good Deed, and Good Word. The term\n_word_ is derived by Skeat from a root _wer_, meaning to speak, whence\n_Uar_ was seemingly _werde_ or _Good Word_. _Brian_, I have already\nconnoted with _brain_, whence Good Brian was probably equivalent to Good\nThought, and Iuchar, the third of Bride's brats, looks curiously like\n_eu coeur_, _eu cor_, or _eu cardia_, _i.e._, soft, gentle, pleasing,\nand propitious _heart_, otherwise Kind Action or Good Deed.\n\n [Illustration: FIGS. 224 to 231.--British. From Evans.]\n\nThese three mythic sons constitute the gods of Irish Literature and Art,\nand are said to have had in common an only son entitled Ecne,[400] whose\nname, according to De Jubainville, meant \"knowledge or poetry\".[401] The\nlegend CUNO which appears so frequently in British coins in connection\nwith Pegasus--the steed of the Muses--or the Hackney, varies into ECEN,\n_vide_ the examples herewith, and the palm branch or fern leaf\nconstituting the mane points to the probability that the animal\nportrayed corresponds to \"Splendid Mane,\" the magic steed of\nthree-legged Mona.\n\nMona was a headquarters of the British Druids by whom white horses were\nceremoniously maintained. Speaking of the peculiar credulity of the\nGerman tribes Tacitus observes: \"For this purpose a number of milk-white\nsteeds unprophaned by mortal labour are constantly maintained at the\npublic expense and placed to pasture in the religious groves. When\noccasion requires they are harnessed to a sacred chariot and the priest,\naccompanied by the king or chief of the state, attends to watch the\nmotions and the neighing of the horses. No other mode of augury is\nreceived with such implicit faith by the people, the nobility, and the\npriesthood. The horses upon these solemn occasions are supposed to be\nthe organs of the gods.\"[402]\n\nThe horse is said to be exceptionally intelligent,[403] whence\npresumably why it was elevated into an emblem of Knowing, Kenning,\nCunning, and ultimately of the Gnosis. That the Gnostics so regarded it\nis sufficiently evident apart from the collection of symbolic horses\ndealt with elsewhere.[404]\n\nThe old French for _hackney_ was _haquenee_, the old Spanish was\n_hacanea_, the Italian is _chinea_, a contracted form of _acchinea_:\njennet or Little Joan is connected with the Spanish _ginete_ which has\nbeen connoted with _Zenata_, the name of a tribe of Barbary celebrated\nfor its cavalry.\n\n [Illustration: FIG. 232.]\n\n [Illustration: FIG. 233.--From _The Cross: Heathen and Christian_\n (Brock, M.).]\n\nThat Jeanette was worshipped in Italy _sub rosa_, would appear from the\nemblem here illustrated, which is taken from the title page of a work\npublished in 1601.[405] The Hackney, the New-moon (Kenna?) and the Staff\nor Branch are emblems, which, as already seen, occur persistently on\nBritish coins, and the legend PHILOS IPPON IN DIES CRESCIT reading:\n\"Love of the Horse; in time it will increase,\" obviously applied to\nsome philosophy, and not a material taste for stud farms and the turf.\n\nIn 1857, during some excavations in Rome in the palace of the C\u00e6sars on\nthe Palatine Hill, an inscription which is described as a \"curious\nscratch on the wall\" was brought to light. This so-called _graffito\nblasfemo_ has been held to be a vile caricature of the crucifixion, some\nauthorities supposing the head to be that of a wild ass, others that of\na jackal: beneath is an ill-spelt legend in Greek characters to the\neffect: \"ALEXAMENOS WORSHIPS HIS GOD,\" and on the right is a meanly\nattired figure seemingly engaged in worship.[406]\n\nI am unable to recognise either a jackal or a wild ass in the figure in\ndispute, which seems in greater likelihood to represent a not\nill-executed horse's head. Nor seemingly is the creature crucified, but\non the contrary it is supporting the letter \"T,\" or Tau, an emblem which\nwas so peculiarly sacred among the Druids that they even topped and\ntrained their sacred oak until it had acquired this holy form.[407] The\nTau was the sign mentioned by Ezekiel as being branded upon the\nforeheads of the Elect, and this \"curious scratch\" of poor Alexamenos\nattributed to the very early part of the third century was not, in my\nhumble opinion, the work of some illiterate slave or soldier attached to\nthe palace of the C\u00e6sars, ridiculing the religion of a companion, but\nmore probably the pious work of a Gnostic lover of philosophy: that the\nRoman church was honeycombed with Gnostic heresies is well known.\n\nThe word _philosophy_ is _philo sophy_ or the love of wisdom, but\n_sophi_, or wisdom, is radically _ophi_, or _opi_, _i.e._, the\nPhoenician _hipha_, Greek _hippa_, a mare: the name Philip is always\nunderstood as _phil ip_ or \"love of the horse,\" and the _hobby_ horse of\nBritish festivals was almost certainly the _hippa_ or the _hippo_.\n\n [Illustration: FIG. 234.--Macedonian. From _English Coins and Tokens_\n (Jewitt & Head).]\n\nOf the 486 varieties of British coins illustrated by Sir John Evans no\nless than 360 represent a horse in one form or another, whence it is\nobvious that the hobby horse was once a national emblem of the highest\nimport. In the opinion of this foremost authority all Gaulish and all\nBritish coins are contemptible copies of a wondrous Macedonian stater,\nwhich circulated at Marseilles, whence the design permeated Gaul and\nBritain in the form of rude and clownish imitations: this supposed\nmodel, the very mark and acme of all other craftsmen, is here\nillustrated, and the reader can form his own opinion upon its artistic\nmerits. \"It appears to me,\" says Sir John Evans, \"that in most cases the\nadjuncts found upon the numerous degraded imitations of this type are\nmerely the result of the engraver's laziness or incompetence, where they\nare not attributable to his ignorance of what the objects he was\ncopying were originally designed to represent. And although I am willing\nto recognise a mythological and national element in this adaptation of\nthe Macedonian stater which forms the prototype of the greater part of\nthe ancient British series, it is but rarely that this element can be\ntraced with certainty upon its numerous subsequent modifications.\"[408]\n\nThe supposed modifications attributed to the laziness or incompetence of\nBritish craftsmen are, however, so astonishing and so ably executed that\nI am convinced the present theory of feeble imitation is ill-founded.\nThe horses of Philippus are comparatively stiff and wooden by the side\nof the work of Celtic craftsmen who, _when that was their intention_,\nanimated their creations with amazing verve and _elan_. Mr. W. Carew\nHazlitt, who regards our early coins as \"deplorable abortions,\" laments\nthat one remarkable feature in the whole group of numismatic monuments\nof British and Celtic extraction is the spirit of servile imitation\nwhich it breathes, as well as the absence of that religious sentiment\nwhich confers a character on the Greek and Roman coinages.[409] How this\nwriter defines religious sentiment I am unaware, but in any case it is\ndifficult to square his assertion with Akerman's reference to \"the great\nvariety of crosses and other totally uninteresting objects\" found on the\n_post_-Roman coinage.[410]\n\nWe have already noted certain exquisitely modelled coins of Gaul and\nthere are many more yet to be considered. Dr. Jewitt concedes that the\nimitations were not always servile \"having occasionally additional\nfeatures as drapery, a torque round the neck, a bandlet or what not,\"\nbut this writer obsequiously follows Sir John Evans in the opinion that\nthe stater of Philip was \"seized on by the barbarians who came in\ncontact with Greek civilisation as an object of imitation. In Gaul this\nwas especially the case, and the whole of the gold coinage of that\ncountry may be said to consist of imitations more or less rude and\ndegenerate of the Macedonian Philippus.\"[411]\n\n [Illustration: FIG. 235.--Cambre Castle, from Redruth. From\n _Excursions in the County of Cornwall_ (Stockdale, F.\n W. L.).]\n\nIn 1769 a hoard of 371 gold British coins was discovered on the Cornish\nhill known as Carn Bre, near Cambourne, in view of which (and many other\narch\u00e6ological finds) Borlase entertained the notion that Carn Bre was a\nprehistoric sanctuary. This conclusion is seemingly supported by the\nnear neighbourhood of the town Redruth which is believed to have\nmeant--_rhe druth_, or \"the swift-flowing stream of the Druids\". It is\ngenerally supposed that primitive coins were struck by priests within\ntheir sacred precincts,[412] and the extraordinary large collection\nfound upon Carn Bre seems a strong implication that at some period coins\nwere there minted. We find seemingly the Bre of Carn Bre, doubtless the\nGaulish _abri_ or sanctuary, recurrent in Ireland, where at Bri Leith it\nwas believed that Angus Mac Oge, the ever-young and lovely son of Dagda\nMor, had his _brugh_ or _bri_, which meant _fairy palace_. The Cornish\nCambourne, which the authorities suppose to have been _Cam bron_, and to\nhave meant _crooked hill_, was more probably like Carn Bre the seat or\n_abri_ of King Auberon, \"Saint\" Bron, or King Aubrey.\n\n [Illustration: FIG. 236.--Iberian. From Akerman.]\n\n [Illustration: FIG. 237.--British. From Evans.]\n\n [Illustration: FIG. 238.--From _Ancient Pagan and Modern Christian\n Symbolism_ (Inman, I.).]\n\n [Illustration: FIG. 239.--Greek. From Barthelemy.]\n\nThe generic term _coin_ is imagined to be derived from _cuneum_, the\nLatin accusative of _cuneus_, a wedge, \"perhaps,\" adds Skeat, \"allied to\ncone\". It is, however, almost an invariable rule to designate coins by\nthe design found upon their face, whence \"angel,\" \"florin,\" \"rose,\"\n\"crown,\" \"kreuzer\" (cross), and so forth. The British penny is supposed\nto have derived its title from the head--Celtic _pen_--stamped upon\nit:[413] the Italian _ducat_ was so denominated because it bore the\nimage of a _duke_, whose coins were officially known as _ducati_, or\n\"coins of the duchy\"; and as not only the legend _cuin_, _cuno_, etc.,\nappears upon early coinage, but also an image of an angel which we have\nendeavoured to show was regarded as the _Cun_ or _Queen_, it seems\nlikely that the word _coin_ (Gaelic _cuinn_) is as old as the CUIN\nlegend, and may have had no immediate relation either with _cunneus_ or\n_cone_. Nevertheless, the Queen of Heaven was occasionally depicted on\ncoins in the form of a _cone_, as on the token here illustrated: on the\ncoins of Cyprus Venus was represented under the symbolism of a\ncone-shaped stone.[414] The ancient minters not only customarily\nportrayed the features of their _pherepolis_ or Fairy of the City, but\nthey occasionally rendered her identity fool-proof by inscribing her\nname at full length as in the ARETHUSA coin here illustrated: some of\nour seventh-century money bears the legend LUX--an allusion to the Light\nof the World; in the East coins were practically religious manifestos\nand bore inscriptions such as GOD IS ONE; GOD IS THE ETERNAL; THERE IS\nNO GOD BUT GOD ALONE; MAY THE MOST HIGH PERPETUATE HIS KINGDOM; and\namong the coins of Byzantium is an impression of the Virgin bearing the\nlegend O LADY DO THOU KEEP IN SAFETY.[415]\n\nThe early coinage of _Genoa_ represented a gate or _janua_; the Roman\ncoin of Janus was known as the _As_, an implication that Janus, the\nfirst and most venerable of the Roman pantheon, was radically _genus_ or\nKing As: in the same way it is customary among us to speak colloquially\nof \"George,\" or more ceremoniously of \"King George,\" and in all\nprobability the full and formal title of the Roman _As_ was the Janus.\nOn these coins there figured the _prow_ or forefront of a ship, and the\nsame _prow_ will be noticed on the tokens of Britannia (_ante_, p. 120).\nIt is remarkable that even 500 years after the coins of Janus had been\nout of circulation the youth of Rome used to toss money to the\nexclamation \"Heads or Ships\"--a very early instance of the _pari\nmutuel_!\n\nIn connection with archaic coins it is curious that one cannot get away\nfrom John or Ion. The first people to strike coins are believed to have\nbeen either the Ionians or the Lydians, both of whom inhabited the\nlocality of ancient Troy:[416] as early as the middle of the seventh\ncentury B.C., the \u00c6gean island of \u00c6gina, then a great centre of\ncommerce, minted money, but the annalists of China go far further in\ntheir claim that as far back as 1091 B.C., a coinage was instituted by\n_Cheng_, the second King of Chou.[417] The generic term _token_ is\nradically _Ken_, _shekel_ is seemingly allied to Sheik, the Moorish or\nBerberian for a chief, and with _daric_, the Persian coin, one may\nconnote not only Touriack but ultimately Troy or Droia. Our _guinea_ was\nso named after gold from Guinea; Guinea presumably was under Touriack or\nBerber influences, and we shall consider in a subsequent chapter Ogane,\na mighty potentate of northern Africa whose toe, like that of Janus, the\nvisitor most reverently kissed.\n\n [Illustration: FIGS. 240 and 241.--Archaic Carvings.]\n\nThe Hackney of our early coinage thus not only appears pre-eminently\nupon it, but the very terms _coin_, _token_, _chink_, and _jingle_,[418]\nare permeated with the same root, _i.e._, Ecna, \u00c6gina, or Jeanne.\n\n [Illustration: FIGS. 242 and 243.--Archaic Carvings.]\n\nThat the worship of the Hackney stretches backward into the remotest\ndepths of antiquity is implied by the carvings of prehistoric\nhorse-heads found notably in the _trous_ or cave shelters of Derbyshire\nand Dordogne. The discoveries at Torquay in Kent's Cavern, in Kent's\nCopse, (or Kent's Hole as it is named in ancient maps), included bone,\nor horn pins, awls, barbed harpoons, and a neatly formed needle\n_precisely similar_ to analogous objects found in the rock shelters of\nDordogne.[419] Many representations of horses and horse-heads have been\nfound among the coloured inscriptions at Font de Gaune--the Fount of\n_Gaune_, and likewise at _Combar_elles: the Combar is here seemingly\nKing Bar, and Bruniquel, another famous site of horse remains, is in all\nprobability connected with the _broncho_. Perigord, the site of ancient\nPetrocorii, is radically _peri_, and Petro_cor_ii, the Father or Rock\nHeart, may be connoted with Iu_char_, the brother of Bryan and the\nfather of Ecna, or _philosophy_.\n\nIn England horse-teeth in association with a flint celt have been found\nat Wiggonholt in Sussex: the term _holt_ is applied in Cornwall to\nPictish souterrains, and it is probable that Wiggonholt was once a holt\nor hole of _eu_ Igon: \u00c6geon was an alternative title of Briareus of the\nHundred Hands, and as already shown Briareus was localised by Greek\nwriters upon a British islet (_ante_, p. 82).\n\nThe white horse constituted the arms of Brunswick or Burn's Wick; horses\nwere carved upon the ancient font at _Burn_sall in Yorkshire, and that\nthe _broncho_ was esteemed in Britain by the flint knappers is implied\nby the etching of a horse's head found upon a polished horse rib in a\ncave at _Cress_well Crags in Derbyshire. _Ceres_ or Demeter was\nrepresented as a mare, _cres_ is the root of _cresco_--I grow, and among\nthe white horses carved upon the chalk downs of England, one at Bratton\nwas marked by an exaggerated \"crescentic tail\". Bratton, or Bra-ton?\nHill, whereon this curious brute was carved, may be connoted with\nBradon, and Bratton may also be compared with _prad_, a word which in\nhorsey circles means a horse, whence _prad cove_, a dealer in horses:\nwith the white horse at Bratton may be connoted the horse carved upon\nthe downs at _Pre_ston near Weymouth. For a mass of miscellaneous and\ninteresting horse-lore the curious reader may refer to Mr. Walter\nJohnson's _Byways in British Arch\u00e6ology_: the opinion of this\npainstaking and reliable writer is that the famed white horse of\nBratton, like its fellow at Uffington, although usually believed to\ncommemorate victories over the Danes are more probably to be referred to\nthe Late Bronze, or Early Iron Age.\n\nIt has already been noted that artificially white horses were inscribed\nat times on Scotch hills, but these earth-monuments are unrecorded\neither in Ireland or on the Continent. On the higher part of Dartmoor\nthere is a bare patch on the granite plateau in form resembling a horse,\nbut whether the clearing is artificial is uncertain: the probabilities\nare, however, in favour of design for the site is known as White Horse\nHill.[420]\n\nThe White Horse of Berkshire--the shire of the horse, Al Borak, or the\n_brok_?--is situated at Uffington, a name which the authorities decode\ninto town or village of Uffa: I do not think this imaginary \"Uffa\" was\nprimarily a Saxon settler, and it is more probable that Uffa was\n_hipha_, the Tyrian title of the Great Mother whose name also meant\n_mare_, whence the Hellenic _hippa_. The authorities would like to read\nAvebury, a form of Abury or Avereberie, as _burg of Aeffa_, but near\nAvebury there is a white horse cut upon the slope of a down, and the\nadjacent place-name Uffcot suggests that here also was an _hipha_-cot,\nor cromlech. The ride of Lady Godiva nude upon a white horse was, as we\nshall see later, probably the survival of an ancient festival\nrepresentative of _Good Hipha_, the St. Ive, or St. Eve, who figures\nhere and there in Britain, otherwise Eve, the Mother of All Living.\n\nThere used to be traces at Stonehenge of a currus or horse-course, and\nall the evidence is strongly in favour of the supposition that the horse\nhas been with us in these islands for an exceedingly long time.\n\nWhen defending their shores against the Roman invaders the British\ncavalry drove their horses into the sea attacking their enemies while in\nthe water, and one of the facts most impressive to C\u00e6sar was the skill\nwith which our ancestors handled their steeds. Speaking of the British\ncharioteers he says: \"First they advance through all parts of their\nArmy, and throw their javelins, and having wound themselves in among the\ntroops of horse, they alight and fight on foot; the charioteers retiring\na little with their chariots, but posting themselves in such a manner,\nthat if they see their masters pressed, they may be able to bring them\noff; by this means the Britons have the agility of horse, and the\nfirmness of foot, and by daily exercise have attained to such skill and\nmanagement, that in a declivity they can govern the horses, though at\nfull speed, check and turn them short about, run forward upon the pole,\nstand firm upon the yoke, and then withdraw themselves nimbly into their\nchariots.\"[421]\n\nAccording to Mr. and Mrs. Hawes, two-wheeled chariots are delineated on\nGnossian seals, among which is found a four-wheeled chariot having the\nfront wheels armed with spikes:[422] the Britons are traditionally\nsupposed to have attached scythes to their wheels, and Homer's\ndescription of a chariot fight might well have expressed the sensations\nof the British Jehu:--\n\n his flying steeds\n His chariot bore, o'er bodies of the slain\n And broken bucklers trampling; all beneath\n Was splash'd with blood the axle, and the rails\n Around the car, as from the horses' feet\n And from the felloes of the wheels were thrown\n The bloody gouts; and onward still he pressed,\n Panting for added triumphs; deeply dyed\n With gore and carnage his unconquer'd hands.[423]\n\n [Illustration: FIG. 244.--From _A Guide to the Antiquities of Bronze\n Age_ (B.M.).]\n\n_Biga_, the Greek for chariot, is seemingly _buggy_, the name of a\nvehicle which was once very fashionable with us: the term, now\npractically extinct in this country, is still used largely in America,\nwhither like much other supposedly American slang, it was no doubt\ncarried by the pilgrim fathers.[424] To account satisfactorily for\n_buggy_ one must assume that the earliest _bigas_ were used\nceremoniously in sacred festivals to Big Eye or the Sun: that this was a\nprevalent custom is proved by the Scandinavian model representing the\nSolar Chariot here illustrated. Among the cave-offerings of Crete the\nmodel biga was very frequent, and no doubt it had some such mental\nconnection with the constellation King Charles's Wain, as still exists\nin Breton folklore. In what was known as King's barrow in Yorkshire, the\nskeleton of an old man was uncovered accompanied by chariot wheels, the\nskeletons of two small horses, and the skulls of two pigs: similar\nsepulchres have been found in great number in the Cambrai--Peronne--Bray\ndistrict of France. Not only do we here find the term Santerre applied\nto an extensive plain, but the exquisite bronze plaques, discs, and\nflagons recovered from the tombs \"appear to be of Greek workmanship\". In\nthe words of Dr. Pycraft (written in August, 1918): \"The Marne is rich\nin such relics--though, happily, they need no little skill in finding,\nfor they date back to prehistoric times ranging from the days of the\nStone Age to the dawn of history. The retreat of this foul-minded brood\n[the German Army] towards the Vesle will probably mean the doom of the\ncelebrated Menhirs, or standing stones, of the Marne Valley. These date\nback to about 6000 B.C., and are remarkable for the fact that they bear\ncuriously sculptured designs, of which the most striking is a\nconventionalised representation of the human face.[425] This, and the\ngeneral character of the ornamentation, bears a close likeness to that\nfound on early objects from Hissarlik and the Greek islands.... These\nmegalithic monuments mark the appearance in Europe of a new race,\nbringing with them new customs--and, what is still more important, the\nuse of metal.\"[426]\n\nAmong the finds at Troy, Schliemann recovered some curious two-holed\nwhorls or wheels, in the eyes of which are representations of a horse:\nhe also discovered certain small carved horse-heads.[427] That the horse\nwas of good omen among the Trojans is implied by the description of the\nbuilding of \u00c6neas's new colony, for of this new-born _tre_ we read--\n\n A grove stood in the city, rich in shade,\n Where storm-tost Tyrians, past the perilous brine,\n Dug from the ground by royal Juno's aid\n A war-steed's head, to far-off days a sign\n That wealth and prowess should adorn the line.[428]\n\nSuch was the auspiciousness of this find that the Trojans forthwith\nerected an altar to Juno, _i.e._, Cuno?\n\nAt the home of the Mother Goddess in Gnossus there has been discovered a\nseal impression which is described as a noble horse of enormous size\nbeing transported on a one-masted boat driven by Minoan oarsmen, seated\nbeneath an awning:[429] it has been assumed by one authority after\nanother that this seal-stone represented and commemorated the\nintroduction into Crete of the thorough-bred horse, but more probably it\nwas the same sacred horse as is traditionally associated with the fall\nof Troy. There is some reason to think that this supposedly fabulous\nepisode may have had some historic basis: historians are aware that the\nDruids were accustomed to make vast wicker frames, sometimes in the form\nof a bull, and according to Roman writers these huge constructions\nfilled either with criminals or with sacrificial victims were then\nburnt. Two enormous white horses constructed from wood and paper formed\npart of a recent procession in connection with the obsequies of the\nlate Emperor of Korea, and it is quite possible that the wily Greeks\nstrategically constructed a colossal horse by means of which they\nintroduced a picked team of heroes in the Trojan sanctuary. According to\nVirgil--\n\n Broken by war, long baffled by the force\n Of fate, as fortune and their hopes decline,\n The Danaan leaders build a monstrous horse,\n Huge as a hill, by Pallas' craft divine,\n And cleft fir-timbers in the ribs entwine.\n They feign it vowed for their return, so goes\n The tale, and deep within the sides of pine\n And caverns of the womb by stealth enclose\n Armed men, a chosen band, drawn as the lots dispose.[430]\n\nThat this elaborate form of the wicker-cage was introduced into Troy\nupon some religious pretext would appear almost certain from the inquiry\nof the aged Priam--\n\n but mark, and tell me now,\n What means this monster, for what use designed?\n Some warlike engine? _or religious vow_?\n Who planned the steed, and why? Come, quick, the truth avow.[431]\n\nThe Trojans were guileless enough to \"through the gates the monstrous\nhorse convey,\" and even to lodge it in the citadel fatuously ignoring\nthe recommendation of Capys\n\n ... to tumble in the rolling tide,\n The doubtful gift, for treachery designed,\n Or burn with fire, or pierce the hollow side.\n\nUnless there had been some highly superstitious feeling attaching to the\nvotive horse, one cannot conceive why the sound advice of Capys was not\nimmediately put into practice.\n\nAlthough both Greeks and Trojans were accomplished charioteers, riding\non horseback was, we are told, so rare and curious an exhibition in\nancient Greece that only one single reference is found in the poems of\nHomer. According to Gladstone, equestrian exercise was \"the half-foreign\naccomplishment of the Kentauroi,\" who were fabulously half-man and\nhalf-horse: similarly, in most ancient Ireland there are no riders on\nhorseback, and the warriors fight invariably from chariots.[432] On the\nother hand, in Etruria there are found representations of what might be\na modern race meeting, and the effect of these pictures upon the early\ninvestigators of Etrurian tombs seems to have been most surprising. In\nthe words of Mrs. Hamilton Gray: \"The famous races of Britain seemed\nthere to find their type. The racers, the race-stand, the riders with\ntheir various colours, the judges, the spectators, and the prizes were\nall before us. We were unbelieving like most of our countrymen.... Our\nunderstandings and imaginations were alike perplexed.\"[433]\n\nThe verb to _canter_ is supposed to be derived from the pace at which\npilgrims proceeded to _Canter_bury. But pilgrims either footed it or\nelse ambled leisurely along on their palfreys, and the connection\nbetween canter and Cantuar is seemingly much deeper than supposed. At\n_Kintyre_ in Scotland the patron saint is St. _Cheiran_, who may be\nconnoted with _Chiron_, the wise and good _Kentaur_ chief; and this\nconnection of Chiron-Kentaur, Cheiran-Kintyre is the more curious,\ninasmuch as both an Irish MS. and Ptolemy refer independently by\ndifferent terms to the Mull of Kintyre, as \"the height of the\n_horse_\".[434]\n\n [Illustration: FIG. 245.--From _The Heroes_ (Kingsley, C.).]\n\nThe illustration herewith is an early Victorian conception of Chiron,\nthe wise and kindly Kentaur King, and CANTORIX, an inscription found on\nthe spectral steeds of Fig. 146, might seemingly without outrage be\ninterpreted as _Canto rex_, or _Song King_: in Welsh _canto_, a song or\n_chant_, was _gan_, and the title _tataguen_ meant \"the father of the\nmuse\";[435] according to mythology the walls of Troy were built by\nOceanus to the music of Apollo's lyre.\n\nIt would appear probable that Kent, the county of Invicta, the White\nHorse, was pre-eminently a horse-breeding county, as it remains to this\nday: part of Cantuarburig is known as Hackington, and in view of the\nIceni hackney-coins there is little doubt that horse-breeding was\nextensively practised wherever the equine Eceni, Cantii, and Cenomagni\nwere established. It is noteworthy that the Icknield Way was known\nalternatively as Hackington Way, Hackney Way, Acknil Way, and Hikenilde\nStreet.[436]\n\nIt is a curious fact that practically the first scratchings of a horse\nrepresent the animal as bridled, whence the authorities assume that\nhorses were kept semi-domesticated in a compound for purposes of food:\nimmense collections of horse bones have been discovered, whence it seems\nprobable that horses were either sacrificed in hecatombs or were eaten\nin large quantities; but the Tartars kept horses mainly for the mare's\nmilk.\n\nPliny mentions a horse-eating tribe, in Northern Spain, entitled the\nConcanni, with which Iberians may be connoted the Congangi of\nCumberland, whose headquarters were supposedly Kendal: the western point\nof Carnarvonshire is named by Ptolemy Gangani, and the same geographer\nmentions another Gangani in the West of Hibernia. The Hibernian\nGanganoi, situated in the neighbourhood of the Shannon, worshipped a\nSengann whose name is supposed to mean _Old Gann_: we have illustrated\nthe earthwork wheel cross of Shanid (_ante_ p. 55), and have suggested\nthe equation of Sen Gann with Sinjohn. In all probability the fairy\nknown in Ireland as Gancanagh, who appears in lonesome valleys and makes\nlove to milkmaids, is a survival of the Gangani's All Father. The name\nKonken occurs among the kingly chronology of Archaic Britain; the most\nancient inscribed stone in Wales is a sepulchral stone of a certain\nCingen: the Saxon name Cunegonde is translated as having meant _royal\nlady_.\n\nThe French _cancan_, an exuberant dance which is associated with Paris,\nthe city of the Parisii, may be a survival from the times of the\nCeltiberian Concanni: Paris was the Adonis of the Hellenes, or Children\nof Hellas, and it is not unlikely that the lament _helas!_ or _alas!_\nwas the cry wailed by the women on the annual waning of the Solar Power.\nAt Helstone in Cornwall--supposed to be named from _hellas_, a\nmarsh--there is still danced an annual Furry dance of which the feature\nis a long linked chain similar to that of the French farandole: if\n_faran_, like _fern_, be the plural of _far_, it follows that the\n_furry_ and the _faran_dole were alike festivals of the Great Fire,\nPhare, Fairy, Phairy, or Peri; the Parisii who settled in the\nBridlington district are by some scholars assigned to Friesland.\n\nPersia, the home of the peris, is still known locally as Farsistan,\nwhence the name Farsees or Parsees is now used to mean fire worshippers:\nthe Indian Parsees seem chiefly to be settled in the district of India,\nwhich originally formed part of the ancient Indian Konkan kingdom, and\nthe probabilities are that the Konkani of the East, like the Cancanii of\nthe West, were worshippers of the Khan Khan, or King of Kings.\n\nIn the most ancient literature of India entire hymns are addressed to\nthe Solar Horse, and the estimation in which the White Horse was held\nin Persia may be judged from the annual salutation ceremony thus\ndescribed by Williamson in _The Great Law_: \"The procession to salute\nthe God formed long before the rising of the sun. The High Priest was\nfollowed by a long train of Magi, in spotless white robes chanting hymns\nand carrying the sacred fire on silver censers. Then came 365 youths in\nscarlet, to represent the days of the year, and the colour of fire.\nThese were followed by the chariot of the sun, empty, decorated with\ngarlands, and drawn by superb white horses, harnessed with pure gold.\nThen came a white horse of magnificent size, his forehead blazing with\ngems, in honour of Mithras. Close behind him rode the king, in a chariot\nof ivory inlaid with gold, followed by his royal kindred, in embroidered\ngarments and a long train of nobles, riding on camels richly\ncaparisoned. This gorgeous retinue, facing the East, slowly ascended\nMount Orontes. Arrived at the summit, the high priest assumed his tiara,\nwreathed with myrtle, and hailed the first rays of the rising sun with\nincense and with prayer. The other Magi gradually joined him in singing\nhymns to Ormuzd, the source of all blessings, by whom the radiant Mithra\nhad been sent to gladden the earth, and preserve the principle of life.\nFinally, they all joined in the one universal chorus of praise, while\nking, princes, and nobles prostrated themselves before the orb of day.\"\n\nThere is every likelihood that this festival was celebrated on a humbler\nscale at many a British \"Hallicondane,\" and as the glory of the horse or\ncourser is its speed--\"swift is the sun in its course\"--we may also be\nsure that no pains were spared to secure a worthy representative of the\nSupreme Ecna, Ekeni, or Hackney.\n\nIn Egypt the whole land was ransacked in order to discover the precise\nand particular Bull, which by its special markings was qualified to play\nApis, and when this precious beast was found there were national\nrejoicings. Reasoning by analogy it is probable that not only did each\nBritish horse-centre have its local races, but that there was in\naddition what might be called a Grand National either at Stonehenge or\nat one or another of the tribal centres. In such case the winners would\nbecome the sacred steeds, which, as we know, were maintained by the\nDruids in the sanctuaries, and from whose neighing or knowing auguries\nwere drawn. Such was the value placed in Persia upon the augury of a\nhorse's neigh, that on one memorable occasion the rights of two\nclaimants to the throne were decided by the fact that the horse of the\nfavoured one neighed first.[437]\n\nIt is probable that the primitive horse-races of the Britons were\nelemental Joy-days, Hey-days, and Holy-days, similar to the\ntime-honoured Scouring and Cleansing of the White Horse of Berkshire or\nBarrukshire. On the occasion of this festival in 1780, _The Reading\nMercury_ informed its readers that: \"Besides the customary diversions of\nhorse-racing, foot-races, etc., many uncommon rural diversions and feats\nof activity were exhibited to a greater number of spectators than ever\nassembled on any former occasion. Upwards of 30,000 persons were\npresent, and amongst them most of the nobility and gentry of this and\nthe neighbouring counties, and the whole was concluded without any\nmaterial accident.\"\n\n [Illustration: FIG. 246. From _The Scouring of the White Horse_\n (Hughes, T.).]\n\nBelow the head of the White Horse, which at festival time was thoroughly\nscoured and restored to its pristine whiteness, is a huge scoop in the\ndowns forming a natural amphitheatre, and at the base of this so-called\n\"manger\" are the clear traces of artificial banks or tiers. In 1825 the\ngames were held at Seven Barrows, distant _two miles_ in a\nsouth-easterly direction from the White Horse itself. These Seven\nBarrows are imagined to be the burial places of seven chieftains slain\nat the battle of Ashdown, and adjacent mounds supposedly contain the\ncorpses of the rank and file. But the starting-post of Lewes\nrace-course, which is also _two miles_ in extent, is shown in the\nOrdnance map as being likewise situated at a group of seven tumuli, and\nas the winning-post at Lewes is at the base of Offham Hill the fact of\nstarting at Seven Barrows, racing for two miles, and finishing\nrespectively at Offham and Uffington is too conspicuous to be\ncoincidence. Referring to the Stonehenge track Stukeley writes: \"This\ncourse which is two miles long,\" and he adds casually, \"there is an\nobscure barrow or two round which they returned\".\n\nAt Uffington are the remains of a cromlech known as Wayland's Smithy,\nWayland, here as elsewhere, being an invisible, benevolent fairy\nblacksmith[438]: on Offham Hill, Lewes, stands an inn entitled the\n\"Blacksmith's Arms,\" and below it Wallands Park.\n\nThe sub-district of Lewes, where the De Vere family seem to have been\nvery prominent, contains the parishes of St. John, South_over_, and\nBerwick: opposite the Castle Hill is Brack Mount, also a district called\nThe Brooks; running past All Saints Church is Brooman's Lane, and the\n\"rape\" of Lewes contains the hundreds of Barcomb and Preston. The\nprincipal church in Lewes is that of St. Michael, which is known\ncuriously as St. Michaels in _Foro_, and it stands, in all probability\nlike the Brutus Stone, in _Fore_ Street, Totnes, in what was the centre\nor _forum_ of the original settlement.\n\nThe name Lewes is thought to be _lowes_, which means barrows or\ntoothills, and this derivation is no doubt correct, for within the\nprecincts of Lewes Castle, which dominates the town, are still standing\ntwo artificial mounds nearly 800 feet apart from centre to centre.\n\nThese two barrows, known locally as the Twin Mounds of Lewes, may be\nconnoted with the _duas tumbas_ or two tumps, elsewhere associated with\nSt. Michael: at their base lies Lansdowne Place, and at another Elan's\nTown, or Wick, _i.e._, Alnwick on the river Aln or Alone, near Berwick,\nwe find a remarkable custom closely associated with so-called Twinlaw or\nTounlow cairns. This festival is thus described by Hope: \"On St. Mark's\nDay the houses of the new freemen are distinguished by a holly-tree\nplanted before each door, as the signal for their friends to assemble\nand make merry with them. About eight o'clock the candidates for the\nfranchise, being mounted on horseback and armed with swords, assemble in\nthe market-place, where they are joined by the chamberlain and bailiff\nof the Duke of Northumberland, attended by two men armed with halberds.\nThe young freemen arranged in order, with music playing before them and\naccompanied by a numerous cavalcade, march to the west-end of the town,\nwhere they deliver their swords. They then proceed under the guidance of\nthe moorgrieves through a part of their extensive domain, till they\nreach the ceremonial well. The sons of the oldest freemen have the\nhonour of taking the first leap. On the signal being given they pass\nthrough the bog, each being allowed to use the method and pace which to\nhim shall seem best, some running, some going slow, and some attempting\nto jump over suspected places, but all in their turns tumbling and\nwallowing like porpoises at sea, to the great amusement of the populace,\nwho usually assemble in vast numbers. After this aquatic excursion, they\nremount their horses and proceed to perambulate the remainder of their\nlarge common, of which they are to become free by their achievement. In\npassing the open part of the common the young freemen are obliged to\nalight at intervals, and place a stone on a cairn as a mark of their\nboundary, till they come near a high hill called the _Twinlaw_ or\nTounlaw Cairns, when they set off at full speed, and contest the honour\nof arriving first on the hill, where the names of the freemen of Alnwick\nare called over. When arrived about _two miles_ from the town they\ngenerally arrange themselves in order, and, to prove their equestrian\nabilities, set off with great speed and spirit over bogs, ditches,\nrocks, and rugged declivities till they arrive at _Rottenrow Tower_ on\nthe confines of the town, the foremost claiming the honour of what is\ntermed 'winning the boundaries,' and of being entitled to the temporary\ntriumphs of the day.\"[439]\n\nThe occurrence of this horsey festival on St. _Mark's_ Day may be\nconnoted with the fact that in Welsh and Cornish _march_, in Gaelic\n_marc_, meant _horse_: obviously _marc_ is allied to the modern _mare_.\n\nThere is a Rottenrow at Lewes, and Rottenrow Tower on the confines of\nAlnwick is suggestive of the more famous Rotten Row in London. It would\nseem that this site was also the bourne or goal of steeplechases similar\nto those at Alnwick, for upwards of a mile westward there was once a\nstreet called Michael's Grove, of which the site is now occupied by\nOvington Square. This \"Ovington\" may be connoted not only with Offham\nHill and Uffington of the White Horse, but also with Oving in Bucks,\nwhere is an earthwork also a spring known as \"the Horse Spring,\"\ntraditionally associated with Horsa.[440]\n\nOvington Square at Kensington seems also to have been designated\nBrompton Grove, and as _Bronde_sbury, a few miles northward, was known\nalternatively as _Bromesbury_, and _Bromfield_, in Shropshire, as\n_Brunefield_, we may safely regard the _Brom_ which appears here, and in\nnumerous Bromptons, Bromsgroves, Bromsberrows, Bromleas, also Brimham\nRocks, as being the same word as _Bron_. The Latin name for\nbroom--_planta genista_--apart from other evidence in my notebooks is an\nimplication that the golden broom was deemed a symbol of Genista, the\nGood Genus or Janus: and as Janus of January, and _planta genista_, was\nthe _first_, the word _prime_ may be connoted with _broom_. On 1st\nJanuary, _i.e._, the first day of the first month, it was customary in\nEngland to make a globe of blackthorn, a plant which is the first to\ncome into flower: we have already connoted the thorn or spica with the\nPrime Cause, and with the prime letter of the alphabet A, or Aleph,\nwhence in all probability _bramble_ may be equated also with _broom_ and\n_prime_.\n\nMitton, in _Kensington_, observes that before being Brompton Grove this\npart of the district had been known as Flounders Field,[441] but why\ntradition does not say. Flounders Field is on the verge of, if not\nwithin, the district known as Kensington Gore, and those topographers\nwho have assigned _gore_ to the old English term meaning _mud_ are\nprobably correct. From Kensington Gore, or Flounders Field, we may\nassume that the freemen of Kensington once wallowed their way as at\nAlnwick to Rottenrow, and the plight of these sportsmen must have been\nthe more pitiable inasmuch as, at any rate at Alnwick, the freemen were\nby custom compelled to wear white robes. In this connection it may be\nnoted that at the triennial road-surveying ceremony known in Guernsey as\nthe _Chevauchee_ or Cavalcade of St. Michael (last held in 1837), a\nwhite wand was carried and the regimental band of the local militia was\nrobed in long white smocks. \"This very unmilitary costume,\" says a\nwriter in _Folklore_, \"must, I think, have been traditionally associated\nwith the Chevauchee as it is quite unlike all the uniforms of that date\nworn by our local militia; it may have been a survival of some ancient,\nperhaps rustic, possibly priestly band of minstrels and musicians.\"[442]\n\nWhether our Whit or White Monday parade of carthorses has any claim to\nantiquity I am unaware, but it is noteworthy that the Scouring of the\nUffington White Horse was celebrated on Whit Monday with great joyous\nfestivity. The Cavalcade of St. Michael, in which all the nobility and\ngentry took part, was ordained to be held on the Monday of Mid May and\nwas evidently a most imposing ritual. It seems to have culminated at the\nPerron du Roy (illustrated on p. 315), which was once the boundary stone\nof the Royal Fief: at this spot stood once an upright stone known as _La\nRogue des Fees_, and a repast to the revellers was here served in a\ncircular grass hollow where according to tradition the fays used to\ndance. During the procession the lance-bearer carried a wand eleven and\na quarter feet long, the number of Vavasseurs was eleven, and it is\npossible that the eleven pools in Kensington, which were subsequently\nmerged into the present Serpentine,[443] were originally constructed or\nadapted to this Elphin number in order to make a ceremonial course for\nthe freemen floundering from Flounders Field to Rottenrow.\n\nKensington in days gone by was pre-eminently a district of springs and\nwells; the whole of south-west London was more or less a swamp or\n\"holland,\" and the early Briton, whose prehistoric canoe was found some\nyears ago at Kew, might if he had wished have wallowed the whole way\nfrom Turnham Green, _via_ Brook Green, Parson's Green, Baron's Court,\nWalham and Fulham to Tyburn.\n\nIf it be true that Boudicca were able to put 4000 war chariots into the\nfield there must at that time have been numerous stud farms, and the\nlow-lying pastures of the larger Kent, which once contained London, were\nideal for the purpose. The Haymarket is said to have derived its name\nfrom the huge amount of hay required by the mews of Charing Cross; a\nmile or so westward is Hay Hill; old maps indicate enormous mews in the\nHaymarket district, and there are indications that some of the present\ngreat mews and stables of south-western London are the relics of ancient\nparks or compounds. According to Homer--\n\n By Dardanus, of cloud-compelling Jove\n Begotten, was Dardania peopled first,\n Ere sacred Ilium, populous city of men,\n Was founded on the plain; as yet they dwelt\n On spring-abounding Ida's lowest spurs.\n To Dardanus was Erichthonius born,\n Great King, the wealthiest of the sons of men;\n For him were pastur'd in the marshy mead,\n Rejoicing with their foals, three thousand mares;\n Them Boreas, in the pasture where they fed,\n Beheld, enamour'd; and amid the herd\n In likeness of a coal-black steed appear'd;\n Twelve foals, by him conceiving, they produc'd.\n These, o'er the teeming corn-fields as they flew,\n Skimm'd o'er the standing ears, nor broke the haulm;\n And o'er wide Ocean's bosom as they flew,\n Skimm'd o'er the topmost spray of th' hoary sea.[444]\n\nBoreas, whom we may connote with Bress, the Consort of Brigit, or Bride,\nis here represented as _wallowing_, a term which Skeat derives from the\nAnglo-Saxon _wealwian_, to roll round: he adds, \"see voluble,\" but in\nview of the world-wide rites of immersion or baptism it is more seemly\nto connect _wallow_ with _hallow_. Mr. Weller, Senr., preferred to spell\nhis name with a \"V\": there is no doubt that Weller and Veller were\nsynonymous terms, and therefore that Fulham, in which is now Walham\nGreen, was originally a home of Wal or Ful, perhaps the same as Wayland\nor Voland, the Blacksmith of Wayland's Smithy and of Walland Park.[445]\nIt is supposed that Fulham was the swampy home of _fowlen_, or water\n_fowls_, but it is an equally reasonable conjecture that it was likewise\na tract of marshy meads whereon the _foalen_ or foals were pastured. As\nalready noted the Tartar version of the Pied Piper represents the\nChanteur or Kentaur as a _foal_, coursing perpetually round the world.\nThe coins of the Gaulish Volcae exhibit a _wheel_ or _veel_ with the\ninscription VOL, others in conjunction with a coursing horse are\ninscribed VOOL, and we find the head of a remarkable maned horse on the\ncoins of the Gaulish Felikovesi. As _felix_ means happy, one may connote\nthe hobby horse with _happi_ness, or one's _hobby_, and it is not\nimprobable that both Felixstowe and Folkestone were settlements of the\nadjacent Felikovesi, whose coins portray the Hobby's head or Foal.\n\n [Illustration: FIGS. 247 to 253.--Gaulish. From Akerman.]\n\n [Illustration: FIGS. 254 and 255.--Gaulish. From Barthelemy.]\n\nAt Land's End, opposite the titanic headland known as Pardenick, or\nPradenic, is Cairn Voel which is also known locally as \"The Diamond\nHorse\":[446] there is likewise a headland called The Horse, near Kynance\nCove, and a stupendous cliff-saddle at Zennor,[447] named the Horse's\nBack. It would thus seem that the mythology of the Voel extended to the\nfar West, and it is not improbable that Tegid Voel, the Consort of\nKeridwen the Mare, _alias_ Cendwen, meant _inter alia_ the Good Foal.\n\nProf. Macalister has recently hooked up from the deep waters of Irish\nmythology a deity whose name Fal he connotes with a Teutonic Phol. This\nFal, a supposedly non-Aryan, neolithic (?) \"pastoral horse-divinity,\"\nbelonging to an older stratum of belief than the divine beings among the\nTuatha De Danann, Prof. Macalister associates with the famous stone of\nFal at Tara, and he remarks: \"He looks like a Centaur, but is in\nparentage and disposition totally different from the orthodox Centaurs.\nHe is, in fact, just the sort of being that would develop out of an\nancient hippanthropic deity who had originally no connection with\nCentaurs, but who found himself among a people that had evolved the\nconception of the normal type of those disagreeable creatures.\"[448]\n\nIn Cornwall is a river Fal; a _well_ is a spring, the _whale_ or\nelephant of the sea was venerated because like the elephant it gushed\nout a fountain of water from its head. The Wilton crescent, opposite one\nof the ancient conduits by Rotten Row, Kensington, may well have meant\n_Well town_, for the whole of this district was notoriously a place of\nwells: not only do we find Wilton Crescent, but in the immediate\nneighbourhood of Ovington Square and Flounders Field is _Walton_ Street\nand Hooper's Court. Sennen Cove at Land's End was associated with a\nmysterious sea-spirit known as the Hooper, and we shall meet again with\nHooper, or Jupiter, the Hidden one in \"Hooper's Hide,\" an alternative\ntitle for the game of Blind Man's Buff.\n\nThe authorities derive _avon_, or _aune_, the Celtic for a gently\nflowing river, from _ap_, the Sanscrit for water, but it is more likely\nthat there is a closer connection with Eve, or Eva--Welsh Efa--whose\nname is the Hebrew for life or enlivening, whence Avon would resolve\nmost aptly into the _enlivening one_. Not only are rivers actually the\nenlivening ones, but the ancients philosophically assigned the origin of\nall life to water or ooze. According to Persian, or Parthian\nphilosophy--and Parthia may be connoted in passing with Porthia, an old\nname for the Cornish St. Ives, for St. Ive was said to be a Persian\nbishop--the Prime appointed six pure and beneficent Archangels to\nsupervise respectively Fire, Metals, Agriculture, Verdure, the Brutes,\nand Water. With respect to the last the injunction given was: \"I confide\nto thee, O Zoroaster! the water that flows; that which is stagnant; the\nwater of rivers; that which comes from afar and from the mountains; the\nwater from rain and from springs. Instruct men that it is water which\ngives strength to all living things. It makes all verdant. Let it not be\npolluted with anything dead or impure, that your victuals, boiled in\npure water, may be healthy. Execute thus the words of God.\"[449]\n\nEtymology points to the probability that water in every form, even the\nstagnant _fen_--the same word as _Aven_, _font_, and _fount_--was once\nsimilarly sacred in Britain, whence it may follow that even although\nFulham and Walham were foul, vile, evil, and filthy,[450] the root _fal_\nstill meant originally the _enlivening all_.\n\nThe word _pollute_ (to be connoted with _pool_, Phol, or Fal) is traced\nby Skeat to _polluere_, which means not necessarily foul, but merely to\n_flow over_. The _willow_ tree (Welsh _helygen_), which grows\nessentially by the water-side, may be connoted with _wallow_.\n\nOf Candian or Cretan god-names only two are tentatively known, to\nwit--Velchanos and Apheia: Apheia may be connoted with Hephaestus, the\nGreek title of Vulcan or Vulcanus, and the connection between Hephaestus\nand Velchanos is clearly indicated by the inscribed figure of Velchanos\nwhich appears upon the coins of the Candian town of Phaestus. That the\n_falcon_ was an emblem of the Volcae is obvious from the bird on Fig.\n248, and the older forms of the English place-name Folkestone, _i.e._,\nFolcanstan, Folcstane, Fulchestan supposed to mean \"stone of a man\nFolca,\" more probably imply a _Folk Stone_, or Falcon Stone, or Vulcan\nStone. The Saxon gentleman named Folca is in all probability pure\nimagination.\n\nThe more British title of Wayland or Voland, the Vulcan or Blacksmith of\nUffington, and doubtless also of the Blacksmith of Walland's Park,\nOffham, is Govannon. One may trace Govan, the British Hammersmith, from\nSt. Govans at Fairfield near Glasgow, or from St. Govan's Head in South\nWales, to St. Govan's Well, opposite De Vere Gardens in Kensington. In\nWelsh _govan_ was a generic term for _smith_; one of the triune aspects\nof St. Bride was that of a metal worker, and it is reasonable to equate\nthe Lady Godiva of _Coven_try, with Coventina or Coven of the Tyne,\nwhose images from Coventina's Well in Northumberland are here\nreproduced. As will be seen she figures as Una or the One holding an\nolive branch, and as Three holding a phial or vial, a fire, and a\nwhat-not too obscure for specification. \"The founding of the Temple of\nCoventina,\" says Clayton, \"must be ascribed to the Roman officers of the\nBatavian Cohort, who had left a country where the sun shines every day\nand where in pagan times springs and running waters were objects of\nadoration.\"[451] But is there really no other possible alternative? Mr.\nHope describes the goddess represented in Fig. 256 as floating on the\nleaf of a water-lily; the legend of the patron saint of St. Ives in\nCornwall is to the effect that this maiden came floating over the waves\nupon a leaf, and it thus seems likely that Coventry, the home of Lady\nGodiva, derived its name from being the _tre_, _tree_, or _trou_ of\nCoven, or St. Govan.\n\n [Illustration: FIG. 256.--From _The Legendary Lore of the Holy Wells\n of England_ (Hope, R. C.).]\n\n [Illustration: FIG. 257.--From _The Legendary Lore of the Holy Wells\n of England_ (Hope, R. C.).]\n\nIn his account of a great and triumphant jousting held in London on May\nDay, 1540, on which occasion all the horses were trapped in _white_\nvelvet, Stow several times alludes to an Ivy Bridge by St. Martin's in\nthe Fields, and this Ivy Bridge must have been closely adjacent to what\nis now Coventry Street and Cranbrook Street. _Crene_ is Greek for\n_brook_,[452] the Hippocrene or the _horse brook_ was the fountain\nstruck by the hoof of the divine Pegasus: _Cran_brook Street is a\ncontinuation of Coventry Street, and I rather suspect that the\nneighbouring Covent Garden is not, as popularly supposed, a corruption\nof Convent Garden, but was from time immemorial a grove or garden of\nGood Coven. The Maiden Lane here situated probably derived its title\nfrom a sign or tablet of the Maiden similar to the Coventina pictures,\nand it is not improbable that Coven or Goodiva once reigned from Covent\nGarden _via_ Coventry Street to St. Govan's Well in Kensington. Near\nRipon is an earthwork _abri_ known seemingly as Givendale,[453] and on\nHambleton Hill in this neighbourhood used to be a White Horse carved on\nthe down side.[454] The primal Coventrys were not improbably a tribal\noak or other sacred _tree_, such as the Braintree in Essex near\nBradwell,[455] and the Pick_tree_ previously noted.\n\nAt Coveney, in Cambridgeshire--query, _Coven ea_ or Coven's\nisland?--bronze bucklers have been found which in design \"bear a close\nresemblance to the ribbon pattern seen on several Mycen\u00e6an works of art,\nand the inference is that even as far north as Britain, the Mycen\u00e6an\ncivilisation found its way, the intermediaries being possibly\nPhoenician traders\".[456] But the Phoenicians having now been\nevicted from the court it is manifestly needful to find some other\nexplanation.\n\nCoveney is not many miles from St. Ives, Huntingdon, named supposedly\nafter Ivo, a Persian bishop, who wandered through Europe in the seventh\ncentury. Possibly this same episcopal Persian founded Effingham near\nBookham and Boxhill, for at the foot of the Buckland Hills is Givon's\nGrove, once forming part of a Manor named Pachevesham. On the downs\nabove is Epsom, which certainly for some centuries has been _Ep's\nhome_,[457] and the Pacheve of Pachevesham was possibly the same _Big\nHipha_: there is second Evesham in the same neighbourhood. Speaking of\nthe British inscription EPPILOS, Sir John Rhys observes that it is very\nprobably a derivation from _epo_, a horse; and of the town of\n_Ep_eiacon, now _Eb_chester, the same authority states: \"The name seems\nto signify a place for horses or cavalry\".[458] Near Pachevesham, below\nEpsom, is an old inn named \"The Running Mare\".\n\n [Illustration: FIG. 258.--British. From _A New Description of England\n and Wales_ (Anon, 1724).]\n\nIn connection with Givon, or Govan, or Coven, it is interesting to note\nthat the word used by Tacitus to denote a British chariot is _covinus_.\nLocal tradition claims that the scythes of Boudiccas _coveni_ were made\nat Birmingham, and there may be truth in this for the _bir_ of\nBirmingham is the radical of _faber_, feu_ber_, or _fire father_, and\nlikewise of _Lefebre_, the French equivalent of Smith. That Birmingham\nwas an erstwhile home of the followers of the Fire Father, the Prime, or\nForge of Life, is deducible not only from the popular \"Brum\" or\n\"Brummagem,\" but from the various forms recorded of the name.[459] The\nvariant Brymecham may be modernised into Prime King; the neighbouring\nBromsgrove is equivalent to Auberon's Grove; Bromieham was no doubt a\nhome of the Brownies, and the authorities are sufficiently right in\nderiving from this name \"Home of the sons of _Beorn_\". Bragg is a common\nsurname in Birmingham: Perkunas or _Peroon_, the Slav Pater or Jupiter,\nwas always represented with a hammer. In Fig. 175 _ante_, p. 332, the\nBritish Fire Father, or Hammersmith, was labouring at what is assumed to\nbe a helmet or a burnie, and Fig. 258 is evidently a variant of the same\nsubject. In the _Red Book of Hergest_ there occurs a line--\"With Math\nthe ancient, with Gofannon,\" from which one might gather that Math and\nGofannon were one. In any case the word _smith_ is apparently _se mith_,\n_se meath_, or _Se Math_, and the Smeath's Ridge at Avebury was probably\nnamed after the heavenly Smith or _Gofan_.\n\nAccording to Rice Holmes the bronze image of a god with a hammer has\nbeen found in England, but where or when is not stated: it is, however,\ngenerally believed that this Celtic Hammer Smith was a representation of\nthe Dis Pater,[460] to whom the Celts attributed their origin.\n\nThe London place-name Hammersmith appears in Domesday Book as\nHermoderwode: in Old High German _har_ or _herr_ meant _high_, whence I\nsuggest that Hermoderwode has not undergone any unaccountable phonetic\nchange into Hammersmith, but was then surviving German for _Her moder_\nor _High Mother_ Wood. From Broadway Hammersmith to Shepherd's Bush runs\n\"The Grove,\" and that originally this grove had cells of the Selli in it\nis somewhat implied by the name Silgrave, still applied to a side-street\nleading into The Grove. \"Brewster Gardens,\" \"Bradmore House,\" \"British\nGrove,\" and Broadway all alike point similarly to Hammersmith being a\npre-Saxon British settlement. Bradmore was the Manor house at\nHammersmith, and the existence of lewes, leys, or barrows on this Brad\nmoor is implied by the modern Leysfield Road. The lewes at Folkestone\nwere in all probability situated on the commanding Leas, and as the\nlocal pronunciation of Lewis in the Hebrides is \"the Lews\" there\nlikewise were probably two or more lowes or laws whence the laws were\nproclaimed and administered. Bradmore is suggestive of St. Bride, the\nheavenly Hammersmith who was popularly associated with a falcon, and the\ngreat Hammersmith or Vulcan may be connoted with the Golden _Falcon_,\nwhose memory has seemingly been preserved in Hammersmith at Goldhawk\nRoad.\n\nWhen Giraldus Cambrensis visited the shrine of the glorious Brigit at\nKildare he was told the tale of a marvellous lone hawk or falcon\npopularly known as \"Brigit's Bird\". This beauteous tame falcon is\nreported to have existed for many centuries, and customarily to have\nperched on the summit of the Round Tower of Kildare.[461] Doubtless this\nstory was the parallel of a fairy-tale current at Pharsipee in Armenia.\n\"There,\" says Maundeville, \"is found a sparrow-hawk upon a fair perch,\nand a fair lady of fairie, who keeps it; and whoever will watch that\nsparrow-hawk seven days and seven nights, and, as some men say, three\ndays and three nights, without company and without sleep, that fair lady\nshall give him, when he hath done, the first wish that he will wish of\nearthly things; and that hath been proved oftentimes.\"[462]\n\nGoldhawk Road at Hammersmith is supposedly an ancient Roman Road, and in\n1884 the remains of a causeway were uncovered. Both _road_ and _route_\nare the same word as the British _rhod_, and Latin _rota_ meaning a\nwheel, and it is likely that the term roadway meant primarily a route\nalong which _rot\u00e6_ or wheels might travel: as _rotten_ would be the\nancient plural of _rot_, Rottenrow may thus simply have meant a roadway\nfor wheeled traffic. According to Borlase the British fighting chariot\nwas a _rhod_, the rout of this traffic presumably caused _ruts_ upon\nthe route, whence it is quite likely that Rotten Row was a rutty and\nfoul thoroughfare. The ordinary supposition that this title is a\ncorruption of _route du roi_ may possibly have some justification, for\nimmediately opposite is Kingston House, and at one time Rotten Row was\nknown as the King's Road: originally the world of fashion used to canter\nround a circular drive or ring of trees, some of which are still\ncarefully preserved on the high ground near the present Tea House, and\nthus it might reasonably follow that Rotten Row was a corrupted form of\n_rotunda_ row.\n\nOpposite to Rotten Row are Rutland Gate and Rutland House, where lived\nthe Dukes of Rutland, anciently written Roteland. Rutlandshire\nneighbours Leicester, a town known to the Romans under the name of\nRatae; Leicestershire is watered by the river Welland, and in Stukeley's\ntime there existed in a meadow near Ratae \"two great banks called\n_Raw_dikes, which speculators look on as unaccountable\".[463] That\nLeicester or Ratae paid very high reverence to the horse may be inferred\nfrom the fact that here the annual Riding of the George was one of the\nprincipal solemnities of the town, and one which the inhabitants were\nbound legally to attend. In addition to the Rottenrows at Kensington and\nLewes there is a Rottenrow in Bucks, and a Rottenrow near Reading, all\nof which, together with Rottenrow Tower near Alnwick, must be considered\nin combination.\n\nRedon figures as a kingly name among the British chronologies, and as\nhorses are associated so intimately with the various Rotten Rows, the\nname Redon may be connoted with Ruadan, a Celtic \"saint\" who is said to\nhave presented King Dermot with thirty sea-green horses which rose from\nthe sea at his bidding. Sea horses are a conspicuous feature on the\ncoins of the Redones who dwelt in Gaul and commanded the mouth of the\nLoire.[464] The horse was certainly at home at Canterbury where Rodau's\nTown is in immediate proximity to what is now called Riding Gate.\n\nThere is a river Roden at Wroxeter, a river Roding in Essex; Yorkshire\nis divided into three divisions called Ridings, and in East Riding, in\nthe churchyard of the village of Rudstone, there stands a celebrated\nmonolith which is peculiar inasmuch as its depth underground was said to\nequal its height above.[465] There is another Rudstone near Reading\nStreet, Kent, and the Givon's Grove near Epsom is either in or\nimmediately adjacent to a district known as Wrydelands. To _ride_ was\nonce presumably to play the r\u00f4le of the Kentaur Queen, whether _equine_\nas represented in the Coventry Festival or as riding in a triumphal\n_biga_, _rhod_, _wain_ or _wagon_. That such riding was once a special\nprivilege is obvious from the statement of Tacitus: \"She claimed a right\nto be conveyed in her carriage to the Capitol; a right by ancient usage\nallowed only to the sacerdotal order, the vestal virgins, and the\nstatues of the gods\".[466]\n\nThat the Lady of Coventry was the Coun or Queen is possibly implied by\nthe _Coun_don within the borough of modern Coventry which also embraces\na Foleshill,[467] and Radford.\n\nThe coins of the Gaulish Rotomagi, whose headquarters were the Rouen\ndistrict, depict the horse not merely cantering but galloping apace,\nwhence obviously the Rotomagi were an equine or Ecuina people. With\ntheir coins inscribed Ratumacos may be compared the coinage of the\nBatavian Magus\u00e6 which depicts \"a sea horse to the right,\" and is\ninscribed MAGUS.[468] Magus, as we have seen, was a title of the\nWandering Geho, Jehu, or Jew, and he may here be connoted with the\n\"Splendid Mane\" which figures under the name Magu, particularly in Slav\nfairy-tale:--\n\n Magu, Horse with Golden Mane,\n I want your help yet once again,\n Walk not the earth but fly through space\n As lightnings flash and thunders roll,\n Swift as the arrow from the bow\n Come quick, yet so that none may know.[469]\n\n [Illustration: FIGS. 259 and 260.--Gaulish. From Akerman.]\n\nThe French _roue_ meaning a wheel, and _rue_, a roadway, are probably\nnot decayed forms of the Latin _rota_ but _ruder_, more _rudimentary_,\nand more _radical_: like the Candian Rhea, the Egyptian Ra or Re, and\nour _ray_, they are probably the Irish _rhi_, the Spanish _rey_, and the\nFrench _roi_.\n\nThere is a river Rea in Shropshire and a second river Rea upon which\nstands _Bir_mingham: that this Rea was connected with the Candian Rhea\nis possible from the existence at Birmingham of a Canwell, or Canewell.\nNear Cambourne, or Cam_bre_, is the _rhe druth_ (Redruth) which the\nauthorities decode into stream of the Druids. Running through the\nvillage of _Ber_riew in Wales, is a rivulet named the Rhiw, and rising\non _Bar_don Hill, Leicestershire, is \"the bright and clear little river\nSence\". As the word _mens_, or _mind_, is usually assigned to Minerva,\nRhea was possibly the origin of _reason_, or St. Rhea, and to _Rhi Vera_\nmay be assigned _river_ and _revere_; a _reverie_ is a _brown_ study.\n\nAccording to Persian philosophy the soul of man was fivefold in its\nessence, one-fifth being \"the Roun, or Rouan, the principle of practical\njudgment, imagination, volition\":[470] another fifth, \"the Okho or\nprinciple of conscience,\" seemingly corresponds to what western\nphilosophers termed the _Ego_ or _I myself_.\n\nIn the neighbourhood of Brough in Westmorland is an ancient cross within\nan ancient camp, known as Rey Cross, and that Leicester or Ratae--which\nstands upon the antique _Via Devana_ or Divine Way--was intimately\nrelated with the Holy Rood is obvious from the modern Red Cross Street\nand High Cross Street.\n\nThe ruddy _Rood_ was no doubt radically the rolling four-spoked wheel,\nfelloe, felly, periphery, or brim, and although perhaps Reading denoted\nas is officially supposed, \"Town of the Children of Reada,\" the name\nRead, Reid, Rea, Wray, Ray, etc., did not only mean ruddy or red-haired.\nI question whether Ripon really owes its title as supposed to _ripa_,\nthe Latin for bank of a stream.\n\nThe town hall of Reading is situated at Valpy Street in Forbury Gardens\non what is known as The Forbury, seemingly the _Fire Barrow_ or\nprehistoric Forum, and doubtless a holy fire once burned ruddily at\nRednal or Wredinhal near Bromsgrove. In Welsh _rhedyn_ means _fern_,\nwhence the authorities translate Reddanick in Cornwall into the ferny\nplace: the connection, however, is probably as remote and imaginary as\nthat between Redesdale and reeds.\n\nThe place-name Rothwell, anciently Rodewelle, is no doubt with reason\nassumed to be \"well of the rood or cross\". Ruth means _pity_, and the\nruddy cross of St. John, now (almost) universally sacrosanct to Pity,\nwas, I think, probably the original Holy Rood. The knights of St. John\npossessed at Barrow in Leicester or Ratae a site now known as Rothley\nTemple, and as _th_, _t_, and _d_, are universally interchangeable it is\nlikely that this Rothley was once _Roth lea_ or Rood Lea. Similarly\nRedruth, in view of the neighbouring Carn Bre, was probably not \"Stream\nof the Druids,\" but an _abri_ of the Red Rood. The sacred rod or pole\nknown generally as the Maypole was almost invariably surmounted by one\nor more _rot\u00e6_, or wheels, and the name \"Radipole rood\" at Fulham\n(nearly opposite Epple St.) renders it likely that the Maypole was once\nknown alternatively as the Rood Pole. From the Maypoles flew frequently\nthe ruddy cross of Christopher or George.\n\nIn British mythology there figures a goddess of great loveliness named\nArianrod, which means in Welsh the \"Silver Wheel\": the Persians held\nthat their Jupiter was the whole circuit of heaven, and Arianrhod, or\n\"Silver Wheel,\" was undoubtedly the starry _welkin_, the Wheel Queen, or\nthe Vulcan of Good Law. With Wayland Smith may be connoted the river\nWelland of Rutland and Rataeland.\n\nSilver, a white metal,[471] was probably named after Sil Vera, the\nPrincess of the Silvery Moon and Silvery Stars. Silver Street is a\ncommon name for _old_ roads in the south of England:[472] Aubrey Walk in\nKensington, is at the summit of a Silver Street, and the prime Aubrey de\nVere of this neighbourhood was, I suspect, the same ghost as originally\nwalked Auber's Ridge in Picardy, and the famous French _Chemin des\nDames_. France is the land of the Franks,[473] and near Frankton in\nShropshire at Ellesmere, _i.e._, the Elle, Fairy, or Holy mere, are the\nremains of a so-called Ladies Walk. This extraordinary _Chemin des\nDames_, the relic evidently of some old-time ceremony, is described as a\npaved causeway running far into the mere, with which more than forty\nyears ago old swimmers were well acquainted. It could be traced by\nbathers until they got out of their depth. How much farther it might run\nthey of course knew not. Its existence seems to have been almost\nforgotten until, in 1879, some divers searching for the body of a\ndrowned man came upon it on the bottom of the mere, and this led to old\ninhabitants mentioning their knowledge of it.[474]\n\nEngland abounds in Silverhills, Silverhowes, Silverleys, Silvertowns,\nSilverdales, and Perryvales. By Silverdale at Sydenham is Jews Walk, and\non Branch Hill at Hampstead is a fine prospect known as Judges Walk:\nhere is Holly Bush Hill and Holly Mound, and opposite is Mount Vernon,\nto be connoted with Dur_overnon_, the ancient name of Canterbury or\nRodau's Town.\n\nJews Walk, and the Grove at Upper Sydenham, are adjacent to Peak Hill,\nwhich, in all probability, was once upon a time Puck's Hill, and the\nwooded heights of Sydenham were in all likelihood a caer _sidi_, or seat\nof fairyland.\n\n My chair is prepared in Caer Sidi\n The disease of old age afflicts none who is there.\n . . . . . . . . . . .\n About its peaks are the streams of ocean\n And above it is a fruitful fountain.\n\nSir John Morris-Jones points out that _sidi_ is the Welsh equivalent of\nthe Irish _sid_, \"fairyland\"[475] and he connects the word with _seat_.\nIn view of this it is possible that St. Sidwell at Exeter was like the\nRiver Sid at Sidmouth, a _caer sidi_, or seat of the _shee_.\n\nSydenham, like the Phoenician Sidon, is probably connected with\nPoseidon, or Father Sidon, and Rhode the son of Poseidon may be connoted\nwith Rhadamanthus, the supposed twin brother of Minos. Near Canterbury\nis Rhodesminnis, or Rhode Common,[476] and on this common Justice was\ndoubtless once administered by the representatives of Rhadamanthus, who\nwas praised by all men for his wisdom, piety, and equity. It is said\nthat Rhode was driven to Crete by Minos, and was banished to an Asiatic\nisland where he made his memory immortal by the wisdom of his laws:\nRhode, whose name is _rhoda_, the rose or Eros, is further said to have\ninstructed Hercules in virtue and wisdom, and according to Homer he\ndwells not in the underworld but in the Elysian Fields.\n\n [Illustration: A. POSTERN GATE. B. DECUMAN GATE. C. TOWER. D.\n CIRCULAR TOWER. E. & F. TOWERS. G. SITE OF RETURN\n WALL. H. SITE OF TOWER. I. SURFACE OF SUBTERRANEAN\n BUILDING.\n\n FIG. 261.--From _A Short Account of the Records of\n Richborough_ (W. D.).]\n\nA rose coin of Rhoda was reproduced _ante_, page 339; the _rhoda_ or\nrose, like the _rood_, is a universal symbol of love, and with Rodau's\nTown, Canterbury, or Durovernon, which is permeated with the rose of St.\nGeorge, or _Oros_, _i.e._, _rose_, may be connoted the neighbouring\n_Rutu_piae, now Richborough. From the ground-plan of this impressive\nruin it will be seen to be unlike anything else in Europe, inasmuch as\nit originally consisted of a quadrangle surrounding a massive rood or\ncross imposed upon a titanic foundation.[477]\n\nWith Rutupiae, of which the _Rutu_ may be connoted with the _rood_\nwithin its precincts, Mr. Roach Smith, in his _Antiquities of\nRichborough_, connotes the Gaulish people known as the Ruteni. The same\nauthority quotes Malebranche as writing \"all that part of the coast\nwhich lies between Calais and Dunkirk our seamen now call Ruthen,\"\nwhence it is exceedingly likely that the Reading Street near\nBroadstairs, and the Rottingdean near Brighton were originally inhabited\nby children of Reada or Rota.\n\nApparently \"Rotuna\" was in some way identified in Italy with Britain, or\n_natione Britto_, for according to Thomas an inscription was discovered\nat Rome, near Santa Maria _Rotuna_, bearing in strange alphabetical\ncharacters NATIONE BRITTO, somewhat analogous at first sight to Hebrew,\nGreek, or Phoenician letters.[478]\n\nFrom the plan it will be seen that the northern arm of the Rutupian rood\npoints directly to the high road, and Rutupi\u00e6 itself constitutes the\nroot or radical of the great main route leading directly through Rodau's\nTown, and Rochester to London Stone. The arms of Rochester or\n_Duro_brivum--where, as will be remembered, is a Troy Town--are St.\nAndrew on his _roue_ Or _rota_.\n\n [Illustration: FIG. 262.--Arms of Rochester.]\n\nThe name _Durobriv\u00e6_ was also applied by the Romans to the Icenian town\nof Caistor, where it is locally proverbial that,\n\n Caister was a city when Norwich was none,\n And Norwich was built of Caistor stone.\n\nThere is a second Caistor which the Romans termed Venta Icenorum: the\nneighbouring modern Ancaster, the Romans entitled Causeimei. It is\nalways taken for granted that the numerous _chesters_, _casters_,\n_cesters_ of this country are the survivors of some Roman _castra_ or\nfort. Were this actually the case it is difficult to understand why the\nRomans called Chester _Deva_, Ancaster _Causeimei_, Caistor _Durobriv\u00e6_,\nand Rochester _Durobrivum_: in any case the word _castra_ has to be\naccounted for, and I think it will be found to be traceable to some\nprehistoric Judgment Tree, Cause Tree, Case Tree, or Juge Tree. No one\nknows exactly how \"Zeus\" was pronounced, but in any case it cannot have\nbeen rigid, and in all probability the vocalisation varied from _juice_\nto _sus_, and from _juge_ to _jack_ and _cock_.[479]\n\nThe rider of a race-horse is called a _jockey_, and the child in the\nnursery is taught to\n\n Ride a _cock_ horse to Banbury Cross\n To see a white lady ride on a white horse.\n\nAn English CAC horse is illustrated on page 453, and the White Lady of\nBanbury who careered to the music of her bells was very certainly the\nFairy Queen whom Thomas the Rhymer describes as follows: \"Her Steed was\nof the highest beauty and spirit, and at his mane hung thirty silver\nbells and nine, which made music to the wind as she paced along. Her\nsaddle was of ivory, laid over with goldsmiths' work: her stirrups, her\ndress, all corresponded with her extreme beauty and the magnificence of\nher array. The fair huntress had her bow in hand, and her arrows at her\nbelt. She led three greyhounds in a leash, and three hounds of scent\nfollowed her closely.\"\n\nThis description might have been written of Diana, in which connection\nit may be noted that at Doncaster (British Cair Daun), the hobby horse\nused to figure as \"the Queen's Pony\". Epona, the Celtic horse-goddess,\nmay be equated with the Chanteur or Centaur illustrated on so many of\nour \"degraded\" British coins, and Banstead Downs, upon which Ep's Home\nstands, may be associated with _Epona_, and with the shaggy little\n_ponies_[480] which ranged in _Epping_ Forest. Banstead, by Epsom (in\nDomesday Benestede), is supposed to have meant \"bean-place or store\": at\nBanwell in Somerset, supposed to have meant \"pool of the bones,\" there\nis an earthwork cross which seemingly associates this Banwell with\nBanbury Cross, and ultimately to the cross of Alban.\n\nThe bells on the fingers and bells on the White Lady's toes may be\nconnoted with the silver bell of the value of 3s. 4d., which in 1571 was\nthe prize awarded at Chester--a town of the Cangians or Cangi--to the\nhorse \"which with speede of runninge then should run before all\nothers\".[481]\n\n [Illustration: FIG. 263.--Banwell Cross. From _Earthwork of England_\n (A. Hadrian Allcroft).]\n\nWith this Chester Meeting may be noted Goodwood near Chichester.\nChichester is in Sussex, and was anciently the seat of the Regni, a\npeople whose name implies they were followers of _re gni_ or Regina, but\nthe authorities imagine that Chichester, the county town of Sussex,\nowes its name to a Saxon Cissa, who also bestowed his patronymic on\nCissbury Ring, the famous oval entrenchment near Broadwater. At Cissbury\nRing, the largest and finest on the South Downs, great numbers of\nNeolithic relics have been found, and the name may be connoted with\nChisbury Camp near Avebury.\n\nNear Stockport is Geecross, supposedly so named from \"an ancient cross\nerected here by the Gee family\". Presumably that Geecross was the _chi_\ncross or the Greek _chi_: the British name for Chichester was Caer\n_Kei_,[482] which means the fortress of Kei, but at more modern\nChichester the famous Market Cross was probably a jack, for the four\nmain streets of Chichester still stand in the form of the jack or red\nrood. The curious surname Juxon is intimately connected with Chichester;\nthere is an inscription at Goodwood relating to a British ruler named\nCogidumnus[483]--apparently _Cogi dominus_ or _Cogi Lord_--whence it\nseems probable that Chichester or Chichestra (1297) was as it is to-day\nan _assize_ or _juges_ tree, or even possibly a jockey's _tre_.\n\nThe adjacent Goodwood being equivalent to _Jude wood_, it is worthy of\nnotice that Prof. Weekley connotes the name Judson with Juxon. His words\nare: \"The administration of justice occupied a horde of officials from\nthe Justice down to the Catchpole.[484] The official title _Judge_ is\nrarely found, and this surname is usually from the female name Judge,\nwhich like Jug was used for Judith and later for Jane.\n\n\"Janette, Judge, Jennie; a woman's name (Cotgrave). The names Judson and\nJuxon sometimes belong to these.\"[485]\n\nThe word _Chester_ is probably the same as the neighbouring place-name\n_Goo_strey-_cum_-Barnshaw in _Che_shire, and the Barn shaw or Barn hill\nhere connected with Goostrey may be connoted with Loch Goosey near\nBarhill in Ayrshire.\n\nChi or Jou, who may be equated with the mysterious but important St.\nChei of Cornwall, was probably also once seated at Chee Dale in\nDerbyshire, at Chew Magna, and Chewton, as well as at the already\nmentioned Jews Walk and Judges Walk near London.\n\nIn Devonshire is a river Shobrook which is authoritatively explained as\nOld English for \"brook of _Sceocca_, _i.e._, the devil, Satan! _cf._\nShuckburgh\": on referring we find Shuckburgh meant--\"Nook and castle of\nthe Devil, _i.e._, Scucca, Satan, a Demon, Evil Spirit; _cf._\nShugborough\". I have not pursued any inquiries at Shugborough, but it is\nquite likely that the Saxons regarded the British Shug or Shuck with\ndisfavour: there is little doubt he was closely related to \"Old Shock,\"\nthe phantom-dog, and the equally unpopular \"Jack up the Orchard\". In\nsome parts of England Royal Oak Day is known as Shick Shack Day,[486]\nand in Surrey children play a game of giant's stride, known as Merritot\nor Shuggy Shaw.[487]\n\nMerrie Tot was probably once Merrie Tod or Tad, and Shuggy Shaw may\nreasonably be modernised as Shaggy Jew or Shaggy Joy. It will be\nremembered that the Wandering Jew, _alias_ Elijah, wore a shag gown\n(_ante_, p. 148): this shagginess no doubt typified the radiating beams\nof the Sun-god, and it may be connoted with the shaggy raiment and long\nhair of John the Baptist. As shaggy Pan, \"the President of the\nMountains,\" almost certainly gave his name to _pen_, meaning a hill, it\nmay be surmised that _shaw_, meaning a wooded hill, is allied to Shuggy\nShaw. The surname Bagshaw implies a place-name which originated from Bog\nor Bogie Shaw: but Bagshawes Cavern at Bradwell, near Buxton,[488] is\nsuggestive of a cave or Canhole[489] attributed to Big Shaw, and the\nneighbouring _Tide_swell is agreeably reminiscent of Merrie _Tot_ or\nShuggy Shaw.\n\nIn connection with _jeu_, a game, may be connoted _gewgaw_, in Medi\u00e6val\nEnglish _giuegoue_: the pronunciation of this word, according to Skeat,\nis uncertain, and the origin unknown; he adds, \"one sense of _gewgaw_ is\na Jew's Harp; _cf._ Burgundian _gawe_, a Jew's Harp\".\n\nVirgil, in his description of a Trojan _jeu_ or _show_, observes--\n\n This contest o'er, the good \u00c6neas sought,\n A grassy plain, with waving forests crowned\n And sloping hills--fit theatre for sport,\n Where in the middle of the vale was found\n A circus. Hither comes he, ringed around\n With thousands, here, amidst them, throned on high\n In rustic state, he seats him on a mound,\n And all who in the footrace list to vie,\n With proffered gifts invites, and tempts their souls to try.[490]\n\nIt will be noted that the _juge_ or showman seats himself amid shaws,\nupon a toothill or barrow, and doubtless just such eager crowds as\ncollected round \u00c6neas gathered in the ancient hippodrome which once\noccupied the surroundings of St. John's Church by Aubrey Walk,\nKensington. \"St John's Church,\" says Mitton, \"stands on a hill, once a\ngrassy mound within the hippodrome enclosure, which is marked in a\ncontemporary map 'Hill for pedestrians,' apparently a sort of natural\ngrand-stand.\"[491] A large tract of this district was formerly covered\nby a race-course known as the hippodrome. \"It stretched,\" continues\nMitton, \"northward in a great ellipse, and then trended north-west and\nended up roughly where is now the Triangle at the west-end of St.\nQuintin Avenue. It was used for both flat-racing and steeplechasing, and\nthe steeplechase course was more than 2 miles in length. The place was\nvery popular being within easy reach of London, but the ground was never\nvery good for the purpose as it was marshy.\"[492]\n\nThat the grassy mound or natural grand-stand of St. John was once sacred\nto the divine Ecne, Chinea, or Hackney, and that this King John or King\nHan was symbolised by an Invictus or prancing courser is implied from\nthe lines of a Bardic poet: \"Lo, he is brought from the firm enclosure\nwith his light-coloured bounding steeds--even the sovereign ON, the\nancient, the generous Feeder\".[493] We have seen that in Ireland Sengann\nmeant Old Gann, and that \"Saint\" John of Kensington was originally\nSinjohn, Holy John, or Elgin, seems to be somewhat further implied from\nthe neighbouring Elgin Crescent, Elgin Avenue, and Howley Street.\n\nThe Fulham place almost immediately adjacent, considered in conjunction\nwith Fowell Street, suggests that here, as at the more western Fulham,\nwas a home of Foals or wild Fowl, or perhaps of Fal, the Irish\nCentaur-god.\n\nThe sovereign On, the ancient Courser \"of the blushing purple and the\npotent number,\" was mighty _Hu_, whose name New, or _Ancient Yew_, is, I\nthink, perpetuated at Newbury--where _Hew_son is still a family name--at\nNewington Padox (said to be for _paddocks_) in Warsickshire, at\nNewington near Wye, in Kent, and possibly at other _New_markets or tons,\nwhich are intimately associated with horse-racing. With the river Noe in\nDerbyshire may be connoted Noe, the British form of Noah: The Newburns\nin Scotland and Northumberland can hardly have been so named because\nthey were novel or new rivers, and in view of the fact that British\nmythology combined Noah's ark (Welsh _arch_) with a mare, it may be\nquestioned whether the place-name Newark (originally Newarcha), really\nmeant as at present supposed _New Work_.[494] It may be that the Trojan\nhorse story was purely mythological, and had originally relation to the\nsupposition that mankind all emerged from the body of the Solar Horse.\n\nThe Kensington Hippodrome was eventually closed down on account of the\nnoise and disorders which arose there, and one may safely assume there\nwas always a certain amount of _rude_ness and _rowd_iness among the\n_rout_ at all hippodromes. Had Herr Cissa, the imaginary Saxon to whom\nthe authorities so generously ascribe Cissbury Ring, Chichester, and\nmany other places, been present on some prehistoric Whit Monday,\ndoubtless like any other personage of importance he would have arrived\nat Kensington seated in a _reidi_--the equivalent of the British _rhod_.\nAnd if further, in accordance with Teutonic wont, Cissa had sneered at\nthe shaggy little _keffils_[495] of the British, certainly some keen\nIcenian[496] would have pointed out that not only was the _keffil_ or\n_cafall_ a horse of very distinguished antiquity, but that the word\n_cafall_ reminded him agreeably of the Gaulish _cheval_ and the Iberian\n_cabal_, both very chivalrous or cavalryous old words suggestive of\n_valiant_, _valid_, and strong Che or Jou.\n\nHereupon some young Cockney would inevitably have uttered the current\nBritish byword--\n\n For acuteness and valour the Greeks\n For excessive pride the Romans\n _For dulness the creeping Saxons_.[497]\n\nUnless human nature is very changeable Herr Cissa would then have\ndelivered himself somewhat as follows: \"It is really coming to this,\nthat we Germans, the people to whose exquisite Kultur the nations of\nEurope and of America, too, owe the fact that they no longer consist of\nhordes of ape-like savages roaming their primordial forests, are about\nto allow ourselves to be dictated to.\"[498]\n\nIrritated by the allusion to ape-like savages one may surmise that a\njockey of Chichestra inquired whether Herr Cissa claimed the river\nCuckmere and also Cuckoo- or _Houn_dean-Bottom, the field in which Lewes\nracecourse stands? He might also have insinuated that the White Horse\ncut in the downs below _Hinover_[499] in the Cuckmere valley was there\nlong before the inhabitants of _Hanover_ adopted it as a totem, and that\nthe Juxons were just as much entitled to the sign of the Horse as the\nSaxons of Saxony, or Sachsen. To this Herr Cissa would have replied that\nthe White Horse at Uffington was a \"deplorable abortion,\" and that its\nbarbaric design was \"a slander on the Saxon standard\". Hereupon a yokel\nfrom Cuckhamsley Hill, near Zizeter, sometimes known as Cirencester,\nprobably inquired with a chuckle whether Herr Cissa claimed every\nJugestree, Tree of Justice, Esus Tree, Assize or Assembly Tree in the\nBritish Islands? He pertinently added that in Cirencester, or\nChurncester, they were in the habit of celebrating at Harvest Home the\nfestival of the Kernababy, or Maiden, which he always understood\nrepresented the Corn baby, elsewhere known as the Ivy Girl, or \"Sweet\nSis\". This youth had a notion that Sweet Sis, or the Lady of the\nCorn[500] was somehow connected with his native Cirencester, or Zizeter,\nand he produced a token or coin upon which the well coiffured head of a\n_chic_ little maiden or fairy queen was portrayed.[501]\n\n [Illustration: FIG. 264.--British. From Evans.]\n\nAn Icenian charioteer, who explained that his people alternatively\ntermed themselves the _Jugan_tes,[502] also produced a medal which he\nsaid had been awarded him at Caistor, pointing out that the spike of\nCorn was the sign of the Kernababy, that the legend under the hackney\nread CAC, and that he rather thought the white horse of the Cuckmere\nvalley and also the one by Cuckhamsley were representations of the same\nCock Horse.[503] He added that he had driven straight from Goggeshall in\nhis gig--a kind of _coach_ similar to that in which the living image of\nhis All Highest used of old time to be ceremoniously paraded.\n\nHerr Cissa hereupon maintained that it was impossible for anyone to\ndrive straight anywhere in a gig, for it was an accepted axiom of the\nscience of language that the word gig, \"probably of imitative origin,\"\nmeant \"to take a wrong direction, to rove at random\".[504] At this\njuncture a venerable _columba_ from St. Columbs, Nottinghill, intervened\nand produced an authentic Life of the Great St. Columba, wherein is\nrecorded an incident concerning the holy man's journey in a gig without\nits linch pins. \"On that day,\" he quoted, \"there was a great strain on\nit over long stretches of road,\" nevertheless \"the car in which he was\ncomfortably seated moved forward without mishap on a straight\ncourse.\"[505]\n\n [Illustration: FIG. 265.--Sculptured Stone, Meigle, Perthshire. From\n _The Life of St. Columba_ (Huyshe, W.).]\n\nIn view of this feat, and of an illustration of the type of vehicle in\nwhich the journey was supposedly accomplished, it was generally accepted\nthat Herr Cissa's definition of _gig_ was fantastic, whereupon the\nSaxon, protesting, \"You do not care one iota for our gigantic works of\nKultur and Science, for our social organisation, for our Genius!\"\nasserted the dignity of his _gig_ definition by whipping up his horses,\ntaking a wrong direction, and roving at random from the enclosure.\n\nFOOTNOTES:\n\n [400] With Ecne may be connoted _ech_, the Irish for _horse_.\n\n [401] _Irish Myth. Cycle_, p. 82.\n\n [402] _Germania_, x.\n\n [403] \"The senses of the horse are acute though many animals excel\n it in this respect, but its faculties of observation and\n memory are both very highly developed. A place once visited\n or a road once traversed seems never to be forgotten, and\n many are the cases in which men have owed life and safety to\n these faculties in their beasts of burden. Even when\n untrained it is very intelligent: horses left out in winter\n will scrape away the snow to get at the vegetation beneath\n it, which cattle are never observed to do.\"--Chambers's\n _Encyclop\u00e6dia_, v., 792.\n\n [404] Bayley, H., _The Lost Language of Symbolism_, vol. ii. _Cf._\n chapter, \"The White Horse\".\n\n [405] _Nauticaa Mediterranea_, Rome, 1601.\n\n [406] Brock, M., _The Cross: Heathen and Christian_, p. 64.\n\n [407] \"The oak, tallest and fairest of the wood, was the symbol of\n Jupiter. The manner in which the principal tree in the grove\n was consecrated and ordained to be the symbol of Jupiter was\n as follows: The Druids, with the general consent of the whole\n order, and all the neighbourhood pitched upon the most\n beautiful tree, cut off all its side branches and then joined\n two of them to the highest part of the trunk, so that they\n extended themselves on either side like the arms of a man,\n making in the whole the shape of a cross. Above the\n insertions of these branches and below, they inscribed in the\n bark of the tree the word Thau, by which they meant God. On\n the right arm was inscribed Hesus, on the left Belenus, and\n on the middle of the trunk Tharamus.\"--Quoted by Borlase in\n _Cornwall_ from \"the learned Schedius\".\n\n [408] _Ancient British Coins_, p. 49.\n\n [409] _The Coin Collector_, p. 159.\n\n [410] _Numismatic Manual_, p. 225.\n\n [411] Jewitt, L., _English Coins and Tokens_, p. 4.\n\n [412] Head, Barclay, V., _A Guide to the Coins of the Ancients_, p.\n 1 (B. M.).\n\n [413] Akerman, J. Y., _Numismatic Manual_, p. 228.\n\n [414] Akerman, J. Y., _Numismatic Manual_, p. 10.\n\n [415] The earliest \"Lady\" of Byzantium was the fabulous daughter of\n Io, _Cf._ Schliemann, _Mykene_.\n\n [416] Macdonald, G., _The Evolution of Coinage_, p. 5.\n\n [417] Macdonald, G., _The Evolution of Coinage_, p. 9.\n\n [418] According to Skeat _jingle_, \"a frequentative verb from the\n base _jink_,\" is allied to _chink_, and _chink_ is \"an\n imitative word\".\n\n [419] Munro, Dr. Robt., _Prehistoric Britain_, p. 45. The italics\n are mine.\n\n [420] Johnson, W., _Folk Memory_, p. 321.\n\n [421] _Bella Gallico_, Bk. IV.\n\n [422] _Crete, the Forerunner of Greece_, p. 72.\n\n [423] _Iliad_, XX., 570-80.\n\n [424] \"It's you English who don't know your own language, otherwise\n you would realise that most of what you call 'Yankeeisms' are\n merely good old English which you have thrown away.\"--J.\n Russell Lowell.\n\n [425] As illustrated _ante_, p. 381.\n\n [426] _Illustrated London News_, 10th August, 1918.\n\n [427] _Cf._ _Troy_, p. 353; _Ilios_, 619.\n\n [428] Il., lix.\n\n [429] Hawes, C. H. and H. B., _Crete the Forerunner of Greece_, p.\n 44.\n\n [430] _\u00c6neid_, Book II., 111.\n\n [431] _Ibid._, 20.\n\n [432] Johnson, W., _Byways_, 419.\n\n [433] _Sepulchres of Ancient Etruria_, p. 10.\n\n [434] Johnston, Rev. W. B., _Place-names of England and Wales_, p.\n 2.\n\n [435] Morris-Jones, Sir J., _Taliesin_, p. 32.\n\n [436] Guest, Dr., _Origines Celtic\u00e6_, ii., 218-27.\n\n [437] Fraser, J. B., _Persia_.\n\n [438] There is an Uffington in Lincoln on the river Welland.\n\n [439] _Holy Wells_, p. 102.\n\n [440] Allcroft, A. Hadrian, _Earthwork of England_, p. 136.\n\n [441] P. 16.\n\n [442] Carey, Miss E. F., _Folklore_, xxv., No. 4, p. 417.\n\n [443] Mitton, C. F., _Kensington_, p. 58.\n\n [444] _Iliad_, XX., 246, 262.\n\n [445] The first lessee of the Manor at Kensington, now known as\n Holland Park, was a certain Robert Horseman. Holland House\n being built in a swamp, or _holland_, may owe its title to\n that fact or to its having been erected by a Dutchman. The\n Bog of _Allen_ in Ireland is authoritatively equated with\n _holland_.\n\n [446] This information was given me verbally by Miss Mary George of\n Sennen Cove.\n\n [447] Zennor is understood to have meant _Holy Land_.\n\n [448] _Proc. of Roy. Ir. Acad._, xxxiv., C., 10-11, p. 376.\n\n [449] Fraser, J.B., _Persia_, p. 132.\n\n [450] According to Johnston, Felixstowe was the church of St. Felix\n of Walton, sometimes said to be _stow_ of Felix, first bishop\n of East Anglia. \"But this does not agree with the form in\n 1318 Filthstowe which might be 'filth place,' place full of\n dirt or foulness. This is not likely\" (p. 259).\n\n [451] _Cf._ _Holy Wells._\n\n [452] The numerous British Cranbrooks and Cranbournes are assumed\n to have been the haunts of cranes.\n\n [453] Allcroft, A. Hadrian, _Earthwork of England_, p. 462.\n\n [454] Johnson, W., _Folk Memory_, p. 321.\n\n [455] Domesday Branchtrea, later Branktry. \"This must be 'tree of\n _Branc_,' the same name as in Branksome (Bournemouth),\n Branxton (Coldstream), and Branxholm (Hawick).\"--Johnston, J.\n B., _Place-names of England and Wales_, p. 165.\n\n [456] _A Guide to the Antiquities of the Iron Age_ (Brit. Museum),\n p. 35.\n\n [457] _Ep_ in old Breton meant _horse_; _cf. Origines Celtic\u00e6_, i.,\n 373, 380, 381.\n\n [458] _Celtic Britain_, p. 229.\n\n [459] 1158 Brimigham; 1166 Bremingeham; 1255 Burmingeham; 1413\n Brymecham; 1538 Bromieham.\n\n [460] _Ancient Britain_, p. 282.\n\n [461] _Historical Works_ (Bohn's Library), p. 98.\n\n [462] _Travels in the East_ (Bohn's Library), p. 202.\n\n [463] _Avebury and Stonehenge_, p. 43.\n\n [464] _A Guide to the Antiquities of the Iron Age_, p. 29.\n\n [465] Higgens, G., _Celtic Druids_, p. lxxiv.\n\n [466] _Annals_, Bk. xii, xii.\n\n [467] In 1200 Folkeshull. Of Flixton in Lancashire the authorities\n suggest, \"perhaps a town of the flitch\". Of Flokton in\n Yorkshire, \"Town of an unrecorded Flocca\". I suspect Flokton\n was really a Folk Dun or Folks Hill.\n\n [468] Akerman, p. 166.\n\n [469] _Slav Tales_, p. 182.\n\n [470] Fraser, J. B., _Persia_, p. 134.\n\n [471] The word _silver_ is imagined to be derived from _Salube_, a\n town on the Black Sea.\n\n [472] Johnston, J. B., _Place-names_, p. 445.\n\n [473] The Frankish chroniclers assigned the origin of the Franks to\n Troy. The word _Frank_ is radically feran or veran.\n\n [474] Hope, R. C., _Holy Wells_, p. 137.\n\n [475] _Taliesin_, p. 238.\n\n [476] _Minnis_, said to be a Kentish word for _common_, is\n seemingly the latter portion of _communis_.\n\n [477] \"Within the area towards the north-east corner is a solid\n rectangular platform of masonry, 145 feet by 104 feet, and 5\n feet in thickness. In the centre there is a structure of\n concrete in the form of a cross, 87 feet in length, 7 feet 6\n inches wide, which points to the north. The transverse arm,\n 47 feet long and 22 feet wide, points to the gateway in the\n west wall. The platform rests upon a mass of masonry reaching\n downward about 30 feet from the surface, it measures 124 feet\n north to south and 80 feet east to west. At each corner there\n are holes 5 to 6 inches square, penetrating through the\n platform. A subterranean passage, 5 feet high, 3 feet wide,\n has been excavated under the overhanging platform, around the\n foundation beneath, which may be entered by visitors.\n\n \"The efforts that have been made to pierce the masonry have\n failed in ascertaining whether there are chambers inside. No\n satisfactory explanation of its origin and purpose has yet\n been discovered. It may have formed the foundation of a\n 'pharos'. The late C. R. Smith, whose opinion on the subject\n is of especial value, and also later authorities, have\n thought that this remarkable structure enclosed receptacles\n either for the storage of water, or for the deposit of\n treasure awaiting shipment.\"--_A Short Account of the Records\n of Richborough_ (W. D.).\n\n [478] _Britannia Antiquissima_, p. 5.\n\n [479] This on the face of it looks far-fetched, but the\n intermediate forms may easily be traced, and the suggestion\n is really more rational than the current claim that _fir_ and\n _quercus_ are the \"same word\".\n\n [480] Statues of Epona represent her seated \"between foals\".\n _Ancient Britain_, p. 279.\n\n [481] A small bell swinging in a circle may often be seen to-day as\n a \"flyer\" ornament on the heads of London carthorses.\n\n [482] Guest, Dr., _Origines Celtic\u00e6_, ii., p. 159.\n\n [483] Tacitus in _Agricola_ gives Cogidumnus an excellent reference\n to the following effect: \"Certain districts were assigned to\n Cogidumnus, a king who reigned over part of the country. He\n lived within our own memory, preserving always his faith\n unviolated, and exhibiting a striking proof of that refined\n policy, with which it has ever been the practice of Rome to\n make even kings accomplices in the servitude of mankind.\"\n\n [484] This functionary is said to have acquired his title by\n distraining on, or catching the people's pullets.\n\n [485] _The Romance of Names_, p. 184.\n\n [486] Hazlitt, W. C., _Faiths and Folklore_, ii., 543.\n\n [487] _Ibid._, ii., 408.\n\n [488] At _Bick_ley (Kent) is _Shaw_field Park.\n\n [489] The neighbouring \"Canholes\" will be considered in a later\n chapter.\n\n [490] _\u00c6neid_, Bk. V., 39.\n\n [491] _Kensington_, p. 89.\n\n [492] _Ibid._, p. 89.\n\n [493] Davies, E., _Mytho. of Ancient Druids_, p. 528.\n\n [494] The oldest church in Ireland (the Oratory of Gallerus) is\n described as exactly like an upturned boat, and the _nave_ or\n _ship_ of every modern sanctuary perpetuates both in form and\n name the ancient notion of Noah's Ark, or the Ark of Safety.\n The ruins of Newark Priory, near Woking, are situated in a\n marshy mead amid seven branches of the river Wey which even\n now at times turn the site into a swamp. There is a Newark in\n Leicestershire and a Newark in St. John's Parish,\n Peterborough; here the land is flat and mostly arable. At\n Newark, in Notts, the situation was seemingly once just such\n a wilderness of waters as surrounded Newark Priory, in Send\n Parish, Woking. The ship of Isis, symbolizing the fecund Ark\n of Nature, figured prominently in popular custom, and the\n subject demands a chapter at the very least.\n\n [495] _Keffil_ meaning _horse_ is still used in Worcestershire, and\n Herefordshire. \"This is a pure Welsh word nor need one feel\n much surprised at finding it in use in counties where the\n Saxon and the Brython must have had many dealings in horse\n flesh. But what is significant is the manner in which it is\n used, for it is employed only for horses of the poorest type,\n or as a word of abuse from one person to another as when one\n says--'you great keffil,' meaning you clumsy idiot.\"--Windle,\n B. C. A., _Life in Early Britain_, p. 209.\n\n [496] \"The Icenians took up arms, a brave and warlike\n people.\"--Tacitus, _Annals_.\n\n [497] Windle, B. C. A., _Life in Early Britain_, p. 210.\n\n [498] Quoted in _The Daily Express_, 9th October, 1918, from _Der\n Rheinisch Westfalische Zeitung_.\n\n [499] _Cf._ Johnson, W., _Folk Memory_, p. 326.\n\n [500] The Cornish for _corn_ was _izik_.\n\n [501] _Cf._ Fig. 358, p. 596.\n\n [502] Evans, Sir J., _Ancient British Coins_, p. 404.\n\n [503] \"Under any circumstances the legend CAC on the reverse would\n have still to be explained.\"--_Ibid._, p. 353.\n\n [504] Skeat, p. 212.\n\n [505] Huyshe, W., _Adamnan's Life of St. Columba_, p. 173.\n\n\n\n\n CHAPTER IX\n\n BRIDE'S BAIRNS\n\n \"But, I do not know how it comes to pass, it is the unhappy fashion\n of our age to derive everything curious and valuable, whether the\n works of art or nature, from foreign countries: as if Providence\n had denied us both the genius and materials of art, and sent us\n everything that was precious, comfortable, and convenient, at\n second-hand only, and, as it were, by accident, from charity of our\n neighbours.\"--BORLASE (1754).\n\n\nHomer relates that the gods watched the progress of the siege of Troy\nfrom the far-celebrated Mount Ida in Asia Minor: there is another\nequally famous Mount Ida in Crete, at the foot of which lived a people\nknown as the Idaei. With Homer's allusion to \"spring-abounding Ida's\nlowest spurs,\" where wandered--\n\n ... in the marshy mead\n Rejoicing with their foals three thousand mares,\n\nmay be connoted his reference to \"Hyde's fertile vale,\"[506] and there\nis little doubt that spring-abounding Idas and Hyde Parks were once as\nplentiful as Prestons, Silverdales, and Kingstons.\n\nThe name Ida is translated by the dictionaries as meaning _perfect\nhappiness_, and Ada as _rich gift_: we have already seen that the ideal\npair of Ireland were Great King Conn and Good Queen Eda, and that it was\nduring the reign of these royal twain that Ibernia, \"flowed with the\npure lacteal produce of the dairy\".[507]\n\nHyde Park, now containing Rotten Row at Kensington, occupies the site of\nwhat figured in Domesday Book as the Manor of Hyde: the immediately\nadjacent Audley Streets render it possible that the locality was once\nknown as Aud lea, or meadow, whence subsequent inhabitants derived their\nsurname. Hyde Park is partly in Paddington, a name which the authorities\ndecode into \"town of the children of Paeda\". This Paeda is supposed to\nhave been a King of Mercia, but he would hardly have been so prolific as\nto have peopled a town, and, considered in conjunction with the\nneighbouring Praed or _pere Aed_ street, it is more likely that Paeda\nwas Father Eda, the consort of Maida or Mother Eda, after whom the\nadjacent Maida Vale and Maida Hill seemingly took their title. By\npassing up Maida Vale one may traverse St. John's Wood, Brondesbury or\nBrimsbury, Kensal Green, Cuneburn, and eventually attain the commanding\nheights of Caen, or Ken wood, from whence may be surveyed not only\n\"Hyde's fertile vale,\" situated on \"spring-abounding Ida's lowest\nspurs,\" but a comprehensive sweep of greater London.\n\nAccording to Tacitus \"some say that the Jews were fugitives from the\nisland of Crete,\"[508] and he continues: \"There is a famous mountain in\nCrete called Ida; the neighbouring tribe, the Idaei, came to be called\nJudaei by a barbarous lengthening of the national name\". Modern editors\nof Tacitus regard this statement as no doubt the invention of some Greek\netymologer, but with reference to the Idaei they speak of this old\nCretan race as \"being regarded as a kind of mysterious half-supernatural\nbeings to whom mankind were indebted for the discovery of iron and the\nart of working it\".[509]\n\nThere is evidence of a similar idealism having once existed among the\nBritons and the Jews in the second Epistle of Monk Gildas to the\nfollowing effect: \"The Britons, contrary to all the world and hostile to\nRoman customs, not only in the mass but also in the tonsure, are with\nthe Jews slaves to the shadows of things to come rather than to the\ntruth\".[510] By \"truth\" Gildas here of course means his own particular\n\"doxy,\" and the salient point of his testimony is the assertion that\npractically alone in the world the British and the Jews were dreamy,\nimmaterial, superstitious idealists. That the Idaeians of Crete, Candia,\nor Idaea were singularly pure or candid may be judged from the testimony\nof Sir Arthur Evans: \"Religion entered at every turn, and it was,\nperhaps, owing to the religious control of art that among all the Minoan\nrepresentations--now to be numbered by thousands--no single example of\nindecency has come to light\".[511] Referring to British candour,\nProcopius affirms: \"So highly rated is chastity among these barbarians\nthat if even the bare mention of marriage occurs without its completion\nthe maiden seems to lose her fair fame\".[512]\n\nThis alleged purity of the British Maid is substantiated by the words\n_prude_ and _proud_, both of which like _pretty_, _purity_, and _pride_,\nare radically pure Ide. Skeat defines _prude_ as a woman of affected\nmodesty, and adds \"see _prowess_\"; but prudery has little connection\nwith prowess, and is it really necessary to assume that primitive\nprudery was \"affected\"? The Jewish JAH is translated by scholars as\n\"pure Being\"; the passionate adoration of purity is expressed in the\nprehistoric hymn quoted _ante_ page 183, Hu the Mighty was pre-eminently\npure, and it is thus likely that the ancient Pere, Jupiter, or Aubrey\nmeant originally the _Pure_.\n\nWe have seen that Jupiter, the divine _Power_, was conceived\nindifferently as either a man or an immortal maid: a maid is a virgin,\nand the words _maid_ or _mayde_, like Maida, is radically \"Mother Ida\".\nAccording to Skeat _maid_ is related to Anglo-Saxon _magu_, a son or\nkinsman; and one may thus perhaps account for _brother_, _bruder_, or\n_frater_, as meaning originally the produce or progeny of the same\n_pere_--but not necessarily the same _pair_.\n\nTo St. Bride may be assigned not only the terms _bride_ and bridegroom,\nor brideman; but likewise _breed_ and _brood_. Skeat connects the latter\nwith the German _bruhen_ to scald, but a good mother does not scald her\nbrood, and as St. Bride was known anciently as \"The Presiding Care\";\neven although _bairn_ is the same word as _burn_, we may assume that St.\nBride did not burn her _brat_.\n\nThere is a Bridewell and a church of St. Bride in London, but to the\nmodern Londoner this \"greatest woman of the Celtic Church\" is\npractically unknown. In Hibernia and the Hebrides, however, St. Bride\nyet lives, and in the words of a modern writer is \"more real than the\ngreat names of history. They, pale shadows moving in an unreal world,\nhave gone, but she abides. With each revolving year she flits across the\nMachar, and her tiny flowers burn golden among the short, green, turfy\ngrass at her coming. Her herald, the Gillebrighde, the servant of Bride,\ncalls its own name and hers among the shores, a message that the sea,\nthe treasury of Mary, will soon yield its abundance to the fisher,\nhaven-bound by the cold and stormy waters of winter. He sees St. Bride,\nthe Foster Mother, but his keen vision penetrates a vista far beyond the\nages when Imperial Rome held sway and, in that immemorial past, beholds\nher still. In the uncharted regions of the Celtic imagination, she\nabides unchanging, her eyes starlit, her raiment woven of fire and dew;\nher aureole the rainbow. To him she is older than the world of men, yet\neternally young. She is beauty and purity and love, and time for her has\nno meaning. She is a ministering spirit, a flame of fire. It is she who\ntouches with her finger the brow of the poet and breathes into his heart\nthe inspiration of his song. She is born with the dawn, and passes into\nnew loveliness when the sun sets in the wave. The night winds sing her\nlullaby, and little children hear the music of her voice and look into\nher answering eyes. Who and what, then, is St. Bride? She is Bridget of\nKildare, but she is more. She is the daughter of Dagda, the goddess of\nthe Brigantes; but she is more. She is the maid of Bethlehem, the tender\nFoster Mother; but she is more even than that. She is of the race of the\nimmortals. She is the spirit and the genius of the Celtic people.\"[513]\n\nSt. Bride was known occasionally as St. Fraid, and Brigit, or Brigid, an\nalternative title of the Fair Ide, may be modernised into _Pure Good_.\nWith her white wand Brigit was said to breathe life into the mouth of\ndead Winter, impelling him to open his eyes to the tears, the smiles,\nthe sighs, and the laughter of Spring, whence to Brid, or Bryth of the\nBrythons, may be assigned the word _breathe_; and as Bride was\nrepresented by a sheaf of grain carried joyously from door to door,\ndoubtless in her name we have the origin of _bread_.\n\nThe name Bradbury implies that many barrows were dedicated to Brad;\nrunning into the river Rye of Kent is a river Brede, and as the young\ngoddess of Crete was known to the Hellenes as Britomart, which means\n_sweet maiden_, we may equate Britomart with Britannia. At the village\nof Brede in Kent the seat now known as Brede Place is also known as the\nGiant's House, whence in all probability St. Bride was the maiden Giant,\nGennet, or Jeanette.\n\nIn the province of Janina in Albania is the town of Berat, and the\nfoundation of either this Berat or else the Beyrout of Canaan was\nascribed by the Greek mythologists to a maiden named Berith or Bero\u00eb.\n\n Hail Bero\u00eb, fairest offering of the Nereids!\n Bero\u00eb all hail! thou root of life, thou boast\n Of Kings, thou nurse of cities with the world\n Coeval; hail thou ever-favoured seat of Hermes ...\n With Tethys and Oceanus coeval.\n But later poets feign that lovely Bero\u00eb\n Derived her birth from Venus and Adonis\n Soon as the infant saw the light with joy\n Old Ocean straight received her in his arms.\n And e'en the brute creation shared the pleasure.\n ... In succeeding years\n A sacred town derived its mystic name\n From that fair child whose birth coeval was\n With the vast globe; but rich Ausonia's sons\n The city call Berytus.[514]\n\nThe same poet repeatedly maintains that the age of the city of Bero\u00eb was\nequal to that of the world, and that it could boast an antiquity much\ngreater than that of Tarsus, Thebes, or Sardis. The reference to Bero\u00eb\nor Berith as the ever-favoured seat of Hermes implies the customary\nequation of Britannia = Athene = Wisdom. The prehistoric car illustrated\nin the preceding chapter is reproduced from a stone in Perthshire or\nPerithshire, and in a description written in 1569 this stone was then\ndesignated the Thane Stone.[515] That this was an Athene stone is\nsomewhat implied by the further details, \"it had a cross at the head of\nit and a goddess next that in a cart, and two horses drawing her and\nhorsemen under that, and footmen and dogs\". The Thanes of Scotland were\nprobably the official representatives of Athene, or Wisdom, or Justice,\nand the dogs of the Thane Stone may be connoted with the Hounds of Diana\nor Britomart, and the greyhounds of the English Fairy Queen.\n\nAthene is presumably the same as Ethne, the reputed mother of St.\nColumba, and also as Ieithon, the Keltic goddess of speech or _prat_ing,\nafter whom Anwyl considers the river Ieithon in Radnorshire was named.\nThis Welsh river-name may be connoted with the river Ythan in Scotland,\nand the legend IDA, found upon the reverse of some of the Ikenian coins\nof England, may be connoted with the place-name Odestone, or Odstone,\nimplying seemingly a stone of Od, or Odin.\n\nAt Oddendale in Westmorland are the remains of a Druidic circle and\ntraces of old British settlements: with the Thanestone may be connoted\nthe carved example illustrated _ante_, page 381, from Dingwall, and also\nthe decorated \"Stone of the Fruitful Fairy,\" which exists in\nIreland.[516]\n\nThe authorities think it possible that the river Idle--a tributary of\nthe Trent--derived its name from being empty, vain, or useless; but it\nis more probable that this small stream was christened by the Idaeans,\nand that the resident Nymph or Fruitful Fairy was the idyll, or the\nidol, whom they idealised. It is not without significance that the\nstarting point of the races at Uffington was Idles Bush: \"As many as a\ndozen or more horses ran, and they started from Idle's Bush which wur a\nvine owld tharnin-tree in thay days--a very nice bush. They started from\nIdle's Bush as I tell 'ee sir, and raced up to the Rudge-way.\"[517]\nDoubtless there were also many other \"Idles Bush's,\" perhaps at some\ntime one in every Ideian town or neighbourhood: there is seemingly one\nnotable survival at Ilstrye or _Ideles_tree, now Elstree near St.\nAlbans.\n\nThat the Idaean ideal was Athene is implied by the adjective _ethnic_.\nThe word _ethic_ which means, \"relating to morals,\" is connected by\nSkeat with _sitte_, the German for custom: there is, however, no seeming\nconnection between German custom and the Idyllic.[518]\n\nThe early followers of Britomart are universally described as an\nindustrious and peaceful people who made their conquests in arts and\ncommerce: to them not only was ascribed the discovery of iron and the\nworking of it, but the Cretan treatment of bronze proves that the\nIdaeans were consummate bronzesmiths. In Crete, according to Sir Arthur\nEvans, \"new and refined crafts were developed, some of them like inlaid\nmetal-work unsurpassed in any age or country\".\n\nThat the Britons were expert blacksmiths is evident not merely from\ntheir chariot wheels, but also from the superb examples of bronze\nart-craft, found notably in the Thames. For the sum of one shilling the\nreader may obtain _A Guide to the Antiquities of the Iron Age_,\npublished by the British Museum, in which invaluable volume two\nwonderful examples of prehistoric ironmongery are illustrated in colour.\nOne of these, a bronze shield discovered at Battersea, is rightly\ndescribed by Romilly Allen, as \"about the most beautiful surviving piece\nof late Celtic metal-work\". The Celts, as this same authority observes,\nhad already become expert workers in metal before the close of the\nBronze Age; they could make beautiful hollow castings for the chapes of\ntheir sword sheaths; they could beat out bronze into thin plates and\nrivet them together sufficiently well to form water-tight cauldrons;\nthey could ornament their circular bronze shields and golden diadems\nwith repouss\u00e9 patterns, consisting of corrugations and rows of raised\nbosses; and they were not unacquainted with the art of engraving on\nmetal.[519]\n\nNot only were the Britons expert in ordinary metal-work but they are\nbelieved to have _invented_ the art of enamelled-inlay. Writing in the\nthird century of the present era, an oft-quoted Greek observed: \"They\nsay that the barbarians who live in Ocean pour colours on heated bronze\nand that they adhere, become as hard as stone, and preserve the designs\nthat are made in them\".\n\nIt is admitted that nowhere was greater success attained by this art of\nthe early Iron Age than in Britain, and as Sir Hercules Read rightly\nmaintains: \"There are solid reasons for supposing this particular style\nto have been confined to this country\".[520] The art of enamelling was\nof course practised elsewhere, particularly at Bibracte in Gaul, long\nbefore the Roman Conquest, but in the opinion of Dr. Anderson, the\nBibracte enamels are the work of mere dabblers in the art compared with\nthe British examples: the home of the art was Britain, and the style of\nthe patterns, as well as the associations in which the objects decorated\nwith it were found, demonstrate with certainty that it had reached its\nhighest stage of indigenous development before it came in contact with\nthe Roman culture.[521] The evidence of the bronze spear-head points to\nthe same remarkable conclusions as the evidence of enamelled bronze, and\nin the opinion of the latest and best authorities, from its first\ninception throughout the whole progress of its evolution the spear-head\nof the United Kingdom has a character of its own, one quite different\nfrom those found elsewhere. In no part of the world did the spear-head\nattain such perfection of form and fabric as it did in these islands,\nand the old-fashioned notion that bronze weapons were imported from\nabroad is now hopelessly discredited. \"Why, then,\" ask the authors of\n_The Origin, Evolution, and Classification of the Bronze\nSpear-Head_,[522] \"may not a bronze culture have had its birth in our\ncountry where it ultimately attained a development scarcely equalled,\ncertainly not surpassed, by that in any other part of the world?\"\n\nOne of the distinctions of the British spear-head is a certain variety\nof tang, of which the only parallel has been found in one of the early\nsettlements at Troy. Forms also, somewhat similar, have been discovered\nin the Islands of the \u00c6gean sea, and in the Terramara deposits of\nNorthern Italy, but it is the considered opinion of Canon Greenwell and\nParker Brewis, that whatever may be the true explanation of the history\nof the general development of a bronze culture in Great Britain and\nIreland, \"there can be no doubt whatever that the spear-head in its\norigin, progress, and final consummation was an indigenous product of\nthose two countries, and was manufactured within their limits apart from\nany controlling influence from outside\".[523]\n\nThe magnificent bronze shield and _bric a brac_ found in London were\nthus presumably made there, and it is not improbable that the principal\nsmitheries were situated either at Smithfield in the East, or Smithfield\nin the West in the ward of Farringdon or Farendone.\n\nStow in his _London_ uses the word _fereno_ to denote an ironmonger, in\nold French _feron_ meant a smith, and wherever the ancient ferenos or\nsmiths were settled probably became known as _Farindones_ or _fereno\ntowns_. Stow mentions several eminent goldsmiths named Farendone; from\n_feron_, the authorities derive the surname Fearon, which may be seen\nover a shop-front near Farringdon Street to-day.\n\nModern Farringdon Street leads from Smithfield or Smithy field[524] to\nBlackfriars, and it may be suggested that the original Black Friars were\nliterally freres or brethren, who forged with industrious ferocity at\ntheir fires and furnaces. Without impropriety the early fearons might\nhave adopted as their motto _Semper virens_: smiting in smithies is\nsmutty work, and all these terms are no doubt interrelated, but not, I\nthink, in the sense which Skeat supposes them, _viz._: \"Smite, _to\nfling_. The original sense was to smear or rub over. 'To rub over,'\nseems to have been a sarcastic expression for 'to beat'; we find _well\nanoynted_--well beaten.\"\n\nThe word _bronze_ was derived, it is said, from Brundusinum or Brindisi,\na town which was famous for its bronze workers. Brindisi is almost\nopposite Berat in Epirus; the smith or _faber_ is proverbially _burly_,\n_i.e._, _bur_ like or _brawny_, and it is curious that the terms\n_brass_, _brasier_, _burnish_, _bronze_, etc., should all similarly\npoint to Bru or Brut. With St. Bride or St. Brigit, who in one of her\nthree aspects was represented as a smith, may be connoted _bright_, and\nwith Bress, the Consort of Brigit, may be connoted _brass_. And as Bride\nwas alternatively known as Fraid, doubtless to this form of the name may\nbe assigned _fer_, _fire_, _fry_, _frizzle_, _furnace_, _forge_,\n_fierce_, _ferocious_, and _force_.\n\nThat the island of Bru or Barri in South Wales was a reputed home of the\nburly _faber_, _feuber_, or Fire Father, is to be inferred from the\nstatement of Giraldus Cambrensis, that \"in a rock near the entrance of\nthe island there is a small cavity to which if the ear is applied a\nnoise is heard like that of smiths at work, the blowing of the bellows,\nstrokes of the hammers, grinding of tools and roaring of\nfurnaces\".[525] It is supposed that Barri island owes its name to a\ncertain St. Baroc, the remains of whose chapel once stood there: that\nSt. Baroc was Al Borak, the White Horse or _brok_, upon whom every good\nMussalman hopes eventually to ride, is implied by the story that St.\nBaroc borrowed a friend's horse and rode miraculously across the sea\nfrom Pembrokeshire to Ireland.\n\nOn the coast between Pembroke and Tenby is Manor_beer_, known anciently\nas Maenor Pyrr, that is, says Giraldus, \"the mansion of Pyrrus, who also\npossessed the island of Chaldey, which the Welsh call Inys Pyrr, or the\nisland of Pyrrus\". But the editor of Giraldus considers that a much more\nnatural and congenial conjecture may be made in supposing Maenor Pyrr to\nbe derived from _Maenor_ a _Manor_, and Pyrr, the plural of Por, a lord.\nI have already suggested a possible connection between the numerous\n_pre_ stones and Pyrrha, the first lady who created mankind out of\nstones.\n\nNear Fore Street, in the ward of Farringdon by Smithfield, will be found\nWhitecross Street, Redcross Street, and Cowcross Street: the last of\nthese three cross streets by which was \"Jews Garden,\" may be connoted\nwith the Geecross of elsewhere. The district is mentioned by Stow as\nfamous for its coachbuilders, and there is no more reason to assume that\nthe word _coach_ (French _coche_) was derived from Kocsi, a town in\nHungary, than to suppose that the first coach was a cockney production\nand came from Chick Lane or from Cock Lane, both of which neighbour the\nCowcross district in Smithfield. The supposition that the _gig_ or\n_coach_ (the words are radically the same) was primarily a vehicle used\nin the festivals to Gog the _High High_, or _Mighty Mighty_, is\nstrengthened by the testimony of the solar chariot illustrated _ante_,\npage 405.\n\nNot only were the British famed from the dawn of history[526] for their\ncar-driving but from the evidence of sepulchral chariots and sepulchral\nharness the authorities are of opinion that the fighting car was long\nretained by the Kelts, \"and its presence in the Yorkshire graves seems\nto show that it persisted in Britain longer than elsewhere\".[527]\n\nSomewhere in the Smithfield district originally existed what Stow\nmentions as Radwell, and this well of the Redcross, or Ruddy rood, may\nbe connoted with the Rood Lane a mile or so more eastward. Between Rood\nLane and Red Cross Street is Lothbury: the suffix _bury_ (as in\nLothbury, and Aldermanbury) is held by Stow, and also by Camden, to mean\na Court of Justice, and this definition accords precisely with the\ntheory that the barrow was originally the seat of Justice. At Lothbury\nthe noise or _bruit_ made by the burly fabers was so vexatious that Stow\nseriously defines the place-name _Loth_bury as indicating a _loath_some\nlocality.[528] The supposition that Cowcross Street, Jews Garden, and\nthe Redcross or Ruddy rood site were primarily in the occupation of men\nof Troy or Droia may possibly be strengthened by the fact that here was\na _Tre_mill brook, and the seat of a Sir Drew Drury. The parish church\nof Blackfriars is St. Andrews, there is another St. Andrews within a\nbow-shot of Smithfield, and that the \"drews\" were a skilled family is\nobvious from the fact that the name Drew is defined as Teutonic\n_skilful_. Both Scandinavians and Germans possess the Trojan tradition;\nthe All Father of Scandinavia was named _Borr_, Thor, the Hammer God,\nwas assigned to Troy, and in Teutonic mythology there figure two\ncelestial Smith-brethren named Sindre and Brok.\n\nThe cradle of the Cretan Zeus is assigned sometimes not to Mount Ida but\nto the neighbouring Mount Juktas which is described as an extraordinary\n\"cone\". When the Cretan script is deciphered it will probably transpire\nthat Mount Juktas was associated with Juk, Jock, or Jack, and the name\nmay be connected with _jokul_, the generic term in Scandinavia for a\nsnow-covered or white-crowned height. Jack is seemingly the same word as\nthe Hebrew Isaac, which is defined as meaning _laughter_; Jack may thus\nprobably be equated with _joke_ and _jokul_ with _chuckle_, all of which\nsymptoms are the offspring of _joy_ or _gaiety_. To _kyg_, an obsolete\nadjective meaning _lively_--and thus evidently a variant of _agog_--are\nassigned by our authorities the surnames Keach, Ketch, Kedge, and Gedge.\nIn connection with _kyg_ Prof. Weekley quotes the line--\n\n _Kygge_ or joly, _jocundus_.\n\nAmong the gewgaws found in the sacred shrines of Juktas are numerous\nbijou gigs, or coaches, all no doubt once very _juju_, or sacred.\n\nTo appreciate the outlook of the \"half-supernatural\" Idaeans one may\nfind a partial key in the words of Aratus: \"Let us begin with _Zeus_,\nlet us always call upon and laud his name; all the network of\ninterwending roads and all the busy markets of mankind are full of\n_Zeus_, and all the paths and fair havens of the sea, and everwhere our\nhope is in _Zeus_ for we are also his children\".[529]\n\nStow mentions the firmly-rooted tradition that the Cathedral of St. Paul\nstands upon the site of an ancient shrine to Jupiter. It may be merely\ncoincidence that close to St. Paul's once stood an Ypres Hall:[530] in\nthe immediate vicinity of Old St. Paul's used also to exist a so-called\nPardon Churchyard, perhaps an implication that Ludgate Hill was once\nknown as _Par dun_ or _Par Hill_. That \"Pardon\" was equivalent to\n\"Pradon\" is evident from the fact that modern Dumbarton was originally\n_Dun Brettan_, or the Briton's Fort. The slope leading from the Southern\nside of St. Paul's or Pardon Churchyard, is still named Peter's Hill,\nand in view of the Jupiter tradition it is not altogether unlikely that\nPeter's Hill was originally _eu Peter's_ Hill, synonymously _Pere dun_.\nThe surname Pardon may still be found in this Godliman Street\nneighbourhood, where in Stow's time stood not only Burley House, but\nlikewise Blacksmiths Hall. A funeral _pyre_ is a fire; a _phare_ is a\nlighthouse, and the intense purity of Bride's fire, phare, or pyre is\nimplied by the fact that it was not suffered to be blown by human breath\nbut by bellows only. From time immemorial the Fire of Bride was tended\nby nineteen holy maids, each of whom had the care of the Fire for one\nnight in turn: on the twentieth night the nineteenth maid, having piled\nwood upon the fire, said: \"Brigit, take charge of your own fire, for\nthis night belongs to you\". The tale ends that ever on the twentieth\nmorning the fire had been miraculously preserved.[531]\n\nThe patron saint of engineers is Barbara or Varvara, the sacred pyre of\nBride was maintained within a circle or periphery of stakes and\nbrushwood, and close at hand were certain very beautiful meadows called\nSt. Bridget's pastures, in which no plough was ever suffered to turn a\nfurrow. The words _mead_ and _meadow_ are the same as _maid_ and\n_maida_, whence it seems to follow that all meadows were dedicated to\nBride, the pretty Lady of the Kine. Homer's \"fertile vale of Hyde,\" and\nthe Londoner's Hyde Park, were alike probably idealised and sacred\nmeadows corresponding to the Irish Mag-Ithe or Plains of Ith; it is not\nunlikely that all _heaths_ were dedicated to _Ith_. To the Scandinavian\nIth or Ida Plains we find an ancient poet thus referring: \"I behold\nEarth rise again with its evergreen forests out of the deep ... the\nAnses meet on Ida Plain, they talk of the mighty earth serpent, and\nremember the great decrees, and the ancient mysteries of the unknown\nGod\". After foretelling a time when \"All sorrows shall be healed and\nBalder shall come back,\" the poet continues: \"Then shall Hoeni choose\nthe rods of divination aright, and the sons of the _Twin Brethren_ shall\ninhabit the wide world of the winds\".[532]\n\n [Illustration: FIG. 266.--Etruscan Bucket, Offida, Picenum. From _A\n Guide to the Antiquities of the Early Iron Age_, p.\n 17.]\n\nIn Fig. 266--an Etrurian bucket--two diminutive Twin Brethren are being\nheld by the _Bona Dea_--a winged Ange or Anse--who is surmounted by the\nsymbolic cockle or coquille. The fact that this bucket was found at\nOffida renders it possible that the mother here represented was known\nto the craftsman who portrayed her as _Offi divine_, otherwise Hipha,\nEve, or Good Iva. It will be noticed that the child on the right is\nwhite, that on the left black, and I have elsewhere drawn attention to\nmany other emblems in which two A's, Alphas, Alifs, or Elves were\nsimilarly portrayed, the one as white, the other as black.[533] The\nintention of the artist seems to have been to express the current\nphilosophy of a Prime or Supreme supervising both good and evil, light\nand dark, or day and night. Pliny says that British women used to attend\ncertain religious festivals with their nude bodies painted black like\nEthiopians, and there is probably some close connection between this\nobscure function, and the fact that Diana of the Ephesians, the\nmany-breasted All-mother of Life, was portrayed at times as white, at\ntimes as black. There must be a further connection between this black\nand white _Bona Dea_, and the fact that in the Lady Godiva processions\nnear Coventry, which took place at the opening of the Great May Fair\nfestival, there were two Godivas, one of whom was the natural colour but\nthe other was dyed black.[534]\n\nThe _Bona Dea_ of Egypt, like the figure on the Etrurian bucket, was\nrepresented holding in her arms two children, one white and one black;\nand the two circles at Avebury, lying within the larger Avereberie or\nperiphery, were probably representative of Day and Night circled by\nall-embracing and eternal Time.\n\nThe Twin Brethren or Gemini are most popularly known as Castor and\nPollux, and the propitious figures of these heavenly Twins were carved\nfrequently upon the _prows_ of ancient ships. The phosphorescent stars\nor Will-o-the-wisps, which during storms sometimes light upon the masts\nof ships, used to be known as St. Elmo's Fires: St. Elmo is obviously\nSt. Alma or St. All Mother, and the St. Helen with whom she is\nidentified is seemingly St. Alone. It was believed that two stars were\npropitious, but that a solitary one boded bad luck; according to Pliny a\nsingle St. Elmo's fire was called Helen, \"but the two they call Castor\nand Pollux, and invoke them as gods\".\n\n [Illustration: FIG. 267.--From _Ancient Pagan and Modern Christian\n Symbolism_ (Inman, C. W.)]\n\nThe appearance of the will-o-the-wisps, Castor and Pollux, was held to\nbe an argument that the tempest was caused by \"a sulphurous spirit\nrarefying and violently moving the clouds, for the cause of the fire is\na sulphurous and bituminous matter driven downwards by the impetuous\nmotion of the air and kindled by much agitation\". I quote this passage\nas justifying the suggestion that _sulphur_--the yellow and fiery--is\nradically _phur_, and that _brimstone_, or _brenstoon_, as Wyclif has\nit, may be the stone of Brim or Bren, which burns.\n\nThe identification of Castor and Pollux with stars or _asters_, enables\nus to equate Castor as the White god or Day god, for _dextra_, the Latin\nfor right, is _de castra_, _i.e._, _good great astra_. The white child\nin Fig. 266 is that on the _right_ hand of the _Bona Dea_: that Pollux\nwas the dark, _sinister_, _sinistra_, or left-hand power, is somewhat\nconfirmed by the fact that the Celtic Pwll was the Pluto or deity of the\nunderworld. Possibly the Latin _castra_, meaning a fort, originated from\nthe idea that Castor was the heroic Invictus who has developed into St.\nMichael and St. George. The _sin_ of _sinister_ may possibly be the\nGaelic _sen_, meaning senile, and the implication follows that the dark\ntwin was the old in contradistinction to the new god.\n\nThe French for nightmare is _cauche_mar, the French for left is\n_gauche_, and it is the left-hand mairy, or fairy, in Fig. 266 which is\nthe shady one. Not only does _gauche_ mean _left_, but it also implies\nawkward, uncanny, and inept, whence it is to be feared that the Gooches,\nthe Goodges, and their affiliated tribes were originally \"Blackfriars,\"\nand followers of the Black God. I have already suggested that the Gogs\nwere unpopular among the Greeks, and the intensity of their feeling is\nseemingly reflected by the Greek adjective _kakos_[535] (the English\n_gagga_?), which means evil, dirty, or unpleasant.\n\nCastor and Pollux, or the Fires of St. Helen, were known along the\nshores of the Mediterranean as St. Telmo's Fires, the word Telmo being\nseemingly _t Elmo_ or Good Alma. By the Italians they are known as the\nFires of St. Peter and St. Nicholas; Peter here corresponding probably\nto the _auburn_ Aubrey, and Nicholas to \"Old Nick\".\n\nIt was fabled that Castor and Pollux were alike immortal, that like day\nand night they periodically died, but that whenever one of the brothers\nexpired the other was restored to life, thus sharing immortality between\nthem. \"There was,\" says Duncan, \"an allusion to this tradition in the\nRoman horse-races, where a single rider galloped round the course\nmounted on one horse while he held another by the rein.\"[536] This\nceremony becomes more interesting when we find that the cauchemar, the\nnightmare, or the blackmare used in England to be known as the\n\"ephialtes\".[537] That this ill-omened _hipha_, or hobby, was ill-boding\nHelena, seems somewhat to be confirmed by the custom in Cumberland of\nallotting to servants the years' allowance for horse-meat on St.\nHelen's, Eline's, or Elyn's day.[538] It is believed that horse meat is\nnow taboo in Britain, because the eating of horse was so persistently\ndenounced by Christianity as a heathen rite.\n\n [Illustration: FIG. 268.--British Altar. By kind permission of the\n authorities of the British Museum.\n [_To face page 479._]\n\nI have shown elsewhere some of the innumerable forms under which the\nfires of Elmo, or the heavenly Twain, were represented. In England it is\nevident that a pair of horses served as one form of expression, for\namong the treasures at the British Museum is an article which is thus\ndescribed: \"Bronze plate representing an altar decorated with blue,\ngreen, and red sunk enamels, and evidently unfinished, hence native work\nof the fourth or fifth century. Found in the river Thames, 1847\". The\nprincipal decoration of this bijou altar--significantly 7 inches\nhigh--is two winged steeds supporting a demijohn, vase, or phial, the\nhandles of which, in the form of [SS], are detached from the vase, but\nare emerging flame-like from the supporters' heads. The fact of these\nsteeds appearing upon an \"altar\" is evidence of their sacred character,\nand one finds apparently the same two beasts delineated on a bucket,\n_vide_ Fig. 270. This so termed \"barbaric production,\" discovered in an\nAylesford gravel pit belonging to a gentleman curiously named Wagon, is\nattributed to the first century B.C., and has been compared unfavourably\nwith the Etruscan bucket reproduced on page 474. The authorities of the\nBritish Museum comment upon it as follows: \"The effect of barbaric\nimitation during two or three centuries may be appreciated by comparing\nthe Etruscan _cista_ of the _fourth century_, with the Aylesford bucket\nof the _first century_ B.C. The first thing to be noticed is the absence\nfrom the latter of the heavy solid castings that form the feet and\nhandle-attachments of the classical specimen. Such work was beyond the\nrange of the British artificer, who was never successful with the human\nor animal form, but there is an evident desire to reproduce the salient\nfeatures of the prototype. The solid uppermost band of the Etruscan\nspecimen is represented by a thin embossed strip at Aylesford, while the\nclassical motives are woefully caricatured. Minor analogies are noticed\nlater, but the degradation of the ornament may fitly be dwelt on here\nas showing the limitations, and at the same time the originality of the\nnative craftsman.\"\n\n [Illustration: FIG. 269.--Bronze-mounted bucket, Aylesford. From _A\n Guide to Antiquities of the Early Iron Age_ (B.M.).]\n\n [Illustration: FIG. 270.--Embossed frieze of bucket, Aylesford. From\n _A Guide to Antiquities of the Early Iron Age_\n (B.M.).]\n\nI confess myself unable either to appreciate or dwell upon the alleged\ndegradation of this design, or the woeful inadequacy of the\ncraftmanship. The bold execution of the spirals proves that the British\nartist--had such been his intent--could without difficulty have\ndelineated a copybook horse: what, however, he was seemingly aiming at\nwas a facsimile of the heraldic and symbolic beasts which our coins\nprove were the cherished insignia of the country, and these \"deplorable\nabortions\" I am persuaded were no more barbarous or unsuccessful than\nthe grotesque lions and other fantastics which figure in the Royal Arms\nto-day.\n\nIn all probability the Aylesford bucket was made in the neighbourhood\nwhere it was found, for at Aylesford used to stand a celebrated \"White\nHorse Stone\". The attendant local legend--that anyone who rode a beast\nof this description was killed on or about the spot[539]--is seemingly a\nfolk-memory of the time when the severe penalty for riding a white mare\nwas death.[540] The place-name Aylesbury is derived by the authorities\nfrom _bury_, a fortified place of, and _Aegil_, the Sun-archer of\nTeutonic mythology: the head-dress of the face constituting the hinge of\nthe Aylesford bucket consists of two circles which correspond in idea\nwith the two children in the arms of the Etruscan hinge. That the bucket\nwas originally a sacerdotal and sacred vessel is implied not only by the\nword but by the ancient custom thus recorded: \"First on a pillar was\nplaced a perch on the sharp prickled back whereof stood this idol ...\nin his left hand he held up a wheel, and in his right he carried a pail\nof water wherein were flowers and fruits\".[541] I have elsewhere\nreproduced several emblems of Jupiter and Athene each seated on a \"sharp\nprickled back,\" _i.e._, a _broccus_, saw, or zigzag, symbolic of the\nshaggy solar rays.\n\n [Illustration: FIGS. 271 to 273.--British. From Akerman.]\n\nThere is nothing decadent or seriously wrong with the drawing of the\nsteeds delineated in Figs. 271 and 272, although the \"what-not\"\nproceeding from the mouth of the Geho is somewhat perplexing. This is\nseemingly a ribbon or a chain, and like the perfect chain surrounding\nour SOLIDO coins, and the chain which will be noted upon the Trojan\nspindle whorl illustrated on page 583, was probably intended to portray\nwhat the ancients termed Jupiter's Chain: \"All things,\" says Marcus\nAurelius, \"are connected together by a sacred chain, and there is not\none link in it which is not allied with the whole chain, for all things\nhave been so blended together as to form a perfect whole, on which the\nsymmetry of the universe depends. There is but one world, and it\ncomprehends everything; one God endued with ubiquity; one eternal\nmatter; and one law, which is the Reason common to all intelligent\ncreatures.\"\n\n [Illustration: FIGS. 274 to 276.--British. From Evans, and from\n Barthelemy.]\n\nA chain of pearls is proceeding from the mouth of the little figure\nwhich appears on some of the Channel Island coins, _vide_ the DRUCCA\nexample herewith: students of fairy-tale are familiar with the story of\na Maid out of whose mouth, whenso'er she opened it fell jewels, and that\nthis fairy Maid was Reason is implied by the present day compliment in\nthe East, \"Allah! you are a wise man, you spit pearls.\" The DRUCCA coin\nis officially described as a \"female figure standing to the left, her\nright hand holding a serpent (?)\" and it is quite likely that the\nserpent or symbol of Wisdom was intended by the artist. There is no\nquestion about the serpents in the Tyrian coin here illustrated, where\non either side of the Maiden they are represented with almost precisely\nthe same [SS] form as the [SS] proceeding from the mouths of the two\nsteeds on the British \"altar\". In the latter case the centre is a vase\nor demijohn, in the former the centre is a Maid or Virgin. Without a\ndoubt this BER virgin is Bero\u00eb or Berith, the _pherepolis_ of Beyrout:\nin Fig. 278 the two serpents are associated with a phare, fire, or pyre;\nfrom the mouth of the British \"Jupiters,\" illustrated in Figs. 274 and\n275, the same two serpentine flames or S's are emerging.\n\nThe word BER, as has been seen, is equivalent to Vir, and in all\nprobability the word _virgin_ originally carried the same meaning as\n_burgeon_. That old Lydgate, the monk of _Bery_, knew all about Vera and\nhow she made the buds to burgeon is obvious from his lines:--\n\n Mightie Flora Goddesse of fresh flowers\n Which clothed hath the soyle in lustie greene,\n Made buds spring with her sweet showers\n By influence of the sunne-shine\n To doe pleasaunce of intent full cleane,\n Unto the States which now sit here\n Hath _Vere_ down sent her own daughter deare.\n\n [Illustration: FIGS. 277 and 278.--From _Ancient Pagan and Modern\n Christian Symbolism_ (Inman, C. W.).]\n\n [Illustration: FIG. 279.--Bas Relievo on the Portal of the Temple of\n Montmorillon in France. From _Antiquities of Cornwall_\n (Borlase).]\n\nIt is evident that Vere is here the equivalent of Proserpine, the Maid\nwho was condemned to spend one-half her time in Hades, and that \"Verray\"\nwas occasionally noxious is implied by the old sense attributed to this\nword of _nightmare_, _e.g._, Chaucer:--\n\n Lord Jesus Christ and Seynte Benedykte\n Bless this house from every wikked wight\n Fro nyghte's _verray_, etc.\n\nSome authorities connoted this word _verray_ with Werra, a Sclavonic\ndeity, and the connection is probably well founded: the Cornish Furry\ndance was also termed the Flora dance.\n\n [Illustration: FIG. 280.--The Church as a Dove with Six Wings. A\n Franco-German Miniature of the XI. Cent. From\n _Christian Iconography_ (Didron).]\n\nThe name Proserpine is seemingly akin to Pure Serpent--the same Serpent,\nperhaps, whose form is represented _in extenso_ at Avebury: the _Bona\nDea_ of Crete was figured holding serpents and the nude figure on the\nleft of Fig. 279 has been ingeniously, and, I think, rightly interpreted\nby Borlase as Truth, or Vera. It was doubtless some such similar emblem\nas originated the ridiculous story that St. Christine of Tyre was\n\"tortured\" by having live serpents placed at her breasts: \"The two asps\nhung at her breasts and did her no harm, and the two adders wound them\nabout her neck and licked up her sweat.\"[542] Not only is this suffering\nChristine assigned to Tyre (in Italy), but she is said to have been\nenclosed in a certain _tower_ and to have been set upon a burning _tour_\nor wheel. Christine is the feminine of Christ, and that Christ was\nidentified with _Sophia_ or Wisdom is obvious from the design herewith.\n\n [Illustration: FIG. 281.--Jesus Christ as Saint Sophia. Miniature of\n Lyons, XII. Cent. From _Christian Iconography_\n (Didron).]\n\nThe Sicilian coins of Janus depicted Columba or the Dove, and the same\nsymbol of the Cretan, Epheia, Britomart, Athene, or Rhea figures in the\nhand of the Elf on page 627, and on the reverse of other British coins\nillustrated on the same page. The Dove is the acknowledged symbol of the\nHoly Ghost, yet the symbolists depicted even the immaculate Dove as\nduplex: the six wings of the parti-coloured Columba have in all\nprobability an ultimate connection with the six beneficent\nworld-supervisors of the Persian philosophy.\n\n [Illustration: FIG. 282.--The Holy Ghost, as a Child, Floating on the\n Waters. From a Miniature of the XIV. Cent. From\n _Christian Iconography_ (Didron).]\n\nIn the Christian emblem below, the Holy Ghost is represented as a Child\nfloating on the Waters of Chaos between the circles of Day and Night,\nand that the Supreme was the Parent alike of both Good and Evil is\nexpressed in the verse: \"I form the light and create darkness; I make\npeace and create evil. I, the Lord, do all these things.\" The preceding\nsentence runs: \"There is none beside me. I am the Lord and there is none\nelse.\"[543] That this idea was prevalent among the Druids of the west is\nstrongly to be inferred from an ancient chant still current among the\nBretons, which begins--\n\n Beautiful child of the Druid, answer me right well.\n What would'st thou that I should sing?\n Sing to me the series of number one, that I may learn it this very day.\n There is no series for one, for One is Necessity alone.\n The father of death, there is nothing before and nothing after.[544]\n\nThe _Magna Mater_ of Fig. 266 might thus appropriately have been known\nas Fate, Destiny, Necessity, or Fortune. _Fortuna_ is radically _for_,\nand with the Fortunes or fates may be connoted the English fairies known\nas Portunes. The Portunes are said to be peculiar to England, and are\nknown by the French as Neptunes: the English Portunes are represented as\ndiminutive little people who, \"if anything is to be carried into the\nhouse, or any laborious work to be done, lend a hand and finish it\nsooner than any man could\".[545] A jocular and amiable little people who\nloved to warm themselves at the fire.\n\n [Illustration: FIG. 283.--From _Christian Iconography_ (Didron).]\n\nAmong the heathen chants of the Spanish peasantry is one in which the\nnumber One stands for the wheel of Fortune, and the number six \"for the\nloves you hold\". These six loves may be connoted with the six pinions of\nthe Dove illustrated on page 486, and that Janus of the Dove was\nregarded as the Chaos, Ghost, or Cause is obvious from the words which\nare put into his mouth by Ovid: \"The ancients called me Chaos (for I am\nthe original substance). Observe, how I can unfold the deeds of past\ntimes. This lucid air, and the three other bodies which remain, fire,\nwater, and earth, formed one heap.[546] As soon as this mass was\nliberated from the strife of its own discordant association, it sought\nnew abodes. Fire flew upwards: air occupied the next position, and earth\nand water, forming the land and sea, filled the middle space. Then I,\nwho was a globe, and formless, assumed a countenance and limbs worthy of\na god. Even now, as a slight indication of my primitive appearance, my\nfront and back are the same.\"\n\nIn the mouth of Fig. 283 is the wheel of the four quarters, and variants\nof this wheel-cross form the design of a very large percentage of\nEnglish coins: I here use the word English in preference to British as\n\"there was no native coinage either in Scotland, Wales, or Ireland\": in\nEngland alone have prehistoric British coins been found,[547] and in\nEngland alone apparently were they coined. Somewhat the same conclusions\nare indicated by the wheel-cross which is peculiar to Wales, Cornwall,\nand the Isle of Man: neither in Scotland or Ireland does the circular\nform exist.[548]\n\n [Illustration: FIG. 284.--Cretan Seal.]\n\n [Illustration: FIG. 285.--British. From _English Coins and Tokens_\n (Jewitt & Head).]\n\n [Illustration: FIG. 286.--British. From Evans.]\n\nAmong the seals of Crete there has been found one figuring a ship and\ntwo half-moons: it has been supposed that this token signified that the\ndevotee had ventured on a two months' voyage and signalised the\nsuccessful exploit by the fabrication of an _ex voto_; but if the\nsubject in question actually represents a material vessel one may\nquestion whether the mariner could successfully have negotiated even a\ntwo hours' trip. The pair of crescents which figure so frequently on\nthe wheel-cross coins of Britain probably implied the twin lily-white\nmaids of Druidic folk-song, and the superstitions in connection with\nthis symbol of the two _sickles_--the word is essentially the same as\n_cycle_, Greek _kuklos_--seem in Anglesea or Mona even to linger\nyet.[549] Among sepulchral offerings found in a prehistoric barrow near\nBridlington or Burlington, were \"two pieces of flint chipped into the\nform of crescents,\"[550] and it is possible that Ida the Flame bearer,\nwhose name is popularly connected with _flame bearer_ or Flamborough\nHead, was not the Anglian chieftain, but the divine Ida, Head, or Flame\nto whom all Forelands and Headlands were dedicated. With Bridlington or\nBurlington may be connoted the fact that this town of the children of\nBrid is situated in the Deira district, which was occupied by the\nParisii: this name is by some authorities believed to be only a\ncorruption of that of the Frisii, originally settlers from the opposite\ncoast of Friesland.\n\nThe Etruscan name for Juno was Cupra, which may be connoted with Cabira,\none of the titles of Venus, also with Cabura, the name of a fountain in\nMesopotamia wherein Juno was said to bathe himself. The mysterious\ndeities known as the Cabiri are described as \"mystic divinities (?\nPhoenician origin) worshipped in various parts of the ancient world.\nThe meaning of their name, their character, and nature are quite\nuncertain\".[551] Faber, in his _Dissertation on the Mysteries of the\nCabiri_, states that the Cabiri were the same as the Abiri:[552] in\nHebrew _Cabirim_ means the Mighty Ones, and there is seemingly little\ndoubt that Cabiri was originally _great abiri_. In Candia or Talchinea,\nthe Cabiri were worshipped as the Telchines, and as _chin_ or _khan_\nmeant in Asia Minor Priest as well as King, and as the offices of Priest\nand King were anciently affiliated, the term _talchin_ (which as we have\nseen was applied to St. Patrick) meant seemingly _tall_ or _chief\nKing-Priest_. The custom of Priest-Kings adopting the style and titles\nof their divinities renders it probable that the historical Telchins\nworshipped an archetypal Talchin. The original Telchins are described by\nDiodorus, as first inhabiting Rhodes, and the Colossus of Rhodes was\nprobably an image of the divine _Tall King_ or _Chief King_.\n\nIt is related that Rhea entrusted the infant Neptune to the care of the\nTelchines who were children of the sea, and that the child sea-god was\nreared by them in conjunction with Caphira or Cabira, the daughter of\nOceanus. As Faber observes: \"Caphira is evidently a mere variation of\nCabira,\" and he translates Cabira as _Great Goddess_: in view of the\nevidence already adduced one might likewise translate it Great _Power_,\nGreat _Pyre_, or Great _Phairy_. The Cabiri are often equated with the\nDioscuri or Great _Pair_, and these Twain were not infrequently\nexpressed symbolically by Twin circles.\n\n [Illustration: FIG. 287.--Mykenian. FIG. 288.--Cretan. FIG.\n 289.--Scotch. From _Myths of Crete and Prehellenic\n Europe_ (Mackenzie, D. A.).]\n\nThe emblem of the double disc, \"barnacle,\" or \"spectacle ornament\" is\nfound most frequently in Scotland where it is attributed to the Picts:\nsometimes the discs are undecorated, others are elaborated by a zigzag\nor zed, which apparently signified the Central and sustaining _Power_,\nFire, or Force. Figs. 287 and 288 from Crete represent the discs\ntransfixed by a _broca_ or spike and the winged ange or angel with a\nwand--the magic rod or wand which invariably denoted Power--may be\ndesignated King Eros. In Scotland the central _brocco_, _i.e._, skewer,\nshoot, or stalk is found sprouting into what one might term _broccoli_,\nand in Fig. 291 the dotted eyes, wheels, or paps are elaborated into\nsevens which possibly may have symbolised the seven gifts of the Holy\nSpirit. Notable examples of this disc ornament occur at Doo Cave in\nFife, and as the Scotch refer to a Dovecote as \"Doocot,\" it may be\nsuggested that Doo Cave was a Dove Cave sacred to the _deux_, or _duo_,\nor Dieu. Other well-known specimens are found on a so-called \"Brodie\"\nstone and on the Inchbrayock stone in Forfarshire. Forfar, I have\nalready suggested, was a land of St. Varvary: Overkirkhope, where the\nsymbol also occurs, was presumably the hope or hill of Over, or _uber_,\nChurch, and Ferriby,[553] in Lincolnshire, where the emblem is again\nfound, was in all probability a _by_ or abode of Ferri. The name Cupar\nmay be connoted with Cupra--the Juno of Etruria--and Inchbrayock is\nradically Bray or Brock.\n\n [Illustration: FIGS. 290 to 292.--Scotch. From _Archaic Sculpturings_\n (Mann, L. M.).]\n\nSometimes the discs--which might be termed _Brick a Brack_ or, Bride's\nBairns--are centred by what looks like a tree (French _arbre_) or, in\ncomparison with Fig. 295, from the catacombs, might be an anchor: it has\nno doubt rightly been assumed that this and similar carvings symbolised\nthe Tree of Life with Adam and Eve on either hand. According to a recent\nwriter: \"The symbol group of a man and woman on either side of a tree\nwith a serpent at times introduced is of pre-Christian origin. The\nfigures narrowly considered as Adam and Eve and broadly as the human\nfamily are accompanied by the Tree which stands for Knowledge, and the\nserpent which represents Wisdom. This old world-wide symbol seems to\ncrop up in Pictland twisted and changed in a curious fashion.\"[554] One\nof these fantastic forms is, I think, the feathered elphin or\n_antennaed_ solar face of Fig. 293.\n\n [Illustration: FIGS. 293 and 294.--From _Archaic Sculpturings_ (Mann,\n L. M.).]\n\n [Illustration: FIG. 295.--From _Christian Iconography_ (Didron).]\n\nAmong the ancients the word _Eva_, not only denoted _life_, but it also\nmeant _serpent_: the jumbled traditions of the Hebrews associated Eve\nand the Serpent unfavourably, but according to an early sect of Gnostic\nChristians known as the Ophites, _i.e._, _Evites_, or \"Serpentites,\" the\nSerpent of Genesis was a personification of the Good principle, who\ninstructed Eve in all the learning of the world which has descended to\nus. There is frequent mention in the Old Testament of a people called\nthe Hivites or Hevites, so called because, like the Christian Ophites,\nthey were worshippers of the serpent. We meet again with Eff the serpent\nin F the fifth letter of the alphabet: this letter, according to Dr.\nIsaac Taylor, was formed originally like a horned or sacred serpent, and\nthe two strokes of our F are the surviving traces of the two horns.[555]\n\n [Illustration: FIG. 296.--From _A Dictionary of Non-Classical\n Mythology_ (Edwardes and Spence).]\n\nThe term Hivites is sometimes interpreted to mean Midlanders, which\nseems reasonable as they lived in the middle of Canaan. In connection\nwith these serpent-worshipping Midlanders or Hivites it is significant\nthat not only is the English Avebury described as being \"situated in the\nvery centre or heart of our country,\"[556] but that it is geographically\nthe very nave or bogel of the surrounding neighbourhood.\n\n [Illustration: FIG. 297.--British. From Akerman.]\n\nEva is in all probability the source of the word _ivy_, German _epheu_,\nfor the evergreen ivy is notoriously a long-lived plant, and even by the\nearly Christian Church[557] Ivy was accepted as the emblem of life and\nimmortality. As immortality was the primary dogma of the Druids, hence\nperhaps why they and their co-worshippers decked themselves with wreaths\nof this undying and seemingly immortal plant.[558] The figure of the\nGr\u00e6co-Egyptian \"Jupiter,\" known as Serapis, appears (supported by the\nTwins) surrounded by an ivy wreath, and that the ancient Jews ivy-decked\nthemselves like the British on festival occasions is evident from the\nwords of Tacitus: \"Their priests it is true made use of fifes and\ncymbals: they were crowned with wreaths of ivy, and a vine wrought in\ngold was seen in their temple\".[559] The leaf on the British VIRI coin\nhere illustrated has been held to be a vine \"which does not appear to\nhave been borrowed from any Roman coin,\" but, continues Sir John Evans,\n\"whether this was an original type to signify the fertility of the soil\nin respect of vines or adapted from some other source it is hard to\nsay\".[560] If the device be a Vine leaf it probably symbolised the True\nVine; if a fig leaf it undoubtedly was the sign of Maggie Figgy, the\nMother of Millions, and the Ovary of Everything: the Sunday before\nEaster used to be known as Fig Sunday, and on this occasion figs were\neaten in large quantities.\n\n [Illustration: FIG. 298.--Thrones.--Fiery Two-winged Wheels. From\n Didron.]\n\n [Illustration: FIG. 299.--The Trinity under the Form of Three\n Circles. From a French Miniature of the close of the\n XIII. Cent. From Didron.]\n\n [Illustration: FIG. 300.--French MS., XIII. Cent. From Didron.]\n\nFrom Aubrey's plan of the Overton circle constituting the head of the\nserpent at Avebury, it will be seen that the neck was carefully\nmodelled, and that a pair of barrows appeared at the mouth (see _ante_,\npage 335). This head of the Eve or serpent was a stone circle distant\nabout a mile from the larger peripheries, and the whole design covered\nupwards of two miles of country. As already noted the serpent was the\nsymbol of immortality and rejuvenescence, because it periodically\nsloughed its skin and reappeared in one more beautiful.\n\n [Illustration: FIG. 301.--From _Ancient Pagan and Modern Christian\n Symbolism_ (Inman, C. W.).[561]]\n\nThat the two and the three circles were taken over intact by\nChristianity is evident from the emblems illustrated on p. 499, and that\nthe French possessed the tradition of Good Eva or the Good Serpent is\nmanifest from Fig. 300.\n\nThe Iberian inscription around Fig. 301--a French example--has not been\ndeciphered, but it is sufficiently evident that the emblem represents\nthe Iberian Jupiter with Juno and the Tree of Life.\n\n [Illustration: FIG. 302.--God the Father, without a Nimbus and\n Beardless, Condemning Adam to Till the Ground and Eve\n to Spin the Wool. From _Christian Iconography_\n (Didron).]\n\nThe Jews or Judeans of to-day are known indifferently as either Jews or\nHebrews, and it would seem that Jou was \"Hebrew,\" or, as the Italians\nwrite the word, Ebrea: the French for Jew is _juif_, evidently the same\ntitle as Jove or Jehovah.\n\nIn Fig. 302, Jehovah is rather surprisingly represented as a _puer_ or\nboy: as already mentioned, the Eros of Etruria was named Epeur, and it\nis possible that the London church of St. Peter le Poor--which stood in\nBrode Street next Pawlet or Little Paul House--was originally a shrine\nof Jupiter the _puer_, or Jupiter the Boy.[562]\n\nIn the design now under consideration the Family consists of three--the\nAlmighty and Adam and Eve--but frequently the holy group consists of\nfive, the additional two probably being Cain and Abel, Cain who slew his\nbrother Abel, being obviously Night or Evil. In the emblems here\nillustrated which are defined by Briquet as \"cars\"; four cycles are\nsupported by a broca or spike, constituting the mystic five. In Jewish\nmysticism the Chariot of Jehovah, or Yahve, was regarded as \"a kind of\nmystic way leading up to the final-goal of the soul\".[563]\n\n [Illustration: FIGS. 303 to 306.--Medi\u00e6val Paper Marks. From _Les\n Filigranes_ (Briquet, C. M.).]\n\nThe number of the Cabiri was indeterminate, and there is a probability\nthat the sacerdotal Solar Chariot of the Cabiri, whether four or\ntwo-wheeled, originated the term cabriolet, whence our modern cab. I\nhave elsewhere reproduced two pillars bearing the legend CAB, and we\nmight assume that the two-wheeled vehicle illustrated, _ante_, page 454,\nrepresented a cab were it not for the official etymology of _cabriolet_.\nThis term, we are told, is from _cabriole_, a caper, leap of a goat,\n\"from its supposed lightness\".[564] I have never observed a cab either\nskipping like a ram, or capering like a goat; and in the days before\nsprings the alleged skittishness of the cab must have been even less\nmarked. In any case the particular vehicle illustrated _ante_, page 454,\ncannot with propriety be termed \"a caperer,\" for it is reproduced by the\neditor of Adamnan's _Life of Columba_, as being no doubt the type of car\nin which the Saint, even without his lynch pins, successfully drove a\nsedate and undeviating course.\n\nThe goat or _caper_ was a familiar emblem of _Jupiter_, and our words\n_kid_ and _goat_ are doubtless the German _gott_: the horns and the\nhoofs of the Solar goat--see _ante_, page 361--are perpetuated in the\ncurrent notions of \"Old Nick,\" and in many parts of Europe Saints\nNicholas and Michael are equated;[565] hence there is very little doubt\nthat these two once occupied the position of the two Cabiri, Nick or\n_Nixy_ being _nox_ or night, and Michael--Light or Day.\n\nThe Gaulish coin here illustrated is described by Akerman, as \"Two goats\n(?) on their hind legs face to face; the whole within a beaded circle\":\non the reverse is a hog, and some other animal represented with a\n_broccus_, or saw on its back. As this is a coin of the people\ninhabiting Agedincum Senonum (now Sens), the revolving twain are\nprobably _gedin_--either _goats_, _kids_, or _gods_, and the baroque\nanimal with the _broccus_ on its back may be identified with a _boar_.\nThere is not much evidence in this coin, which was found at\n_Brettenham_, Norfolk, of \"degradation\" from the Macedonian stater\nillustrated _ante_, page 394, nevertheless, Sir John Evans sturdily\nmaintains: \"the degeneration of the head of Apollo into two boars and a\nwheel, impossible as it may at first appear, is in fact but a\ncomparatively easy transition when once the head has been reduced into a\nform of regular pattern\".[566]\n\n [Illustration: FIG. 307.--Gaulish. From Akerman.]\n\nThe Meigle in Perthshire, where the two-wheeled barrow or barouche was\ninscribed on the Thane stone, may be equated with St. Michael, and upon\nanother stone at the same Meigle there occurs a carving which is defined\nas a group of four men placed in svastika form, one hand of each man\nholding the foot of the other. The author of _Archaic Sculpturings_\ndescribes this attitude as indicating the unbreakable character of the\nassociation of each figure with its neighbours, and expresses the\nopinion: \"This elaborate variant of the symbol seems to symbolise aptly\nthe four quarters of the earth, each quarter being represented by a man.\nThe four quarters make a complete circle, and therefore all humanity,\nthrough love and affinity, should join from the four parts and form one\ninseparable bond of brotherhood.\"[567]\n\n [Illustration: FIG. 308.--British. From Evans.]\n\nThe wheel of _For_tune was sometimes represented by _four_ kings, one on\neach quadrant, and this emblem was used not only as an inn-sign, but\nalso in churches, notably in Norfolk--the land of the Ikeni. The authors\nof _A History of Signboards_ cite continental examples surviving at\nSienna, and in San Zeno at Verona. The wheels of San Zeno, Sienna, or\nVerona may be connoted with the Sceatta wheel-coin figured in No. 39 of\npage 364 _ante_, and with the seemingly revolving seals on the coin here\nillustrated.[568] The Sceatta four beasts connected by astral spokes are\nprobably intended to denote seals, the phoca or seal having, as we have\nseen (_ante_, page 224), been associated with Chaos or Cause. In all\nprobability the _phoca_ was a token of the Phocean Greeks who founded\nMarseilles: the phoca was pre-eminently associated with _Pro_teus, and\nin the _Faroe_ Islands they have a curious idea that seals are the\nsoldiers of _Pharaoh_ who was drowned in the sea. Pharaoh, or _Peraa_,\nas the Egyptian wrote it, was doubtless the representative Priest-King\nof Phra, the Egyptian Sun-god, and the drowning of Pharaoh in the Red\nSea was probably once a phairy-tale based on the blood-red demise of a\nsummer sun sinking beneath the watery horizon.\n\nOn Midsummer Day in England children used to chant--\n\n Barnaby Bright, Barnaby Bright,\n The longest day and the shortest night,\n\nwhence it would appear that Barnaby was the _auburn_[569] divinity who\nwas further connected with the burnie bee, lady bird, or \"Heaven's\nlittle chicken\". The rhyme--\n\n Burnie bee, Burnie bee, fly away home\n Your house is on fire, your children will burn,\n\nis supposed by Mannhardt to have been a charm intended to speed the sun\nacross the dangers of sunset, in other words, the house on fire, or\nwelkin of the West.\n\nThe name Barnabas or Barnaby is defined as meaning _son of the master_\nor _son of comfort_; Bernher is explained as _lord of many children_,\nand hence it would seem that St. Barnaby may be modernised into\nBairnsfather. In this connection the British Bryanstones may be connoted\nwith the Irish Bernesbeg and with \"The Stone of the Fruitful Fairy\".\nBertram is defined by the authorities as meaning _fair and pure_, and\nFerdy or Ferdinand, the Spanish equivalent of this name, may be\nconnoted with the English Faraday.\n\n [Illustration: FIG. 309.--Jehovah, as the God of Battles. Italian\n Miniature, close of the XII. Cent. From _Christian\n Iconography_ (Didron).]\n\n [Illustration: FIG. 310.--Emblem of the Deity. _Nineveh_ (Layard).]\n\nThe surname Barry, with which presumably may be equated variants such as\nBerry and Bray, is translated as being Celtic for _good marksman_: the\nCretans were famed archers, and the archery of the English yeomen was in\nits time perhaps not less famous. If Barry meant _good marksman_, it is\nto be inferred that the archetypal Barry was Jou, Jupiter, or Jehovah as\nhere represented, and as there is no known etymology for _yeoman_, it\nmay be that the original _yeomen_ were like the Barrys, \"good marksmen\".\nThe Greeks portrayed Apollo, and the Tyrians Adad, as a Sovereign\nArcher, and as the lord of an unerring bow. The name Adad is seemingly\nad-ad, a duplication of Ad probably once meaning _Head Head_, or _Haut\nHaut_,[570] and the Celtic _dad_ or _tad_ is presumably a corroded form\nof Adad. The famous archer Robin Hood, now generally accepted as a myth\nsurvival, will be considered later; meanwhile it may here be noted that\nthe authorities derive the surnames Taddy, Addy, Adkin, Aitkin, etc.,\nfrom _Adam_. One may connote Adkin or Little Ad with Hudkin, a Dutch and\nGerman elf akin to Robin Goodfellow: \"Hudkin is a very familiar devil,\nwho will do nobody hurt, except he receive injury; but he cannot abide\nthat, nor yet be mocked. He talketh with men friendly, sometimes\nvisibly, sometimes invisibly. There go as many tales upon this Hudkin in\nsome parts of Germany as there did in England on Robin Goodfellow.\"[571]\nTo this Hud the Leicestershire place-name Odestone or Odstone near\nTwycross--_query_ Two or Twa cross--may be due.\n\nI have suggested that the word _bosom_ or _bosen_, was originally the\nplural of _boss_, whence it is probable that the name Barnebas meant the\nBairn, Boss, or teat. The word _bosse_ was also used to denote a\nfountain or gush, and the Boss Alley, which is still standing near St.\nPaul's, may mark either the site of a spring, or more probably of what\nwas known as St. Paul's Stump. As late as 1714 the porters of\nBillingsgate used to invite the passer-by to _buss_ or kiss Paul's\nStump; if he complied they gave him a name, and he was compelled to\nchoose a godfather: if he refused to conform to the custom he was lifted\nup and bumped heavily against the stump. This must have been the relic\nof an extremely ancient formality, and it is not unlikely that the\nChurch of Boston in Norfolk covers the site of a similar stump: Boston,\noriginally _Icken_hoe, a haw or hill of Icken, is situated in what was\nonce the territory of the Ikeni, and its church tower to this day is\nknown as \"Boston Stump\". At Boskenna (_bos_ or abode of _ikenna_?) in\nthe parish of St. Buryan, Cornwall, is a stone circle, and a cromlech\n\"thought to have been the seat of an arch Druid\". The chief street of\nBoston is named Burgate, there is a Burgate at Canterbury near which are\nBossenden Woods, and Bysing Wood.\n\nIn the West of England the numerous _bos-_ prefixes generally mean\n_abode_: one of the earliest abodes was the beehive hut, which was\nessentially a boss.\n\nAt Porlock (Somerset) is Bossington Beacon; there is a Bossington near\nBroughton, and a Bosley at Prestbury, Cheshire. In the immediate\nproximity of Bosse Alley, London, Stow mentions a Brickels Lane, and\nthere still remains a Brick Hill, Brooks Wharf, and Broken Wharf. It is\nnot improbable that the river Walbrook which did _not_ run around the\n_walls_ of London but passed immediately through the heart of the city\nwas named after Brook or Alberick, or Oberon: in any case the generic\nterms _burn_, _brook_, and _bourne_ (Gothic _brunna_, a spring or well),\nhave to be accounted for, and we may seemingly watch them forming at the\nEnglish river Brue, and at least two English bournes, burns, or brooks\nknown as Barrow.\n\nWe have already considered the pair of military saints famous at\nByzantium or St. Michael's Town: in the neighbourhood of Macclesfield,\nCheshire, is a Bosley: the Bosmere district in Cumberland includes a\nMickfield, in view of which it becomes interesting to note, near Old\nJewry, in London, the parish church of St. Michael, called St. Michael\nat Bassings hall. With Michael at Bassings hall may be connoted St.\nMichael of Guernsey, an island once divided into two great fiefs, of\nwhich one was the property of Anchetil Vicomte du _Bessin_. The bussing\nof St. Paul's Stump or the Bosse of Billingsgate had evidently its\nparallel in the Fief du Bessin, for Miss Carey in her account of the\nChevauchee of St. Michael observes that, \"the one traditional dance\nconnected with all our old festivals and merry-makings has always been\nthe one known as _A mon beau Laurier_, where the dancers join hands and\nwhirl round, curtsey, and kiss a central object\".[572]\n\nWe may reasonably assume that John Barton, who is mentioned by Stow as a\ngreat benefactor to the church of St. Michael, was either John Briton,\nor John of some particular Barton, possibly of the neighbouring Pardon\nChurchyard. The adjacent Bosse Alley is next _Huggen_ Lane, wherein is\nthe Church of All Hallows, and running past the church of St. Michael at\nBassings hall is another _Hugan_ Lane. _Gyne_, as in gyn\u00e6cology, is\nGreek for _woman_, whence the _gyne_ or _queen_ of the Ikenian\n_Icken_hoe or Boston Stump, may have meant simply woman, maiden,\n_queen_, or \"a flaunting extravagant _quean_\". Somewhat east from the\nSun tavern,[573] on the north side of this Michael's church, is Mayden\nLane, \"now so called,\" says Stow, \"but of old time Ingene Lane, or Ing\nLane\": \"down lower,\" he continues, \"is Silver Street (I think of\nSilversmiths dwelling there)\". It has been seen that Silver Streets are\nubiquitous in England, and as this Silver Street is in the immediate\nproximity of Adle Street and Ladle Lane, there is some presumption that\nSilver was here the Leda, or Lady, or Ideal, by whom it was said that\nJupiter in the form of a swan became the Parent of the Heavenly twins or\nFairbairns. We have considered the sign of the Swan with two necks as\nfound near Goswell Road, and the neighbouring _Goose_ Lane, Wind_goose_\nLane, Pente_cost_ Lane, and _Chis_well Street are all in this connection\ninteresting. I have already suggested that Angus, Aengus, or Oengus, the\npre-Celtic divinity of New Grange, meant _ancient goose_: Oengus was\nalternatively known as Sen-gann or Old Gann, connected with whom were\ntwo young Ganns who were described sometimes as the sons of Old Gann,\nsometimes as his father. In the opinion of Prof. Macalister Oengus,\n_alias_ Dagda mor, the Great Good Fire, _alias_ Sengann, \"was not\noriginally _son_ of the two youths, but _father_ of the two youths, and\nhe thus falls into line with other storm gods as the parent of\nDioscuri.\"[574]\n\nThere is little doubt that Aengus, the _ancient goose_, the Father of\nSt. Bride, was Sengann the Old Gander, and in connection with St.\nMichael's goose it is noteworthy that Sinann, the Goddess of the\nShannon, was alternatively entitled Macha. Mr. Westropp informs[575] us\nthat Sengann was the god of the Ganganoi who inhabited Connaught, hence\nno doubt he was the same as Great King Conn, and Sinann was the same as\nGood Queen Eda.\n\nAt the north end of London Bridge stands Old Swan Pier, upon the site\nof which was once Ebgate, an ancient water-gate. \"In place of this\ngate,\" says Stow, \"is now a narrow passage to the Thames called Ebgate\nLane, but more commonly the Old Swan.\" _Eb_gate may be connoted with the\nneighbouring Abchurch Lane, where still stands what Stow termed \"the\nparish church of St. Marie _Ab_church, _Ape_church, or _Up_church, as I\nhave read it,\" and this same root seemingly occurs in the Upwell of St.\nOlave _Up_well distant only a few hundred yards. This spot accurately\nmarks the _hub_ of ancient London, and there is here still standing the\nonce-famous London stone: \"some have imagined,\" says Stow, \"the same to\nbe set up by one John, or Thomas Londonstone, dwelling there against,\nbut more likely it is that such men have taken name of the stone than\nthe stone of them\".\n\nThere is little doubt that London stone, where oaths were sworn and\nproclamations posted, was the Perry stone of the men who made the six\nmain roads or tribal tracks which centred there, of which great wheel\n_Ab_church formed seemingly the _hob_ or _hub_. Abchurch was in all\nprobability originally a church of Hob, and it may aptly be described as\none of the many primitive _abbeys_: there is an Ibstone at Wallingford,\nwhich the modern authorities--like the \"John Londonstone\" theorists of\nStow's time--urge, was probably Ipa's stone: there is an Ipsley at\nRedditch, assumed to be either _aspentree meadow_ or perhaps _Aeppas\nmead_. Ipstones at Cheadle, we are told, \"may be from a man as above\";\nof Hipswell in Yorkshire Mr. Johnston concludes, \"there is no name at\nall likely here, so this must be well at the hipple or little heap\". But\nas Hipswell figures in Leland as _Ipres_well, is there any absolute\n_must_ about the \"hipple,\" and is it not possible that Ipres or\nHipswell may have been dedicated to the same _hipha_ or _hip_, the Prime\nParent of our Hip! Hip! Hip! who was alternatively the Ypre of Ypres\nHall and Upwell by Abchurch? At Halifax there is a _Hipper_holme which\nappeared in Domesday as _Huperun_, and here the authorities are really\nand seriously nonplussed. \"It seems hard to explain Huper or Hipper.\nThere is nothing like it in _Onom_, unless it be Hygebeort or Hubert;\nbut it may be a dissimilated form of _hipple_, _hupple_, and mean 'at\nthe little heaps'.\"[576]\n\nLet us quit these imaginary \"little heaps\" and consider the position at\nthe Halifax Hipperholme, or Huperun. The church here occupied the site\nof an ancient hermitage said to have been dedicated to St. John the\nBaptist, the Father of hermits, and to have possessed as a sacred relic\nthe alleged true face of St. John: my authority continues that this\nattracted great numbers of pilgrims who \"approached by four ways, which\nafterwards formed the main town thoroughfares concentrating at the\nparish church; and it is supposed to have given rise to the name\nHalifax, either in the sense of _Holy Face_ with reference to the face\nof St. John, or in the sense of _Holy ways_ with reference to the four\nroads, the word _fax_ being Old Norman French for _highways_\".[577] More\nrecent authorities have compared the word with Carfax at Oxford, which\nis said to mean Holy fork, or Holy road, converging as in a fork. The\nroads at Carfax constitute a four-limbed cross; Oxenford used to be\nconsidered \"the admeasured centre of the whole island\";[578] it was\nalternatively known as Rhydychain, whence I do not think that\nRhydychain meant a ford for oxen, but more probably either _Rood King_,\nor _Ruddy King_.\n\n [Illustration: FIG. 311.--From _The Cross: Heathen and Christian_\n (Brock, M.).]\n\nIn 1190 Halifax was referred to as Haliflex, upon which the Rev. J. B.\nJohnston comments: \"the _l_ seems to be a scribe's error, and _flex_\nmust be _feax_. Holy flax would make no sense. In Domesday it seems to\nbe called Feslei, can the _fes_ be _feax_ too?\" In view of the cruciform\nstreets of Chichester, of our cruciform rood or rota coins, and of the\nfour rivers supposed by all authorities to flow to the four quarters out\nof Paradise, is it not possible that four-quartered Haliflex was a fay's\nlea or meadow, whose founders built their \"abbey\"[579] in the true-face\nform of the _Holy Flux_ or Fount, the _ain_ or flow of living water?\nFour _ains_ or eyes are clearly exhibited on the emblems here\nillustrated, which show the four-quartered sacramental buns or brioches,\nwhence the modern Good Friday bun has descended.\n\n [Illustration: FIG. 312.--Roman roads. From _A New Description of\n England and Wales_ (Anon. 1724).]\n\nIt was a prevalent notion among our earliest historians that \"In such\nestimation was Britain held by its inhabitants, that they made in it\nfour roads from end to end, which were placed under the King's\nprotection to the intent that no one should dare to make an attack upon\nhis enemy on these roads\".[580] These four great roads, dating from\nthe time of King Belinus, and supposedly running from sea to sea, were\nprobably mythical, but in view of the sanctity of public highways and\nthe King's Peace which was enforced thereon, it is not improbable that\nnumerous \"Holloways\"--now supposed to mean hollow or sunk ways--were\noriginally and actually _holy ways_.\n\nThe Punjaub is so named because it is watered not by four but by five\nrivers, and that five streams possessed a mystic significance in British\nmythology is evident from the story of Cormac's voyage to the Land of\nParadise or Promise.[581] \"Palaces of bronze and houses of white silver,\nthatched with white bird's wings are there. Then he sees in the garth a\nshining fountain with five streams flowing out of it, and the hosts in\nturn a-drinking its water.\"[582]\n\nIt has been recently pointed out that the Celtic conception of Paradise\n\"offers the closest parallel to the Chinese,\" whence it is significant\nto find that in the Chinese \"Abyss of Assembly\" there were supposed to\nlie five fairy islands of entrancing beauty, which were inhabited by\nspirit-like beings termed _sh\u00ean j\u00ean_.[583] I have in my possession a\nChinese temple-ornament consisting of a blue porcelain broccus of five\nrays or peaks, which, like the five fundamental cones of the Etruscan\ntomb (_ante_, p. 237), in all probability represent the five bergs or\nislands of the blessed. The inner circle of Stonehenge consisted of five\nupstanding trilithons of which the stones came--by popular repute--from\nIreland. Among the Irish divinities mentioned by Mr. Westropp is not\nonly the gracious Aine who was worshipped by five Firbolg tribes, but\nalso an old god who kindled five streams of magic fire from which his\nsons--the fathers of the Delbna tribes--all sprang.[584]\n\nIt will be remembered that the Avebury district is the boss, gush, or\nspring of five rivers, and Avebury or Abury was almost without doubt\nanother \"abbey\" or _bri_ of Ab on similar lines to the six-spoked _hub_,\n_hob_, or _boss_ of Abchurch, Londonstone. It is difficult to believe\nthat the six roads meeting at Abchurch arranged themselves so\nsymmetrically by chance, and it is still more difficult to attribute\nthem to the Roman Legions.\n\nAs Mr. Johnson has pointed out there is a current supposition, seemingly\nwell based, that some of the supposedly Roman roads represent older\ntrackways, straightened and adapted for rougher usage.[585] That London\nstone at Abchurch was the hub, navel or _bogel_ of the Cantian British\nroads may be further implied by the immediately adjacent _Buckle_sbury,\nnow corrupted into Bucklersbury. Parts of the Ichnield Way--notably at\nBroadway--are known as Buckle Street, the term _buckle_ here being\nseemingly used in the sense of Bogle or Bogie. It is always the custom\nof a later race to attribute any great work of unknown origin to Bogle\nor the Devil, _e.g._, the Devil's Dyke, and innumerable other instances.\n\n_Ichnos_ in Greek means _track_, _ichneia_ a _tracking_; whence the\nimmemorial British track known as the _Ichnield_ Way may reasonably be\nconnoted with the ancient Via _Egnatio_ near Berat in Albania. That\nAlbion, like Albania, possessed very serviceable ways before the advent\nof any Romans is clear from C\u00e6sar's _Commentaries_. After mentioning the\nBritish rearguard--\"about 4000 charioteers only being left\"--C\u00e6sar\ncontinues: \"and when our cavalry for the sake of plundering and ravaging\nthe more freely scattered themselves among the fields, he\n(Cassivelaunus) used to send out charioteers from the woods by _all the\nwell-known roads_ and paths, and to the great danger of our horse engage\nwith them, and this source of fear hindered them from straggling very\nextensively\".[586]\n\nIt has been seen that the Welsh tracks by which the armies marched to\nbattle were known as Elen's Ways, whence possibly six such Elen's Ways\nconcentrated in the heart of London, which I have already suggested was\nan Elen's dun. In French forests radiating pathways, known as _etoiles_\nor stars, were frequent, and served the most utilitarian purpose of\nguiding hunters to a central Hub or trysting-place.\n\nOne of the marvels which impress explorers in Crete is the excellence of\nthe ancient Candian roads. According to Tacitus the British, under\nBoudicca, chiefly Cantii, Cangians, and Ikeni, \"brought into the field\nan incredible multitude\".[587] The density of the British population in\nancient times is indicated by the extent of prehistoric reliques,\nwhereas the Roman invaders were never numerically more than a negligible\nfraction. It is now admitted by historians that Roman civilisation did\nnot succeed in striking the same deep roots in British soil as it did\ninto the nationality of Gaul or Spain. \"For one thing, the numbers both\nof Roman veterans and of Romanised Britons remained comparatively small;\nfor another, beyond the Severn and beyond the Humber lay the multitudes\nof the un-Romanised tribes, held down only by the terror of the Roman\narms, and always ready to rise and overwhelm the alien culture.\"[588]\n\nCommenting upon the Icknield Way, Dr. Guest remarks the lack upon its\ncourse of any Roman relics, a want, however, which, as he says, is amply\ncompensated for by the many objects, mostly of British antiquity, which\ncrowd upon us as we journey westward--by the tumuli and \"camps\" which\nshow themselves on right and left--by the six gigantic earthworks which\nin the intervals of eighty miles were raised at widely different periods\nto bar progress along this now deserted thoroughfare.[589] In a similar\nstrain Mr. Johnson writes of the Pilgrim's Way in Surrey: \"To my\nthinking, the strongest argument for the prehistoric way lies in the\nplea expressed by the grim old earthworks and silent barrows which stud\nits course, and by the numerous relics dug up here and there, relics of\nwhich we may rest assured not one-half has been put on record.\"[590]\n\nTacitus pictures a Briton as reasoning to himself \"compute the number of\nmen born in freedom and the Roman invaders are but a handfull\".[591] Is\nit in these circumstances likely that the Roman handful troubled to\nconstruct six great arteries or main roads centring to London stone?\n\nThe Romans ran military roads from castra to castra, but in Roman eyes\nLondon was merely \"a place not dignified with the name of a colony, but\nthe chief residence of merchants and the great mart of trade and\ncommerce\".[592]\n\nHolloway Road, in London, implies, I think, at least one _Holy Way_, and\nthere seems to me a probability that London stone was a primitive\nJupiterstone, yprestone, preston, pray stone, or phairy stone, similar\nto the holy centre-stone of sacred Athens: \"Look upon the dance,\nOlympians; send us the grace of Victory, ye gods who come to the heart\nof our city, where many feet are treading and incense streams: in sacred\nAthens come to the holy centre-stone\".\n\nFOOTNOTES:\n\n [506] _Iliad_, Bk. XX., 434.\n\n [507] A King Cunedda figures in Welsh literature as the first\n native ruler of Wales, and tradition makes Cunedda a son of\n the daughter of Coel, probably the St. Helen who was the\n daughter of Old King Cole, and who figures as the London\n Great St. Helen and Little St. Helen: possibly, also, as the\n ancient London goddess Nehallenia = New Helen, Nelly = Ellen.\n\n [508] _History_, Bk. V.\n\n [509] Church, A. J. and Brodribb, W. J., _The History of Tacitus_,\n 1873, p. 229.\n\n [510] Quoted in _Celtic Britain_, Rhys, Sir J., p. 74.\n\n [511] Address to British Association.\n\n [512] Quoted in _The Veil of Isis_, Reade, W. W., p. 47.\n\n [513] Wilkie, James, _Saint Bride, the Greatest Woman of the Celtic\n Church_.\n\n [514] Nonnus, quoted from _A Dissertation on The Mysteries of the\n Cabiri_, Faber, G. S., vol. ii., p. 313.\n\n [515] Huyshe, W., _The Life of St. Columba_, p. 247.\n\n [516] Canon ffrench, _Prehistoric Faith and Worship_, p. 56.\n\n [517] Hughes, T., _The Scouring of the White Horse_, p. 111.\n\n [518] Apart from recent experiences and the records of the Saxon\n invaders of this country, one may connote the candid maxims\n of the Frederick upon whom the German nation has thought\n proper to confer the sobriquet of \"Great,\" _e.g._:--\n\n \"It was the genius of successive rulers of our race to be\n guided only by self-interest, ambition, and the instinct of\n self-preservation.\"\n\n \"When Prussia shall have made her fortune, she will be able\n to give herself the air of good-faith and of constancy which\n is only suitable for great States or small Sovereigns.\" \"As\n for war, it is a profession in which the smallest scruple\n would spoil everything.\"\n\n \"Nothing exercises a greater tyranny over the spirit and\n heart than religion.... Do we wish to make a treaty with a\n Power? If we only remember that we are Christians all is\n lost, we shall always be duped.\"\n\n \"Do not blush at making alliances with the sole object of\n reaping advantage for yourself. Do not commit the vulgar\n fault of not abandoning them when you believe it to be to\n your advantage to do so; and, above all, ever follow this\n maxim that to despoil your neighbours is to take from them\n the means of doing you harm.\"\n\n In the eyes of the stupid and unappreciative Britons the\n Saxons were \"swine,\" and the \"loathest of all things,\" _vide_\n Layamon's _Brut_, _e.g._: \"Lo! where here before us the\n heathen hounds, who slew our ancestors with their wicked\n crafts; and they are to us in land _loathest of all things_.\n Now march we to them, and starkly lay on them, and avenge\n worthily our kindred, and our realm, and avenge the mickle\n shame by which they have disgraced us, that they over the\n waves should have come to Dartmouth. And all they are\n forsworn, and all they shall be destroyed; they shall be all\n put to death, with the Lord's assistance! March we now\n forward, fast together\"--(Everyman's Library, p. 195).\n\n \"The Saxons set out across the water, until their sails were\n lost to sight. I know not what was their hope, nor the name\n of him who put it in their mind, but they turned their boats,\n and passed through the channel between England and Normandy.\n With sail and oar they came to the land of Devon, casting\n anchor in the haven of Totnes. The heathen breathed out\n threatenings and slaughter against the folk of the country.\n They poured forth from their ships, and scattered themselves\n abroad amongst the people, searching out arms and raiment,\n firing homesteads and slaying Christian men. They passed to\n and fro about the country, carrying off all they found\n beneath their hands. Not only did they rob the hind of his\n weapon, but they slew him on his hearth with his own knife.\n Thus throughout Somerset and a great part of Dorset, these\n pirates spoiled and ravaged at their pleasure, finding none\n to hinder them at their task\"--(_Ibid._, p. 47).\n\n [519] Allen J. Romilly, _Celtic Art in Pagan and Christian Times_,\n p. 130.\n\n [520] _A Guide to the Antiquities of the Iron Age_, p. 89.\n\n [521] Quoted by J. Romilly Allen, in _Celtic Art_, p. 138.\n\n [522] Rev. Wm. Greenwell and Parker Brewis, _Arch\u00e6ologia_, vol.\n lxi., pp. 439, 472 (1909).\n\n [523] Rev. Wm. Greenwell and Parker Brewis, _Arch\u00e6ologia_, vol.\n lxi., p. 4.\n\n [524] The standard supposition that Smithfield is a corruption of\n _smooth field_ may or may not be well founded.\n\n [525] Bohn's ed., p. 382.\n\n [526] The psychology of Homer's description of the Vulcan menage is\n curiously suggestive of a modern visit to the village\n blacksmith:--\n\n \"Him swelt'ring at his forge she found, intent\n On forming twenty tripods, which should stand\n The wall surrounding of his well-built house,\n The silver-footed Queen approach'd the house,\n Charis, the skilful artist's wedded wife,\n Beheld her coming, and advanc'd to meet;\n And, as her hand she clasp'd, address'd her thus:\n 'Say, Thetis of the flowing robe, belov'd\n And honour'd, whence this visit to our house,\n An unaccustom'd guest? but come thou in,\n That I may welcome thee with honour due.'\n Thus, as she spoke, the goddess led her in,\n And on a seat with silver studs adorn'd,\n Fair, richly wrought, a footstool at her feet,\n She bade her sit; then thus to Vulcan call'd;\n 'Haste hither, Vulcan; Thetis asks thine aid.'\n Whom answer'd thus the skill'd artificer:\n 'An honour'd and a venerated guest\n Our house contains; who sav'd me once from woe,\n Then thou the hospitable rites perform,\n While I my bellows and my tools lay by.'\n He said, and from the anvil rear'd upright\n His massive strength; and as he limp'd along,\n His tott'ring knees were bow'd beneath his weight.\n The bellows from the fire he next withdrew,\n And in a silver casket plac'd his tools;\n Then with a sponge his brows and lusty arms\n He wip'd, and sturdy neck and hairy chest.\n He donn'd his robe, and took his weighty staff;\n Then through the door with halting step he pass'd;\n ... with halting gait,\n Pass'd to a gorgeous chair by Thetis' side,\n And, as her hand he clasp'd, address'd her thus:\n 'Say Thetis, of the flowing robe, belov'd\n And honour'd, whence this visit to our house,\n An unaccustom'd guest? say what thy will,\n And, if within my pow'r esteem it done.'\"\n\n _Iliad_, Bk. XVIII., p. 420-80.\n\n [527] British Museum, _A Guide to the Antiquities of the Early Iron\n Age_, p. 54.\n\n [528] \"Antiquities to be noted therein are: First the street of\n Lothberie, Lathberie, or Loadberie (for by all these names\n have I read it), took the name (as it seemeth) of berie, or\n court of old time there kept, but by whom is grown out of\n memory. This street is possessed for the most part by\n founders, that cast candlesticks, chafing-dishes, spice\n mortars, and such like copper or laton works and do afterward\n turn them with the foot, and not with the wheel, to make them\n smooth and bright with turning and scrating (as some do term\n it), making a loathsome noise to the by-passers that have not\n been used to the like, and therefore by them disdainfully\n called Lothberie.\"--_London_ (Ev. Lib.), p. 248.\n\n [529] _Phenomena_, p. xvii.\n\n [530] Stow, _London_, p. 221.\n\n [531] _Giraldus Cambrensis_, p. 97.\n\n [532] _Cf._ Rhys, Sir J., _Celtic Heathendom_, p. 613.\n\n [533] _Cf._ _A New Light on the Renaissance_ and _The Lost Language\n of Symbolism_.\n\n [534] Windle, B. C. A., _Life in Early Britain_, p. 116.\n\n [535] Cacus figures in mythology as a huge giant, the son of\n Vulcan, and the stealer of Hercules' oxen.\n\n [536] Duncan, T., _The Religions of Profane Antiquity_, p. 59.\n\n [537] Hazlitt, W. Carew, _Faith and Folklore_, vol. i., p. 210.\n\n [538] A trace of the old sacrificial eating?\n\n [539] Gomme, L., _Folklore as an Historic Science_, p. 43.\n\n [540] See Johnson, W., _Byways of British Arch\u00e6ology_. \"Among the\n Saxons only a high priest might lawfully ride a mare,\" p.\n 436.\n\n [541] Faber, G. S., _The Mysteries of the Cabiri_, i., 220.\n\n [542] _Golden Legend_, iv., 96.\n\n [543] Is. xlv. 7.\n\n [544] Quoted from Eckenstein, Miss Lena, _Comparative Studies in\n Nursery Rhymes_, p. 153.\n\n [545] Keightley, _Fairy Mythology_, p. 285.\n\n [546] The \"one heap\" of chaos was illustrated _ante_, p. 224.\n\n [547] Allen F. Romilly, _Celtic Art_, p. 78.\n\n [548] _Ibid._, p. 188.\n\n [549] The following letter appeared in _Folklore_ of June 29,\n 1918:--\n\n \"Twenty-five years ago an old man in one of the parishes of\n Anglesey invariably bore or rather wore a sickle over his\n neck--in the fields, and on the road, wherever he went. He\n was rather reticent as to the reason why he wore it, but he\n clearly gave his questioner to understand that it was a\n protection against evil spirits. This custom is known in\n Welsh as '_gwisgo'r gorthrwm_,' which literally means\n 'wearing the oppression'. _Gorthrwm_ = _gor_, an\n intensifying affix = _super_, and _trwm_ = heavy, so that\n the phrase perhaps would be more correctly rendered 'wearing\n the overweight'. It is not easy to see the connection\n between the practice and the idea either of overweight or\n oppression; still, that was the phrase in common use.\n\n \"For a similar reason, that is, protection from evil spirits\n during the hours of the night, it was and is a custom to\n place two scythes archwise over the entrance-side of the\n wainscot bed found in many of the older cottages of Anglesey.\n It is difficult to find evidence of the existence of this\n practice to-day as the old people no doubt feel that it is\n contrary to their prevailing religious belief and will not\n confess their faith in the efficacy of a 'pagan' rite which\n they are yet loth to abandon.\n\n \"R. GWYNEDON DAVIES.\"\n\n [550] Wright T., _Essays on Arch. Subjects_, i., 26.\n\n [551] Smith, W., _A Smaller Classical Dictionary_.\n\n [552] Vol. i., p. 210.\n\n [553] Domesday Ferebi, \"probably dwelling of the _comrade_ or\n partner\". Do the authorities mean _friend_?\n\n [554] Mann, L., _Archaic Sculpturings_, p. 30.\n\n [555] _Cf._ _The Alphabet_, i., 12.\n\n [556] Lord Avebury. Preface to _A Guide to Avebury_, p. 5.\n\n [557] Durandus, _Rationale_.\n\n [558] \"Ruddy was the sea-beach and the circular revolution was\n performed by the attendance of the white bands in graceful\n extravagance when the assembled trains were assembled in\n dancing and singing in cadence with garlands and ivy branches\n on the brow.\"--_Cf._ Davies, E. _Mythology of British\n Druids_.\n\n [559] _History_, V., 5.\n\n [560] _Ancient British Coins_, p. 178.\n\n [561] \"Copied by Higgins, _Anacalypsis_, on the authority of\n Dubois, who states (vol. iii., p. 88), that it was found on a\n stone in a church in France, where it had been kept\n religiously for six hundred years. Dubois regards it as\n wholly astrological, and as having no reference to the story\n told in Genesis.\"\n\n [562] It is quite improbable that there was any foundation for\n Stow's surmise that the epithet Poor was applied to the\n parish of St. Peter in Brode Street, \"for a difference from\n others of that name, sometimes peradventure a poor parish\".\n It is, however, possible that the church was dedicated to\n Peter the Hermit, _i.e._, the poor Peter.\n\n [563] _Cf._ Abelson, J., _Jewish Mysticism_, p. 34.\n\n [564] _Cf._ also Brachet A., _Ety. Dictionary of French Language_:\n \"A two-wheeled carriage which being light _leaps_ up\". Had\n our authorities been considering _phaeton_, this definition\n might have passed muster. Although Skeat connects _phaeton_\n with the Solar Charioteer he nevertheless connotes _phantom_.\n Why?\n\n [565] Blackie, C., _Place-names_, p. 137.\n\n [566] _Coins of the Ancient Britons_, p. 121.\n\n [567] P. 28.\n\n [568] It is a miracle that this and the other coins illustrated on\n page 364 did not go into the dustbin. The official estimate\n of their value and interest is expressed in the following\n reference from Hawkin's _Silver Coins of England_, p. 17:--\n\n \"After the final departure of the Romans, about the year\n 450, the history of the coinage is involved in much\n obscurity; the coins of that people would of course continue\n in circulation long after the people themselves had quitted\n the shores, and it is not improbable that the rude and\n uncouth pieces, which are imitations of their money, and\n _are scarce because they are rejected from all cabinets and\n thrown away as soon as discovered_, may have been struck\n during the interval between the Romans and Saxons.\"\n\n The italics are mine, and comment would be inadequate.\n Happily, in despite of \"the practised numismatist,\" Time,\n which antiquates and hath an art to make dust of all things,\n hath yet spared these minor monuments.\n\n [569] Auburn hair is golden-red--hence I am able to recognise only\n a remote comparison with _alburnum_, the white sap wood or\n inner bark of trees.\n\n [570] \"We also find Adad numbered among the gods whom the Syrians\n worshipped; nevertheless we find but little concerning him,\n and that little obscure and unsatisfactory, either in ancient\n or modern writers. Macrobius says, \"The Assyrians, or rather\n the Syrians, give the name Adad to the god whom they worship,\n as _the highest_ or greatest,\" and adds that the\n signification of this name is the One or the Only. This\n writer also gives us clearly to understand that the Syrians\n adored the sun under this name; at least, the surname Adad,\n which was given to the sun by the natives of Heliopolis,\n makes them appear as one and the same.\"--Christmas, H. Rev.,\n _Universal Mythology_, p. 119.\n\n [571] _Discourse concerning Devils_, annexed to _The Discovery of\n Witchcraft_, Reginald Scot, i., chap. xxi.\n\n [572] _Folklore_, XXV., 4, p. 426.\n\n [573] \"The Sun and Moon have been considered as signs of pagan\n origin, typifying Apollo and Diana,\" _History of Signboards_,\n p. 496.\n\n [574] _Proc. of Royal Irish Acad._, xxxiv., c. 10-11, pp. 318, 320.\n\n [575] _Ibid._, c. 8, p. 159.\n\n [576] Johnston, Rev. J. B., _The Place-names of England and Wales_,\n p. 304.\n\n [577] Wilson, J. M., _Imperial Gazetteer of England and Wales_, i.,\n 839.\n\n [578] Herbert, A., _Cyclops Christianus_, p. 93.\n\n [579] In Ireland an \"abbey\" is a cell or hermitage.\n\n [580] _Cf._ Guest, Dr., _Origines Celtic\u00e6_, ii., 223.\n\n [581] The name Cormac is defined as meaning _son of a chariot_. Is\n it to be assumed that the followers of Great Cormac\n understood a physical road car?\n\n [582] Wentz., W. Y. E., _The Fairy Faith in Celtic Countries_, p.\n 341.\n\n [583] \"The inhabitants are called _sh\u00ean j\u00ean_, spirit-like beings, a\n term hardly synonymous with _hsien_, though the description\n of them is consistent with the recognised characteristics of\n _hsien_. The passage runs as follows: 'Far away on the Isle\n of Ku-sh\u00ea there dwell spirit-like beings whose flesh is\n [smooth] as ice and [white] as snow, and whose demeanour is\n as gentle and unassertive as that of a young girl. They eat\n not of the Five Grains, but live on air and dew. They ride\n upon the clouds with flying dragons for their teams, and roam\n beyond the Four Seas. The _sh\u00ean_ influences that pervade that\n isle preserve all creatures from petty maladies and mortal\n ills, and ensure abundant crops every year.'\"--Yetts, Major\n W. Perceval, _Folklore_, XXX., i., p. 89.\n\n [584] _Proc. Roy. Irish Acad._, xxxiv., c. 8, p. 135.\n\n [585] _Folk Memory_, p. 339.\n\n [586] _De B. Gallico_, v., 19.\n\n [587] Annals, xxxiv.\n\n [588] Hearnshaw, F. J. C., _England in the Making_, p. 22.\n\n [589] _Origines Celtic\u00e6_, ii., 240.\n\n [590] _Folk Memory_, p. 349.\n\n [591] _Agricola_, xv.\n\n [592] Tacitus, _Annals_, xxxiii.\n\n\n\n\n CHAPTER X\n\n HAPPY ENGLAND\n\n \"In the old time every Wood and Grove, Field and Meadow, Hill and\n Cave, Sea and River, was tenanted by tribes and communities of the\n great Fairy Family, and at least one of its members was a resident\n in every House and Homestead where the kindly virtues of charity\n and hospitality were practised and cherished. This was the faith of\n our forefathers--a graceful, trustful faith, peopling the whole\n earth with beings whose mission was to watch over and protect all\n helpless and innocent things, to encourage the good, to comfort the\n forlorn, to punish the wicked, and to thwart and subdue the\n overbearing.\"--ANON, _The Fairy Family_, 1857.\n\n \"It is very much better to believe in a number of gods than in none\n at all.\"--W. B. YEATS.\n\n\nIt is generally supposed that the site of London has been in continuous\noccupation since that remote period when the flint-knappers chipped\ntheir implements at Gray's Inn, and the pile-dwelling communities, whose\ntraces have been found in the neighbourhood of London Stone, drove their\nfirst stakes into the surrounding marshes. Not only are there in London\nthe material evidences of antediluvian occupation, but \"the fact remains\nthat in the city of London there are more survivals from past history\nthan can be found within the compass of any other British city, or of\nany other area in Britain.\"[593]\n\nSir Laurence Gomme assigns some importance to the place-name \"Britaine\nStreet\"--now \"Little Britain\"--where, according to Stow, the Earls of\nBritain were lodged, but it is probable that in _Up_well, _Eb_gate,\n_Ab_church, _Ape_church or _Up_church, we may identify relics of an\ninfinitely greater antiquity.\n\nWhen C\u00e6sar paid his flying visit to these islands he learned at the\nmouth of the Thames that what he terms an _oppidum_ or stronghold of the\nBritish was not far distant, and that a considerable number of men and\ncattle were there assembled. As it has been maintained that London was\nthe stronghold here referred to, the term _oppidum_ may possibly have\nbeen a British word, C\u00e6sar's testimony being: \"_The Britons apply_ the\nname of _oppidum_ to any woodland spot difficult to access, and\nfortified with a rampart and trench to which they are in the habit of\nresorting in order to escape a hostile raid\".[594] That the _dum_ of\n_oppidum_ was equivalent to _dun_ is manifest from the place-name\nDumbarton, which was originally Dunbrettan.\n\nIn view of the natural situation of St. Alban's there is a growing\nopinion among arch\u00e6ologists that London, and not St. Alban's, was the\nstronghold which stood the shock of Roman conquest when C\u00e6sar took the\n_oppidum_ of Cassivellaunus.\n\nThe inscriptions EP, EPPI, and IPPI figure frequently on British coins,\nand there were probably local hobby stones, hobby towns, and _oppi duns_\nin the tribal centre of every settlement of hobby-horse worshippers. In\nDurham is Hoppyland Park, near Bridgewater is Hopstone, near Yarmouth is\nHopton, and Hopwells; and Hopwood's, Happy Valley's, Hope Dale's, Hope\nPoint's, Hopgreen's, Hippesley's and Apsley's may be found in numerous\ndirections. It is noteworthy that none of these terms can have had any\nrelation to the hop plant, for the word _hops_ is not recorded until the\nfifteenth century; nor, speaking generally, have they any direct\nconnection with _hope_, meaning \"the point of the low land mounting the\nhill whence the top can be seen\".[595]\n\nThe word _hope_, meaning expectation, is in Danish _haab_, in German\n_hoffe_: Hopwood, near Hopton, is at Alvechurch (Elf Church?), apart\nfrom which straw one would be justified in the assumption that Hop, Hob,\nor Hoph, where it occurs in place-names, had originally reference to\nHob-with-a-canstick, _alias_ Hop-o'-my-Thumb. The Hebrew expression for\nthe witch of Endor, consulted by King Saul, is _ob_ or _oub_, but in\nDeuteronomy xviii. 11, the term _oph_ is used to denote a familiar\nspirit.[596] As we find a reference in Shakespeare to \"urchins,\n_ouphes_, and fairies,\" the English ouphes would seem to have been one\nof the orders of the Elphin realm: the authorities equate it with _alph_\nor _alp_, and the word has probably survived in the decadence of\nKipling's \"muddied _oaf_\".\n\nOffa, the proper name, is translated by the dictionaries as meaning\n_mild_, _gentle_: it is further remarkable that the root _oph_, _op_, or\n_ob_, is very usually associated with things diminutive and small. In\nWelsh _of_ or _ov_ means \"atoms, first principles\";[597] in French\n_oeuf_, in Latin _ova_, means an egg; the little egg-like berry of the\nhawthorn is termed a _hip_; to _ebb_ is to diminish, and in S.W.\nWiltshire is \"a _small_ river,\" named the Ebbe. Hob, with his flickering\ncandlestick, or the homely Hob crouching on the hob, seems rarely to\nhave been thought of otherwise than as the child Elf, such as that\nsuperscribed EP upon the British coin here illustrated: yet to the\n_ub_iquitous Hob may no doubt be assigned _up_, which means aloft or\noverhead, and _hoop_, the symbol of the Sun or Eye of Heaven.\n\n [Illustration: FIG. 313.--British. From Akerman.]\n\nWithin and all around the _oppida_ the military and sacerdotal hubbub\nwas undoubtedly at times uproarious, and the vociferation used on these\noccasions may account for the word _hubbub_,[598] a term which according\nto Skeat was \"imitative\". This authority adds to his conjecture:\n\"formerly also _whoobub_, a confused noise. Hubbub was confused with\n_hoop-hoop_, re-duplication of _hoop_ and _whoobub_ with _whoop-hoop_.\"\nBut even had our ancestors mingled _hip! hip!_ in their muddled minds\neven then the confusion would have been excusable.\n\n_Ope_, when occurring in proper-names such as Panope or Europe, is\nusually translated Eye--thus, Panope as _Universal Eye_, and Europa as\n_Broad Eye_. The small red eye-like or optical berries of the hawthorn\nare termed _hips_ or haws, and it is probable that once upon a time the\nhips were deemed the elphin eyes of Hob, the Ubiquitous or Everywhere.\nIn India the favourite bead in rosaries is the seed named _rudraksha_,\nwhich means \"the Eye of the god Rudra or S'iva\": Rudra, or the _ruddy\none_, is the Hub or centre of the Hindoo pantheon, and S'iva, his more\nfamiliar name (now understood to mean \"kindly, gracious, or propitious\")\nis more radically \"dear little Iva or Ipha\". In India millions of S'eva\nstones are still worshipped, and the _rudraksha_ seeds or Eyes of S'iva\nare generally cut with eleven facets,[599] evidently symbolising the\neleven Beings which are said to have sprung from the dual\npersonalities--male and female--of the Creative Principle.\n\n_Epine_, the French for thorn, is ultimately akin to Hobany, and _hip_\nmay evidently be equated with the friendly Hob. According to Bryant Hip\nor Hipha was a title of the Phoenician Prime Parent, and it is\nprobable that our _Hip! Hip! Hip!_--the parallel of the Alban _Albani!\nAlbani!_--long antedated the _Hurrah!_\n\nThe Hobdays and the Abdys of Albion may be connoted with _Good Hob_, and\nthat this Robin Goodfellow or benevolent elf was the personification of\nshrewdness and cunning is implied by _apt_ and in_ept_, and that happy\nlittle Hob was considered to be pretty is implied by _h\u00fcbsch_, the\nTeutonic for _pretty_: the word _pretty_ is essentially _British_, and\nthe piratical habits of the early British are brought home to them by\nthe word _pirate_. We shall, however, subsequently see that _pirates_\noriginally meant \"attempters\" or men who _tried_.\n\nThe surname Hepburn argues the existence at some time of a Hep bourne\nor brook; in Northumberland is Hepborne or Haybourne, which the\nauthorities suppose meant \"burn, brook, with the hips, the fruit of the\nwild rose\": but hips must always have been as ubiquitous and plentiful\nas sparrows. In Yorkshire is Hepworth, anciently written Heppeword, and\nthis is confidently interpreted as meaning _Farm of Heppo_: in view,\nhowever, of our hobby-horse festivals, it is equally probable that in\nthe Hepbourne the Kelpie, the water horse, or _hippa_ was believed to\nlurk, and one may question the historic reality of farmer Heppo.\n\nThe hobby horse was principally associated with the festivals of\nMay-Day, but it also figured at Yule Tide. On Christmas Eve either a\nwooden horse head or a horse's skull was decked with ribbons and carried\nfrom door to door on the summit of a pole supported by a man cloaked\nwith a sheet: this figure was known as \"Old Hob\":[600] in Welsh _hap_\nmeans fortune--either good or bad.\n\nApparently the last recorded instance of the Hobby-Horse dance occurred\nat Abbot's Bromley, on which occasion a man carrying the image of a\nhorse between his legs, and armed with a bow and arrow (the emblems of\nBarry the Sovereign Archer), played the part of Hobby: with him were six\ncompanions wearing reindeer heads (the emblems of the Dayspring) who\ndanced the hey and other ancient dances. Tollett supposes the famous\nhobby horse to be the King of the May \"though he now appears as a\njuggler and a buffoon with a crimson foot-cloth fretted with gold, the\ngolden bit, the purple bridle, and studded with gold, the man's purple\nmantle with a golden border which is latticed with purple, his golden\ncrown, purple cap with a red feather, and with a golden knop\".[601]\n\n [Illustration: FIGS. 314 to 317.--British. From Akerman.]\n\n [Illustration: FIG. 318.--British. From Camden.]\n\n [Illustration: FIG. 319.--Head Dress of the King (N.W. Palace\n Nimroud). From _Nineveh_ (Layard).]\n\nA _knop_ or _knob_ means a boss, protuberance, or rosebud--originally,\nof course, a wild rosebud which precedes the hip--and it is probably the\nsame word as the CUNOB which occurs so frequently in British coins. In\nFig. 314 CUNOB occurs alone, and I am not sure that Figs. 315 and 318\nshould not be read ELINI CUNOB. The knob figured not only on our Hobby\nHorse, but also as a symbol on the head-dress of Tyrian kings, and there\nis very little doubt that the charming small figure on the obverse of\nCUNOB ELINI is intended for King Ob, or Ep. There is a Knap Hill at\nAvebury, a Knapton in Yorkshire, and a Knapwell in Suffolk: Knebworth\nin Herts was Chenepenorde in Domesday, and the imaginary farmer Cnapa or\nCnebba, to whom these place-names are assigned, may be equated with the\nafore-mentioned farmer Heppo of Hepworth.\n\nKnaves Castle (Lichfield), now a small mound--a _heap_?--is ascribed to\n\"_cnafa_, a boy or servant, later a knave, a rogue\": Cupid is a\nnotorious little rogue, nevertheless, proverbially Love makes the world\ngo round, and constitutes its nave, navel, hub, or boss: with _snob_\nSkeat connotes _snopp_, meaning a boy or anything _stumpy_.\n\nIn course of time like _boss_, Dutch _baas_, _knob_ seems to have been\napplied generally to mean a lord or master, and the Londoner who takes\nan agreeable interest in the \"nobs\"[602](and occasional _snobs_) riding\nin Hyde Park is possibly following an ancestral custom dating from the\ntime when the Ring was originally constructed. Apsley House, now\nstanding at the east end of Rotten Row, occupies the site of the park\nranger's lodge, the Ranger was a highly important personage, and it is\nnot improbable that the site of Apsley House was once known as Ap's lea\nor meadow. The immediately adjacent Stanhope Gate and Stanhope Street,\nor Stanhope in Durham, may mark the site of a stone hippa or horse\nsimilar to the famous stone horse in Brittany upon which--I believe to\nthis day--women superstitiously seat themselves with the same purpose as\nthey sit upon the Brahan stone in Ireland: Bryanstone Square in London\nis not more than a mile from Stanhope Street and Apsley House.\n\n [Illustration: FIG. 320.--La Venus de Quinipily, near Baud Morbihan,\n Brittany. From _Symbolism of the East and West_\n (Aynsley, Mrs. Murray).]\n\nThe Breton statue of Quinipily may be deemed a portrait of _holy Queen\nIp_, and Gwennap, near Redruth, where is a famous amphitheatre, was\nprobably a Queen Hip lea or seat of the same Queen's worship.\n\nGwen Ap was presumably the same as Queen Aph or Godiva, the Lady of the\nWhite Horse, and Godrevy on the opposite side of St. Ives Bay may be\nequated with _Good rhi Evy_, or Good Queen Evie. A few miles from\nLiskeard there is a village named St. Ive, which the natives pronounce\n_St. Eve_: the more western, better-known Saint Ive's, is mentioned in a\ndocument of 1546 as \"Seynt Iysse,\" and what apparently is this same\ndedication reappears at a place four miles west of Wadebridge termed St.\nIssey. \"Whose name is it,\" inquires W. C. Borlase, \"that the parish of\nSt. Issey bears?\" He suggests somewhat wildly that it may be the same as\nElidius, corrupted to Liddy, Ide, or Idgy, endeavouring to prove that\nthis Elidius is the same as the great Welsh Teilo.\n\nIt would be simpler and more reasonable to assume that St. Issey is a\ntrifling corruption of \"Eseye,\" which was one of the titles of the old\nBritish Mother of Life. The goddess Esseye--alternatively and better\nknown as Keridwen--is described by Owen in his _Cambrian Biography_ as\n\"a female personage, in the mythology of the Britons considered as _the\nfirst of womankind_, having nearly the same attributes with Venus, in\nwhom are personified the generative powers\".\n\nWith Eseye and with St. Issey, _alias_ St. Ive, may be connoted the\ndeserted town of Hesy in Judea: on the mound now known as Tell el Hesy,\nor the hill town of Hesy, the remains of at least eight super-imposed\nprehistoric cities have been excavated, and among the discoveries on\nthis site was a limestone lampstand subscribed on the base\nAPHEBAL.[603] The winged maiden found at the same time is essentially\nCretan, and it is not an unreasonable assumption that on this _Aphe_\nfragment of pottery from Hesy we have a contemporary portrait of the\nCandian Aphaia or Britomart, _alias_ Hesy, or St. Issy, or St. Ive: the\nBritish Eseye was alternatively known as Cendwen.\n\n [Illustration: FIG. 321.--From _A Mound of Many Cities_\n (Bliss, J. B.).]\n\n [Illustration: FIG. 322.--From _A Mound of Many Cities_\n (Bliss, J. B.).]\n\nThe British built their _oppida_ not infrequently in the form of an eye\nor optic, and also of an oeuf, ova, or egg. The perfect symmetry of\nthese designs point conclusively to the probability that the earthworks\nwere not mere strongholds scratched together anyhow for mere defence:\nthe British burial places or barrows were similarly either circular or\noval, and that the Scotch dun illustrated in Fig. 324 was British, is\nimplied not only by its name Boreland-Mote, but by its existence at a\nplace named Parton, this word, like the Barton of Dumbarton, no doubt\nsignifying Dun Brettan or Briton.\n\n [Illustration: FIG. 323.--From _The Motes of Kirkcudbrightshire_\n (Coles, F. R.). (Soc. Antiq. Scot.).]\n\n [Illustration: FIG. 324.--From _The Motes of Kirkcudbrightshire_\n (Coles, F. R.). (Soc. Antiq. Scot.)]\n\n [Illustration: FIG. 325.--\"Spindle-whorls\" from Troy. From\n _Prehistoric London_ (Gordon, E. O.).\n [_To face page 534._]\n\nEgypt was known as \"The Land of the Eye\":[604] the amulet of the\nAll-seeing Eye was perhaps even more popular in Egypt than in Etruria,\nand the mysterious and unaccountable objects called \"spindle whorls,\"\nwhich occur so profusely in British tombs, and which also have been\nfound in countless numbers underneath Troy, were probably Eye amulets,\nrudely representative of the human iris. The Trojan examples here\nillustrated are conspicuously decorated with the British _Broad_ Arrow,\nwhich is said to have been the symbol of the Awen or Holy Spirit. In\ntheir accounts of the traditional symbols, speech, letters, and signs of\nBritain, according to their preservation by means of memory, voice, and\nusages of the Chair and Gorsedd, the Welsh Bards asserted that the three\nstrokes of the Broad Arrow or bardic hieroglyph for God originated from\nthree diverging rays of light seen descending towards the earth. Out of\nthese three strokes were constituted all the letters of the bardic\nalphabet, the three strokes / | \\ reading in these characters\nrespectively 0 1 0, and thus spelling the mystic OHIO or YEW; hence it\nwould seem that this never-to-be-pronounced Name[605] was a faerie\nconception originating in the mind of some primitive poet philosophising\nfrom a cloud-encumbered sunrise or sunset. According to tradition there\nwere five ages of letters: \"The first was the age of the three letters,\nwhich above all represented the Name of God, and which were a sign of\nGoodness and Truth, and Understanding and Equity, of whatsoever kind\nthey might be\".[606] On these rays, it is said, were inscribed every\nkind and variety of Science and Knowledge, and on His return to Heaven\nthe Almighty Architect is described as--\n\n Followed with acclamation, and the sound\n Symphonious of ten thousand harps that tun'd\n Angelic harmonies.\n\nThe philosophers of Egypt believed that the universe was created by the\npronunciation of the divine name; similarly the British bards taught\nthat: \"The universe is matter as ordered and systematised by the\nintelligence of God. It was created by God's pronouncing His own\nname--at the sound of which light and the heavens sprang into existence.\nThe name of God is itself a creative power. What in itself that name is,\nis known to God only. All music or natural melody is a faint and broken\necho of the creative name.\"[607]\n\nEverywhere and in everything the Druids recognised this celestial\nTrinity: not only did their Hierarchy consist of three orders, _i.e._,\nDruids, Bards, and Seers, each group being again subdivided into three,\nbut also, as we have seen, they uttered their Triads or aphorisms in\ntriple form. There is little doubt that the same idea animated the\nPersian philosophy of Good Thought, Good Deed, Good Word, and Micah's\ntriple exordium: \"Do justly, love mercy, walk humbly\". The bards say\ndistinctly: \"The three mystic letters signify the three attributes of\nGod, namely, Love, Knowledge, and Truth, and it is out of these three\nthat justice springs, and without one of the three there can be no\njustice\".[608]\n\nThis is a simpler philosophy than the incomprehensibilities of the\nAthanasian Creed,[609] and it was seemingly drilled with such living and\nabiding force into the minds of the Folk, that even to-day the Druidic\nLitanies or Chants of the Creed still persist. Throughout Italy and\nSicily the Chant of the Creed is known as The Twelve Words of Verita or\nTruth, and it is generally put into the mouth of the popular Saint\nNicholas of _Bari_.[610] The Sicilian or Hyperean festival of the Bara\nhas already been noted _ante_, p. 320.\n\nThe British chant quoted _ante_, page 373, continues: \"What will be our\nthree boys\"? \"What will be our four\"? five? six? and onwards up to\ntwelve, but always the refrain is--\n\n My only ain she walks alane\n And ever mair has dune, boys.\n\n [Illustration: FIG. 326.--St. John. From _Christian Iconography_\n (Didron).]\n\n [Illustration: FIG. 327.--Christ, with a Nimbus of Three Clusters of\n Rays. Miniature of the XVI. Cent. MS. of the Bib.\n Royale. _Ibid._]\n\nIn Irish mythology we are told that the Triad similarly \"infected\neverything,\" hence Trinities such as Oendia (the one god), Caindea (the\ngentle god), and Trendia (the mighty god): other accounts specify the\nthree children of the Boyne goddess, as Tear Bringer, Smile Bringer, and\nSleep Bringer: the word _sleep_ is in all probability a corruption of\n_sil Eep_.\n\nAmong the Trojan \"spindle whorls\" some are decorated with four awens,\ncorresponding seemingly to the Four Kings of the Wheel of Fortune;\nothers with three groups constituting a total of nine strokes. As each\nray represented a form of Truth, the number nine--which as already\nnoted is invariably true to itself--was essentially the symbol of Truth,\nand that this idea was absorbed by Christianity is obvious from\nrepresentations such as Figs. 326 and 327.\n\n [Illustration: FIG. 328.--\"Cross\" at Sancreed (Cornwall). From _The\n Cornish Riviera_ (Stone, J. Harris).\n [_To face page 538._ ]\n\n [Illustration: FIG. 329.--Caerbr\u00e2n Castle in Sancred. From\n _Antiquities of Cornwall_ (Borlase).]\n\n [Illustration: FIGS. 330 and 331.--British. From Evans.]\n\nAt Sancreed in Cornwall--supposedly a dedication to the holy\nCreed--there is a remarkable \"cross\" which is actually a holed stone on\na shank:[611] and in the same parish is a \"castle\" which was once\nevidently a very perfect Eye. In the Scilly Islands, lying within a\nstone circle, is what might be a millstone with a square hole in its\ncentre: this Borlase ranks among the holed stones of Cornwall, and that\nit was a symbol of the Great Eye is a reasonable inference from the name\nSalla Key where it is still lying. We have seen the symbolic Eye on the\nKIO coin illustrated _ante_, page 253; the word _eye_ pronounced\nfrequently _oy_ and _ee_, is the same as the _hey_ of _Heydays_ and the\nShepherds' Dance or _Hey_, hence in all probability Salla Key or Salakee\nDowns[612] were originally sacred to the festivals of _Sala Kee_,\n_i.e._, silly, innocent, or happy, '_Kee_ or _Great Eye_. The old plural\nof _eye_ was _eyen_ or _een_, and it is not unlikely that the primeval\nIan, John, or Sinjohn, was worshipped as the joint Sun and Moon, or Eyes\nof Day and Night. On the hobby-horse coins here illustrated, the body\nconsists of two curiously conspicuous circles or _eyen_, possibly\nrepresenting the _awen_.\n\n My only _ane_ she walks alane\n And ever mair has dune, boys.\n\nOn Salla Key Downs is Inisidgen Hill, which takes its name from an\nopposite island: in old MSS. this appears as _Enys au geon_, which the\nauthorities assume meant \"Island of St. John\". _Geon_, however, was the\nCornish for _giant_; on Salla Key Downs is \"Giant's Castle,\" and close\nat hand is the Giant's Chair: this is a solid stone worked into the form\nof an arm-chair: \"It looks like a work of art rather than nature, and,\naccording to tradition, it was here the Arch Druid was wont to sit and\nwatch the rising Sun\".[613] The neighbouring island of Great Ganilly was\nthus in all probability sacred to _Geon_, the Great King, or Queen Holy.\n\nThe Saints' days, heydays, and holidays of our predecessors seem to have\nbeen so numerous that the wonder is that there was ever any time to\nwork: apparently from such evidence as the Bean-setting dance, even the\nancient sowing was accomplished to the measure of a song, and the\nfestivities in connection with old Harvest Homes are too multifarious\nand familiar to need comment.\n\nThe attitude of the clergy towards these ancient festivals seems to have\nbeen uniform and consistent.\n\n These teach that dancing is a Jezebel,\n And barley-break the ready way to hell;\n The morrice-idols, Whitsun-ales, can be\n But profane relics of a jubilee.[614]\n\nOne of the greatest difficulties of the English Church was to suppress\nthe dancing which the populace--supported by immemorial custom--insisted\nupon maintaining, even within the churches and the churchyards. Even\nto-day English churches possess reindeer heads and other paraphernalia\nof archaic feasts, and in Paris, as recently as the seventeenth century,\nthe clergy and singing boys might have been seen dancing at Easter in\nthe churches.[615] In Cornwall on the road from Temple to Bradford\nBridge is a stone circle known as The Trippet Stones, and doubtless many\nchurches occupy the sites of similar places where from time immemorial\nthe Folk tripped it jubilantly on jubilees: custom notoriously dies\nhard.\n\nIn the Eastern counties of England the two principal reapers were known\nas the Harvest Lord and Lady, who presided over the Hoppings, and other\nfestivities of the season. Sometimes the Harvest Lady was known as the\nHop Queen,[616] and this important potentate may be connoted with the\nharvest doll which, in Kent particularly, was termed the Ivy Girl. As\nProf. Weekley connotes the surname Hoppe with Hobbs, Hobson, and\nHopkins, we may infer from the name _Hopkin_son, there must once have\nbeen a Hop King as well as a Hop Queen, and the r\u00f4le of this English\nHopkin was probably similar to that enacted by other Jack-in-Greens,\nKing-of-the-Years, or Spirit-of-the-Years. The pomp and circumstance of\nthe parallel of the Hopkin ceremony in Greece may be judged from the\nfollowing particulars: \"They wreathe,\" says Plato, \"a pole of olive wood\nwith laurel and various flowers. On the top is fitted a bronze globe\nfrom which they suspend smaller ones. Midway round the pole they place a\nlesser globe, binding it with purple fillets, but the end of the pole is\ndecked with saffron. By the topmost globe they mean the sun, to which\nthey actually compare Apollo. The globe beneath this is the moon; the\nsmaller globes hung on are the stars and constellations, and the fillets\nare the course of the year, for they make them 365 in number. The\nDaphnephoria is headed by a boy, both whose parents are alive, and his\nnearest male relation carries the filleted pole. The Laurel-Bearer\nhimself, who follows next, holds on to the laurel; he has his hair\nhanging loose, he wears a golden wreath, and he is dressed out in a\nsplendid robe to his feet and he wears light shoes. There follows him a\nband of maidens holding out boughs before them, to enforce the\nsupplication of the hymns.\"[617]\n\nWith this Greek festival of the Laurel-Bearer may be connoted the \"one\ntraditional dance connected with all our old festivals and merry\nmakings\" in Guernsey, and known as _A mon beau Laurier_. In this\nceremony the dancers join hands, whirl round, curtsey, and kiss a\ncentral object, in later days either a man or a woman, but, in the\nopinion of Miss Carey, \"perhaps originally either a sacred stone or a\nprimeval altar\".[618] Adulation of this character is calculated to\ncreate _snobs_, the word as we have seen being fundamentally connected\nwith _stump_. I have already suggested a connection between the\nsalutation _A mon beau Laurier_ and the kissing or bussing of Paul's\nstump at Billingsgate, which is situated almost immediately next Ebgate.\nOn Mount Hube, in Jersey, have been found the remains of a supposed\nDruidic temple, and doubtless Mount _Hube_, like Apechurch or Abechurch,\nwas a primitive Hopeton, _oppidum_, or Abbey.\n\n [Illustration: FIG. 332.--From _The Everyday Book_ (Hone, W.).]\n\n [Illustration: FIG. 333.--From _The Everyday Book_ (Hone, W.).]\n\nThe Hoop is a frequent inn sign generally associated with some\nadditional symbol such as is implied in the familiar old signs,\nSwan-on-the-Hoop, Cock-on-the-Hoop, Crown-on-the-Hoop,\nAngel-on-the-Hoop, Falcon-on-the Hoop, and\nBunch-of-Grapes-on-the-Hoop.[619] That the hoop or circle was a sacred\nform need not be laboured, for the majority of our megalithic monuments\nare circular, and there is no doubt that these rude circles are not\nsimply and solely \"adjuncts of stone age burials,\" but were the\nprimitive temples of the Hoop Lady or Fairy Queen. It was customary to\nrepresent the Hop Lady within hoops or wheels; and that the Virgin was\nregarded indifferently as either One, Two, Three or Four is clear from\nthe indeterminate number of dolls which served on occasion as the idola\nor ideal. In Irish _oun_ or _ain_ means the cycle or course of the\nseasons, and the great Queen Anu or Aine who was regarded as the boss,\nhub, or centre of the Mighty Wheel may be equated with Una, the Fairy\nQueen.\n\nThe Druids are said to have considered it impious to enclose or cover\ntheir temples, presumably for the same reasons as prevailed among the\nPersians. These are explained by Cicero who tells us that in the\nexpedition of Xerxes into Greece all the Grecian temples were destroyed\nat the instigation of the Magi because the Grecians were so impious as\nto enclose those gods within walls who ought to have all things around\nthem open and free, their temple being the universal world. In Homer's\ntime--\n\n On rough-hewn stones within the sacred cirque\n Convok'd the hoary sages sat.\n\nand there is little doubt that similarly in these islands the\npriest-chiefs held their solemn and ceremonial sessions.\n\nThe word Druid is in disfavour among modern arch\u00e6ologists; nevertheless,\napparently all over Britain the Druids were traditionally associated in\nthe popular memory with megalithic monuments. Martin, in the relation of\nhis Tour of the Hebrides, made in the middle of the eighteenth century,\nobserves: \"In the Western Islands where there are many, what are called\nby the common people _Druin Crunny_, that is Druids' Circles,\" and the\nsame observer recounts: \"I inquired of the inhabitants what tradition\nthey had concerning these stones, and they told me it was a place\nappointed for worship in the time of heathenism, and that the chief\nDruid stood near the big stone in the centre from whence he addressed\nhimself to the people that surrounded him\".[620]\n\nThere is presumptive and direct evidence that the stone circles of\nBritain served the combined uses of Temple, Sepulchre, Place of\nAssembly, and Law Court. The custom of choosing princes by nobles\nstanding in a circle upon rocks, prevailed until comparatively recent\ntimes, and Edmund Spenser, writing in 1596 on the State of Ireland, thus\ndescribed an installation ceremony: \"One of the Lords arose and holding\nin his hand a white wand perfectly straight and without the slightest\nbend, he presented it to the chieftain-elect with the following words,\n'Receive the emblematic wand of thy dignity, now let the unsullied\nwhiteness and straightness of this wand be thy model in all thy acts, so\nthat no calumnious tongue can expose the slightest stain on the purity\nof thy life, nor any favoured friend ever seduce thee from dealing out\neven-handed justice to all'.\"[621]\n\nThe white wand figuring in this ceremony is evidently the magic rod or\nfairy wand with which the Elphin Queen is conventionally equipped, and\nwhich was figured in the hand of the Cretan \"Hob,\" _ante_, page 494.\n\nSometimes in lieu of a centre stone the circles contained stone chairs.\nMany of these old Druidic thrones have been broken up into gate-posts or\nhorse-troughs, but several are still in existence, and some are\ndecorated with a carving of two footprints. These two footprints were in\nall probability one of the innumerable forms in which the perennial Pair\nwere represented, _vide_ the Vedic invocation: \"Like two lips speaking\nsweetly to the mouth, like two breasts feed us that we may live. Like\ntwo nostrils as guardians of the body, like two ears be inclined to\nlisten to us. Like two hands holding our strength together ... like two\nhoofs rushing in quickly,\" etc.\n\nIn the British coin here illustrated the Giant Pair are featured as\njoint steeds: \"Coming early like two heroes on their chariots ... ye\nbright ones every day come hither like two charioteers, O ye strong\nones! Like two winds, like two streams your motion is eternal; like _two\neyes_[622] come with your sight toward us! Like two hands most useful to\nthe body; _like two feet_ lead us towards wealth.\"[623]\n\n [Illustration: FIG. 334.--British. From Akerman.]\n\nOccasionally the two footprints are found cut into simple rock: in\nScotland the King of the Isles used to be crowned at Islay, standing on\na stone with a deep impression on the top of it made on purpose to\nreceive his feet. The meaning of the feet symbol in Britain is not\nknown, but Scotch tradition maintained that it represented the size of\nthe feet of Albany's first chieftain. On Adam's Peak in Ceylon (ancient\n_Tafrobani_) there is a super-sacred footprint which is still the goal\nof millions of devout pilgrims, and on referring to India where the foot\nemblem is familiar we find it explained as very ancient, and used by the\nBuddhists in remembrance of their great leader Buddha. In the tenth\ncentury a Hindu poet sang:--\n\n In my heart I place the feet\n The Golden feet of God.\n\nand it would thus seem that the primeval Highlander anticipated by many\ncenturies Longfellow's trite lines on great men, happily, however,\nbefore departing, graving the symbolic footprints of his \"first\nChieftain,\" not upon the sands of Time, but on the solid rocks.\n\nThe Ancients, believing that God was centred in His Universe, a point\nwithin a circle was a proper and expressive hieroglyph for Pan or All.\nThe centre stone of the rock circles probably stood similarly for God,\nand the surrounding stones for the subsidiary Principalities and Powers\nthus symbolising the idea: \"Thou art the Eternal One, in whom all order\nis centred; Lord of all things visible and invisible, Prince of mankind,\nProtector of the Universe\".[624] A tallstone or a longstone is\nphysically and objectively the figure one, 1.\n\nIf it were possible to track the subsidiary Powers of the Eternal One to\ntheir inception we should, I suspect, find them to have been\npersonifications of Virtues, and this would seem to apply not merely to\nsuch familiar Trinities as Faith, Hope, and Charity; Good Thought, Good\nDeed, and Good Word, but to quartets, quintets, sextets, and septets\nsuch as the Seven Kings or Seven Gifts of the Holy Spirit, _i.e._, \"Ye\ngifte of wisdome; ye gifte of pittie; ye gifte of strengthe; ye gifte of\ncomfaite; ye gifte of understandinge; ye gifte of counyinge; ye gifte of\ndreede\".\n\nThe Persian Trinity of Thought, Deed, and Word, is perfectly expressed\nin the three supposed Orders of the Christian hierarchy. As stated in\n_The Golden Legend_ these are--sovereign Love as touching the order of\nSeraphim, perfect Knowledge, and perpetual Fruition or usance. \"There be\nsome,\" continues De Voragine, \"that overcome and dominate over all vices\nin themselves, and they by right be called of the world, gods among\nmen.\"[625]\n\nIt is related of King Arthur that he carried a shield named Prydwen, and\nif the reader will trouble to count the dots ranged round the centre\nboss of the shield on page 120 the number will be found to be _eleven_.\nAt Kingston on Thames, where the present market stone is believed to be\nthe surviving centre-piece of a stone-circle, a brass ring ornamented\nwith _eleven_ bosses was discovered.[626] In Etruria _eleven_ mystic\nshields were held in immense veneration:[627] it will further be noted\nthat the majority of the wheatears on British and Celtiberian coins\nconsist of _eleven_ corns.\n\nThe word _eleven_, like its French equivalent _onze_, _ange_, or\n_angel_, points to the probability that for some reason eleven was\nessentially the number sacred to the _elven_, _anges_, or _onzes_.\nElphinstone, a fairly common surname, implies the erstwhile existence of\nmany Elphinstones: there is an Alphian rock in Yorkshire; bronze urns\nhave been excavated at Alphamstone in Essex, and the supposititious\nAelfin, to whom the Alphington in Exeter is attributed, was far more\nprobably Elphin.\n\nThe dimensions of many so-called longstones--whether solitary or in the\ncentres of circles--point to the probability that menhirs or\nstanding-stones were frequently and preferably 11 feet high. In\nCornwall alone I have noted the following examples of which the\nmeasurements are extracted from _The Victoria County History_. The\nlongstone at Trenuggo, Sancreed, now measures 11 feet 2 inches; that at\nSithney 11 feet; that at Burras \"about 10 feet,\" that at Parl 12 feet;\nand that at Bosava 10 feet. In the parish of St. Buryan the longstones\nstanding at Pridden, Goon Rith, Boscawen Ros, and Trelew, now measure\nrespectively 11 feet 6 inches, 10 feet 6 inches, 10 feet, and 10 feet 4\ninches.\n\nIf one takes into account such casualties of time as weathering, washing\naway of subsoil, upcrop of undergrowth, subsidence, and other accidents,\nthe preceding figures are somewhat presumptive that each of the\nmonuments in question was originally designed to stand 11 feet high.\n\nFrequently a circle of stones is designated The Nine Maids, or The\nVirgin Sisters, or The Merry Maidens. The Nine Maidens is suggestive of\nthe Nine Muses, and of the nine notorious Druidesses, which dwelt upon\nthe Island of Sein in Brittany. The Merry Maidens may be equated with\nthe Fairy or Peri Maidens, and that this phairy theory holds good\nlikewise in Spain is probable from the fact that at Pau there is a\ncircle of nine stones called La Naou _Peyros_.[628]\n\n\"When we inquired,\" says Keightley, \"after the fairy system in Spain, we\nwere told that there was no such thing for that the Inquisition had long\nsince eradicated such ideas.\" He adds, however, \"we must express our\ndoubt of the truth of this charge\": I concur that not even the\nInquisition was capable of carrying out such fundamental destruction as\nthe obliteration of all peyros. Probably the old plural for peri or\nfairy was _peren_ or _feren_, in which case the great Fernacre circle in\nthe parish of St. Breward, Cornwall, was presumably the sacred eye or\nhoop of some considerable neighbourhood. About 160 feet eastward of\nFernacre (which is one of the largest circles in Cornwall), and in line\nwith the summit of _Brown_ Willy (the highest hill in Cornwall) is a\nsmall erect stone. The neighbouring Row Tor (_Roi_ Tor or _Rey_ Tor?)\nrises due north of Fernacre circle, and as the editors of _Cornwall_\npoint out: \"If as might appear probable this very exact alignment north\nand south, east and west, was intentional, and part of a plan where\nFernacre was the pivot of the whole, it is a curious feature that the\nthree circles mentioned should have been so effectively hidden from each\nother by intervening hills\".[629]\n\nThe major portion of this district is the property of an Onslow family;\nthere is an Onslow Gardens near Alvastone Place in Kensington, and there\nis a probability that every Alvastone, Elphinstone, or _On_slow\nneighbourhood was believed to be inhabited by _Elven_ or _Anges_: it is\nindeed due to this superstition that the relatively few megalithic\nmonuments which still exist have escaped damnation, the destruction\nwhere it has actually occurred having been sometimes due to a deliberate\nand bigoted determination, \"to brave ridiculous legends and\nsuperstitions\".[630] Naturally the prevalent and protective\nsuperstitions were fostered and encouraged by prehistoric thinkers for\nthe reasons doubtless quite rightly surmised by an eighteenth century\narch\u00e6ologist who wrote: \"But the truth of the story is, it was a burying\nplace of the Britons before the calling in of the heathen sexton (_sic_\nquery _Saxon_) into this Kingdom. And this fable invented by the Britons\nwas to prevent the ripping up of the bones of their ancestors.\" The\ndemise of similar fables under the corrosive influence of modern kultur,\nhas involved the destruction of countless other stone-monuments, so that\neven of Cornwall, their natural home, Mr. T. Quiller Couch was\nconstrained to write: \"Within my remembrance the cromlech, the holy\nwell, the way-side cross and inscribed stone, have gone before the\nutilitarian greed of the farmer and the road man, and the undeserved\nneglect of that hateful being, the _cui bono_ man\".\n\nParish Councils of to-day do not fear to commit vandalisms which private\nindividuals in the past shrank from perpetrating.[631] A Welsh\n\"Stonehenge\" at Eithbed, Pembrokeshire, shown on large-scale Ordinance\nmaps issued last century, has disappeared from the latest maps of the\ndistrict, and a few years ago an arch\u00e6ologist who visited the site\nreported that the age-worn stones had been broken up to build ugly\nhouses close by--\"veritable monuments of shame\".\n\nIn the Isle of _Pur_beck near _Bourne_mouth, _Brank_sea, _Bronks_ea\n(Bronk's _ea_ or island) _Branks_ome and numerous other _Bron_\nplace-names which imply that the district was once haunted by Oberon, is\na barrow called Puckstone, and on the top of this barrow, now thrown\ndown, is a megalith said to measure 10 feet 8 inches. In all probability\nthis was once 11 feet long, and was the Puckstone or Elphinstone of that\nneighbourhood: near Anglesea at Llandudno is a famous longstone which\nagain is _eleven_ feet high.\n\nIn Glamorganshire there is a village known as Angel Town, and in\nPembroke is Angle or Nangle: Adamnan, in his _Life of Columba_, records\nthat the saint opened his books and \"read them on the Hill of the\nAngels, where once on a time the citizens of the Heavenly Country were\nseen to descend to hold conversation with the blessed man\". Upon this\nhis editor comments: \"this is the knoll called 'great fairies hill'. Not\nfar away is the 'little fairies hill'. The fairies hills of pagan\nmythology became angels hills in the minds of the early Christian\nsaints.\"[632] One may be permitted to question whether this\nmetamorphosis really occurred, and whether the idea of Anges or Angles\nis not actually older than even the Onslows or _ange_ lows. The Irish\ntrinity of St. Patrick, St. Bride, and St. Columba, are said all to lie\nburied in one spot at Dunence, and the place-name _Dunence_ seemingly\nimplies that that site was an _on's low_, or _dun ange_. The term\n_angel_ is now understood to mean radically a messenger, but the primary\nsense must have been deeper than this: in English _ingle_--as in\ninglenook--meant _fire_, and according to Skeat it also meant a darling\nor a paramour. Obviously _ingle_ is here the same word as _angel_, and\npresumably the more primitive Englishman tactfully addressed his consort\nas \"mine ingle\". The Gaelic and the Irish for fire is _aingeal_; we\nhave seen that the burnebee or ladybird was connected with fire, and\nthat similarly St. Barneby's Day was associated with Barnebee _Bright_:\nhence the festival held at _Engle_wood, or _Ingle_wood (Cumberland)\nyearly on the day of St. Barnabas would appear to have been a primitive\nfire or _aingeal_ ceremony. It is described as follows: \"At Hesket in\nCumberland yearly on St. Barnabas Day by the highway side under a Thorn\ntree according to the very ancient manner of holding assemblies in the\nopen air, is kept the Court for the whole Forest of Englewood, the\n'Englyssh wood' of the ballad of Adam Bel\".[633]\n\nStonehenge used to be entitled Stonehengels, which may be modernised\ninto the _Stone Angels_,[634] each stone presumably standing as a\nrepresentative of one or other of the angelic hierarchy. When the Saxons\nmet the British in friendly conference at Stonehenge--apparently even\nthen the national centre--each Saxon chieftain treacherously carried a\nknife which at a given signal he plunged into the body of his unarmed,\nunsuspecting neighbour; subsequently, it is said, hanging the corpses of\nthe British royalties on the cross rocks of Stonehenge: hence ever after\nthis exhibition of Teutonic _realpolitik_ Stonehenge has been assumed to\nmean the Hanging Stones, or Gallow Stones.[635] We find, however, that\nStonehenge was known as Sta_hengues_ or Est_anges_, a plural form which\nmay be connoted with Hengesdun or Hengston Hill in Cornwall: Stonehenge\nalso appears under the form Senhange, which may have meant either _Old\nAnge_ or _San Ange_, and as the priests of ancient cults almost\ninvariably assumed the character and titles of their divinity it is\nprobable that the Druids were once known as _Anges_. In Irish the word\n_aonge_ is said to have meant _magician_ or _sorcerer_, which is\nprecisely the character assigned by popular opinion to the Druids. In\n_Rode hengenne_, another title of Stonehenge,[636] we have apparently\nthe older plural hen_gen_ with the adjectival _rood_ or _ruddy_, whence\nStonehenge would seem to have been a shrine of the Red Rood Anges.\n\n [Illustration: FIG. 336.--Stonehenge. From _The Celtic Druids_\n (Higgens, G.).]\n\nAs this monument was without doubt a national centre it is probable that\nas I have elsewhere suggested Stonehenge meant also the _Stone Hinge_:\nthe word _cardinal_ means radically hinge; the original Roman cardinals\nwhose round red hats probably typified the ruddy sun, were the priests\nof Janus, who was entitled the Hinge, and there is no reason to suppose\nthat the same idea was not equally current in England.\n\nThat the people of CARDIA associated their _angel_ or _ange_ with\n_cardo_, a _hinge_ or _angle_ is manifest from the coin illustrated in\nFig. 336.\n\nAccording to Prof. Weekley, \"_Ing_, the name of a demi-god, seems to\nhave been early confused with the Christian _angel_ in the prefix\n_Engel_ common in German names, _e.g._, Engelhardt anglicised as\n_Engleheart_. In Anglo-Saxon we find both _Ing_ and _Ingel_. The modern\nname Ingoll represents Ingweald (Ingold) and _Inglett_ is a diminutive\nof similar origin. The cheerful _Inglebright_ is from Inglebeort. The\nsimple _Ing_ has given through Norse Ingwar the Scottish _Ivor_.\"[637]\nBut is it not possible that Ivor never came through Ingwar, but was\nradically a synonym--_fairy_ = _Ing_, or _fire_ = _ingle_? Inga is a\nScandinavian maiden-name, and if the Inge family--of gloomy repute--are\nunable to trace any cheerier origin it may be suggested that they came\nfrom the Isle of Man where the folk claim to be the descendants of\nfairies or anges: \"The Manks confidently assert that the first\ninhabitants of their island were fairies, and that these little people\nhave still their residence amongst them. They call them the 'Good\npeople,' and say they live in wilds and forests, and mountains, and shun\ngreat cities because of the wickedness acted therein.\"[638]\n\nAs there is no known etymology for _inch_ and _ounce_ it is not\nimprobable that these diminutive measures were connected with the\npopular idea of the _ange's_ size and weight: Queen Mab, according to\nShakespeare, was \"no bigger than an agate stone on the forefinger of an\nalderman,\" and she weighed certainly not more than an ounce. The origin\nof Queen Mab is supposedly Habundia, or La Dame Abonde, discussed in a\npreceding chapter, and there connoted with Eubonia, Hobany, and Hob: in\nWelsh Mab means _baby boy_, and the priests of this little king were\nknown as the Mabinogi, whence the _Mabinogion_, or books of the\nMabinogi.\n\nWhether there is any reason to connect the three places in Ireland\nentitled Inchequin with the _Ange Queen_, or the Inchlaw (a hill in\nFifeshire) with the Inch Queen Mab I have had no opportunity of\ninquiring.\n\nThe surnames Inch, Ince, and Ennis, are all usually connoted with _enys_\nor _ins_, the Celtic and evidently more primitive form of _in_sula, an\nisland, _ea_ or _Eye_.\n\nThe Inge family may possibly have come from the Channel Islands or\n_insul\u00e6_, where as we have seen the Ange Queen, presumably the Lady of\nthe Isles or _inces_, was represented on the coinage, and the Lord of\nthe Channel Isles seems to have been Pixtil or _Pixy tall_. That this\n_Pixy tall_ was alternatively _ange tall_ is possibly implied by the\nname Anchetil, borne by the Vicomte du Bessin who owned one of the two\nfiefs into which Guernsey was anciently divided. It will be remembered\nthat in the ceremony of the Chevauchee de St. Michel, _eleven_\nVavasseurs functioned in the festival; further, that the lance-bearer\ncarried a wand 11-1/4 feet long. The Welsh form of the name _Michael_ is\n_Mihangel_, and as Michael was the Leader of all angels, the _mi_ of\nthis British mihangel may be equated with the Irish _mo_ which, as\npreviously noted, meant _greatest_.\n\nAs Albion or _albi en_, is the equivalent to Elphin or _elven_, it is\nobvious that England--or _Inghil_terra, as some nations term it--is a\nsynonym for Albion, in both cases the meaning being Land of the Elves\nor Angels. For some reason--possibly the Masonic idea of the right\nangle, rectitude, and square dealing--_angle_ was connected with\n_angel_, and in the coin here illustrated the angel has her head fixed\nin a photographic pose by an angle. In Germany and Scandinavia,\nEngelland means the mystic land of unborn souls, and that the Angles who\ninhabited the banks of the _Elbe_ (Latin _Alva_) believed not only in\nthe existence of this spiritual Engelland, but also in the living\nexistence of Alps, Elves, Anges, or Angels is a well-recognised fact.\nThe Scandinavians traced their origin to a primal pair named Lif and\nLifthraser: according to Rydberg it was the creed of the Teuton that on\narriving with a good record at \"the green worlds of the gods\"; \"Here he\nfinds not only those with whom he became personally acquainted while on\nearth, but he may also visit and converse with ancestors from the\nbeginning of time, and he may hear the history of his race, nay, the\nhistory of all past generations told by persons who were\neye-witnesses\".[639] The fate of the evil-living Teuton was believed to\nbe far different, nevertheless, in sharp distinction to the Christian\ndoctrine that all unbaptised children are lost souls, and that infants\nscarce a span in size might be seen crawling on the fiery floor of hell,\neven the \"dull and creeping Saxon\" held that every one who died in\ntender years was received into the care of a Being friendly to the\nyoung, who introduced them into the happy groves of immortality.\n\n [Illustration: FIG. 336.--Greek. From Barthelemy.]\n\nThe suggestion that the land of the Angels derived its title from the\nangelic superstitions of the inhabitants, may be connoted with seemingly\na parallel case in Sweden, _i.e._, the province of Elfland. According to\nWalter Scott this district \"had probably its name from some remnant of\nancient superstition\":[640] during the witch-finding mania of the\nsixteenth century at one village alone in Elfland, upwards of 300\nchildren \"were found more or less perfect in a tale as full of\nimpossible absurdities as ever was told round a nursery fire\". Fifteen\nof these hapless little visionaries were led to death, and thirty-six\nwere lashed weekly at the church doors for a whole year: an unprofitable\n\"conspiracy\" for the poor little \"plotters\"!\n\n [Illustration: FIG. 337.--From _Essays on Arch\u00e6ological Subjects_\n (Wright, T.).]\n\nThere figures in Teutonic mythology not only Lif the first parent, but\nalso a divinity named Alf who is described as young, but of a fine\nexterior, and of such remarkably white splendour that rays of light\nseemed to issue from his silvery locks. Whether the Anglo-Saxons, like\nthe Germans, attributed any significance to _eleven_ I do not know: if\nthey did not the grave here illustrated which was found in the white\nchalk of Adisham, Kent, must be assigned to some other race. It is\ndescribed by its excavator as follows: \"The grave which was cut very\nneatly out of the rock chalk was full 5 feet deep; it was of the exact\nshape of a cross whose legs pointed very minutely to the four cardinal\npoints of the compass; and _it was every way eleven feet long_ and about\n4 feet broad. At each extremity was a little cover or arched hole each\nabout 12 inches broad, and about 14 inches high, all very neatly cut\nlike so many little fireplaces for about a foot beyond the grave into\nthe chalk.\"[641] It would seem possible that these crescentic corner\nholes were actually ingle nooks, and one may surmise a primitive\nlying-in-state with corner fires in lieu of candles. As the Saxons of\nthe fifth and sixth centuries were notoriously in need of conversion to\nthe Cross it is difficult to assign this crucial sepulchre to any of\ntheir tribes.\n\nWhether Albion was ever known as Inghilterra or Ingland before the\nadvent of the Angles from the Elbe need not be here discussed, but, at\nany rate, it seems highly unlikely that Anglesea, the sanctuary or\nHolyhead of British Druidism, derived its name from Teutonic invaders\nwho can hardly have penetrated into that remote corner for long after\ntheir first friendly arrival. At the end of the second century\nTertullian made the surprising and very puzzling statement: \"Places in\nBritain hitherto unvisited by the Romans were subjected to\nChristianity\":[642] that the cross was not introduced by the Romans is\nobvious from the apparition of this emblem on our coinage one to two\nhundred years before the Roman invasion; the famous megalithic monument\nat Lewis in the Hebrides is cruciform, and the equally famed pyramid at\nNew Grange is tunnelled in the form of a cross.\n\n [Illustration: FIG. 338.--_Plan an Guare_, St. Just. From _Cornwall_\n (Borlase).]\n\nAccording to Pownal, New Grange was constructed by the Magi \"or _Gaurs_\nas they were sometimes called\":[643] Stonehenge or Stonehengels is\nreferred to by the British Bards as Choir _Gawr_, a term which is of\nquestioned origin: the largest stone circle in Ireland is that by Lough\n_Gur_; the amphitheatre at St. Just is known as Plan an Guare or _Plain\nof Guare_, and the place-name _Gor_hambury or Verulam, where are the\nremains of a very perfect amphitheatre, suggests that this circle, as\nalso that at Lough Gur, and Choir Gawr, was, like Bangor, a home, seat,\nor Gorsedd of the Gaurs or Aonges. Doubtless the _gaurs_ of Britain like\nthe _guru_ or holy men of India, and the _augurs_ of Rome, indulged in\naugury: in Hebrew _gor_ means a congregation, and that the ancients\ncongregated in and around stone circles choiring, and gyrating in a\n_gyre_ or wheel, is evident from the statement of Diodorus Siculus,\nwhich is now very generally accepted as referring to Stonehenge or Choir\nGawr. \"The inhabitants [of Hyperborea] are great worshippers of Apollo\nto whom they sing many many hymns. To this god they have consecrated a\nlarge territory in the midst of which they have a magnificent round\ntemple replenished with the richest offerings. Their very city is\ndedicated to him, and is full of musicians and players on various\ninstruments who every day celebrate his benefits and perfections.\"\n\nAmong the superstitions of the British was the idyll that the music of\nthe Druids' harps wafted the soul of the deceased into heaven: these\nharps were constructed with the same mysterious regard to the number\nthree as characterised the whole of the magic or Druidic philosophy: the\nBritish harp was triangular, its strings were three, and its tuning keys\nwere three-armed: it was thus essentially a harp of Tara. That the\nBritish were most admirable songsters and musicians is vouched for in\nnumerous directions, and that Stonehenge was the Hinge of the national\nreligion is evident from the fact that it is mentioned in a Welsh Triad\nas one of the \"Three Great _Cors_ of Britain in which there were 2400\nsaints, that is, there were 100 for every hour of the day and night, in\nrotation perpetuating the praise of God without intermission\".[644] That\nsimilar _choirs_ existed among the _gaurs_ of ancient Ireland would\nappear from an incident recorded in the life of St. Columba: the\npopularity of this saint was, we are told, so great, even among the\npagan Magi, that 1200 poets who were in Convention brought with them a\npoem in his praise: they sang this panegyric with music and chorus, \"and\na surpassing music it was\"; indeed, so impressive was the effect that\nthe saint felt a sudden emotion of complacency and gave way to temporary\nvanity.\n\nThe circle of St. Just was not only known as _Plan an guare_, but also\nas _Guirimir_, which has been assumed to be a contraction of _Guiri\nmirkl_, signifying in Cornish a _mirkl_ or _miracle_ play.[645]\nDoubtless not only Miracle Plays, but sports and interludes of every\ndescription were centred in the circles: that the Druids were competent\nand attractive entertainers is probable in view of the fact that the\nArch Druid of Tara is shown as a leaping juggler with golden ear-clasps,\nand a speckled coat: he tosses swords and balls into the air \"and like\nthe buzzing of bees on a beautiful day is the motion of each passing the\nother\".[646]\n\nThe circles were similarly the sites of athletic sports, duels, and\nother \"martial challenges\": the prize fight of yesterday was fought in a\nring, and the ring still retains its popular hold. The Celts customarily\nbanquetted in a circle with the most valiant chieftain occupying the\npost of honour in the centre.\n\nWe know from C\u00e6sar that the Gauls who were \"extremely devoted to\nsuperstitious rites,\" sent their young men to Britain for instruction in\nDruidic philosophy: we also know that it was customary when a war was\ndeclared to vow all captured treasures to the gods: \"In many states you\nmay see piles of these things heaped up in their consecrated spots, nor\ndoes it often happen that anyone disregarding the sanctity of the case\ndares either to secrete in his house things captured or take away those\ndeposited: and the most severe punishment with torture has been\nestablished for such a deed\".[647] As British customs \"did not differ\nmuch\" from those of Gaul it is thus almost a certainty that Stonehenge\nwas for long periods a vast national treasure-house and Valhalla.\n\nNotwithstanding the abundance of barrows, earthworks, and other\nevidences of prehistoric population it is probable that Salisbury Plain\nwas always a green spot, and we are safe in assuming that Choir Gawr was\nthe seat of Gorsedds. By immemorial law and custom the Gorsedd had\nalways to be held on a green spot, in a conspicuous place in full view\nand hearing of country and aristocracy, in the face of the sun, the Eye\nof Light, and under the expansive freedom of the sky that all might see\nand hear. As _sedum_ is the Latin for _seat_, and there seems to be some\nuncertainty as to what the term Gorsedd really meant, I may be permitted\nto throw out the suggestion that it was a Session, Seat, or Sitting of\nthe Gaurs or Augurs: by Matthew Arnold the British Gorsedd is described\nas the \"oldest educational institution in Europe,\" and moreover as an\ninstitution not known out of Britain.\n\nSlightly over a mile from Stonehenge or Choir Gawr is the nearest\nvillage now known as Amesbury, originally written Ambrosbury or\nAmbresbury: here was the meeting-place of Synods even in historic times,\nand here was a monastery which is believed to have taken its name from\nAmbrosius Aurelius, a British chief. It is more probable that the\nmonastery and the town were alike dedicated to the \"Saint\" Ambrose,\nparticulars of whose life may be found in De Voragine's _Golden Legend_.\nAccording to this authority the name Ambrose may be said \"of _ambor_ in\nGreek which is to say as father of light, and _soir_ that is a little\nchild, that is a father of many sons by spiritual generations, clear and\nfull of light\". Or, says De Voragine, \"Ambrose is said of a stone named\n_ambra_ which is much sweet, oderant, and precious, and also it is much\nprecious in the church\". That amber was likewise precious in the eyes of\nthe heathen is obvious from its frequent presence in prehistoric tombs,\nand from the vast estimation in which it was held by the Druids. Not\nonly was the golden amber esteemed as an emblem of the golden sun, but\nits magical magnetic properties caused it to be valued by the ancients\nas even more precious than gold. There was also a poetic notion\nconnecting amber and Apollo, thus expressed by a Greek poet:--\n\n The Celtic sages a tradition hold\n That every drop of amber was a tear\n Shed by Apollo when he fled from heaven\n For sorely did he weep and sorrowing passed\n Through many a doleful region till he reached\n The sacred Hyperboreans.[648]\n\nIt will be remembered that Salisbury Plain was sometimes known as\nEllendown, with which name may be connoted the statement of Pausanias\nthat Olen the Hyperborean was the first prophet of Delphi.[649]\n\nOn turning to _The Golden Legend_ we seem to get a memory of the Tears\nof Apollo in the statement that St. Ambrose was of such great compassion\n\"that when any confessed to him his sin he wept so bitterly that he\nwould make the sinner to weep\". The sympathies of St. Ambrose, and his\nastonishing tendency to dissolve into tears, are again emphasised by the\nstatement that he wept sore even when he heard of the demise of any\nbishop, \"and when it was demanded of him why he wept for the death of\ngood men for he ought better to make joy, because they went to Heaven,\"\nAmbrose made answer that he shed tears because it was so difficult to\nfind any man to do well in such offices. The legend continues, \"He was\nof so great stedfastness and so established in his purpose that he would\nnot leave for dread nor for grief that might be done to him\". In\nconnection with this proverbial _constancy_ it may be noted that at the\nvillage of _Constantine_ there is a Longstone--the largest in\nCornwall--measuring 20 feet high and known as Maen Amber, or the Amber\nStone: this was apparently known also as Men _Perhen_, and was broken up\ninto gateposts in 1764. In the same parish is a shaped stone which\nBorlase describes as \"like the Greek letter omega, somewhat resembling a\ncap\": from the illustration furnished by Borlase it is evident that this\nmonument is a _knob_ very carefully modelled and the measurements\nrecorded, 30 feet in girth, _eleven_ feet high,[650] imply that it was\nimminently an Elphinstone, Perhenstone, or Bryanstone. With this\nconstantly recurrent combination of 30 and 11 feet, may here be\nconnoted the measurements of the walls of Richborough or Rutupi\u00e6:\naccording to the locally-published _Short Account_ \"the north wall is\nthe most perfect of the three that remain, 10 feet 8 inches in thickness\nand nearly 30 feet in height; the winding courses of tiles to the outer\nfacing are in nearly their original state\".[651] The winding courses\nhere mentioned consists of five rows of a red brick, and if one allows\nfor inevitable _detritus_ the original measurements of the quadrangle\nwalls may reasonably be assumed as having been 30 \u00d7 11 feet: the solid\nmass of masonry upon which Rutupi\u00e6's cross is superimposed reaches\n\"downward about 30 feet from the surface\". Four or five hundred yards\nfrom the castle and upon the very summit of the hill are the remains of\nan amphitheatre in the form of an egg measuring 200 \u00d7 160 feet. To this,\nthe first _walled_ amphitheatre discovered in the country, there were\nthree entrances upon inclined planes, North, South, and West.\n\nThe first miracle recorded of St. Ambrose is to the effect that when an\ninfant lying in the cradle a swarm of bees descended on his mouth; then\nthey departed and flew up in the air so high that they might not be\nseen. Greek mythology relates that the infant Zeus was fed by bees in\nhis cradle upon Mount Ida, and a variant of the same fairy-tale\nrepresents Zeus as feeding daily in Ambrosia--\n\n The blessed Gods those rooks Erratic call.\n Birds cannot pass them safe, no, not the doves\n Which his ambrosia bear to Father Jove.[652]\n\nAmbrosia, the fabled food of the gods, appears to have been honey: it is\nsaid that the Amber stones were anointed with Ambrosia, hence it is\nsignificant to find in immediate proximity to each other the\nplace-names Honeycrock and Amberstone in Sussex. The Russians have an\nextraordinary idea that Ambrosia emanated from horses' heads,[653] and\nas there is a \"Horse Eye Level\" closely adjacent to the Sussex\nHoneycrock and Amberstone we may assume that the neighbouring Hailsham,\nsupposed to mean \"Home of Aela or Eile,\" was originally an Ellie or\nElphin Home. Layamon refers to Stonehenge, \"a plain that was pleasant\nbesides Ambresbury,\" as Aelenge, which probably meant Ellie or Elphin\nmeadow, for _ing_ or _inge_ was a synonym for meadow. The correct\nassumption may possibly be that all flowery meads were the recognised\nhaunts of the anges or ingles: the fairy rings are usually found in\nmeadows, and the poets feigned Proserpine in a meadow gathering flowers\nere she was ravished below by Pluto: as late as 1788 an English poet\nexpressed the current belief, \"'Tis said the fairy people meet beneath\nthe bracken shade on _mead_ and hill\".\n\nAcross the Sussex mead known as Horse Eye Level runs a \"Snapsons Drove\":\nSnap is a curious parental name and is here perhaps connected with\nSnave, a Kentish village, presumably associated with _San Aphe_ or _San\nAp_.[654] Not only was the hipha or hobby horse decorated with a knop or\nknob, but a radical feature of its performance seems to have been\nmovable jaws with which by means of a string the actor snapped at all\nand sundry: were these snappers, I wonder, the origin of the Snapes and\nSnapsons? In view of the fact that the surname Leaper is authoritatively\nconnoted with an entry in a fifteenth century account-book: \"To one\nthat _leped_ at Chestre 6s. 8d.,\" the suggestion may possibly be worth\nconsideration.\n\nIn Sussex there are two Ambershams and an Amberley: in Hants is\nAmberwood. St. Ambrose is recorded to have been born in Rome, whence it\nis probable that he was the ancient divinity of _Umbria_: in Derbyshire\nthere is a river Amber, and in Yorkshire a Humber, which the authorities\nregard as probably an aspirated form of _cumber_, \"confluence\". The\nmagnetic properties of _amber_, which certainly cause a _humber_ or\nconfluence, may have originated this meaning; in any case _cumber_ and\n_umber_ are radically the same word. Probably Humberstones and\nAmberstones will be found on further inquiry to be as plentiful as\nPrestons or Peri stones: there is a Humberstone in Lincolnshire, another\nat Leicester, near Bicester is Ambrosden, and at Epping Forest is\nAmbresbury. This Epping Ambresbury, known alternatively as Ambers'\nBanks, is admittedly a British _oppidum_: the remains cover 12 acres of\nground and are situated on the highest plateau in the forest. As there\nis an Ambergate near _Bux_ton it is noteworthy that Ambers' Banks in\nEpping are adjacent to Beak Hill, Buckhurst Hill, and High Beech Green.\nI have already connoted Puck or Bogie with the beech tree, and it is\nprobable that Fairmead Plain by High Beech Green was the Fairy mead\nwhere once the pixies gathered: close by is Bury Wood, and there is no\ndoubt the neighbourhood of Epping and Upton was always very British.\n\nIn old English _amber_ or _omber_ meant a pitcher--query a\nhoney-crock[655]--whence the authorities translate the various\nAmberleys as _meadow of the pitcher_, and Ambergate, near Buxton, as\n\"probably pitcher road\". The Amber Hill near Boston, we are told, \"will\nbe from Old English _amber_ from its shape,\" but as it is extremely\nunusual to find hills in the form of a pitcher this etymology seems\nquestionable. At the Wiltshire Ambresbury there is a Mount Ambrosius at\nthe foot of which, according to local tradition, used to exist a college\nof Druidesses,[656] in which connection it is noteworthy that just as\nSilbury Hill is distant about a mile from the Avebury Circle, so Mount\nAmbrosius is equally distant from Choir Gawr.\n\n [Illustration: FIG. 339.--A Persian King, adorned with a Pyramidal\n Flamboyant Nimbus. Persian Manuscript, Biblioth\u00e8que\n Royale. From _Christian Iconography_ (Didron).]\n\nTo Amber may be assigned the words _umpire_ and _empire_; Oberon, the\nlovely child, is haply described as the _Emperor_ of Fairyland, whence\nalso no doubt he was the lord and master of the _Empyrean_. When dealing\nelsewhere with the word _amber_ I suggested that it meant radically _Sun\nFather_,[657] and there are episodes in the life of St. Ambrose which\nsupport this interpretation, _e.g._, \"it happened that an enchanter\ncalled devils to him and sent them to St. Ambrose for to annoy and\ngrieve him, but the devils returned and said that they might not\napproach to his gate because there was a great fire all about his\nhouse\". Among the Persians it was customary to halo their divinities,\nnot with a circle but with a pyre or pyramid of fire, and in all\nprobability to the _auburn_ Auberon the Emperor of the Empyrean may be\nassigned not only _burn_ and _brand_, but also _bran_ in the sense of\nbran new. That St. Ambrose was Barnaby Bright or the White god of day is\nimplied by the anecdote \"a fire in the manner of a shield covered his\nhead, and entered into his mouth: then became his face as white as any\nsnow, and anon it came again to his first form\".[658] The basis of this\nstory would seem to have been a picture representing Ambrose with fire\nnot entering into, but _emerging from_, his mouth and forming a\nsurrounding halo \"in the manner of a shield\". _Embers_ now mean ashes,\nand the Ember Days of Christianity probably trace backward to the\nimmemorial times of prehistoric fire-worship. At Parton, near Salisbury,\none meets with the curious surname Godber: and doubtless inquiry would\nestablish a connection between this Godber of Parton and Godfrey.\n\n [Illustration: FIG. 340.--The Divine Triplicity, Contained within the\n Unity. From a German Engraving of the XVI. Cent. From\n _Christian Iconography_ (Didron).]\n\nThe weekly fair at Ambresbury used to be held on _Fri_day; the maid\nFreya, to whom Friday owes its name, was evidently _Fire Eye_; the Latin\n_feri\u00e6_ were the hey-days or holidays dedicated to some fairy. Fairs\nwere held customarily on the festival of the local saint, frequently\neven to-day within ancient earthworks: the most famous Midsummer Fair\nused to be that held at _Barnwell_: Feronia, the ancient Italian\ndivinity at whose festival a great fair was held, and the first-fruits\nof the field offered, is, as has been shown, equivalent to Beronia or\nOberon.\n\n [Illustration: FIG. 341.--God, Beardless, either the Son or the\n Father. French Miniature of the XI. Cent. From\n _Christian Iconography_ (Didron).]\n\n [Illustration: FIG. 342.--British. From Evans.]\n\nAccording to Borlase there is in Anglesea \"a horse-shoe 22 paces in\ndiameter called Brangwyn or Supreme court; it lies in a place called\nTre'r Drew or Druids' Town\".[659] Stonehenge consists of a circle\nenclosing a horse-shoe or hoof--the footprint and sign of Hipha the\nWhite Mare, or Ephialtes the Night Mare, and a variant of this idea is\nexpressed in the circle enclosing a triangle as exhibited in the\nChristian emblem on p. 571. That Christianity did not always conceive\nthe All Father as the Ancient of Days is evident from Fig. 341, where\nthe central Power is depicted within the _writhings_ of what is\nseemingly an acanthus _wreath_: the CUNOB fairy on the British coin\nillustrated _ante_, page 528, is extending what is either a ball of\nfire or else a wreath. The word _wraith_, meaning apparition, is\nconnoted by Skeat with an Icelandic term meaning \"a pile of stones to\nwarn a wayfarer,\" hence this _heap_ may be connoted with _rath_ the\nIrish, and _rhaith_ the Welsh, for a fairy dun or hill. Skeat further\nconnotes _wraith_ with the Norwegian word _vardyvle_, meaning \"a\nguardian or attendant spirit seen to follow or precede one,\" and he\nsuggests that _vardyvle_ meant _ward evil_. Certainly the _wraiths_ who\nhaunted the raths were supposed to ward off evil, and the giant\nWreath,[660] who was popularly associated with Port_reath_ near\n_Redruth_, was in all probability the same _wraith_ that originated the\nplace-name Cape Wrath. In Welsh a speech is called _ar raith_ or on the\nmound, hence we may link _rhe_toric to this idea, and assume that the\nraths were the seats of public eloquence as we know they were.\n\nAs wreath means a circle it is no doubt the same word as _rota_, a\nwheel, and Rodehengenne or Stonehengels may have meant the Wheel Angels.\nThe cruciform _rath_, illustrated _ante_, page 55, is pre-eminently a\n_rota_, and in Fig. 343 Christ is represented in a circle supported by\nfour somewhat unaerial Evangelists or Angels.\n\nMount Ida in Phrygia was the reputed seat of the _Dactyli_, a word which\nmeans _fingers_, and these mysterious Powers were sometimes identified\nwith the Cabiri. The Dactyli, or _fingers_, are described as fabulous\nbeings to whom the discovery of iron and the art of working it by means\nof fire was ascribed, and as the philosophy of Phairie is always\ngrounded upon some childishly simple basis, it is probable that the\nElphin eleven in its elementary sense represented the ten fingers\ncontrolled by Emperor Brain. The digits are magic little workmen who\nlevel mountains and rear palaces at the bidding of their lord and master\nBrain: the word _digit_, French _doight_, is in fact _Good god_, and\n_dactyli_ is the same word plus a final _yli_.\n\n [Illustration: FIG. 343.--Christ with a Plain Nimbus, Ascending to\n Heaven in a Circular Aureole. Carving in Wood of the\n XIV. Cent. From Evans.]\n\nIn _Folklore as an Historical Science_ Sir Laurence Gomme lays some\nstress upon a tale which is common alike to Britain and Brittany, and is\ntherefore supposed to be of earlier date than the separation of Britons\nand Bretons. This tale which centres at London, is to the effect that a\ncountryman once upon a time dreamed there was a priceless treasure\nhidden at London Bridge: he therefore started on a quest to London where\non arrival he was observed loitering and was interrogated by a\nbystander. On learning the purpose of his trip the Cockney laughed\nheartily at such simplicity, and jestingly related how he himself had\nalso dreamed a dream to the effect that there was treasure buried in the\ncountryman's own village. On his return home the rustic, thinking the\nmatter over, decided to dig where the cockney had facetiously indicated,\nwhereupon to his astonishment he actually found a pot containing\ntreasure. On the first pot unearthed was an inscription reading--\n\n Look lower, where this stood\n Is another twice as good.\n\nEncouraged he dug again, whereupon to his greater astonishment he found\na second pot bearing the same inscription: again he dug and found a\nthird pot even yet more valuable. This fabulously ancient tale is\nnotably identified with Upsall in Yorkshire; it is, we are told, \"a\nconstant tradition of the neighbourhood, and the identical bush yet\nexists (or did in 1860) beneath which the treasure was found; a\n_bur_tree or elder.\"[661] Upsall was originally written Upeshale and\nHupsale (primarily Ap's Hall?) and the idea is a happy one, for in\nmythology it is undeniably true that the deeper one delves the richer\nproves the treasure trove. In suggesting that eleven may have been the\nnumber of the ten digits guided and controlled by the Brain one may thus\nnot only remark the injunction to the Jews: \"Thou shalt make curtains of\ngoatshair to be a covering upon the tabernacle: _eleven_ curtains shalt\nthou make,\"[662] but one may note also the probable elucidation of this\nHebrew symbolism:--\n\n Shall any gazer see with mortal eyes\n Or any searcher know by mortal mind;\n Veil after veil will lift, but there must be\n Veil upon veil behind.[663]\n\nAssuming that in the simplest sense the elphin eleven were the ten\ndigits and the Brain, one may compare with this combination the ten\nPowers or qualities which according to the Cabala emanated from \"The\nMost Ancient One\". \"He has given existence to all things. He made ten\nlights spring forth from His midst, lights which shone with the forms\nwhich they had borrowed from Him and which shed everywhere the light of\na brilliant day. The Ancient One, the most Hidden of the hidden, is a\nhigh beacon, and we know Him only by His lights which illuminate our\neyes so abundantly. His Holy Name is no other thing than these\nlights.\"[664]\n\nAccording to _The Golden Legend_ the Emperor of Constantinople applied\nto St. Ambrose to receive the sacred mysteries, and that Ambrose was\nVera or Truth is hinted by the testimony of the Emperor. \"I have found a\nman of _truth_, my master Ambrose, and such a man ought to be a bishop.\"\nThe word _bishop_, Anglo-Saxon _biscop_, supposed to mean _overseer_, is\nlike the Greek _episcopus_, radically _op_, an _eye_.[665] Egyptian\narch\u00e6ologists tell us that in Egypt the Coptic Land of the Great Optic,\neven the very games had a religious significance; whence there was\nprobably some ethical idea behind the British \"jingling match by eleven\nblind-folded men and one unmasked and hung with bells\". This joyous and\ndiverting _jeu_ is mentioned as part of the sports-programme at the\ncelebrated Scouring of the White Horse: we have already noted the\nblind-folded Little Leaf Man, led blind Amor-like from house to house,\nalso the _Blind_ Man who is said to have sat for _eleven_ years in the\nChurch of St. Maur (or Amour?), and among other sports at the Scouring,\neleven enters again into an account of chasing the fore wheel of a wagon\ndown the hill slope. The trundling of a fiery wheel--which doubtless\ntook place at the several British Trendle Hills--is a well-known feature\nof European solar ceremonies: the greater interest of the Scouring item\nis perhaps in the number of competitors: \"_eleven_ on 'em started and\namongst 'em a sweep-chimley and a millard [milord], and the millard\ntripped up the sweep-chimley and made the zoot fly a good 'un--the wheel\nran pretty nigh down to the springs that time\".[666]\n\n [Illustration: FIGS. 344 and 345.--British. From Akerman and Evans.]\n\nThe Jewish conception of The Most Ancient One, the most Hidden of the\nhidden, reappears in Jupiter Ammon, whose sobriquet of Ammon meant _the\nhidden one_: \"Verily, Thou art a God that hidest Thyself\". In England\nthe game of _Hide and Seek_ used to be known as _Hooper's Hide_,[667]\nand this curious connection between Jupiter, the Hidden one, and\n_Hooper's Hide_ somewhat strengthens my earlier surmise that Hooper =\nIupiter.\n\nIn the opinion of Sir John Evans \"there can be little doubt\" of the head\nupon the obverse of Fig. 344 being intended for Jupiter Ammon;[668] in\nCornish Blind Man's Hide and Seek, the players used to shout \"Vesey,\nvasey vum: _Buckaboo_ has come!\"[669]\n\n [Illustration: FIG. 346.--Glass Beads, England and Ireland. From _A\n Guide to the Antiquities of the Early Iron Age_\n (B.M.).]\n\n [Illustration: FIG. 347.--From _A Guide to the Antiquities of the\n Bronze Age_ (B.M.).]\n\n [Illustration: FIG. 348.--From _Archaic Sculpturings_ (L. Mann).]\n\nIf as now suggested the wheel and the \"spindle whorl\" were alike symbols\nof the Eye of Heaven, it is equally probable that the amber, and many\nother variety of bead, was also a talismanic eyeball:[670] among grave\ndeposits the blue bead was very popular, assumedly for the reason that\nblue was the colour of heaven. Large quantities of blue \"whorls\" were\ndiscovered by Schliemann[671] at Myken\u00e6, and among the many varieties of\nbeads found in Britain one in particular is described as \"of a Prussian\nBlue colour with three circular grooves round the circumference, filled\nwith white paste\".[672] This design of three circles reappears in Fig.\n347 taken from the base of a British Incense-cup; likewise in a group of\nrock sculpturings (Fig. 348) found at Kirkmabreck in Kirkcudbrightshire.\nMr. Ludovic Mann, who sees traces of astronomical intention in this\nsculpture, writes: \"If the pre-historic peoples of Scotland and indeed\nEurope had this conception, then the Universe to their mind would\nconsist of eleven units, namely, the nine celestial bodies already\nreferred to, and the Central Fire and the 'Counter-Earth'. Very probably\nthey knew also of elliptical motions. Oddly enough the cult of eleven\nunits (which I detected some fifteen years ago) representing the\nuniverse can be discerned in the art of the late Neolithic and Bronze\nAges in Scotland and over a much wider area. For example, in nearly all\nthe cases of Scottish necklaces of beads of the Bronze Age which have\nsurvived intact, it will be found that they consist of a number of beads\nwhich is eleven or a multiple of eleven. I have, for example, a fine\nBronze Age necklace from Wigtownshire consisting of 187 beads (that is\nof 17 \u00d7 11) and a triangular centre piece. The same curious recurrence\nof the number and its multiples can often be detected in the number of\nstanding stones in a circle, in the number of stones placed in slightly\nconverging rows found in Caithness, Sutherland, some parts of England,\nWales, and in Brittany. The number eleven is occasionally involved in\nthe Bronze Age pottery decorations, and in the patterns on certain\nornaments and relics of the Bronze Age.... The Cult of eleven seems to\nsurvive in the numerous names of Allah, who was known by ninety-nine\nnames, and hence it is invariably the case that the Mahommedan has a\nnecklace consisting of either eleven or a multiple of eleven beads but\nnot exceeding ninety-nine, as he is supposed to repeat one of the names\nfor each bead which he tells.\"[673]\n\nWe have seen that the _rudraksha_ or eye of the god S'iva seeds are\nusually eleven faceted, and my surmise that the whorls of Troy were\nuniversal Eyes is further implied by the group here illustrated.\nAccording to Thomas, our British Troy Towns or Caer Troiau were\noriginally astronomical observatories, and he derives the word _troiau_\nfrom the verb _troi_ to _turn_, or from _tro_ signifying a _flux of\ntime_:--[674]\n\n By ceaseless actions all that is subsists;\n Constant rotation of th' unwearied wheel\n That Nature rides upon, maintains her health,\n Her beauty and fertility. She dreads\n An instant's pause and lives but while she moves.\n\nThe Trojan whorls are unquestionably _tyres_ or _tours_, and the notion\nof an eye is in some instances clearly imparted to them by radiations\nwhich resemble those of the _iris_. The wavy lines of No. 1835 and 1840\nprobably denote water or the spirit, in No. 1847 the \"Jupiter chain\" of\nour SOLIDO coin reappears; the astral specks on 1841 and 1844 may be\nconnoted with the stars and planets, and in 1833 the sense of rolling or\nmovement is clearly indicated.\n\n [Illustration: FIG. 349.--Specimen Patterns of Whorls Dug up at Troy.\n From _Ilios_ (Schliemann).]\n\n [Illustration: FIG. 350.--Specimen Patterns of Whorls Dug up at Troy.\n From _Ilios_ (Schliemann).]\n\nSchliemann supposes that the thousands of whorls found in Troy served as\nofferings to the tutelary deity of the city, _i.e._, Athene: some of\nthem have the form of a cone, or of two cones base to base, and that\nTroy was pre-eminently a town of the Eternal Eye is perhaps implied by\nthe name Troie.\n\nFig. 351 is a ground plan of Trowdale Mote in Scotland which, situated\non a high and lonely marshland within near sight of nothing but a few\nswelling hillocks amongst reeds and mosses and water, has been described\nas the \"strangest, most solitary, most prehistoric looking of all our\nmotes\".[675]\n\n [Illustration: FIG. 351.--From Proceedings Soc. Ant. Scot.]\n\nIt was popularly supposed that all the witches of West Cornwall used to\nmeet at midnight on Midsummer Eve at Trewa (pronounced _Troway_) in the\nparish of Zennor, and around the dying fires renewed their vows to the\nDevil, their master. In this wild Zennor (supposedly _holy land_)\ndistrict is a witch's rock which if touched nine times at midnight\nreputedly brought good luck.\n\nThe \"Troy Town\" of Welsh children is the Hopscotch of our London\npavements; at one time every English village seems to have possessed its\nmaze (or Drayton?), and that the mazes were the haunts of fairies is\nwell known:--\n\n ... the yellow skirted fays\n Fly after the night steeds\n Leaving their moon-loved maze.\n\nIn _A Midsummer-Night's Dream_ Titania laments:--\n\n The nine men's morris is filled up with mud\n And the quaint mazes in the wanton green\n For lack of tread are indistinguishable.\n\nAt St. Martha's Church near Guildford, facing Newlands Corner are the\nremains of an earthwork maze close by the churchyard, and within this\nmaze used to be held the country sports.[676] We shall consider some\nextraordinarily quaint mazes and Troy Towns in a subsequent chapter, but\nmeanwhile it may here be noted that in the Scilly Islands (which the\nGreeks entitled Hesperides) is a monument thus described: \"Close to the\nedge of the cliff is a curious enclosure called Troy Town, taking its\nname from the Troy of ancient history; the streets of ancient Troy were\nso constructed that an enemy, once within the gates, could not find his\nway out again. The enclosure has an outer circle of white pebbles placed\non the turf, with an opening at one point, supposed to represent the\nwalls and gate of Troy. Within this there are several rows of stones;\nthe spaces between them represent the streets. It presents quite a maze,\nand but few who enter can find their way out again without crossing one\nof the boundary lines. It is not known when or by whom it was\nconstructed, but it has from time to time been restored by the\nislanders.\"[677]\n\nThis Troy Town is situated on _Camper_dizil Point; in the same\nneighbourhood is Carn _Himbra_ Point, and _Himbrian, Kymbrian_, or\n_Cambrian_ influences are seemingly much evident in this district, as\ndoubtless they also were at Comberton[678] famous for its maze.\n\nAt the very centre, eye, or _San Troy_ of St. Mary's Island is situated\nHoly Vale, and here also are the place-names Maypole, Burrow, and\nContent. It has already been suggested that Bru or Burrow was originally\n_pure Hu_ or _pere Hu_, Hu being, as will be remembered, the traditional\nLeader of the Kymbri into these islands, and the first of the Three\nNational Pillars of Britain: the chief town of St. Mary's is Hugh Town,\nand running through Holy Vale is what is described as a paved way (in\nwonderful preservation) known as the Old Roman Road, formerly supposed\nto be the main-way to Hugh Town. One may be allowed to question whether\nthe Legions of Imperial Rome ever troubled to construct so fine a\ncauseway in so insignificant an island; or if so, for what reason? The\nhouses of Holy Vale are embowered in trees of larger growth than those\nelsewhere in the neighbourhood: they \"complete a picture of great calm\nand repose,\" and that this Holy Vale was anciently an _abri_ is fairly\nself-evident apart from the interesting place-name _Burrow_, and the\nneighbouring Bur Point.\n\nThe Romans entitled the Scillies _Sillin\u00e6 Insul\u00e6_: I have already\nsuggested they were a seat of the Selli; we have met with Selene in\nconnection with St. Levan's, and it is not improbable that the deity of\n_Sillin\u00e6 Insul\u00e6_ was Selene, Helena, or Luna. The Silus stone from the\nruined chapel of St. Helen's at Helenium or Land's End (Cape Cornwall)\nhas been already noted: the most ancient building in all the _Sillin\u00e6\nInsul\u00e6_ or the Scillies is the ruined chapel on St. Helen's of which the\nnorthern aisle now measures 12 feet wide and 19 feet 6 inches long. As\nthe Hellenes usually had ideas underlying all their measurements it is\nprobable that the 19 feet 6 inches was primarily 19 feet, for nineteen\nwas a highly mystic Hellenic number. Of the Hyperboreans Diodorus\nstates: \"They say, moreover, that Apollo once in nineteen years comes\ninto the island in which space of time the stars perform their courses\nand return to the same points, and therefore the Greeks call the\nrevolutions of nineteen years the Great Year\". Nineteen nuns tended the\nsacred fire of St. Bridget, and according to some observers the inmost\ncircle of Stonehenge consisted of nineteen \"Blue Stones\".[679] These\nnineteen Stone Hengles may be connoted with the nineteen ruined huts on\nthe summit of Ingleborough in Yorkshire: the summit of Ingleborough is a\nplateau of about a mile in circuit and hereupon are \"vestiges of an\nancient British camp of about 15 acres inclosing traces of _nineteen_\nancient _horseshoe shaped_ huts\".[680]\n\nAs the word _ingle_, meaning _fire_, is not found until 1508 the\nauthorities are unable to interpret Ingleborough as meaning Fire hill,\nalthough without doubt it served as a Beacon: the same etymological\ndifficulty likewise confronts them at Ingleby Cross, Inglesham, numerous\nIngletons, and at Ingestre. We have seen that Inglewood was known as\nEnglysshe Wood;[681] in Somerset is Combe English, and in the Scillies\nis English Island Hill: 500 yards from this English Hill is a stone\ncircle embracing an upright stone the end of which is 18 inches square.\n\n [Illustration: FIG. 352.--Stonehenge Restored. From _Our Ancient\n Monuments_ (Kains-Jackson).]\n\nEighteen courtiers were assigned to the _ange_ Oberon: the megalith Long\nMeg is described as a square unhewn freestone column 15 feet in\ncircumference by 18 feet high, and there is no doubt that eighteen or\ntwice nine possessed at one time some significance. I suspect that the\ndouble nine stood for the Twain, each of which was reckoned as nine or\nTrue: on the top of Hellingy Downs in the Scillies is a barrow covered\nwith large stones _nine_ feet long, and built upon a mound which is\nsurrounded by inner and outer rows of stone.[682]\n\nOn Salakee Downs there is a monolith resting on a large flat rock, on\nthree projections situated at a distance of _eighteen_ inches from one\nanother and each having a diameter of about 2 inches:[683] this is known\nas the Druid's throne, and about 5 yards to the east are two more\nupright rocks of similar size and shape named the Twin Sisters.[684] The\nTwin Sisters of Biddenden, whose name was Preston, were associated with\nfive pieces of ground known as the Bread and Cheese Lands, in which\nconnection it is interesting to find that near English Island Hill is\nChapel _Brow_, constituting the eastern point of a deep bay known by the\ncurious name of Bread and Cheese Cove.[685] In connection with Biddenden\nwe connoted Pope's Hall and Bubhurst; it is thus noteworthy that near\nBread and Cheese Cove is a Bab's Carn, and a large sea cavern known as\nPope's Hole.\n\nIn Germany and Scandinavia the stone circles are known not as Merry\nMaidens, but as Adam's Dances. Close to Troy Town on St. Agnes in the\nScillies are two rocks known as Adam and Eve: these are described as\n_nine_ feet high with a space about _nine_ inches between them: \"Here,\ntoo, is the Nag's Head, which is the most curious rock to be met with on\nthe islands; it has a remote resemblance to the head of a horse, and\nwould seem to have been at one time an object of worship, being\nsurrounded by a circle of stones\".[686]\n\nOn the lower slopes of Hellingy are the remains of a primitive village,\nand the foundations of many circular huts: among these foundations have\nbeen found a considerable quantity of crude pottery, and an ancient\nhand-mill which the authorities assign to about 2000 B.C. We have seen\nthat the goddesses of Celtdom were known as the _Mair\u00e6, Matron\u00e6,\nMatres_, or _Matr\u00e6_ (the mothers): further, that the Welsh for Mary is\nFair, whence the assumption becomes pressing that the \"Saint\" Mary of\nthe Scillies was primarily the Merry Fairy. The author of _The English\nLanguage_ points out that in Old English _merry_ meant originally no\nmore than \"agreeable, pleasing\". Heaven and Jerusalem were described by\nold poets as \"merry\" places; and the word had supposedly no more than\nthis signification in the phrase \"Merry England,\" into which we read a\nmore modern interpretation.[687] That the Scillies were permeated with\nthe Fairy Faith is sufficiently obvious; at Hugh Town we find the\nubiquitous Silver Street, and the neighbouring Holvear Hill was not\nimprobably holy to Vera.\n\nNear the Island of St. Helen's is a group of rocks marked upon the map\nas Golden Ball Bar; near by is an islet named Foreman. The farthest\nsentinel of the Scillies is an islet named the Bishop, now famous to all\nsea-farers for its _phare_. It is quite certain that no human Bishop\nwould ever have selected as his residence an abode so horribly exposed,\nwhence it is more likely that the Bishop here commemorated was the\nBurnebishop or Boy Bishop whose ceremonies were maintained until recent\nyears, notably and particularly at Cambrai. In England it is curious to\nfind the Lady-bird or Burnie Bee equated with a Bishop, yet it was so;\nand hence the rhyme:--\n\n Bishop, Bishop Burnebee, tell me when my wedding will be,\n Fly to the east, fly to the west,\n Fly to them that I love best.\n\nIn connection with the Island of St. _Agnes_ it may be noted that\n_ignis_ is the Latin for _fire_, whence it is possible that the islets,\nBig Smith and Little Smith, Burnt Island and Monglow, all had some\nrelation to the Fieryman, Fairy Man, or Foreman: it is also possible\nthat the neighbouring Camperdizil Point is connected with _deiseul_, the\nScotch ejaculation, and with _dazzle_. Troy Town in St. Agnes is almost\nenvironed by Smith Sound, and this curious combination of names points\nseemingly to some connection between the Cambers and the metal\nsmiths.[688]\n\nIt will be remembered that Agnes was a title of the Papesse Jeanne, who\nwas said to have come from Engelheim or _Angel's Home_: in Germany the\nLady Bird used to be known as the Lady Mary's Key-bearer, and exhorted\nto fly to Engelland: \"Insect of Mary, fly away, fly away, to Engelland.\nEngelland is locked, its key is broken.\"[689] Sometimes the invocation\nran: \"Gold chafer up and away to thy high storey to thy Mother Anne, who\ngives thee _bread and cheese_. 'Tis better than bitter death.\"[690]\n\nThanks to an uncultured and tenacious love of Phairie, the keys of rural\nEngelland have not yet been broken, nor happily is Engelland locked. Our\nhistory books tell us of a splendid pun[691] perpetrated by a Bishop of\nmany centuries ago: noticing some captured English children in the\nmarket-place at Rome, he woefully exclaimed that had they been baptised\nthen would they have been _non Angli sed angeli_. Has this episcopal\npleasantry been overrated? or was the good Bishop punning unconsciously\ndeeper than he intended?\n\nFOOTNOTES:\n\n [593] Gomme, Sir L., _London_, p. 74.\n\n [594] _De bello Gallico_, v., 21.\n\n [595] Blackie, C., _Dictionary of Place-names_, p. 21.\n\n [596] Garnier, Col., _The Worship of the Dead_, p. 240.\n\n [597] Thomas, J., _Brit. Antiquissima_, p. 108.\n\n [598] The choral music of the Teutons did not create a favourable\n impression on the mind of Tacitus, _vide_ his account of a\n primitive Hymn of Hate: \"The Germans abound with rude strains\n of verse, the reciters of which, in the language of the\n country, are called Bards. With this barbarous poetry they\n inflame their minds with ardour in the day of action, and\n prognosticate the event from the impression which it happens\n to make on the minds of the soldiers, who grow terrible to\n the enemy, or despair of success, as the war-song produces an\n animated or a feeble sound. Nor can their manner of chanting\n this savage prelude be called the tone of human organs: it is\n rather a furious uproar; a wild chorus of military virtue.\n The vociferation used upon these occasions is uncouth and\n harsh, at intervals interrupted by the application of their\n bucklers to their mouths, and by the repercussion bursting\n out with redoubled force.\"--_Germania_, I., iii., p. 313.\n\n [599] Blackman, Winifred S., _The Rosary in Magic and Religion_,\n Folklore, xxiv., 4.\n\n [600] Wright, E. M., _Rustic Speech and Folklore_, p. 303.\n\n [601] _Cf._ Hazlitt, W. Carew, _Faiths and Folklore_, i., p. 314.\n\n [602] Cockney dialect is closely akin to Kentish, and abounds in\n venerable verbal relics: \"The stranger enters, but he\n nonetheless pays his toll; he does not leave any mark on\n London, but London leaves an indelible stamp upon him. The\n children of the foreigner, the children of the Yorkshireman\n or Lancastrian, belong in speech neither to Yorkshire nor\n Lancashire, they become more Cockney than the Cockneys; and\n even the alien voices of the east end, notably less musical\n than those of our own people, take on the tones of London's\n ancient speech.\"--MacBride, Mackenzie, _London's Dialect, An\n Ancient form of English Speech, with a Note on the Dialects\n of the North of England, and the Midlands and Scotland_, p.\n 8.\n\n [603] Bliss, J. B., _A Mound of Many Cities or Tell el Hesy\n Excavated_.\n\n [604] I was unaware of this rather corroborative evidence when I\n put forward the suggestion five years ago that _Egypt_ was\n radically _ypte_ or _Good Eye_.\n\n [605] The Iberians and Jews also possessed a never-to-be-uttered\n sacred Name.\n\n [606] _Barddas_, p. 95.\n\n [607] _Ibid._, p. 251.\n\n [608] _Barddas_, p. 23.\n\n [609] As also was the Bardic conception of God, summed up in the\n Triad:--\n\n \"Three things which God cannot but be; whatever perfect\n Goodness ought to be; whatever perfect\n Goodness would desire to be; and whatever perfect\n Goodness can be.\"\n\n Again--\n\n \"There is nothing beautiful but what is just;\n There is nothing just but _love_;\n There is no love but God.\"\n\n And thus it ends. Tydain, the Father of Awen, sang it, says\n the Book of Sion Cent (_Barddas_, p. 219).\n\n [610] Eckenstein, L., _Comparative Studies in Nursery Rhymes_, p.\n 146.\n\n [611] Illustrated on page opposite.\n\n [612] This name appears on maps sometimes as Salla Key, sometimes\n as Salakee.\n\n [613] Tonkin, J. C., _Lyonesse_, p. 38.\n\n [614] Randolph (1657).\n\n [615] Johnson, W., _Byways_, p. 185.\n\n [616] Hazlitt, W. Carew, _Faiths and Folklore_, i., 309.\n\n [617] Quoted from Harrison, J., _Ancient Art and Ritual_, p. 188.\n\n [618] _Folklore_, XXV., iv., p. 426.\n\n [619] Larwood and Hotten, _Hist. of Signboards_, p. 504.\n\n [620] _Cf._ Borlase, W., _Cornwall_, pp. 193, 201.\n\n [621] One may connote this ceremony with the Bardic triad: \"God is\n the measuring rod of all truth, all justice, and all\n goodness, therefore He is a yoke on all, and all are under\n it, and woe to him who shall violate it\".\n\n [622] See Fig. 331, p. 538.\n\n [623] Quoted from _Science of Language_, Max M\u00fcller, p. 540.\n\n [624] Sabean Litany attributed to Enoch.\n\n [625] _G. L._, v. 185, 195.\n\n [626] Walford E., _Greater London_, vol. ii., p. 299.\n\n [627] Dennis G., _Cities of Etruria_.\n\n [628] _Cornwall_, vol. i., 397; _Victoria County Histories_.\n\n [629] _Cornwall_, vol. i., 394; _Victoria County Histories_.\n\n [630] Blackie's _Dictionary of Place-Names_ defines Godmanham as\n follows: \"the holy man's dwelling, the site of an idol temple\n destroyed under the preaching of Paulinus whose name it\n bears,\" p. 98.\n\n [631] \"The year before last I went to Bodavon Mountain to take\n photographs of the cromlech that used to lie there. When I\n got there, however, I found the place absolutely bare, not a\n vestige of the cromlech remaining. On making inquiries, a\n road newly metalled was pointed out to me, and I was told\n that the cromlech had been used for that purpose. This was\n done despite the fact that many tons of loose stone are lying\n on the mountain-side close by.\"--Griffith, John E., _The\n Cromlechs of Anglesey and Carnarvon_, 1900.\n\n [632] Huyshe, W., _Life of St. Columba_, p. 176.\n\n [633] Hazlitt, W. Carew, _Faiths and Folklore_, i., 210.\n\n [634] \"The metrical historian Hardyng twice employed but without\n explaining the appellation _stone Hengels_, 'which called is\n the Stone Hengles certayne'. This reads like _lapides\n Anglorum_ or _lapides Angelorum_.\"--Herbert, A., _Cyclops\n Christianus_, p. 165.\n\n [635] \"Who would ween, in this worlds realm, that Hengest thought\n to deceive the king who had his daughter. For there is never\n any man, that men may not over-reach with treachery. They\n took an appointed day, that these people should come\n together with concord and with peace, in a plain that was\n pleasant beside Ambresbury; the place was _Aelenge_; now\n hight it Stonehenge. There Hengest the traitor, either by\n word or by writ, made known to the king; that he would come\n with his forces, in honour of the king; but he would not\n bring in retinue but three hundred knights, the wisest men\n of all that he might find. And the king should bring as many\n on his side bold thanes, and who should be wisest of all\n that dwelt in Britain, with their good vestments, all\n without weapons, that no evil, should happen to them,\n through confidence of the weapons. Thus they it spake, and\n eft they it brake; for Hengest the traitor thus gan he teach\n his comrades, that each should take a long saex (knife), and\n lay be his shank, within his hose, where he it might hide.\n When they came together, the Saxons and Britons, then quoth\n Hengest, most deceitful of all knights: 'Hail be thou, lord\n king, each is to thee thy subject! If ever any of thy men\n hath weapon by his side, send it with friendship far from\n ourselves, and be we in amity, and speak we of concord; how\n we may with peace our lives live.' Thus the wicked man spake\n there to the Britons. Then answered Vortiger--here he was\n too unwary--'If here is any knight so wild, that hath weapon\n by his side, he shall lose the hand through his own brand,\n unless he soon send it hence'. Their weapons they sent away,\n then had they nought in hand; knights went upward, knights\n went downward, each spake with other as if he were his\n brother.\n\n \"When the Britons were mingled with the Saxons, then called\n Hengest of knights most treacherous: 'Take your saexes, my\n good warriors, and bravely bestir you and spare ye none!'\n Noble Britons were there, but they knew not of the speech,\n what the Saxish men said them between. They drew out the\n saexes, all aside; they smote on the right side, they smote\n on the left side; before and behind they laid them to the\n ground; all they slew that they came nigh; of the king's men\n there fell four hundred and five, woe was the king\n alive!\"--Layamon, _Brut._.\n\n [636] _Cf._ Herbert, A., _Cyclops Christianius_, p. 163.\n\n [637] _Surnames_, p. 31.\n\n [638] _Cf._ Hazlitt, W. Carew, _Faith and Folklore_, ii., 389.\n\n [639] _Teutonic Mythology_, Rydberg, p. 360.\n\n [640] _Demonology_, 177.\n\n [641] _Cf._ Wright, T., _Essays on Arch\u00e6ological Subjects_, i.,\n 120.\n\n [642] Davies, D., _The Ancient Celtic Church of Wales_, p. 14.\n\n [643] _Cf._ _Sketches of Irish History_, anon., Dublin, 1844.\n\n [644] _Cf._ Gordon, E. O., _Prehistoric London, its Mounds and\n Circles_, p. 67.\n\n [645] Borlase, _Cornwall_, p. 208.\n\n [646] _Cf._ Bonwick, J., _Irish Druids_, p. 11.\n\n [647] _De Bello Gallico_, VI., x., 17.\n\n [648] Quoted by Bryant from _Appollon Argonaut_, L. 4, V. 611.\n\n [649] _Cf._ Wilkes, Anna, _Ireland, Ur of the Chaldees_, p. 88.\n\n [650] Borlase, _Antiquities of Cornwall_, p. 173.\n\n [651] p. 6.\n\n [652] _Odyssey_, XII.\n\n [653] Johnson, W., _Byways_, p. 440.\n\n [654] As all our _Avons_ are traced to Sanscrit _ap_, meaning\n water, one may here note the Old English word _snape_,\n meaning _a spring_ in arable ground.\n\n [655] In the medi\u00e6val _Story of Asenath_, the Angel who describes\n himself as \"Prince of the House of God and Captain of His\n Host,\" and was thus presumably Michael, says to Asenath;\n \"Look within thine _Aumbrey_, and thou shall find withal to\n furnish thy table\". Then she hastened thereto and found \"a\n store of Virgin honey, white as snow of sweetest savour\". The\n archangel tells Asenath that \"all whom Penitence bringeth\n before Him shall eat of this honey gathered by the bees of\n Paradise, from the dew of the roses of Heaven, and those who\n eat thereof shall never see death but shall live for\n evermore.\"--_Aucassin and Nicolette and other Medi\u00e6val\n Romances_, p. 209 (Everyman's Library).\n\n [656] Gordon, A. O., _Prehistoric London_, p. 66.\n\n [657] _Lost Language_, ii., 141.\n\n [658] _Golden Legend_, iii., 117.\n\n [659] _Cornwall_, p. 207.\n\n [660] Hunt, J., _Popular Romances of the West of England_, p. 76.\n\n [661] P. 20\n\n [662] Exod. xxvi. 7.\n\n [663] Arnold, E., _Light of Asia_.\n\n [664] _Cf._ Abelson, J., _Jewish Mysticism_, p. 137.\n\n [665] The Bryan of popular ballad seems to have been famed for the\n casting of his glad eye:--\n\n \"Bryan he was tall and strong\n Right blithsome rolled his een.\"\n --_Percy Reliques_, i., 276.\n\n [666] Hughes, T., _Scouring the White Horse_, p. 110.\n\n [667] Taylor, J., _The Devil's Pulpit_, ii., 297.\n\n [668] P. 344.\n\n [669] Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 175.\n\n [670] Among the Maoris potent powers were supposed to reside in the\n human eye. \"When a warrior slew a chief, he immediately\n gouged out his eyes and swallowed them, the _atua tonga_, or\n divinity, being supposed to reside in that organ; thus he not\n only killed the body, but also possessed himself of the soul\n of his enemy, and consequently the more chiefs he slew, the\n greater did his divinity become.\"--Taylor, R., _Te Ika A\n Maui, or New Zealand and its Inhabitants_.\n\n [671] _Myken\u00e6_, p. 77.\n\n [672] B.M., _Guide to the Early Iron Age_, p. 107.\n\n [673] _Archaic Sculpturings_, p. 23.\n\n [674] _Britannia Antiquissima_, p. 50.\n\n [675] Coles, F. R., _The Motes of Kirkcudbrightshire_, p. 151.\n\n [676] Johnson, W., _Byways_, p. 195.\n\n [677] _Lyonesse, a Handbook for the Isles of Scilly_, p. 70.\n\n [678] The Cambridgeshire Comberton is situated on the Bourn brook:\n there is also a Great and Little Comberton underlying Bredon\n Hill in the Pershore district of Worcester.\n\n [679] The term \"Bluestone\" in the West of England meant _holy\n stone_.\n\n [680] Wilson, J. G., _Imperial Gazetteer_.\n\n [681] On the tip-top of Highgate Hill is now standing an\n _Englefield_ House immediately adjacent to an _Angel_ Inn.\n\n [682] _Lyonesse_, p. 41.\n\n [683] _Ibid._, p. 39.\n\n [684] _Ibid._, p. 39.\n\n [685] _Ibid._, p. 79.\n\n [686] _Ibid._, p. 78.\n\n [687] P. 112.\n\n [688] Writing _not_ in connection with either Monglow or\n Camperdizil Miss Gordon observes: \"We may conjure up the\n scene where the watery stretches reflected in molten gold the\n 'pillars of fire' symbolising the presence of God; we seem to\n behold the reverend forms of the white clad Druids revolving\n in the mystic 'Deasil' dance from East to West around the\n glowing pile, and so following the course of the Sun, the\n image of the Deity\".--_Prehistoric London_, p. 72.\n\n [689] Eckenstein, L., _Comp. St. Nursery Rhymes_, p. 97.\n\n [690] P. 98.\n\n [691] Skeat believed _pun_ meant something _punched_ out of shape.\n Is it not more probably connected with the Hebrew _pun_\n meaning _dubious_?\n\n\n\n\n CHAPTER XI\n\n THE FAIR MAID\n\n \"We could not blot out from English poetry its visions of the\n fairyland without a sense of irreparable loss. No other literature\n save that of Greece alone can vie with ours in its pictures of the\n land of fantasy and glamour, or has brought back from that\n mysterious realm of unfading beauty treasures of more exquisite and\n enduring charm.\"--ALFRED NUTT.\n\n \"We have already shown how long and how faithfully the Gaelic and\n Welsh peasants clung to their old gods in spite of all the efforts\n of the clerics to explain them as ancient kings, or transform them\n into wonder-working saints, or to ban them as demons of\n Hell.\"--CHARLES SQUIRE.\n\n\nIn the preceding chapter it was shown that the number eleven was for\nsome reason peculiarly identified with the Elven, or Elves: in Germany\neleven seems to have carried a somewhat similar significance, for on the\neleventh day of the eleventh month was always inaugurated the Carnival\nseason which was celebrated by weekly festivities which increased in\nmirthful intensity until Shrove Tuesday.[692] Commenting upon this\ncustom it has been pointed out that \"The fates seem to have displayed a\nremarkable sense of artistry in decreeing that the Great War should\ncease at the moment when it did, for the hostilities came to an end at\nthe 11th hour of the 11th day of the 11th month\".[693]\n\nEtymologists connect the word Fate with fay; the expression _fate_ is\nradically _good fay_, and it is merely a matter of choice whether Fate\nor the Fates be regarded as Three or as One: moreover the aspect of\nFate, whether grim or beautiful, differs invariably to the same extent\nas that of the two fairy mothers which Kingsley introduces into _The\nWater Babies_, the delicious Lady Doasyouwouldbedoneby and the\nforbidding Mrs. Bedonebyasyoudid.\n\n [Illustration: FIG. 353.--Printer's Ornament (English, 1724).]\n\nThe Greek _Moirae_ or Fates were represented as either three austere\nmaidens or as three aged hags: the Celtic _mairae_, of which Rice Holmes\nobserves that \"no deities were nearer to the hearts of Celtic peasants,\"\nwere represented in groups of three; their aspect was that of gentle,\nserious, motherly women holding new-born infants in their hands, or\nbearing fruits and flowers in their laps; and many offerings were made\nto them by country folk in gratitude for their care of farm, and flock,\nand home.[694]\n\nIn the Etrurian bucket illustrated on page 474, the Magna Mater or Fate\nwas represented with two children, one white the other black: in the\nemblems herewith the supporting Pair are depicted as two Amoretti, and\nthe Central Fire, Force, or Tryamour is portrayed by three hearts\nblazing with the fire of Charity. There is indeed no doubt that the\nThree Charities, Three Graces, and Three Fates were merely presentations\nof the one unchanging central and everlasting Fire, Phare, or Force.\nAmong the Latins the Moirae were termed Parcae, and seemingly all\nmythologies represent the Great Pyre, Phare, or Fairy as at times a\nFury. In Britain Keridwen--whose name the authorities state meant\n_perpetual love_--appears very notably as a Fury, and on certain British\ncoins she is similarly depicted. What were the circumstances which\ncaused the moneyers of the period to concentrate such anguish into the\nphysiognomy of the pherepolis it would be interesting to know: the fact\nremains that they did so, yet we find what obviously is the same\nfiery-locked figure with an expression unmistakably serene.\n\n [Illustration: FIG. 354.--Printer's Ornament (English, 1724).]\n\n [Illustration: FIGS. 355 to 358.--British.]\n\n [Illustration: FIG. 359.--Mary, in an Oval Aureole, Intersected by\n Another, also Oval, but of smaller size. Miniature of\n the X. Cent. From _Christian Iconography_ (Didron).]\n\nTradition seems to have preserved the memory of the Virgin Mary as one\nof the Three Greek Moirae or Three Celtic Mairae or Spinners, for\naccording to an apocryphal gospel Mary was one of the spinsters of the\nTemple Veil: \"And the High priest said; choose for me by lot who shall\nspin the gold and the white and fine linen, and the blue and the\nscarlet, and the true purple. And the true purple and the scarlet fell\nto the lot of Mary, and she took them and went away to her house.\"[695]\nThe purple heart-shaped mulberry in Greek is _moria_, and the Athenian\ndistrict known as Moria is supposed to have been so named from its\nsimilitude to a mulberry leaf. In Cornwall the scarlet-berried holly is\nknown as Aunt Mary's Tree, and as _aunt_ in the West of England was a\ntitle applied in general to _old_ women, it is evident that Aunt Mary of\nthe Holly Tree must have been differentiated from the little Maid of\nBethlehem. According to _The Golden Legend_ St. Mary died at the age of\nseventy-two, a number of which the significance has been partially\nnoted, and she was reputed to have been fifteen years of age when she\ngave birth to the Saviour of the World: the number fifteen is again\nconnected with St. Mary in the miracle thus recorded of her early\nchildhood: \"And when the circle of three years was rolled round, and the\ntime of her weaning was fulfilled, they brought the Virgin to the Temple\nof the Lord with offerings. Now there were round the temple according to\nthe fifteen Psalms of Degrees, fifteen steps going up.\"[696] Up these\nmystic fifteen steps we are told that the new-weaned child miraculously\nwalked unaided.\n\nThe New Testament refers to three Marys; in the design overleaf the\nfigure might well represent Fate, and that there was once a Great and a\nLittle Mary is somewhat implied by the fact that in Jerusalem adjoining\nthe church of St. Mary was \"another church of St. Mary called the\nLittle\":[697] that there was also at one time a White Mary and a Black\nMary is indubitable from the numerous Black Virgins which still exist in\ncontinental churches. Even the glorious Diana of Ephesus was, as has\nbeen seen, at times represented as black: the name Ephesus, where the\nMagna Mater was pre-eminently worshipped, is radically Ephe, and that\nGodiva of Coventry was alternatively associated with night is clear from\nthe fact that the Godiva procession at a village near Coventry included\ntwo Godivas, one white, the other black.[698]\n\nNear King's Cross, London, in the ward of Farendone, used to exist a\nspring known as Black Mary's Hole: this name was popularly supposed to\nhave originated from a negro woman who kept a black cow and used to\ndraw water from the spring, but tradition also said that it was\noriginally the Blessed Mary's Well, and that this having fallen into\ndisrepute at the time of the Reformation the less attractive cognomen\nwas adopted.[699]\n\n [Illustration: FIG. 360.--Engraving on Pebble, Montastruc, Bruniquel.\n\n FIG. 361.--Dagger-handle in form of mammoth, Bruniquel.\n\n From _A Guide to the Antiquities of the Stone Age_\n (B.M.).]\n\nThe immense antiquity of human occupation of this site is indicated by\nthe fact that opposite Black Mary's Hole there was found at the end of\nthe seventeenth century a pear-shaped flint instrument in the company of\nbones of some species of elephant: after lying unappreciated for many\nyears the tool in question has since been recognised as a piece of human\nhandiwork, and may fairly claim to be the first of its kind recorded in\nthis or any other country.[700] That the contemporaries of the mammoth\nwere no mean artists is proved by the Bruniquel objects--particularly\nthe engraving on pebble--here illustrated: not only does the elephant\nfigure on our prehistoric coinage, but it is also found carved on\nupwards of a hundred stones in Scotland and notably upon a broch at\n_Brechin_ in Forfarshire. Such was the skill of the Brigantian\nflintworkers who were settled around Burlington or Bridlington\n(Yorkshire, anciently _Deira_) that they successfully fabricated small\nfish-hooks out of flint, a feat forcing one to endorse the dictum of T.\nQuiller Couch: \"This is a matter not unconnected with our present\nsubject, as the hand which fashioned so skilfully the barbed arrow-head\nof flint, and the polished hammer-axes may be fairly associated with a\nbrain of high capabilities\".[701]\n\n [Illustration: FIG. 362.--Probable Restoration of Dagger with Mammoth\n Handle. From _A Guide to the Antiquities of the Stone\n Age_ (B.M.).]\n\nWe have seen that in Scandinavia Mara--doubtless Black Mary--was a\nghastly spectre associated with the Night _Mare_: to this Black Mary may\nperhaps be assigned _mar_, meaning to injure or destroy, and probably\nalso _morose_, _morbid_, and _murder_. We again get the equation _mar_ =\nMary in _marrjan_ the old German for _mar_, for _marrjan_ is equivalent\nto the name Marian which is merely another form of Mary. The Maid Marian\nwho figured in our May-day festivities in association with the sovereign\narcher Robin Hood, was obviously not the marrer nor the morose Mary but\nthe Merry Lady of the Morris Dance, _alias_ the gentle Maiden Vere or\ndaughter deare of Flora. To White Mary or Mary the Weaver of the scarlet\nand true purple, may be assigned _mere_, meaning true and also _merry_,\n_mirth_, and _marry_: to Black Mary may be assigned _myrrh_ or _mar_,\nmeaning bitterness, and it is characteristic of the morose tendency of\nclericalism that it is to this root that the authorities attribute the\nMary of Merry England.\n\nThe association of the May-fair or Fairy Mother with fifteen, and\nmerriment is pointed by the custom that the great fair which used to be\nheld in the Mayfair district of London began on May 1 and lasted for\nfifteen days: this fair, we are told, was \"not for trade and\nmerchandise, but for musick, showes, drinking, gaming, raffling,\nlotteries, stage plays, and drolls\".[702] That the Mayfair district was\nonce dedicated to Holy Vera is possible from Oliver's Mount, the site of\nwhich, now known as Mount Street, is believed to mark a fort erected by\nOliver Cromwell. We have noted an Oliver's Castle at Avebury or\nAvereberie, hence it becomes interesting to find an Avery Row in\nnorthern Mayfair, and an Avery Farm Row in Little Ebury Street. The term\nEbury is supposed to mark the site of a Saxon _ea burgh_ or _island\nfort_, an assumption which may be correct: at the time of Domesday there\nexisted here a manor of Ebury, and that this neighbourhood was an _abri_\nor sanctuary dedicated to Bur or Bru is hinted in the neighbouring\nplace-names _Bruton_ Street (adjoining Avery Row, which is equivalent to\nAbery Row), _Bour_don Street, _Bur_ton Street, and _Bur_wood Place.\nAmong the charities of Mayfair is one derived from a benefactor named\nAbourne: we have noticed that the tradition of the neighbourhood is that\nKensington Gardens were the haunt of Oberon's fair daughter, and I have\nalready ventured the suggestion that Bryanstone Square--by which is\nBrawn Street--marks the site of a Brawn, Bryan, Obreon, or Oberon\nStreet. Northwards lies Brondesbury or Bromesbury: at Bromley in Kent\nthe parish church was dedicated to St. Blaze, and the local fair used to\nbe held on St. Blaze's Day,[703] and that the Broom or _planta genista_\nwas sacred to the primal Blaze is further pointed by the ancient custom\nof firing broom-bushes on 1st May--the Mayfair's day.[704] In Cornwall\nfurze used to be hung at the door on Mayday morning: at Bramham or\nBrimham Rocks in Yorkshire the custom of making a blaze on the eve of\nthe Summer Solstice prevailed until the year 1786.[705] By Bromesbury or\nBrondesbury is Primrose Hill, which was also known as Barrow Hill: there\nare, however, no traces of a barrow on this still virgin soil which was\nprobably merely a brownlow, brinsley, or brinsmead, unmarked except by\nfairy bush or stone.[706] The French for primrose is primevere, and that\nthe Mayfair was the Prime and Princess of _all_ meads is implied by\nHerrick's lines:--\n\n Come with the Spring-time forth, fair Maid, and be\n This year again the Meadow's Deity.\n Yet ere ye enter, give us leave to set\n Upon your head this flowry coronet;\n To make this neat distinction from the rest,\n You are _the Prime_, and Princesse of the feast:\n To which with _silver_ feet lead you the way,\n While sweet-breath'd nymphs attend you on this day.\n This is your houre; and best you may command,\n Since you are Lady of this fairie land.\n Full mirth wait on you, and such mirth as shall\n Cherrish the cheek, but make none blush at all.\n\nWith the \"silver feet\" of the Meadow Maid may be connoted the curious\ncustom of the London Merrymaids thus described by a French visitor to\nEngland in the time of Charles II.: \"On the first of May, and the five\nor six days following, all the pretty young country girls, that serve\nthe town with milk, dress themselves up very neatly and borrow abundance\nof silver plate whereof they make a pyramid which they adorn with\nribbons and flowers, and carry upon their heads instead of their common\nmilk-pails.\"[707] That this pyramid or pyre of silver represented a\ncrown or halo is further implied by an engraving of the eighteenth\ncentury depicting a fiddler and two milk-maids dancing, one of the maids\nhaving on her head a silver plate. It is probable that this symbolised\nthe moon, and that the second dancer represented the sun, the twain\nstanding for the Heavenly Pair, or the Powers of Day and Night.\n\nIn Ireland there is little doubt that St. Mary was bracketed\ninextricably with St. Bride, whence the bardic assertion:--\n\n There are _two_ holy virgins in heaven\n By whom may I be guarded\n Mary and St. Brighed.[708]\n\nIn a Latin Hymn Brighid--\"the Mary of the Gael\"--is startlingly\nacclaimed as the Magna Mater or Very Queen of Heaven:--\n\n Brighid who is esteemed the Queen of the true God\n Averred herself to be _Christ's Mother_, and made herself such by\n words and deeds.[709]\n\nAt Kildare where the circular pyreum assuredly symbolised the central\nFire, the servants of Bride were known indeterminately as either\nMaolbrighde or Maolmuire, _i.e._, servants of Brighde, or servants of\nMuire, and it is probable that _Muire_, the Gaelic form of Mary, was\nradically _mother ire_, the word _ire_ being no doubt the same as _ur_,\nan Aryan radical meaning _fire_, whence _ar_son, _ar_dent, etc. The\ncircular pyreum of Bride or Brighit the Bright, may be compared with the\n\"round church of St. Mary\" in Gethsemane: here the Virgin was said to\nhave been born, and on the round church in question containing her\nsepulchre it was fabled that \"the rain never falls although there is no\nroof above it\".[710] This circular church of St. Mary was thus like the\ncircular hedge of St. Bride open to the skies, and it is highly probable\nthat the word Mary, Mory, Maree, etc., sometimes meant _mor_, _mawr_, or\n_Big_ Eye. The golden centre or Bull's Eye will be subsequently\nconsidered, meanwhile it is relevant to _Mor eye_ to point out that less\nthan 200 years ago it was customary to sacrifice a bull on 25th\nAugust--a most ardent period of the year--to the god Mowrie and his\n\"devilians\" on the Scotch island of Inis Maree, evidently Mowrie's\nisland.[711] At other times and in other districts, Mowrie, Muire, or\nMary was no doubt equated with the Celtic Saints Amary and Omer: the\nsurviving words _amor_, _amour_, pointing logically to the conclusion\nthat _love_ was Mary's predominant characteristic. There is no radical\ndistinction between _amour_ and _humour_, both words probably enshrining\nthe adjectival _eu_, meaning soft, gentle, pleasing, and propitious:\nhumour is merriment. A notable connection with Mary and _amour_ is found\nin Germany where Mother Mary is alternately Mother Ross or Rose: not\nonly is the rose the symbol of _amour_, but the word _rose_ is evidently\na corrosion of _Eros_, the Greek title of Cupid or Amor. Miss\nEckenstein states: \"I have come across Mother Ross in our own [English]\nchapbook literature,\"[712] whence it becomes significant to find that\nMyrrha, the Virgin Mother of the Phrygian Adonis, was the consort of a\ndivine Smith, or Hammer-god named Kinyras. The word Kinyras may thus\nreasonably be modernised into King Eros, and it is not unlikely that\ninquiries at Ross, Kinross, and Delginross would elicit a connection\nbetween these places and the God of Love.\n\n [Illustration: FIG. 363.--From _Cities of Etruria_ (Dennis, C.).]\n\n [Illustration: FIG. 364.--From _Ancient Pagan and Modern Christian\n Symbolism_ (Inman, C. W.).]\n\nThe authorities are slovenly content to equate Mary with Maria, Muire,\nMarion, etc., assigning all these variations without distinction to\n_mara_, or bitterness: with regard to Maria, however, it may be\nsuspected that this form is more probably to be referred to Mother\nRhea, and more radically to _ma rhi_, _i.e._, Mother Queen, Lady, or\nPrincess. That the word was used as generic term for Good Mother or Pure\nMother is implied by its almost universal employment: thus not only was\nAdonis said to be the son of Myrrha, but Hermes was likewise said to be\nthe child of Maia or Myrrha. The Mother of the Siamese Saviour was\nentitled Maya Maria, _i.e._, the Great Mary; the Mother of Buddha was\nMaya; Maia was a Roman Flower goddess, and it is generally accepted that\n_May_, the month of the Flower goddess, is an Anglicised form of Maia.\n\n [Illustration: FIG. 365.--Maya, the Hindoo Goddess, with a Cruciform\n Nimbus. Hindostan Iconography. From _Ancient Pagan and\n Modern Christian Symbolism_ (Inman, C. W.).]\n\nThe _earliest known_ allusion to the morris dance occurs in the church\nrecords of Kingston-on-Thames, where the morris dancers used to dance in\nthe parish church.[713] There are in Britain not less than forty or\nfifty Kingstons, three Kingsburys, four Kentons, seven Kingstons, one\nKenstone, and four Kingstones: all these may have been the towns or\nseats of tribal Kings, but under what names were they known before Kings\nsettled there? It is highly improbable that royal residences were\nplanted in previously uninhabited spots, and it is more likely that our\nKings were crowned and associated with already sacred sites where stood\na royal and super-sacred stone analogous to the Scotch _Johnstone_. This\nwas certainly the case at Kingston-on-Thames where there still stands in\nthe market-place the holy stone on which our ancient Kings were crowned:\nnear by is _Can_bury Park, and it would not surprise me if the original\nbarrow or mound of _Can_ were still standing there. The surname Lovekyn,\nwhich appears very prominently in Kingston records, may be connoted with\nthe adjective _kind_, and it is probable that Moreford, the ancient name\nof Kingston-on-Thames, did not--as is supposed--mean _big ford_, but\nAmor or Mary ford. In Spain and Portugal (Iberia) the name Maria is\nbestowed indiscriminately upon men and women: that the same\nindistinction existed in connection with St. Marine may be inferred from\nthe statement in _The Golden Legend_: \"St. Marine was a noble virgin,\nand was _one only_ daughter to her father who changed the habit of his\ndaughter so that she seemed and was taken for his son and not a\nwoman\".[714]\n\nIf the Mary of the Marigolds or \"winking marybuds,\" which \"gin to ope\ntheir golden eyes,\" was Mary or Big Eye, it may also be surmised that\nSan Marino was the darling of the Mariners, and was the chief Mary-maid,\nMerro-maid or Mermaid: although the New Testament does not associate the\nVirgin Mary with _mare_ the sea, amongst her titles are \"Myrhh of the\nSea,\" \"Lady of the Sea,\" and \"Star of the Sea\". At St. Mary's in the\nScillies, in the neighbourhood of Silver Street, is a castle known as\nStella Maria: this castle is \"built with salient angles resembling the\nrays of a star,\" and Pelistry Bay on the opposite side of the islet was\nthus presumably sacred to Belle Istry, the Beautiful Istar or Star. It\nhas often been supposed that Start Point was named after Astarte, and\nthere is every probability that the various rivers Stour, including the\nKentish Great Stour and Little Stour, were also attributed to Istar or\nEsther. The Greek version of the Book of _Esther_--a varient of\nIstar--contains the remarkable passage, \"A little fountain became a\nriver, and there was light, and the sun, and much water\": in the\nneighbourhood of the Kentish Stour is Eastry; in Essex there is a Good\nEaster and a High Easter, and in Wilts and Somerset are Eastertowns. In\nEngland the sun was popularly supposed to dance at Eastertide, and _in\nBritain alone_ is the Easter festival known under this name: the ancient\nGermans worshipped a Virgin-mother named Ostara, whose image was common\nin their consecrated forests.\n\nWhat is described as the \"camp\" surrounding St. Albans is called the\nOyster Hills, and amid the much water of the Thames Valley is an\nOsterley or Oesterley. On the Oyster Hills at St. Albans was an hospice\nfor infirm women, dedicated to St. Mary de Pree, the word _pree_ here\nbeing probably _pre_, the French for a meadow--but Verulam may have been\n_pre land_, for in ancient times it was known alternatively as Vrolan or\n_Bro_lan.[715] The Oesterley or Oester meadow in the Thames Valley,\nsometimes written Awsterley, was obviously common ground, for when Sir\nThomas Gresham enclosed it his new park palings were rudely torn down\nand burnt by the populace, much to the offence of Queen Elizabeth who\nwas staying in the place at the time. Notwithstanding the royal\ndispleasure, complaints were laid against Gresham \"by sundry poor men\nfor having enclosed certain common ground to the prejudice of the poor\".\n\nNext Osterley is Brentford, where once stood \"the Priory of the Holy\nAngels in the Marshlands\": other accounts state that this organisation\nwas a \"friary, hospital, or fraternity of the Nine holy orders of\nAngels\". With this holy Nine may be connoted the Nine Men's Morrice and\nthe favourite Mayday pageant of \"the Nine Worthies\". As _w_ and _v_ were\nalways interchangeable we may safely identify the \"worthies\" with the\n\"virtues,\" and I am unable to follow the official connection between\n_worth_ and _verse_: there is no immediate or necessary relation between\nthem. The Danish for _worth_ is _vorde_, the Swedish is _varda_, and\nthere is thus little doubt that _worthy_ and _virtue_ are one and the\nsame word. In _Love's Labour's Lost_ Constable Dull expresses his\nwillingness to \"make one in a dance or so, or I will play the tabor to\nthe Worthies and let them dance the Hey\".\n\nOsterley is on the river Brent, which sprang from a pond \"vulgarly\ncalled Brown's Well,\"[716] whence it is probable that the Brent vulgarly\nderived its name from Oberon, the All _Parent_. Brentford was the\ncapital of Middlesex; numerous pre-historic relics have been found\nthere, and that it was a site of immemorial importance is testified by\nits ancient name of Breninford, supposed to mean King's Road or Way. But\nbren_en_ is the plural of bren--a Prince or King, and two fairy Princes\nor two fairy Kings were traditionally and proverbially associated with\nthe place. In Cowper's _Task_ occur the lines:--\n\nUnited yet divided twain at once So sit two kings of Brentford on one\nthrone.\n\nPrior, in his _Alma_, refers to the two Kings as being \"discreet and\nwise,\" and it is probable that in Buckingham's _The Rehearsal_, of which\nthe scene is laid at Brentford, we have further scraps of genuine and\nauthentic tradition. _The Rehearsal_ introduces us to two true Kings and\ntwo usurpers: the true Kings who are represented as being very fond of\none another come on to the stage hand-in-hand, and are generally seen\n_smelling at one rose_ or one nosegay. Imagining themselves being\nplotted against, one says to the other:--\n\n Then spite of Fate we'll thus combined stand\n And like true brothers still walk hand in hand.\n\nDriven from their throne by usurpers, nevertheless, towards the end of\nthe play, \"the two right Kings of Brentford descend in the clouds\nsinging in white garments, and three fiddlers sitting before them in\ngreen\". Adjacent to Brentford is the village of Twickenham where at the\nparish church used to prevail a custom of giving away on Easter Day the\ndivided fragments of two great cakes.[717] This apparently innocuous\nceremony was, however, in 1645 deemed to be a superstitious relic and\nwas accordingly suppressed. We have seen that charity-cakes were\ndistributed at Biddenden in commemoration of the Twin Sisters; we have\nalso seen that St. Michael was associated with a great cake named after\nhim, hence it is exceedingly probable that Twickenham of the Two Easter\nCakes was a seat of the Two or Twa Kings who survived in the traditions\nof the neighbouring Breninford or King's Ford.\n\n [Illustration: FIGS. 366 to 370.--British. From Akerman.]\n\nThat the Two or Twa Kings of Twickenham were associated with Two Fires\nis suggested by the alternative name Twi_ttan_ham: in Celtic _tan_ meant\nfire, and the term has survived in _tan_dsticker, _i.e._, fire-sticks,\nor matches: it has also survived in _tinder_, \"anything for kindling\nfires from a spark,\" and in _etincelle_, the French for spark. In\nEtruria Jupiter was known as Tino or Tin, and on the British Star-hero\ncoin here illustrated the legend reads TIN: the town of Tolentino, with\nwhich one of the St. Nicholas's was associated in combination with a\nstar, was probably a shrine of Tall Ancient Tino; in modern Greece Tino\nis a contracted form of Constantine. The Bel_tan_ or Bel_tein_ fires\nwere frequently in pairs or twins, and there is a saying still current\nin Ireland--\"I am between Bels fires,\" meaning \"I am on the horns of a\ndilemma\". The Dioscuri or Two Kings were always associated with fires or\nstars: they were the _beau-ideal_ warriors or War Boys, and to them was\nprobably sacred the \"Warboy's Wood\" in Huntingdon, where on May Day the\npoor used to go \"sticking\" or gathering fuel. The Dioscuri occur\nfrequently on Roman coins, and it will be noticed that the British\nWarboy is often represented with a star, and with the palm branch of\nInvictus. On the assumption of the Blessed Virgin Mary it is said that\nan angel appeared before her bearing \"a bough of the palm of\nparadise--and the palm shone by right great clearness and was like to a\ngreen rod whose leaves shone like to the morrow star\".[718] There is\nvery little doubt that the mysterious fish-bone, fern-leaf, spike, ear\nof corn, or back-bone, which figures so frequently among the \"what-nots\"\nof our ancient coinage represented the green and magic rod of Paradise.\n\n [Illustration: FIG. 371.--Star or Bush (MS., circa 1425). From _The\n History of Signboards_ (Larwood & Hotten).]\n\nAt Twickenham is Bushey Park, which is assumed to have derived its name\nfrom the bushes in which it abounded: for some reason our ancestors\ncombined their Bush and Star inn-signs into one, _vide_ the design\nherewith: we have already traced a connection between _bougie_--a\ncandle, and the _Bogie_ whose habitation was the brakes and bushes:\nwhence it is not unlikely that Bushey Park derived its title from the\nElphin fires, Will-o-the-wisps, or bougies which must have danced\nnightly when Twickenham was little better than a swamp. The Rev. J. B.\nJohnston decodes Bushey into \"Byssa's\" isle or peninsula, and it is not\nimprobable that Bushey in Hertfordshire bears the same interpretation,\nonly I do not think that the supposititious Byssa, Bissei, or Bisi was\nan Anglo-Saxon. That \"Bisi\" was Bogie or Puck is perhaps implied further\nby the place-name Den_bies_ facing Boxhill: we have already noted in\nthis district Bagdon, Pigdon, Bookham, and Pixham, whence Denbies,\nsituated on the brow of Pigdon or Bagdon, suggests that here seemingly\nwas the actual Bissei's den. The supposititious Bissei assigned to\nBushey may be connoted with the giant Bosow who dwelt by repute on\nBuzza's Hill just beyond Hugh Town, St. Mary's. According to Miss\nCourtney the Cornish family of Bosow are traceable to the giant of\nBuzza's Hill.[719] Presumably to Puck or Bog, are similarly traceable\nthe common surnames Begg, Bog, etc.\n\nBy the Italians the phosphorescent lights or bougies of St. Elmo are\nknown not as Castor and Pollux, but as the fires of St. Peter and St.\nNicholas: the name Nicholas is considered to mean \"Victory of the\nPeople\"; in Greek _nike_ means _victory_: we have seen that in Russia\nNicholas was equated with St. Michael, in face of which facts it is\npresumptive that St. Nicholas was Invictus, or the Unconquerable. In\nLondon, at Paternoster Lane used to stand \"the fair parish church of St.\nMichael called Paternoster,\"[720] and that St. Nicholas was originally\n\"Our Father\" or Paternoster is implied by the corporate seal of\nYarmouth: this represents St. Nicholas supported on either side by\nangels, and bears the inscription _O Pastor Vere Tibi Subjectis\nMiserere_. It must surely have savoured of heresy to hail the supposed\nNicholas of Patara in Lycia as _O Pastor Vere_, unless in popular\nestimation St. Nicholas was actually the Great Pastor or True Feeder:\nthat Nicholas was indeterminately either the Father or the Mother is\ndeducible from the fact that in Scotland the name Nicholas is commonly\nbestowed on girls.\n\nIn France and Italy prayers are addressed to Great St. Nicholas, and it\nis probable that there was always a Nichol and a Nicolette or _nucleus_:\nwe are told that St. Nicholas, whose mother's name was Joanna, was born\nat Patara, and that he became the Bishop of Myra: on his fete day the\nproper offering was a cock, and that Nicholas or Invictus was the\nchanteur or Chanticleer, is implied by the statement: \"St. Nicholas went\nabroad in most part in London singing after the old fashion, and was\nreceived with many people into their houses, and had much good cheer, as\never they had in many places\": on Christmas Eve St. Nicholas still\nwanders among the children, notwithstanding the sixteenth century\ncensure--\"thus tender minds to worship saints and wicked things are\ntaught\".\n\nNicholas is an extended form of Nike, Nick, or Neck, and the frequent\njuxtaposition of St. Nicholas and St. George is an implication that\nthese Two Kings were once the Heavenly Twins. We have already noted an\nEleven Stone at Trenuggo--the _abode of Nuggo?_ and there is a\nlikelihood that Nuggo or Nike was there worshipped as One and Only, the\n_Unique_: that he was Lord of the Harvests is implied by the fabrication\nof a harvest doll or Neck. According to Skeat _neck_ originally meant\nthe nape or knop of the neck; it would thus seem that _neck_--Old\nEnglish _nekke_--was a synonym for knob or knop. In Cornwall Neck-day\nwas the great day of the year, when the Neck was \"cried\"[721] and\nsuspended in the ingle nook until the following year: in the words of an\nold Cornishwoman: \"There were Neck cakes, much feasting and dancing all\nthe evening. Another great day was Guldise day when the corn was drawn:\nGuldise cakes and a lump of pease-pudding for every one.\"[722]\n\nNear London Stone is the Church of St. Nicholas Cole Abbey, and at Old\nJewry stood St. Mary Cole Church: it is not unlikely that this latter\nwas originally dedicated to Old King Cole, the father of the lovely\nHelen and the Merry Old Soul whose three fiddlers may be connoted with\nthe three green fiddlers of the Kings of Brentford. The great bowl of\nCole, the _ghoul_ of other ages, may be equated with the _cauldron_ or\n_calix_ of the Pastor Vere: the British word for _cauldron_ was _pair_,\nand the Druidic bards speak with great enthusiasm of \"their cauldron,\"\n\"the cauldron of Britannia,\" \"the cauldron of Lady Keridwen,\" etc. This\ncauldron was identified with the Stone circles, and the Bardic poets\nalso speak of a mysterious _pair dadeni_ which is understood to mean\n\"the cauldron of new birth or rejuvenescence\".[723] The old artists\nseemingly represented the Virtues as emerging from this cauldron as\nthree naked boys or Amoretti, for it is said that St. Nicholas revived\nthree murdered children who had been pickled in brine by a wicked\ninn-keeper who had run short of bacon. This miracle is his well-known\nemblem, and the murder story by which the authorities accounted for the\npicture is probably as silly and brutal an afterthought as the horrid\n\"tortures\" and protracted dolours of other saints. Nevertheless some\nghoulish and horrible practices seem to have accompanied the worship of\nthe cauldron, and the author of _Druidism Exhumed_ reproduces a Scotch\nsculpture of a cauldron out of which protruding human legs are waving\nominously in the air.\n\nSt. Nicholas of Bari is portrayed resuscitating three youths from three\ntubs: that Nicholas was radically the Prince of Peace is implied,\nhowever, from the exclamation \"Nic'las!\" which among children is\nequivalent to \"fainites\": the sign of truce or fainites is to cross the\ntwo fore-fingers into the form of the _treus_ or cross.\n\nSt. Nicholas is the unquestioned patron of all children, and in the past\nbands of lads, terming themselves St. Nicholas' Clerks or St. Nicholas'\nKnights, added considerably to the conviviality of the cities.\nApparently at all abbeys once existed the custom of installing upon St.\nNicholas' Day a Boy Bishop who was generally a choir or singing boy:\nthis so-called Bearn Bishop or Barnebishop was decked, according to one\naccount, in \"a myter of cloth and gold with _two knopps_ of silver gilt\nand enamelled,\" and a study of the customs prevailing at this amazing\nfestival of the Holy Innocent leaves little doubt that the Barnebishop\npersonified the conception of the Pastor Vere in the aspect of a lad or\n\"knave\". The connection between _knop_ and _knave_ has already been\ntraced, and the \"two knopps\" of the episcopal knave or bairnbishop\npresumably symbolised the _bren_ or breasts of Pastor Vere, the\ncelestial Parent: it has already been suggested that the knops on Figs.\n30 to 38 (p. 149) represented the Eyes or Breasts of the All Mighty.\n\nIn Irish _ab_ meant _father_ or _lord_, and in all probability St.\nAbb's Head, supposedly named after a Bishop Ebba, was once a seat of\nKnebba worship: that Cunobe was the Mighty Muse, singing like St.\nNicholas after the old fashion, is evident from the British coin\nillustrated on page 305, a sad example of carelessness, declension, and\ndegradation from the Macedonian Philippus.\n\nThe festival of the Burniebishop was commemorated with conspicuous pomp\nat Cambrai, and there is reason to think that this amazing institution\nwas one of Cambrian origin: so fast and furious was the accompanying\nmerriment that the custom was inevitably suppressed. The only Manor in\nthe town of Brentford is that of Burston or Boston, whence it is\nprobable that Brentford grew up around a primeval Bur stone or\n\"Denbies\". That the place was famous for its merriment and joviality is\nsufficiently evidenced by the fact that in former times the parish rates\n\"were mainly supported by the profits of public sports and diversions\nespecially at Whitsuntide\".[724]\n\nAccording to _The Rehearsal_ when the True Kings or Two Kings,\naccompanied by their retinue of three green-clad fiddlers, descended\nfrom the clouds, a dance was then performed: \"an ancient dance of right\nbelonging to the Kings of Brentford, but since derived with a little\nalteration to the Inns of Court\". On referring to the famous pageants of\nthe Inns of Court we find that the chief character was the Lord of\nMisrule, known otherwise as the King of Cockneys or Prince of Purpool.\nWe have seen that the Hobby Horse was clad in purple, and that Mary was\nweaver of the true purple--a combination of true blue and scarlet. The\nauthorities connote _purple_, French _purpre_, with the Greek\n_porphureos_, \"an epithet of the surging sea,\" and they ally it with\nthe Sanscrit _bhur_, meaning _to be active_. The cockney, and very\nactive Prince of Purpool or Portypool was conspicuously celebrated at\nGray's Inn which occupies the site of the ancient Manor of _Poripool_,\nand the ritual--condemned and suppressed by the Puritans as \"popish,\ndiabolical, and antechristian\"--seems invariably to have started by a\nfire or phare lighted in the hall: this at any rate was the custom and\nstatus with which the students at St. John's, Oxford, opened the\nproceedings on All Hallows' Eve.\n\nThe Druidic Bards allude to their sacred pyreum, or fire-circle, as a\n_pair dadeni_, and that a furious Fire or Phare was the object of their\ndevotion is obvious from hymns such as--\n\n Let burst forth ungentle\n The horse-paced ardent fire!\n Him we worship above the earth,\n Fire, fire, low murmuring in its dawn,\n High above our inspiration,\n Above every spirit\n Great is thy terribleness.[725]\n\n_Pourpre_ or _purple_, the royal or imperial colour, was doubtless\nassociated with the Fire of Fires, and the connection between this word\nand _porphureos_ must, I think, be sought in the idea of _pyre furious_\nor _fire furious_, rather than any epithet of the surging sea. The Welsh\nfor purple is _porffor_.\n\nEither within or immediately adjacent to the Manor of Poripool or\nPurpool were some famous springs named Bagnigge Wells: at the corner of\nBathhurst Street, Paddington, was a second Bagnigge Wells, and the\nriver Fleet used also at one time to be known as the Bagnigge. This\nubiquitous Bagnigge was in all probability _Big Nigge_ or Big Nicky--\n\n Know you the Nixies gay and fair?\n Their eyes are black and green their hair,\n They lurk in sedgy shores.\n\nThe fairy Nokke, Neck, or Nickel, is said to have been a great musician\nwho sat upon the water's edge and played a golden harp, the harmony of\nwhich operated on all nature:[726] sometimes he is represented as a\ncomplete horse who could be made to work at the plough if a bridle of\nparticular kind were used: he is also represented as half man and half\nhorse, as an aged man with a long beard, as a handsome young man, and as\na pretty little boy with golden hair and scarlet cap. That Big Nigge\nonce haunted the Bagnigge Wells is implied by the attendant legend of\nBlack Mary, Black Mary's Hole being the entrance, or immediately\nadjacent, to one of the Bagnigge springs: similarly, as has been noted,\nPeg Powler, and Peg this or that, haunted the streams of Lancashire.\n\nWe have seen that Keightley surmised the word _pixy_ to be the endearing\ndiminutive _sy_ added to Puck, whence, as in Nancy, Betsy, Dixie, and so\nforth, Nixy may similarly be considered as _dear little Nick_. In\nSuffolk, the fairies are known as farisees, seemingly, _dear little\nfairies_, and our ancestors seem to have possessed a pronounced\npartiality for similar diminutives: we find them alluding to the Blood\nof the Lambkin, an expression which Adamnan's editors remark as \"a bold\ninstance of the Celtic diminutive of endearment so characteristic of\nAdamnan's style\": they add: \"Throughout Adamnan's work, diminutives are\nconstantly used, and these in most cases are used in a sense of\nendearment difficult to convey in English, perfectly natural as they are\nin the mouth of the kindly and warm-hearted Irish saint. In the present\ncase Dr. Reeves thinks the diminutives may indicate the poorness of the\nanimals from the little there was to feed them upon.\"[727] As the\ntraditions of Fairyland give no hint for the assumption of any rationing\nor food-shortage it seems hardly necessary to consider either the\npixies, the farisees, or the nixies as either half-starved or even\nimpoverished.\n\nIn Scandinavia and Germany the nixies are known as the nisses, and they\nthere correspond to the brownies of Scotland: according to Grimm the\nword _nisse_ is \"Nicls, Niclsen, _i.e._, Nicolaus, Niclas, a common name\nin Germany and the North, which is also contracted to Klas, Claas\"; but\nas _k_ seems invariably to soften into _ch_, and again into _s_, it is a\nperfectly straight road from Nikke to Nisse, and the adjective _nice_ is\nan eloquent testimonial to the Nisses' character. Some Nisses were\ndoubtless _nice_, others were obviously nasty, noxious, and nocturnal:\nthe Nis of Jutland is in Friesland called Puk, and also Niss-Puk,\nNise-Bok, and Niss-Kuk: the _Kuk_ of this last mentioned may be connoted\nwith the fact that the customary offering to St. Nicholas was a\ncock--the symbol of the Awakener--and as St. Nicholas was so intimately\nconnected with Patara, the cock of St. Peter is no doubt related to the\nlegend.\n\nSt. Nicholas, or Santa Claus, customarily travels by night: the nixies\nwere black-eyed; Old Nick was always painted black; _nox_, or night, is\nthe same word as nixy; and _nigel_, _night_, or _nicht_ all imply\nblackness. According to C\u00e6sar: \"all the Gauls assert that they are\ndescended from the god Dis, and say that this tradition has been handed\ndown by the Druids. For that reason they compute the divisions of every\nseason not by the number of days but by nights; they keep birthdays, and\nthe beginnings of months and years in such an order that the day follows\nthe night.\"[728] The expressions fortnight, and sen'night thus not only\nperpetuate an idea of great antiquity but one which is philosophically\nsound: to our fore-runners Night was no wise evil, but the beneficent\nMother of a Myriad Stars: the fairies revelled in the dark, and in eyes\nof old \"the vast blue night was murmurous with peris wings\"[729].\n\nThe place-name Knightsbridge is probably a mis-spelling of Neyte, one of\nthe three manors into which Kensington was once divided: the other two\nwere Hyde and Ebury, and it is not unlikely that these once constituted\na trinity--Hyde being the Head, Ebury the Brightness, and Neyte--Night.\nThe Egyptian represented Nut, Naut, or Neith as a Mother Goddess with\ntwo children in her arms, one white the other black: to her were\nassigned the words: \"I am what has been, what is, and what will be,\" and\nher worshippers declared: \"She hath built up life from her own body\". In\nScandinavia Nat was the Mother of all the gods: she was said to be an\nawe-inspiring, adorable, noble, and beneficent being, and to have her\nhome on the lower slopes of the Nida mountains: _nid_ is the French for\n_nest_, and with Neyte may be connoted _nuit_, the French for _night_.\nThat St. Neot was _le nuit_ is implied by the tradition that the Church\nof St. Neot in Cornwall was built not only by night, but entirely by\nNeot himself who drew the stones from a neighbouring quarry, aided only\nby the help of reindeer. These magic reindeer are obviously the animals\nof St. Nick, and it is evidently a memory of Little Nick that has\nsurvived in the tradition that St. Neot was a saint of very small\nstature--somewhere about 15 inches high.[730] With Mother _Nat_ of\nScandinavia, and Mother _Naut_ or Neith of Egypt, may be connoted\nNutria, a Virgin-Mother goddess of Etruria; a divine nurse with whose\nname may be connected _nutrix_ (nurse) and _nutriment_.\n\nSt. Nicholas is the patron saint of seafarers and there are innumerable\ndedications to him at the seaside: that Nikke was Neptune is\nunquestionable, and connected with his name is doubtless _nicchio_ the\nItalian for a shell. From _nicchio_ comes our modern _niche_, which\nmeans a shell-like cavity or recess: in the British EPPI coin,\nillustrated on page 284, the marine monster may be described as a nikke,\nand the apparition of the nikke as a perfect horse might not ineptly be\ndesignated a _nag_.\n\nI have elsewhere illustrated many representations of the Water-Mother,\nthe Mary-Maid, the Mermaid, the Merrow-Maid, or as she is known in\nBrittany--Mary Morgan. The resident nymph or genius of the river\nSe_vern_ was named Sa_brina_; the Welsh for the Severn is Ha_vren_, and\nthus it is evident that the radical of this river name is _brina_,\n_vren_, or _vern_: the British Druids recognised certain governing\npowers named _feraon: fern_ was already noted as an Iberian word meaning\n_anything good_, whence it is probable that in Havren or Severn the\naffix _ha_ or _se_ was either the Greek _eu_ or the British and Sanscrit\n_su_, both alike meaning the _soft, gentle, pleasing_, and\n_propitious_.\n\n Sabrina fair,\n Listen where thou art sitting\n Under the glassy, cool, translucent wave,\n In twisted braids of lilies, knitting\n The loose train of thy amber-dropping hair.\n\nIn the neighbourhood of Bryanstone Square is Lissom Grove, a corruption\nof Lillestone Grove: here thus seemingly stood a stone sacred to the\nLily or the All Holy, and the neighbouring church of St. Cyprian\nprobably marks the local memory of a traditional _sy brian_, _Sabrina_,\nor _dear little brownie_.\n\nNear Silchester, on the boundary line between Berks and Hants, is a\nlarge stone known as the Imp stone, and as this was formerly called the\nNymph stone,[731] it is probable that in this instance the Imp stone was\na contraction of Imper or Imber stone--the Imp being the Nymph of the\namber-dropping hair. The Scandinavians believed that the steed of the\nMother Goddess Nat produced from its mouth a froth, which consisted of\nhoney-dew, and that from its bridle dropped the dews in the dales in the\nmorning: the same idea attached to the steeds of the Valkyre, or War\nMaidens, from whose manes, when shaken, dew dropped into the deep dales,\nwhence harvests among the people.[732]\n\nOriginally, _imp_ meant a scion, a graft, or an offspring, a sprout, or\nsprig: _sprig_, _spright_, _spirit_, _spirt_, _sprout_, and _sprack_ (an\nold English word meaning lively, perky, or pert), are all radically\n_pr_: in London the sparrow \"was supposed to be the soul of a dead\nperson\";[733] in Kent, a sparrow is termed a _sprug_, whence it would\nappear that this pert, perky, little bird was once a symbol of the\nsprightly sprout, sprite, or spirit.\n\n [Illustration: FIG. 372.--Six-winged angel holding lance, wings\n crossed on breast, arrayed in robe and mantle. (From\n Didron.)]\n\nStow mentions that the fair parish church of St. Michael called\nPaternoster when new built, was made a college of St. Spirit and St.\nMary. All birds in general were symbols of St. Spirit, but more\nparticularly the Columba or Culver,[734] which was pre-eminently the\nemblem of Great Holy Vere: we have already illustrated a half white,\nhalf black, six-winged representation of this sacred sign of simplicity\nand love, and the six-winged angel here reproduced is, doubtless,\nanother expression of the far-spread idea:--\n\n The embodied spirit has a thousand heads,\n A thousand eyes, a thousand feet, around\n On every side, enveloping the earth,\n Yet filling space no larger than a span.\n He is himself this very universe;\n He is whatever is, has been, and shall be;\n He is the lord of immortality.[735]\n\nIt is difficult to conceive any filthiness or evil of the dove, yet the\nhagiologists mention \"a foul dove or black culver,\" which is said to\nhave flown around the head of a certain holy Father named Nonnon.[736]\nWe may connote this Nonnon with Nonna or Non, the reputed mother of St.\nDavid, for of St. David, we are told, his birth was heralded by angels\nthirty years before the event, and that among other miracles (such as\nrestoring sight to the blind), doves settled on his shoulders. Dave or\nDavy is the same word as dove; in Welsh _dof_ means _gentle_, and it is\nmore probable that the gentle dove derived its title from this word than\nas officially surmised from the Anglo-Saxon _dufan_, \"to plunge into\".\nAccording to Skeat, _dove_ means literally _diver_, but doves neither\ndive nor plunge into anything: they have not even a diving flight. The\nWelsh are known familiarly as Taffys, and the Church of Llan_daff_ is\nsupposed to mean Church on the River Taff: it is more probable that\nLlandaff was a shrine of the Holy Dove, and that David with the doves\nupon his shoulder was a personification of the Holy Spirit or Wisdom.\n_Non_ is the Latin for _not_, and the black dove associated with Nonnon\nor _not not_ was no doubt a representation of that _Neg_ation,\nnon-existence or inscrutable void, which existed before the world was,\nand is otherwise termed Chaos or Cause. That Wisdom or the Holy Spirit\nwas conceived as the primal and inscrutable _Darkness_, is evident from\nthe statement in _The Wisdom of Solomon_: \"For God loveth none but him\nthat dwelleth with Wisdom. For she is more beautiful than the sun, and\nabove all the orders of stars: being compared with the light _she is\nfound before it_.\"\n\nThe Nonnon of whom \"it seemed that a foul dove or black culver flew\nabout him whilst he was at Mass at the alter\" was said to be the Bishop\nof Heliopolis, _i.e._, the city of the Sun, and he comes under notice\nin connection with St. Pelagienne--\"said of _pelagus_ which is as much\nto say as the _sea_\". The interpretation further placed upon St.\nPelagienne is that \"she was the sea of iniquity, and the flood of sins,\nbut she plunged after into the sea of tears and washed her in the flood\nof baptism\". That poor Pelagienne was the Water Mother of Mary Morgan is\nimplied further by the fragment of autobiography--\"I have been called\nfrom my birth Pelagienne, but for the pomp of my clothing men call me\nMargaret\":[737] we have seen that Pope Joanna of Engelheim was also\ncalled Margaret, whence it is to be suspected that although it is true\nthat _pelagus_ meant _the sea_ St. Pelagienne was primarily the _Bella_\nor beautiful _Jeanne_, _i.e._, Mary Morgan or Morgiana.\n\n [Illustration: FIGS. 373 to 376.--Greek. From Barthelemy.]\n\nOn the coins of King _Janus_ of Sicily there figured a dove; _jonah_,\n_yuneh_, or _Ione_ are the Hebrew and Greek terms for dove; the Ionian\nGreeks were worshippers of the dove, and the consociation of St. Columbe\nKille or the \"little dove of the church\" with the Hebridean island of\nIona is presumptive evidence of the worship of the dove in Iona. In the\nRhodian Greek coins here illustrated the reverse represents the rhoda or\nrose of Rhodes, and the obverse head may be connoted with the story of\nSt. Davy with the dove settled on his shoulder: that the dove was also\nan English emblem is obvious from the British coins, Figs. 377 to 384;\nthe dove will also be found frequently introduced on the contemned\n_sceattae_ illustrated _ante_, page 364.\n\n [Illustration: FIG. 377.--British. From Akerman.]\n\n [Illustration: FIG. 378.--British. From Evans.]\n\n [Illustration: FIGS. 379 to 384.--British (Channel Islands). From\n Barthelemy.]\n\n [Illustration: FIG. 385.--The Father, Represented as Slightly\n Different to the Son. French Miniature of the Close of\n the XIII. Cent. From _Christian Iconography_\n (Didron).]\n\n [Illustration: FIG. 386.--The Divine Dove, in a Radiating Aureole.\n From a French Miniature of the XV. Cent. From\n _Christian Iconography_ (Didron).]\n\n [Illustration: FIG. 387.--From _Christian Iconography_ (Didron).]\n\n [Illustration: FIG. 388.--God the Father, with a Bi-Triangular\n Nimbus; God the Son, with a Circular Nimbus; God the\n Holy Ghost, without a Nimbus, and within an Aureole.\n (Fresco at Mount Athos.) From _Christian Iconography_\n (Didron).]\n\n [Illustration: FIG. 389.--The Three Divine Persons, Adorned with the\n Cruciform Nimbus. Miniature of the close of the XIII.\n Cent. MS. in the Biblioth\u00e8que Royale. From _Christian\n Iconography_ (Didron).]\n\n [Illustration: FIG. 390.--God the Father, and God the Son, with\n Features Exactly Identical. French Miniature of the\n commencement of the XIII. Cent. From _Christian\n Iconography_ (Didron).]\n\nAmong the golden treasures unearthed by Schliemann at Mykenae was a\nminiature \"model of a temple\" on which are seated two pigeons with\nuplifted wings:[738] among the curious and interesting happenings which\noccurred during the childhood of the Virgin Mary it is recorded that\n\"Mary was in the Temple of the Lord as if she were a dove that dwelt\nthere, and she received food as from the hand of an angel\": Fig. 380\nappears to illustrate this dove dwelling in a Temple. The legend\ncontinues that when the Holy Virgin attained the age of twelve years\nthe Angel of the Lord caused an assembly of all the widowers each of\nwhom was ordained to bring with him his rod: the High Priest then took\nthese rods and prayed over them, but there came no sign: at last Joseph\ntook his rod \"and behold a dove came out of the rod and flew upon\nJoseph's head\".[739] It is said by Lucian that in the most sacred part\nof the temple of Hieropolis, the holy city of Syria, were three figures\nof which the centre one had a golden dove upon its head: not only was no\nname given to this, but the priests said nothing concerning its origin\nor form, calling it simply \"The sign\": according to the British\nBards--\"To Addav came the sign. It was taught by Alpha, and it was the\nearliest polished melody of Holy God, and by a wise mouth it was\ncanticled.\" There is little doubt that the descending dove with wings\noutstretched was a variant of the three rays or Broad Arrow, that the\n_awen_ was the _Iona_, and that this same idea was conveyed by the\nThree _ains_, or _eyen_, Eyes, Golden Balls, or pawnbroker's sign. It is\nrecorded of St. Nicholas of Bari, the patron saint of pawnbrokers, that\nimmediately he was born he stood up in the basin in which he was being\nwashed and remained with hands clasped, and uplifted eyes, for two\nhours: in later life he became wealthy, and threw into a window on three\nsuccessive nights a bag of gold as a dowry for three impoverished and\nsore-tempted maidens. In commemoration of these three bags of gold St.\nNicholas became the patron saint of pawnbrokers whose sign of the Three\nGolden Balls is a conversion of the three anonymous gifts.\n\n [Illustration: FIG. 391.--From Barthelemy.]\n\n [Illustration: FIG. 392.--British (Channel Islands). From\n Barthelemy.]\n\nIn Hebrew the Three Apples, Eyes, or Golden Balls are called _ains_ or\nfountains of living water, and to this day in Wales a spring of water is\ncalled in Welsh the Eye of the Fountain or the Water Spring. It will be\nremembered that the sister of St. Nonna, and therefore the aunt of St.\nDavy, was denominated Gwen of the Three Breasts, _Tierbron_, or three\nbreasts, may be connoted with three-eyed Thor, and the combination of\nEyes and Sprigs is conspicuously noticeable in Fig. 39, page 364: one\nwill also note the head of No. 49 on the same plate.\n\nThe Three Holy Children on the reverse of Fig. 391--a Byzantine\ncoin--are presumably the offspring of St. Michael _alias_ Nichol on the\nobverse: the arms of Cornwall consist of fifteen golden balls called\n_besants_; the county motto is One and All. Of St. Nicholas of Tolentino\nwho became a friar at the age of _eleven_, we are told that a star\nrested over his altar and preceded him when he walked, and he is\nrepresented in Art with a lily in his hand--the symbol of his pure\nlife--and a star over his head: that Nicolette was identified with the\nLittle Star or Stella Maris is clear from Troubadour _chansons_, such as\nthe following from that small classic _Aucassin and Nicolette_--\n\n Little Star I gaze upon,\n Sweetly drawing to the moon,\n In such golden haunt is set\n Love, and bright-haired Nicolette.\n God hath taken from our war\n Beauty, like a shining star.\n Ah, to reach her, though I fell\n From her Heaven to my Hell.\n Who were worthy such a thing,\n Were he emperor or king?\n Still you shine, oh, perfect Star,\n Beyond, afar.\n\nIt is impossible to say whether the three-eyed elphin faces illustrated\n_ante_, page 381, are asters, marguerites, marigolds, or suns: in the\ncentre of one of them is a heart, and without doubt they one and all\nsymbolised the Great Amour or Margret. During excavations at Jerusalem\nin 1871, the symbol of Three Balls was discovered under the Temple of\nKing Solomon on Mount Moriah: this temple was circular, and it is\nprobable that the name Moriah meant originally Moreye or Big Eye. That\nthe three cavities in question were once ains or eyes is implied by the\nexplorer's statement: \"Within this recess are three cylindrical holes\n5-1/4 inches in diameter, the lines joining their centres forming the\nsides of an equilateral triangle. Below this appears once to have been a\nbasin to collect the water, but whatever has been there, it has been\nviolently removed ... there can be little doubt that this is an ancient\noverflow from the Birket Israil.\"[740] It is probable that the measure\nof these three cup-like holes was once 5 inches, and that the resultant\nfifteen had some original connection with the fifteen besants or basins\nof Byzantine Britain.\n\n [Illustration: FIG. 393.--From _The Recovery of Jerusalem_ (Wilson\n and Warren).]\n\nWith the _brook Birket Israil_ at Mount Moriah may be connoted the\nneighbouring \"large pool called El Burak\": the existence on Mount Moriah\nof subterranean cisterns or basins known as Solomon's Stables renders it\nprobable that El Burak was El Borak, the fabulous white steed upon which\nthe faithful Mussulman expects one day to ride. The Eyes of the British\nbroks or nags here illustrated are curiously prominent, and in Fig. 396\nthe _eleven_-eared wheat sprig is springing from a trefoil: with the\nlily surmounting the CUNO steed may be connoted the two stars or morrow\nstars which frequently decorate this triune emblem of Good Deed, Good\nThought, Good Word: they may be seen to-day on the badges of those\nlittle Knights of To-morrow, the Boy Scouts.\n\n [Illustration: FIGS. 394 to 396.--British. From Evans.]\n\n [Illustration: FIG. 397.--British (Channel Islands). From\n Barthelemy.]\n\nThe lily appears in the hand of the PIXTILOS figure here illustrated,\nand among the Pictish emblems found on the vitrified fort at Anwath in\nScotland is the puckish design illustrated on page 496, Fig. 293. This\nwas probably a purely symbolic and elementary form of the dolorous and\npensive St. John which Christianity figured with a pair of marigolds or\nmarguerites in lieu of feathers or antennae.\n\n [Illustration: FIG. 398.--From _Christian Iconography_ (Didron).]\n\n [Illustration: FIG. 399.--From _An Essay on Ancient Gems_ (Walsh,\n R.).]\n\n [Illustration: FIG. 400.--Gaulish. From Akerman.]\n\n [Illustration: FIGS. 401 and 402.--Gaulish. From Akerman.]\n\n [Illustration: Fig. 403.--From _Symbolism of the East and West_\n (Aynsley, Mrs. Murray).]\n\n [Illustration: FIG. 404.--English Eighteenth Century Printer's\n Ornament.]\n\nAccompanying the Pictish inscription in question were the elaborate\nbarnacles or spectacles reproduced _ante_, page 495: in Crete the\nbarnacles, as illustrated on page 494, are found humanised by a small\nwinged figure holding a wand, and the general effect of the two circles\nwhen superimposed is that of the figure 8. The nine-rayed ABRACAX lion\nas portrayed by the Gnostics, and doubtless a variant of Abracadabra,\nhas its serpentine body twined into an 8; on a Longstone in Brittany\nthere is a figure holding an 8 tipped staff, and the same emblem will be\nnoticed on the coins of the Longostaliti, a _Gaul_ish people who\nseemingly were so ghoulish as to venerate a _cal_ix or _caul_dron: from\nthe _pair dadeni_ or cauldron of renaissance represented on these astral\ncoins it will be noticed there are emerging two stars and other\ninteresting nicknacks. The locks of hair on the astral figure\nrepresented on the coins of Marseilles--a city founded by a colony of\nPhocean Greeks from Ionia--number exactly eight: in Scotland we have\ntraced the memory of eight ancient hags, the Mothers of the World: in\nValencia we have noted the procession of eight scrupulously coiffured\nGiants, and there is very little doubt that the eight survivors of the\nFlood,[741] by whom the world was re-peopled, is a re-statement of the\nsame idea of the Gods of the four quarters and their Consorts. In\nconnection with the Ogdoad or Octet of eight gods one may connote the\ncurious erection which once decorated the London Guildhall, the seat of\nGogmagog:[742] here, \"on each side of the flight of steps was an\n_octangular_ turreted gallery, balustraded, having an office in each,\nappropriated to the hallkeeper: these galleries assumed the appearance\nof arbours from being each surrounded by six palm-trees in ironwork, the\nfoliage of which gave support to a large balcony, having in front a\nclock (with three dials) elaborately ornamented, and underneath a\nrepresentation of the Sun, resplendent with gilding; the clock frame was\nof oak. At the angles were the cardinal virtues, and on the top a\ncurious figure of Time with a young child in his arms.\"[743] At the\nvillage of _Thame_-on-Thames, which the authorities state meant _rest,\nquiet_, otherwise _tame_ or kindly, gentle _Time_, there is a celebrated\nfigure of St. Kitt, _alias_ Father Time, with the little figure of New\nTime or _Change_ upon his shoulder. In Etruria a parallel idea would\nseem to have been current, for Mrs. Hamilton Gray describes an Etruscan\nwork of art inscribed \"Isis nourishing Horus, or Truth teaching\nTime\".[744] It is most unusual to find the Twins depicted as old men, or\nBald ones with the mystic Lock of Horus on their foreheads, but in the\neighteenth-century emblem here reproduced the intention of the deviser\nis unmistakable, and the central Sun is supported by two Times.\n\nIn a cave situated at the cross roads at Royston in Hertfordshire, there\nis the figure of St. Kitt beneath which are apparently eight other\nfigures: these are assumedly \"other saints,\" but the Christian Church\ndoes not assign any singular pre-eminence to St. Christopher, and the\ndecorators of the Royston Cave evidently regarded St. Kitt as the\nSupreme One or God Himself. It is abundantly evident that to our\nancestors Kit or Kate was God, Giant, Jeyantt,[745] or Good John: that\nhe was deemed the deity of the ocean is obvious from instances where the\nwater in which he stands is full of crabs, dolphins, and other ocean\ncreatures. I have suggested that Christopher was a representation of\n_dad_ or Death carrying the soul over the river of Death, _i.e._,\n\"Dowdy\" with the spriggan on his back. Among sailors Death is known\nfamiliarly as \"Old Nick,\" \"Old Davy,\" or \"Davy Jones,\" and in\nCornwall they have a curious and inexplicable saying: \"as ancient as the\nFlood of Dava\". I think this Dava must have been the genius of the\nrivers Dove, Taff and Tavy.\n\n [Illustration: FIG. 405.--St. Christopher. From Royston Cave.\n [_To face page 640._ ]\n\n [Illustration: FIG. 406.--Medi\u00e6val Paper mark. From _Les Filigranes_\n (Briquet, C. M.).]\n\nThat Kit was connected with the eight of the Cretan Eros figure is\nfurther implied by the fact that on the summit of a lofty hill near\nRoyston or Roystone there is, or was, a \"hollow oval\". The length of\nthis prehistoric monument was stated in 1856 as about 31 feet\n(originally 33?) and its breadth about 22 feet. \"Within this bank are\ntwo circular excavations meeting together in the middle and nearly\nforming the figure eight. Both excavations descend by concentric and\ncontracting rings to the walls which form the sides of the\nchambers.\"[746] From this description the monument would appear to be\nidentical in design with the 8-in-an-oval emblem here illustrated, a\nmedi\u00e6val papermark traceable to the Italian town of St. Donino. Examples\nof twin earthwork circles forming the figure 8 are not unknown in\nIreland.\n\nAt Royston, which, as we shall see, was the Lady Roesia's town, is a\nplace called Cocken Hatch, but whether this is the site of the\neight-form monument in question, I am unaware: in the megalithic stone\nillustrated on p. 638 the Cadi is not only holding an 8 on the tip of\nhis _caduceus_, but he has also a _cadet_ or little son by the hand:\n_cadi_ is Arabic for a _judge_, and in Wales the Cadi no doubt acted as\nthe final judge. In Celtic the word _cad_ meant war, an implication\nthat in one of his aspects Ked or St. Kitt was the ever-victorious\nMichael or the all-conquering Nike: there is a Berkshire ballad extant,\nin which the word _caddling_, meaning fighting, is employed, yet\ncaddling is the same word as _cuddling_. In Scotland, _caddie_ means a\nmessenger or errand boy: Mercury or Hermes was the Messenger of the\nGods: among the Greeks, Iris was the Messenger, and Iris was\nunquestionably the Turkish Orus or St. George. In Arabia, St. George is\nknown as El Khoudr, and it is believed that El Khoudr is not yet dead,\nbut still flies round and round the world: in a subsequent chapter it\nwill be shown that Orus is the same as Horus the Egyptian dragon-slayer;\nhence Giggras, another of St. George's titles, may be resolved into\nMighty Mighty Horus or Eros, and it is possible that the Pictish town of\nDelginross should read _Tall King Eros_.\n\nThe eleven rows of rocks at Carnac extend, it is said, for _eight_\nmiles, and at the neighbouring Er-lanic are two megalithic circles, one\ndipping into the sea, the other submerged in deep water: according to\nBaring-Gould, these two rings are juxtaposed, forming an 8, and lie on\nthe south-east of the island; the first circle consists of 180 stones\n(twice _nine_), but several are fallen, and it can only be seen complete\nwhen the tide is out; one stone is 16 feet high; the second circle can\nbe seen only at low tide.[747]\n\nIt is probable that the measurements of the Venus de Quinipily,\nillustrated on p. 530, are not without significance: the statue stands\nupon a pedestal, 9 feet high, and the figure itself rises 8 feet\nhigh.[748] With eight may be further connoted the eastern teaching of\nthe \"Noble Eightfold Path,\" and also the belief of Western Freemasonry\nas stated in Mackey's _Lexicon of Freemasonry_: \"Eight was esteemed as\nthe first cube (2 \u00d7 2 \u00d7 2), and signified friendship, prudence, counsel,\nand justice. It designated the primitive Law of Nature, which supposes\nall men to be equal.\" The root of _eight_, _octave_, and _octet_ or\n_ogdoad_ is _Og_, the primeval giant, who, as we have seen, was reputed\nto have waded alongside the ark with its eight primordial passengers.\n\nWhen flourishing, the megalithic monument at Carnac must have dwarfed\nour dual-circled, two-mile shrine at Avebury: \"The labour of its\nerection,\" to quote from Deane, \"may be imagined from the fact that it\noriginally consisted of eleven rows of stones, about 10,000 in number,\nof which more than 300 averaged from 15 to 17 feet in height, and from\n16 to 20 or 30 feet in girth; one stone even measuring 42 feet in\ncircumference\".\n\nOne of the commonest of sepulchral finds in Brittany is the stone axe,\nsometimes banded in alternate stripes of black and white: the axe was\npre-eminently a Cretan emblem, and my suggestion that the Carnac stones\nwere originally erected to the honour of St. Ursula and the 11,000\nVirgins is somewhat strengthened by the coincidence that the London\nChurch of St. Mary Axe was closely and curiously identified with the\nlegend. According to Stow: \"In St. Marie Street had ye of old time a\nparish church of St. Marie the Virgin, St. Ursula and the 11,000\nVirgins, whose church was commonly called St. Marie at the Axe of the\nsign of an axe over against the east, and thereof on St. Marie\nPellipar\". In view of the fact that the town of Ypres boasted an\nenormous collection of relics of the 11,000 Virgins, the title Pellipar\nmay be reasonably resolved into _Belle power_: the Cretan axe or double\naxe symbolised almighty _power_.[749]\n\n [Illustration: FIG. 407.--Bronze statuette, Despe\u00f1a Perros.\n\n FIG. 408.--Bronze statuette, Aust-on-Severn, Gloucs.\n\n From _A Guide to the Antiquities of the Bronze Age_\n (B.M.).]\n\nAccording to an Assyrian hymn, Istar, the immaculate great _Star_, the\n\"Lady Ruler of the Host of Heaven,\" the \"Lady of Ladies,\" \"Goddess\nwithout peer,\" who shaped the lives of all mankind was the \"Stately\nworld-Queen sov'ran of the Sky\".\n\n Adored art thou in every sacred place,\n In temples, holy dwellings, and in shrines.\n Where is thy name not lauded? Where thy will\n Unheeded, and thy images not made?[750]\n\nIn the caves or \"fetish shrines\" of Crete have been found rude figurines\nof the Mother and the Child, and it is probable that the pathetically\ncrude bronze statuettes here illustrated represent the austere wielder\nof the wand of doom. Fig. 407 comes from Iberia where it was discovered\nin the vicinity of what was undoubtedly a shrine near the pass over the\nSierra _Morena_ at Despena _Perros_: Fig. 408 comes from the English\nvillage of Aust-on-Severn. The place-name Aust appears in Domesday as\nAustreclive, and the authorities suppose it to have meant \"not _East_ as\noften thought, but the Roman Augusta\": I doubt whether any Roman Augusta\never troubled to claim a mere cleeve, and it is more probable that\nAustreclive was a cleft or pass sacred to the austere Austre. There is\nan Austrey at Atherstone, an Austerfield at Bawtry, and an \"Austrells\"\nat Aldridge: this latter, which may be connoted with the Oyster Hills\nround Verulam, the authorities assume to have meant \"Austerhill, hill of\nthe hearth, forge or furnace\". That Istar was the mighty Hammer Smith is\nprobable, for the archaic hymnist writes:--\n\n I thee adore--\n The gift of strength is thine for thou art strong.\n\nIn all likelihood the head-dress of our figurines was intended to denote\nthe crescent moon for the same hymnist continues:--\n\n O Light divine,\n Gleaming in lofty splendour over the earth,\n Heroic daughter of the moon, O hear!\n O stately Queen,\n At thought of thee the world is filled with fear,\n The gods in heaven quake, and on the earth\n All spirits pause and all mankind bow down\n With reverence for thy name ... O Lady Judge\n Thy ways are just and holy; thou dost gaze\n On sinners with compassion, and each morn\n Leadest the wayward to the rightful path.\n Now linger not, but come! O goddess fair,\n O Shepherdess of all, thou drawest nigh\n With feet unwearied.\n\nI have suggested that the circle of Long Meg and her daughters\noriginally embodying the idea of a Marygold, Marguerite, or Aster, was\nerected to the honour of St. Margaret the Peggy, or Pearl of Price, and\nit is possible that the oyster or producer of the pearl may have derived\nits name from Easter or Ostara: that Astarte was St. Margaret is obvious\nfrom the effigies herewith, and the connection is further pointed by the\nalready noted fact that in the neighbourhood of St. Margaret's,\nWestminster, there prevailed traditions of a Giantess named Long Meg.\nThis powerful Maiden was evidently Margaret or Invicta, on the\nWar-path, her pugilistic exploits being far-famed: it is particularly\nrelated that Long Meg distinguished herself in the wars at Bulloigne,\nwhence it will probably prove that \"Bulloigne\" was associated with the\nWar Maid whom the Romans termed Bellona, and that both Bulloigne and\nBologna were originally shrines of Bello gina, either the _Beautiful\nWoman_ or the _War Queen_.\n\n [Illustration: FIG. 409.--St. Margaret. From Westminster Abbey. From\n _The Cross: Christian and Heathen_ (Brock, M.).]\n\n [Illustration: FIG. 410.--Astarte, the Syrian Venus. From a Coin in\n the British Museum. From _The Cross: Christian and\n Heathen_ (Brock, M.).]\n\nThat Istar, \"the heroic daughter of the moon,\" was Bellona or the Queen\nof War is clear from the invocation--\n\n O hear!\n Thou dost control our weapons and award\n In battles fierce the Victory at will,\n O crowned majestic Fate. Ishtar most high,\n Who art exalted above all the gods,\n Thou bringest lamentation; thou dost urge\n With hostile hearts our brethren to the fray.\n _The gift of strength is thine for thou art strong_,\n Thy will is urgent brooking no delay,\n Thy hand is violent, thou _queen of war_,\n Girded with battle and enrobed with fear,\n Thou sov'ran wealder of the wand of Doom,\n The heavens and earth are under thy control.\n\nThere is very little doubt that the heroic Long Meg of Westminster was\nalternatively the Mary Ambree of old English ballad: in Ben Jonson's\ntime apparently any remarkable virago was entitled a Mary Ambree, and\nthe name seems to have been particularly associated with Ghent.[751] As\nthe word Ambree is radically _bree_, it is curious to find John of\nGaunt, who is associated with Kensington, also associated with Carn Brea\nin Cornwall: here, old John of Gaunt is believed to have been the last\nof the giants, and to have lived in a castle on the top of Carn Brea,\nwhence in one stride he could pass to a neighbouring town four miles\ndistant. The Heraldic Chain of SSS was known as John of Gaunt's chain:\nthe symbol of SSS occurs frequently on Candian or Cretan monuments, and\nit is probable that John of Gaunt's chain was originally Jupiter's, or\nBrea's chain.[752]\n\nThe name Ghent, Gand, or Gaunt may be connoted not only with Kent or\nCantium, and Candia or Crete, but also with Dr. Lardner's statement:\n\"That the full moon was the chief feast among the ancient Spaniards is\nevident from the fact that _Agandia or Astartia_ is the name for Sunday\namong the Basques\".\n\nWe have already seen that Cain was identified with \"the Man in the\nMoon,\" that _cann_ was the Cornish for _full moon_, and we have connoted\nthe fairy Kenna of Kensington with the New Moon: the old English\n_cain_, meaning _fair_ or bright, is clearly connected with _candid_\nand _candescent_. Kenna is the saint to whom the village of Keynsham on\nthe Somersetshire Avon is dedicated, and St. Kenna is said there to have\nlived in the heart of a wood. To the north of Kensington lies St. John's\nWood, and also the ancient seat named Caen or Ken Wood: this Ken Wood,\nwhich is on the heights of Highgate, and is higher than the summit of\nSt. Paul's, commands a panoramic view of the metropolis that can nowhere\nelse be matched. Akin to the words _ken_, _cunning_, and _canny_, is the\nChristian name Conan which is interpreted as being Celtic for _wisdom_.\nThe Celtic names Kean and Kenny--no doubt akin to Coyne--meant _vast_,\nand in Cornish _ken_ meant _pity_. On the river Taff there is a\nLlan_gain_ of which the church is dedicated to St. Canna, and on the\nWelsh river Canna there is a Llan_ganna_ or Llan_gan_: at Llan_daff_ by\nCar_diff_ is Canon's Park.\n\nThere is a celebrated well in Cornwall known as St Kean's, St. Kayne's,\nSt. Keyne's, or St. Kenna's, and the supposed peculiarity of this\nfountain is that it confers mastery or chieftainship upon whichever of a\nnewly-wedded couple first drinks at it after marriage. St. Kayne or St.\nKenna is also said to have visited St. Michael's Mount, and to have\nimparted the very same virtue to a stone seat situated dizzily on the\nheight of the chapel tower: \"whichever, man or wife, sits in this chair\nfirst _shall rule_ through life\": this double tradition associating rule\nand mastery with St. Kayne makes it justifiable to equate the \"Saint\"\nwith _kyn_, _princess_ and with _khan_ the _great Han_ or King. There\nwas a well at Chun Castle whose waters supposedly bestowed perpetual\nyouth: _can_, meaning a drinking vessel, is the root of _canal_,\n_channel_, or _kennel_, meaning water course: we have already connoted\nthe word _demijohn_ or Dame Jeanne with the Cornish well termed Joan's\nPitcher, and this root is seemingly responsible for _canopus_, the\nEgyptian and Greek term for the human-headed type of vase as illustrated\non page 301. A writer in _Notes and Queries_ for 3rd January, 1852,\nquotes the following song sung by children in South Wales on New Year's\nmorning, _i.e._, 1st January, when carrying a can of water newly drawn\nfrom the well:--\n\n Here we bring new water\n From the well so clear,\n For to worship God with\n The happy New Year.\n Sing levez dew, sing levez dew,\n The water and the wine;\n The seven bright gold wires\n And the bugles they do shine.\n\n Sing reign of Fair Maid\n With gold upon her toe,\n Open you the west door,\n and let the old Year go.\n Sing reign of Fair Maid\n With gold upon her chin,\n Open you the east door,\n And let the New Year in.\n\nWe have traced Maggie Figgy of St. Levan on her titanic chair\nsupervising the surging waters of the ocean, and there is little doubt\nthat the throne of St. Michael's was the corresponding seat of Micah,\nthe Almighty King or Great One. The equation of Michael = Kayne may be\nconnoted with the London Church now known as St. Nicholas _Acon_: this\nname appearing mysteriously in ancient documents as alternatively\n\"Acun,\" \"Hakoun,\" \"Hakun,\" and \"Achun\" it is supposed may have denoted\na benefactor of the building. In Cornish _ughan_ or _aughan_ meant\n_supreme_; in Welsh _echen_ meant _origins_ or _sources_,[753] and as\n_Nicholas_ is the same word as _nucleus_ it is impossible now to say\nwhether St. Nicholas Acon was a shrine of the _Great One_ or of _echen_\nthe little Nicholas or _nucleus_. Probably as figured at Royston where\nKitt is bearing the Cadet or the small _chit_ upon his shoulder, the two\nconceptions were concurrent: on the opposite side of the Royston Cave is\nfigured St. Katherine, Kathleen, or Kate: Catarina means _the pure one_,\nbut _catha_ as in _catholic_ also means the universal, and there is no\ndoubt that St. Kathleen or Kate was a personification of the Queen of\nthe Universe.\n\nCendwen or Keridwen, _alias_ Ked, was represented by the British Bards\nas a mare, whale, or ark, whence emerged the universe: the story of\nJonah and the whale is a variant of the Ark legend, and it is not\nwithout significance that the Hebridean island of Iona is identified as\nthe locale of a miraculous \"Whale of wondrous and immense size lifting\nitself up like a mountain floating on the surface\".[754] Notwithstanding\nthe forbidding aspect of this monster, St. Columba's disciple quiets the\nfears of his companion by the assurance: \"Go in peace; thy faith in\nChrist shall defend thee from this danger, I and that beast are under\nthe power of God\".\n\nIt has been seen that Night was not necessarily esteemed as evil, nor\nwere the nether regions considered to be outside the radius of the\nAlmighty: that Nicholas, Nixy, or Nox was the black or nether deity is\nobvious, yet without doubt he was the same conception as the Babylonish\n\"exalted One of the nether world, Him of the radiant face, yea radiant;\nthe exalted One of the nether world, Him of the dove-like voice, yea\ndove-like\".[755]\n\nThat St. Margaret was the White Dove rather than the foul Culver is\nprobable from her representation as the Dragon-slayer, and it is\ncommonly accepted that this almost world-wide emblem denoted Light\nsubduing Darkness, Day conquering Night, or Good overcoming Evil. But\nthere is another legend of St. Margaret to the effect that the maid so\nmeek and mild was swallowed by a Dragon: her cross, however, haply stuck\nin its throat, and the beast perforce let her free by incontinently\nbursting (date uncertain); in Art St. Margaret therefore appears as\nholding a cross and rising from a dragon, although as Voragine candidly\nadmits--\"the story is thought to be apocryphal\". We have seen that Magus\nor the Wandering Jew was credited with the feat of wriggling out of a\npost--\"and they saw that he was no other than a beardless youth and fair\nfaced\": that the adventure of Maggie was the counterpart to that of\nMagus is rendered probable by the fact that St. Margaret's birth is\nassigned to Antioch, a city which was alternatively known as Jonah. With\nJonah or Iona may be connoted the British Aeon--\n\n Aeon hath seen age after age in long succession,\n But like a serpent which has cast its skin,\n Rose to new life in youthful vigour strong.\n\nIn Calmet's _Biblical Dictionary_ there is illustrated a medal of\nancient Corinth representing an old man in a state of decrepitude\nentering a whale, but on the same medal the old man renewed is shown to\nhave come out of the same fish in a state of infancy.\n\nAmong the Greeks Apollo or the Sun was represented as riding on a\ndolphin's back: the word _dolphin_ is connected with _delphus_, the\nwomb, and doubtless also with _Delphi_, the great centre of Apollo\nworship and the legendary navel of the Universe. Alpha has been noted as\nthe British name of Noah's wife, and it is probable that Delphi meant at\none time the Divine Alpha or Elf: in the Iberian coin here illustrated\n(origin uncertain) the little Elf or spriggan is equipped with a cross;\nin the coin of Carteia (Spain) the inscription XIDD probably corresponds\nto the name which the British Bards wrote--\"Ked\".\n\n [Illustration: FIGS. 411 and 412.--Iberian. From Akerman.]\n\nIn India the Ark or Leviathan of Life is represented as half horse or\nhalf mare, and among the Phoenicians the word _hipha_ denoted both\n_mare_ and _ship_: in Britain the _Magna Mater_, Ked, was figured as the\ncombination of an old giantess, a hen, a mare, and as a ship which set\nsail, lifted the Bard from the earth and swelled out like a ship upon\nthe waters. Davies observes: \"And that the ancient Britons actually did\nportray this character in the grotesque manner suggested by our Bard\nappears by several ancient British coins where we find a figure\ncompounded of a bird, a boat, and a mare\". The coin to which Davies here\nrefers is that illustrated on page 596, Fig. 356: that the Babylonians\nbuilt their ships in the combined form of a mare and fish is clear from\nthe illustration overleaf.\n\nThe most universal and generally understood emblem of peace is a dove\nbearing in its beak an olive-branch,[756] or sprig, and this emblem is\nintimately associated with the Ark: among the poems of the Welsh Bard\nAneurin is the expectation--\n\n The crowned Babe will come like Iona\n Out of the belly of the whale; great will be his dignity.\n He will place every one according to his merits,\n He is the principal strong tower of the Kingdom.[757]\n\n [Illustration: FIG. 413.--A Galley (Khorsabad). From _Nineveh_\n (Layard).]\n\n [Illustration: FIGS. 414 and 415.--British (Channel Islands). From\n Barthelemy.]\n\nAs Iona means dove, the culver on the hackney's back (Fig. 415) is\nevidently St. Columba, and the crowned Babe in Fig. 414 is in all\nprobability that same \"spriggan on Dowdy's back,\" or Elphin, as the\nBritish Bards speak so persistently and mysteriously of \"liberating\". In\nEgypt the spright is portrayed rising from a maculate or spotted beast,\nand in all these and parallel instances the emblem probably denoted\nrejuvenescence or new birth; either Spring _ex_ Winter, Change _ex_\nTime, the Seen from the Unseen, Amor _ex_ Nox, Visible from Invisible,\nor New from Old.\n\n [Illustration: FIG. 416.--From _The Correspondences of Egypt_\n (Odhler).]\n\n [Illustration: FIG. 417.--Medi\u00e6val Papermark. From _Les Filigranes_\n (Briquet, C. M.).]\n\nThe eight parents from the Ark may be connoted with Aught from Naught,\nfor _eight_ is the same word as _aught_ and _naught_ is the same word as\n_night_, _nuit_, or _not_: _naughty_ means evil, whence the legend of\nAmor being born from Nox or Night might perhaps have been sublimated\ninto the idea of Good emerging even from things noxious or\nnugatory.[758] Yet in the Cox and Box like rule of Night and Day the\nall-conquering Nikky was no doubt regarded as _unique_: \"Shining and\nvanishing in the beauteous circle of the Hours, dwelling at one time in\ngloomy Tartarus, at another elevating himself to Olympus giving ripeness\nto the fruits\": it is not unlikely that the ruddy _nectarine_ was\nassigned to him, and similarly _nectar_ the celestial drink of the gods,\nor _ambrosia_ in a liquid form.\n\nOf the universally recognised Dualism the black and white magpie was\nevidently an emblem, and the superstitions in connection with this bird\nare still potent. The Magpie is sometimes called Magot-pie, and\nMaggoty-pie, and for this etymology Skeat offers the following\nexplanation: \"Mag is short for Magot--French _Margot_, a familiar form\nof _Marguerite_, also used to denote a Magpie. This is from Latin\n_Margarita_, Greek _Margarites_, a pearl.\" There is no material\nconnection between a pearl and a Magpie, but both objects were alike\nemblems of the same spiritual Power or Pair: between Margot and Istar\nthe same equation is here found, for in Kent magpies were known\npopularly as _haggisters_.[759] Although I have deemed _hag_ to mean\n_high_ it will be remembered that in Greek _hagia_ meant holy, whence\nhaggister may well have been understood as _holy ister_.\n\nLayamon in his _Brut_ mentions that the Britons at the time of Hengist's\ninvasion \"Oft speak stilly and discourse with whispers of two young men\nthat dwell far hence; the one hight Uther the other Ambrosie\". Of these\nfabulous Twain--the not altogether forgotten Two Kings of their\nancestors--we may equate Uther with the _uter_ or womb of Night and\nAurelie Ambrosie with Aurora the Golden Sunburst.\n\nIt is probable that the Emporiae, some of whose elphin horse coins were\nreproduced on page 281, were worshippers of Aurelie Ambrosie or \"St.\nAmbrose\" of whom it will be remembered: \"some said that they saw a star\nupon his body\": it is also not unlikely that our Mary Ambree or Fair\nAmbree was the daughter of Amber, the divine Umpire and the Emperor of\nthe Empyrean. The ballad recalls:--\n\n There was none ever like Mary Ambree,\n Shee led upp her souldiers in battaile array\n 'Gainst three times theyr number by breake of the day;\n Seven howers in skirmish continued shee,\n Was not this a brave bonny lasse, Mary Ambree?[760]\n\nThe sex of this braw Maiden was disguised under a knight's panoply, and\nit was only when the fight was finished that her personality was\nrevealed.\n\n No captain of England; behold in your sight\n Two breasts in my bosome, and therefore no knight,\n No knight, sons of England, nor captain you see,\n But a poor simple lass called Mary Ambree.\n\nIf the reader will turn back to the Virago coins illustrated _ante_, p.\n596, which I think represent _Ked_ in the aspect of _Hecate_--the names\nare no doubt cognate--he will notice the pastoral crook of the little\nShepherdess or Bishop of all souls, and there is little doubt that these\nfigures depict what a Welsh Bard termed \"the winged genius of the\nsplendid crosier\".\n\nAlthough Long Meg of Westminster was said to be a Virago, and was\nconnected in popular opinion with \"Bulloigne,\" it is not unlikely that\nBulloigne was a misconception of Bulinga; the ornamental water of what\nis now St. James' Park is a reconstruction of what was originally known\nas Bulinga Fen, and in that swamp it is probable that\nKitty-with-her-canstick, _alias_ Belinga the _Beautiful Angel_, was\nsupposed to dwell. The name Bolingbroke implies the existence somewhere\nof a Bolinga's brook where Belle Inga might also probably have been seen\n\"dancing to the cadence of the stream\"; in Shropshire is an earthwork\nknown as Billings Ring, and at Truro there is a Bolingey which is\nsurmised to have meant \"isle of the Bollings\". These Bollings were\npresumably related to the Billings of Billingsgate and elsewhere,[761]\nand the Bellinge or Billing families were almost certainly connected\nwith Billing, the race-hero of the Angles and Varnians. According to\nRydberg the celestial Billing \"represents the evening and the glow of\ntwilight, and he is ruler of those regions of the world where the\ndivinities of light find rest and peace\": Billing was the divine\ndefender of the Varnians or Varinians, which word, says Rydberg, \"means\n'defenders' and the protection here referred to can be none other than\nthat given to the journeying divinities of light when they have reached\nthe Western horizon\".[762]\n\n [Illustration: FIG 418.--Adapted from the Salisbury Chapter Seal.\n From _The Cross: Christian and Pagan_ (Brock, M.).]\n\nThat Billing and the Ingles were connected with Barkshire, the county of\nthe Vale of the White Horse or Brok, is implied by place-names such as\nBillingbare by Inglemeer Pond in the East, by Inkpen Beacon--originally\nIngepenne or Hingepenne--in the South, and by Inglesham near Fearnham\nand Farringdon in the West. Near Inglemeer is Shinfield and slightly\nwestward is Sunning, which must once have been a place of uncanny\nsanctity for \"it is amazing that so inconsiderable a village should have\nbeen the See of _eight_ Bishops translated afterwards to Sherborn and at\nlast to Salisbury.\"[763] The seal of Salisbury represents the Maiden of\nthe Sun and Moon, and it is probable that the place-name Maidenhead,\noriginally Madenheith, near Marlow (Domesday Merlawe--Mary low or hill?)\ndid not, as Skeat so aggressively assumes, mean a _hythe_ or landing\nplace for maidens, but Maiden_heath_, a heath or mead sacred to the braw\nMaiden.\n\nWith the Farens and the Varenians may be connoted the Cornish village of\nTrevarren or the abode of Varren: this is in the parish of St. Columb,\nwhere Columba the Dove is commemorated not as a man but as a Virgin\nMartyr. Many, if not all, Cornish villages had their so-called \"Sentry\nfield\" and the Broad Sanctuary at St. Margaret's, Westminster, no doubt\nmarks the site of some such sanctuary or city of refuge as will be\nconsidered in a following chapter. That St. Margaret the Meek or Long\nMeg was the _Bride_ of the adjacent St. Peter is a reasonable inference,\nand it is probable that \"Broad Sanctuary\" was originally hers. According\nto _The Golden Legend_: \"Margaret is Maid of a precious gem or\nouche[764] that is named a Margaret. So the blessed Margaret was white\nby virginity, little by humility, and virtuous by operation. The virtue\nof this stone is said to be against effusion of blood, against passion\nof the heart, and to comfortation of the spirit.\" I am unable to trace\nany immediate connection between St. Margaret and the Dove, but an\noriginal relation is implied by the epithets which are bestowed by the\nGaels to St. Columbkille of Iona who is entitled \"The Precious Gem,\"\n\"The Royal Bright Star,\" \"The Meek,\" \"The Wise,\" and \"The Divine Branch\nwho was in the yoke of the Pure Mysteries of God\". These are titles\nolder than the worthy monk whose biography was written by Adamnan: they\nbelong to the archetypal Columba or Culver. There is a river Columb in\nDevonshire upon which stands the town of Cullompton: in Kent is Reculver\nonce a Royal town of which \"the root is unknown, but the present form\nhas been influenced by old English _culfre_, _culfer_, a culver-dove or\nwood-pigeon\".\n\nThat St. Columba of Iona was both the White and the Black Culver is\nimplied by his two names of Colum (dove) and Crimthain (wolf): that the\ngreat Night-dog or wolf was for some reason connected with the _nutrix_\n(_vide_ the coin illustrated on page 364, and the Etrurian Romulus and\nRemus legend) is obvious, apart from the significance of the word _wolf_\nwhich is radically _olf_. Columbas' mother, we are told, was a certain\nroyal Ethne, the _eleventh_ in descent from Cathair Mor, a King of\nLeinster: Leinster was a _stadr_, _ster_, or place of the Laginenses,\nand that Columba was a personification of Young Lagin or the Little\n_Holy King_ of Yule is implied (apart from much other evidence) in the\nstory that one of his visitors \"could by no means look upon his face,\nsuffused as it was with a marvellous glow, and he immediately fled in\ngreat fear\".\n\nAmong the Gaels the Little Holy King of Tir an Og, or the Land of the\nYoung, was Angus Og or Angus the youthful: when discussing Angus\n(_excellent virtue_) in connection with the ancient goose and the cain\ngoose I was unaware that the Greek for goose is _ken_. In the far-away\nHebrides the men, women, and children of Barra and South Uist (or Aust?)\nstill hold to a primitive faith in St. Columba, St. Bride, or St. Mary,\nand as a shealing hymn they sing the following astonishingly beautiful\nfolk-song:--\n\n Thou, gentle Michael of the white steed,\n Who subdued the Dragon of blood,\n For love of God and the Son of Mary\n Spread over us thy wing, shield us all!\n Spread over us thy wing, shield us all!\n\n Mary, beloved! Mother of the White Lamb\n Protect us, thou Virgin of nobleness,\n Queen of Beauty! Shepherdess of the flocks!\n Keep our cattle, surround us together,\n Keep our cattle, surround us together.\n\n Thou Columkille, the friendly, the kind,\n In the name of the Father, the Son, and the Spirit Holy,\n Through the Three-in-One, through the Three,\n Encompass us, guard our procession,\n Encompass us, guard our procession.\n\n Thou Father! Thou Son! Thou Spirit Holy!\n Be the Three-One with us day and night,\n On the Machair plain, on the mountain ridge,\n The Three-One is with us, with His arm around our head,\n The Three-One is with us, with His arm around our head.\n\nBut the Boatmen of Barray sing for the last verse:--\n\n Thou Father! Thou Son! Thou Spirit Holy!\n Be the Three-One with us day and night,\n And on the crested wave, or on the mountain side,\n Our Mother is there, and Her arm is under our head,\n Our Mother is there, and Her arm is under our head.[765]\n\n\nFOOTNOTES:\n\n [692] _The Evening Standard_, 12th Nov., 1918.\n\n [693] _Ibid._\n\n [694] _Ancient Britain_, p. 283.\n\n [695] _Cf._ Stoughton, Rev. J., _Golden Legends of the Olden Time_,\n p. 9.\n\n [696] _Cf._ Stoughton, Rev. J., _Golden Legends of the Olden Time_,\n p. 5.\n\n [697] Wright, T., _Travels in the East_, p. 39.\n\n [698] Windle, Sir B. C. A., _Life in Early Britain_, p. 116.\n\n [699] Mitton, G. E., _Clerkenwell_, p. 79.\n\n [700] B.M., _Guide to Antiquities of Stone Age_, p. 26.\n\n [701] _Holy Wells of Cornwall._\n\n [702] Mitton, G. E., _Mayfair_, p. 1.\n\n [703] Walford, E., _Greater London_.\n\n [704] Bonwick, E., _Irish Druids_, p. 208.\n\n [705] Hardwick, C., _Traditions, Superstitions, and Folklore_, p.\n 34.\n\n [706] The surname Brinsmoad still survives in the Primrose Hill\n neighbourhood.\n\n [707] _Faiths and Folklore_, ii., 401.\n\n [708] Herbert, A., _Cyclops Christianus_, p. 114.\n\n [709] _Ibid._, p. 114.\n\n [710] _Travels in the East_, p. 28.\n\n [711] Donnelly, I., _Atlantis_, p. 428.\n\n [712] _Comparative Studies in Nursery Rhymes_, p. 82.\n\n [713] Walford, E., _Greater London_, ii., 305.\n\n [714] iii., 226.\n\n [715] _A New Description of England_, p. 112.\n\n [716] _A New Description of England_, p. 118.\n\n [717] Walford, E., _Greater London_, i., 77.\n\n [718] _Golden Legend_, iv., p. 235.\n\n [719] _Cornish Feasts and Folklore_, p. 114.\n\n [720] Stow, p. 217.\n\n [721] In some parts this ceremony was known as \"crying the Mare\":\n in Wales the horse of the guise or goose dancers was known as\n Mari Lhwyd.\n\n [722] Mrs. George of Sennen Cove.\n\n [723] Irvine, C., _St. Brighid and her Times_, p. 6.\n\n [724] _Greater London_, l., p. 40.\n\n [725] Quoted, _St. Brighid and Her Times_, p. 7.\n\n [726] Keightley, I., _F. M._, pp. 139-49.\n\n [727] Huyshe, W., _Life of Columba_, p. 129.\n\n [728] _De Bello Gallico_, p. 121.\n\n [729] See Appendix B, p. 873.\n\n [730] _Cf._ Courtney, Miss M. E., _Cornish Feasts and Folklore_, p.\n 105.\n\n [731] Wilson, J., _Imperial Gazetteer_, i., 1042.\n\n [732] Rydberg, V., _Teutonic Mythology_, p. 361.\n\n [733] Windle, Sir B. C. A., _Life in Early Britain_, p. 63.\n\n [734] The _cul_ of _culver_ or _culfre_ and _columba_ was probably\n the Irish _Kil_: hence the _umba_ of _columba_ may be\n connoted with _imp_.\n\n [735] Rig-Veda (mandala X, 90).\n\n [736] _Golden Legend_, v., 235.\n\n [737] _Golden Legend_, v., 236.\n\n [738] Mykenae, p. 267.\n\n [739] Stoughton, Dr. J., _Golden Legends of the Olden Time_, p. 9.\n\n [740] Wilson and Warren, _The Recovery of Jerusalem_, i., 166.\n\n [741] Noah, Shem, Ham, Japhet, and their respective wives.\n\n [742] Gogmagog is also found at Uriconium, now Wroxeter, in\n Shropshire. Since suggesting a connection between Gog and\n Coggeshall in Essex, I find that Coggeshall was traditionally\n associated with a giant whose remains were said to have been\n found. _Cf._ Hardwick, C., _Traditions, Superstitions and\n Folklore_, p. 205.\n\n [743] Thornbury, W., _Old and New London_, i., 386.\n\n [744] _Sepulchres of Ancient Etruria_, p. 16.\n\n [745] The civic giant of Salisbury is named Christopher.\n\n [746] _Arch\u00e6ologia_, from _The Gentleman's Magazine_, vol. i., p.\n 124.\n\n [747] _Brittany_, p. 232.\n\n [748] Aynsley, Mrs. Murray, _Symbolism of the East and West_, p.\n 87.\n\n [749] I have elsewhere reproduced examples of the double axe\n crossed into the form of an ex (X). Sir Walter Scott observes\n that in North Britain \"it was no unusual thing to see\n females, from respect to their supposed views into futurity,\n and the degree of divine inspiration which was vouchsafed to\n them, arise to the degree of HAXA, or chief priestess, from\n which comes the word _Hexe_, now universally used for a\n witch\". He adds: \"It may be worth while to notice that the\n word Haxa is still used in Scotland in its sense of a\n druidess, or chief priestess, to distinguish the places where\n such females exercised their ritual. There is a species of\n small intrenchment on the western descent of the Eildon\n hills, which Mr. Milne, in his account of the parish of\n Melrose, drawn up about eighty years ago, says, was\n denominated _Bourjo_, a word of unknown derivation, by which\n the place is still known. Here a universal and subsisting\n tradition bore that human sacrifices were of yore offered,\n while the people assisting could behold the ceremony from the\n elevation of the glacis which slopes inward. With this place\n of sacrifice communicated a path, still discernible, called\n the _Haxellgate_, leading to a small glen or narrow valley\n called the _Haxellcleuch_--both which words are probably\n derived from the Haxa or chief priestess of the pagans\"\n (_Letters on Demonology_). It may be suggested that the\n mysterious _bourjo_ was an _abri_ of pere Jo or Jupiter. The\n Scotch _jo_ as in \"John Anderson my Jo,\" now signifying\n _sweetheart_, presumably meant joy.\n\n [750] _Cf._ McKenzie, Donald A., _Myths of Babylonia_, p. 18.\n\n [751] Mary Ambree\n Who marched so free,\n To the siege of Gaunt,\n And death could not daunt\n As the ballad doth vaunt.\n\n [752] In Kirtlington Park (Oxon) was a Johnny Gaunt's pond in\n which his spirit was supposed to dwell. A large ash tree was\n also there known as Johnny Gaunt's tree.\n\n [753] Herbert, A., _Cyclops_, p. 202.\n\n [754] _Life of Columba_, p. 40.\n\n [755] _Cf._ Mackenzie, D. A., _Myths of Babylonia_, p. 86.\n\n [756] There is a London church entitled \"St. Nicholas Olave\".\n\n [757] _Cf._ Morien, _Light of Britannia_, p. 67.\n\n [758] Skeat connotes _naughty_ with \"_na_ not, _wiht_ a whit, see\n no and whit\": it would thus seem to have been equivalent to\n _no white_, which is black or nocturnal.\n\n [759] Hardwick, C., _Traditions, Superstitions, and Folklore_, p.\n 254.\n\n [760] The _seven_ hours in skirmish are suggestive of the Fair maid\n with gold upon her toe:--\n\n The _seven_ bright gold wires\n And the bugles they do shine,\n\n _ante_, p. 650.\n\n [761] Presumably Billingham River in Durham was a home of the\n Billings: there is a Billingley in Darfield parish,\n Yorkshire, a Billingsley in Bridgenorth, Salop: Billingbear\n in Berks is the seat of Lord Braybrook: Billingford _or\n Pirleston_ belonged to a family named Burley: at Billington\n in Bradley parish, Staffs, is a commanding British camp known\n as Billington Bury. Billinge Hill, near Wigan, has a beacon\n on the top and commands a view of Ingleborough.\n\n [762] _Teutonic Mythology_.\n\n [763] _A New Description of England_, 1724, p. 61.\n\n [764] An _ouche_ is a _bugle_: \"the bugles they do shine\".\n\n [765] Quoted from _Adamnan's Life of Columba_ (Huyshe, W.).\n\n\n\n\n CHAPTER XII.\n\n PETER'S ORCHARDS.\n\n \"But all the beauty of the pleasaunce drew its being from the song\n of the bird; for from his chant flowed love which gives its shadow\n to the tree, its healing to the simple, and its colour to the\n flower. Without that song the fountain would have ceased to spring,\n and the green garden become a little dry dust, for in its sweetness\n lay all their virtue.\"--_Proven\u00e7al Fairy Tale_.\n\n\nAmong the relics preserved at the monastery of St. Nicholas of Bari is a\nclub with which the saint, who is said to have become a friar at the age\nof _eleven_, was beaten by the devil: a club was the customary symbol of\nHercules; the Celtic Hercules was, as has been seen, depicted as a\nbaldhead leading a rout of laughter-loving followers by golden chains\nfastened to their ears, and as it was the habit of St.\nNicholas-of-the-Club to wander abroad singing after the ancient fashion,\none may be sure that Father Christmas is the lineal descendant of the\nBritish Ogmios or Mighty Muse, _alias_ the Wandering Jew or Joy. That\nBride \"the gentle\" was at times similarly equipped is obvious from a\nceremony which in Scotland and the North of England used to prevail at\nCandlemas: \"the mistress and servants of each family take a sheaf of\noats and dress it up in woman's apparel, put it in a large basket and\nlay a wooden club by it, and this they call \"Briid's Bed,\" and then the\nmistress and servants cry three times: \"Briid is come, Briid is\nwelcome\"! This they do just before going to bed\": another version of\nthis custom records the cry as--\"Bridget, Bridget, come is; thy bed is\nready\".\n\nIn an earlier chapter we connected Iupiter or Jupiter with Aubrey or\nOberon, and that this roving Emperor of Phairie Land was familiar to the\npeople of ancient Berkshire is implied not only by a river in that\ncounty termed the Auborn, but also by adjacent place-names such as\nAberfield, Burfield, Purley, and Bray. Skeat connotes Bray (by\nMaidenhead) with \"Old English _braw_, Mercian _breg_, an eyebrow,\" but\nwhat sensible or likely connection is supposed to exist between the town\nof Bray and an eyebrow I am unable to surmise: we have, however,\nconsidered the prehistoric \"butterfly\" or eyebrows, and it is not\nimpossible that Bray was identified with this mysterious Epeur (Cupid)\nor Amoretto. The claims to ubiquity and antiquity put by the British\npoet into the mouth of Taliesin or _Radiant Brow_--the mystic child of\nNine constituents[766]--is paralleled by the claims of Irish Ameurgin,\nlikewise by the claims of Solomonic \"Wisdom,\" and there is little doubt\nthat the symbolic forms of the \"Teacher to all Intelligences\" are beyond\nall computation.\n\nThat Berkshire, the shire of the White Horse, was a seat of beroc or El\nBorak the White Horse is further implied by the name Berkshire:\naccording to Camden this originated \"some say from Beroc, a certain wood\nwhere box grew in great plenty\"; according to others from a disbarked\noak [_i.e._, a _bare oak_!] to which when the state was in more than\nordinary danger the inhabitants were wont to resort in ancient times to\nconsult about their public affairs\".[767] Overlooking Brockley in Kent\nis an Oak of Honor Hill, and probably around that ancient and possibly\nbare Oak the natives of old Brockley or Brock Meadow met in many a\nconsultation.[768] At Coventry is Berkswell: Berkeleys are numerous, and\nthat these sites were _abris_ or sanctuaries is implied by the official\ndefinition of Great Berkhamstead, _i.e._, \"_Sheltered, home place, or\nfortified farm_\".\n\nAt St. Breock in Cornwall there is a pair of Longstones, one measuring\n12 feet 4 inches, the other 8 feet, and in all probability at some time\nor other these pierres or petras were symbols of the phairy Pair who\nwere the Parents and Protectors of the district. At St. Columb in\nCornwall there is a Longstone known as \"The Old Man\": now measuring 7\nfeet 6 inches, in all probability this stone was originally 8 feet high;\nit was also \"once apparently surrounded by a small circle\".\n\n [Illustration: FIG. 419.--British. From Akerman.]\n\nIn the British coin here illustrated the Old Man jogging along with a\nclub is probably CUN the Great One, or the Aged One. The brow of Honor\nOak ridge is known as Canonbie Lea, which may be resolved into the\n\"meadow of the abode of King On\": from this commanding height one may\ncontemplate all London lying in the valley; facing it are the highlands\nof Cuneburn, Kenwood, Caenwood, and St. John's Wood. London stone is\nsituated in what is now termed Cannon Street--a supposed corruption of\nCandlewick Street: the greater probability is that the name is connected\nwith the ancient Kenning or Watch Tower, known as a _burkenning_, which\nonce occupied the site now marked by Tower Royal in Cannon Street: the\nancient Cenyng Street by Mikelgate at York, or Eboracum--a city\nattributed to a King Ebrauc who will probably prove to be identical with\nSaint Breock--marked in all likelihood the site of a similar broch,\nburgkenning, barbican, or watch tower. One may account for ancient\nCandlewick by the supposition that this district was once occupied by a\ncandle factory, or that it was the property of a supposititious Kendal,\nwho was identical with the Brook, Brick, or Broken of the neighbouring\nBrook's wharf, Brickhill, and Broken wharf. At Kendal in Westmorland,\nsituated on the river Can or Kent, around which we find Barnside, the\nriver Burrow or Borrow, and Preston Hall, we find also a Birbeck, and\nthe memories of a Lord Parr: this district was supposedly the home of\nthe Concanni. The present site of Highbury Barn Tavern by Canonbury\n(London) was once occupied by a \"camp\" in what was known as Little St.\nJohn's Wood,[769] and as this part of London is not conspicuously\n\"high,\" it is not improbable that Highbury was once an _abri_: in the\nimmediate neighbourhood still exists Paradise Road, Paradise Passage,\nAubert Park and a Calabria Road which may possibly mark the site of an\noriginal Kil abria. At Highbury is Canonbury Tower, whence tradition\nsays an underground passage once extended to the _priory_ of St. John's\nin Clerkenwell: from Highbury to the Angel at Islington there runs an\nUpper Street: _upper_ is the Greek _hyper_ meaning _over_ (German\n_uber_), and that the celebrated \"Angel\" was originally a fairy or\nBellinga, is somewhat implied by the neighbouring Fairbank Street--once\na fairy bank?--and by Bookham Street--once a home of Bogie or Puck?\nFrom Canonbie Lea at Honor Oak, Brockley (London), one overlooks\nPeckham, Bickley, Beckenham, and Bellingham, the last named being\ndecoded by the authorities into _home of Belling_.\n\nWe have noted the tradition at Brentford of Two Kings \"united yet\ndivided twain at once,\" yet there is also an extant ballad which\ncommences--\n\n The noble king of Brentford\n Was old and very sick.\n\nThe Cornish hill of Godolphin was also known as Godolcan, and in view of\nthe connection between Nicolas and eleven it may be assumed that this\nsite was sacred either to Elphin, the _elven_, the Holy King, or the Old\nKing. At Highbury is an Old Cock Tavern, and in Upper Street an Old Parr\nInn: not improbably Old Parr was once the deity of \"Upper\" Street or\n\"Highbury,\" and it is also not unlikely that the St. Peter of\nWestminster was similarly Old Parr, for according to _The History of\nSignboards_--\"'The OLD MAN,' Market Place, Westminster, was probably\nintended for Old Parr, who was celebrated in ballads as 'The Olde, Olde,\nVery Olde Manne'. The token represents a bearded bust in profile, with a\nbare head.[770] In the reign of James I. it was the name of a tavern in\nthe Strand, _otherwise called the Hercules Tavern_, and in the\neighteenth century there were two coffee-houses, the one called 'the OLD\nMAN'S,' the other 'the YOUNG MAN'S' Coffee-house.\"[771]\n\nIf the Old, Old, Very Old Man were Peter the white-haired warden of the\nwalls of Heaven it is obvious that the Young Man would be Pierrot: it is\nnot by accident that white-faced Pierrot, or Peterkin, or Pedrolino, is\ngarbed in white and wears a conical white cap, the legend that accounts\nfor this curious costume being to the effect that years and years ago\nSt. Peter and St. Joseph were once watching (from a burkenning?) over a\nwintry plain from the walls of Paradise, when they beheld what seemed a\npink rose peering out from beneath the snow; but instead of being a rose\nit proved to be the face of a child, who St. Peter picked up in his\narms, whereupon the snow and rime were transformed into an exquisite\nwhite garment. It was intended that the little Peter should remain\nunsullied, but, as it happened, the Boy, having wandered from Paradise,\nstarted playing Ring-o-Roses on a village green where a little girl\ntempted him to talk: then the trouble began, for Pierrot speckled his\nrobe, and St. Peter was unable to allow him in again; but he gave him\nbig black buttons and a merry heart, and there the story ends.[772]\n\nIn Pantomime--which has admittedly an ancestry of august antiquity--the\ncounterpart to Pierrot is Columbine, or the Little Dove; doubtless the\nsame Maiden as the Virgin Martyr of St. Columb, Cornwall: this parish is\nsituated in what was termed \"The Hundred of _Pydar_\"; in Welsh Bibles\nPeter is rendered _Pedr_, and one of the Welsh bards refers to\nStonehenge as \"the melodious quaternion of Pedyr\": in Cornwall there is\nalso a Padstow or Petroxstowe, and there is no doubt that Peter, like\nPatrick, was the Supreme Padre or Parent. According to the native\nancient ecclesiastical records of Wales known as the Iolo MSS., the\nnative name of St. Patrick was Maenwyn, which means _stone sacred_:\nhence one may assume that the island of Battersea or Patrixeye was the\nabode of the padres who ministered at the neighbouring shrine of St.\nPeter or petra, the Rock upon which the church of Christ is\ntraditionally built.\n\n [Illustration: FIG. 420.--From _A New Description of England_ (1724).]\n\nAt Patrixbourne in Kent was a seat known as Bifrons, once in the\npossession of a family named Cheyneys:[773] whether there be any\nconnection between this estate named Bifrons and _Bifrons_, or _Two\nfronted_, a sobriquet applied to Janus, I am unaware: the connection\nCheyneys--Bifrons--Patrixbourne is, however, the more curious inasmuch\nas they immediately neighbour a Bekesbourne, and on referring to Peckham\nwe find that a so-termed Janus bifrons was unearthed there some\ncenturies ago. The peculiarity of this Peckham Janus is that, unlike any\nother Janus-head I know, it obviously represents a Pater and Mater, and\nnot two Paters, or a big and little Peter. The feminine of Janus is Jane\nor Iona, and at Iona in Scotland there existed prior to the Reformation\nwhen they were thrown into the sea, some remarkable _petr\u00e6_, to wit,\nthree noble marble globes placed in three stone basins, which the\ninhabitants turned three times round according to the course of the\nsun:[774] these were known as _clacha brath_ or Stones of Judgment.\n\nTradition connects St. Columba of Iona in the Hebrides with Loch Aber,\nor, as it was sometimes written, Loch Apor, and among the stories which\nthe honest Adamnan received and recorded \"nothing doubting from a\ncertain religious, ancient priest,\" is one to the effect that Columba\non a memorable occasion, turning aside to the nearest rock, prayed a\nlittle while on bended knees, and rising up after prayer blessed the\nbrow of the same rock, from which thereupon water bubbled up and flowed\nforth abundantly. With the twelve-mouthed _petra_ or rock of Moses\nwhich, according to Rabbinic tradition, followed the Israelites into the\nwilderness, may be connoted the rock-gushing fountain at Petrockstowe,\nCornwall. That St. Patrick was Shony the Ocean-deity, to whom the\nHebrideans used to pour out libations, is deducible from the legend that\non the day of St. Patrick's festival the fish all rise from the sea,\npass in procession before his altar, and then disappear. The personality\nof the great St. Patrick of the Paddys is so remarkably obscure that\nsome hagiographers conclude there were seven persons known by that name;\nothers distinguish three, and others recognise two, one of whom was\nknown as \"_Sen_ Patrick,\" _i.e._, the senile or senior Patrick: there is\nlittle doubt that the archetypal Patrick was represented indifferently\nas young and old and as either seven, three, two, or one: whence perhaps\nthe perplexity and confusion of the hagiographers.\n\nIt is not improbable that the Orchard Street at Westminster may mark the\nsite of a burial ground or \"Peter's Orchard,\" similar to that which was\nuncovered in Wiltshire in 1852: this was found on a farm at Seagry, one\npart of which had immemorially been known as \"Peter's Orchard\".[775]\nFrom generation to generation it had been handed down that in a certain\nfield on this farm a church was built upon the site of an ancient\n_heathen_ burial ground, and the persistence of the heathen tradition is\nseemingly presumptive evidence, not only of inestimable age, but of the\nmemory of a pre-Christian Peter.\n\nIt may be assumed that \"Peter's Orchard\" was originally an apple orchard\nor an Avalon similar to the \"Heaven's Walls,\" which were discovered some\nyears ago near Royston: these \"walls,\" immediately contiguous to the\nIcknield or Acnal Way, were merely some strips of unenclosed but\ncultivated land which in ancient deeds from time immemorial had been\ncalled \"Heaven's Walls\". Traditional awe attached to this spot, and\nvillage children were afraid to traverse it after dark, when it was said\nto be frequented by supernatural beings: in 1821 some labourers digging\nfor gravel on this haunted spot inadvertently discovered a wall\nenclosing a rectangular space containing numerous deposits of sepulchral\nurns, and it then became clear that here was one of those plots of\nground environed by walls to which the Romans gave the name of\n_ustrinum_.[776]\n\nThe old Welsh graveyards were frequently circular, and there is a\nnotable example of this at Llanfairfechan: the Llanfair here means holy\nenclosure of Fair or Mairy, and it is probable that Fechan's round\nchurchyard was a symbol of the Fire Ball or _Fay King_. At Fore in\nIreland the Solar wheel figures notably at the church of \"Saint\" Fechan\non an ancient doorway illustrated herewith. That the Latin _ustrinum_\nwas associated with the Uster or Easter of resurrection is likely\nenough, for both Romans and Greeks had a practice of planting roses in\ntheir graveyards: as late as 1724 the inhabitants of Ockley or Aclea in\nSurrey had \"a custom here, time immemorial, of planting rose trees in\nthe graves, especially by the young men and maidens that have lost\ntheir lovers, and the churchyard is now full of them\".[777] That \"The\nWalls of Heaven\" by Royston was associated with roses is implied by the\nname Royston, which was evidently a rose-town, for it figures in old\nrecords as _Crux Roies_, _Croyrois_, and _Villa de cruce Rosia_. The\nexpression \"God's Acre\" still survives, seemingly from that remote time\nwhen St. Kit of Royston, the pre-Christian \"God,\" was worshipped at\ninnumerable Godshills, Godstones, Gaddesdens, and Goodacres.\n\n [Illustration: FIG. 421.--From _The Age of the Saints_ (Borlase,\n W. C.).]\n\nTradition asserts that the abbey church of St. Peter's at Westminster\noccupies the site of a pagan temple to Apollo--the Etrurian form of\nApollo was Aplu, and there is no doubt that the sacred _apple_ of the\nDruids was the symbol of the \"rubicund, radiant Elphin\" or Apollo.\nAccording to Malory, a certain Sir Patrise lies buried in Westminster,\nand this knight came to his untoward end by eating an apple, whereupon\n\"suddenly he brast (burst)\":[778] from this parallel to the story of St.\nMargaret erupting from a dragon it is probable that Sir Patrise was the\noriginal patron of Westminster, or ancient Thorney Eye. Patera was a\ngeneric title borne by the ministers at Apollo's shrines, and as\nglorious Apollo was certainly the Shine, it is more than likely that\nPetersham Park at Sheen, where still stands a supposedly Roman _petra_\nor altar-stone, was a park or enclosure sacred to Peter, or, perhaps, to\nPatrise of the apple-bursting story.\n\nThe Romans applied the title Magonius to the Gaulish and British Apollo;\nsometimes St. Patrick is mentioned as Magounus, and it is probable that\nboth these epithets are Latinised forms of the British name Magon: the\nDruidic Magon who figures in the traditions of Cumberland is in all\nprobability the St. Mawgan whose church neighbours that of the Maiden\nSt. Columb in the Hundred of Pydar in Cornwall.\n\nOne of the principal towns in Westmorland is Appleby, which was known to\nthe Romans as Abellaba: the Maiden Way of Westmorland traverses Appleby,\nstarting from a place called Kirkby Thore, and here about 200 years ago\nwas found the supposed \"amulet or magical spell,\" illustrated in Fig.\n422. The inscription upon the reverse is in Runic characters, which some\nauthorities have read as THOR DEUS PATRIUS; and if this be correct the\neffigy would seem to be that of the solar Sir Patrise, for apparently\nthe object in the right hand is an apple: there is little doubt that the\ngreat Pater figures at Patterdale, at Aspatria, and at the river\nPeterill, all of which are in this neighbourhood, and in all probability\nthe Holy Patrise or Aspatria was represented by the culminating peak\nknown as the \"Old Man\" of Coniston.\n\nSome experts read the legend on Fig. 422 as THURGUT LUETIS, meaning \"the\nface or effigies of the God Thor\": according to others Thurgut was the\nname of the moneyer or mintmaster; according to yet others the coin was\nstruck in honour of a Danish Admiral named Thurgut: where there is such\nacute diversity of opinion it is permissible to suggest that\nThurgut--whose effigy is seemingly little suggestive of a sea-dog--was\noriginally the _Three Good_ or the _Three God_, for the figure's sceptre\nis tipped by the three circles of Good Thought, Good Deed, and Good\nWord. In Berkshire the country people, like the Germans with their\n_drei_, say _dree_ instead of _three_, and thus it may be that the\nApples Three, or the Apollos Three (for the ancients recognised Three\nApollos--the celestial, the terrestrial, and the infernal) were\nworshipped at Apple_dre_, or Apple_dore_ opposite Barnstable, and at\nApple_dur_ Comb or Apple_dur_well, a manor in the parish of Godshill,\nIsle of Wight.\n\n [Illustration: FIG. 422.--From _A New Description of England_.]\n\nEnglish \"Appletons\" are numerous, and at Derby is an Appletree which was\noriginally Appletrefelde: it is known that this Apple-Tree-Field\ncontained an apple-tree which was once the meeting place of the Hundred\nor Shire division, and it is probable that the two Apuldre's of Devon\nserved a similar public use. As late as 1826 it was the custom, at\nAppleton in Cheshire, \"at the time of the wake to clip and adorn an old\nhawthorn which till very lately stood in the middle of the town. This\nceremony is called the bawming (dressing) of Appleton Thorn\".[779]\nDoubtless Appleton Thorn was originally held in the same estimation as\nthe monument bushes of Ireland, which are found for the most part in the\ncentre of road crossings. According to the anonymous author of _Irish\nFolklore_,[780] these ancient and solitary hawthorns are held in immense\nveneration, and it would be considered profanation to destroy them or\neven remove any of their branches: from these fairy and phooka-haunted\nsites, a lady dressed in a long flowing white robe was often supposed to\nissue, and \"the former dapper elves are often seen hanging from or\nflitting amongst their branches\". We have in an earlier chapter\nconsidered the connection between spikes and spooks, and it is obvious\nthat the White Lady or Alpa of the white thorn or aubespine is the\nBanshee or Good Woman Shee:--\n\n She told them of the fairy-haunted land\n Away the other side of Brittany,\n Beyond the heaths, edged by the lonely sea;\n Of the deep forest-glades of Broce-liande,\n Through whose green boughs the golden sunshine creeps,\n Where Merlin,[781] _by the enchanted thorn-tree_ sleeps.\n\nIn the forest of Breceliande--doubtless part of the fairy Hy\nBreasil--was a famed Fountain of Baranton or Berendon into which\nchildren threw tribute to the invocation, \"Laugh, then, fountain of\nBerendon, and I will give thee a pin\".[782] The first pin was presumably\na spine or thorn; the first flower is the black-thorn; on 1st January\n(the first day of the first month), people in the North of England used\nto construct a blackthorn globe and stand hand in hand in a circle round\nthe fire chanting in a monotonous voice the words \"Old Cider,\"\nprolonging each syllable to its utmost extent. I think that Old Cider\nmust have been Thurgut, and that in all probability the initial _Ci_ was\n_sy_, the ubiquitous endearing diminutive of pucksy, _pixie_, etc.\n\nAccording to Maundeville, \"white thorn hath many virtues; for he that\nbeareth a branch thereof upon him, no thunder nor tempest may hurt him;\nand no evil spirit may enter in the house in which it is, or come to the\nplace that it is in\": Maundeville refers to this magic thorn as the\naubespine, which is possibly a corruption of _alba_ thorn, or it may be\nof Hob's thorn. In modern French _aube_ means the dawn.\n\nWe have seen that there are some grounds for surmising that Brawn Street\nand Bryanstone Square (Marylebone) mark the site of a Branstone or fairy\nstone, in which connection it may be noted that until recently: \"near\nthis spot was a little cluster of cottages called 'Apple Village'\":[783]\nin the same neighbourhood there are now standing to-day a Paradise\nPlace, a Paradise Passage, and Great Barlow Street, which may quite\npossibly mark the site of an original _Bar low_ or _Bar lea_. Apple\nVillage was situated in what was once the Manor of Tyburn or Tyburnia:\naccording to the \"Confession\" of St. Patrick the saint's grandfather\ncame from \"a village of Tabernia,\"[784] and it is probable that the\nTyburn brook, upon the delta of which stands St. Peter's (Westminster),\nwas originally named after the Good Burn or Oberon of Bryanstone and the\nneighbouring Brawn Street. The word _tabernacle_ is traceable to the\nsame roots as _tavern_, French _auberge_, English _inn_.\n\nAround the effigy of Thurgut will be noted either seven or eight M's: in\nmedi\u00e6val symbolism the letter M stood usually for Mary; the parish\nchurch of Bryanstone Square is dedicated to St. Mary, and we find the\nVirgin very curiously associated with one or more apple-trees. According\nto the author of _St. Brighid and Her Times_: \"Bardism offers nothing\nhigher in zeal or deeper in doctrine than the _Avallenan_, or Song of\nthe Apple-trees, by the Caledonian Bard, Merddin Wyllt. He describes his\nAvallenan as being one Apple-tree, the Avallen, but in another sense it\nwas 147 apple-trees, that is, mystically (taking the sum of the digits,\n1 4 7 equal 12), the sacred Druidic number. Thus in his usual repeated\ndescription of the Avallen as one apple-tree, he writes:--\n\n Sweet apple-tree! tree of no rumour,\n That growest by the stream, without overgrowing the circle.\n\nAgain, as 147 apple trees--\n\n Seven sweet apple-trees, and seven score\n Of equal age, equal height, equal length, equal bulk;\n Out of the bosom of mercy they sprung up.\n\nAgain--\n\n They who guard them are one curly-headed virgin.\"\n\nIn fairy-tale the apple figures as the giver of rejuvenescence and new\nlife, in Celtic mythology it figures as the magic Silver Branch which\ncorresponds to Virgil's Golden Bough. According to Irvine the word\n_bran_ meant not only the Druidical system, but was likewise applied to\nindividual Druids who were termed _brans_: I have already suggested that\nthis \"purely mystical and magical name\" is our modern _brain_; according\nto all accounts the Druids were eminently men of brain, whence it is\npossible that the fairy-tale \"Voyage of _Bran_\" and the Voyage of St.\nBrandon were originally brainy inventions descriptive of a mental voyage\nof which any average brain is still capable. The Voyage of Bran relates\nhow once upon a time Bran the son of Fearbal[785] heard strange music\nbehind him, and so entrancing were the sounds that they lulled him into\nslumber: when he awoke there lay by his side a branch of silver so\nresplendent with white blossom that it was difficult to distinguish the\nflowers from the branch. With this fairy talisman, which served not\nonly as a passport but as food and drink, and as a maker of music so\nsoothing that mortals who heard it forgot their woes and even ceased to\ngrieve for their kinsmen whom the Banshee had taken, Bran voyaged to the\nIslands called Fortunate, wherein he perceived and heard many strange\nand beautiful things:--\n\n A branch of the Apple Tree from Emain\n I bring like those one knows;\n Twigs of white silver are on it,\n Crystal brows with blossoms.\n\n There is a distant isle\n Around which sea horses glisten:\n A fair course against the white swelling surge,\n Four feet uphold it.\n\nIn Wales on 1st January children used to carry from door to door a\nholly-decked apple into which were fixed three twigs--presumably an\nemblem of the Apple Island or Island of Apollo, supported on the three\nsweet notes of the Awen or creative Word. Into this tripod apple were\nstuck oats:[786] the effigy of St. Bride which used to be carried from\ndoor to door consisted of a sheaf of oats; in Anglo-Saxon _oat_ was\n_ate_, plural _aten_, and it is evident that oats were peculiarly\nidentified with the Maiden.\n\nIn Cormac's _Adventure in the Land of Promise_ there again enters the\nmagic Silver Branch, with three golden apples on it: \"Delight and\namusement to the full was it to listen to the music of that branch, for\nmen sore wounded or women in childbed or folk in sickness would fall\nasleep, at the melody when that branch was shaken\". The Silver Branch\nwhich seems to have been sometimes that of the Apple, sometimes of the\nWhitethorn, corresponds to the mistletoe or Three-berried and\nThree-leaved Golden Bough: until recent years a bunch of Mistletoe or\n\"All Heal\"--the essential emblem of Yule--used to be ceremoniously\nelevated to the proclamation of a general pardon at York or Ebor: it is\nstill the symbol of an affectionate _cumber_ or gathering together of\nkinsmen. King Camber is said to have been the son of Brutus; he was\ntherefore, seemingly, the young St. Nicholas or the Little Crowned King,\nand in Cumberland the original signification of the \"All Heal\" would\nappear to have been traditionally preserved. In _Tales and Legends of\nthe English Lakes_ Mr. Wilson Armistead records that many strange tales\nare still associated with the Druidic stones, and in the course of one\nof these alleged authentic stories he prints the following Invocation:--\n\n _1st Bard_. Being great who reigns alone,\n Veiled in clouds unseen unknown;\n Centre of the vast profound,\n Clouds of darkness close Thee round.\n\n _3rd Bard_. Spirit who no birth has known,\n Springing from Thyself alone,\n We thy living emblem show\n In the mystic mistletoe,\n Springs and grows without a root,\n Yields without flowers its fruit;\n Seeks from earth no mother's care,\n Lives and blooms the child of air.\n\n _4th Bard_. Thou dost Thy mystic circle trace\n Along the vaulted blue profound,\n And emblematic of Thy race\n We tread our mystic circle round.\n\n _Chorus_. Shine upon us mighty God,\n Raise this drooping world of ours;\n Send from Thy divine abode\n Cheering sun and fruitful showers.\n\nIn view of the survival elsewhere of Druidic chants and creeds which are\nunquestionably ancient, it is quite possible that in the above we have a\ngenuine relic of prehistoric belief: that the ideas expressed were\nactually held might without difficulty be proved from many scattered and\nindependent sources; that Cumberland has clung with extraordinary\ntenacity to certain ancient forms is sufficiently evident from the fact\nthat even to-day the shepherds of the _Borrow_dale district tell their\nsheep in the old British numerals, _yan_, _tyan_, _tethera_,\n_methera_,[787] etc.\n\nThe most famous of all English apple orchards was the Avalon of Somerset\nwhich as we have seen was encircled by the little river Brue: with\nAvalon is indissolubly associated the miraculous Glastonbury Thorn, and\nthat Avalon[788] was essentially British and an _abri_ of King Bru or\nCynbro is implied by its alternative title of Bride Hay or Bride Eye:\nnot only is St. Brighid said to have resided at Avalon or the Apple\nIsland, but among the relics long faithfully preserved there were the\nblessed Virgin's scrip, necklace, distaff, and bell. The fact that the\nmain streets of Avalon form a perfect cross may be connoted with Sir\nJohn Maundeville's statement that while on his travels in the East he\nwas shown certain apples: \"which they call apples of Paradise, and they\nare very sweet and of good savour. And though you cut them in ever so\nmany slices or parts across or end-wise, you will always find in the\nmiddle the figure of the holy cross.\"[789] That Royston, near the site\nof \"Heaven's Walls,\" was identified with the Rood, Rhoda, or Rose Cross\nis evident from the ancient forms of the name Crux Roies (1220),\nCroyrois (1263), and Villa de Cruce Rosia (1298): legend connects the\nplace with a certain Lady Roese, \"about whom nothing is known,\" and\nprobability may thus associate this mysterious Lady with Fair Rosamond\nor the Rose of the World. In the Middle Ages, The Garden of the Rose was\nmerely another term for Eden, Paradise, Peter's Orchard, or Heaven's\nWalls, and the Lady of the Rose Garden was unquestionably the same as\nthe Ruler of the Isles called Fortunate--\n\n --a Queen\n So beautiful that with one single beam\n Of her great beauty, all the country round\n Is rendered shining.\n\nSome accounts state that the bride of Oberon was known as Esclairmond, a\nname which seemingly is one with _eclair monde_ or \"Light of the World\".\n\nWe have seen that the surroundings of the Dane John at Canterbury are\nstill known as Rodau's Town: the coins of the Rhodian Greeks were\nsometimes _rotae_ or wheel crosses in the form of a rose, and there is\nlittle doubt that our British rota coins were intended to represent\nvarious conceptions of the Rose Garden, or Avalon, or the Apple Orchard:\nusing another simile the British poets preached the same Ideal under the\nguise of the Round Table.[790] Fig. 179, (_ante_, p. 339) represented a\nrose combined with four sprigs or sprouts, and in Fig. 423 (British) the\nintention of the rhoda is clearly indicated: on the carved column\nillustrated on page 708 the rood is a _rhoda_, and my suggestion in an\nearlier chapter that \"Radipole road,\" near London, may have marked the\nsite of a rood pole is somewhat strengthened by the fact that Maypoles\noccasionally displayed St. George's red rood or the banner of England,\nand a white pennon or streamer emblazoned with a red cross terminating\nlike the blade of a sword. Occasionally the poles were painted yellow\nand black in spiral lines, the original intention no doubt being\nrepresentative of Night and Day.\n\n [Illustration: FIGS. 423 and 424.--British. From Akerman.]\n\n Alas poore Maypoles what should be the cause\n That you were almost banished from the earth?\n Who never were rebellious to the lawes,\n Your greatest crime was harmless honest mirth,\n What fell malignant spirit was there found\n To cast your tall Pyramids to ground?\n\nThe same poet[791] deplores the gone-for-ever time when--\n\n All the parish did in one combine\n To mount the rod of peace, and none withstood\n When no capritious constables disturb them,\n Nor Justice of the peace did seek to curb them,\n Nor peevish puritan in rayling sort,\n Nor over-wise churchwarden spoyled the sport.\n\nOverwise scholars have assumed that the Maypole was primarily and merely\na phallic emblem; it was, however, more generally the simple symbol of\njustice and \"the rod of peace\": _rod_, _rood_, and _ruth_ are of course\nvariants of one and the same root.\n\nAmong, if not the prime of the May Day dances was one known popularly as\nSellingers Round: here probably the _r_ is an interpolation, and the\nimmortal Sellinga was in all likelihood _sel inga_ or the innocent and\nhappy Ange of Islington:--\n\n To Islington and Hogsdon runnes the streame,\n Of giddie people to eate cakes and creame.\n\nAt the famous \"Angel\" of Islington manorial courts were held seemingly\nfrom a time immemorial: on a shop-front now facing it the curious\nsurname Uglow may be seen to-day, and in view of the adjacent Agastone\nRoad it is reasonable to assume that at Hogsdon, now spelt Hoxton, stood\nonce an Hexe or Hag stone, perhaps also that the hill by the Angel was\noriginally known as the _ug low_ or Ug hill. We have noted that fairy\nrings were occasionally termed hag tracks, and that the Angel district\nwas once associated with these evidences of the fairies is seemingly\nimplied by a correspondent who wrote to _The Gentleman's Magazine_ in\n1792 as follows: \"Having noticed a query relating to fairy rings having\nonce been numerous in the meadow between Islington and Canonbury, and\nwhether there were any at this time, and having never seen those\nextraordinary productions whether of Nature or of animals, curiosity\nled me on a late fine day to visit the above spot in search of them,\nbut I was disappointed. There are none there now; the meadow above\nmentioned is intersected by paths on every side and trodden by man and\nbeast.\" Man and beast have since converted these intersections into mean\nstreets among which, however, still stand Fairbank and Bookham Streets.\n\n [Illustration: FIG. 425.--From _Christian Iconography_ (Didron).]\n\nThe Maypole was generally a sprout and was no doubt in this respect a\nproper representative of the \"blossoming tree\" referred to in a Gaelic\nHymn in honour of St. Brighid--\n\n Be extinguished in us\n The flesh's evil, affections\n By this blossoming tree\n This Mother of Christ.\n\nThe May Queen was invariably selected as the fairest and best\ndispositioned of the village maidens, and before being \"set in an Arbour\non a Holy Day\" she was apparently carried on the shoulders of four men\nor \"deacons\":[792] assuredly these parochial deacons were personages of\nlocal importance, and they may possibly account for the place-name\nMaydeacon House which occurs at Patrixbourne, Kent, in conjunction with\nKingston, Heart's Delight, Broome Park, and Barham. The word _deacon_ is\n_Good King_ or _Divine King_: we have seen that four kings figured\nfrequently in the wheel of Fortune, and the ceremonious carrying by four\ndeacons was not merely an idle village sport for it formed part of the\necclesiastical functions at the Vatican. An English traveller of some\ncenturies ago speaking of the Pope and his attendant ceremonial, states\nthat the representative of Peter was carried on the back of four deacons\n\"after the maner of carrying whytepot queenes in Western May\ngames\":[793] the \"Whytepot Queen\" was no doubt representative of Dame\nJeanne, the demijohn or Virgin, and the counterpart to Janus or St.\nPeter.\n\n [Illustration: FIG. 426.--Cretan. From Barthelemy.]\n\nOne of what Camden would have dubbed the sour kind of critics inquired\nin 1577: \"What adoe make our young men at the time of May? Do they not\nuse night-watchings to rob and steal yong trees out of other men's\ngrounde, and bring them home into their parish with minstrels playing\nbefore? And when they have set it up they will deck it with floures and\ngarlands and dance around, men and women together most unseemly and\nintolerable as I have proved before.\" The scenes around the Maypole\n(\"this stinckyng idoll rather\") were unquestionably sparkled by a\ngenerous provision of \"ambrosia\":--\n\n From the golden cup they drink\n Nectar that the bees produce,\n Or the grapes ecstatic juice,\n Flushed with mirth and hope they burn.[794]\n\nOn that ever-memorable occasion at Stonehenge, when the Saxons massacred\ntheir unsuspecting hosts, a Bard relates that--\n\n The glad repository of the world was amply supplied.\n Well did Eideol prepare at _the spacious circle of the world_\n Harmony and gold and great horses and intoxicating mead.\n\nThe word _mead_ implies that this celestial honey-brew was esteemed to\nbe the drink of the Maid; _ale_ as we know was ceremoniously brewed\nwithin churches, and was thus probably once a _holy_ beverage drunk on\n_holy_-days: the words _beer_ and _brew_ will account for\nrepresentations of the senior Selenus, as at times _inebriate_. The\nFairy Queen, occasionally the \"Sorceress of the ebon Throne,\" was\nesteemed to be the \"Mother of wildly-working dreams\"; Matthew Arnold\nhappily describes the Celts as \"drenched and intoxicated with fairy\ndew,\" and it seems to have a general tenet that the fairy people in\ntheir festal glee were sometimes inebriated by ambrosia:--\n\n From golden flowers of each hue,\n Crystal white, or golden yellow,\n Purple, violet, red or blue,\n We drink the honey dew\n Until we all get mellow,\n Until we all get mellow.[795]\n\nIn the neighbourhood of Fair Head, Antrim, there is a whirlpool known as\nBrecan's Cauldron in connection with which one of St. Columba's miracles\nis recorded. That the Pure King or Paragon was also deemed to be \"that\nbrewer\" or the Brew King of the mystic cauldron, is evident from the\nmagic recipe of Taliesin, which includes among its alloy of ingredients\n\"to be mixed when there is a calm dew falling,\" the liquor that bees\nhave collected, and resin (amber?) and pleasant, precious silver, the\nruddy gem and the grain from the ocean foam (the pearl or margaret?):--\n\n And primroses and herbs\n And topmost sprigs of trees,\n Truly there shall be a puryfying tree,\n Fruitful in its increase.\n Some of it let that brewer boil\n Who is over the _five_-woods cauldron.\n\nWe have noted the five acres allotted to each Bard, five springs at\nAvebury, five fields at Biddenden, \"five wells\" at Doddington, five\nbanners at the magic fountain of Berenton, and five fruits growing on a\nholy tree: the mystic meaning attached to five rivers was in all\nprobability that which is thus stated in Cormac's _Adventure in the Land\nof Promise_: \"The fountain which thou sawest with the five streams out\nof it is the fountain of Knowledge, and the streams are the five senses\nthrough which Knowledge is obtained. And no one will have Knowledge who\ndrinketh not a draught out of the fountain itself and out of the\nstreams.\" That Queen Wisdom was the Lady of the Isles called Fortunate,\nis explicitly stated by the poet who tells us that there not Fantasy but\nReason ruled: he adds:--\n\n All this is held a fable: but who first\n Made and recited it, hath in this fable\n Shadowed a truth.[796]\n\nFrom the group of so-called Sun and Fire Symbols here reproduced, it\nwill be seen that the svastika or \"Fare ye well\" cross assumed\nmultifarious forms: in Thrace, the emblem was evidently known as the\n_embria_, for there are in existence coins of the town of Mesembria,\nwhereon the legend MESEMBRIA, meaning the (city of the) midday sun, is\nfigured by the syllable MES, followed by the svastika as the equivalent\nof EMBRIA.[797]\n\n [Illustration: FIG. 427.--Sun and Fire Symbols from Denmark of the\n later Bronze Age. From _Symbolism of the East and\n West_ (Murray-Aynsley).]\n\nThe whirling bird-headed wheel on page 709 is a peculiarly interesting\nexample of the British rood, or rota of ruth; as also is No. 40 of Fig.\n201 (_ante_, p. 364) where the peacock is transformed into a svastika:\nthe _pear_-shaped visage on the obverse of this coin may be connoted\nwith the Scotch word _pearie_, meaning a pear-shaped spinning-top, and\nthe seven _ains_ or balls may be connoted with the statement of\nMaundeville, that he was shown seven springs which gushed out from a\nspot where once upon a time Jesus Christ had played with children.\n\nNo. 43 of the contemned sceattae (p. 364) evidently represents the\nlegendary Bird of Fire, which, together with the peacock and the eagle,\nI have discussed elsewhere: this splendid and mysterious bird--as those\nfamiliar with Russian ballet are aware--came nightly to an apple-tree,\nbut there is no reason to assume that the apple was its only or peculiar\nnourishment. The Mystic Boughs illustrated on page 627 (Figs. 379 to\n384) may well have been the mistletoe or any other berried or\nfruit-bearing branch: in Fig. 397 (p. 635) the Maiden is holding what is\nseemingly a three-leaved lily, doubtless corresponding to the old\nEnglish Judge's bough or wand, now discontinued, and only faintly\nremembered by a trifling nosegay.[798]\n\nSymbolists are aware that in Christian and Pagan art, birds pecking at\neither fruit or flowers denote the souls of the blessed feeding upon the\njoys of Paradise: all winged things typified the Angels or celestial\nIntelligences who were deemed to flash like birds through the air, and\nthe reader will not fail to note the angelic birds sitting in Queen\nMary's tree (Fig. 425, p. 686).\n\nThere is a delicious story of a Little Bird in Irish folk-tale, and\namong the literature of the Trouveres or Troubadours, there is _A Lay of\nthe Little Bird_ which it is painful to curtail: it runs as follows:\n\"Once upon a time, more than a hundred years ago, there lived a rich\nvillein whose name I cannot now tell, who owned meadows and woods and\nwaters, and all things which go to the making of a rich man. His manor\nwas so fair and so delightsome that all the world did not contain its\npeer. My true story would seem to you but idle fable if I set its beauty\nbefore you, for verily I believe that never yet was built so strong a\nkeep and so gracious a tower. A river flowed around this fair domain,\nand enclosed an orchard planted with all manner of fruitful trees. This\nsweet fief was builded by a certain knight, whose heir sold it to a\nvillein; for thus pass baronies from hand to hand, and town and manor\nchange their master, always falling from bad to worse. The orchard was\nfair beyond content. Herbs grew there of every fashion, more than I am\nable to name. But at least I can tell you that so sweet was the savour\nof roses and other flowers and simples, that sick persons, borne within\nthat garden in a litter, walked forth sound and well for having passed\nthe night in so lovely a place. Indeed, so smooth and level was the\nsward, so tall the trees, so various the fruit, that the cunning\ngardener must surely have been a magician, as appears by certain\ninfallible proofs.\n\n\"Now in the middle of this great orchard sprang a fountain of clear,\npure water. It boiled forth out of the ground, but was always colder\nthan any marble. Tall trees stood about the well, and their leafy\nbranches made a cool shadow there, even during the longest day of summer\nheat. Not a ray of the sun fell within that spot, though it were the\nmonth of May, so thick and close was the leafage. Of all these trees the\nfairest and the most pleasant was a pine. To this pine came a singing\nbird twice every day for ease of heart. Early in the morning he came,\nwhen monks chant their matins, and again in the evening, a little after\nvespers. He was smaller than a sparrow, but larger than a wren, and he\nsang so sweetly that neither lark, nor nightingale, nor blackbird, nay,\nnor siren even, was so grateful to the ear. He sang lays and ballads,\nand the newest refrain of the minstrel and the spinner at her wheel.\nSweeter was his tune than harp or viol, and gayer than the country\ndance. No man had heard so marvellous a thing; for such was the virtue\nin his song that the saddest and the most dolent forgot to grieve whilst\nhe listened to the tune, love flowered sweetly in his heart, and for a\nspace he was rich and happy as any emperor or king, though but a burgess\nof the city, or a villein of the field. Yea, if that ditty had lasted\n100 years, yet would he have stayed the century through to listen to so\nlovely a song, for it gave to every man whilst he hearkened, love, and\nriches, and his heart's desire. But all the beauty of the pleasaunce\ndrew its being from the song of the bird; for from his chant flowed love\nwhich gives its shadow to the tree, its healing to the simple, and its\ncolour to the flower. Without that song the fountain would have ceased\nto spring, and the green garden become a little dry dust, for in its\nsweetness lay all their virtue. The villein, who was lord of this\ndomain, walked every day within his garden to hearken to the bird. On a\ncertain morning he came to the well to bathe his face in the cold\nspring, and the bird, hidden close within the pine branches, poured out\nhis full heart in a delightful lay, from which rich profit might be\ndrawn. 'Listen,' chanted the bird in his own tongue, 'listen to my\nvoice, oh, knight, and clerk, and layman, ye who concern yourselves with\nlove, and suffer with its dolours: listen, also, ye maidens, fair and\ncoy and gracious, who seek first the gifts and beauty of the world. I\nspeak truth and do not lie. Closer should you cleave to God than to any\nearthly lover, right willingly should you seek His altar, more firmly\nshould you hold to His commandment than to any mortal's pleasure. So you\nserve God and Love in such fashion, no harm can come to any, for God and\nLove are one. God loves sense and chivalry; and Love holds them not in\ndespite. God hates pride and false seeming; and Love loveth loyalty. God\npraiseth honour and courtesy; and fair Love disdaineth them not. God\nlendeth His ear to prayer; neither doth Love refuse it her heart. God\ngranteth largesse to the generous, but the grudging man, and the\nenvious, the felon and the wrathful, doth he abhor. But courtesy and\nhonour, good sense and loyalty, are the leal vassals of Love, and so you\nhold truly to them, God and the beauty of the world shall be added to\nyou besides. Thus told the bird in his song'.\"[799]\n\nIt is not necessary to relate here the ill-treatment suffered by the\nbird which happily was full of guile, nor to describe its escape from\nthe untoward fate destined for it by the villein.\n\nIn Figs. 428 to 430 are three remarkable British coins all of which\nseemingly represent a bird in song: it is not improbable that the idea\nunderlying these mystic forms is the same as what the Magi termed the\n_Honover_ or Word, which is thus described: \"The instrument employed by\nthe Almighty, in giving an origin to these opposite principles, as well\nas in every subsequent creative act, was His Word. This sacred and\nmysterious agent, which in the Zendavesta is frequently mentioned under\nthe appellations _Honover_ and _I am_, is compared to those celestial\nbirds which constantly keep watch over, the welfare of nature. Its\nattributes are ineffable light, perfect activity, unerring prescience.\nIts existence preceded the formation of all things--it proceeds from the\nfirst eternal principal--it is the gift of God.\"[800]\n\n [Illustration: FIGS. 428 to 430.--British. From Evans.]\n\nThe symbol of Hanover[801] was the White Horse and we have considered\nthe same connection at Hiniver in Sussex: it is also a widely accepted\nverity that the White Horse--East and West--was the emblem of pure\nReason or Intelligence; the Persian word for _good thought_ was\n_humanah_, which is seemingly our _humane_, and if we read _Honover_ as\n_ancient ver_ the term may be equated in idea with _word_ or _verbum_.\nThe Rev. Professor Skeat derives the words _human_ and _humane_ from\n_humus_ the ground, whence the Latin _homo_, a man, literally, \"a\ncreature of earth,\" but this is a definition which the pagan would have\ncontemptuously set aside, for notwithstanding his perversity in bowing\ndown to wood and stone he believed himself to be a creature of the sun\nand claimed: \"my high descent from Jove Himself I boast\".\n\nWe have seen that Jove, Jupiter, or Jou was in all probability Father\n_Joy_, and have suggested that the Wandering Jew was a personification\nof the same idea: it has also been surmised that Elisha--one of the\nalternative names of the Wanderer--meant radically Holy Jou: it is not\nimprobable that the Shah or Padishah of Persia was similarly the\nsupposed incarnation of this phairy _p\u00e8re_. The various\nwell-authenticated apparitions of the Jew are quite possibly due to\nimpersonations of the traditional figure, and two at least of these\napparitions are mentioned as occurring in England: in one case the old\nman claiming to be the character wandered about ejaculating \"Poor Joe\nalone\"; in another \"Poor John alone alone\".[802] Both \"Joe\" and \"John\"\nare supposed by Brand to be corruptions of \"Jew\": the greater\nprobability is that they were genuine British titles of the traditional\nWanderer.\n\nThe exclamation of \"alone alone\" may be connoted with the so-called\nAllan apples which used to figure so prominently in Cornish festivities:\nthese Allan apples doubtless bore some relation to the Celtic St. Allan:\n_haleine_ means _breath_,[803] _elan_ means fire or energy, and it is in\nfurther keeping with St. Allan that his name is translated as having\nmeant _cheerful_.\n\nThe festival of the Allan apple was essentially a cheery proceeding: two\nstrips of wood were joined crosswise by a nail in the centre; at each of\nthe four ends was stuck a lighted candle with large and rosy apples hung\nbetween. This construction was fastened to a beam or the ceiling of the\nkitchen, then made to revolve rapidly, and the players whose object was\nto catch the Allan apples in their mouths frequently instead had a taste\nof the candles.[804] Obviously this whirling firewheel was an emblem of\nHeol the Celtic Sun _wheel_, and as Newlyn is particularly mentioned as\na site of the festival, we may equate St. Newlyna of Newlyn with the\nNoualen of Brittany, and further with the Goddess Nehellenia or New\nHelen of London. Nehellenia has seemingly also been traced at Tadcaster\nin Yorkshire where the local name Helen's Ford is supposed to be a\ncorruption of the word Nehellenia:[805] Nelly, however, is no corruption\nbut a variant of Ellen. The Goddess Nehallenia is usually sculptured\nwith a hound by her side, and in her lap is a basket of fruits\n\"symbolising the fecundating power of the earth\".[806] In old English\n_line_ meant to fecundate or fertilise, and in Britain Allan may be\nconsidered as almost a generic term for rivers--the all fertilisers--for\nit occurs in the varying forms Allen, Alan, Alne, Ellen, Elan, Ilen,\netc.: sometimes emphasis on the second syllable wears off the\npreliminary vowel, whence the river-names Len, Lyn, Leen, Lone, Lune,\netc., are apparently traceable to the same cause as leads us to use\n_lone_ as an alternative form of the word _alone_. The Extons Road, Jews\nLane, and Paradise now found at King's Lynn point to the probability\nthat King's Lynn (Domesday _Lena_, 1100 _Lun_, 1314 Lenne[807]) was\nonce a London and an Exton. The great red letter day in Lynn used to be\nthe festival of Candlemas, and on that occasion the Mayor and\nCorporation attended by twelve decrepit old men, and a band of music,\nformerly opened a so-called court of Piepowder: on reference to the\nCornish St. Allen it is agreeable to find that this saint \"was the\nfounder of St. Allen's Church in Powder\". This Powder, sometimes written\nPydar, is not shown on modern maps, but it was the title for a district\nor Hundred in Cornwall which contains the village of Par: it would\nappear to be almost a rule that the place-name Peter should be closely\nassociated with Allen, _e.g._, Peterhead in Scotland, near Ellon, and\nPetrockstowe or Padstowe in Cornwall is near Helland on the river Allan.\n\n[Illustration: FIG. 431.--Sixteenth Century Printer's Ornament.]\n\nIn the emblem herewith the _alan_ or cheery old Pater is associated like\nNehelennia with the fruits of the earth, amongst which one may perhaps\nrecognise _coddlins_ and other varieties of Allan apple.\n\nThe Cornish Allantide was celebrated on the night of Hallow'een, and as\nSir George Birdwood rightly remarks the English Arbor Day--if it be ever\nresuscitated--should be fixed on the first of November or old \"Apple\nFruit Day,\" now All Hallows[808] or All Saint's Day, the Christian\nsubstitute for the Roman festival of Pomona; also of the first day of\nthe Celtic Feast of Shaman or Shony the Lord of Death. Shaman may in all\nprobability be equated with Joe alone, and Shony with poor John alone\nalone: Shony, as has been seen, was an Hebridean ocean-deity, and the\nomniscient Oannes or John of Sancaniathon, the Phoenician historian,\nlived half his time in ocean: the Eros or Amoretto here illustrated from\nKanauj may be connoted with Minnussinchen or the little Sinjohn of\nTartary.\n\n [Illustration: FIG. 432.--From Kanauj. From _Symbolism of the East\n and West_ (Aynsley, Mrs. Murray).]\n\nWith the apple orchard Pomona or of the Pierre, Pere, or Pater Alone,\nthe monocle and monarch of the universe, may be connoted the far-famed\nparadise of Prester or Presbyter _John_: this mythical priest-king is\nrendered sometimes as Preste _Cuan_, sometimes as _Un Khan_ or John\nKing-Priest, and sometimes as Ken Khan: he was clearly a personification\nof the King of Kings, and his marvellous Kingdom, which streamed with\nhoney and was overflowing with milk, was evidently none other than\nParadise or the Land of Heaven. \"Medi\u00e6val credulity\" believed that this\nso-called \"Asiatic phanton,\" in whose country stood the Fountain of\nYouth and many other marvels, was attended by seven kings, twelve\narchbishops, and 365 counts: the seventy-two kings and their kingdoms\nsaid to be the tributaries of Prester John may be connoted with the\nseventy-two dodecans of the Egyptian and Assyrian Zodiac: these\nseventy-two dodecans I have already connoted with the seventy-two stones\nconstituting the circle of Long Meg. Facing the throne of Prester\nJohn--all of whose subjects were virtuous and happy--stood a wondrous\nmirror in which he saw everything that passed in all his vast dominions.\nThe mirror or monocle of Prester John is obviously the speculum of\nThoth, Taut, or Doddy, and I suspect that the seventy-two dodecans of\nthe Egyptian and Chaldean Zodiac were the seventy-two Daddy Kings of Un\nKhan's Empire: none may take, nor touch, nor harm it--\n\n For the round of Morian Zeus has been its watcher from of old\n He beholds it and Athene thy own sea-grey eyes behold.[809]\n\nThe first written record of Preste Cuan figures in the chronicles of the\nBishop of Freisingen (1145): the name Freisingen is radically _singen_:\nand it is quite probable that the Bungen Strasse at Hamelyn identified\nwith the Pied Piper was actually the scene of a \"Poor John, Alone,\nAlone,\" incident such as Brand thus describes: \"I remember to have seen\none of these impostors some years ago in the North of England, who made\na very hermit-like appearance and went up and down the streets of\nNewcastle with a long train of boys at his heels muttering, 'Poor John\nalone, alone!' I thought he pronounced his name in a manner singularly\nplaintive,\"[810] we have seen that the Wandering Jew was first recorded\nat St. Albans: the ancient name for Newcastle-on-Tyne--where he seems to\nhave made his last recorded appearance--was _Pan_don. With the _panshen_\nor pope of Tartary may be connoted the probability that the rosy Allan\napple of Newlyn was a _pippen_: the parish of \"Lynn or St. Margaret,\"\nnot only includes the wards of Paradise and Jews Lane, but we find there\nalso an Albion Place, and the curious name Guanock; modern Kings Lynn\ndraws its water supply from a neighbouring _Gay_ wood.\n\nIn the year 1165 a mysterious letter circulated in Europe emanating, it\nwas claimed, from the great Preste Cuan, and setting forth the wonders\nand magnificence of his Kingdom: this epistle was turned into verse,\nsung all over Europe by the _trouveres_, and its claims to universal\ndominion taken so seriously by Pope Alexander that this _Pon_tiff or\n_Pon_tifex[811] published in 1177 a counter-blast in which he maintained\nthat the Christian professions of the mysterious Priest King were worse\nthan worthless, unless he submitted to the spiritual claims of the See\nof Rome. There is little doubt that the popular Epistle of Prester John\nwas the wily concoction of the Gnostic Trouveres or Merry Andrews, and\nthat the unimaginative Pope who was so successfully stung into a reply,\nwas no wise inferior in perception to the scholars of recent date who\nhave located to their own satisfaction the mysterious Kingdom of Prester\nJohn in Tartary, in Asia Minor, or in Abyssinia: by the same peremptory\nand supercilious school of thought the Garden of Eden has been\nconfidently placed in Mesopotamia, and the Irish paradise of Hy Breasil,\n\"not unsuccessfully,\" identified with Labrador.\n\nThe probability is that every community attributed the Kingdom of Un\nKhan to its own immediate locality, and that like the land of the Pied\nPiper it was popularly supposed to be joining the town and close at\nhand. In the fifteenth century a hard-headed French traveller who had\nevidently fallen into the hands of some whimsical mystic, recorded:\n\"There was also at _Pera_ a Neapolitan, called Peter of Naples, with\nwhom I was acquainted. He said he was married in the country of Prester\nJohn, and made many efforts to induce me to go thither with him. I\nquestioned him much respecting this country, and he told me many things\nwhich I shall here insert, but I know not whether what he said be the\ntruth, and shall not therefore warrant any part of it.\" Upon this\nhoneymoon the arch\u00e6ologist, Thomas Wright, comments: \"The manner in\nwhich our traveller here announces the relation of the Neapolitan shows\nhow little he believed it; and in this his usual good sense does not\nforsake him. This recital is, in fact, but a tissue of absurd fables and\nrevolting marvels, undeserving to be quoted, although they may generally\nbe found in authors of those times. They are, therefore, here omitted;\nmost of them, however, will be found in the narrative of John de\nMaundeville.\"[812]\n\nWe have seen that the Wandering Jew was alternatively termed Magus, a\nfact already connoted with the seventy-two stones of Long Meg, or\nMaggie: it was said that Un Khan was sprung from the ancient race of the\nMagi,[813] and I think that the solar circle at Shanagolden by Canons\nIsland Abbey, on the Shannon in the country of the Ganganoi, was an\n_abri_ of Ken Khan, Preste Cuan, or Un Khan.\n\nThe rath or dun of Shanid or Shenet, as illustrated _ante_, p. 55, has a\npit in its centre which, says Mr. Westropp, \"I can only suppose to have\nbeen the base of some timber structure\": whether this central structure\nwas originally a well, a tower, or a pole, it no doubt stood as a symbol\nof either the Tower of Salvation, the Well of Life, or the Tree of\nKnowledge. There is little doubt that this solar wheel or wheel of Good\nFortune--which as will be remembered was occasionally depicted with four\ndeacons or divine kings, a variant of the seventy-two dodecans--was akin\nto what British Bardism alluded to as \"the melodious quaternion of\nPeter,\" or \"the quadrangular delight of Peter, the great choir of the\ndominion\";[814] it was also akin to the design on the Trojan whorl which\nBurnouf has described as \"the four epochs (quarters) of the month or\nyear, and the holy sacrifice\".[815]\n\nThe English earthwork illustrated in Fig. 433 (A) is known by the name\nof Pixie's Garden, and its form is doubtless that of one among many\nvarieties of \"the quadrangular delight of Peter\". A pixy is an elf or\n_ouphe_, and the Pixie's Garden of _Uff_culme Down (Devon) may be\nconnoted in idea with \"Johanna's Garden\" at St. Levans: Johanna, as we\nhave seen, was associated with St. Levan (the home of Maggie Figgie),\nand in the words of Miss Courtney: \"Not far from the parish of St. Levan\nis a small piece of ground--Johanna's Garden--which is fuller of weeds\nthan of flowers\".[816] I suspect that Johanna, like Pope Joan of\nEngelheim and Janicula, was the fabulous consort of Prester John or Un\nKhan.\n\n [Illustration: FIG. 433.--From _Earthwork of England_ (A. Hadrian\n Allcroft).]\n\n [Illustration: FIG. 434.--From _Symbolism of the East and West_\n (Aynsley, Mrs. Murray).]\n\nFig. 433 (B) represents two diminutive earthworks which once existed on\nBray Down in _Dor_setshire: these little Troytowns or variants of the\nquadrangular delight of Peter may be connoted with the obverse design of\nthe Thorgut talisman found near Appleby and illustrated on page 675:\nthe two crescent moons may be connoted with two sickles still remembered\nin Mona, and the twice-eight crescents surrounding Fig. 434 which is\ncopied from a mosaic pavement found at Gubbio, Italy.\n\n [Illustration: FIG. 435.--From _The Word in the Pattern_ (Watts, Mrs.\n G. F.).]\n\nThe Pixie's Garden illustrated in Fig. 433 (A) obviously consists of\nfour T's centred to one base and the elaborate svastika, illustrated in\nFig. 435, is similarly distinguished by four concentric T's. The Kymbri\nor Cynbro customarily introduced the figure of a T into the thatch of\ntheir huts, and it is supposed that _ty_, the Welsh for a house or home,\noriginated from this custom. We have seen that the Druids trained their\nsuper sacred oak tree (Hebrew _allon_) into the form of the T or Tau,\nwhich they inscribed Thau (_ante_, p. 393), and as _ty_ in Celtic also\nmeant _good_, the four T's surrounding the svastika of Fig. 435 would\nseem to be an implication of all surrounding beneficence, good luck, or\n_all bien_.\n\nThe Cynbro are believed to have made use of the T--Ezekiel's mark of\nelection--as a magic preservative against fire and all other\nmisfortunes, whence it is remarkable to find that even within living\nmemory at _Camber_well by Peckham near London, the _chi_-shaped or\nogee-shaped[817] angle irons, occasionally seen in old cottages, were\nbelieved to have been inserted \"_in order to protect the house from_\nfire as well as from falling down\".[818]\n\n [Illustration: FIG. 436.--Celtic Emblem. From _Myths of Crete_\n (Mackenzie, D. A.).]\n\n [Illustration: FIGS. 437 and 438.--Medi\u00e6val Papermarks. From _Les\n Filigranes_ (Briquet, C. M.).]\n\nCommenting upon Fig. 435, which is taken from a Celtic cross at Carew\nin Wales, Mrs. G. F. Watts observes: \"This symbol was used by British\nChristians to signify the labyrinth or maze of life round which was\nsometimes written the words 'God leadeth'\".[819] Among the Latin races\nthe Intreccia or Solomon's Knot, which consists frequently of three\nstrands, is regarded as an emblem of the divine Being existent without\nbeginning and without end--an unbroken Unity: coiled often into the\nserpentine form of an S it decorates Celtic crosses and not infrequently\ninto the centre of the maze is woven the _svastika_ or Hammer of Thor.\nThe word Svastika is described by oriental scholars as being composed of\n_svasti_ and _ka_: according to the Dictionaries _svasti_ means\n_welfare, health, prosperity, blessing, joy, happiness_, and _bliss_: in\none sense _ka_ (probably the _chi_ [Greek: ch]) had the same meaning,\nbut _ka_ also meant \"The Who,\" \"The Inexplicable,\" \"The Unknown,\" \"The\nChief God,\" \"The Object of Worship,\" \"The Lord of Creatures,\" \"Water,\"\n\"The Mind or Soul of the Universe\".\n\nIn southern France--the Land of the Troubadours--the Solomon's Knot, as\nillustrated in Fig. 438, is alternatively known as _lacs d'amour_, or\nthe knot of the Annunciation: this design consists, as will be noted, of\na svastika extended into a rose or maze, and a precisely similar emblem\nis found in Albany. The title _lacs d'amour_ or lakes of love,\nconsociated with the synonymous knot of the Annunciation, is seemingly\nfurther confirmation of the equation _amour_ = Mary: another form of\nknot is illustrated in Fig. 440, and this the reader will compare with\nFig. 439, representing a terra-cotta tablet found by Schliemann at Troy.\n\n [Illustration: FIG. 439.--From _Troy_ (Schliemann).]\n\n [Illustration: FIGS. 440 and 441.--Medi\u00e6val Papermarks. From _Les\n Filigranes_ (Briquet, C. M.).]\n\nIt will be remembered that according to the Pierrot legend St. Peter\nlooking out from the Walls of Heaven detected what he first took to be a\nrosebud in the snow: the name Piers, which like Pearce is a variant of\nPeter, is essentially _pieros_, either Father Rose or Father Eros. The\nrood or rhoda pierre here illustrated is a Rose cross, and is\nconspicuously decorated with intreccias, or Solomon's Knots: whether\nthe inscription--which looks curiously Arabic--has ever been deciphered\nI am unable to say; it would, however, seem that the Andrew or Chi\ncross, which figures upon it, permits the connection of this Chooyvan\nrood with Choo or Jou.\n\n [Illustration: FIG. 442.--From _A New Description of England_ (Anon,\n 1724).]\n\nAmong the whorls from Troy, Burnouf has deciphered objects which he\ndescribes as a wheel in motion; others as the _Rosa mystica_; others as\nthe three stations of the Sun, or the three mountains. The Temple of\nSolomon was situated on Mount Moriah, one of the three holy hills of\nHierosolyma, and it is probable that Meru, the paradise peak of\nBuddhism, was like Mount Moriah, originally Amour. That the wheel coins\nof England were symbolic of the Apple Orchard, the Garden of the Rose,\nor of the Isles called Fortunate is further pointed by the variant here\nillustrated, which is unmistakeably a _Rosa mystica_.\n\n [Illustration: FIG. 443.--From Evans.]\n\nAs has been pointed out by Sir George Birdwood it was the Apple Tree of\nthe prehistoric Celtic immigrants that gave to the whole peninsular of\nthe West of England--Gloucestershire, Somersetshire, Dorsetshire,\nDevonshire, and Cornwall, the mystic name of \"Ancient Avalon,\" or Apple\nIsland:--\n\n Deep meadowed, happy, fair with orchard lawns,\n And bowery hollows, crowned with summer seas.\n\n [Illustration: Fig. 443A.--British. From Evans.]\n\nFOOTNOTES:\n\n [766] Primary chief bard am I to Elphin,\n And my original country is the region of the summer stars;\n Idno and Heinin called me Merddin,\n At length every king will call me Taliesin.\n\n I was with my Lord in the highest sphere,\n On the fall of Lucifer into the depth of hell\n I have borne a banner before Alexander;\n I know the names of the stars from north to south;\n I have been on the galaxy at the throne of the Distributer;\n I was in Canaan when Absalom was slain;\n I conveyed the Divine Spirit to the level of the vale of Hebron;\n I was in the court of Don before the birth of Gwdion.\n I was instructor to Eli and Enoc;\n I have been winged by the genius of the splendid crosier;\n I have been loquacious prior to being gifted with speech;\n I was at the place of the crucifixion of the merciful Son of God;\n I have been three periods in the prison of Arianrod;\n I have been the chief director of the work of the tower on Nimrod;\n I am a wonder whose origin is not known.\n I have been in Asia with Noah in the ark,\n I have seen the destruction of Sodom and Gomorra;\n I have been in India when Roma was built,\n I am now come here to the remnant of Troia.\n\n I have been with my Lord in the manger of the ass:\n I strengthened Moses through the water of Jordan;\n I have been in the firmament with Mary Magdalene;\n I have obtained the muse from the cauldron of Caridwen;\n I have been bard of the harp to Lleon or Lochlin,\n I have been on the White Hill, in the court of Cynvelyn,\n For a day and a year in stocks and fetters,\n I have suffered hunger for the Son of the Virgin,\n I have been fostered in the land of the Deity,\n I have been teacher to all intelligences,\n I am able to instruct the whole universe.\n I shall be until the day of doom on the face of the earth\n And it is not known whether my body is flesh or fish.\n\n [767] _A New Description of England_ (1724), p. 57.\n\n [768] _Brax_field Road at modern Brockley may mark the site of this\n meadow.\n\n [769] Wilson, J., _Imperial Gazetteer_, i., 946.\n\n [770] _Cf._ CUN, coin, _ante_, p. 666.\n\n [771] P. 494.\n\n [772] _Cf._ Pierrot's Family Tree. _T.P.'s Weekly_, 1st August,\n 1914.\n\n [773] Wilson, J., _Imperial Gazetteer_, ii., 584.\n\n [774] Toland, _History of Druids_, p. 356.\n\n [775] _Cf_. Gomme, Sir L., _Folklore as an Historic Science_, pp.\n 43, 44.\n\n [776] _Cf._ Gomme, Sir L., _Folklore as an Historic Science_, p.\n 44.\n\n [777] _A New Description of England_, p. 65.\n\n [778] _Morte D'Arthur_, Bk. xviii, ch. viii.\n\n [779] Hazlitt, W. Carew, _Faiths and Folklore_, i., 12.\n\n [780] \"Lageniensis,\" p. 86.\n\n [781] Taliesin or _Radiant Brow_ claims to have been Merlin.\n\n [782] \"All the old traditions which give an interest to the Forest\n continue to be current there. The Fairies, who are kind to\n children, are still reported to be seen in their white\n apparel upon the banks of the Fountain; and the Fountain\n itself (whose waters are now considered salubrious) is still\n said to be possessed of its marvellous rain-producing\n properties. In seasons of drought the inhabitants of the\n surrounding parishes go to it in procession, headed by their\n _five_ great banners, and their priests, ringing bells and\n chanting Psalms. On arriving at the Fountain, the Rector of\n the Canton dips the foot of the Cross into its waters, and it\n is sure to rain before a week elapses.\"\n\n \"Brecilicn etait une de ces forets sacrees qu'habitaient les\n pretresses du druidisme dans le Gaule; son nom et celui de sa\n vallee l'attesteraient a defaut d'autre temoignage; les noms\n de lieux sont les plus surs garans des evenemens\n pass\u00e9s.\"--_Cf._ Notes on _The Mabinogion_ (Everyman's\n Library), p. 383-90.\n\n [783] Mitton, G. E., _Hampstead and Marylebone_.\n\n [784] Probably the Glamorganshire \"Tabernae Amnis,\" now Bont y Von.\n\n [785] Fearbal or sometimes Fibal. The \"Merry Devil\" associated in\n popular tradition with Edmonton beyond Islington was known by\n the name of Peter Fabell: I think he was originally \"the\n Angel,\" and that the names Fearbal or Fabell meant _Fairy or\n Fay Beautiful_.\n\n [786] \"Morien,\" _Light of Britannia_, p. 61.\n\n [787] I am inclined to think that the _eena deena dina dux_ of\n childrens' games may be a similarly ancient survival.\n\n [788] There was also an Aballo, now Avalon, in France: there is\n also near Dodona in Albania an Avlona or Valona. A\n correspondent of _The Westminster Gazette_ points out that:\n \"Valona is but a derivative of the Greek (both ancient and\n modern) _Balanos_. This is clearer still if you realise that\n the Greek _b_ is (and no doubt in ancient days also was)\n pronounced like an English _v_: thus, _valanos_.\"\n\n [789] _Travels in the East_, p. 152.\n\n [790] According to Malory: \"Merlin made the Round Table in tokening\n of roundness of the world, for by the Round Table is the\n world signified by right, for all the world, Christian and\n heathen, repair unto the Round Table; and when they are\n chosen to be of the fellowship of the Round Table they think\n them more blessed and more in worship than if they had gotten\n half the world; and ye have seen that they have lost their\n fathers and their mothers, and all their kin, and their wives\n and their children, for to be of your fellowship.\"--_Morte\n D'Arthur_, Book xiv. 11.\n\n [791] Fenner, W., _Pasquils Palinodia_, 1619.\n\n [792] _Faiths and Folklore_, ii., 401.\n\n [793] _Ibid._, 402.\n\n [794] Aneurin's _Gododin_.\n\n [795] _Cf._ \"Laganiensis,\" _Irish Folklore_, p. 35.\n\n [796] _Cf._ _New Light on Renaissance_, p. 169.\n\n [797] Birdwood, Sir G., preface to _Symbolism of East and West_, p.\n xvi.\n\n [798] Hazlitt, W. Carew, _Faiths and Folklore_, ii., 402.\n\n [799] _Cf._ _Aucassin and Nicolett\u00e9_, Everyman's Library.\n\n [800] Fraser, J. B., _Persia_, p. 129.\n\n [801] At Looe in Cornwall the site of what was apparently the\n ancient forum or Fore street, is now known as \"Hannafore\".\n Opposite is St. George's Islet. The connection between George\n and Hanover suggests that St. George was probably the patron\n saint of Hanover.\n\n [802] Hardwick, C., _Traditions, Superstitions, and Folklore_, p.\n 159.\n\n [803] The _lungs_ are the organs of _haleine_.\n\n [804] Courtney, Miss M. E., _Cornish Feasts_, p. 3.\n\n [805] Johnson, W., _Folk Memory_, p. 212.\n\n [806] _Cf._ _ibid._, p. 211.\n\n [807] The authorities are perplexed by this place-name. \"O. E.\n _Llynn_ means usually a torrent running over a rock which\n does not exist here. Its later meaning, a pool, is not\n recorded until 1577\".\n\n [808] The Elsdale Street at Hackney which is found in close contact\n with Paradise Passage, Well Street, and Paragon Road may mark\n an original Elves or Ellie's Dale. Leading to \"The Grove\" is\n _Pigwell_ Passage.\n\n [809] _Ante_, p. 323.\n\n [810] _Cf._ Hardwick, C., _Trad. Super. and Folklore_, p. 159.\n\n [811] This word means evidently much more than, as supposed,\n _bridge builder_.\n\n [812] The Rev. Baring-Gould quotes portions of this epistle in his\n _Curious Myths of the Middle Ages_, but its contents are\n evidently distasteful to him as he breaks off: \"I may be\n spared further extracts from this extraordinary letter which\n proceeds to describe the church in which Prester John\n worships, by enumerating the precious stones of which it is\n constructed, and their special virtues\": as a matter of fact,\n the account is an agreeable fairy-tale or fable which is no\n more extravagant than the account of the four-square,\n cubical, golden-streeted New Jerusalem attributed to the\n Revelations of St. John.\n\n [813] Chambers' _Encyclop\u00e6dia_, viii., 398.\n\n [814] Guest, Dr., _Origines Celtica_, ii., 182.\n\n [815] _Cf._ Schliemann, _Troy_.\n\n [816] _Cornish Feasts_, p. 76.\n\n [817] _Cf. ante_, p. 345, Fig. 183, No. 10.\n\n [818] Aynsley, Mrs. Murray, _Symbolism of the East and West_, p.\n 60.\n\n [819] _The Word in the Pattern_.\n\n\n\n\n CHAPTER XIII.\n\n ENGLISH EDENS\n\n At bottom, a man is what his thinking is, thoughts being the\n artists who give colour to our days. Optimists and pessimists live\n in the same world, walk under the same sky, and observe the same\n facts. Sceptics and believers look up at the same great stars--the\n stars that shone in Eden, and will flash again in Paradise.--Dr. J.\n FORT NEWTON.\n\n\nThe name under which Jupiter was worshipped in Crete is not yet\ndeciphered, but as we are told that the favourite abode of King Jou at\nGnossus was on Mount Olympus where in its delightful recesses he held\nhis court, and administered patriarchal justice; and as we are further\ntold by Julius Firmicus that: \"vainly the Cretans to this day adore the\ntumulus of Jou,\" it is fairly obvious that, however many historic King\nJou's there may have been, the archetypal Jou was a lord of the tumulus\nor dun.\n\nThe ancient Irish were accustomed to call _any_ hill or artificial mound\nunder which lay vaults, a _shee_, which also is the generic term for\nfairy: similarly we have noted a connection between the term _rath_--or\ndun--and _wraith_. Although fairies were partial to banks, braes,\npurling brooks, brakes, and bracken, they particularly loved to\ncongregate in duns or raths, and their rapid motions to and fro these\nheadquarters were believed to create a noise \"somewhat resembling the\nloud humming of bees when swarming from a hive\". I have little doubt\nthat all hills, _bryns_, or barrows were regarded not only as _bruen_,\nor breasts, but as ethereal beehives, and the superstitions still\nassociated with bees are evidence that bees themselves were once deemed\nsacred. There are upwards of a thousand localities in Ireland alone\nwhere the word _rath_, _raw_, _rah_, _ray_, or _ra_ marks the site of a\nfairy rath,[820] and without going so far as to assert that every\nBritish -_dun_ or -_ton_ was a fairy _dun_ or _doun_ further\ninvestigation will probably establish an unsuspected multitude of\nDunhills or Edens.\n\n [Illustration: FIG. 444.--Birs Nimroud.]\n\nWe have seen that in Ireland _fern_ meant anciently _anything good_, and\nalso in all probability _fer en_ the Fires or Fairies: at the romantic\nhill of Cnock-Firinn or the _Hill of firinn_ was supposed to dwell a\nfairy chief named Donn Firineach, _i.e._, Donn the Truthful or the\nTruthteller;[821] evidently, therefore, this Don was a counterpart and\nconsort of Queen Vera, and as he is reputed to have come from Spain his\nname may be connoted with the Spanish _don_ which, like the Phoenician\n_adon_, is a generic term meaning _the lord_. With \"Generous Donn the\nKing of Faery\" may be connoted the Jewish Adonai, a plural form of\n_Adon_ \"lord\" combined with the pronoun of the first person: when\nreading the Scriptures aloud the Jews rather than utter the super-sacred\nword Jhuh, substitute Adonai, and in Jewry Adonai is thus a title of the\nSupreme Being. Among the Phoenicians Adon or _the lord_ was specially\napplied to the King of Heaven or the Sun and that sacred Nineveh was\nessentially a dunhill is evidenced by Fig. 444\n\nWith Adon may be connoted Adonis, the lovely son of Myrrha and Kinyras,\nwhose name has been absorbed into English as meaning any marvellously\nwell-favoured youth: prior to the festivals of Adonis it was customary\nto grow forced gardens in earthen or _silver_ pots, and there would thus\nseem to have been a close connection in ideas between our English\n\"_whytepot_ queen\" or maiden with the pyramid of silver, and with the\nsymbolic Gardens of Adonis or Eden as grown in Phrygia and Egypt.\n\nSkeat connotes the word maiden--which is an earlier form than\n_maid_--with the Cornish _maw_, a boy: if, however, we read _ma_ as\n_mother_ the word _maiden_ becomes _Mother Iden_, and I have little\ndoubt that the Maiden of mythology and English harvest-homes was the\nfeminine Adonis. Adonis was hymned as the Shepherd of the Twinkling\nStars; I have surmised that Long Meg of the seventy-two Daughters was\nthe Mighty Maiden of the Stars, whence it is interesting to find Skeat\nconnoting _maiden_ with Anglo-Saxon _magu_, a kinsman: that Long Meg was\nthe All Mother whence _mag_ or _mac_ came to mean _child of_ has already\nbeen suggested. Not only does Long Meg of Cumberland stand upon Maiden\nWay, but there is in the same district a Maidenmoor probably like\nMaidenhead or Maidenheath, a heath or mead dedicated to the Maid. Our\ndictionaries define the name May as a contraction of either Mary or\nMargaret, _i.e._, Meg: in the immediate neighbourhood of Long Meg is\nanother circle called Mayborough, of which the vallum or enclosure is\ncomposed of stones taken from the beds of the Eamount or Eden rivers; in\nthe centre of Mayborough used to stand four magnificent monoliths\nprobably representative of the four _deacons_ or Good Kings who\nsupported the Whytepot Queen.\n\nThere is a seat called St. Edans in Ireland close to Ferns where, as\nwill be remembered, is St. Mogue's Well: in Lincolnshire is a\nMaidenwell-_cum-Farworth_, and at Dorchester is a Haydon Hill in the\nclose proximity of Forstone and _Goodman_stone. That this Haydon was the\n_Good Man_ is implied by the stupendous monument near by known as Mew\nDun, Mai Dun, or Maiden Castle: this _chef d'oeuvre_ of prehistoric\nengineering, generally believed to be the greatest earthwork in Britain,\nis an oblong camp extending 1000 yards from east to west with a width of\n500 yards, and it occupies an area of 120 acres:[822] entered by four\ngates the work itself is described as puzzling as a series of mazes, and\nto reach the interior one is compelled to pass through a labyrinth of\ndefences. The name Dorchester suggests a Droia or Troy camp, and I have\nlittle doubt that the labyrinthine Maiden was a colossal Troy Town or\nDrayton. Among the many Draytons in England is a Drayton-Parslow, which\nsuggests that it stood near or upon a Parr's low or a Parr's lea: out of\ngreat Barlow Street, Marylebone, leads Paradise Place and Paradise\nPassage: there is a Drayton Park at Highbury, and in the immediate\nproximity an Eden Grove and Paradise Road: there was a Troy Town where\nKensington Palace now stands,[823] and in all likelihood there was\nanother one at Drayton near Hanwell and Hounslow. That Hounslow once\ncontained an _onslow_ or _ange hill_ seems to me more probable than that\nit was merely the \"burial mound\" of an imaginary _Hund_ or _Hunda_: in\nDomesday Hounslow figures as Honeslow which may be connoted with\nHoneybourne at Evesham and Honeychurch in Devon. With regard to the\nlatter it has been observed: \"The connection between a church and honey\nis not very obvious, and this is probably Church of _Huna_\": the\nofficial explanation of \"Honeybourne\" is--\"brook with honey sweet\nwater,\" but it is more probable that Queen Una was reputed to dwell\nthere. That Una was not merely the creation of Spenser is evidenced from\nthe fact that in Ireland \"Una is often named by the peasantry as regent\nof the preternatural _Sheog_ tribes\":[824] at St. Mary's-in-the-Marsh,\nThanet, is a Honeychild Manor and an Old Honeychild: with the Three\nWhite Balls at Iona it may be noted that on the summit of Hydon Heath\n(Surrey) is a place marked Hydon's Ball.\n\nAt a distance of \"about 110 yards\" from Mayborough is another circle\nknown as Arthur's Round _Table_: a mile from Dunstable is a circular\ncamp known as Maiden Bower, whence it is probable that Dunstable meant\neither Dun staple (market), or that the circular camp there was a\n\"table\" of \"generous Donn\". That the term \"Maiden\" used here and\nelsewhere means _maiden_ as we now understand it may be implied from the\nfamous Maiden Stone in Scotland: this sculptured Longstone, now\nmeasuring 10 feet in height, bears upon it the mirror and comb which\nwere essentially the emblems of the Mairymaid.\n\nThere is an eminence called Maiden Bower near Durham which figures\nalternatively as _Dun_holme; Durham is supposed to mean--\"wild beast's\nhome or lair,\" but I see no more reason to assign this ferocious origin\nto Durham than, say, to Dorchester or Doracestria: Ma, the mistress of\nMount Ida, was like Britomart[825] esteemed to be the Mother of all\nbeasts or _brutes_, and particularly of _deer_; Diana is generally\nrepresented with a deer, and the woody glens of many-crested Ida were\nindubitably a lair of forest brutes--\n\n Thus Juno spoke, and to her throne return'd,\n While they to spring-abounding Ida's heights,\n Wild nurse of forest beasts, pursued their way.[826]\n\nYorkshire, or Eboracum and the surrounding district, the habitat of the\nBrigantes, was known anciently as Deira: by the Romans Doracestria, or\nDorchester was named Durnovaria upon which authority comments: \"In the\npresent name there is nothing which represents _varia_, so that it\nreally seems to mean 'fist camp'\"; doubtless, fisticuffs,\nboxing-matches, and many other kind of Trojan game were once held at\nDoracestria as at every other Troy or Drayton.\n\nKing Priam, the Mystic King of Troy, is said to have had fifty sons and\ndaughters: the same family is assigned not only to St. Brychan of\nCambria, but also to King Ebor, or Ebrauc of York, whence in all\nprobability the Brigantes who inhabited Yorkshire and Cumberland were\nfollowers of one and the same Priam, Prime, Broom, Brahm, or Brahma: the\nname Abraham or Ibrahim is defined as meaning \"father of a multitude\".\nThe Kentish Broom Park near Patrixbourne whereby is Hearts Delight,\nMaydeacon House, and Kingston is on Heden Downs, and immediately\nadjacent is a Dennehill and Denton: at Dunton Green, near Sevenoaks, the\npresence of a Mount Pleasant implies that this Dunton was an Eden Town.\n\nThere is an Edenkille, or Eden Church at Elgin, and at Dudley is a Haden\nCross, supposed to have derived its title \"from a family long resident\nhere\": it would be preferable and more legitimate to assign this family\nname to the site and describe them as the \"De Haden's\". There is a\nHaddenham at Ely, and at Ely Place, Holborn, opposite St. Andrews, is\nHatton Garden: I suggest that Sir Christopher Hatton, like the Hadens of\nHaden Cross, derived his name from his home, and not _vice versa_.\n\nIn the Hibernian county of Clare is an Eden Vale: Clare Market in London\nbefore being pulled down was in the parish of St. Clement _Dane_, here\nalso stood Dane's Inn, and within a stone's throw is the church of St.\nDunstan. The numerous St. Dunstans were probably once Dane stones, or\nDun stanes, and the sprightly story of St. Dunstan seizing the nose of a\nfemale temptress with the tongs must be relegated to the Apocrypha. In\nthe opinion of Sir Laurence Gomme the predominant cult in Roman London\nwas undoubtedly that of Diana, for the evidence in favour of this\ngoddess includes not only an altar, but other finds connected with her\nworship: Sir Laurence goes even further than this, stating his\nconviction that \"Diana practically absorbed the religious expression of\nLondon\":[827] that London was a _Lunadun_ has already been suggested.\n\nIt has always been strongly asserted by tradition that St. Paul's\noccupies the site of a church of Diana: if this were so the Diana stones\non the summit of Ludgate Hill would have balanced the Dun stones on the\nopposing bank of the river Fleet, or Bagnigge. We have seen that _mam_\nin Gaelic meant a gently sloping hill; the two dunhills rising from the\nriver Fleet, or Bagnigge, were thus probably regarded like the Paps of\nAnu at Killarney, as twin breasts of the Maiden: there are parallel\n\"Maiden Paps\" near Berriedale (Caithness), others near Sunderland, and\nothers at Roxburgh. According to Stow the famous cross at Cheapside was\ndecorated with a statue of Diana, the goddess, to which the adjoining\nCathedral had been formerly dedicated: prior to the Reformation, two\njets of water--like the jets in Fig. 44 (p. 167)--prilled from Diana's\nnaked breast \"but now decayed\".\n\nBy Claremarket and the church of St. Clement Dane stood Holywell Street,\nsomewhat north of which was yet another well called--according to\nStow--Dame Annis the _Clear_, and not far from it, but somewhat West,\nwas also one other _clear_ water called Perilous Pond. This \"perilous\"\nwas probably once _peri lass, i.e., perry lass_, or _pure lass_, and the\nneighbouring Clerkenwell (although the city clerks or _clerken_ may in\nall likelihood have congregated there on summer evenings), was once\nseemingly sacred to the same type of phairy as the Irish call a\n_cluricanne_.[828] The original Clerken, or Cluricanne, was in all\nprobability the resplendent _clarus_, clear, shining, _Glare_ King, or\n_Glory_ King: but it is equally likely that the -_ken_ of Clerken was\nthe endearing diminutive _kin_, as in Lambkin. That St. Clare was adored\nby her disciples is clear from _The Golden Legend_, where among other\ninteresting data we are told: \"She was crowned with a crown right clear\nshining that the obscurity of the night was changed into clearness of\nmidday\": we are further told that once upon a time as a certain friar\nwas preaching in her presence: \"a right fair child was to fore St.\nClare, and abode there a great part of the sermon\". It is thus\npermissible to assume that this marvellous holy woman, whose doctrine\nshall \"enlumine all the world,\" was originally depicted in company of\nthe customary Holy Child, or the Little Glory King.\n\nThe original Clerken Well stood in what is now named Ray Street, and\nquite close to it is Braynes Row; not far distant was Brown's Wood.[829]\nThe name Sinclair implies an order or a tribe of Sinclair followers, and\nthat the St. Dunstan by St. Clement's Dane and Claremarket was something\nmore than a monk is obvious from the tradition that \"Our Lord shewed\nmiracles for him _ere he was born_\": the marvel in point is that on a\ncertain Candlemas Day the candle of his Mother Quendred[830]\nmiraculously burned full bright so that others came and lighted their\ntapers at the taper of St. Dunstan's mother; the interpretation placed\nupon this marvel was that her unborn child should give light to all\nEngland by his holy living.[831]\n\n [Illustration: FIG. 445.--Gaulish. From Akerman.]\n\nAs recorded in _The Golden Legend_ the life of poor St. Clare was one\nlong dolorous great moan and sorrow: it is mentioned, however, that she\nhad a sister Agnes and that these two sisters loved marvellously\ntogether. We may thus assume that the celestial twins were Ignis, _fire_\nand Clare, _light_: _Agnes_ is the Latin for _lamb_, and this symbol of\nInnocence is among the two or three out of lost multitudes which have\nbeen preserved by the Christian Church. In the illustration herewith the\nlambkin, in conjunction with a star, appears upon a coin of the Gaulish\npeople whose chief town was Agatha: its real name, according to Akerman,\nwas Agatha Tyke, and its foundation has been attributed both to the\nRhodians and the Phoceans. Agatha is Greek for _good_, and _tyke_ meant\nfortune or good luck: the effigy is described as being a bare head of\nDiana to the right and without doubt Diana, or the divine Una, was\ntypified both by _ignis_ the fire, and by _agnes_ the lamb: in India\nAgni is represented riding on a male _agnes_, and in Christian art the\nDeity was figured as a ram.\n\n [Illustration: FIG. 446.--Agni.]\n\n [Illustration: FIG. 447.--From _Christian Iconography_ (Didron).]\n\nAt the Cornish town of St. Enns, St. Anns, or St. Agnes, the name of St.\nAgnes--a paragon of maiden virtue--is coupled with a Giant Bolster, a\nmighty man who is said to have held possession of a neighbouring hill,\nsometimes known as Bury-anack: at the base of this hill exists a very\ninteresting and undoubtedly most ancient earthwork known as \"The\nBolster\".[832] As Anak meant _giant_,[833] Bury Anack was seemingly the\n_abri_, _brugh_, _bri_, or fairy palace of this particular Anak, and if\nwe spell Bolster with an e he emerges at once into Belstar, the\n_Beautiful Star_ who is represented in association with Agnes on page\n719: probably the maligned Bolster of Cornwall had another of his abris\nat Bellister Castle on the Tyne, now a crumbling mass of ruins.\n\nSome accounts mention the Clerkenwell pool of Annis the Clear as being\nthat of Agnes the Clear: opposite the famous Angel of this neighbourhood\nis Claremont Square, and about half a mile eastward is Shepherdess Walk;\nthat the Shepherdess of this walk was Diane, _i.e.,_ Sinclair the\ncounterpart of Adonis, the Shepherd of the twinkling stars, is somewhat\nimplied by Peerless Street, which leads into Shepherdess Walk. Perilous\nPool at Clerkenwell was sometimes known as Peerless Pool: it has been\nseen that the hags or fairies were associated with this Islington\ndistrict which still contains a Paradise Passage, and of both \"Perilous\"\nand \"Peerless\" I think the correct reading should be _peri lass_; it\nwill be remembered that the peris were quite familiar to England as\nevidenced by the feathery clouds or \"perry dancers,\" and the numerous\nPre Stones and Perry Vales.[834] In Red Cross Street, Clerkenwell, are\nor were Deane's Gardens; at Clarence Street, Islington, the name Danbury\nStreet implies the existence either there or elsewhere of a Dan barrow.\n\nOpposite Clare Market and the churches of St. Dunstan and St. Clement\nDane is situated the Temple of which the circular church, situated in\nTanfield Court,[835] is dedicated to St. Anne: St. Anne, the mother of\nSt. Mary, is the patron saint of Brittany, where she has been identified\nwith Ma or Cybele, the Magna Mater of Mount Ida; that Anna was the\nconsort of Joachim or the Joy King I do not doubt, and in her aspect of\na Fury or Black Virgin she was in all probability the oak-haunting Black\nAnnis of Leicestershire: \"there was one flabby eye in her head\". In view\nof the famous round church of St. Mary the Virgin it is permissible to\nspeculate whether the \"small circular hut of stone,\" in which Black Mary\nof Black Mary's Hole was reputed to have dwelt on the banks of the\nFleet, Bagnigge or Holeburn (now Holborn) was or was not the original\nEye dun of the Pixy, or Big Nikke.\n\nThe emblems associated with the Temple and its circular church are\nthree; the Flying Horse or Pegasus; two men or _twain_ riding on a\nsingle horse (probably the Two Kings) and the Agnus Dei: in the emblem\nherewith this last is standing on a dun whence are flowing the four\nrivers of Eden. The lamb was essentially an emblem of St. John who, in\nArt, is generally represented with it; whence it is significant that in\nCeltic the word for lamb is identical with the name Ion, the Welsh being\n_oen_, the Cornish _oin_, the Breton _oan_, the Gaelic _uan_, and the\nManx _eayn_. That Sinjohn was always _sunshine_ and the _sheen_, never\napparently darkness, is implied by the Basque words _egun_ meaning\n_day_, and Agandia or Astartea meaning Sunday. The Basque for _God_ is\n_jainco_, the Ugrian was _jen_, and the Basque _jain_, meaning _lord_ or\n_master_, is evidently synonymous with the Spanish _don_ or _donna_.\n\n [Illustration: FIG. 448.--Divine Lamb, with a Circular Nimbus, not\n Cruciform, Marked with the Monogram of Christ, and the\n [Greek: A] and [Greek: \u00d4]. Sculptured on a Sarcophagus\n in the Vatican. The earliest ages of Christianity.\n From _Christian Iconography_ (Didron).]\n\nIn addition to St. Annes opposite St. Dunstans, and St. Clement Dane\nthere is a church of St. Anne in Dean Street, Soho: Ann of Ireland was\nalternatively Danu, and it is clear from many evidences that the initial\n_d_ or _t_ was generally adjectival. The Cornish for _down_ or dune is\n_oon_, and Duke was largely correct when he surmised in connection with\nSt. Anne's Hill, Avebury: \"I cannot help thinking that from Diana and\nDian were struck off the appellations Anna and Ann, and that the\n_feri\u00e6_, or festival of the goddess, was superseded by the fair, as now\nheld, of the saint. I shall now be told that the fane of the hunting\ngoddess would never have been seated on this high and bare hill, that\nthe Romans would have given her a habitation amidst the woods and\ngroves, but here Callimachus comes to my aid. In his beautiful Hymn on\nDiana he feigns her to entreat her father Jupiter, 'also give me _all_\nhills and mountains'.\"\n\nNot only is Diana (Artemis) made to say \"give me all hills and\nmountains,\" but Callimachus continues, \"for rarely will Artemis go down\ninto the cities\": hence it is probable that all denes, duns, and downs\nwere dedicated to Diana. In Armenia, Maundeville mentions having visited\na city on a mountain seven miles high named Dayne which was founded by\nNoah; near by is the city of Any or Anni, in which he says were one\nthousand churches. Among the rock inscriptions here illustrated, which\nare attributed to the Jews when migrating across Sinai from Egypt, will\nbe noticed the name Aine prefixed by a thau cross: the mountain rocks of\nthe Sinai Peninsular bear thousands of illegible inscriptions which from\ntime to time fall down--as illustrated--in the ravines; by some they are\nattributed to the race who built Petra.[836] I am unable to offer any\nsuggestion as to how this Roman lettering AINE finds itself in so\ncurious a milieu.\n\n [Illustration: FIG. 449.--View of Wady Mokatteb from the S. E. From\n _The One Primeval Language_ (Forster, O.).]\n\nSpeaking of the bleak moorlands of Penrith (the _pen ruth?_), where are\nfound the monuments of Long Meg and of Mayborough, Fergusson testily\nobserves: \"No one will now probably be found seriously to maintain that\nthe long stone row at Shap was a temple either of the Druids or of\nanyone else. At least if these ancient people thought a single or even a\ndouble row of widely-spaced stones stretching to a mile and a half\nacross a bleak moor was a proper form for a place to worship in, they\nmust have been differently constituted from ourselves[837].\"\nIndubitably they were; and so too must have been the ancient Greeks: the\nfar-famed Mount Cynthus, whence Apollo was called Cynthus, is described\nby travellers as \"an ugly hill\" which crosses the island of Delos\nobliquely; it is not even a mountain, but \"properly speaking is nothing\nbut a ridge of granite\". I am told that Glastonbury--the Avalon, the\nApple Orchard, the Sacred Eden of an immeasurable antiquity--is\ndisappointing, and that nowadays little of any interest is to be seen\nthere. \"Donn's House,\" the gorgeous _bri_ or palace of generous Donn the\nKing of Faery, is in reality no better than a line of sandhills in the\nDingle Peninsula, Kerry; of the inspiring Tipperary I know nothing, but\ncan sympathise with the prosaic Governor of the Isle of Man, who a\ncentury or so ago reported that practically every dun in Manxland was\ncrowned with a cairn which seemed \"nothing but the rubbish of Nature\nthrown into barren and unfruitful heaps\".\n\n\"Miserable churl\" sang the wily, enigmatic Bird, whose advice to the\nrich villein has been previously quoted,[838] \"when you held me fast in\nyour rude hand easy was it to know that I was no larger than a sparrow\nor a finch, and weighed less than half an ounce. How then could a\nprecious stone three ounces in weight be hid in my body? When he had\nspoken thus he took his flight, and from that hour the orchard knew him\nno more. _With the ceasing of his song the leaves withered from the\npine, the garden became a little dry dust and the fountain forgot to\nflow._\"\n\nAmong the legends of the Middle Ages is one to the effect that\nAlexander, after conquering the whole world determined to find and\ncompass Paradise. After strenuous navigation the envoys of the great\nKing eventually arrived before a vast city circled by an impenetrable\nwall: for three days the emissaries sailed along this wall without\ndiscovering any entrance, but on the third day a small window was\ndiscerned whence one of the inhabitants put out his head, and blandly\ninquired the purpose of the expedition; on being informed the\ninhabitant, nowise perturbed, replied: \"Cease to worry me with your\nthreats but patiently await my return\". After a wait of two hours the\ndenizen of Heaven reappeared at the window and handed the envoys a gem\nof wonderful brilliance and colour which in size and shape exactly\nreproduced _the human eye_[839]. Alexander, not being able to make head\nor tail of these remarkable occurrences, consulted in secret all the\nwisest of the Jews and Greeks but received no suitable explanation;\neventually, however, he found an aged Jew who elucidated the mystery of\nthe hidden Land by this explanation: \"O King, the city you saw is the\nabode of souls freed from their bodies, placed by the Creator in an\ninaccessible position on the confines of the world. Here they await in\npeace and quiet the day of their judgment and resurrection, after which\nthey shall reign forever with their Creator. These spirits, anxious for\nthe salvation of humanity, and wishing to preserve your happiness, have\ndestined this stone as a warning to you to curb the unseemly desires of\nyour ambition. Remember that such insatiable desires merely end by\nenslaving a man, consuming him with cares and depriving him of all\npeace. Had you remained contented with the inheritance of your own\nkingdom you would have reigned in peace and tranquillity, but now, not\neven yet satisfied with the conquest of enormous foreign possessions and\nwealth, you are weighed down with cares and danger.\"\n\nThe name of the aged Jew who furnished Alexander with this information\nis said to have been Papas, or Papias: Papas was an alternative name for\nthe Phrygian Adonis, whence we may no doubt equate the old Adonis\n(_i.e._, Aidoneus, or Pluto?) with the Aged Jew, or the Wandering Jew.\nIt has been seen that the legend of the Wandering Jew apparently\noriginated at St. Albans: in France _montjoy_ was a generic term for\nherald, and I have little doubt that these Mountjoys were originally so\ntermed as being the denizens of some sacred Mount. There is a Mount Joy\nnear Jerusalem, and there was certainly at least one in France: among\nthe legends recorded in Layamon's _Brut_ is one relating to a Mont Giu\nand a wondrous Star: \"From it came gleams terribly shining; the star is\nnamed in Latin, comet. Came from the star a gleam most fierce; at this\ngleam's end was a dragon fair; from this dragon's mouth came gleams\nenow! But twain there were mickle, unlike to the others; the one drew\ntoward France, the other toward Ireland. The gleam that toward France\ndrew, it was itself bright enow; to _Munt-Giu_ was seen the marvellous\ntoken! The gleam that stretched right west, it was disposed in seven\nbeams.\"[840] It is probable that Chee Tor in the neighbourhood of\nBuxton, Bakewell,[841] and Haddon Hall, was once just as bogie a Mount\nas Munt-Giu: at Church_down_ in Gloucester is a Chosen Hill, which\napparently was sacred to Sen Cho, and this hill was presumably the\noriginal church of Down; all sorts of \"silly traditions\" are said to\nhang around this spot, and the natives ludicrously claim themselves to\nbe \"the Chosen\" People.\n\n [Illustration: FIG. 450.--From _The Everyday Book_ (Hone, W.).]\n\nChee Tor at Buxton overlooks the river Wye, a name probably connected\nwith _eye_, and with numerous _Ea_mounts, _Ey_tons, _Ea_tons, _How_dens,\netc.: that Eton in Bucks was an Eye Dun is inferable from the _ad\nmontem_ ceremonies which used until recently to prevail at Salt\nHill.[842] In British, _hy_ or _ea_, as in Hy Breasil, Batters_ea_,\nChels_ea_, etc., meant an island, and the ideal Eden was usually\nconceived and constructed in island form: if a natural \"Eye Town\" were\nnot available it was customary to construct an artificial one by running\na trench around some natural or artificial barrow. The word _eye_ also\nmeans a shoot, whence we speak of the eye of a potato, and the standard\nEyedun seems always to have possessed an eye of eyes in the form either\nof a tree, a well, or a tower: it was not unusual to surmount the Beltan\nfire or Tan-Tad with a tree; the favourite phare tree was a fir tree, in\nProvence the Yule log was preferably a pear tree. It was anciently\nsupposed that the earth was an island established upon the floods, and\nHomer preserves the belief of his time by referring to Oceanus as a\nriver-stream:--\n\n And now, borne seaward from _the river stream_\n _Of the Oceanus_, we plow'd again\n The spacious Deep, and reach'd th' \u00c6\u00e6an Isle,\n Where, daughter of the dawn, Aurora takes\n Her choral sports, and whence the sun ascends.[843]\n\nAccording to Josephus, the Garden of Eden \"was watered by one river\nwhich ran round about the whole earth,[844] and was parted into four\nparts,\" and this immemorial tradition was expressed upon the circular\nand sacred cakes of ancient nations which were the forerunners of our\nGood Friday's Hot Cross Buns. Associated with the pagan Eucharists here\nillustrated[845] will be noted Eros--whose name is at the base of\n_eucharist_--also what seemingly is the Old Pater. In Egypt the cross\ncake was a hieroglyph for \"civilised land,\" and was composed of the\nrichest materials including milk and honey, the familiar attributes of\nCanaan or the Promised Land. The remarkable earthwork cross at Banwell\nhas no doubt some relation to the Alban cross on our Easter _bun_, Greek\n_boun_, and the so-termed Pixies' Garden illustrated in Fig. 433(A),\nprobably was once permeated by the same phairy imagination as perceived\nParadise in the dusty \"Walls of Heaven,\" \"Peter's Orchard,\" and\n\"Johanna's Garden\".\n\n [Illustration: FIG. 451.--Love-Feast with Wine and Bread. Relief in\n the Kircher Museum at Rome, presumably pagan. After\n Roller, pl. LIV. 7.]\n\n [Illustration: FIG. 452.--A Pagan Love-Feast. Now in the Lateran\n Museum. From Roller, _Les Cata. de Rome_, pl. LIV. The\n pagan character is assured by the winged Eros at the\n left.]\n\nThe name Piccadilly is assumed to have arisen because certain buns\ncalled piccadillies were there sold: the greater likelihood is that the\nbun took its title from Piccadilly. This curious place-name, which\ncommemorates the memory of a Piccadilly Hall, is found elsewhere, and\nis probably cognate with Pixey lea, _Poukelay_, and the legend PIXTIL,\netc. Opposite Down Street, Piccadilly, or Mayfair, there are still\nstanding in the Green Park the evidences of what may once have been\ntumuli or duns, and the Buckden Hill by St. Agnes' Well in Hyde Park\nmay, as is supposed, have been a den for bucks, or, as is not more\nimprobable, a dun sacred to Big Adon:[846] leading to Buck Hill and St.\nAgnes' Well there is still a pathway marked on the Ordnance map Budge\nWalk, an implication seemingly that Bougie, or Bogie, was not unknown in\nthe district. We have connoted Rotten Row of _Hyde_ Park with Rotten Row\nTower near Alnwick: this latter is situated on _Aidon_ Moor. By _Down_\nStreet, Mayfair, is Hay Hill, at the foot of which flowed the Eye Brook,\nand this beck no doubt meandered past the modern Brick Street, and\nthrough the Brookfield in the Green Park where the fifteen joyful\nheydays of the Mayfair were once celebrated: whether the Eye Brook\nwandered through Eaton Square--the site of St. Peter's Church--I do not\nknow, nor can I trace whether or not the \"Eatons\" hereabout are merely\nentitled from Eaton Hall in the Dukeries. Each Eaton or island ton,\ncertainly every sacred island, seems to have been deemed a \"central boss\nof Ocean: that retreat a goddess holds,\"[847] and this central boss\nappears to have been conceived indifferently or comprehensively as\neither a Cone, a Pyramid, a Beehive, or a Teat. Wyclif, in his\ntranslation of the Bible, refers to Jerusalem as \"the totehill Zyon,\"\nand there is little doubt that all teathills were originally cities or\nsites of peace: according to Cyprien Roberts: \"The first basilicas,\n_placed generally upon eminences_, were called Domus Columb\u00e6, dwellings\nof the dove, that is, of the Holy Ghost. They caught the first rays of\nthe dawn, and the last beams of the setting sun.\"[848] Everywhere in\nBritain the fays were popularly \"gentle people,\" \"good neighbours,\" and\n\"men of peace\": a Scotch name for Fairy dun or High Altar of the Lord of\nthe Mound used to be--_sioth-dhunan_, from _sioth_ \"peace,\" and _dun_ \"a\nmound\": this name was derived from the practice of the Druids \"who were\nwont occasionally to retire to green eminences to administer justice,\nestablish peace, and compose differences between contending parties. As\nthat venerable order taught a _saogle hal_, or World-beyond-the-present,\ntheir followers, when they were no more, fondly imagined that seats\nwhere they exercised a virtue so beneficial to mankind were still\ninhabited by them in their disembodied state\".[849]\n\nIn Cornwall there is a famous well at Truce which is legendarily\nconnected with Druidism:[850] Irish tradition speaks of a famous Druid\nnamed Trosdan; St. Columba is associated with a St. Trosdan;[851] at St.\nVigeans in Scotland there is a stone bearing an inscription which the\nauthorities transcribe \"Drosten,\"[852] probably all the dwellers on the\nTruce duns were entitled Trosdan,[853] and it is not unlikely that the\nromantic Sir Patrise of Westminster was originally Father Truce. It has\nalready been noted that _treus_ was Cornish for cross, that children\ncross their fingers as a sign of fainits or truce, and there is very\nlittle doubt that cruciform earthworks, such as Shanid, and cruciform\nduns such as Hallicondane in Thanet were truce duns. The Tuatha de\nDanaan, or Children of Donn, who are supposed to have been the\nintroducers of Druidism into Ireland, were said to have transformed into\nfairies, and the duns or raths of the Danaan are still denominated\n\"gentle places\".[854] That the ancient belief in the existence of\n\"gentle people\" is still vivid, is demonstrated beyond question by the\nauthor of _The Fairy Faith in Celtic Countries_, who writes (1911): \"The\ndescription of the Tuatha de Danaan in the 'Dialogue of the Elders' as\n'sprites or fairies with corporeal or material forms, but endued with\nimmortality,' would stand as an account of prevailing ideas as to the\n'good people' of to-day\".[855] The generous Donn, the King of Faery, is\nobviously Danu, or Anu, or Aine, the Irish goddess of prosperity and\nabundance, for we are told that well she used to cherish the circle of\nthe gods.[856] At Knockainy, or the _Hill of Ainy_, Aine, whose name\nalso occurs constantly on Gaulish inscriptions,[857] was until recent\nyears worshipped by the peasants who rushed about carrying burning\ntorches of hay: that Aine was Aincy, or _dear little aine_, is inferred\nby the alternative name of her dun Knockain_cy_: \"Here,\" says Mr.\nWestropp, \"a cairn commemorates the cult of the goddess Aine, of the\ngod-race of the Tuatha De Danaan. She was a water-spirit, and has been\nseen, half raised out of the water, combing her hair. She was a\nbeautiful and gracious spirit, 'the best-natured of women,' and is\ncrowned with meadow-sweet (_spir\u00e6a_), to which she gave its sweet smell.\nShe is a powerful tutelary spirit, protector of the sick, and connected\nwith the moon, her hill being sickle-shaped, and men, before performing\nthe ceremonies, used to look for the moon--whether visible or not--lest\nthey should be unable to return.\"[858] By St. Anne's in Dean Street,\nSoho, is Dansey Yard, where probably _dancing_ took place, and dins of\nevery sort arose.\n\nThe original sanctuary at Westminster was evidently associated with a\ndunhill which seems to have long persisted for Loftie, in his _History\nof Westminster_, observes: \"The _hillock_ on which we stand is called\nThorn Ey\".[859] Tothill Street, Westminster, marks the site of what was\nprobably the teat hill of Sir Patrise: the tothills being centres of\nneighbourly intercourse a good deal of tittle-tattle doubtless occurred\nthere, and from the toothills watchmen _touted_, the word _tout_[860]\nreally meaning peer about or look out: \"How beautiful on the Mounds are\nthe feet of Him that bringeth _tidings_--that publisheth Peace\".[861] It\nhas been supposed that certain of the Psalms of David were addressed not\nto the Jewish Jehovah, but to the Phoenician Adon or Adonis, and it is\nnot an unreasonable assumption that these hymns of immemorial antiquity\nwere first sung in some simple Eyedun similar to the wattled pyreum at\nKildare, or that at Avalon or Bride Eye.\n\nThe oldest sanctuary in Palestine is a stone circle on the so-called\nMount of God, and in Britain there is hardly a commanding eminence which\nis not crowned with a Carn or the evidences of a circle. The Cities of\nRefuge and the Horns of the Altar, so constantly mentioned in the Old\nTestament, may be connoted with the fact that in an island fort at Lough\nGur, Limerick, were discovered \"two ponderous horns of bronze,\" which\nare now in the British Museum: it will be remembered that at Lough Gur\nis the finest example of Irish stone circles. But stone circles are\nprobably much more modern than the reputed founding of St. Bride's first\nmonastery at Kildare. We are told that Bride the Gentle, the Mary of the\nGael, who occasionally hanged her cloak upon a lingering sunbeam, had a\ngreat love of flowers, and that once upon a time when wending her way\nthrough a field of _clover_[862] she exclaimed, \"Were this lovely plain\nmy own how gladly would I offer it to the Lord of Heaven and Earth\". She\nthen begged some sticks from a passing carter, staked and wattled them\ninto a circle, and behold the Monastery was accomplished. The character\nof this simple edifice reminds one of \"that structure neat,\" to which\nHomer thus alludes:--\n\n Unaided by Laertes or the Queen,\n With tangled thorns he fenced it safe around,\n And with contiguous stakes riv'n from the trunks\n Of solid oak black-grain'd hemm'd it without.[863]\n\nThe circle of Mayborough originally contained two cairns which are\nsuggestive of Andromache's \"turf-built cenotaph with altars twain\": the\ngreat bicycle within a monocycle at Avebury is trenched around, and the\nsummit of the circumference is still growing thickly with \"tangled\nthorns\". On the Wrekin there is a St. Hawthorn's Well; of \"Saint\"\nHawthorn nothing seems to be known, and I strongly suspect that he was\noriginally a sacred thorn or monument bush. The first _haies_ or hedges\nwere probably the hawthorn or haw hedges around the sacred Eyes, and the\noriginal _ha-has_ or sunk ditches were presumably the water trenches\nwhich surrounded the same jealously-guarded Eyes: and as _ha-ha_ is also\ndefined as \"an old woman of surprising ugliness, a caution,\" it may be\nsuggested that the caretakers or beldames[864] of the awful Eyes were,\nlike some of the vergers and charwomen of the present day, not usually\ncomely.\n\n [Illustration: FIG. 453.--Trematon, Cornwall.]\n\n [Illustration: FIG. 454.--Chun Castle.]\n\nThe iris-form of the Eye was shown in the ground plan _ante_, page 534,\nand that this design was maintained even for ages after the first\nprimitive Rock or Tower had given place to statelier edifices might be\nshown by many more evidences than the design here illustrated: the\n_maton_ of this Trematon Castle was in all probability the same Maiden\nas the Shee of Maiden Castle, Maiden Paps, and the Maiden Stane.\nTrematon, in Cornwall, was the site of a Stannary Court, whence arose\nthe proverbial localism \"Trematon Law,\" and there are peculiarities\nabout the Castle which merit more than passing attention. Rising\nmajestically amid the surrounding foliage the keep is described as\nstanding on the summit of a conical mound: Baring-Gould characterises\nthe aspect as being that of a pork pie, whence its windowless walls\nwould seem to bear a resemblance to the massive masonry at Richborough.\nThe Richborough walls now measure 10 feet 8 inches in thickness and\nnearly 30 feet in height; those at Trematon are stated as being 10 feet\nthick and 30 feet high. Like Maiden Castle at Dorchester, Trematon is of\nan oval form and it was formerly divided into apartments, but as there\nare no marks of windows they would appear to have been lighted from the\ntop.[865] The gateway consisted of three strong arches, and the general\narrangements would seem to have resembled those at Chun where, as will\nbe noted, there were three outer chambers encircling about a dozen inner\nstalls. Chun is cyclopean unmortared stonework; Maiden Castle is\nearthwork; Richborough is supposedly Roman masonry: of Trematon little\nis known that may be deemed authentic, but it is generally believed to\nhave been originally erected prior to the Conquest: as, however, the\nAnglo-Saxons were incapable of masonry it would seem that Trematon might\nbe assigned to an antiquity not less than that of Richborough Castle\nwhich it so curiously parallels. With the various Maiden Lanes of\nKing's Cross, Covent Garden, and elsewhere may be connoted the Mutton\nLane of Hackney, which was famous for a bun house which once rivalled\nthat at _Cheynes_ Walk, Chelsea: Maiden Lane, Covent Garden, is a\ncontinuation of Chandos Street, and it will probably prove that the\nsurname Chandos is ultimately traceable to _Jeanne douce_. In Caledonia\n_douce_ is not necessarily feminine, and the King John tradition, which\nunaccountably lingered around Canonbury,[866] may be connoted with the\nJohn Street and Mutton Hill of Clerkenwell. The sheep or mutton is the\nproper emblem of St. John, and perhaps the same King John may be further\nidentified with the Goodman of the adjacent Goodman's Fields. We have\nseen that in Caledonia the gudeman was the devil, whence it becomes\ninteresting to find near Brown's Wood, Islington, stood once a \"Duval's\n(vulgarly called Devil's) Lane\".[867]\n\nSt. Columba alludes affectionately to--\n\n My _derry_, my little oak grove,\n My dwelling and my little cell.\n\nThe Eye dun illustrated _ante_, page 584, which is described as the\nstrangest, most solitary, most prehistoric-looking of all our motes, is\nknown as _Trow_dale Mote; St. Columba is associated with _Tiree_; he is\nalso said to have been imprisoned at _Tara_, and to have written the\nbook _Durrow_ with his own hand: there is thus some ground for tracing\nthe Mote, Maton, Maid or Maiden, _alias_ St. Columba, to Droia or Troy.\nThat the dove was pre-eminently a Cretan emblem is well known, and that\nall derrys or trees were sacred Troys or sanctuaries is further implied\nby the ancient meaning of the adjective _terribilis_, _i.e._, sacred:\nthus we find Westminster or Thorn Ey alluded to by old writers as a\n_locus terribilis_,[868] and it would seem that any awe-inspiring or\nawful spot was deemed _terrible_ or sacred.\n\nIn the Celtic Calendar there figures a St. Maidoc or Aidan: Maidoc is\n_maid high_, and I am afraid St. Aidan was occasionally \"a romping girl\"\nor _hoiden_. One does not generally associate Pallas Athene with\nrevelry, and it is difficult to connect with gaiety the grim example of\nAthene which the present proprietors of _The Athen\u00e6um_ have adopted as\ntheir ideal; yet, says Plato, \"Our virgin Lady, delighting in the sports\nof the dance, thought it not meet to dance with empty hands; she must be\nclothed in full armour, and in this attire go through the dance. And\nyouths and maidens should in every respect imitate her example,\nhonouring the goddess, both with a view to the actual necessities of war\nand to the festivals.\" Hoiden or hoyden meant likewise a gypsy--a native\nof Egypt \"the Land of the Eye\"--and also a heathen: Athene, who was\ncertainly a heathen maid, may be connoted with Idunn of Scandinavia, who\nkeeps the apples which symbolise the ever-renewing and rejuvenating\nforce of Nature.[869] Tradition persistently associates Eden with an\napple, although Holy Writ contains nothing to warrant the connection:\nsimilarly tradition says that Eve had a daughter named Ada: as Idunn was\nsaid to be the daughter of Ivalde we may equate Idunn, the young and\nlovely apple-maid, with Ada or Ida, and Ivalde, her mother with the Old\n_Wife_, or Ive Old.[870] In an earlier chapter we connected Eve with\n_happy_, Hob, etc., and there is little doubt that Eve, \"the Ivy Girl,\"\nwas the Greek Hebe who had the power of making old men young again, and\nfilled the goblets of the gods with nectar.\n\nIdunn, \"the care-healing maid who understands the renewal of youth,\"\nwas, we are told, the youthful leader of the _Idunns_ or fairies: in\npresent-day Welsh _edyn_ means a _winged one_, and _ednyw_ a spirit or\nessence. It is said that from the manes of the horses of the Idunns\ndropped a celestial dew which filled the goblets and horns of the heroes\nin Odin's hall; it is also said that the Idunns offer full goblets and\nhorns to mortals, but that these, thankless, usually run away with the\nbeaker after spilling its contents on the ground. There must be an\nintimate connection between the legend of the fair Idunns, and the fact\nthat at the Caledonian Edenhall, on the river Eden, is preserved an\nancient goblet known as The Luck of Edenhall:--\n\n If this glass do break or fall\n Farewell the luck of Edenhall.\n\nThe river Eden flows into the Solway Firth, possibly so named because\nthe Westering Sun must daily have been seen to create a golden track or\nsun-way over the Solway waters. Ptolemy refers to Solway Firth as Ituna\nEstuarium, so that seemingly Eden or Ituna may be equated not only with\nthe British rivers Ytene and Aeithon, but also with the Egyptian Aten.\nAccording to Prof. Petrie, the cult of Aten \"does not, so far, show a\nsingle flaw in a purely scientific conception of the source of all life\nand power upon earth. The Sun is represented as radiating its beams on\nall things, and every beam ends in a hand which imparts life and power\nto the king and to all else. In the hymn to the Aten, the universal\nscope of this power is proclaimed as the source of all life and action,\nand every land and people are subject to it, and owe to it their\nexistence and allegiance. No such grand theology had ever appeared in\nthe world before, so far as we know, and it is the forerunner of the\nlater monotheist religions while it is even more abstract and impersonal\nand may well rank as a scientific theism.\"\n\n [Illustration: FIG. 455.--British. From Evans]\n\nEgyptian literature tells of a King Pepi questing for the tree of life\nin company with the Morning Star carrying a spear of Sunbeams.\n\n Thy rising is beautiful, O living Aton, Lord of Eternity,\n Thou art shining, beautiful, strong,\n Thy love is great and mighty.\n Thy rays are cast into every face\n Thy glowing hue brings life to hearts\n When thou hast filled the two Lands with thy love\n O God, who himself fashioned himself,\n Maker of every land.\n Creator of that which is upon it,\n Men, all cattle, large and small.\n All trees that grow in the soil,\n They live when thou dawnest for them.\n Thou art the mother and the father of all that thou has made.\n\nYet this resplendent Pair or Parent was also addressed by the Egyptians\nas the Sea on High and invoked--\n\n Bow thy head, decline thy arms, O Sea!\n\nThe Maiden Morning Star or Stella Maris was imagined as refreshing the\nheart of King Pepi to life: \"She purifies him, she cleanses him, he\nreceives his provision from that which is in the Granary of the Great\nGod, he is clothed by the Imperishable Stars.\" The intimate connection\nbetween Candia and Egypt, the \"Land of the Eye\" is generally admitted,\nand as it is an etymological fact that the letters _m_ and _n_ are\nalmost invariably interchangeable (indeed if language begins with voice\nand ends with voice it is impossible to suppose that two such similar\nsounds could have maintained their integrity), it is probable that\nCandia is radically related to Khem, which seemingly was the most\nancient name for Egypt. The celebrated \"Maiden Bower,\" by Mount\nPleasant, Dunstable, is believed to be the modern equivalent of magh\n_din_ barr, pronounced mach _dim_ barr, and it is decoded as _magh_, a\nlevel expanse, _din_, a hill or hill fortress, and _barr_, a summit: I\nnote this derivation--which certainly cannot be applied to the Maiden\nStane--as it equates _din_ with _dim_, in which connection it is\nnoteworthy that in France and Belgium _Edinburgh_ becomes _Edimbourg_.\nIn all probability therefore Adam, Master of Eden, was originally Adon\nor \"the Lord,\" and Notre _Dame_ of France was equivalent to the\n_Madonna_ of Italy.\n\n [Illustration: FIG. 456.--From _The Correspondences of Egypt_\n (Odhner).]\n\nIn Caledonia the moothills were known alternatively as _Dom_hills, and\nin the \"Chanonry of Aberdeen\" was a dun known as Donidon or Dunadon:\n_doom_ still means fate or judgment; in Scots Law giving sentence was\nformerly called \"passing the doeme\"; the judge was denominated the\nDoomster, and the jury the Doomsmen. In the Isle of Man the judges are\ntermed Deemsters, and in Scandinavia stone circles are known as Doom\nrings: the Hebrew Dan meant _judgment_, and the English Dinah[871] is\ninterpreted as _one who judges_; in the Isle of Man the Laws are not\nlegal until they have been proclaimed from the _Tyn_wald Hill. That the\nDomhills of Britain have largely preserved their physical condition is\nno doubt due to the doom frequently inflicted on malefactors that they\nshould carry thither a certain quantity of earth and deposit it.[872]\n\nIn Europe there are numerous megalithic monuments known popularly as\n\"Adam's Graves,\" and near Draycott at Avebury the maps mark an Adam's\nGrave. On the brow of a hill near Heddon (Northumberland) is a\ntrough-like excavation in the solid rock known as the Giant's Grave;\nthere is a similar Giant's Grave near Edenhall by Penrith, and a\nneighbouring chasm entitled The Maiden's Step is popularly connected\nwith Giant Torquin: this Torquin suggests Tarquin of Etruria, between\nwhich and Egypt there was as close if not a closer connection than that\nbetween Candia and Khem.\n\nAt Maidstone, originally Maidenstone, there is a _Moat_ Park: in Egypt\n_Mut_ was one of the names given to the Queen of Heaven, or Lady of the\nSky: Mut was no doubt a variant of Maat, or Maht, the Egyptian Goddess\nof Truth, for in the worship of the Egyptian Aton \"Truth\" occupied a\npre-eminent position, and the capital of Ikhnaton, the most conspicuous\nof the Aton-worshipping kings, was called the \"Seat of Truth\".\n\n [Illustration: FIG. 457.--Maat.]\n\n [Illustration: FIG. 458.--Mut.]\n\nSurmounting the Maat here illustrated is a conspicuous _feather_ which\nwe have already connoted with _feeder_ and _fodder_. Maat, the giver of\nprovision from that which is in the granary of the Great God, is thus\npresumably allied with _meat_, also to _mud_,[873] or liquid earth. The\nword _mud_ is not found in Anglo-Saxon, but is evidently the\nPhoenician _mot_, and it would be difficult for modern science to add\nvery much to the prehistoric conception of the Phoenicians. According\nto their great historian Sancaniathon: \"The beginning of all things was\na condensed, windy air, or a breeze of thick air, and a chaos turbid and\nblack as Erebus. Out of this chaos was generated M\u00f4t, which some call\nIlus\" (_mud_), \"but others the putrefaction of a watery mixture. And\nfrom this sprang all the seed of the creation, and the generation of the\nuniverse.... And, when the air began to send forth light, winds were\nproduced, and clouds, and very great defluxions and torrents of the\nheavenly waters.\"[874] It is probable that _Sancaniathon_, the\nPhoenician sage to whom the above passage is attributed, was radically\n_Iathon_ or _Athene_.\n\nWe have connoted the Egyptian sun-god Phra with Pharoah, or Peraa, who\nwas undoubtedly the earthly representative of the same Fire or Phare as\nwas worshipped by the Parsees, or Farsees of Persia: the Persian\nhistorians dilate with enthusiasm on the justice, wisdom, and glory of a\nfabulous Feridoon whose virtues acquired him the appellation of the\nFortunate, and it is probable that this Feridoon was the Fair Idoon\nwhose palace, like the Fairy Donn's, was located on some humble fire\ndun, or peri down. The name Feridoon, or Ferdun (the Fortunate),[875] is\ntranslated as meaning _paradisiacal_: Ferdusi is etymologically\nequivalent to _perdusi_, which is no doubt the same word as _paradise_,\nand we can almost visualise the term _feridoon_ transforming itself into\n_fairy don_. Nevertheless by one Parthian poet it was maintained--\n\n The blest Feridoon an angel was not,\n Of musk or of amber, he formed was not;\n By justice and mercy good ends gained he,\n Be just and merciful thou'lt a Feridoon be.[876]\n\nIn Germany, Frei or Frey meant a privileged place or sanctuary: in\nLondon such a sanctuary until recently existed around the church of St.\nMary Offery, or Overy (now St. Saviours, Southwark), and in a subsequent\nchapter we shall consider certain local traditions which permit the\nequation of St. Mary Overy, and of the Brixton-Camberwell river _Effra_,\nwith the Fairy _Ovary_ of the Universe. The Gaelic and Welsh for an\nopening or _mouth_ is _aber_, whence Aberdeen is held to mean the mouth\nof the Don: but at Loch_aber_ or Loch _Apor_ this interpretation cannot\napply, and it is not improbable that Aberdeen on the river Don was\nprimarily a Pictish Abri town--a Britain or Prydain. As the capital of\nCaledonia is Edinburgh or Dunedin, it may be suggested that the whole of\nCaledonia stern and wild was originally a _Kille_, or church of Don.\n\nAt Braavalla, in Osturgothland, there are remains of a marvellous \"stone\ntown,\" whence we may assume that this site was originally a Braavalla,\nor _abri valley_: the chief of the Irish Barony of Barrymore who was\nentitled \"The Barry\" is said to have inhabited an enchanted brugh in one\nof the Nagles Hills. Near New Grange in Ireland there is a remarkable\ndolmen known locally as the house or tomb of Lady \"Vera, or Birra\":[877]\nfive miles distant is Bellingham, and I have little doubt that every\nfairy dun or fairy town, the supposed local home of Bellinga, the Lord\nAngel or the Beautiful Angel, was synonymously a \"Britain\"; that Briton\nand Barton are mere variants of the same word is evident from such\nplace-names as Dumbarton, originally Dunbrettan.\n\n [Illustration: FIG. 459.--New Grange, Ireland.\n\n Fig. I _The Barrow at New Grange_\n\n Fig. II _Section of the Tumulus_\n\n Fig. III _Section of the Gallery & Dome_]\n\n [Illustration: FIG. 460--Kit's Coty, near Maidstone.\n [_To face page 751._ ]\n\nIt has been seen that Prydain--of whom it was claimed that before his\ncoming there was little ordinance in these Islands save only a\nsuperiority of oppression--was the reputed child of King Aedd: Aedd was\none of the titles of Hu, the first of our national Three Pillars, and he\nwas probably identical with Aeddon, a name which, says Davies, \"I think\nwas a title of the god himself\": the priests of Hu were apparently\ntermed Aeddons, whence like the Mountjoys of France we may assume they\nwere the denizens of the Aeddon duns: inquiry will probably establish\none of these sanctuaries at Haddington; at Addington (Domesday\n_Edin_tone) in Kent there are the remains of one still standing. With\nthe pagan Aeddons may be connoted the Celtic Saint Aidan, \u00c6den, or\nAiden, whose name is associated with Lindis_farne_, also the St. Aidan,\nor Maidoc of _Ferns_, who among other prodigies is recorded as having\ndriven to and from Rome in twenty-four hours. At _Farn_ MacBride in\nGlencolumkille, there are some cromlechs which exactly resemble in plan\nthe house of Lady Vera, or Birra, at New Grange:[878] at Evora, in\n_Por_tugal, situated on bleak heathland, is a similar monument which\nBorrow described as the most perfect and beautiful of its kind he had\never seen: \"It was circular, and consisted of stones immensely large and\nheavy at the bottom, which towards the top became thinner, having been\nfashioned by the hand of art to something like the shape of _scallop\nshells_.... Three or four individuals might have taken shelter within\nthe interior in which was growing a small thorn tree.\"[879] The scallop\nshell, like the cockle and all coquilles, was obviously an emblem of\nEvora, the Ovary, the Aber, the opening.\n\nThe _Bona dea_ of Candia was represented with a headdress in the form of\na cat; we shall connote this animal (German _kater_) with St. Caterina\nor Kate, the immaculate pure one, and it is not unnoteworthy that the\nKentish _Kit's_ coty, near Maidstone, _vide_ the photograph here\nreproduced, contains what might be a rude much-weathered image of the\nsacred _cat_, lioness, or _kit_ten:[880] In Caledonia is a famous\nCat[881] Stane, and the Duchess of Sutherland still bears the honorary\ntitle \"Lady of the Cat\".[882] The word _kitt_en resolves into Great\nItten: the New Forest used to be known as the Forest of Ytene,[883] and\nI do not think that the great British Forest of Dean has any real\nconnection with the supposition that the Danes may have taken up their\nresidence there: _Dean_ was almost a generic name for forest, and we\nmeet with it from Arden to the Ardennes.[884]\n\nFor an explication of the word _dawn_ Skeat observes: \"see day\"; it is,\nhowever, probable that _dawn_ was the little or young Don or Adon. By\nthe Welsh the constellation Cassiopeaia is known under the title of\nDon's chair. That the Irish Don was Truth is probable from the statement\n\"His blue dome (the sky) was an infallible weather-glass, whence its\nname the Hill of Truth\".[885]\n\nAccording to the Edda,[886] a collection of traditions which have been\nassigned variously by scholars to Norway, Greenland, and the British\nIsles, the world was created by the sons of Bor, and in the beginning\nthe gods built a citadel in Ida-plain and an age of universal innocence\nprevailed. Situated on Cockburn Law in Berwickshire--a wick or fortress\nof Ber upon which stands the largest of all the brochs--is a prehistoric\ncircle known as Edina or Wodens Hall. The English name Edana or Edna,\ndefined as meaning _perfect happiness_ or _rich gift_, is stated to be a\nvariant of Ida or Ada: in Hebrew the name Adah means _beauty_, and Ada,\nthe lovely daughter of Adam, is probably Eda, the \"passionately\nbeloved\"[887] Breaton princess of Hibernia, or Ma Ida of Tyburnia or\nMarylebone.\n\nThe Garden of Eden has somewhat unsuccessfully, I believe, been located\nin Mesopotamia: the Jews doubtless had their Edens even though\nPalestine is arid, and the authorities translate the name Adam as having\nmeant _red earth_: according to early Rabbinical writers Adam was a\ngiant; he touched the Arctic pole with one hand and the Antarctic with\nthe other.[888] I have here noted but a handful of the innumerable Edens\nin Britain which includes five rivers of that name:[889] that the Lady\nof Britain was Prydain, Brython, or _pure Athene_, _i.e._, Wisdom, is a\nwell-recognised tradition, for she is conventionally represented as\nAthene. In Greece the girl-name Theana meant _Divine Intelligence_,[890]\nand Ida was interpreted _far seeing_: in Troy the goddess of the city,\nwhich originally stood upon a dun hill, was Athene, and the innumerable\nowl-headed emblems found there by Schliemann were her sign: \"Before the\nhuman form was adopted her (Athene's) proper symbol was the Owl; a bird\nwhich seems to surpass all other creatures in acuteness and refinement,\nof organic perception; its eyes being calculated to discern objects\nwhich to all others are enveloped in darkness; its ear to hear sounds\ndistinctly when no other can perceive them at all, and its nostrils to\ndiscriminate effluvia with such nicety that it has been deemed prophetic\nfrom discovering the putridity of death even in the first stages of\ndisease.\"[891]\n\nWe have noted the existence of some exclusively British fairies known as\nPortunes: among the Latins Portunas was a name of Tri_ton_ or Nep_tune_:\nthe Mother of the British Portunes might be termed Phortuna, or, as we\nshould now write the word, Fortuna, and the stone circle at Goodaver in\nCornwall might be described as a Wheel of Good Phortune: the Hebrew for\n_fortune_ is _gad_, and it is probable that the famous Gadshill, near\nRochester, was at one time a God's Hill; from Kit's Coty on the heights\nabove Rochester it is stated that according to tradition a continuous\nseries of stone monuments once extended to Addington where are still the\nremains of another coty or cromlech.\n\nThere are in England numerous Addingtons or Edintones, and at at least\ntwo of these are Druidic remains: the Kentish Addington, near Snodland\nand Kit's Coty, is dedicated to St. Margaret, and the church itself is\nsituated on a rise or dun. Half a mile from Bacton in Hereford is a\nsmall wood known as St. Margaret's Park, and in the centre of this is a\ncruciform mound, its western arm on the highest ground, its eastern on\nthe lowest: this cruciform mound was described in 1853 as being 15 feet\nat base,[892] a familiar figure which may be connoted with the statement\nin _The Golden Legend_ that St. Margaret was fifteen years of age. In\naddition to the cruciform mount at St. Margaret's Park, Bacton, there\nare further remains of arch\u00e6ologic interest: about 100 years ago nine\nlarge yew trees which were surrounding it--one of gigantic size--were\nfelled to the ground, and my authority states that its venerable\nantiquity was evident from the decayed stumps of _oaks_ still visible\nfelled ages ago together with more recent ones.[893] In addition to the\ncross in this prehistoric Oak grove of the Lady Margaret there are three\ncurious cavities, two of them circular, the third oval or egg-shaped:\nthe ancient veneration for the _oeuf_, or egg, has degenerated to the\nEaster egg, and in Ireland the Dummy's Hill,[894] associated with\negg-trundling may, I think, be equated with Donna or the Dame.\n\nThe Cretan Britomart in Greek was understood to mean _sweet maiden_; in\nWelsh _pryd_ meant precious, dear, fair, beautiful; Eda of Ireland was\n\"passionately beloved,\" and to the Britons the sweet maiden was\ninferentially Britan_nia_, the _new_ pure Athene, Ma Ida the Maid or\nMaiden whose character is summed up in the words _prude_, _proud_,\n_pride_, and _pretty_. In Ireland we may trace her as Meave, _alias_\nQueen Mab, and the headquarters of this Maiden were either at Tara or at\nMoytura: the latter written sometimes Magh Tuireadh, probably meant the\nplain of Troy, for there are still all the evidences here of a\nmegalithic Troy town. The probabilities are that Stanton Drew in\nSomerset, like Drewsteignton in Devon, with which tradition connects St.\nKeyna, was another Dru stonetown for here are a cromlech, a logan stone,\ntwo circles, some traces of the Via Sacra or Druid Way and an ancient\nBritish camp: in Aberdeen there are circles at _Tyre_bagger, Dun_adeer_,\nand at Deer.\n\nAmong other so-called monuments of the Brugh at Moytura recorded in the\nold annalists are \"the Two Paps of the Morrigan,\" \"The Mound of the\nMorrigan,\" _i.e_., the Mound of the Great Queen, also a \"Bed of the\nDaughter of Forann\":[895] Forann herself was doubtless the Hag whose\nweirdly-sculptured chair exists at Lough Crew in Meath: _Meath_ was\nesteemed the _mid_, _middle_, or _midst_, of Ireland, and here as we\nhave seen existed the central stone at Birr. There is a celebrated Hag's\nBed at Fermoy, doubtless the same Hag as the \"Old Woman of Beare,\" whose\nseven periods of youth necessitated all who lived with her to die of old\nage: this Old Woman's grandsons and great grandsons were, we are told,\ntribes and races, and in several stories she appears to the hero as a\nrepulsive hag who suddenly transforms herself into a beautiful Maid. At\nMoytura--with which tradition intimately associates the Children of\nDon--is a cairn called to this day the \"cairn of the One Man\": with this\nOne Man we may connote Un Khan or Prester John, of whose mystic Kingdom\nso many marvellous legends circulated during the Middle Ages.\n\nAmong the miracles attributed to St. Patrick is one to the effect that\nby the commandment of God he \"made in the earth a great circle with his\nstaff\": this might be described as a _byre_, _i.e._, an enclosure or\nbower, and we may connote the word with the stone circle in\nWestmoreland, at Brackenbyr, _i.e._, the byre of Brecon, Brechin, or the\nParagon? The husband of Idunn was entitled Brage, whose name _inter\nalia_ meant King: Brage was the god of poetry and eloquence; a\nsuperfluity of prating, pride, and eloquence is nowadays termed _brag_.\n\nThe burial place of St. Patrick, St. Bride, and Columba the Mild, is\nalleged to be at Duno in Ulster: \"In Duno,\" says _The Golden Legend_,\n\"these three be buried all in one sepulchre\": the word Duno is _d'uno_,\nthe divine Uno, and the spot was no doubt an Eden of \"the One Man\":\nHoneyman[896] is a fairly common English surname, and although this\nfamily may have been dealers in honey, it is more probable that they are\ndescendants of the One Man's ministers: in Friesland are megalithic\nHunnebeds, or Giant's Beds, and I have little doubt that the\nmarvellously scooped stone at Hoy in the Hebrides[897]--the parallel of\nwhich existed in Egypt, the Land of the Eye--was originally a Hunne Bed\nor _grotte des fees_.\n\n\"Of Paradise,\" says Maundeville, \"I cannot speak for I have not been\nthere\": nevertheless this traveller--who was not necessarily the arch\nliar of popular assumption--has recorded many artificial paradises which\nhe was permitted to explore: the word _paradise_ is the Persian\n_pairidaeza_, which means an enclosure, or place walled in: it is thus\ncognate with our _park_, and the first parks were probably sanctuaries\nof the divine Pair. Nowhere that I know of is the place-name\nParadise[898] more persistent than in Thanet or Tanet, a name supposed\nby the authorities to be Celtic for _fire_: at the nose of the North\nForeland old maps mark Faire Ness, and I have little doubt that Thanet,\n\"by some called Athanaton and Thanaton,\"[899] was originally sacred to\nAthene. In Suffolk is a Thingoe, which is understood to mean \"how, or\nmound of the _thing_, or provincial assembly\": the chief Cantian _thing_\nor folkmoot was probably held at the Dane John at Cantuarbig or\nDurovernon; the word _think_ implies that Athene was a personification\nof Reason or Holy Rhea, and the equivalence of the words _remercie_ and\n_thank_, suggest that all dons, donatives, and donations were deemed to\nhave come from the Madonna or Queen Mercy, to whom thanks or\nremerciements were rendered by the utterance of her name. In the North\nof England there are numerous places named Unthank, which seemingly is\nancient Thank: the Deity is still thanked for _meat_, _i.e._, _fare_, or\n_forage_; _free_, according to Pearsall, \"comes from an Aryan root\nmeaning _dear_ (whence also our word _friend_), and meant in old\nTeutonic times those who are _dear_ to the head of the household--that\nis connected with him by ties of friendship, and not slaves, or in\nbondage\".[900] The word _dear_, French _adore_, connects _tre_ or abode\nwith Droia or Troy: yet the _Sweet Maiden_ of Crete could at times show\ndour displeasure, and one of her best known representations is thus\ndescribed: \"The pose of the little figure is dignified and firm, the\nside face is even winning, but the eyes are fierce, and the outstretched\nhands holding the heads of the snakes are so tense and show such\nstrength that we instinctively feel this was no person to be played\nwith\".[901] The connection at Edanhall of The Maiden's Step with Giant\nTorquin establishes a probability that the Maid or the Maiden was either\nthe Troy Queen or the Eternal Queen, or _dur queen_, the hard Queen, at\ntimes a little dragon, oftener a _dear Queen_, _i.e._, Britomart, the\nSweet Maiden, or Eda, the passionately beloved, the _Ador\u00e9e_. \"Bride,\nthe _gentle_\" is an epithet traditionally applied to St. Bride, St.\nBrigit, or St. Brig; in Welsh, _brig_ and _brigant_ mean _tip top_ or\n_summit_, and these terms may be connoted with the Irish _brig_ meaning\npre-eminent power, influence, authority, and high esteem. At Chester, or\nDeva, there has been found an inscription to the \"Nymph-Goddess Brig,\"\nand at Berrens in Scotland has been found an altar to the Goddess of\nBrigantia, which exhibits a winged deity holding a spear in one hand,\nand a globe in the other.\n\nIn the British Museum is a coin lettered CYNETHRYTH REGINA: this lady,\nwho is described as the widow of Offa, is portrayed \"in long curls,\nbehind head long cross\": assuredly there were numerous Queen\nCynethryths, but the original Cynethryth was equally probably Queen\nTruth, and in view of the fact that the motto of Bardic Druidism was\n\"the Truth against the world,\" we may perhaps assume that the Druid was\na follower of Truth or Troth.\n\nIn the opinion of the learned Borlase the sculpture illustrated on page\n485 represents the six progressive orders of Druidism contemplating\nTruth, the younger men on the right viewing the Maiden draped in the\ngarb of convention, the older ones on the left beholding her nude in her\nsymbolic aspect as the feeder of two serpents: it is not improbable that\nQuendred, the miraculous light-bearing Mother of St. Dunstan, was a\nvariant of the name Cynethryth, at times Queen Dread, at times Queen\nTruth.\n\n [Illustration: FIG. 461.--Britannia, A.D. 1919.\n _By permission of the Proprietors of \"Punch\"._]\n\nThe frequent discovery of coins--Roman and otherwise--within cromlechs\nsuch as Kit's Coty and other sacred sites appears to me to prove\nnothing in respect of age, but rather a survival of the ancient\nsuperstition that the fairies possessed from time immemorial certain\nfields which could not be taken away or appropriated without gratifying\nthe pixy proprietors by a piece of money:[902] the land-grabber is no\nnovelty, nor seemingly is conscience money. That important battles\noccurred at such sites as Moytura and Braavalla is no argument that\nthose fantastic Troy Towns or Drewsteigntons were, as Fergusson\nlaboriously maintained, monuments to commemorate slaughter. According to\nHomer--\n\n Before the city stands a lofty mound,\n In the mid plain, by open space enclos'd;\n Men call it Batiaea; but the Gods\n The tomb of swift Myrinna; muster'd _there\n The Trojans and Allies their troops array'd_.[903]\n\nNothing is more certain than that with the exception of a negligible\nnumber of conscientious objectors, a chivalrous people would defend its\nEyedun to the death, and that the last array against invaders would\nalmost invariably occur in or around the local Sanctuarie or Perry dun.\n\nIt is a wholly unheard of thing for the British to think or speak of\nBritain as \"the Fatherland\": the Cretans, according to Plutarch, spoke\nof Crete as their Motherland, and not as the Fatherland: \"_At first_,\"\nsays Mackenzie, \"the Cretan Earth Mother was the _culture deity_ who\ninstructed mankind ... in Crete she was well developed before the\nearliest island settlers began to carve her images on gems and seals or\ndepict them in frescoes. She symbolised the island and its social life\nand organisation.\"[904]\n\nFOOTNOTES:\n\n [820] _Irish Folklore_, p. 32.\n\n [821] _Irish Folklore_, p.78\n\n [822] Heath, F. R. and S., _Dorchester_, p. 40.\n\n [823] Dorchester stands on the \"Econ Way\"\n\n [824] _Irish Folklore_, p. 79.\n\n [825] In _Crete the Forerunner of Greece_, Mr. and Mrs. Hawes\n remark that Browning's great monologue corresponds perfectly\n with all we know of the Minoan goddess--\n\n I shed in Hell o'er my pale people peace\n On earth, I caring for the creatures guard\n Each pregnant yellow wolf and fox-bitch sleek,\n And every feathered mother's callow brood,\n And all that love green haunts and loneliness.\n\n [826] _Iliad_, xv., 175.\n\n [827] _London_, p. 59.\n\n [828] _Irish Folklore_, p. 34.\n\n [829] Gomme, Sir L., _The Topography of London_, ii., 215.\n\n [830] See Cynethryth _post_, p. 761.\n\n [831] _Golden Legend_, iii., 188.\n\n [832] Hunt, R., _Popular Romances of the West of England_, p. 73.\n\n [833] Cf. Numbers xiii. 33.\n\n [834] Adjacent to Perry Mount, Perrivale, Sydenham, are Adamsrill\n road, Inglemere road, _Allen_by road, and _Ex_bury road.\n\n [835] This Tanfield Court supposedly takes its name from an\n individual named Tanfield. Wherever the original Tanfield was\n it was doubtless the scene of many a bonfire or Beltan\n similar to the joyous \"Tan Tads,\" or \"Fire Fathers\" of\n Brittany.\n\n [836] _Cf_. Forster, Rev. C., _The One Primeval Language_, 1851.\n\n [837] _Rude Stone Monuments_, p. 131.\n\n [838] \"His feathers were all ruffled for he had been grossly\n handled by a glove not of silk, but of wool, so he preened\n and plumed himself carefully with his beak.\"\n\n [839] _Folklore_, xxix., No. 3, p. 195.\n\n [840] P. 165.\n\n [841] At Bickley in Kent there is a _Shaw_field Park, which may be\n connoted with the Bagshaw's Cavern at Buxton.\n\n [842] By Chee Tor is Mon_sal_ Dale, and we may reasonably connote\n _sal_ and \"_salt_\" with Silbury and Sol: into the waters of\n the Solway Firth flows the river Eden or Ituna, and doubtless\n the Edinburgh by Salisbury Crags is older than any Saxon\n Edwin or Scandinavian Odin. (Since writing I find it was\n originally named Dunedin, _cf._ Morris Jones, Sir G.,\n _Taliesin_.)\n\n [843] _Odyssey_, Book I., 67.\n\n [844] Chapter I.\n\n [845] From an article by Dr. Paul Carus in _The Open Court_.\n\n [846] The fine megalith now standing half a mile distant at \"The\n Den\" was transported from Devonshire about a century ago--no\n doubt with the idea of tripping some unwary arch\u00e6ologist.\n\n [847] _Odyssey_, Book I., 67.\n\n [848] _Cours d'Hieroglyphique Chretienne_, in _L'Universite\n Catholique_, vol. vi., p. 266.\n\n [849] _Cf._ Hazlitt, W. C., _Faiths and Folklore_, i., 222.\n\n [850] Hunt, p. 328.\n\n [851] Deer, near Aberdeen, is said to have derived its name from\n _deur_, the Gaelic for _tear_, because St. Drostan shed tears\n there. The monkish authority in the Book of Deer says:\n \"Drostan's tears came on parting with Columcille\". Said\n Columcille, \"Let Dear be its name henceforward\".\n\n [852] Fergusson, p. 273.\n\n [853] The Tuttle family may similarly be assigned to one or other\n of the innumerable Toothills.\n\n [854] _Irish Folklore_, p. 31.\n\n [855] Wentz, W. Y. Evans, p. 404.\n\n [856] In Irish _aine_ means _circle_.\n\n [857] Westropp, T. J., _Proc. of Royal Irish Academy_.\n\n [858] _Cf._ _Folklore_, xxix., No. 2, p. 159.\n\n [859] Quoted from Besant's _Westminster_.\n\n [860] Besant supposes that Tothill Street took its name from\n watermen touting there for fares.\n\n [861] Ps. lii. 7.\n\n [862] In Persia the Shamrakh was held sacred as being emblematical\n of the Persian triads.\n\n [863] _Odyssey_, xiv., 12.\n\n [864] Skeat comments upon the word _hag_ as \"perhaps connected with\n Anglo-Saxon _haga_, a hedge enclosure, but this is\n uncertain\": this authority's definition of a _ha-ha_ is as\n follows: \"Ha-ha, Haw-haw, a sunk fence (F.). From F. _haha_\n an interjection of laughter, hence a surprise in the form of\n an unexpected obstacle (that laughs at one). The French word\n also means an old woman of surprising ugliness, a 'caution'.\"\n\n The Celts were conspicuously chivalrous towards women, and I\n question whether they burst into haw-haws whensoever they met\n an ill-favoured old dame. As to the ha-has, or \"unexpected\n obstacles,\" C\u00e6sar has recorded that \"the bank also was\n defended by sharp stakes fixed in front, and stakes of the\n same kind fixed under the water were covered by the river\":\n if, then, the amiable victim who unexpectedly stumbled upon\n this obstacle chuckled ha-ha! or haw-haw! as he nursed his\n wounded limbs, the ancient Britons must have possessed a far\n finer sense of humour than has usually been assigned to them.\n\n [865] Stockdale, F. W. L., _Excursions Through Cornwall_, 1824, p.\n 116.\n\n [866] Gomme, Sir L., _The Topography of London_, ii., 222.\n\n [867] _Ibid._, ii., 216.\n\n [868] Besant, W., _Westminster_, p. 20.\n\n [869] Rydberg, _Teutonic Mythology_, p. 118.\n\n [870] In the Kentish neighbourhood of Preston, Perry-court,\n Perry-wood, Holly Hill, Brenley House, and Oversland is an\n _Old Wives Lees_, and Britton Court Farm.\n\n [871] A London cockney refers to his sweetheart as his _donah_.\n\n [872] See \"Arch\u00e6ologia\" (from _The Gentleman's Magazine_), i., 286.\n\n [873] The English moot hills are sometimes referred to as _mudes_\n or _muds_, Johnson, W., _Byways_, p. 67.\n\n [874] Quoted from Donnelly, I., _Ragnarok_.\n\n [875] Moody, S., _What is Your Name?_ p. 266.\n\n [876] Anon, _Secret Societies of the Middle Ages: History of the\n Assassins_.\n\n [877] Fergusson, J., _Rude Stone Monuments_, p. 231.\n\n [878] Fergusson, p. 523.\n\n [879] _Ibid._, p. 390.\n\n [880] Almost immediately above the cromlech is Dan's Hill, and in\n close neighbourhood are Burham, Borough Court, Preston Hall,\n Pratling Street, and Bredhurst, _i.e._, Bred's Wood. That\n Bred was _San Od_ is possibly implied by the adjacent\n _Snod_hurst and _Snod_land. At Sinodun Hill in Berkshire,\n Skeat thinks _Synods_ may have once been held. The Snodland\n neighbourhood in Kent abounds in prehistoric remains.\n\n [881] The authorities assume that the _cat_ is here cath, the\n Gaelic for _war_. It might equally well be _cad_, the Gaelic\n for _holy_: in the East a _jehad_ is a Holy War.\n\n [882] Lang, A., _Myth, Ritual, and Religion_, i., 72.\n\n [883] _A New Description of England_, 1724.\n\n [884] Sharon Turner informs us, on the authority of C\u00e6sar, Strabo,\n and Diodorus Siculus, that the Britons \"cleared a space in\n the wood, on which they built their huts and folded their\n cattle; and they fenced the avenues by ditches and barriers\n of trees. Such a collection of houses formed one of their\n towns.\" _Din_ is the root of _dinas_, the Welsh word in\n actual use for a _town_.\n\n [885] Westropp, T. J., _Proceedings of Royal Irish Academy_, p.\n 165.\n\n [886] With _Edda_, a general term for the rules and materials for\n verse-making, may be connoted our _ode_.\n\n [887] According to the original Irish of the story-teller,\n translated and published for the first time in 1855, Conn,\n the Consort of Eda, \"was a puissant warrior, and no\n individual was found able to compete with him either on land\n or sea, or question his right to his conquest. The great King\n of the West held uncontrolled sway from the island of Rathlin\n to the mouth of the Shannon by sea, and as far as the\n glittering length by land. The ancient King of the West,\n whose name was Conn, was good as well as great, and\n passionately loved by his people. His Queen (Eda) was a\n Breaton (British) princess, and was equally beloved and\n esteemed, because she was the great counterpart of the King\n in every respect; for whatever good qualification was wanting\n in the one, the other was certain to indemnify the omission.\n It was plainly manifest that heaven approved of the career in\n life of the virtuous couple; for during their reign the earth\n produced exuberant crops, the trees fruit ninefold\n commensurate with their usual bearing, the rivers, lakes and\n surrounding sea teemed with abundance of choice fish, while\n herds and flocks were unusually prolific, and kine and sheep\n yielded such abundance of rich milk that they shed it in\n torrents upon the pastures; and furrows and cavities were\n filled with the pure lacteal produce of the dairy. All these\n were blessings heaped by heaven upon the western districts of\n Innes Fodhla, over which the benignant and just Conn swayed\n his sceptre, in approbation of the course of government he\n had marked out for his own guidance. It is needless to state\n that the people who owned the authority of this great and\n good sovereign were the happiest on the face of the wide\n expanse of earth. It was during his reign, and that of his\n son and successor, that Ireland acquired the title of the\n 'happy Isle of the West' among foreign nations. Con Mor and\n his good Queen Eda reigned in great glory during many years.\"\n\n [888] Wood, E. J., _Giants and Dwarfs_, p. 11. According to\n Maundeville in Egypt \"they find there also the apple-tree of\n Adam which has a bite on one side\".\n\n [889] There is a conspicuously interesting group of names around\n the river Eden in Sussex. At Edenbridge is Dencross, and in\n close neighbourhood Ide Hill, Dane Hill, Paxhill Park, Brown\n Knoll, St. Piers Farm, Hammerwood, Pippenford Park, Allen\n Court, Lindfield, Londonderry, and Cinder Hill. With\n Broadstone Warren and Pippinford Park it is noteworthy that\n opposite St. Bride's Church, Ludgate Hill, is Poppins Court\n and Shoe Lane: immediately adjacent is a Punch Tavern, whence\n I think that Poppins was Punch and _Shoe_ was Judy. The gaudy\n _popinjay_, at which our ancestors used to shoot, may well\n have stood in Poppins Court: a representation of this\n brilliant parrot or parrakeet is carved into one of the\n modern buildings now occupying the site.\n\n [890] Moody, S., _What is Your Name_? p. 257.\n\n [891] Knight, R. Payne, _The Symbolic Language of Ancient Art and\n Mythology_, p. 128.\n\n [892] \"Arch\u00e6ologia\" (from _The Gentleman's Magazine_), p. 270.\n\n [893] \"Arch\u00e6ologia\" (from _The Gentleman's Magazine_), p. 270.\n\n [894] \"When I was a child I would no more have thought of going out\n on Easter morning without a real Easter egg than I would have\n thought of leaving my stocking unsuspended from the foot of\n my bed on Christmas Eve. A few days before Easter I used to\n go out to the park, where there were a great many whin\n bushes, and gather whinblossoms, which I carried home to my\n mother, who put two eggs in a tin, one for me and one for my\n sister, and added the whinblossoms and water to them, and set\n them to boil together until the eggs were hard and the shells\n were stained a pretty brown hue.\n\n \"On Easter Monday my sister and I would carry our eggs to a\n mound in the park called 'The Dummy's Hill,' and would trundle\n them down the slope. All the boys and girls we knew used to\n trundle their eggs on Easter Monday. We called it 'trundling'.\n The egg-shell generally cracked during the operation of\n 'trundling,' and then the owner of it solemnly sat down and ate\n the hard-boiled egg, which, of course, tasted very much better\n than an egg eaten in the ordinary way. 'The Dummy's Hill' was\n sadly soiled with egg-shells at the end of Easter Monday\n morning.\n\n \"My uncle, who was a learned man, said that this custom of\n 'trundling' eggs was a survival of an old Druidical rite. It\n seems to me to be queer that we in the North of Ireland should\n still be practising that ancient ceremony when English children\n should have completely forgotten it, and should think of an\n Easter egg, not as a real thing laid by hens and related to the\n ancient religion of these islands, but as a piece of\n confectionery turned out by machinery and having no ancient\n significance whatever.\"--Ervine, St. John, _The Daily\n Chronicle_, 4th April, 1919.\n\n [895] Fergusson, J., _Rude Stone Monuments_, p. 191.\n\n [896] The surname Honeywell found at Kingston implies either there\n or somewhere a Honeywell. There are several St. Euny Wells in\n Cornwall.\n\n [897] It measures 36 feet x 18 feet 9 inches, see _ante_, p. 9.\n\n [898] At Margate are Paradise Hill, Dane Park, Addington Street\n leading to Dane Hill, and Fort Paragon: at Ramsgate is also a\n Fort Paragon, and a four-crossed dun called Hallicondane.\n There used to be a Paradise near Beachy (Bougie, or Biga Head\n (?)): by Broadstairs or Bridestowe which contains a shrine to\n St. Mary to which all passing vessels used to doff their\n sails, is Bromstone, and a Dane Court by Fairfield, all of\n which are in St. Peter's Parish. By the Sister Towers of\n Reculver are Eddington, Love Street, Hawthorn Corner, and\n Honey Hill: in Thanet, Paramour is a common surname. By\n Minster is Mount Pleasant and Eden Farm: by Richborough is\n Hoaden House and Paramore Street. To Reculver as to\n Broadstairs passing mariners used customarily to doff their\n sails:--\n\n Great gods, whom Earth and Sea and Storms obey,\n Breathe fair, and waft us smoothly o'er the main.\n Fresh blows the breeze, and broader grows the bay,\n And on the cliffs is seen Minerva's fane.\n We furl the sails, and shoreward row amain\n Eastward the harbour arches, scarce descried,\n Two jutting rocks, by billows lashed in vain,\n Stretch out their arms the narrow mouth to hide.\n Far back the temple stands and seems to shun the tide.\n\n --_\u00c6neid_, Bk. III., lxviii.\n\n [899] _A New Description of England and Wales_, 1724, p. 84.\n\n [900] _The English Language_, p. 141.\n\n [901] Mr. and Mrs. Hawes, _Crete the Forerunner of Greece_, p. 123.\n\n [902] Hazlitt, W. Carew, _Faiths and Folklore_, i., 222.\n\n [903] _Iliad_, ii., 940.\n\n [904] _Myths of Crete and Pre-Hellenic Europe_, pp. 70, 190. The\n italics are mine.\n\n\n\n\n CHAPTER XIV.\n\n DOWN UNDER.\n\n \"It is our duty to begin research even if we have to penetrate many\n a labyrinth leading to nowhere and to lament the loss of many a\n plausible system. A false theory negatived is a positive\n result.\"--THOS. J. WESTROPP.\n\n\nIn the year 1585 a curious occurrence happened at the small hamlet of\nMottingham in Kent: betimes in the morning of 4th August the ground\nbegan to sink, so much so that three great elm trees in a certain field\nwere swallowed up into a pit of about 80 yards in circumference and by\nten o'clock no part of them could be seen. This cavity then filled with\nwater of such depth that a sounding line of 50 fathoms could hardly find\nor feel any bottom: still more alarming grew the situation when in an\nadjacent field another piece of ground sunk in like manner near the\nhighway and \"so nigh a dwelling house that the inhabitants were greatly\nterrified therewith\".[905]\n\nTo account for a subsidence much deeper than an elm tree one must\npostulate a correspondingly lofty _soutterrain_: the precise spot at\nMottingham where these subsidences are recorded was known as Fairy Hill,\nand I have little doubt that like many other Dunhills this particular\nFairy Hill was honeycombed or hollowed. Almost every Mottingham[906] or\nMaiden's Home consisted not only of the characteristic surface features\nnoted in the preceding chapter, but in addition the thoroughly ideal\nMaiden's Home went down deep into the earth: in Ireland the children of\nDon were popularly reputed to dwell in palaces _underground_; similarly\nin Crete the Great Mother--the Earth Mother associated with circles and\ncaves, the goddess of birth and death, of fertility and fate, the\nancestress of all mankind--was assumed to gather the ghosts of her\nprogeny to her abode in the Underworld.[907]\n\nCaves and caverns play a prime and elementary part in the mythologies of\nthe world: their role is literally vital, for it was believed that the\nLife of the World, in the form of the Young Sun, was born yearly anew on\n25th December, always in a cave: thus caves were invariably sacred to\nthe Dawn or God of Light, and only secondarily to the engulfing powers\nof Darkness; from the simple cell, _kille_, or little church gradually\nevolved the labyrinthine catacomb and the stupendous rock-temple.\n\nThe County of Kent is curiously rich in caves which range in importance\nfrom the mysterious single _Dene_ Hole to the amazing honeycomb of\ncaverns which underlie Chislehurst and Blackheath: a network of caves\nexists beneath Trinity Church, Margate; moreover, in Margate is a\nserpentine grotto decorated with a wonderful mosaic of shell-work which,\nso far as I am able to ascertain, is unique and unparalleled. The grotto\nat Margate is situated in the Dene or Valley underneath an eminence now\ntermed _Dane_ Hill: one of the best known of the Cornish so-called\nGiant's Holts is that situated in the grounds of the Manor House of\nPen_deen_, not in a dene or valley, but on the high ground at Pendeen\nPoint. In Cornish _pen_ meant head or point, whence Pendeen means _Deen\nHeadland_, and one again encounters the word _dene_ in the mysterious\nDene holes or Dane holes found so plentifully in Kent: these are\nsupposed to have been places of refuge from the Danes, but they\ncertainly never were built for that purpose, for the discovery within\nthem of flint, bone, and bronze relics proves them to be of neolithic\nantiquity.\n\nThere must be some close connection in idea between the serpentine\ngrotto in The _Dane_, Margate, the subterranean chamber at Pen_deen_,\nCornwall, the Kentish _Dene_ Holes and the mysterious tunnellings in the\nneighbourhood of County _Down_, Ireland: these last were described by\nBorlase as follows: \"All this part of Ireland abounds with Caves not\nonly under mounts, forts, and castles, but under plain fields, some\nwinding into little hills and risings like a volute or ram's horn,\nothers run in zigzag like a serpent; others again right forward\nconnecting cell with cell. The common Irish think they are skulking\nholes of the Danes after they had lost their superiority in that\nIsland.\"[908] They may conceivably have served this purpose, but it is\nmore probable that these mysterious tunnellings were the supposed\nhabitations of the subterranean Tuatha te Danaan, _i.e._, the Children\nof _Don_ or _Danu_.\n\n [Illustration: FIG. 462.--Ground plan of a section of the Chislehurst\n caves, from an article by Mr. W. J. Nichols, published\n in _The Journal of the British Arch\u00e6ological\n Association_, 1903.]\n\nIn County Down we have a labyrinthine connection of cell with cell, and\nin some parts of Kent the same principle appears to have been at work\nculminating in the extraordinary subterranean labyrinth known as \"The\nChislehurst Caves\": these quarryings, hewn out of the chalk, cover in\nseemingly unbroken sequence--superposed layer upon layer--an enormous\narea, under the Chislehurst district: between 20 and 30 miles of\nextended burrowings have, it is said, already been located, yet it is\nsuspected that more remain to be discovered. Commenting upon this\nextraordinary labyrinth Mr. W. J. Nichols, a Vice-President of the\nBritish Arch\u00e6ological Association, has observed: \"Not far from this\nshaft we see one of the most interesting sights that these caves can\nshow us: a series of galleries, with rectangular crossings, containing\nmany chambers of semicircular, or apsidal form, to the number of thirty\nor more--some having altar-tables formed in the chalk, within a point or\ntwo of true orientation. This may be accidental, but the fact remains;\nand the theory is supported by the discovery of an adjoining chamber,\napparently intended for the officiating priest. There is an air of\nprofound mystery pervading the place: a hundred indications suggest that\nit was a subterranean Stonehenge; and one is struck with a sense of\nwonder, and even of awe, as the dim lamplight reveals the extraordinary\nworks which surround us.\"\n\nIn the caverns of Mithra twelve apses corresponding to the twelve signs\nof the Zodiac used to be customary: the _thirty_ apses at Chislehurst\nmay have had some relation to the thirty dies or days, and if the number\nof niches extended to thirty-three this total should be connoted with\nthe thirty-three elementary giants considered in an earlier chapter.\n\nThere are no signs of the Chislehurst Caverns having at any time been\nused systematically as human abodes, but in other parts of the world\nsimilar sites have been converted into villages: one such existing at\nTroo in France is thus described by Baring-Gould: \"What makes Troo\nspecially interesting is that the whole height is like a sponge\nperforated with passages giving access to halls, some of which are\ncircular and lead into stone chambers; and most of the houses are wholly\nor in part underground. The caves that are inhabited are staged one\nabove another, some reached by stairs that are little better than\nladders, and the subterranean passages leading from them form a\nlabyrinth within the bowels of the hill and run in superposed\nstories.\"[909] The name of this subterranean city of Troo may be\nconnected with _trou_, the French generic term for a hole or pit: the\nProven\u00e7al form of _trou_ is _trauc_, which etymologists identify with\n_traugum_, the Latin for a cave or den. The Latin _traugum_ (origin\nunknown) is radically the same as _troglos_, the Greek for a cave,\nwhence the modern term _troglodite_ or cave dweller, and it is not\nunlikely that the _dene_ of _denehole_ is the same word as _den_: the\nProven\u00e7al _trauc_ may be connoted with the English place-name Thurrock,\nwhich is on the Essex side of the river Thames, and is famous for the\nlarge number of deneholes that still exist there.\n\nThe place-name Thurrock and the word _trauc_, meaning a cave, may\nevidently be equated with the two first syllables of _traugum_ and\n_troglos_. According to my theories the primitive meaning of _tur og_\nwas Eternal, or _Enduring Og_, and it is thus a felicitous coincidence\nthat Og, the famous King of Bashan, was a troglodite: the ruins of his\ncapital named Edrei, which was situated in the Zanite Hills, still\nexist, and are thus described by a modern explorer: \"We took with us a\nbox of matches and two candles. After we had gone down the slope for\nsome time, we came to a dozen rooms which, at present, are used as goat\nstalls and store-rooms for straw. The passage became gradually smaller,\nuntil at last we were compelled to lie down flat and creep along. This\nextremely difficult and uncomfortable progress lasted for about eight\nminutes, when we were obliged to jump down a steep well, several feet in\ndepth. Here I noticed that the younger of my two attendants had remained\nbehind, being afraid to follow us; but probably it was more from fear of\nthe unknown European, than of the dark and winding passages before us.\nWe now found ourselves in a broad street, which had dwellings on both\nsides, whose height and width left nothing to be desired. The\ntemperature was mild, the air free from unpleasant odours, and I felt\nnot the smallest difficulty in breathing. Further along there were\nseveral cross-streets, and my guide called my attention to a hole in the\nceiling for air, like three others which I afterwards saw, now closed\nfrom above. Soon after we came to a market-place, where, for a long\ndistance, on both sides of the pretty broad street were numerous shops\nin the walls, exactly in the style of the shops seen in Syrian cities.\nAfter a while we turned into a side street, where a great hall, whose\nroof was supported by four pillars, attracted my attention. The roof, or\nceiling, was formed of a single slab of jasper, perfectly smooth and of\nimmense size, in which I was unable to perceive the slightest\ncrack.\"[910] The here-described holes in the ceiling for air \"now closed\nfrom above\" correspond very closely to the shafts running up here and\nthere from the Chislehurst caves to the private gardens overhead.\n\nIn connection with the troglodite town of Troo, and with the French word\n_trou_ meaning a hole, it is worthy of note that a subterranean chamber\nor \"Giant's Holt,\" exists at _Trew_ in Cornwall, and a similar one at\nthe village of _Trew_oofe: the name Trewoofe suggests the word\n_trough_, a generic term for a scooped or hollowed-out receptacle: we\nhave already noted that in the west of England a small ship is still\ncalled a _trow_; the Anglo-Saxon for a trough was _troh_, the German is\n_trog_, the Danish is _trug_, and the Swedish _trag_.\n\nThe artificial cave at _Trewoofe_ also suggests a connection with the\nfamous Cave-oracle in Livadia known as the Den of _Trophonius_: this\ncelebrated oracle contained small niches for the reception of\ngift-offerings and there are curious little wall-holes in some of the\nCornish _souterrains_ which cannot, so far as one can judge, have filled\nany other purpose than that served by the niches in the Cave of\nTrophonius. The calcareous mountain in which the oracle of Trophonius\nwas situated is tunnelled by a number of other excavations, but over the\nentrance to what is believed to be the veritable prophetic grotto is\ngraved the mysterious word CHIBOLET, or, according to others, ZEUS\nBOULAIOZ, meaning ZEUS THE COUNSELLOR. The Greek for _counsellor_ is\n_bouleutes_, and the radical _bouleut_ of this term is curiously\nsuggestive of Bolleit, the name applied to _two_ of the Cornish\nsubterranean chambers, _i.e._, the Bolleit Cave in the parish of St.\nEval and the Bolleit Cave near St. Buryan: the latter of these sites\nincludes a stone circle and other monolithic remains which are believed\nby antiquarians to mark the site of some battle; whence the name Bolleit\nis by modern etymologers interpreted as having meant _field of blood_,\nbut it exceeds the bounds of coincidence that there should also be a\nBolleit cave elsewhere, and the greater probability would seem that\nthese Cornish _souterrains_ were sacred spots serving among other uses\nthe purposes of Oracle and Counsel Chambers. If the disputed\ninscription over the Trophonian Den really read CHIBOLET it would decode\nagreeably in accordance with my theories into CHI or Jou the COUNSELLOR;\nbut I am unaware that the Greek Zeus was ever known locally as Chi.[911]\n\nThe celebrated Blue John cave of Derbyshire--where we have noted Chee\nDale--is situated in _Tray_ Cliff, and in the neighbouring \"Thor's Cave\"\nhave been found the remains of prehistoric man: similar remains have\nbeen unearthed at Thurrock where the dene holes are conspicuously\nabundant, and in view of the persistent recurrence of the cave-root\n_tur_ or _trou_ it is worth noting that cave making was a marked\ncharacteristic of the people of _Tyre_: \"Wherever the Tyrians\npenetrated, to Malta, Sicily, Sardinia, similar burial places have been\ndiscovered.\"[912] According to Baring-Gould all the subterranean\ndwellings of Europe bear a marked resemblance to the troglodite town of\nKing Og at Edrei--a veritable Tartarus or Underworld--and the _drei_ of\nEdrei is no doubt a variant of trou, Troo, Trew or Troy, for, as already\nseen, in the Welsh language \"Troy town\" is Caer _Droia_ or Caer _Drei_.\n\nOne has to consider three forms or amplifications of the same\nphenomenon: (1) the single cave; (2) several caves connected to one\nanother by serpentine tunnels; (3) a labyrinth or honeycomb of caves\nleading one out of the other and ranged layer upon layer. Etymology and\nmythology alike point to the probability, if not the certainty, that\namong the ancients a cave, natural or artificial, was regarded as the\nsymbol of, and to some extent a facsimile of the intricate Womb of\nCreation, or of Mother Nature. \"Man in his primitive state,\" says a\nrecent writer, \"considers himself to have emerged from some cave; in\nfact, _from the entrails of the Earth_. Nearly all American\ncreation-myths regard men as thus emanating from the bowels of the great\nterrestrial mother.\"[913]\n\n [Illustration: FIG. 463.]\n\n [Illustration: Sections of a Dene-hole and Ground Plan of Chambers.\n (_Based upon a plan and description by Mr. T. V.\n Holmes, F.G.S._)\n\n FIG. 464.--From _The Chislehurst Caves_ (Nichols, W. J.).]\n\nFig. 463, evidently representative of the Great terrestrial Mother\nholding in her hand a simple horn, the fore-runner of the later _cornu\ncopia_ or horn of abundance, is the outline sketch of a rock-carved\nstatue, 2 feet in height, discovered on the rubble-covered face of a\nrock cliff in the Dordogne: this has been proved to be of Aurignacian\nage and is the only yet discovered statue of any size executed by the\nso-called Reindeer men; in the Chislehurst caves have been discovered\nthe deer horn picks of the primeval men who apparently first made them.\n\n [Illustration: FIG. 465.--Ground plan of a group of Dene Holes in\n Hangman's Wood, Kent. From a plan by Mr. A. R.\n Goddard, F.S.A.]\n\nThe Kentish Dene hole is never an aimless quarrying; on the contrary it\nalways has a curiously specific form, dropping about 100 feet as a\nnarrow shaft approximately 3 feet in diameter and then opening out into\na six-fold chamber, _vide_ the plans[914] herewith. This is not a\nrational or business-like form of chalk quarry, and it must have been\nvery difficult indeed to bucket up the output in small driblets,\ntransport it from the tangled heart of woods, and pack-horse it on to\ngalleys in the Thames: nevertheless something similar seems to have been\nthe procedure in Pliny's time for he tells that white chalk, or\n_argentaria_, \"is obtained by means of pits sunk like wells with narrow\nmouths to the depth sometimes of 100 feet, when they branch out like the\nveins of mines and this kind is chiefly used in Britain\".[915]\n\nIn view of the fact that either chalk or flints could have been had\nconveniently in unlimited quantities for shipment, either from the coast\ncliffs of Albion, or if inland from the commonsense everyday form of\nchalk quarry, it is difficult to suppose otherwise than that the\nDeneholes--which do _not_ branch out indiscriminately like ordinary\nmine-veins--were dug under superstitious or ecclesiastical control. Of\nthis system perhaps a parallel instance may be found in the remarkable\nturquoise mines recently explored at Maghara near Sinai: \"These mines,\"\nsays a writer in _Ancient Egypt_,[916] \"lie in the vicinity of two\nadjacent caves facing an extensive site of burning, which has the\npeculiarities of the high-places of which we hear so much in the Bible.\nThese caves formed a sanctuary which, judging from what is known of\nancient sanctuaries in Arabia generally, was at once a shrine and a\nstore house, presumably in the possession of a priesthood or clan, who,\nin return for offerings brought to the shrine, gave either turquoise\nitself, or the permission to mine it in the surrounding district. The\nsanctuary, like other sanctuaries in Arabia, was under the patronage of\na female divinity, the representative of nature-worship, and one of the\nnumerous forms of Ishthar.\"\n\nThe name of this Istar-like or Star Deity is not recorded, but in this\ndescription she is alluded to as _Mistress of the Turquoise Country_,\nand later simply as _Mistress of Turquoise_. We may possibly arrive at\nthe name of the British Lady of the star-shaped dene holes by reference\nto a votive tablet which was unearthed in 1647 near Zeeland: this is to\nthe following effect:--\n\n To the Goddess Nehalennia--\n For his goods well preserved--\n Secundus Silvanius\n A chalk Merchant\n Of Britain\n Willingly performed his merited vow.\n\nI am acquainted with no allusions in British mythology to Nehalennia,\nbut she is recognisable in the St. Newlyna of Newlyn, near Penzance, and\nof Noualen in Brittany: it is not an unreasonable conjecture that St.\nNehalennia of the Thames was a relative of Great St. Helen, and she was\nprobably the little, young, or _new Ellen_. At Dunstable, where also\nthere are dene holes, we find a Dame Ellen's Wood, and it may be\nsurmised that _Nelly_ was originally a _diminutive_ of Ellen.\n\nAmong the Bretons as among the Britons precisely the same mania for\nburrowing seems at one period to have prevailed, and in an essay on _The\nOrigin of Dene Holes_, Mr. A. R. Goddard pertinently inquires: \"What,\nthen, were these great excavations so carefully concealed in the midst\nof lone forests?\" Mr. Goddard points out that an interesting account of\nthe use made of very similar places in Brittany by the peasant armies,\nduring the war in La Vendee, is to be found in Victor Hugo's _Ninety\nThree_, and that that narrative is partially historic, for it ends, \"In\nthat war my father fought, and I can speak advisedly thereof\". Victor\nHugo writes: \"It is difficult to picture to oneself what these Breton\nforests really were. They were towns. Nothing could be more secret, more\nsilent, and more savage. There were wells, round and narrow, masked by\ncoverings of stones and branches; the interior at first vertical, then\nhorizontal, spreading out underground like funnels, and ending in dark\nchambers.\" These excavations, he states, had been there from time\nimmemorial, and he continues: \"One of the wildest glades of the wood of\nMisdon, perforated by galleries and cells, out of which came and went a\nmysterious society, was called The Great City. The gloomy Breton forests\nwere servants and accomplices of the rebellion. The subsoil of every\nforest was a sort of _madrepore_, pierced and traversed in all\ndirections by a secret highway of mines, cells, and galleries. Each of\nthese blind cells could shelter five or six men.\"\n\nThe notion that the dene holes of Kent were built as refuges from the\nDanes, and that the tortuous _souterrains_ of County Down were\nconstructed by the defeated Danes as skulking holes is on a par with the\nsupposition that the _souterrains_ of La Vendee were built as an\nannoyance to the French Republic; and the idea that the solitary or\ncombined dene holes situated in the heart of lone, dense, and\ninaccessible forests were due to action of the sea, or mere shafts sunk\nby local farmers simply for the purpose of obtaining chalk seems to me\nirrational and inadequate. It is still customary for hermits to dwell in\ncaves, and in Tibet there are Buddhist Monasteries \"where the inmates\nenter as little children, and grow up with the prospect of being\nliterally immured in a cave from which the light of day is excluded as\nwell as the society of their fellow-men, there to spend the rest of\ntheir life till they rot\": it is thus not impossible that each dene hole\nin Britain was originally the abode of a hermit or holy man, and that\nclusters of these sacred caves constituted the earliest monasteries. In\nEgypt near Antinoe there is a rock-hewn church known as _Dayn_ Aboo\nHannes, which is rendered by Baring-Gould as meaning \"The Convent of\nFather John\": it would thus appear that in that part of the world _dayn_\nwas the generic term for _convent_, and it is not unlikely that the\necclesiastical _dean_ of to-day does not owe his title to the Greek word\n_diaconus_, but that the original deaneries were congeries of dene holes\nor dens. The mountains and deserts of Upper Egypt used to be infested\nwith ascetics known as Therapeut\u00e6 who dwelt in caves, and the immense\namount of stone which the extensive excavations provided served\nsecondarily as material for building the pyramids and neighbouring\ntowns: the word Therapeut, sometimes translated to mean \"holy man,\" and\nsometimes as \"healer,\" is radically _thera_ or _tera_, and one of the\nmost remarkable of the Egyptian cave temples is that situated at Derr or\nDerri.\n\nIn addition to dene holes on the coast of _Dur_ham and at _Dun_stable\nthere are dene holes in the _dun_, _down_, or hill overlooking Kit's\nCoty: it may reasonably be surmised that the latter were inhabited by\nthe _drui_ or wise men who constructed not only Kit's Coty but also the\nother extensive megalithic remains which exist in the neighbourhood. The\nwell-known cave at St. Andrews contains many curious Pictish sculptures,\nand the connection between _antrou_ (or _Andrew_), a cave, and _trou_, a\nhole, extends to the words _entrails_, _intricate_, and _under_.\nPractically all the \"Mighty Childs\" of mythology are represented as\nhaving sprung from caves or underground: Jupiter or Chi (the _chi_ or\n[Greek: ch] is the cross of _Andrew_[917]) was cave-born and worshipped\nin a cave; Dionysos was said to have been nurtured in a cave; Hermes was\nborn at the mouth of a cave, and it is remarkable that, whereas a cave\nis still shown as the birthplace of Jesus Christ at Bethlehem, St.\nJerome complained that in his day the pagans celebrated the worship of\nThammuz, or Adonis, _i.e._, Adon, _at that very cave_.\n\nEtymology everywhere confirms the supposition that underlying cave\nconstruction and governing worship within caves was a connection, in\nidea, between the cave and the Mother of Existence or the Womb of\nNature. The \"Womb of Being\" is a common phrase applied to Divinity, and\nin Scotland the little pits which were constructed by the aborigines are\nstill known as _weems_, from _wamha_, meaning a cave. In Lowland Scotch\n_wame_ meant _womb_, and _wamha_, a cave, is obviously akin not only to\n_wame_ but also to _womb_, Old English _wambe_; indeed the cave was\nconsidered so necessary a feature of Mithra-worship that where natural\ncavities did not exist artificial ones were constructed. The standard\nreason given for Mithraic cave-worship was that the cave mystically\nsignified \"the descent of the soul into the sublunary regions and its\nregression thence\". Doubtless this sophisticated notion at one period\nprevailed: that all sorts of Mysteries were enacted within caves is too\nwell known to need emphasis, and I think that the seemingly\nunaccountable apses within the Chislehurst labyrinth may have served a\nserious and important purpose in troglodite philosophy.\n\nThe celebrated cave at Royston is remarkably bell-shaped; many of the\nbarrows at Stonehenge were _bell_-formed, and in Ceylon the gigantic\nbell-formed pyramids there known as Dagobas are connected by\netymologists with _gabba_, which means not only _shrine_ but also\n_womb_. In the design on p. 783, Isis, the Great Mother, is surrounded\nby a cartouche or halo of bell-like objects: the sistrum of Isis which\nwas a symbol of the Gate of Life was decorated with bells; bells formed\nan essential element of the sacerdotal vestments of the Israelites;\nbells are a characteristic of modern Oriental religious usage, and in\nCeltic Christianity the bell was regarded--according to C. W. King--as\n\"the actual type of the Godhead\".[918]\n\n [Illustration: FIG. 466.--Section of Royston Cave traced from a\n drawing in _Cliff Castles and Cliff Dwellings of\n Europe_ (Baring-Gould, S.).]\n\n [Illustration: FIG. 467.--From _Ancient Pagan and Modern Christian\n Symbolism_ (Inman, C. W.).]\n\n [Illustration: FIG. 468. [_To face page 788._]\n\nThe Royston Cave is said to be an exact counterpart to certain caves in\nPalestine,[919] which are described as \"tall domes or bell-shaped\napartments ranging in height from 20 to 30 feet, and in diameter from 10\nto 12 to 20 or 30 feet, or more. The top of these domes usually\nterminates in a small circular opening for the admission of light and\nair. These dome-shaped caverns are mostly in clusters three or four\ntogether. They are all hewn regularly. Some of them are ornamented\neither near the bottom or high up, or both with rows of small holes or\nniches like pigeon holes extending quite round.\"[920] It was customary\nto sell pigeons in the Temple at Jerusalem: there is a prehistoric cave\nin Dordogne on the river Dronne which _vide_, Fig. 468 is distinguished\nby pigeon holes. This sacred cave is still used as a pigeonry, and in\nview of the mass of evidence connecting doves with prehistoric caves and\nDiana worship, I should not be surprised if the pigeons which congregate\nto-day around St. Paul's are the direct descendants of the Diana's Doves\nof the prehistoric _domus columbae_.[921] At _Chadwell_ in Essex are\nordinary dene holes, and at Tilbury there were \"several spacious caverns\nin a chalky cliff built artificially of stone to the height of 10\nfathoms and somewhat straight at the top\": I derive this information, as\nalso the illustrations here reproduced, from the anonymous _New\nDescription of England and Wales_, published in 1724.\n\n [Illustration: FIGS. 469 and 470.--From _A New Description of\n England_ (Anon, 1724).]\n\n [Illustration: FIG. 471.--Sculpturings from the interior of Royston\n Cave.\n [_To face page 784._]\n\nBoth St. Kit and St. Kate figure on the walls of the bell-shaped cave\nsituated beneath Mercat House at the cross roads at Royston; and thus\nthe name Mercat may here well have meant Big Kit or Kate: close by was\nan ancient inn known as the Catherine Wheel. We shall probably be safe\nnot only in assigning Kit's Coty to Kate or Ked \"the most generous and\nmost beauteous of ladies,\" but also in assigning to her the Kyd brook,\non the right bank of which the Chislehurst caves are situated: \"It is\nsomewhat remarkable,\" says Mr. Nichols, \"that the arch\u00e6ological\ndiscoveries hitherto made have been for the most part on the line of\nthis stream\". The Kyd brook rises in what is now known as the Hawkwood,\nwhich was perhaps once equivalent to the Og from whom the King of Edrei\ntook his title.\n\nFollowing the course of the Kyd brook--in the neighbourhood of which the\nOrdnance Map records a \"Cadlands\"--there exists to this day within\nElmstead Woods a sunken road, a third of a mile in length, now covered\nwith venerable oaks: three miles southward are the great earthworks at\nKeston, the supposed site of the Roman station of Noviomagus, \"with its\ntemple tombs and massive foundations of flint buildings scattered\nthrough the fields and woodland in the valley below\".[922]\n\nThe name Noviomagus meant seemingly New Magus; that Keston was a seat of\nthe Magi is implied by the fact that the ruins in question are situated\nin Holwood Park: whether this meant Holywood Park, or whether it was so\nknown because there were holes in it, is not of essential importance; it\nis sufficiently interesting to note that there are legends at Keston\nthat two subterranean passages once ran from the ruins, the one to Coney\nHall Hill adjoining Hayes Common, the other towards Castle Hill at\nAddington.[923] These burrows have not been explored within living\nmemory, but at Addington itself near the remains of a monastery which\nstand upon an eminence \"a subterranean passage communicates which even\nnow is penetrable for a considerable distance\".[924] At Addington are\nnot only numerous tumuli, but it is a tradition among the inhabitants\nthat the place was formerly of much greater extent than at present, and\nwe are told that timbers and other material of ruined buildings are\noccasionally turned up by the plough: here also is an oak of which the\ntrunk measures nearly 36 feet in girth, and in the churchyard is a yew\nwhich from the great circumference of its trunk must be of very great\nantiquity; that Addington was once a seat of the Aeddons or Magi, is an\ninference of high probability.\n\nAddington is situated in what is now Surrey, and is in close proximity\nto a place named Sanderstead: the Sander whose stead or enclosure here\nstood may be connoted with the French Santerre, which district abounds\nwith _souterrains_: in the valley of the Somme alone there are at least\nthirty \"singular excavations\" which _communicate with parish\nchurches_:[925] these Santerre and Sanderstead similarities may be\nconnoted with the fact that on the coast of _Dur_ham are caverns hewn in\nthe limestone and known as Dane's holes.\n\nIn the forest of Tournehem near St. Omer are some curious square and\ncircular _fosses_ known locally as Fosses, Sarrasines, or Fosses des\nInglais:[926] saracens is the name under which the Jews or Phoenicians\nare still known in Cornwall, and in view of the Tyrians love of\nburrowing or making trous, Tournehem may here perhaps be identified with\nTyre, or the Tyrrhenians of Etruria. The Inglais can hardly be the\nmodern English, but are more probably the prehistoric Ingles whose\nmarvellous monument stands to-day at Mount Ingleborough in Yorkshire, or\nancient Deira: this must have been a perfect Angel borough, or Eden, for\nnot only is it a majestic hill crowned by a tower called the Hospice,\nand with other relics previously noted, but it also contains one of the\nmost magnificent caverns in the kingdom. This is entered by a low wide\narch and consists for the first 600 feet, or thereabouts, of a mere\ntunnel which varies in height from 5 to 15 feet: one then enters \"a\nspacious chamber with surface all elaborated in a manner resembling the\nwork of a Gothic cathedral in limestone formations of endless variety of\nform and size, and proceeds thence into a series of chambers, corridors,\nfirst made accessible in 1838, said to have an aggregate extent of about\n2000 feet, and displaying a marvellous and most beautiful variety of\nstalactites and stalagmites. A streamlet runs through the whole, and\nhelps to give purity to the air.\"[927] This description is curiously\nreminiscent of the famous and gigantic Han Grotto near Dinant: with the\nHan Grotto, through which run the rivers Lesse and Tamise, may be\nconnoted the Blue John Cavern in Derbyshire, and I have little doubt\nthat Han or Blue John, or Tarchon was the Giant originally worshipped by\nthe Chouans or Jacks, who inhabited the terrible recesses of La Vendee.\nThe name Joynson which occurs in the Kentish dene hole district implies\npossibly the son of a Giant, or a son of Sinjohn: it is not unlikely\nthat the \"Hangman's\" Wood, in which the group of dene holes here planned\noccur, was originally the Han, Hun, giant, or Hahnemann's Wood. At\nTilbury the spacious caverns were adjacent to _Shen_field, in the\nneighbourhood of Downs Farm: at Dunstable is a little St. John's Wood, a\nKensworth, and a Mount Pleasant; this district is dotted with \"wells,\"\nand the adjacent Caddington is interpreted as having meant \"the hill\nmeadow of Cedd or Ceadda\".\n\nDinant or Deonant is generally supposed to derive its name from Diana,\nand we are told that the town originally possessed \"_onze_ eglises\nparoissales\". Whether these eleven parishes were due to chance or\nwhether they were originally sacred to an elphin eleven must remain a\nmatter of conjecture: at the entry to the Grotto in Dane Hill, Margate\n(Thanet), is a shell-mosaic _yoni_ surmounted by an eleven-rayed star.\n\nThe association of \"les Inglais\" with the fosses in the forest of\nTournehem may possibly throw some light upon the curiously persistent\nsixfold form in which our British dene holes seem invariably to have\nbeen constructed. Engelland as we have seen was the mystic Angel Land in\nwhich the unborn children of the future were awaiting incarnation: that\nsix was for some reason associated with birth and creation is evident\nfrom the six days of Jewish tradition, and from the corresponding 6000\nyears of Etrurian belief. The connection between six and creation is\neven more pointed in the Druidic chant still current in Brittany, part\nof which has already been quoted:--\n\n Beautiful child of the Druid, answer me right well.\n What would'st thou that I should sing?\n Sing to me the series of number one that I may learn it this very day.\n There is no series for one, for One is Necessity alone.\n The father of death, there is nothing before and nothing after.\n\nNevertheless the Druid or Instructor runs through a sequence expounding\nthree as the three Kingdoms of Merlin, five as the terrestrial zones, or\nthe divisions of time, and _six_ as \"_babes of wax quickened into life\nthrough the power of the moon_\":[928] the moon which periodically wanes\nand waxes like a matron, was of course Diana, whence possibly the\nsixfold form of the dene or Dane holes.\n\nIn the Caucasus--the land of the Kimbry, _don_ was a generic term for\nwater and for river:[929] we have a river _Dane_ in Cheshire, a river\n_Dean_ in Nottinghamshire, a river _Dean_ in Forfarshire, a river _Dun_\nin Lincolnshire, a river _Dun_ in Ayrshire, and a river _Don_ in\nYorkshire, Aberdeen, and Antrim. There is a river Don in Normandy, and\nelsewhere in France there is a river Madon which is suggestive of the\n_Madonna_: the root of all these terms is seemingly Diane, Diana, or\nDione, and it may reasonably be suggested that the dene or Dane holes of\nthis country, like many other dens, were originally shrines dedicated to\nthe prehistoric Madonna.\n\nThe fact that the subsidence at Modingham immediately filled up with\nwater is presumptive evidence not only of a vast cavern, but also of a\nsubterranean river, or perhaps a lake. That such spots were sacrosanct\nis implied by numerous references such as that quoted by Herbert wherein\nan Italian poet describes a visit of King Arthur to a small mount\nsituated in a plain, and covered with stones: into that mount the King\nfollowed a hind he was chasing, tracking her through subterranean\npassages until he reached a cavern where \"he saw the preparations for\nearthquakes and volcanic fires. He saw the flux and reflux of the sea.\"\n\n [Illustration: Thirteenth Century Window from Chartres. FIG.\n 472.--From _Christian Iconography_ (Didron).]\n\nAmong the poems of Taliesin is one entitled _The Spoils of Hades_,\nwherein the mystic Arthur is figured as the retriever of a magic\ncauldron, no doubt the sun or else the _pair dadeni_, or cauldron of\nnew birth: \"It commences,\" says Herbert, \"with reference to the\nprison-sepulchre of Arthur describing in all _six_ such sanctuaries;\nthough I should rather say one such under _six_ titles\". This mysterious\n_six_ is suggestive of the _six_fold dene holes, and that this six was\nfor some reason associated with the Madonna is obvious from the\nChristian emblem here illustrated. According to the theories of the\nauthor of _L'Antre des Nymphes_, \"the cave was considered in ancient\ntimes as the universal matrix from which the world and men, light and\nthe heavenly bodies, alike have sprung, and the initiation into ancient\nmysteries always took place in a cave\". I have not read this work, and\nam unacquainted with the facts upon which M. Saintyves bases his\nconclusions: these, however, coincide precisely with my own. It will not\nescape the reader's attention that Fig. 472 is taken from Chartres, the\n_central_ site of Gaul, to which as C\u00e6sar recorded the Druids annually\ncongregated.\n\nLayamon in his _Brut_ recounts that Arthur took counsel with his knights\non a spot exceeding fair, \"beside the water that Albe was named\":[930] I\nam unable to trace any water now existing of that name which, however,\nis curiously reminiscent of Coleridge's romantic Alph:--\n\n In Xanadu did Kubla Khan\n A stately pleasure-dome decree,\n Where Alph, the sacred river, ran\n Through caverns measureless to man\n Down to a sunless sea.\n\nIt has already been noted that the Saxon monks filled up passages at St.\nAlbans which ran even under the river: that similar constructions\nexisted elsewhere is clear from the Brut of Kings where it is stated\nthat Lear was buried by his daughter Cordelia in a vault under the river\nSoar in Leicestershire: \"a place originally built in honour of the god\nJanus, and in which all the workmen of the city used to hold a solemn\nceremony before they began upon the new year\".[931] That the Druids\nworshipped and taught in caves is a fact well attested; that solemn\nceremonies were enacted at Chislehurst is probable; that they were\nenacted in Ireland at what was known as Patrick's Purgatory even to\ncomparatively modern times is practically certain. This famous\nsubterranean Purgatory, which Faber describes as a \"celebrated engine of\npapal imposture,\" flourished amazingly until 1632, when the Lords\nJustices of Ireland ordered it to be utterly broken down, defaced, and\ndemolished; and prohibited any convent to be kept there for the time to\ncome, or any person to go into the said island on a superstitious\naccount.[932] The popularity of Patrick's Purgatory, to which immense\nnumbers of pilgrims until recently resorted, is connected with a local\ntradition that Christ once appeared to St. Patrick, and having led him\nto a desert place showed him a deep hole: He then proceeded to inform\nhim that whoever entered into that pit and continued there a day and a\nnight, having previously repented and being armed with the true faith,\nshould be purged from all his sins, and He further added that during the\npenitent's abode there he should behold both the torments of the damned,\nand the joyful blisses of the blessed. That both these experiences were\ndramatically represented is not open to doubt, and that the actors were\nthe drui or magi is equally likely: Lough _Derg_, the site of the\nPurgatory, is suggestive of drui, and also of Thurrock where, as we have\nseen, still exist the dene holes of troglodites.\n\nOn page 558 was reproduced a coin representing the Maiden in connection\nwith a right angle, and there may be some connection between this emblem\nand the form of Patrick's Purgatory: \"Its shape,\" says Faber, \"resembles\nthat of an L, excepting only that the angle is more obtuse, and it is\nformed by two parallel walls covered with large stones and sods, its\nfloor being the natural rock. Its length is 16-1/2 feet, and its width 2\nfeet, but the building is so low that a tall man cannot stand erect in\nit. It holds nine persons, and a tenth could not remain in it without\nconsiderable inconvenience.\"[933] This Irish chapel to hold nine may be\nconnoted with Bishop Arculf's description in A.D. 700 of the Holy\nSepulchre at Jerusalem. He describes this church as very large and\nround, encompassed with three walls, with a broad space between each,\nand containing three altars of wonderful workmanship, in the middle\nwall, at three different points; on the south, the north, and the west.\n\"It is supported by twelve stone columns of extraordinary magnitude; and\nit has eight doors or entrances through the three opposite walls, four\nfronting the north-east, and four to the south-east. In the middle space\nof the inner circle is a _round grotto cut in the solid rock_, the\ninterior of which is _large enough to allow nine men to pray standing_,\nand the roof of which is about a foot and a half higher than a man of\nordinary stature.\"[934] To the above particulars Arculf adds the\ninteresting information that: \"On the side of Mount Olivet there is a\ncave not far from the church of St. Mary,[935] on an eminence looking\ntowards the valley of Jehoshaphat, in which are two very deep pits. One\nof these extends under the mountain to a vast depth; the other is sunk\nstraight down from the pavement of the cavern, and is said to be of\ngreat extent. These pits are always closed above. In this cavern are\nfour stone tables; one, near the entrance, is that of our Lord Jesus,\nwhose seat is attached to it, and who, doubtless, rested Himself here\nwhile His twelve apostles sat at the other tables.\"[936]\n\nJerusalem was for many centuries regarded as the admeasured centre of\nthe whole earth, and doubtless every saintuaire was originally the local\n_centre_: in Crete there has been discovered a small shrine at Gournia\n\"situated in the very centre of the town,\" and with the mysterious pits\nof elsewhere may be connoted the \"three walled pits,\" nearly 25 feet\ndeep, which remain at the northern entrance of Knossus: the only\nexplanation which has been suggested for these constructions is that\n\"they may have been oubliettes\".\n\nAround Patrick's Purgatory in Lough Derg were built seven chapels, and\nit is evident that at or near the site were many other objects of\ninterest: Giraldus Cambrensis says there were nine caves there,[937]\nanother account states that an adventurer--a venerable hermit, Patrick\nby name--\"one day lighted on this cave which is _of vast extent_. He\nentered it and wandering on in the dark lost his way so that he could no\nmore find how to return to the light of day. After long rambling through\nthe gloomy passages he fell upon his knees and besought Almighty God if\nit were His will to deliver him from the great peril wherein he\nlay.\"[938] This adventure doubtless actually befell an adventurous\nPatrick, and before starting on his foolhardy expedition he would have\nbeen well advised to have consulted some such experienced Bard as the\nTaliesin who--claiming himself to be born of nine constituents--wrote--\n\n I know every pillar in the Cavern of the West.\n\nSimilarly the author of _The Incantation of Cunvelyn_ maintained:--\n\n With the habituated to song (Bard)\n Are flashes of light to lead the tumult\n In ability to descend\n Through spikes along brinks\n Through the opening of trapdoors.[939]\n\nThis same poet speaks of the furze or broom bush in blossom as being a\ntalisman: \"The furzebush is it not radiance in the gloom?\" and he adds\n\"of the sanctity of the winding refuge they (the enemy) have possessed\nthemselves\". Upon this Herbert very pertinently observes: \"This sounds\nas if the possessors of the secret had an advantage over their opponents\nfrom their faculty of descending into chambers and galleries cunningly\ncontrived, and artfully obscured and illuminated.... I think there was\nsomewhere a system of chambers, galleries, etc.,[940] approaching to the\nlabyrinthine character.\"[941]\n\nThe Purgatory of St. Patrick was once called _Uamh Treibb Oin_, the\n_wame_, or cave of the tribe of Oin or Owen, upon which Faber comments:\n\"Owen, in short, was no other than the Great God of the Ark, and the\nsame as Oan, Oannes, or Dagon\": he was also in all probability the\n_Janus_ of the river Soar, the _Shony_ of the Hebrides, the Blue _John_\nof Buxton, the Tar_chon_ of Etruria, and the St. Patrick on whose\nfestival and before whose altar all the fishes of the sea rose and\npassed by in procession. After expressing the opinion \"I am persuaded\nthat Owen was the very same person as Patrick,\" Faber notes the\ntradition, no doubt a very ancient one among the Irish, that Patrick was\nlikewise called Tailgean or Tailgin: there is a celebrated Mote in\nIreland named Dun_dalgan_, and the Glen_dalgeon_, to which the\nmiraculous Bird of St. Bridget is said to have taken its flight, was\npresumably a glen once sacred to the same Tall John, or Chief King, or\nTall Khan, or High Priest, as was worshipped at the Pictish town of\nDelginross in Caledonia; we have already considered this term in\nconnection with the Telchines of Telchinia, Khandia, or Crete.\n\nThat Lough _Derg_ was associated with Drei, Droia, or Troy, and with the\n_drui_ or Druids, is further implied by its ancient name Lough _Chre_,\nsaid to mean lake of the _soothsayers_. Sooth is Truth and the Hibernian\n_chre_ may be connoted with the \"Cray,\" which occurs so persistently in\nthe Kentish dene hole district, _e.g._, Foots Cray, St. Mary Cray, and\nSt. Paul's Cray: the Paul of this last name may be equated with the\nPoole of the celebrated Buxton Poole's Cavern, Old Poole's Saddle, and\nPell's Well: the \"bogie\" of Buxton was no doubt the same Puck, Pooka, or\nBwcca, as that of the Kentish Bexley, Bickley, and Boxley at each of\nwhich places are dene holes.\n\n [Illustration: FIG. 473.--Sculpture on the Wall of St. Clement's\n Cave, Hastings.\n [_To face page 797._]\n\nThe cauldron of British mythology was known occasionally as Pwyll's\nCauldron, Pwyll, the chief of the Underworld, being the infernal or\nPlutonic form of the Three Apollos. Referring to the Italian tale of\nKing Arthur's entrance into the innermost caverns of the earth, Herbert\nobserves: \"Valvasone's account of this place is a just description of\nthe Cor upon Mount Ambri, and goes to identify it with the mystical Ynys\nAvallon (Island of Apples). All that he says of it is in wide departure\nfrom the tales which he might have read in Galfridus and Giraldus. But\nwhen we further see that he places within its recesses the cauldron of\ndeified nature or Keridwen, it truly moves our wonder whence this matter\ncan have come into his pages.\"[942] Doubtless Herbert would have puzzled\nstill more in view of what is apparently the same mystic cauldron, bowl,\nor tureen carved upon the walls of St. Clement's Caves at Hastings.[943]\n\nPresumably the St. Clement of these caves which have been variously\nascribed to the Romans and the Danes, was a relative of St. Clement Dane\nin London by St. Dunstan in the West: the Hastings Caves are situated\nover what is marked on the Ordnance map as Torfield, and as this is\nimmediately adjacent to a St. Andrew it is probable that the Anderida\nrange, which commences hereby and terminates at the Chislehurst Caves,\nwas all once dedicated to the ancient and eternal Ida. _Antre_ is a\ngeneric term for cave, and as _trou_ means hole, the word _antrou_ is\nalso equivalent to _old hole_. When first visiting the famous Merlin's\nCave at Tintagel or Dunechein, where it is said that Art_hur_ or\nAr_tur_, the mystic Mighty Child, was cast up by the ninth wave into the\narms of the Great Magician, my companion's sense of romance received a\nnasty jar on learning that Merlin's Cave was known locally as \"The Old\nHole\": it may be, however, that this term was an exact rendering of the\nolder Keltic _antrou_, which is literally _old hole_: the Tray Cliff in\nDerbyshire, where is situated the Blue John Mine, may well have been the\n_trou_ cliff.\n\nThe highest point of the highland covering St. Clement's Caves is known\nas \"The Ladies' Parlour\"; at the foot of this is Sandringham Hotel,\nwhence--in view of the neighbouring St. Andrew and Tor field--it is\npossible that \"Sandringham\"[944] was here, as elsewhere, a _home of the\nchildren of Sander_: immediately adjacent is a Braybrook, and a\nBromsgrove Road. Near Reigate is a Broome Park which we are told \"in the\nromantic era rejoiced in the name of Tranquil Dale\":[945] the\nneighbouring Buckland, Boxhill, and Pixhome Lane may be connoted with\nBexhill by Hastings, and there are further traditional connections\nbetween the two localities. Under the dun upon which stand the remains\nof Reigate Castle are a series of caves, and besides the series of caves\nunder the castle there are many others of much greater dimensions to the\neast, west, and south sides:[946] my authority continues, \"Here many of\nthe side tunnels are sealed up; one of these is said to go to Reigate\nPriory--which is possible--but another which is _reputed to go to\nHastings_, impels one to draw the line somewhere\".[947]\n\nWe have seen that Brom and Bron were obviously once one and the same,\nand there is very little doubt that the Bromme of Broompark or Tranquil\nDale was the same Peri or Power as was presumably connected with Purley,\nand as the Bourne or Baron associated with Reigate. In one of the\nReigate caverns is a large pool of clear water which is said to appear\nonce in seven years, and is still known as Bourne water:[948] under the\ncastle is a so-called Baron's Cave which is about 150 feet long, with a\nvaulted roof and a circular end with a ledge or seat around it. In\npopular estimation this is where the Barons met prior to the signing of\nMagna Charta: possibly they did, and without doubt many representatives\nof _The_ Baron--good, bad, bold, and indifferent--from time to time sat\nand conferred upon the same ledge. From the Baron's Cave a long inclined\nplane led to a stairway of masonwork which extended to the top of the\nmound.\n\nReigate now consists of a pair of ancient Manors, of which one was\nHowleigh; the adjacent _Ag_land Moor, as also _Ox_ted, suggests the\ntroglodyte King Og of Edrei. Among the Reigate caves is one denominated\n\"The Dungeon\": _Tin_tagel was known alternatively not only as\n_Dun_dagel, but also as _Dune_chein, evidently the same word as the\ngreat _Dane_ John tumulus at Canterbury. The meaning of this term\ndepends like every other word upon its context; a _dungeon_ is a\ndown-under or dene hole, the keep or _donjon_ of a castle is its main\ntower or summit: similarly the word dunhill is identical with dene hole;\n_abyss_ now means a yawning depth, but on page 224 Abyss was represented\nas a dunhill.\n\nFrom the cavern at Pentonville, known as Merlin's Cave, used to run a\nsubterranean passage: modern Pentonville takes its title from a ground\nlandlord named Penton, a tenant who presumably derived his patronymic\neither from that particular _penton_ or from one elsewhere. In\nconnection with the term _pen_ it is curious to find that at Penselwood\nin Somerset there are what were estimated to be 22,000 \"pen pits\": these\npits are described as being in general of the form which mathematicians\nterm the frustrum of a cone, not of like size one with another, but from\n10 to 50 feet over at top and from 5 to 20 feet in the bottom.[949] I\nhave already surmised that the various Selwoods, Selgroves, and\nSelhursts were so named because they contained the cells of the austere\n_selli_: by Penselwood is Wincanton, a place supposed to have derived\nits title from \"probably a man's name; nasalised form of _Hwicca_, _cf._\nWhixley, and see _ton_\"; but in view of the innumerable _cone_-shaped\ncells hereabout, it would seem more feasible that _canton_ meant _cone\ntown_. We have already illustrated the marvellous cone tomb said to have\nonce existed in Etruria: in connection with this it is further recorded\nthat within the basement King Porsenna made an inextricable labyrinth,\ninto which if one ventured without a clue, there he must remain for he\nnever could find the way out again; according to Mrs. Hamilton Gray the\nlabyrinth of a counterpart of this tomb still exists, \"but its locality\nis unascertained\".\n\nThere are said to be pits similar to the Wincanton pen pits in\nBerkshire, there known as Coles pits: we have already connoted St.\nNichol of the tub-miracle, likewise King Cole of the Great Bowl with\nYule the Wheel or Whole. The Bowl of Cole was without doubt the same as\nthe _pair dadeni_, or Magic Cauldron of _Pwyll_ which Arthur \"spoiled\"\nfrom Hades: with _Paul's_ Cray may be connoted the not-far-distant Pol\nHill overlooking Sevenoaks. Otford, originally Ottanford, underlies Pol\nHill, which was no doubt a dun of the celestial Pol, _alias_ Pluto, or\nAidoneus: in the graveyard at Ottanford may be seen memorials of the\nPolhill family, a name evidently analogous to Penton of Pentonville.\n\nThe memory of our ancestors dwelling habitually in either pen pits, dene\nholes, or cole pits, has been preserved in Layamon's _Brut_, where it is\nrecorded: \"At Totnes, Constantin the fair and all his host came ashore;\nthither came the bold man--well was he brave!--and with him 2000 knights\nsuch as no king possessed. Forth they gan march into London, and sent\nafter knights over all the kingdom, and every brave man, that speedily\nhe should come anon. The Britons heard that, _where they dwelt in the\npits_, in earth and in stocks they hid them (like) badgers, in wood and\nin wilderness, in heath and in fen, so that well nigh no man might find\nany Briton, except they were in castle, or in burgh inclosed fast. When\nthey heard of this word, that Constantin was in the land, _then came\nout of the mounts_ many thousand men; they leapt out of the wood as if\nit were deer. Many hundred thousand marched toward London, by street and\nby weald all it forth pressed; and the brave women put on them men's\nclothes, and they forth journeyed toward the army.\"\n\nIt has been assumed that the means of exit from the dene holes, and from\nthe subterranean city with which they communicated, was a notched pole,\nand it is difficult to see how any other method was feasible: in this\nconnection the Mandan Indians of North America have a curious legend\nsuggestive of the idea that they must have sprung from some troglodite\nrace. The whole Mandan nation, it is said, once resided in one large\nvillage underground near a subterranean lake; a grape-vine extended its\nroots down to their habitation and gave them a view of the light. Some\nof the most adventurous climbed up the vine and were delighted with the\nsight of the earth which they found covered with buffalo and rich with\nevery kind of fruit: men, women, and children ascended by means of the\nvine (the notched pole?), but when about half the nation had attained\nthe surface of the earth a big or buxom woman, who was clambering up the\nvine, broke it with her weight and closed upon herself and the rest the\nlight of the Sun. There is seemingly some like relation between this\nlegend and the tradition held by certain hill tribes of the old Konkan\nkingdom in India, who have a belief that their ancestors came out of a\ncave in the earth. In connection with this Konkan tale, and with the\nfact that the Concanii of Spain fed on horses, it may here be noted that\nnot only do traces of the horse occur in the most ancient caves, but\nthat vast deposits of horse bones point to the probability that horses\nwere eaten sacrificially in caves.[950] In the Baron's Cave at Reigate,\n\"There are many bas relief sculptures, Roman soldiers' heads, grotesque\nmasks of monks, horses' heads and other subjects which can only be\nguessed at\":[951] these idle scribblings have been assigned to the Roman\nsoldiery, who are supposed at one time to have garrisoned the castle,\nand the explanation is not improbable: the favourite divinity of the\nRoman soldiery was Mithra, the Invincible White Horse, and several\nadmittedly Mithraic Caves have been identified in Britain.[952] It has\nalways been supposed that these were the work of Roman invaders, and in\nthis connection it should be noted that deep in the bowels of the\nChislehurst labyrinth there is a clean-cut well about 70 feet deep lined\nwith Roman cement: but granting that the Romans made use of a ready-made\ncave, it is improbable that they were responsible for the vast net-work\nof passages which are known to extend under that part of Kent. There\nis--I believe--a well in the heart of the Great Pyramid; a deep\nsubterranean well exists in one of the series of caves at Reigate.\n\nIn his article on the Chislehurst Caves Mr. Nichols inquires, \"might not\nthe shafts of these dene holes have lent themselves to the study of the\nheavenly bodies?\" That the Druids were adepts at astronomy is testified\nby various classical writers, and according to Dr. Smith there are sites\nin Anglesey still known in Welsh as \"the city of the Astronomers,\" the\nPlace of Studies, and the Astronomers' Circle.[953] There was a famous\nHoly Well in Dean's Yard, Westminster, and it would almost seem that a\nwell was an integral adjunct of the sacred duns: according to Miss\nGordon \"there is a well of unknown antiquity at Pentonville under\nSadlers Wells Theatre (Clerkenwell), lined with masonry of ancient date\nthroughout its entire depth, similar to the prehistoric wells we have\nalready mentioned in the Windsor Table Mound, on the Wallingford Mound,\nand the Well used by the first Astronomer Royal at Greenwich\".[954] But\nmasonry-lined wells situated in the very bowels of the earth as at\nChislehurst and Reigate cannot have served any astronomic purpose; they\nmust, one would think, have been constructed principally for ritualistic\nreasons. At Sewell, near Dunstable, immediately next to Maiden Bower\nthere once existed a very remarkable dene hole: this is marked on the\nOrdnance Maps as \"site of well,\" but in the opinion of Worthington\nSmith, \"this dene hole was never meant for a well\". It was recently\ndestroyed by railway constructors who explored it to the depth of 116\nfeet; but, says Worthington Smith, \"amateur excavators afterwards\nexcavated the hole to a much greater depth and found more bones and\nbroken pots. The base has never been reached. The work was on the top of\na very steep and high bank.\"[955] On Mount Pleasant at Dunstable was a\nwell 350 feet deep,[956] and any people capable of sinking a narrow\nshaft to this depth must obviously have been far removed from the\nsavagery of the prime.\n\nIn 1835 at _Tin_well, in Rutlandshire, the singular discovery was made\nof a large subterranean cavern supported in the centre by a stone\npillar: this chamber proved on investigation to be \"an oblong square\nextending in length to between 30 and 40 yards, and in breadth to about\n8 feet. The sides are of stone, the ceiling is flat, and at one end are\ntwo doorways bricked up.\"[957] About forty years ago, at Donseil in\nFrance--or rather in a field belonging to the commune of Saint Sulpice\nle _Don_seil[958]--a ploughman's horse sank suddenly into a hole: the\ngrotto which this accident revealed was found to have been cut out from\nsoft grey granite in an excellent state of preservation and is thus\ndescribed: \"After passing through the narrow entrance, you make your way\nwith some difficulty down a sloping gallery some 15 yards in length, to\na depth beneath the surface of nearly 20 feet; this portion is in the\nworst condition. Then you find yourself in a _circular gallery_\nmeasuring about 65 feet in circumference, _with the roof supported by a\nhuge pillar_, 18 feet in diameter. It is worth noticing that the walls,\nwhich are hewn out of the granite, are not vertical, but convex like an\negg. At 19 feet to the left of the inclined corridor, and at an\nelevation of 30 inches above the level of the soil of the circular\ngallery, we come upon a small opening, through which it is just possible\nfor a man to squeeze himself: it gives access to a gallery\n_thirty-three_ feet long, at the bottom of which a loftier and more\nspacious gallery has been begun, but, apparently, not completed.\"[959]\n\n [Illustration: FIG. 474. PLAN OF THE GROTTO AT MARGATE.]\n\nI invite the reader to note the significance of these measurements and\nto compare the general design of the Donseil _souterrain_ with the form\nof Fig. 474: this is the ground plan of a grotto which was accidentally\ndiscovered by some schoolboys in 1835, and exists to-day in the side of\n_Dane_ Hill, Margate. Its form is very similar to the apparent design of\nthe great two-mile Sanctuary at Avebury, see page 351, and its\nsituation--a dene or valley on the side of a hill--coincides exactly\nwith that of the small Candian cave-shrines dedicated to the serpent\ngoddess. In Candia no temples have been discovered but only small and\ninsignificant household shrines: \"It is possible,\" says Mr. Hall, \"that\nthe worship of the gods on a great scale was only carried out in the\nopen air, or the palace court, or in a grave or cave not far distant.\nCertainly the sacred places to which pilgrimage was made and at which\nvotive offerings were presented, were such groves, rocky gorges, and\ncaves.\"[960]\n\nThe sanctity of Cretan caves is indisputably proved by the immense\nnumber of votive offerings therein found, in many cases encrusted and\npreserved by stalagmites and stalactites. Among the house shrines of the\nMother Goddess and her Son remain pathetic relics of the adoration paid\nby her worshippers: one of these saved almost intact by Sir Arthur Evans\nis described as a small room or cell, smaller even than the tiny chapels\nthat dot the hills of Crete to-day--a place where one or two might pray,\nleave an offering and enjoy community with the divinity rudely\nrepresented on the altar ... one-third of the space was for the\nworshipper, another third for the gifts, the last third for the\ngoddess.[961]\n\nThere are diminutive _souterrains_ in Cornwall notably at St. Euny in\nthe parish of Sancreed where the gift niches still remain intact: in\nmany instances these \"Giants Holts\" are in serpentine form, and the\nserpentine form of the Margate Grotto is unmistakable. The Mother\nGoddess of Crete has been found figured with serpents in her hands and\ncoiling round her shoulders: according to Mr. Mackenzie: \"Her mysteries\nwere performed in caves as were also the Paleolithic mysteries. In the\ncaves there were sacred serpents, and it may be that the prophetic\npriestesses who entered them were serpent charmers: cave worship was of\nimmense antiquity. The cave was evidently regarded as the door of the\nUnderworld in which dwelt the snake-form of Mother Earth.\"[962]\n\n [Illustration: FIG. 475.--Ground plan of _Souterrain_ at St. Euny's,\n Sancreed, Cornwall.]\n\nIt has been seen that the serpent because of sloughing its skin was the\nemblem of rejuvenescence, regeneration, and New Birth; it is likely\nthat the word _sanctus_ is radically the same as _snag_, meaning a short\nbranch, and as _snake_, which in Anglo-Saxon was _snaca_: it is certain\nthat the _snake trou_ or snake cave was one of the most primitive\n_sanctuaries_.[963] Not only is the Margate Grotto constructed in\nserpentine form, but upon one of the panels of its walls is a Tree of\nLife, of which two of the scrolls consist of horned serpents: these are\nmost skilfully worked in shells, and from the mouth of each serpent is\nemerging the triple tongue of Good Thought, Good Deed, Good Word.\n\nThe word dean, French _doyen_, is supposed to be the Latin _decanum_ the\naccusative of decanus, one set over ten soldiers or ten monks: it is, as\nalready suggested, more probable that the original deans were the\npriests of Diane, and that they worshipped in dene holes, in dens, in\ndenes, on downs, and at dunhills. The word _grot_ is probably the same\nas _kirit_, the Turkish form of Crete, and as the _Keridwen_ or _Kerid\nHoly_ of Britain. The ministers of the Cretan Magna Mater were entitled\n_curetes_, and the modern curate may in all likelihood claim a verbal\ndescent from the Keridwen or Sancreed whose name is behind our _great,\ncrude_, and _cradle_. The Magna Mater of Kirid or Crete was sometimes as\nalready mentioned depicted with a cat upon her head: I have equated the\nword _cat_ with Kate, Kitty, or Ked, and in all probability the\ncatacombs of Rome anciently Janicula were originally built in her\nhonour. In Scotland _souterrains_ are termed _weems_, a word which is\nundoubtedly affiliated both in form and idea with womb, tomb, and\ncoombe: the British bards allude frequently to the grave as being the\nmatrix or womb of Ked; as arch\u00e6ologists are well aware, primitive\nburials frequently consisted of contracting the body into the form of\nthe foetus, depositing it thus in a stone cist, chest, or \"coty\": and\nthere is little doubt that the St. Anne who figures so prolifically in\nthe catacombs of Janicula, was like St. Anne of Brittany the\npre-Christian Anne, Jana, or Diane.\n\nAt Caddington by Dunstable there is a Dame Ellen's Wood; Caddington\nitself is understood to have meant--\"the hill meadow of Cedd or Ceadda,\"\nand among the prehistoric tombs found in this neighbourhood was the\ninterment illustrated on page 64. It has been cheerily suggested that\n\"the child may have been buried alive with its mother\": it may, but it\nequally may not; the pathetic surround of sea-urchins or\npopularly-called fairy loaves points to sentiment of some sort,\nparticularly in view of the tradition that whoso keeps a specimen of the\nfairy loaf in his house shall never lack bread.[964] _Echinus_, the\nLatin for sea-urchin, is radically the same word as Janus; in the\nMargate grotto an echinus forms the centre of most of the conchological\nsuns or stars with which the walls are decorated, and a large echinus\nappears in each of the four top corners of the oblong chamber.\n\nI have suggested that the Kentish Rye, a town which once stood on a\nconical islet and near to which is an earthwork known nowadays as Rhee\nwall, was once dedicated to Rhea or Maria, and that Margate owes its\ndesignation to the same Ma Rhea or Mother Queen. According to \"Morien\"\n_Rhi_ was a Celtic title of the Almighty, and is the root of the word\n_rhinwedd_ (Virtue): according to Rhys _rhi_ meant _queen_, and was a\npoetic term for a lady: according to Thomas _Rhea_ is the feminine noun\nof _rhi_, prince or king; it would thence follow that _regina_, like the\nFrench name Rejane, meant originally Queen Gyne, either Queen Woman or\nRoyal Jeanne. There are numerous Ryhalls, Ryhills, and in Durham is a\nRyton which figured anciently as Ruyton, Rutune, and _Ruginton_: near\nKingston is Raynes Park, and at Hackney, in the neighbourhood of the\nSeven Sisters and Kingsland Roads, is Wren's Park.\n\nThat the Candians colonised the North of Africa is generally supposed,\nwhence it becomes likely that the marvellous excavations at _Rua_ were\nrelated to the worship of the serpentine _Rhea_: these are mentioned by\nLivingstone who wrote: \"Tribes live in underground houses in Rua. Some\nexcavations are said to be 30 miles long, and have running rills in\nthem; a whole district can stand a siege in them. The 'writings'\ntherein, I have been told by some of the people, are drawings of animals\nand not letters, otherwise I should have gone to see them.\"[965]\n\nThe word grotesque admittedly originated from the fantastic designs\nfound so frequently within grottos or grots, and if the natives of Rua\ncould construct a _souterrain_ 30 miles in extent, I see no reason to\ndoubt the accuracy of the tradition that the natives of Reigate had run\na tunnel towards Rye which is within a few miles of St. Clement's Caves\nat Hastings. The _gate_ of Margate and Reigate means _opening_; _wry_\nmeans awry or twisting, and we may probably find the original name of\nReigate in the neighbouring place-name Wray Common.\n\nThe Snake grotto at Margate, which is situated almost below a small\nhouse named \"Rosanna Lodge,\" is decorated throughout with a most\nmarvellous and beautiful mosaic of shellwork, the like of which\ncertainly exists nowhere else in Britain: the dominant notes of this\ndecoration are roses or rosettes, and raisins or grapes; over the small\naltar in the oblong chamber, at the extremity, are rising the rays of\nthe Sun. The shells used as a groundwork for this decorative scheme were\nthe yellow periwinkle now naturally grey with antiquity but which, when\nfresh, must, when illuminated, have produced an effect of golden and\nsurpassing beauty. In the shrines of Candia large numbers of sea-shells,\nartificially tinted in various colours, have come to light:[966] that\nthe altar at the Cantian Margate grotto was constructed to hold a lamp\nor a candle cannot be doubted, in which connection one may connote a\nstatement by \"Morien\" that \"All shell grottos with a candle in it\n(_sic_) were a symbol of the cave of the sun near the margin of the\nocean with the soul of the sun in it\".[967] There is indeed little doubt\nthat the snake trou under Rosanna Lodge was, like the grotto at St.\nSulpice le Donseil, dedicated to le Donseil or _donna sol_. At the mouth\nof the shrine is a figurine seated, of which, unfortunately, the head is\nmissing, but the right hand is still holding a cup: in Fig. 44 _ante_,\npage 167, Reason is holding a similar cup into which is distilling _la\nrosee_, or the dew of Heaven--doubtless the same goblet as was said to\nbe offered to mortals by the fairy Idunns; their earthly\nrepresentatives, the Aeddons, may be assumed once to have dwelt in the\nDane Park or at Addington Street, now leading to Dane Hill where the\ngrotto remains.\n\nWe have connected the Cup of Reason with the mystic Cauldron of\nKeridwen, or \"cauldron of four spaces,\" and have noted among the recipe\n\"the liquor that bees have collected _and resin_,\" to be prepared \"when\nthere is a calm dew falling\": another Bard alludes to \"the\ngold-encircled liquor contained in the golden cup,\" and I have little\ndoubt that resin, rosin, or rosine was valued and venerated as being,\nlike amber, the petrified tears of Apollo. I do not suggest that the\nRosanna Lodge in the dene at Margate has any direct relation to the\ngrotto of Reason beneath, but there is evidently a close connection with\nthe small figurine holding a cup and the Lady Rosamond of Rosamond's\nWell at Woodstock. \"There was,\" says Herbert, \"a popular notion of an\ninfernal maze extending from the bottom of Rosamond's Well\": this\nlabyrinth almost certainly once existed, for as late as 1718 there were\nto be seen by the pool at Woodstock the foundations of a very large\nbuilding which were believed to be the remains of Rosamond's\nLabyrinth.[968]\n\nThe story of Fair Rosamond being compelled to swallow poison is\nprecisely on a par with the monkish legend that St. George was \"tortured\nby being forced to drink a poisoned cup,\" and how the Rosamond story\noriginated is fairly obvious from the fact that on her alleged\ntombstone, \"among other fine sculptures was engraven the figure of a\ncup. This, which perhaps at first was an accidental ornament (perhaps\nonly the chalice), might in aftertimes suggest the notion that she was\npoisoned; at least this construction was put upon it when the stone came\nto be demolished after the nunnery was dissolved.\" The above is the\nopinion of an arch\u00e6ologist who died in 1632, and it is in all\nprobability sound: the actual site of Rosamond's Bower at Woodstock\nseems to have been known as Godstone, and it was presumably the ancient\nKed Stone that gave birth to the distorted legend. According to the\nBallad of Fair Rosamond, that maiden was a ladye brighte, and most\npeerlesse was her beautye founde:--\n\n Her crisped locks like threads of gold\n Appeared to each man's sighte,\n Her sparkling eyes like Orient pearls\n Did cast a heavenlye light.\n\n The blood within her crystal cheekes\n Did such a colour drive\n As though the lillye and the rose\n For mastership did strive.\n\nThe ballad continues that the enamoured King--\n\n At Woodstock builded such a bower\n The like was never seene,\n Most curiously that bower was built\n Of stone and timber strong\n An hundered and fifty doors[969]\n Did to this bower belong,\n And they so cunninglye contrived\n With turnings round about,\n That none but with a clue of thread\n Could enter in or out.\n\nAccording to Drayton, Rosamond's Bower consisted of vaults underground\narched and walled with brick and stone: Stow in his _Annals_ quotes an\nobituary stone reading, _Hic jacet in tumba Rosa Mundi; non Rosa Munda,\nnon redolet sed olet_, which may be Anglicised into, Here lies entombed\na mundane Rosa not the Rose of the World; she is not redolent, but\n\"foully doth she stinke\". I am inclined, however, to believe that the\ntraditional Rosamond was really and indeed the \"cleane flower\" and that\nthe ignorant monks added calumny to their other perversions. History\nfrigidly but very fortunately relates that \"the tombstone of Rosamond\nClifford was taken up at Godstone and broken in pieces, and that upon it\nwere interchangeable weavings drawn out and decked with roses red and\ngreen and the picture of the cup, out of which she drank the poison\ngiven her by the Queen, carved in stone\".[970] At the Cornish village of\nSancreed, _i.e._, San Kerid or St. Ked, engraved upon the famous nine\nfoot cross is a similar cup or chalice, out of which rises a tapering\nfleur de lys: with the word _creed_ may be connoted the fact that the\nartist of Kirid or Crete, \"with a true instinct for beauty, chose as his\nfavourite flowers the lovely lily and iris, the wild gladiolus and\ncrocus, all natives of the Mediterranean basin, and the last three, if\nnot the lily, of his own soil\".[971] Opinions differ as to whether the\nSancreed lily is a spear head or a fleur de lys: they also differ as to\nthe precise meaning of the cup: in the opinion of Mr. J. Harris Stone,\n\"the vessel or chalice is roughly heart-shaped--that is the main body of\nit--and the head of the so-called spear is distinctly divided and has\ncross-pieces which, being recurved, doubtless gave rise to the lily\ntheory of the origin. Now there was an ancient Egyptian cross of the\nLatin variety rising out of a heart like the medi\u00e6val emblem of _Cor in\nCruce, Crux in Corde_, and this is irresistibly brought to my mind when\nlooking at this Sancreed cross. The emblem I am alluding to is that of\nGoodness.\"[972]\n\n [Illustration: FIG. 476.--The famous Sancreed Cross. From _The\n Cornish Riviera_ (Stone, J. Harris).\n [_To face page 816._]\n\nWith this theory I am in sympathy, and it may be reasonably suggested\nthat the alleged \"tombstone\" of Rosamond at Godstone was actually a\ncarved megalith analogous to that at Sancreed: the carving on the latter\nmay be comparatively modern, but in all probability the rock itself is\nthe original _crude_ Creed stone, Ked stone, or Good stone, touched up\nand partly recut.\n\nThe Rose is the familiar emblem of St. George or Oros who, according to\nsome accounts, was the son of Princess Sophia the Wise: his legs were of\nmassive silver up to the knees, and his arms were of pure gold from the\nelbows to the wrists. According to other traditions George was born at\nCoventry, and \"is reported to have been marked at his birth (forsooth!)\nwith a red bloody cross on his right hand\".[973] The first adventure of\nSt. George was the salvation of a fair and precious princess named Sabra\nfrom a foul dragon who venomed the people with his breath and this\nadventure is located at Silene: with this Silene may be connoted the\ninnocent Una, who in some accounts occupies the position of the Lady\nSabra: Sabra is suggestive of Sabrina, the little Goddess of the river\nSevern, whose name we have connected with the soft, gentle, pleasing and\npropitious Brina: that St. Burinea, the pretty daughter of Angus whose\nmemory is sanctified as the patron of St Burian's or Eglos_berrie_, was\noriginally _pure_ Una is more likely than that this alleged Maiden was\nan historic personage of the sixth century.\n\nThe series of excavations at Reigate, of which the principal is the\nBaron's Cave, extends to a Red Cross Inn which marks the vicinity where\nstood the chapel of the Holy Cross, belonging to the Priory of the\nVirgin and Holy Cross: about a mile from Reigate in a little brook (the\nBourne Water) used to stand a great stone stained red by the victims of\na water Kelpie, who had his lair beneath. The Kelpie was exorcised by a\nvicar of Buckland: nevertheless the stone remained an object of awe to\nthe people, which, says Mr. Ogilvie, \"was regarded as a vile\nsuperstition by a late vicar who had the stone removed to demonstrate to\nhis parishioners that there was nothing under it, but some of the old\nfolks remember the story yet\".[974] Part of Reigate is known as Red\nHill, obviously from the red sandstone which abounds there: at Bristol\nor Bristowe, _i.e_., the Stockade of Bri, the most famous church is that\nof St. Mary Redcliffe: the Mew stone off Devonshire is red cliff, the\ninscriptions at Sinai are always on red stone, and there is little doubt\nthat red rock was particularly esteemed to be the symbol of gracious\nAine, the Love Mother. In Domesday the Redcliff of St. Mary appears as\nRedeclive,[975] and may thus also have meant Rood Cleeve: in London we\nhave a Ratcliffe Highway, and in Kensington a Redcliffe Square.\n\nIn what is now the Green Park, Mayfair, used to be a Rosamond's Pool:\nwith Rosamond, the Rose of the World, and Rosanna--whose name may be\nconnoted with the inscription RU NHO or QUEEN NEW,[976] which occurs on\none of the Sancreed crosses may also be connoted St. Rosalie of Sicily\nor Hypereia, whose grotto and fete still excite \"an almost incredible\nenthusiasm\". The legend of St. Rosalie represents her as--\n\n Something much too fair and good\n For human nature's daily food,\n\nand her mysterious evanishment is accounted for by the tradition that,\ndisgusted by the frivolous life and empty gaiety of courts, she\nvoluntarily retired herself into an obscure cavern, where her remains\nare now supposed to be buried under wreaths of imperishable roses which\nare deposited by angels.[977]\n\n [Illustration: FIG. 477.--Iberian. From Akerman]\n\n [Illustration: FIG. 478.--Kerris Roundago. From _Antiquities of\n Cornwall_.]\n\nAccording to ecclesiastical legend the beloved St. Rosalie--whose fete\nis celebrated in Sicily on the day of St. Januarius--was the daughter of\na certain Tancred, the first King of Sicily: it is not unlikely that\nthis Tancred was Don Cred or Lord Cred, a relation of the Cornish\nSancreed.[978] Sancreed is supposed to derive its name as being \"an\nabstract dedication to the Holy Creed\": but it is alternatively known as\nSan_cris_: the Cretans, or Kiridians, or Eteocretes claimed Cres the Son\nof Jupiter by the nymph Idea as their first King, and they traced their\ndescent from Cres. In a subsequent volume we shall consider this Cres at\ngreater length, and shall track him to India in the form of Kristna, to\nwhose grace the subterranean cross at Madura seems to have been\ndedicated. In Celtic _cris_ meant pure, holy; _crios_ meant the\nSun:[979] the principal site of Apollo-worship was the island of Crissa;\nin England Christy[980] is a familiar surname, and I am convinced that\nthe Christ tradition in Britain owed little to the Roman mission of\nAugustine, but was of far older origin. We may perhaps trace the\noriginal transit of Cris to Sancris at Carissa, now Carixa, in Spain:\namong the numerous coins of this district some as figured herewith bear\nthe legend Caris, some bear the head of the young Hercules, others a\nfemale head.[981] As in classic Latin _C_ was invariably pronounced\nhard, it is probable that the maiden Caris was Ceres, and that the\nCretan pair are responsible for Kerris Roundago, an egg-like monument\nnear Sancreed; also for Cresswell in Durham where is the famous Robin\nHood Cave:[982] one may further trace Caris at Carisbrook near Ryde, at\nthe diminutive Criss Brook near Maidstone, and at the streamlet Crise in\nSanterre.\n\n [Illustration: FIG. 479.--Christ, with a Nimbus Resembling a Flat\n Cap, or Casquette. From a Carving on Wood in the\n Stalls of Notre Dame d'Amiens. XVI. Cent. From\n Didron.]\n\nThe town of Carissa, now Carixa, may be connoted with the synonymous\n_cross_ or _crux_: the Cornish for _cross_ was _crows_, and at\nCrows-an-Rha, near St. Buryans, there is a celebrated wayside cross or\ncrouch.[983] That Caris was _carus_ or _dear_, and that he was the\ninception of _charis_ or charity will also eventually be seen: I have\nelsewhere suggested that _charis_, or _love_, was originally 'k Eros or\nGreat Eros; in the Christian emblem here illustrated Christ is\nassociated with a rose cross, which is fabricated from the four hearts,\nand thus constitutes the _Rosa mystica_. At Kerris Roundago are four\nmegaliths.\n\n [Illustration: FIG. 480.]\n\n [Illustration: FIG. 481.]\n\nThe Sancris cup or chalice[984] might legitimately be termed a _cruse_:\nChrist's first miracle was the conversion of a cruse or can of water\ninto wine, and the site of this miracle was Cana. The _souterrain_ of\nSt. Sulpice le Donseil is situated in a district known as La Creuse, and\nthe solitary pillar in the heart of this grotto, as also that in the\nMargate grotto, and that in the _souterrain_ at Tinwell, were probably\nsymbols of what the British Bard describes as \"Christ the concealed\npillar of peace\". The Celtic Christs here reproduced from an article in\n_The Open Court_ by Dr. Paul Carus are probably developments of ancient\nPrestons or Jupiter Stones: the connection between these crude Christs\nand Cres, the Son of Jupiter, by the nymph Idea, is probably continuous\nand unbroken.\n\nA cruse corresponds symbolically to a cauldron or a cup: according to\nHerbert, \"The Cauldron of the Bards was connected by them with Mary in\nthat particular capacity which forms the portentous feature in St.\nBrighid (_viz._, her _being Christ's Mother_) to the verge of\nidentification. The reason was that divine objects considered by them\nessentially, and, as it were, sacramentally as being Christ, were\nprepared within and produced out of that sacred and womb-like\nreceptacle.\" He then quotes two bardic extracts to the following\neffect:--\n\n (1) The One Man and our Cauldron,\n And our deed, and our word,\n With the bright pure Mary daughter of Anne.\n\n (2) Christ, Creator, Emperor and our Mead,\n Christ the Concealed, pillar of peace,\n Christ, Son of Mary and of my Cauldron, a pure pedigree![985]\n\nThe likelihood is that the solitary great Jasper stone in the roof of\nthe four-columned hall at Edrei, the Capital of King Og, was similarly a\nsymbol of the ideal Corner Stone or the Concealed Pillar of Peace.\n\nAt Mykenae the celebrated titanic gateway is ornamented by two lions\nguarding or supporting a solitary pillar or numeral 1: at other times a\nfigure of the Magna Mater takes the place of this ONE, and it is\nprobable that the Io of Mykenae was originally My Kene, _i.e._, Mother\nQueen or, more radically, Mother Great One. That Io was represented by\nthe horns or crescent moon is obvious from the innumerable idols in the\nform of cows horns found at Mykenae: we have already connected Cain,\nCann, and Kenna with the moon or _choon_, Latin _luna_, French _lune_,\notherwise Cynthia or Diana.\n\nNot only was Crete or Candia essentially an island of caves, but the\ndistrict of the British Cantii seems if anything to have been even more\nriddled: _canteen_ is a generic term for cellar or cool cave, and the\norigin of this word is not known. In Mexico _cun_ meant _pudenda\nmuliebris_, in London _cunny_ and _cunt_ carry the same meaning, and\nwith _cenote_, the Mexican for _cistern_, may be connoted our English\nrivers Kennet and Kent. Dr. Guest refers to the cauldron of _Cend_wen\n(Keridwen): according to Davidson the magic cup of the Cabiri\ncorresponded to the _Condy_ Cup[986] of the Gnostics which is the same\nas that in which _Guion_ (Mercury) made his beverage--the beverage of\nknowledge or divine Kenning, the philosophical Mercury of the medi\u00e6val\nalchemists. Sometimes the Egg or Cup was encircled by two serpents said\nto represent the Igneous and Humid principles of Nature in conjunction:\nit is not improbable that the spirals found alike at Mykenae and New\nGrange represented this dual coil, spire, or maze of Life, and the Coil\nDance or the Snail's Creep, which was until recently executed in\nCornwall, may have borne some relation to this notion.[987]\n\n [Illustration: FIG. 482.--Entry to New Grange.]\n\nIn the neighbourhood of Totnes and the river Teign is the world-famous\nKent's Cavern,[988] whence has emanated evidence that man was living in\nwhat is now Devonshire, contemporaneously with the mammoth, the\ncave-lion, the woolly rhinoceros, the bison, and other animals which are\nnow extinct. Kent's Cavern is in a hill, _dun_, _tun_, or what the\nBretons term a _torgen_, and the _torgen_ containing Kent's Cavern is\nsituated in the Manor of Torwood in the parish of Tor, whence Torbay,\nTorquay, etc.: in Cornwall _tor_, or _tur_, meant belly, and _tor_ may\nbe equated with _door_, Latin _janua_.\n\nThe entrance to Kent's Hole is in the face of a cliff, and the people\nmentioned in the Old Testament as the _Kenites_ were evidently\ncliff-cave dwellers, for it is related that Balaam looked on the Kenites\nand said: \"Strong is thy dwelling-place, and thou puttest thy nest in a\nrock\":[989] Kent is the same word as _kind_, meaning _genus_; also as\n_kind_, meaning affectionate and well-disposed, and it is worthy of note\nthat the cave-dwelling Kenites of the Old Testament were evidently a\nkindly people for the record reads: \"Saul said unto the Kenites 'Go,\ndepart, get you down from among the Amalekites, lest I destroy you with\nthem: for _ye shewed kindness to all the children of Israel when they\ncame up_ out of Egypt'.[990] So the Kenites departed from among the\nAmalekites.\"[991]\n\nThere is evidence that Thor's Cavern in Derbyshire was inhabited by\nprehistoric troglodites; the most high summit in the Peak District is\nnamed Kinder Scout, and in the southern side of Kinder Scout is the\ncelebrated Kinderton Cavern: at Kinver in Staffordshire there are\nprehistoric caves still being lived in by modern troglodites, and at\nCantal in France there are similar cave dwellings.\n\nIn Derbyshire are the celebrated Canholes and at Cannes, by Maestricht,\nis an entrance to the amazing grottos of St. Peter: this subterranean\nquarry is described as a succession of long horizontal galleries\nsupported by an immense number of square pillars whose height is\ngenerally from 10 to 20 feet: the number of these vast subterranean\nalleys which cross each other and are prolonged in every direction\ncannot be estimated at less than 2000, the direct line from the built up\nentrance near Fort St. Peter to the exit on the side of the Meuse\nmeasures one league and a half. That these works were at one time in the\noccupation of the Romans, is proved by Latin inscriptions, but evidently\nthe Romans did not do the building for, \"underneath these inscriptions\nyou can trace some ill-formed characters traditionally attributed to the\nHuns; which is ridiculous since the Huns did not build, and therefore\nhad no need of quarries, and moreover were ignorant of the art of\nwriting\".[992] In view of the fact that the gigantic cavern farther up\nthe Meuse, is entitled the Han Grotto, this tradition of Hun \"writing\"\nis not necessarily ridiculous: the Huns in question, whoever they were,\nprobably were the people who built the Hun's beds and were worshippers\nof \"the One Man and our Cauldron\".\n\nThe Peter Mount now under consideration does not appear to have been\nsuch a Peter's Purgatory as found on \"the island of the tribe of Oin\":\non the contrary its galleries, based on pillars about 16 feet high, are\ntraced on a regular plan. These cross one another at right angles, and\ntheir most noticeable feature is the extreme regularity and perfect\nlevel of the roof which is enriched with a kind of cornice--a cornice of\nthe severest possible outline, but with a noble simplicity which gives\nto the galleries a certain monumental aspect.\n\nWithin the criss-cross bowels of the Peter Mount is another very\nremarkable curiosity--a small basin filled with water called\nSpringbronnen (\"source of living water\") which is incessantly renewed,\nthanks to the drops falling from the upper portion of a fossil tree\nfixed in the roof.[993] The modern showman does not vaunt among his\nattractions a \"source of living water,\" and we may reasonably assume\nthat this appellation belongs to an older and more poetic age: the\nHebrew for \"fountain of living waters\" is _ain_, a word to be connoted\nwith Hun, Han, and St. Anne of the Catacombs: St. Anne is the patron of\nall springs and wells; at Sancreed is a St. Eunys Well, and the word\n_aune_ or _avon_ was a generic term for any _gentle flowing_ stream.\n\nIt is reasonable to equate St. Anne of the Catacombs with \"Pope Joan\" of\nEngelheim, and it is probable that the original Vatican was the\nterrestrial seat of the celestial Peter, the Fate Queen or Fate King:\nwith St. Peter's Mount may be connoted the Arabian City of Petra which\nis entirely hewn out of the solid rock. The connection between the Irish\nOwen, or Oin, and the Patrick of Patrick's Purgatory has already been\nconsidered, and that Janus or Janicula was the St. Peter of the Vatican\nis very generally admitted: we shall subsequently consider Janus in\nconnection with St. Januarius or January; at Naples there are upwards of\ntwo miles of catacombs, and the Capo di _Chino_, under which these\noccur, may probably be identified with the St. Januarius whose name they\nbear.\n\n [Illustration: FIG. 483.--Seventeenth Century Printer's Mark.]\n\nThat Janus, the janitor of the Gates of Heaven and of all other gates,\nwas a personification of immortal Time is sufficiently obvious from the\nattributes which were assigned to him; that the Patrick of Ireland was\nalso the Lord of the 365 days is to be implied from the statement of\nNennius that St. Patrick \"at the beginning\" founded 365 churches and\nordained 365 bishops.[994] I was recently accosted in the street by a\nNorth-Briton who inquired \"what _dame_ is it?\": on my failure to catch\nhis meaning his companion pointed to my watch chain and repeated the\ninquiry \"what _time_, is it\"; but even without such vivid evidence it is\nclear that _dame_ and _time_ are mere variants of the same word. It is\nproverbial that Truth, _alias_ Una, _alias_ Vera, is the daughter of\nTime: that Time is also the custodian of Truth is a similar commonplace:\nTime is the same word as Tom, and Tom is a contracted form of Thomas\nwhich the dictionaries define as meaning _twin, i.e., twain:_ Thomas is\nthe same name as Tammuz, a Phrygian title of Adonis, and in Fig. 404\n(_ante_, p. 639), Time was emblemised as the Twain or Pair; in Fig. 483,\nFather Time is identified with Veritas or Truth, for the legend runs,\n\"Truth in time brings hidden things to light\".[995] The Lady Cynethryth,\nwho dwells proverbially at the bottom of a well, is, of course, daily\nbeing brought to light; it is, however, unusual to find her thus\ndepicted clambering from a dene hole or a den. In all probability the\n\"Sir Thomas\" who figures in the ballad as Fair Rosamond's custodian was\noriginally Sir Tammuz, Tom, or Time--\n\n And you Sir Thomas whom I truste\n To bee my loves defence,\n Be careful of my gallant Rose\n When I am parted hence.\n\nThe relentless Queen who appears so prominently in the story may be\nconnoted with the cruel Stepmother who figures in the Cinderella cycle\nof tales--a ruthless lady whom I have considered elsewhere. The silken\nthread by which the Queen reached Rosamond--to whose foot, like\nJupiter's chain, it was attached--is paralleled by the thread with which\nAriadne guided the fickle Theseus. In an unhappy hour the Queen\novercomes the trusty Thomas, and guided by the silken thread--\n\n Went where the Ladye Rosamonde\n Was like an Angel sette.\n\n But when the Queen with steadfast eye\n Beheld her beauteous face\n She was amazed in her minde\n At her exceeding grace.\n\nThe word _grace_ is the same as _cross_, and grace is the interpretation\ngiven by all dictionaries of the name John or Ian: the red cross was\noriginally termed the Jack, and to the Jack, without doubt, was once\nassigned the meaning \"Infinite in the East, Infinite in the West,\nInfinite in the South. Thus it is said, He who is in the fire, He who is\nin the heart, He who is in the Sun, they are _One_ and the same:\" in\n_China_ the Svastika is known as the _Wan_.\n\nFOOTNOTES:\n\n [905] Walford, E., _Greater London_, ii., 95.\n\n [906] Mottingham, anciently Modingham, is supposed to be from Saxon\n _modig_, proud or lofty, and _ham_, a dwelling. Johnstone\n derives it as, \"Enclosure of Moding,\" or \"of the Sons of Mod\n or Mot\". We may assume these people were followers of the\n Maid, and that Mottingham was equivalent to Maiden's Home.\n\n [907] Mackenzie, D. A., _Myths of Crete_, p. xlvi.\n\n [908] Borlase, Wm., _Antiquities of Cornwall_, p. 296.\n\n [909] _Cliff Castles_, p. 33.\n\n [910] _Cf._ Baring-Gould, _Cliff Castles_.\n\n [911] Chislehurst is supposed to mean the pebble hurst or wood, but\n Chislehurst is on chalk and is less pebbly than many places\n adjacent: at Chislehurst is White Horse Hill: Nantjizzel or\n _jizzle valley_, in Cornwall, is close to Carn Voel, _alias_\n the Diamond House, and thus, I am inclined to think that\n Chislehurst was a selhurst or selli's wood sacred to Chi the\n great Jehu.\n\n [912] Adams, W. H. A., _Famous Caves and Catacombs_, p. 90.\n\n [913] Spence L., _Myths of Mexico and Peru_, p. 293.\n\n [914] In 1867 Mr. Roach Smith published the following description:\n \"The ground plan of the caves was like a six-leaved flower\n diverging from the central cup which is represented by the\n shaft. The central cave of each three is about 14 yards long\n and about 6 yards high. The side caves are smaller, about 7\n yards long and 2 yards wide. The section is rather singular:\n taken from end to end the roof line is horizontal: but the\n floor rises at the end of the cave so that a sketch of the\n section from end to end of the two principal caves is like\n the outline of a boat, the shaft being in the position of the\n mainmast. The section across the cave is like the outline of\n an egg made to stand on its broader end. They are all hewn\n out of the chalk, the tool marks, like those which would be\n made by a pick, being still visible.\"--_Arch\u00e6ologia_, i., 32.\n\n Dr. Munro states: \"They are usually found on the higher ground\n of the lower reaches of the Thames ... in fact, North Kent and\n South Essex appear to be studded with them.\"--_Prehistoric\n Britain_, p. 222.\n\n [915] _Nat. Hist._, lib. xvii., cap. viii.\n\n [916] Part I.\n\n [917] One of the most characteristic symbols of the \u00c6gean is St.\n Andrew's Cross: I have suggested that the Scotch Hendrie\n meant _ancient drie_ or _drew_, and it is not without\n significance that tradition closely connects St. Andrews in\n Scotland with the \u00c6gean. The legend runs that St. Rule\n arrived at St. Andrews bringing with him a precious relic--no\n less than Sanct Androwis Arme. \"This Reule,\" continues the\n annalist, \"was ane monk of Grece born in Achaia and abbot in\n the town of Patras\"--Simpkins, J. E., _Fife_, Country\n Folklore, vol. vli., p. 243.\n\n [918] _The Gnostics and their Remains_, p. 72.\n\n [919] \"It is certain that ancient caves do exist in Palestine which\n in form and circumstance, and to some extent also in\n decoration, approximate so nearly to the Royston Cave that if\n any historical connection could be established between them,\n it would scarcely seem doubtful that the one is a copy of the\n other.\"--Beldam, J., _The Royston Cave_, p. 24. According to\n the same authority there are indications at the Royston Cave\n \"of an extreme and primeval antiquity,\" and he adds, \"it\n bears, indeed, a strong resemblance in form and dimension to\n the ancient British habitation; and certain marks and\n decorations in its oldest parts such as indentations and\n punctures, giving a diapered appearance to the surface, are\n very similar to what is seen in confessedly Druidical and\n Phoenician structures,\" p. 22.\n\n [920] Beldam, J., _The Royston Cave_, p. 24.\n\n [921] In Caledonia dovecots or _doocats_ are still superstitiously\n maintained: there may be a connection between _doocat_ and\n the \"Dowgate\" Hill which neighbours the present Cathedral of\n St. Paul.\n\n [922] Nichols, W. J., _The Chislehurst Caves and Dene Holes_, p. 5.\n\n [923] Walford, E., _Greater London_, ii., 127.\n\n [924] _Ibid._, p. 131.\n\n [925] Goddard, A. R., _Essex Arch\u00e6ological Society's Transactions_,\n vol. vii., 1899.\n\n [926] Courtois, _Dictionaire Geographique de l'Arrondissement de\n Saint Omer_, p. 156.\n\n [927] Wilson, J. G., _Gazetteer_, i., 1044.\n\n [928] Eckenstein, L., _Comparative Studies in Nursery Rhymes_, p.\n 154.\n\n [929] Dan or Don is one of the main European root river names; it\n occurs notably in the story of the _Dan_aides who carried\n water in broken urns to fill a bottomless vessel, and again\n in _Dan_aus who is said to have relieved Argos from drought.\n\n [930] P. 242.\n\n [931] Herbert, A., _Cyclops_, p. 154.\n\n [932] Wright, T., _Patrick's Purgatory_, p. 162.\n\n [933] _Ibid._, p. 231.\n\n [934] _Travels in the East_, p. 2.\n\n [935] \"This was the _round_ church of St. Mary, divided into two\n stories by slabs of stone; in the upper part are four altars;\n on the eastern side below there is another, and to the right\n of it an empty tomb of stone, in which the Virgin Mary is\n said to have been buried; but who moved her body, or when\n this took place, no one can say. On entering this chamber,\n you see on the right-hand side a stone inserted in the wall,\n on which Christ knelt when He prayed on the night in which He\n was betrayed; and the marks of His knees are still seen on\n the stone, as if it had been as soft as wax.\"\n\n [936] Wright comments upon this: \"Dr. Clarke is the only modern\n traveller who has given any notice of these subterranean\n chambers or pits, which he supposes to have been ancient\n places of idolatrous worship\".\n\n [937] _Cf._ Baring-Gould, _Curious Legends_, p. 238.\n\n [938] _Mysteries of the Cabiri_, ii., 393.\n\n [939] _Cf._ Herbert, A., _Cyclops_, p. 155.\n\n [940] _Ibid._, p. 154.\n\n [941] It is not improbable that the Pied Piper incident was\n actually enacted annually at the Koppenburg, and that the\n children of Hamelyn were given the treat of being taken\n through some brilliantly lit cavern \"joining the town and\n close at hand\". Whether the Koppenburg contains any grottos I\n am unable to say.\n\n [942] _Cyclops_, p. 156.\n\n [943] The authorities connect the surnames Kettle and Chettle with\n the Kettle or Cauldron of Norse mythology, whence Prof.\n Weekley writes: \"The renowned Captain Kettle, described by\n his creator as a Welshman, must have descended from some\n hardy Norse pirate\". Why Norse? The word _kettle_, Gaelic\n _cadhal_, is supposedly borrowed from the Latin _catillus_, a\n small bowl: the Greek for cup is _kotulos_, and it is\n probable that _kettle_ and _cotyledon_ are alike radically\n Ket, Cot, or Cad. In Scotland _adhan_ meant cauldron, whence\n Rust thinks that Edinbro or Dunedin was once a cauldron hill.\n\n [944] Sandringham, near King's Lynn, appeared in Domesday as\n Sandersincham: upon this Johnston comments, \"Curious\n corruption. This is 'Holy Dersingham,' as compared with the\n next parish Dersingham. French _saint_, Latin _sanctus_,\n Holy.\"\n\n [945] Ogilvie, J. S., _A Pilgrimage in Surrey_, ii., 183.\n\n [946] _Ibid._, p. 166.\n\n [947] _Ibid._, p. 167. The italics are mine.\n\n [948] \"The old Bourne stream, generally known as the 'Surrey Woe\n Water,' has already commenced to flow through Caterham\n Valley, and at the moment there is quite a strong current of\n water rushing through an outlet at Purley.\n\n \"There are also pools along its course through Kenley,\n Whyteleafe, and Warlingham, which suggest that the stream is\n rising at its principal source, in the hills around Woldingham\n and Oxted, where it is thought there exists a huge natural\n underground reservoir, which, when full, syphons itself out at\n certain periods about every seven years.\n\n \"Tradition says that when the Bourne flows 'out of season' or\n at irregular times it foretells some great calamity. It\n certainly made its appearance in a fairly heavy flow in three\n of the years of the war, but last year, which will always be\n historical for the declaration of the armistice and the prelude\n of peace, there was no flow at all.\"--_The Star_, 15th March,\n 1919.\n\n [949] \"Arch\u00e6ologia\" (from _The Gentleman's Magazine_), i., 283.\n\n [950] _Cf._ Johnson, W., _Byeways_, pp. 411, 417.\n\n [951] Ogilvy, J. S., _A Pilgrimage in Surrey_, ii., 164.\n\n [952] That the solar horse was sacred among the Ganganoi of\n Hibernia is probable, for: \"On that great festival of the\n peasantry, St. John's Eve, it is the custom, at sunset on\n that evening, to kindle immense fires throughout the country,\n built like our bonfires, to a great height, the pile being\n composed of turf, bogwood, and such other combustibles as\n they can gather. The turf yields a steady, substantial body\n of fire, the bogwood a most brilliant flame: and the effect\n of these great beacons blazing on every hill, sending up\n volumes of smoke from every part of the horizon, is very\n remarkable. Early in the evening the peasants began to\n assemble, all habited in their best array, glowing with\n health, every countenance full of that sparkling animation\n and excess of enjoyment that characterise the enthusiastic\n people of the land. I had never seen anything resembling it:\n and was exceedingly delighted with their handsome,\n intelligent, merry faces; the bold bearing of the men, and\n the playful, but really modest deportment of the maidens; the\n vivacity of the aged people, and the wild glee of the\n children. The fire being kindled, a splendid blaze shot up;\n and for a while they stood contemplating it, with faces\n strangely disfigured by the peculiar light first emitted when\n the bogwood is thrown on. After a short pause, the ground was\n cleared in front of an old blind piper, the very beau-ideal\n of energy, drollery, and shrewdness, who, seated on a low\n chair, with a well-plenished jug within his reach, screwed\n his pipes to the liveliest tunes and the endless jig began.\n\n \"But something was to follow that puzzled me not a little. When\n the fire burned for some hours, and got low, an indispensable\n part of the ceremony commenced. Every one present of the\n peasantry passed through it, and several children were thrown\n across the sparkling embers; while a wooden frame of some 8\n feet long, with a horse's head fixed to one end, and a large\n white sheet thrown over it, concealing the wood and the man on\n whose head it was carried, made its appearance. This was\n greeted with loud shouts as the '_white horse_'; and having\n been safely carried by the skill of its bearer several times\n through the fire with a bold leap, it pursued the people, who\n ran screaming and laughing in every direction. I asked what the\n horse was meant for, and was told it represented all cattle.\n\n \"Here was the old pagan worship of Baal, if not of Moloch too,\n carried on openly and universally in the heart of a nominally\n Christian country, and by millions professing the Christian\n name! I was confounded; for I did not then know that Popery is\n only a crafty adaptation of pagan idolatries to its own scheme;\n and while I looked upon the now wildly excited people, with\n their children and, in a figure, all their cattle passing again\n and again through the fire, I almost questioned in my own mind\n the lawfulness of the spectacle, considered in the light that\n the Bible must, even to the natural heart, exhibit it in to\n those who confess the true God.\"--Elizabeth, Charlotte,\n _Personal Recollections_, quoted from \"S. M.\" _Sketches of\n Irish History_, 1845.\n\n [953] _The Religion of Ancient Britain_, p. 28.\n\n [954] _Prehistoric London_, p. 137.\n\n [955] _Man the Primeval Savage_, p. 328.\n\n [956] _Ibid._, p. 66.\n\n [957] _Arch\u00e6ologia_, i., 29.\n\n [958] _Le donseil_ probably here means _donsol_, or _lord sun_.\n Adonis and all the other Sun lords were supposed to have beep\n born in a cave on 25th December. We have seen that Michael's\n Mount (family name St. Levan), was known alternatively as\n _dinsol_.\n\n [959] Adams, W. H. D., _Famous Caves and Catacombs_, p. 183.\n\n [960] _\u00c6gean Arch\u00e6ologia_, p. 156.\n\n [961] Mr. and Mrs. Hawes, _Crete the Forerunner of Greece_, p. 65.\n\n [962] _Myths of Crete and Pre-Hellenic Europe_, p. 183.\n\n [963] \"Herodotus in _Book VIII_. says that the ancients worshipped\n the Gods and Genii of any place under the form of serpents.\n 'Set up,' says some one in Persius' _Satires_ (No. 1), 'some\n marks of reverence such as the painting of two serpents to\n let boys know that the place is sacred.'\"--Seymour, F., _Up\n Hill and Down Dale in Ancient Etruria_, p. 237.\n\n [964] Johnson, W., _Byways_, p. 304.\n\n [965] _Proceedings of the Royal Geographical Society_, 1869.\n\n [966] MacKenzie, D. A., _Myths of Crete_, p. 138.\n\n [967] _Light of Britannia_, p. 200.\n\n [968]_Cf._ _Percy Reliques_ (Everyman's Library), p. 21.\n\n [969] The Baron's Cave at Reigate is \"about 150 feet long\" (_ante_,\n p. 799).\n\n [970] _Percy Reliques_, p. 20.\n\n [971] Hawes, _Crete the Forerunner of Greece_, p. 125.\n\n [972] _The Cornish Riviera_, p. 265.\n\n [973] H. O. F., _St. George for England_, p. 15.\n\n [974] _A Pilgrimage in Surrey_, ii., 177.\n\n [975] At Bristol is White Lady's Road.\n\n [976] The curious name Newlove occurs as one of the erstwhile\n owners of the Margate grotto: the Lovelace family, for whose\n name the authorities offer no suggestions except that it is a\n corruption of the depressing Loveless, probably either once\n worshipped or acted the Lovelass. This conjecture has in its\n favour the fact that \"many of our surnames are undoubtedly\n derived from characters assumed in dramatic performances and\n popular festivities\".--Weekley, A. B., _The Romance of\n Names_, p. 197. \"To this class belong many surnames which\n have the form of abstract nouns, _e.g._, _charity_, _verity_,\n _virtue_, _vice_. Of similar origin are perhaps, _bliss,\n chance, luck_, and _goodluck_.\"--_Ibid._, p. 197.\n\n [977] With the old English custom of burying the dead in roses, and\n with the tradition that at times a white lady with a red rose\n in her mouth used to appear at Pen_deen_ cave (Courtney, Miss\n M. L., _Cornish Feasts and Folklore_, p. 9), in Cornwall may\n be connoted the statement of Bunsen: \"The Phoenicians had a\n grand flower show in which they hung chaplets and bunches of\n roses in their temples, and _on the statue of the goddess\n Athena_ which is only a feminine form of Then or Thorn\"\n (_cf._ Theta, _The Thorn Tree_, p. 40). The probability is\n that not only was the rose sacred to Athene but that Danes\n Elder (_Sambucus ebulus_), and Danes flower (_Anemone\n pulsutilla_) had no original reference to the Danes, but to\n the far older Dane, or donna, the white Lady. Both _don_ and\n _dan_ are used in English, as the equivalent of _dominus_,\n whence Shakespeare's reference to Dan Cupid.\n\n [978] Adams, W. H. D., _Famous Caves and Catacombs_, p. 177.\n\n [979] Davidson, P., _The Mistletoe and its Philosophy_, p. 51.\n\n [980] The term Christ is interpreted as \"the anointed\".\n\n [981] Akerman, J. Y., _Ancient Coins_, p. 25.\n\n [982] We shall consider Robin Hood whom the authorities already\n equate with Odin in a subsequent chapter. In Robin Hood's\n Cave have been discovered remains of paleolithic Art\n representing a horse's head. In Kent the ceremony of the\n Hooden Horse used until recently to survive, and the same\n Hood or Odin may possibly be responsible for \"_Wood_stock\".\n\n [983] Crutched Friars in London marks the site of a priory of the\n freres of the Crutch or Crouch.\n\n [984] The San_creed_ chalice may be connoted ideally and\n philologically with the San_graal_, Proven\u00e7al _gradal_: the\n apparition of a child in connection with the graal or gradal\n also permits the equation _gradal_ = _cradle_. At Llandudno\n is the stone entitled _cryd Tudno, i.e._, the cradle of\n Tudno.\n\n [985] _Cyclops_, p. 137\n\n [986] _The Mistletoe and its Philosophy_, p. 31.\n\n [987] \"The young people being all assembled in a large meadow, the\n village band strikes up a simple but lively air, and marches\n forward, followed by the whole assemblage, leading\n hand-in-hand (or more closely linked in case of engaged\n couples) the whole keeping time to the tune with a lively\n step. The band or head of the serpent keeps marching in an\n ever-narrowing circle, whilst its train of dancing followers\n becomes coiled around it in circle after circle. It is now\n that the most interesting part of the dance commences, for\n the band, taking a sharp turn about, begins to retrace the\n circle, still followed as before, and a number of young men\n with long, leafy branches in their hands as standards, direct\n this counter-movement with almost military precision.\"--_Cf._\n Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 39.\n\n [988] The name Kent here appears to be of immemorial antiquity, and\n was apparently first printed in a 1769 map which shows\n \"Kent's Hole Field\".\n\n [989] Num. xxiv. 21.\n\n [990] In modern Egyptian _kunjey_ means _kinship_.\n\n [991] 1 Sam. xv. 6.\n\n [992] Adam, W. H. D., _Famous Caves and Catacombs_, p. 167.\n\n [993] Adams, W. H. D., _Famous Caves and Catacombs_, p. 163.\n\n [994] Usher, Dr. J., _A Discourse on the Religion Anciently\n Professed by the Irish and British_, p. 77.\n\n [995] At the foot of this emblem the designer has introduced an\n intreccia or Solomon's knot between his initials R. S.\n\n\n\n\nCONCLUSIONS\n\n \"I can affirm that I have brought it from an utter darknesse to a\n thin mist, and have gonne further than any man before me.\"--JOHN\n AUBREY.\n\n \"But for my part I freely declare myself at a loss what to say to\n things so much obscured by their distant antiquity; and you, when\n you read these conjectures, will plainly perceive that I have only\n groped in the dark.\"--CAMDEN.\n\n\n [Illustration: FIG. 484.--From _Mythology of the Celtic Races_\n (Rolleston, T. W.).]\n\n [Illustration: FIG. 485.--_Ibid._]\n\nOne may perhaps get a further sidelight on the marvellous labyrinthic\ncave temples of the ancients by a reference to the so-called worm-knots\nor cup-and-ring markings on cromlechs and menhirs. With regard to these\nsculptures Mr. T. W. Rolleston writes: \"Another singular emblem, upon\nthe meaning of which no light has yet been thrown, occurs frequently in\nconnection with megalithic monuments. The accompanying illustrations\nshow examples of it. Cup-shaped hollows are made in the surface of the\nstone, these are often surrounded with concentric rings, and from the\ncup one or more radial lines are drawn to a point outside the\ncircumference of the rings. Occasionally a system of cups are joined by\nthese lines, but more frequently they end a little way outside the\nwidest of the rings. These strange markings are found in Great Britain\nand Ireland, in Brittany, and at various places in India, where they are\ncalled _mahadeos_. I have also found a curious example--for such it\nappears to be--in Dupaix' _Monuments of New Spain_. It is reproduced in\nLord Kingsborough's _Antiquities of Mexico_, vol. lv. On the circular\ntop of a cylindrical stone, known as the Triumphal Stone, is carved a\ncentral cup, with nine concentric circles round it, and a duct or\nchannel cut straight from the cup through all the circles to the rim.\nExcept that the design here is richly decorated and accurately drawn, it\nclosely resembles a typical European cup-and-ring marking. That these\nmarkings mean something, and that wherever they are found they mean the\nsame thing, can hardly be doubted, but what that meaning is remains yet\na puzzle to antiquarians. The guess may perhaps be hazarded that they\nare diagrams or plans of a megalithic sepulchre. The central hollow\nrepresents the actual burial-place. The circles are the standing stones,\nfosses, and ramparts which often surrounded it: and the line or duct\ndrawn from the centre outwards represents the subterranean approach to\nthe sepulchre. The apparent avenue intention of the duct is clearly\nbrought out in the varieties given herewith, which I take from Simpson.\nAs the sepulchre was also a holy place or shrine, the occurrence of a\nrepresentation of it among other carvings of a sacred character is\nnatural enough; it would seem symbolically to indicate that the place\nwas holy ground. How far this suggestion might apply to the Mexican\nexample I am unable to say.\"[996]\n\nMr. Rolleston is partially right in his idea that the designs are as it\nwere ground plans of monuments, but that theory merely carries the point\na step backward and the question remains--Why were monuments constructed\nin so involved and seemingly absurd a form? I hazard the conjecture that\nthe Triumphal Stone with its central cup and _nine_ concentric circles\nwas a symbol of Life, and of the _nine_ months requisite for the\nproduction of Human Life; that the duct or channel straight from the cup\nthrough all the circles to the rim implied the mystery of creation; and\nthat the seemingly senseless meander of long passages was intended as a\nrepresentation of the maw or stomach. That the Druids were practised\nphysiologists is deducible from the complaint made against one of them,\nthat he had dissected 600 bodies: the ancient anatomists might quite\nreasonably have traced Life to a germ or cell lying within a mazy and\nseemingly unending coil of viscera: we know that auguries were drawn\nfrom the condition of the entrails of sacrificial victims, whence\noriginally the entrails were in all probability regarded as the seat of\nLife. _Mahadeo_, the Indian term for a worm-knot or cup-marking,\nresolves as it stands into _maha_, great; and _deo_, Goddess: our\nEnglish word _maw_, meaning stomach, is evidently allied to the Hebrew\n_moi_, meaning bowels; with _moeder_, the Dutch for womb, may be\nconnoted Mitra or Mithra, and perhaps Madura. It is well known that the\nchief Festival celebrated in the Indian cave temples at Madura and\nelsewhere is associated with the _lingam_, or emblem of sex, and it may\nbe assumed that the invariable sixfold form of the Kentish dene holes\nwas connected in some way with sex worship. The word _six_ is for some\nreason, which I am unable to surmise, identical with the word _sex_: the\nChaldees--who were probably not unconnected with the \"pure Culdees\" of\nCaledonia--taught that Man, male and female, was formed upon the _sixth_\nday: Orpheus calls the number _six_, \"Father of the celestial and mortal\npowers,\" and, says Davidson, \"these considerations are derived from the\ndoctrine of Numbers which was highly venerated by the Druids\".[997] Six\ncolumbas centring in the womb of the Virgin Mary were illustrated on\npage 790, and it will probably prove that _columba_ meant holy womb,\njust as _culver_ seemingly meant holy ovary.\n\n [Illustration: FIGS. 486 to 491.--Paper-marked Medi\u00e6val Emblems,\n Showing the Combination of Serpent, Circle, and Six\n Lobes. From _Les Filigranes_ (Briquet, C. M.).]\n\n [Illustration: FIGS. 492 to 502.--Paper-marked Medi\u00e6val Emblems,\n Showing Circle and Serpent \"like the intestines\". From\n _Les Filigranes_ (Briquet, C.M.).]\n\nThe sixfold marigold or wheel was used not infrequently as an emblem\nduring the Middle Ages: in Fig. 504--a medi\u00e6val paper-mark--this design\nis sanctified by a cross, and the centre of Fig. 486 consists of the\ncircle and Serpent. Figs. 492 to 502 exhibit further varieties of\nthis circle and Serpent design--the symbol of fructifying Life--and some\nof these examples bear a curious resemblance to the twists and\nconvolutions of the entrails. In Egypt, Apep, the Giant Serpent, was\nsaid to have--\"resembled the intestines\":[998] the word Apep is\napparently related to _pepsis_, the Greek for _digestion_, as likewise\nto our _pipe_, meaning a long tube.\n\n [Illustration: FIG. 503]\n\nProf. Elliot Smith, who has recently published some lectures entitled\n_The Evolution of the Dragon_, sums up his conclusions as follows: \"The\ndragon was originally a concrete expression of the divine powers of\nlife-giving; but with the development of a higher conception of\nreligious ideals it became relegated to a baser r\u00f4le, and eventually\nbecame the symbol of the powers of evil\".[999] I have elsewhere\nillustrated a medi\u00e6val dragon-mark which was sanctified by a cross, and\nit is a highly remarkable fact that the papermakers of the Middle Ages\nwere evidently _au fait_ with the ancient meaning of this sign. Several\nof their multifarious serpent designs are associated with the small\ncircle or pearl, in which connection it is noteworthy that not only had\npearls the reputation of being givers of Life, but that _margan_, the\nancient Persian word for pearl, is officially interpreted as meaning\n_mar_, \"giver,\" and _gan_, \"life\". This word, says Prof. Elliot Smith,\nhas been borrowed in all the Turanian languages ranging from Hungary to\nKamchatka, also in the non-Turanian speech of Western Asia, thence\nthrough Greek and Latin (_margarita_) to European languages.[1000] The\nPersian _gan_, in Zend _yan_, seeming corresponds to the European John,\nor Ian; and it is evident that Figs. 486 to 491 might justly be termed\nmarguerites.\n\nOne of the most favourite decorations amongst Cretan artists is the\neight-limbed octopus, and it is believed that the Mykenian volute or\nspiral is a variant of this emblem. According to Prof. Elliot Smith the\nevidence provided by Minoan paintings, and Mykenian decorative art,\ndemonstrates that the spiral as a symbol of life-giving was definitely\nderived from the octopus.[1001] Other authorities believe that the\noctopus symbolised \"the fertilising watery principle,\" and that the\nsvastika is a conventionalised form of this creature. In the light of\nthese considerations it would thus seem highly probable that the knot,\nmaze, Troy Town, or trou town, primarily was emblematic of the Maze or\nWomb of Life, conceived either physically or etherially in accord with\nthe spirit of the time and people.\n\nThere is a certain amount of testimony to the fact that the Druids\ntaught and worshipped within caves, and there is some reason to suppose\nthat the Druids had a knowledge, not only of the lense, telescope, or\nSpeculum of the Pervading Glance, but also of gunpowder, for Lucan,\nwriting of a grove near Marseilles, remarks: \"There is a report that the\ngrove is often shaken and strangely moved, and that dreadful sounds are\nheard from its caverns; and that it is sometimes in a blaze without\nbeing consumed\". That abominations were committed in these eerie places\nI do not doubt: that animals were maintained in them there is good\nreason to suppose; and in all probability the story of the Cretan\nMinotaur, to whom Athenian youths were annually sacrificed, was based on\na certain amount of fact. The Bull being the symbol of life and\nfecundity, there would have been peculiar propriety in maintaining a\nbull or _toro_, Celtic _tarw_, within the _trou_, labyrinth, or maze of\nlife: upon two of the British coins here illustrated the Mithraic Bull\nappears in combination with an intreccia. The colossal labyrinths built\nin Egypt to the honour of the sacred toro are well known: in Europe\nremains of the horse are constantly discovered within caves,[1002] and\nit is a cognate fact that in Mexico a tapir--the nearest approach Mexico\ncould seemingly show to a horse--was maintained in the subterranean\ntemple of the god Votan.\n\n [Illustration: FIGS. 504 to 506.--British. From Akerman.]\n\nThis Votan of South America is an interesting personality: according to\nthe native traditions of the Chiapenese Indians--there was once a man\nnamed Votan, who was the grandson of the man who built the ark to save\nhimself and family from the Deluge. Votan was ordered by the Lord to\npeople America and \"He came _from the East_\" bringing with him seven\nfamilies: Votan, we are further told, was of the race of Chan, and built\na city in America named Nachan, after Chan his family name. The name\nVotan is seemingly a variant of Wotan, the Scandinavian All Father, and\nalso of Wootton, which is a common Kentish family name: Wotan of\n_Wednesday_ was, it is believed, once widely worshipped in Kent, notably\nat _Woodnes_borough, which is particularly associated with the\ntradition: on Christmas Eve Thanet used to celebrate a festival called\n_Hooden_ing which consisted of decorating either the skull of a horse,\nor the wooden figure of a horse's head, which then was perambulated on a\npole by a man hidden beneath a sheet.[1003]\n\nIn Central America _chan_ meant serpent, in which connection it is\nnoteworthy that in Scandinavian mythology Wotan presides over the great\nworld snake coiled at the roots of the mighty Ash Tree, named Iggdrasil.\nThis word may, I think, be resolved into _igg dra sil_, or High Tree\nHoly, and the Ash of our innumerable Ashdowns, Ashtons, Ashleys,\nAshursts, etc., may in all probability be equated not only with _aes_,\nthe Welsh for _tree_, but also with _oes_, the Welsh for _life_. That\nJanus, whose coin was entitled the _as_, was King As has already been\nsuggested, and that As or Ash[1004] was Odin is hardly open to doubt.\nAccording to Borlase (W. C.): \"There is reason to believe that the Sun\nwas a principal divinity worshipped under the name of Fal, Phol, Bel,\nBeli, Balor, and Balder, all synonymous terms in the comparative\nmythology of the Germanic peoples whether Celtic or Teutonic in speech.\nA curious passage in Johannes Cornubiensis permits us to equate this\ndeity with Asch or As, one name of Odin. The more deeply we study this\nportion of the subject the more certain becomes the identity of the\nmembers of the pantheon of the two western branches of the\nAryan-speaking peoples.\"[1005]\n\nThe word _Kent_ or Cantium is, I think, connected with Candia, but\nwhether Votan of the race of Chan came from Candia, Cantium, or\nScandinavia is a discussion which must be reserved for a subsequent\nvolume: it is sufficient here to note in passing that one-third of the\nlanguage of the Mayas is said to be pure Greek, whence the question has\nvery pertinently been raised, \"Who brought the dialect of Homer to\nAmerica? or who took to Greece that of the Mayas?\"\n\nIt is now well known that there was communication between the East and\nWest long before America was rediscovered by Columbus, and there is\nnothing therefore improbable in the Chiapenese tradition that their\nVotan, after settling affairs in the West, visited Spain and Rome. The\nlegend relates that Votan \"went by the road which his brethren, the\nCulebres, had bored,\" these Culebres being presumably either the\ninhabitants of Calabar in Africa now embraced in the Niger Protectorate,\nor of Calabria, the southernmost province of Italy. The allusion to a\nroad which the Culebres had bored might be dismissed as a fiction were\nit not for the curious fact mentioned by Livingstone that tribes lived\nunderground in Rua: \"Some excavations are said to be thirty miles long\nand have running rills in them; a whole district can stand a siege in\nthem. The 'writings' therein I have been told by some of the people are\ndrawings of animals and not letters, otherwise I should have gone to see\nthem.\" The primitive but, in many respects, advanced culture of Mykenae\nand of Troy does not seem to have possessed the art of writing, and\ncontemporary ideas must thus necessarily have been expressed by symbols\nakin to the multifarious animal-hieroglyphics of ancient Candia: it\nwould even seem possible that the writings of underground Rua were\nparallel to the records of Egypt alleged in the following passage: \"It\nis affirmed that the Egyptian priests, versed in all the branches of\nreligious knowledge, and apprised of the approach of the Deluge, were\nfearful lest the divine worship should be effaced from the memory of\nman. To preserve the memory of it, therefore, they dug in various parts\nof the kingdom subterranean winding passages, on the walls of which they\nengraved their knowledge, under different forms of animals and birds,\nwhich they call hieroglyphics, and which are unintelligible to the\nRomans.\"[1006]\n\nThe existence of underground ways seems to be not infrequent in Africa,\nfor Captain Grant, who accompanied Captain Speke in his exploration for\nthe source of the Nile, tells of a colossal tunnel or subway bored under\nthe river Kaoma. Grant asked his native guide whether he had ever seen\nanything like it elsewhere and the guide replied, \"This country reminds\nme of what I saw in the country to the south of Lake Tanganyika\": he\nthen described a tunnel or subway under another river named also Kaoma,\na tunnel so lengthy that it took the caravan from sunrise to noon to\npass through. This was said to be so lofty that if mounted upon camels\nthe top could not be touched: \"Tall reeds the thickness of a\nwalking-stick grew inside; the road was strewed with white pebbles, and\nso wide--400 yards--that they could see their way tolerably well while\npassing through it. The rocks looked as if they had been planed by\nartificial means.\" The guide added that the people of Wambeh Lake\nshelter in this tunnel,[1007] and live there with their families and\ncattle.[1008]\n\nIn view of these Rider-Haggard-like facts it is unnecessary to discredit\nthe tradition that the South American Votan of the tribe of Chan visited\nhis kinsmen the Culebres, by the road which the Culebres had bored. The\njourney is said to have taken place in the year 3000 of the world or\n1000 B.C., and among the spots alleged to have been visited was the city\nof Rome where Votan \"saw the house of God building\". It is well known\nthat great cities almost invariably exhibit traces of previous cities on\nthe same site: Schliemann's excavations at Troy proved the pre-existence\nof a succession of cities on the site of Troy, and the same fact has\nrecently been established at Seville and elsewhere. The city of Rome is\nfamous for a labyrinth of catacombs, the building of which has always\nbeen a mystery: the catacombs abound in pagan emblems, and it is, I\nbelieve, now generally supposed that they are of pre-Christian origin.\n\nA correspondent of _Notes and Queries_ suggested in 1876 that the Roman\nCatacombs were the work of the prehistoric Cimmerii who notoriously\ndwelt _in subterraneis domiciliis_. The rocks of the Crimea, notably at\nInkerman, are honeycombed with caverns; in fact the burrowing\nproclivities of the Kymbri are proverbialised in the expression\n\"Cimmerian darkness\". The same correspondent of _Notes and\nQueries_[1009] further drew attention to the remarkable fact that in the\nyear 1770 coal mining operations in Ireland, at Fair Head, near The\nGiant's Causeway, disclosed prehistoric quarryings together with stone\nhammers \"of the rudest and most ancient form\". It is difficult to\nbelieve that prehistoric man, surrounded by inexhaustible supplies of\nfuel in the form of forest and peat, found it necessary to mine, with\nhis poor implements, for coal fuel, and the description of the\nsupposedly prehistoric mine--\"wrought in the most expert manner, the\nchambers regularly dressed and pillars left at proper intervals to\nsupport the roof\"--arouses not only a strong suspicion that the\n_souterrain_ in question was actually a shrine, but also that the\nplace-name Antrim--where these quarryings occur--may be connected with\n_antre_, a cave. When the Fair Head labyrinth was accidentally disclosed\nwe are told that two lads were sent forward who soon found themselves in\n\"numerous apartments in the mazes and windings of which they were\ncompletely bewildered and were finally extricated, not without some\ndifficulty\".\n\nWith Joun of Etruria, and Janus of Janicula may be connoted the Ogane of\nAfrica, whose toe, like that of Peter, was reverently kissed: that\nNorthern Africa, Etruria, and Dodona were once peopled by a kindred race\nis one of the commonplaces of anthropology, and these Iberian people\nare, I think, traceable not only in Britain and Hibernia, but in the\nactual names _Berat_, _Bri_tain, _Aparica_ (now Africa),\n_Barbary_, _Berber_ or _Barabbra_, _Epirus_, _Hebrew_, _Culebre_,\n_Calabria_, and _Celtiberia_. Tacitus, who describes the ancient\nBritons as being dark complexioned and curly haired, adds: \"that portion\nof Spain in front of Britain encourages the belief that the ancient\nIberians had come over and colonised this district--the Gauls took\npossession of the adjacent coast\". According to Huxley and Laing the\naboriginal inhabitants of Caledonia were from--\"the great Iberian\nfamily, the same stock as the Berbers of North Africa\":[1010] the\nprehistoric inhabitants of Wales similarly belonged to the Iberian stock\nand--\"no other race of men existed in Wales until the neolithic\nperiod\".[1011]\n\nIn Cornwall the persisting Iberian type is popularly supposed to be the\noffspring of Spanish sailors wrecked at the time of the Armada, but this\ntheory is not countenanced by anthropologists. Speaking of the short\nnatives of the Hebridean island of Barra--a significant name--Campbell,\nin his _West Highland Tales_, observes: \"Behind the fire sat a girl with\none of these strange foreign faces which are occasionally to be seen in\nthe Western Isles, a face which reminded me of the Nineveh sculptures,\nand of faces seen in St. Sebastian. Her hair was as black as night, her\nclear eyes glittered through the peat smoke. Her complexion was dark and\nher features so unlike those who sat about her, that I asked if she were\na native of the island, and learned that she was a Highland girl.\"\n\nWhether this Barra maiden was a persistent type of Hebrew may be\nquestioned: she was certainly not Mongolian, the other great family\nwhose traces still persist here. The Hebrews traditionally came from\nCandia, and the Candians or Cretans are universally described as\ndiminutive and dark-haired: according to Prof. Keith the typical Bronze\nAge man was narrow-faced, round-headed, handsome, and about 5 feet 8\ninches in height. \"It is curious,\" he says, \"that men of this type are\nplaying leading parts in large proportion to the number living.\"\n\nThe antithesis to the round-headed Gael, and the oval-headed Cynbro is\nthe square-headed Teuton, Finn, or Mongol. While the Cretan was\nessentially creative and artistic, we are told on the other hand that\n\"it must always be remembered that the Phoenicians were only\nintermediaries and created no art of their own\".[1012] The same verity\nis still curiously true of the modern Jew who almost invariably is an\nintermediary, rarely if ever a producer: neither in Caledonia, Cambria,\nor Hibernia does one often find a Jewish nose, and the craftsmen-artists\nof the primeval world were, I think, not the Jews of Tyre, but the older\nJous of Candia or Crete. In the name Drew, translated to have meant\n_skilful_, we have apparently a true tradition of the Jous of Cornwall\nand the Jous of Droia, or Troy.\n\nIt is presumably the Mongolian influence in Prussia, the home of the\nsquare-headed, that justified Matthew Arnold in writing: \"The universal\ndead-level of plainness and homeliness, the lack of all beauty and\ndistinction in form and feature, the slowness and clumsiness of the\nlanguage, the eternal beer, sausages, and bad tobacco, the blank\ncommonness everywhere pressing at last like a weight on the spirits of\nthe traveller in Northern Germany, and making him impatient to be\ngone--this is the weak side, the industry, the well-doing, the patient,\nsteady elaboration of things, the idea of science governing all\ndepartments of human activity--this is the strong side; and through\nthis side of her genius, Germany has already obtained excellent\nresults.\"\n\nThe unimaginative and plodding German is the antithesis to the\nimpressionable, poetic, and romantic Celt, as probably were the loathed\nMagogei to the chic Cretans whose national characteristics are\ncommemorated in their frescoes and vases. I have already suggested that\nthe same antipathies existed between the ugsome Mongolians and the\nswarthy slim Iberians of Epirus or Albania. Descendants of both\nMongolians and Jous undoubtedly exist to-day in Britain, particularly in\nCornwall, where Dr. Beddoe notes and comments upon the slanting Ugrian\nor Mongolian eye. The same authority observes that anthropologists had\nlong been calling out for the remains of an Iberian, or pre-Celtic,\nlanguage in the British Isles before their philological brethren awoke\nto the consciousness of their existence. \"Mongolian or Ugrian types have\nbeen recognised though less distinctly; and now Ugrian grammatical forms\nare being dimly discerned in the Welsh and Irish languages.\"[1013] In\nIreland only two Iberian words are known to have survived, one of which,\nas we have seen, was _fern_, meaning _anything good_. In view of the\nfact that the Celtiberians were also known as Virones,[1014] and as the\nBerones (these last named neighbouring the Pyrenees), it would seem\npossible that the Iberians were the Hibernians, and had originally a\nfirst-class reputation. As already noted our records state of Prydain,\nthe son of Aedd, that before his advent there was little gentleness in\nBritain, and only a superiority in oppression.\n\nIt is probable that the Iberians were the original builders of\n_barrows_, and the excavators of the stupendous _burrows_, found from\nBurmah to Peru, and from Aparica to Barra: in which direction the\nIberian culture flowed it would be premature at present to discuss, but\nthe question will ultimately be settled by an exercise of the perfectly\nsound canon of etymology, that in comparing two words _a_ and _b_\nbelonging to the same language, of which _a_ contains a lesser number of\nsyllables, _a_ must be taken to be a more original word unless there be\nevidence of contractions or other corruption. The theory of a generation\nago that our innumerable British monosyllables are testimonies of\nphonetic decay is probably as false as many similar notions that have\nrecently been relegated to limbo. In a paroxysm of enthusiasm for the\nGerman-made Science of Language, and for the theory that sound etymology\nhas nothing to do with sound, one of the disciples of Max M\u00fcller has\nobserved that unless _every letter_ in a modern word can be\nscientifically accounted for according to rule the derivation and\ndefinition cannot be accepted. The Dictionaries now prove that spelling\nwas a whimsical, temporary, shallow thing, and it will, I am confident,\nbe an accepted axiom in the future that \"Language begins with voice,\nlanguage ends with voice\". If the present book fails to add any weight\nto this dictum of Latham the evidence is none the less everywhere, and\nis merely awaiting the shaping hand of a stronger, more competent, and\nmore influential workman than the present writer.\n\nWhether or not the radicals I have used will prove to be chips of\nIberian speech remains to be further tested, but in any case, the\nofficial contention that the language we speak to-day is, \"of course, in\nno sense native to England but was brought thither by the German tribes\nwho conquered the island in the fifth and sixth centuries\"[1015] may be\nconfidently impugned: Prof. Smith is, however, doubtless correct in his\nstatement that when our Anglo-Saxon ancestors came first to ravage\nBritain, and finally to settle there, they found the island inhabited by\na people \"weaker, indeed, but infinitely more civilised than\nthemselves\".\n\nThe present essay will not have been published in vain if to any extent\nit discredits the dull contempt in which our traditions and ancient\ncoinage are now held; still less if it negatives the offensive\nsupposition that England was \"the one purely German nation which arose\nout of the wreck of Rome,\" and that practically all our English\nplace-names are of German origin.\n\nOn re-reading my MSS. in as far as possible a detached and impartial\nspirit, there would appear to be much _prima facie_ evidence in favour\nof the traditional belief that these islands once possessed a very\nancient culture, and that the Kimbri, or followers of Brute, were\noriginally pirates or adventurers who reached these shores \"over the\nhazy sea from the summer country which is called Deffrobani, that is\nwhere Constantinoblys now stands\".[1016] Constantinople--originally the\nGreek colony of Byzantium--is the city nearest the site of Troy; \u00c6gean\ninfluences have long been recognised in Britain, and the accepted theory\nis that these influences penetrated overland via Gaul. This supposition\nseems, however, to be strikingly negatived in a fact noted recently by\nProf. Macalister, who, speaking of the spiral decoration found alike at\nMykenae and New Grange, observes: \"But spirals cannot travel through the\nair; they must be depicted on some portable object in order to find\ntheir way from Orchomenos to the neighbourhood of Drogheda. The lines\nof the trade routes connecting these distant places ought to be peppered\nwith objects of late Minoan Art-bearing spirals. Even a few painted\npotsherds would be sufficient. But there is no such thing. The media\nthrough which the spiral patterns were _ex hypothesi_ carried to the\nnorth have totally disappeared.\"[1017] We have seen a similar lack of\nconnective evidence in the case of the British spearhead, which\nseemingly either evolved independently in this country, or was brought\nhither by sea from the \u00c6gean.\n\nWith regard to Celtic and \u00c6gean spiral decoration, Prof. Macalister\nwrites: \"People in the cultural stage of the builders of New Grange do\nnot cultivate Art for Art's sake. Some simple religious or magical\nsignificance must lie hidden in these patterns.... Therefore, if we are\nto suppose that the barbarians acquired the spiral patterns from the\n\u00c6gean merchants we must once more postulate the enthusiastic trading\nmissionary who taught them how to draw spirals in the intervals of\nbusiness. I, for one, cannot believe in that engaging altruist. I prefer\nto believe that the spirals at New Grange are not derived from the \u00c6gean\nat all, but that they are an independent growth.\"[1018]\n\nThe Trojans were proverbially a pious race, and personally I should\nprefer the theory of enthusiastic (sea) trading missionaries to the\npainfully overworked hypothesis of independent growth.\n\nAccording to Mr. Donald A. Mackenzie the process of developing symbols\nfrom natural objects can be traced even in the Paleolithic Age:[1019]\nthe earliest town at Troy which was built in the Neolithic Age existed\non a hillock and has been likened to the ubiquitous hill fort of\nCaledonia; seemingly Troy was originally a Dunhill and it was not until\nabout 2500 B.C. that the original hillock, dunhill, or Athene\nHill,[1020] was levelled. It is a most remarkable fact that, according\nto Prof. Virchow, \"the few skulls which were saved out of the lower\ncities have this in common, that without exception they present the\ncharacter of a more civilised people: all savage peculiarities in the\nstricter sense are entirely wanting in them\".[1021] So far, then, as the\ntestimony of anthropology carries weight, the Trojan fell from a high\nstate of grace, and neolithic Man was quite as capable of the fair\nhumanities as any modern Doctor of Divinity.\n\nIf, as I now suggest, the Iberians, the Hebrews, and the British or\nKimbry were originally one and the same race, and if, as I further\nsuggest, fragments of the \"British\" language are recoverable, it follows\nthat the same words will unlock doors in every direction where Iberian\nor Kimbrian influence permeated: this in a subsequent volume I shall\nendeavour to show is actually the case, from Burmah to Peru.[1022]\n\nSchliemann mentions in connection with Mykenae a small stream known\nnowadays as the Perseia, and as Mykenae was said to have been founded by\nPerseus, the stream Perseia was presumably connected with the ancient\npherepolis. The survival of this fairy name is the more remarkable as\nMykenae itself was utterly destroyed, buried, and lost sight of, yet the\ntitle of this rivulet survived: is there any valid reason to deny a\nsimilar vitality and antiquity to the brook- and river-names of\nBritain? Most of these have been complacently ascribed to German\nsettlers, others to Keltic words, but some are admittedly pre-Keltic.\nAmongst the group of \"rare insolubles\" occurs the river Kennet which\nflows past Abury, and may be connoted with the river Kent in the Kendal\ndistrict. Apart from the Kentish Cantii Herodotus speaks of a race\ncalled Kynetes or Kynesii, both of which terms, as Sir John Rhys says,\n\"have a look of Greek words meaning dogmen\": according to Herodotus,\n\"the Celts are outside the Pillars of Hercules and they border on the\nKynetii, who dwell the farthest away towards the west of the inhabitants\nof Europe\". Ancient writers locate the Kynetes in the west of Spain\nwhich, according to Rhys, \"suggests a still more important\ninference--namely, that there existed in Herodotus' time a continental\npeople of the same origin and habits as the non-Celtic aborigines of\nthese islands\".[1023] _Kennet_, as we have seen, was a British word\nmeaning Greyhound; I think the Kynetes were probably worshippers of\nevery variety of _chien_, and that dog-headed St. Christopher, the\nkindly giant of Canaan, was the jackal-headed \"Mercury\" of the\ntrack-making merchants of Candia.[1024] In Ireland there figures in the\nPantheon a Caindea, whose name is understood to mean the _gentle\ngoddess_: the fact of the dove being held in such high estimation in\nCandia,[1025] as elsewhere, is presumptive evidence of the Candian\ngoddess being fundamentally regarded as gentle, and that Candian\nadventurers were gentlemen. That Crete or Candia was an Idaeal, Idyllic,\nand an Aerial island is implied not only by its titles Idaea, Doliche,\nand Aeria, but also by the characteristics of its Art.\n\nEtymology--by which I mean a Science that does not quibble at everything\nbeyond the view of Mrs. Markham as being out of bounds--permits us to\nassume that the faith of the Iberii was belief in the Iberian _peyrou_,\nthe Parthian _peri_, the British _perry_, _phairy_, or _fairy_.\nAnthropologists patronisingly describe the creed of primitive man as\nbeing animism by which they mean that an anima or soul was attributed to\neverything on earth: this may be a credulous and degraded faith, or it\nmay be sublimated into the conception of the Egyptian philosophers of\nwhom it has been said: \"In their view the earth was a mirror of the\nheavens, and celestial intelligences were represented by beasts, birds,\nfishes, gems, and even by rocks, metals, and plants. The harmony of the\nspheres was answered by the music of the temples, and the world beheld\nnothing that was not a type of something divine.\"\n\nSpeaking of the fairy tales of Ireland W. B. Yeats characterises them as\nfull of simplicity and musical occurrences: \"They are,\" he adds, \"the\nliterature of a class for whom every incident in the old rut of birth,\nlove, pain, and death, has cropped up unchanged for centuries; who have\nsteeped everything in the heart _to whom everything is a symbol_\". It is\ngenerally supposed that fairy tales are of a higher antiquity than\ncromlechs and stone avenues, and anthropologists have not hesitated to\nextract from them incidents of crude character as evidence of the\nbarbarous and objectionable period in which they originated. With a\ncurious perversity Anthropology has, however, ignored the fair\nhumanities of phairie, while eagerly seizing upon its crudities: in view\nof the prophet Micah's environment there seems to me to be no\njustification for such prejudice, and if fairy-tale is really archaic\nits beauties may quite well be coeval with its horrors.\n\nIn his booklet on _Folklore_ Mr. Sydney Hartland observes: \"Turning from\nsavage nations to the peasantry of civilised Europe, you will be still\nmore astonished to learn that up to the present time the very same\nconditions of thought are discernible wherever they are untouched by\nmodern education and the industrial and commercial revolution of the\nlast hundred years. There can only be one interpretation of this. The\nhuman mind, alike in Europe and in America, in Africa and in the South\nSeas, works in the same way, according to the same laws.\" This one and\nonly permissible theory of independent evolution is daily losing ground,\nand in any case it can hardly be pushed to such extremes as identity of\nwords and place-names.\n\nBut while I am convinced that Crete was a culture-centre of immense\nimportance, this bright and particular star, was, one must think, too\nsmall a place to account for the vast influence apparently traceable to\nit. Schliemann, whom nobody now ridicules, claimed to have discovered at\nTroy a bronze vase inscribed in Phoenicean characters with the words:\n\"From King Chronos of Atlantis,\" and in a paper opened after his death\nhe expressed his belief: \"I have come to the conclusion that Atlantis\nwas not only a great territory between America and the West Coast of\nAfrica, but the cradle of all our civilisation as well\". The anonymous\nsuggestion which appeared a few years ago in the columns of _The Times_,\nthat Crete was the reality of the wonderful island \"fabled\" by Plato,\nseems to me to have nothing to support it, and I would commend to the\nattention of those interested the facts collected by Ignatius Donnelly\nin _Atlantis_, and by others elsewhere. Personally I incline to the\nopinion that Plato's story was well founded, and that the identities\nfound in Peru and Mexico, Britain, the Iberian Peninsula, and Northern\nAfrica are due to these countries, like the Isles of the Mediterranean,\nbeing situated in the full sweep of Atlantean influence.\n\nAccording to Plato, the inhabitants of Atlantis (\"an island situated in\nfront of the straits which you call the columns of Hercules: the island\nwas larger than Libya and Asia put together and was the way to other\nislands\") were not only highly civilised, but they \"despised everything\nbut virtue not caring for their present state of life and thinking\nlightly on the possession of gold and other property\". It is thus quite\npossible that the Atlanteans and not the pious Trojans were the\nenthusiastic and altruistic missionaries who carried the spiral ornament\nto Mykenae as to New Grange. Prof. Macalister finds it difficult to\nbelieve in the existence of such a frame of mind, but it seems to accord\nvery closely to that of the hypothetical peace-loving Aryans or \"noble\nnations\" which etymologists have already been compelled to postulate,\nand which my own findings both herein and elsewhere endorse: the\nsemi-supernaturalness of the Idaens has already been noted, as likewise\nhas that of the ancient Britons and of the modern Bretons.\n\nIn the year 1508 a French vessel met with a boat full of American\nIndians not far from the English coast,[1026] and there is thus one\nhistoric warrant for the possibility of very ancient maritime contact\nbetween Europe and America. The Maoris of New Zealand emigrated from\nPolynesia in frail canoes during the historic period, and I have little\ndoubt that the Maoris of to-day, who tattoo themselves with spirals\nsimilar to those found upon the prehistoric monuments of Britain, were\ncognate with the woad-tattoed Britons, who opposed their naked bodies to\nthe invincible legends of C\u00e6sar. One can best account for the many and\nclose connections between the South Sea islands and elsewhere by the\nsupposition that some of these islands were colonised by Atlantis,\nLyonesse, or whatever the traditional lost island was entitled: and as\nmany of the maritime Atlanteans must have been at sea when the alleged\ncatastrophe occurred, these survivors would have carried the dire news\nto many distant lands: whence perhaps the almost universal tradition of\na Flood, and the salvation of only one boat load of people.\n\nIt has been said that the chief thing which makes Japan so fascinating a\nland to dwell in is the consciousness that you are there living in an\natmosphere of universal kindliness and courtesy. There are still to-day\nraces in Polynesia who display the same kindly and almost angelic\ndispositions,[1027] whence there is nothing ridiculous in the\nsupposition that Peru, whose natives claimed to be children of the Sun,\nwas associated with peyrou, the Iberian for phairy, or that the original\nAngles were deemed to be angels, and England or Inghilterra their\ncountry.\n\nOne of the most noted beliefs of all races, whether civilised or savage,\nis the erstwhile existence of a Golden Age when all men were well\nhappified, and if existence to primitive man was merely the hideous and\nprotracted nightmare which anthropologists assume, it is difficult to\nsee at what period of his upward climb this curiously idyllic story came\ninto existence: it would be simpler to assume that the tradition had\nsome foundation in fact, and was not merely the frenzied invention of a\ndreamer. No race possesses more beautiful traditions of the Adamic Age\nthan the British, and I have little doubt that the four quarters of the\nHoly Rood or Wheel are connected with the four fabulous Cities of\nEnchantment which figure in Keltic imagination. According to Irish MSS.\nthe Tuatha de Danaan, or Tribe of the Children of Don, after suffering a\nterrible defeat at the hands of the Fomorians, quitted Ireland, returned\nto Thebes, and gave themselves up to the study of Magic: leaving Greece\nthey next went to Denmark (named after them) where they founded four\ngreat schools of diabolical learning--the Four Cities of Keltic\nimagination. It would thus seem possible that the Children of Don were\nthe fabricators of the Eden, or Adam, tradition, and that they may be\nconnoted with the Danoi under which name Homer habitually refers to the\nGreeks: with these Danoi or Danaia, Dr. Latham connotes the Hebrew\ntribe of Dan, supposing that both these peoples traced their origin to\nthe same culture-hero.[1028] That Gardens of Eden were frequent in these\nislands has been evidenced in a preceding chapter, and in Asia the\ncustom of constructing Edens or Terrestrial Paradises was equally\nprevalent: Maundeville and other travellers have left detailed accounts\nof these _abris_, all of which seem to have been constructed more or\nless to the standard design of the Garden of Eden, watered by four\nrivers, with a Tree or Fountain in the midst.\n\nIt is supposed that the celebrated Epistle of Prester John was a\nmalicious antepapal concoction of the Gnostic Troubadours, or Servants\nof Love: these were certainly the shuttles that disseminated it over\nEurope. I have elsewhere endeavoured to show the role played in medi\u00e6val\nEurope by the Troubadours and Minnesingers (_Love Singers_), and the\nsubject might be infinitely extended. The derivation of _trouvere_, or\n_troubadour_, from _trouver_ to find, is probably too superficial, and\nif the matter were more fully investigated it is probable that, like the\nMerry Andrew, these mystic singers and philanderers originated from some\nTroy or Ancient Troy. Whether the _drui_ or _druids_ are similarly\ntraceable to the same root is debatable, but that the bards of Britain\nwere depositaries and disseminators of the Gnosis I do not doubt: the\nevidence on that point is not only the testimony of outsiders, but it is\ninherent in the literature itself, and whether this literature was\ncommitted to writing in the sixth, twelfth, or eighteenth century is\nimmaterial. There are in existence many unquestionably prehistoric tales\nand ideas which have been handed down verbally, and committed to writing\nfor the first time only within the past few years: many more are living\n_viva voce_, and are not yet registered. The Welsh bards, like the bards\nof other races, were a recognised class, graduates in a particular Art,\nand were strictly and definitely trained in the traditional lore of\ntheir profession. This hereditary order which was known to the Romans\ncertainly as early as 200 B.C., like the bards of other countries,\nalmost unquestionably transmitted an enormous literature solely by word\nof mouth.[1029] If the feats of even the modern human memory were not\nwell vouched for they would not be credited: in the past, the Zend\nAvesta, the Kalevala, the Popul Vuh, Homer, much of the Old Testament,\nand in fact all very ancient literature has come down to us simply by\nmemory alone.\n\nTo an inquirer such as myself, incompetent to criticise Welsh\nliterature, yet hesitating to accept the once current theories of\nfabrication, forgery, and deception, it is peculiarly gratifying to find\nso distinguished a scholar as Sir John Morris-Jones vindicating at any\nrate some portion of the suspect literature. In his study _Taliesin_,\nSir John grinds detractors past and present into as fine and small a\npowder as that to which Spedding imperturbably reduced the flashy\nsuperficialities of Macaulay,[1030] and I confess it has caused me most\nagreeable emotions to find Sir John alluding to a certain truculent\nD.Litt. as \"that na\u00efve type of mind which naturally assumes that what it\ndoes not understand is mere silliness\":[1031] it is even more\nstimulating to witness the iconoclastic and dogmatic Nash rolled in the\ndust for his \"unparalleled impudence\" in laying down the law of\nantiquity in language.\n\nAmong the fragments of Welsh poetry occurs the claim \"Bardism or\nDruidism originated in Britain--pure Bardism was never well understood\nin other countries--of whatever country they might be, they are entitled\nBards according to the rights and institutes of the Bards of the Island\nof Britain.\"[1032] Before superciliously dismissing the high claims of\nBritish Bardism it would be well to consider not only the recent\nfindings of Prof. Sir John Morris-Jones, but to bear steadily in mind\nthe following points: (1) The cultured shape of the extraordinarily\nancient British skull: (2) Avebury, the strangest megalithic monument in\nthe world: (3) Stonehenge, a unique and most developed form of stone\ncircle: (4) that England was the principal home of stone circles: (5)\nthat England not only possessed the greatest earth-pyramid in the world,\nbut that Britain was peculiarly the home of the barrow, and that there\nis no word _barrow_ in either Greek or Latin, thus seeming to have been\nessentially British: (6) that in C\u00e6sar's time the youth of the Continent\nwere sent to Britain to study the Druidic philosophy which was believed\nto have originated there: (7) the remarkable character of the English\ncoinage which dates back admittedly to 200 B.C., and for aught one knows\nmuch earlier: (8) that the art of enamelling on bronze probably\noriginated in Britain, and the craft of spear-making evolved there.\n\nIn _Earthwork of England_ Mr. Allcroft observes: \"Of all the many\nthousands of earth-works of various kinds to be found in England, those\nabout which anything is known are very few, those of which there remains\nnothing more to be known scarcely exist. Each individual example is in\nitself a new problem in history, chronology, ethnology, and\nanthropology; within every one lie the hidden possibilities of a\nrevolution in knowledge. We are proud of a history of nearly twenty\ncenturies: we have the materials for a history which goes back beyond\nthat time to centuries as yet undated. The testimony of records carries\nthe tale back to a certain point: beyond that point is only the\ntestimony of arch\u00e6ology, and of all the manifold branches of arch\u00e6ology\nnone is so practicable, so promising, yet so little explored, as that\nwhich is concerned with earthworks. Within them lie hidden all the\nsecrets of time before history begins, and by their means only can that\nhistory be put into writing: they are the back numbers of the island's\nstory, as yet unread, much less indexed.\"\n\nThe prehistoric building here illustrated might be any age: it is\nstanding to-day in a remote corner of Britain, and, so far as I am able\nto trace, has been hitherto uncharted and unrecognised. Whether it were\na temple or the compound of a chieftain, the authorities to whom it has\nbeen referred are unable to say: my brother, to whom its discovery was\ndue, is of the opinion that it was a temple, and on a subsequent\noccasion we hope--after digging--to publish a more detailed account of\nit, merely now noting it as an example of the innumerable objects of\ninterest which exist in this country at present unrecognised,\nunconsidered, and unvalued.\n\n [Illustration: FIG. 507.--Ground plan of a hitherto Uncharted English\n Edifice.]\n\nEvidence has been forthcoming that a cave in Oban was occupied by human\nbeings, at an epoch when the sea was 30 feet higher than its present\nlevel, and it is now generally admitted that humanity existed in these\nislands prior to the Glacial Period. Arch\u00e6ology of the future will\nprovide strong wine of astonishment to her followers: she will prove\nbeyond question that mythology is not merely fossil philosophy, but is\nlikewise to a large extent fossil history, and that the records may be\npieced together from the traditionary blissful Tertiary Period to that\ntime and onwards when a perilous torrent-fire struck the earth,\nresulting in sequent horrors, and the slow replenishment of the\nworld.[1033] She will prove, I think, further that the land now called\nEngland possesses a documentary record, and an intellectual ancestry\nwhich is practically beyond computation, and if History shies at her\nfindings she will instance Brandon as a typical example of continuous\noccupation and unbroken sequence from the Stone Age to to-day. Further,\nshe will in all probability prove that in either Crete or England the\nmain doctrines of Christianity were practically indigenous. The version\nof Christianity which returned to us about 1500 years ago is now\ngenerally attributed to the mystic Therapeuts of Egypt: from the time it\nwas officially adopted by the temporal powers the materialising process\nseems almost steadily to have progressed, notwithstanding the\nallegorising teaching of the Troubadours and kindred Gnostics who\nclaimed really to know.[1034] Happily petrifaction is a preservative,\nand it may be doubted whether when Comparative Arch\u00e6ology has finished\nher researches any of the prehistoric Christianity preached by the\nCeltic Christies will prove actually lost, and whether the supposedly\nimpassable gulf of ages which separates the earliest literature from the\ntestimony of the Stones may not practically be bridged. That our popular\ncustoms were the detrita of dramatised mythology, and that many of these\ncustoms evidence an astonishing beauty of imagination and depth of\nthought, will not be questioned except by those unfamiliar with English\nfolklore. In many cases the quaint customs which still linger in the\ncountryside, and the cults which underlie them are, as Dr. Rendel Harris\nhas recently observed, those of misunderstood rituals and lost\ndivinities, and thus embalmed like flies in the amber of unchanging\nhabit turn out to be the very earliest beliefs and the most primitive\nreligious acts of the human race: \"Every surviving fragment of such a\nritual is as valuable to us as a page of an early Gospel which time has\nblurred or whose first hand has been overwritten\".[1035]\n\nFew nowadays have any sympathy with the theories which a generation ago\nautocratically ascribed Myth to a Disease of Language; still less is it\npossible to accept the more modern supposition that Mythology is merely\nthe gross growth of disgusting savagery! There is more truth in Bacon's\ndictum that in the first ages when such inventions and conclusions of\nthe human reason as are now trite and common were new, and little known,\nall things abounded with fables, parables, similes, comparisons, and\nillusions which were not intended to conceal, but to inform and teach.\nResearch tends more and more to justify Bacon in his penetrating\njudgment: \"And this principally raises my esteem of these fables, which\nI receive not as the product of the age or invention of the poets, but\nas sacred relics, gentle whispers, and the breath of better times, that\nfrom the traditions of more ancient nations came at length into the\nflutes and trumpets of the Greeks\". Whence these sacred relics came,\nwhether from Atlantis, Crete, or Britain,[1036] we are not yet in a\nposition to assert, but eventually the Comparative Method will decide\nthis point. Dr. Rendel Harris who has, to quote his own words,\n\"audaciously affirmed that Apollo was only our _apple_ in\ndisguise,\"[1037] further concludes: \"It is tolerably certain that Apollo\nin the Greek religion is a migration from the more northerly regions and\nhis mythical home is somewhere at the back of the north wind\".[1038]\nWhile I am in sympathy with many of Dr. Harris' findings, it is,\nhowever, difficult to accept his conclusions that the Olympian\ndivinities were merely \"personifications of, or projections from the\nvegetable word\": the greater probability seems to me that the Apple was\nnamed after Apollo rather than Apollo from the Apple: similarly the\nmandrake was in greater likelihood an emblem of Venus rather than\nAphrodite a projection from the Mandrake. The Venus of the Gael was\nBride or Brigit, \"The Presiding Care,\" who was represented with a brat\nin her arms: there is an old Spanish proverb to the effect that \"An\nounce of Mother is worth a ton of Priest\"; nowhere was Woman more\ndevoutly idealised than among the Celts, and it is more probable that\nthe conception of an immaculate Great Mother originated somewhere in\nEurope rather than in the sensuous and woman-degrading East. Of the\nlegends of Ireland Mr. Westropp has recently observed: \"When we have\nremoved the strata of euhemerist fiction and rubbish from the ruin, the\nfoundations and beautiful fragments of the once noble fane of Irish\nmythology will stand clear to the sun\":[1039] \"Whether,\" said Squire,\n\"the great edifice of Celtic mythology will ever be wholly restored one\ncan at present only speculate. Its colossal fragments are perhaps too\ndeeply buried and too widely scattered. But even as it stands ruined it\nis a mighty quarry from which poets yet unborn will hew spiritual marble\nfor houses not made with hands.\"\n\n\nFINIS\n\n [Illustration: British. From Akerman.]\n\nFOOTNOTES:\n\n [996] _Mythology of the Celtic Races,_ p. 68.\n\n [997] _The Mistletoe_, p. 30.\n\n [998] Budge, W., _Legends of the Gods_, lxxii.\n\n [999] P. 234.\n\n [1000] Smith, Prof. Elliot, _The Evolution of the Dragon_, p. 157.\n\n [1001] _Ibid._, p. 176.\n\n [1002] Notably at Solutre--_the Sol uter_?\n\n [1003] Wright, Miss E. M., _Rustic Speech and Folklore_, p. 303.\n\n [1004] Odin was essentially a _Wind_ God: in Rutlandshire gales are\n termed _Ash_ winds. _N. and Q._, 1876, p. 363.\n\n [1005] _The Age of the Saints_, p. xxvii.\n\n [1006] _Cf._ Christmas, H. C., _Universal Mythology_, p. 43.\n\n [1007] In _Wambeh_ we again seem to detect _womb_.\n\n [1008] Quoted from Donnelly, I., _Atlantis_.\n\n [1009] Henry Kilgour, Notes and Queries, 8th January and 19th\n February, 1876.\n\n [1010] _The Prehistoric Remains of Caithness_, pp. 70, 71.\n\n [1011] Macnamara, N. C., _Origin and Character of the British\n People_, p. 179.\n\n [1012] Read, Sir H., _A Guide to Antiquities of Bronze Age_, p. 17.\n\n [1013] _Races of Britain_, p. 46.\n\n [1014] _Strabo_, III., lv., 5.\n\n [1015] Smith, L. P., _The English Language_, p. 1.\n\n [1016] Triad, 4.\n\n [1017] _Proceedings of Royal Irish Academy_, xxxiv., C. 10, 11, p.\n 387.\n\n [1018] _Ibid._\n\n [1019] _Myths of Crete and Pre-Hellenic Europe_, p. 235.\n\n [1020] _Myths of Crete and Pre-Hellenic Europe_, p. 232.\n\n [1021] _Ilios_, p. xii.\n\n [1022] There were peoples in the Caucasus known as the Britani or\n Burtani.\n\n [1023] _Celtic Britain_, p. 268.\n\n [1024] In a subsequent volume I shall trace the Iberian _perro_ or\n dog to _Peru_, where the perro or dog was the supreme object\n of devotion.\n\n [1025] The capital of old Ceylon was Candy: I am unable to trace the\n origin of the port of Colombo.\n\n [1026] Baring-Gould, S., _Curious Myths_, p. 527.\n\n [1027] The inhabitants of Tukopia are described as: \"Tall,\n light-coloured men with thick manes of long, golden hair ...\n wonderful giants, with soft dark eyes, kind smiles, and\n child-like countenances\". The surroundings of the villages of\n this Polynesian island were like well-tended parks, all\n brushwood having been carefully removed. \"They presented\n sights so different in blissful simplicity from what were to\n be seen in Melanesia, they all looked so happy, gay, and\n alluring, that it hardly needed the invitations of the kind\n people, without weapons or suspicion, and with wreaths of\n sweet-scented flowers round their heads and bodies, to incline\n us to stay.\" This exquisite morsel of Arcadia was, like other\n parts of pure Polynesia, governed by a dynasty of hereditary\n chieftains, who were looked up to with the greatest respect,\n and to whom honours were paid almost as to demi-gods.--_Cf._\n Sir Harry Johnston in _The Westminster Gazette_.\n\n [1028] \"I think that the Eponymus of the Argive Danaia was no other\n than that of the Israelite Tribe of Dan; only we are so used\n to confine ourselves to the soil of Palestine in our\n consideration of the Israelites that we treat them as if they\n were adscriptigleboe, and ignore the share they may have taken\n in the history of the world.\"--_Ethnology of Europe_, p. 137.\n\n [1029] C\u00e6sar says it took twenty years' study to acquire: other\n writers say the Druids taught 20,000 verses.\n\n [1030] _Cf._ _Evenings with a Reviewer_.\n\n [1031] _Y Cymmroder_, xxiii.\n\n [1032] _Cf._ Davies, E., _Celtic Researches_, p. 183.\n\n [1033] In _Ragnarok_ Donnelly argues that the glacial epoch and the\n \"drift\" were due to the earth's collision with one of the many\n million comets which are careering through the solar universe.\n It would certainly appear probable that such abnormous masses\n of ice as are evidenced by the Glacial Period, must have been\n the result of abnormous heat first sucking up the lakes and\n rivers, and then returning them in the form of clouds, rain,\n and snow. Practically all mythologies contain an account of\n some unparalleled catastrophe, and in the opinion of Donnelly\n the widespread story of man's progenitors emerging from a cave\n is based upon the literal probability of man--if he survived\n at all--surviving in caverns. Among the numerous myths which\n Donnelly cites in support of his ingenious theory is the\n following British one: \"The profligacy of mankind had provoked\n the great Supreme to send a pestilential wind upon the earth.\n A pure poison descended, every blast was death. At this time\n the patriarch, distinguished for his integrity, was shut up,\n together with his select company, in the inclosure with the\n strong door (the cave?). Here the just ones were safe from\n injury. Presently a tempest of fire arose. It split the earth\n asunder to the great deep. The lake Llion burst its bounds,\n and the waves of the sea lifted themselves on high around the\n borders of Britain, the rain poured down from heaven, and the\n waters covered the earth.\" Donnelly believes that comets were\n the origin of the world-wide fiery-dragon myth. In support of\n this theory he might have instanced the following Scotch\n legend: \"There lived once upon a time in Sutherland a great\n dragon, very fierce and strong. It was this dragon that burnt\n all the fir woods in Ross, Sutherland, and the Reay country,\n of which the remains charred, blackened, and half-decayed may\n be found in every moss. Magnificent forests they must have\n been, but the dragon set fire to them with his fiery breath\n and rolled over the whole land. Men fled from before his face\n and women fainted when his shadow crossed the sky-line. He\n made the whole land desert.\"--(Henderson, Dr. G. H., Intro. to\n _The Celtic Dragon Myth_, p. xxii.) The burnt forests found in\n Ireland were noted on p. 21.\n\n [1034] All these \"heretics\" claimed to be the real possessors of the\n true Christian doctrine, and they charged Rome with being\n _M\u00e8re sotte_, an ignorant and blatant usurper: the incessant\n and insidious conflict which was carried on between Gnosticism\n and Rome has been considered in _A New Light on the\n Renaissance_, also in _The Lost Language of Symbolism_, and\n with the exception of a few surface errors there is little in\n those volumes which I should now rewrite. The murderous\n campaign which was launched against the Albigenses not only\n failed seemingly to stamp them out, but if Baring-Gould's\n opinion is valid the descendants of the Albigenses are even\n to-day not extinct. In _Cliff Castles_ he writes as follows:\n \"There was a curious statement made in a work by E. Bose and\n L. Bonnemere in 1882, which if true would show that a\n lingering paganism is to be found among these people. It is to\n this effect: 'What is unknown to most is that at the present\n day there exist adepts of the worship (of the Celts) as\n practised before the Roman invasion, with the sole exception\n of human sacrifices, which they have been forcibly obliged to\n renounce. They are to be found on the two banks of the Loire,\n on the confines of the departments of Allier and\n Saone-et-Loire, where they are still tolerably numerous,\n especially in the latter department. They are designated in\n the country as Les Blancs, because that in their ceremonies\n they cover their heads with a white hood, and their priests\n are vested like the Druids in a long robe of the same colour.\n They surround their proceedings with profound mystery; their\n gatherings take place at night in the heart of large forests,\n about an old oak, and as they are dispersed through the\n country over a great extent of land, they have to start for\n the assembly from different points at close of day so as to be\n able to reach home again before daybreak. They have four\n meetings in the year, but one, the most solemn, is held near\n the town of La Clayette under the presidence of the high\n priest. Those who come from the greatest distance do not reach\n their homes till the second night, and their absence during\n the intervening day alone reveals to the neighbours that they\n have attended an assembly of the Whites. Their priests are\n known, and are vulgarly designated as the bishops or\n archbishops of the Whites; they are actually druids or\n archdruids.... We have been able to verify these interesting\n facts brought to our notice by M. Parent, and our personal\n investigations into the matter enable us to affirm the\n exactitude of what has been advanced.' If there be any truth\n in this strange story we are much more disposed to consider\n the Whites as relics of a Manich\u00e6an or Albigensian sect than\n as a survival of Druidism.\" P. 46.\n\n [1035] _Origin and Meaning of Apple Cults._\n\n [1036] \"Lords and Commons of England--Consider what nation whereof\n ye are, and whereof ye are the Governors: a nation not slow\n and dull, but of a quick, ingenious and piercing spirit; acute\n to invent, subtle and sinewy to discourse, not beneath the\n reach of any point the highest that human capacity can soar\n to. Therefore, the studies of learning in her deepest sciences\n have been so ancient and so eminent among us, that writers of\n good antiquity and able judgment have been persuaded that the\n School of Pythagoras, and the Persian Wisdom, took beginning\n from the old philosophy of this Island, Britain.\"--Milton.\n\n [1037] In _The Lost Language of Symbolism_ I anticipated this\n opinion.\n\n [1038] Writing of the Pied Piper story Mr. Ernest Rhys observes:\n \"There is every reason to believe that Hamelin was as near\n home as Newton, Isle of Wight, and that the Weser, deep and\n wide, was the Solent\".--Preamble to _Fairy Gold_ (Ev.\n Library).\n\n [1039] _Proc. of Royal Irish Academy_, xxxiv., C., No. 8, p. 140.\n\n\n\n\n APPENDIX A.\n\n IRELAND AND PHOENICIA.\n\n\nThe following extract is taken from _Britain and the Gael: or Notices of\nOld and Successive Races; but with special reference to the Ancient Men\nof Britain and its Isles_.--Wm. Beal, London, 1860.\n\n Plautus, a dramatic writer, and one of the great poets of\n antiquity, who lived from one to two centuries before the Christian\n era; was mentioned in the last section. In his P\u00e6nulus, is the tale\n of some young persons said to have been stolen from Carthage, by\n pirates, taken to Calydonia, and there sold; one of these was\n Agorastocles, a young man; the others were two daughters of Hanno,\n and Giddeneme, their nurse. Hanno, after long search, discovered\n the place where his daughters were concealed, and by the help of\n servants who understood the Punic language, rescued his children\n from captivity. Plautus gives the supposed appeal of Hanno, to the\n gods of the country for help, and his conversations with servants\n in the Punic language, are accompanied with a Latin translation.\n The Punic, as a language, is lost, and those long noticed, but\n strange lines had long defied the skill of learned men. But at\n length, by attending to their vocal formation (and all language,\n Wills states, is addressed to the ear). It was discovered by\n O'Neachtan, or some Irish scholar, that they were resolvable into\n words, which exhibited but slight differences from the language of\n Keltic Ireland. The words were put into syllables, then translated\n by several persons, and these translations not only accorded with\n the drama, but also, with the Plautine Latin version. The lines\n were put to the test of more rigid examination, placed in the hands\n of different persons one of whom was Dr. Percy, bishop of Dromore.\n They were also given to different Irish scholars for translation,\n to persons who had no correspondence with each other on this\n subject, nor knew the principal object in view; and by the whole\n the same meaning was given.\n\nBohn's edition, by H. T. Riley, B.A., is before the writer; but from the\nedition used by the late Sir W. Betham, some few lines from Plautus,\nwith the Gaelic or Irish underneath, are given, and the eye will at once\nperceive how closely the one resembles the other. Milphio, the servant\nof Agorastocles, addressed Hanno and his servants in Punic, and asked\nthem \"of what country are you, or from what city?\"\n\nThe following is the reply, and the supposed appeal of Hanno to the god,\nor gods of the country:--\n\n _Plautus._ { Hanno Muthumballe bi Chaedreanech.\n _Irish._ { Hanno Muthumbal bi Chathar dreannad.\n _English._ { I am Hanno Muthumbal dwelling at Carthage.\n\n _Plautus._ { Nyth al O Nim ua-lonuth sicorathissi me com syth.\n _Irish._ { N'iaith all O Nimh uath-lonnaithe socruidhse me comsith.\n _English._ { Omnipotent much dreaded Deity of this country, assuage my\n troubled mind.\n\n _Plautus._ { Chim lach chumyth mum ys tyal mycthi barii im schi.\n _Irish._ { Chimi lach chuinigh muini is toil miocht beiridh iar mo\n scith.\n _English._ { Thou the support of feeble captives, being now exhausted\n with fatigue, of thy free will guide me to my children.\n\n _Plautus._ { Lipho can ethyth by mithii ad \u00e6dan binuthi.\n _Irish._ { Liomtha can ati bi mitche ad eadan beannaithe.\n _English._ { O let my prayers be perfectly acceptable in thy sight.\n\n _Plautus._ { Byr nar ob syllo homal O Nim! Ubymis isyrthoho.\n _Irish._ { Bior nar ob siladh umhal O Nimh! ibhim A frotha.\n _English._ { An inexhaustible fountain to the humble; O Deity! Let me\n drink of its streams.\n\n _Plautus._ { Byth lym mo thym noctothii nel ech an ti daise machon.\n _Irish._ { Beith liom mo thime noctaithe, neil ach tanti daisic mac\n coinne.\n _English._ { Forsake me not! my earnest desire is now disclosed, which\n is only that of recovering my daughters.\n\n _Plautus._ { Uesptis Aod eanec Lic Tor bo desiughim lim Nim co lus.\n _Irish._ { Is bidis Aodh eineac Lic Tor bo desiussum le mo Nimh co\n lus.\n _English._ { And grateful Fires on Stone Towers will I ordain to blaze\n to Heaven.\n\n _Plautus._ { Gau ebel Balsameni ar a san.\n _Irish._ { Guna bil Bal-samen ar a san.\n _English._ { O that the good Bal-samhen (_i.e._ Beal the sun) may\n favour them.\n Act v. scene 1 and 2.\n\nThis alleged work of Plautus, and these strange lines, have long been\nbefore the world, and under the notice of men of letters. Is there any\nreason to doubt whether it is genuine? If not, can it be supposed that\nthe writer purposely placed some strange jargon before his readers to\nbewilder them? and if so, by what singular hazzard should it so closely\nresemble the language of the Gael. Plautus avers, that Milphio addressed\nthe strangers (Hanno and servants), in Punic, and declared to\nAgorastocles, his master, that \"no Punic or Carthaginian man speaks\nPunic better than I\". Unless these statements can be proved to be\nworthless, will they not as connecting links appear to say, probably the\nGaels of Britain, and the Punic people of Carthage, were branches of the\nold and once celebrated race, known as Phenicians?\n\n\n\n\n APPENDIX B.\n\n PERRY-DANCERS AND PERRY STONES.\n\n\nOn page 312 I stated that in Kent the light cloudlets of a summer day\nwere known as \"Perry-dancers\": as I am unable to trace any printed\nauthority for this statement it is possible that it was a\nmis-remembrance of the following passage from Ritson's \"Dissertation on\nFairies,\" prefacing _English Folklore and Legends_, London, 1890: \"Le\nGrand is of opinion that what is called Fairy comes to us from the\nOrientals, and that it is their genies which have produced our fairies\n... whether this be so or not, it is certain that we call the auror\u00e6\nboreales, or active clouds in the night, perry-dancers.\"\n\nIn connection with my suggestion that Stonehengles, now Stonehenge, of\nwhich the outer circle consists of thirty stones, meant _Stone Angels_,\nmay be considered the repeated statements of Pausanias that the oldest\ngods of all were rude stones in the temple, or the temple precincts. In\nAchaean _Pharae_ he found some thirty squared stones _named each after a\ngod_: obviously these were phairy or peri stones, and the chief stone\npresumably stood for the _pherepolis_.\n\nThat _ange_ or _inge_ varied into _ink_ is implied not only by _Ink_pen\nBeacon figuring in old records as _Inge_penne and _Hinge_pene, but also\nby Ritson's statement: \"In days of yore, when the church at _Ink_berrow\nwas taken down and rebuilt upon a new site, the fairies, _whose haunt\nwas near the latter place_, took offence at the change\". The following\npassage quoted by Keightley from Aubrey's _Natural History of Surrey_ is\nof interest apart from the significant names: \"In the vestry of Frensham\nChurch, in Surrey, on the north side of the chancel is an extraordinary\ngreat kettle or cauldron, which the inhabitants say, by tradition, was\nbrought hither by the fairies, time out of mind, from Borough-hill about\na mile hence. To this place, if anyone went to borrow a yoke of oxen,\nmoney, etc., he might have it for a year or longer, so he kept his word\nto return it. There is a cave where some have fancied to hear music. In\nthis Borough-hill is a great stone lying along of the length of about 6\nfeet. They went to this stone and knocked at it, and declared what they\nwould borrow, and when they would repay, and a voice would answer when\nthey should come, and that they should find what they desired to borrow\nat that stone. This cauldron, with the trivet, was borrowed here, after\nthe manner aforesaid, and not returned according to promise; and though\nthe cauldron was afterwards carried to the stone, it could not be\nreceived, and ever since that time no borrowing there.\"\n\n\n\n\n APPENDIX C.\n\n BRITISH SYMBOLS.\n\n\nIn _Wookey Hole_ Mr. H. E. Balch quotes the following important passage\nfrom Gildas: \"A blind people [the Britons], they paid divine honour to\nthe mountains, wells, and streams. Their altars were pillars of stone\ninscribed with emblems of the sun and moon, or of a beast or bird _which\nsymbolised some force of nature_\". This passage justifies the\nsupposition that the inscribed \"barnacles,\" elephants, etc., were\nsymbolic, and supports the contention that a people using such\nsubtleties were far from \"blind\". The Museum at Glastonbury contains a\nbronze ring about 3 inches in diameter, in the form of a serpent with\nits tail in its mouth. Obviously this object, which was found at Stanton\nDrew, _i.e._, _the stone town of the Druids_, was symbolic, probably, of\nthe Eternal Wisdom.\n\n\n\n\n APPENDIX D.\n\n GLASTONBURY.\n\n\nIn view of the fact that Halifax claimed to possess the Holy Face of St.\nJohn, and that four roads centred there in the form of a cross at the\nchapel of St. John, it is interesting to note that the four cross-roads\nof Glastonbury are similarly associated with St. John. In the words of a\nlocal guidebook, \"From the Tor, a walk will bring you to Weary-All Hill\nto view the town, and it is curious to note that from this hill it seems\nto be laid out as a perfect cross, St. John's Church being the central\npoint\".\n\nThe probability is that there was some connection between the St. John\nof modern Glastonbury and the Fairy King Gwyn who was exorcised from the\nneighbouring Tor by a certain St. Collen.\n\n\n\n\n APPENDIX E.\n\n THE DRUIDS AND CRETE.\n\n\nSince the preceding pages were in the press I have come into the\npossession of _La Religion des Gaulois_ by Jacques Martin (Paris, 1727).\nThis standard writer favours the idea that _druid_ is derived from the\nCeltic _deru_, meaning an oak, but he also makes a remarkable statement\nto the following effect: \"If the opinion of P. Pezron was well founded\none should also say that certain people of Crete whom one called\n_Druites_, because their country was full of oaks, made a trade of magic\nand enchantment, which is far removed from the truth and perhaps also\nfrom good sense\" (vol. i., p. 176). In the same volume (pp. 406-7)\nMartin illustrates a Gaulish god whose name Dolichenius is curiously\nsuggestive of Dalgeon, Telchin, Talgean, and Telchinea.\n\n\n\n\nL'ENVOI.\n\n\nNow if any brother or well-wisher shall conscientiously doubt or be\ndissatisfied, touching any particular point contained in this treatise,\nbecause of my speaking to many things in a little room: and if he or\nthey shall be serious in so doing, and will befriend me so far, and do\nme that courtesy, to send to me before they condemn me, and let me know\ntheir scruples in a few words of writing, I shall look upon myself\nobliged both in affection and reason, to endeavour to give them full\nsatisfaction.\n\n H. B.\n\n OVERBYE,\n CHURCH COBHAM,\n SURREY.\n\n\n\n\n INDEX\n\n\n _Abar_, 325\n\n Abaris, 325, 330, 377\n\n Abb, St., 617\n\n _Abbey_, 515\n\n Abchurch, 513, 518\n\n Abdera, 296\n\n _Abdy_, 526\n\n _Aber_, 310\n\n _Aber!_ 310, 325\n\n Aber, Loch, 670, 749\n\n Aberdeen, 749\n\n Aberfield, 664\n\n Aberystwyth, 194\n\n Abhras, 325\n\n Abonde, 165, 216\n\n -- La Dame, 557\n\n Abra, 328\n\n Abracadabra, 325\n\n Abraham, 227\n\n _Abraham_, 716\n\n _Abri_, 289\n\n _Abroad_, 369\n\n _Abundance_, 216\n\n Abundia, 165\n\n Abyss, 224\n\n _Ac_, 48\n\n _Ache_, 200\n\n Achil, 280\n\n Achill, 82\n\n Achilles, 82\n\n Acorn, 227\n\n Ada, 455, 742\n\n _Ada_, 753\n\n Adad, 508\n\n Adam, 745, 754\n\n Adam and Eve, 495, 501, 589\n\n Adam C\u00e6dmon, 110\n\n Adam's Dances, 589\n\n -- Graves, 746\n\n -- Peak, 546\n\n Addington, 750, 755, 785, 813\n\n _Addy_, 509\n\n _Adelphi_, 365\n\n Adisham, 560\n\n _Adkin_, 509\n\n Adon, 712\n\n Adonai, 712\n\n Adonis, 46, 112, 153, 605, 712\n\n Aedd, K., 309, 749\n\n Aeddon, 749\n\n Aeddons, The, 750\n\n \u00c6gean influences, 850\n\n -- The, 81, 93\n\n \u00c6geon, 402\n\n \u00c6gina, 399\n\n Aeithon, R., 743\n\n Aeon, 203, 652\n\n Aeons, 204\n\n Aeria, 76\n\n _Africa_, 375\n\n Agatha, 719\n\n -- St., 253\n\n Agland Moor, 799\n\n Agglestone, 280\n\n _Agnes, St._, 591\n\n Agnes, St., Well, 732\n\n -- the Clear, 721\n\n Agni, 591, 719\n\n _Ague_, 200\n\n Aidan, St., 742, 751\n\n Aidon Moor, 732\n\n Aine, 288, 368, 544, 724\n\n Aion, 321\n\n _Aitkin_, 509\n\n Akeman, St., 38, 200\n\n _Alas!_ 412\n\n Alava, 322\n\n _Alban_, 251\n\n Alban, St., 129\n\n Albani! 125\n\n Albania, 84, 86, 112, 261\n\n Albano, 89, 112\n\n Albans, St., 107, 208, 268, 523, 791\n\n Albanus, R., 89\n\n Albany, The, 162\n\n Alberic, 342\n\n Alberich, 510\n\n Albi, 377\n\n Albigenses, 865\n\n Albine, St., 148\n\n Albinia, R., 97\n\n Albinus, 321\n\n _Albion_, 124\n\n Albion, Prince, 162, 317\n\n Albiorix, 301\n\n Albon, 247\n\n Al Borak, 347, 468\n\n Albs, 342\n\n Albury, 342\n\n Alcmena, 140, 200\n\n Alcantara, 290\n\n _Alef_, 240\n\n Alexander, 727\n\n Alf, 559\n\n _Alfred_, 153\n\n _Alibone_, 131\n\n Alipius, St., 321\n\n Allah, 581\n\n Allan apples, 696\n\n -- St., 696\n\n Allantide, 698\n\n Allan Water, 103\n\n _Allen_, 104\n\n Allen, St., 132\n\n All Hallows, 244, 288\n\n All-Heal, 181, 681\n\n Allington, 290\n\n \"All is one,\" 133\n\n _Allistone_, 318\n\n _Alma_, 136\n\n Alma Mater, 258\n\n _Alma Mater Cantabrigia_, 167\n\n Almaquah, 136\n\n Almo, R., 136\n\n Almond, R., 137\n\n Aln, R., 417\n\n Alne, R., 103, 697\n\n Alnwick, 417\n\n _Aloft_, 165\n\n Alone, R., 103, 417\n\n _Alp_, 127\n\n Alpha, 152, 363, 653\n\n Alphabet, 12, 13\n\n -- Bardic, 14\n\n -- Celtiberian, 14\n\n Alphage, St., 154\n\n Alpha Place, 288\n\n Alph, R., 791\n\n Alpheus, 288\n\n Alphey, 154\n\n Alphian Rock, 153, 548\n\n Alphin, 284\n\n Alphington, 548\n\n Aluph, 165\n\n Alva, Lady, 153\n\n _Alvastone_, 318\n\n Alvechurch, 524\n\n Alvescott, 153\n\n Amber, 565\n\n -- R., 569\n\n -- Stone, 566\n\n Amberstone, 568\n\n Amberwood, etc., 569\n\n Ambresbury, 554, 569\n\n Ambrose, St., 565\n\n Ambrosden, 569\n\n Ambrosia, 567, 688\n\n Ambrosius aurelius, 565\n\n Amergin, 326, 327, 665\n\n _Amicable_, 249\n\n Amor, 225, 287\n\n Amoretti, 381-3\n\n _Amour_, 604\n\n Ana, 282, 288\n\n Ancaster, 444\n\n Anchetil, 557\n\n Anchor, 496\n\n Ancient One, 577\n\n Anderida, 797\n\n _Andrew_, 117, 122\n\n Andrew, St., 117, 163, 319, 443, 471, 780\n\n Andrews, St., 160\n\n _Androgynous_, 122\n\n _Ange_, 217, 556\n\n Angel, 305\n\n Angel Christopher, 262\n\n Angel Inn, 588\n\n -- The, 667, 685\n\n _Angel_, 552\n\n Angels, 175\n\n Angle, 552, 558, 792\n\n _Angle_, 556\n\n Anglesea, 492, 560\n\n Anglo-Saxon, 60\n\n Anglo-Saxons, 22, 85, 107\n\n Angus Og, 661\n\n _Angus_, 266\n\n Angus Mac Oge, 397\n\n Anlaf, St., 154\n\n Anne, St., 722, 811, 828\n\n Annesbury, 565\n\n Annis, Dame, 717\n\n -- the clear, 721\n\n Anses, 473\n\n Antiquity of European habitation,\n\n Antlers, 257\n\n Antony, St., 242\n\n _Antre_, 797\n\n _Antrim_, 845\n\n Anu, 197, 722\n\n -- Paps of, 717\n\n Anubis, 111\n\n Any, 724\n\n Apep, 836\n\n Apex, 292\n\n Apheia, 426, 532\n\n Apsley, 529\n\n Apt, 526\n\n Apollo, 71, 104, 134, 242, 320, 324, 508, 562, 867\n\n _Apollo_, 673\n\n Apor, Loch, 749\n\n _Appear_, 867\n\n Apple, 674, 742\n\n _Apple_, 674, 867\n\n Apple of Adam, 754\n\n -- village, 678\n\n Appleby, 674\n\n Appledore, 675\n\n Appledurwell, 675\n\n Apples, Three, 181\n\n Appleton, 675\n\n _Archdruid of Tara_, 563\n\n Archery, 508\n\n Arethusa, 398\n\n Argonauts, 84\n\n Arianrod, 438\n\n Ark, 56, 158, 450, 653\n\n Arrow, 325\n\n Arrow-Elf, 306\n\n Artemis, 258, 724\n\n Arthur, K., 63, 798\n\n Aryans, 10, 168\n\n Asch, 841\n\n Ash, 841\n\n Ass, 114, 212\n\n Astarte, 646\n\n Astronomy, 167\n\n -- Druidic, 804\n\n Aten, 743\n\n _Athen\u00e6um_, 742\n\n Athene, 323, 461, 584, 742, 819\n\n Athens, 322\n\n Atlantis, 19, 855\n\n _Attire_, 100\n\n Aubers Ridge, 289\n\n Auborn, R., 664\n\n Aubrey Walk, 289, 439\n\n _Auburn_, 507, 572\n\n Aubury, 335\n\n _Aught_, 655\n\n Aulph, 165\n\n Aumbrey, 569\n\n Aunt, 597\n\n Aunt Judy, 225\n\n -- Mary, 220\n\n -- Mary's Tree, 597\n\n Austerfield, 645\n\n Aust on Severn, 645\n\n Austreclive, 645\n\n Alvington, 349\n\n Avagddu, 158\n\n Avalon, 289, 682\n\n _Avebury_, 27, 335, 351, 368, 475, 498, 518, 808\n\n Avebury, 403\n\n Averroes, 378\n\n Avery, 601\n\n Avereberie, 342\n\n _Avon_, 425\n\n -- R., 828\n\n \"Awd Goggie,\" 189\n\n Axe, 643\n\n Aylesbury, 481\n\n Aylesford, 480, 481\n\n _Ayliffe_, 162\n\n\n Babchild, 356\n\n Babe, 653\n\n Babes of wax, 788\n\n Babette, 356\n\n Bab's, 356\n\n -- Cairn, 589\n\n Baccho, St., 240\n\n Bacchus, 240\n\n Bach Camp, 246\n\n Backbone, 254\n\n Bacon, 240\n\n _Bacon_, 246\n\n Bacton, 755\n\n bad, 372\n\n Badcock, 195\n\n Bagden, 232\n\n Baggy Point, 238\n\n Bagnigge, R., 722\n\n -- Wells, 618\n\n Bagshaw, 448, 728\n\n Bain, R., 137\n\n _bairn_, 325\n\n _bake_, 245\n\n Balder, 71, 76, 473 841\n\n Bald one, 640\n\n Baldwin, 154\n\n Ball, 158\n\n Balor, 192, 841\n\n Balls, Three, 181\n\n Bana, R., 137\n\n Banac, R., 137\n\n Bancroft, 138\n\n Bandog, 112\n\n Bandon, R., 137\n\n Banney, R., 137\n\n Bannockburn, 137\n\n Banon, R., 137\n\n Banstead, 445\n\n Banwell, 445\n\n Bara, Feast of, 320\n\n Baranton, 676\n\n Barbara, 329, 473\n\n _Barbara_, 353\n\n Barbara, St., 354\n\n Barbarie, The Town of, 353\n\n _barbaroi_, 889\n\n _barbes_, 377\n\n Barbe, St., 377\n\n Barbury, 353\n\n Bardic Triads, 177, 181, 184, 185\n\n Bardism, 860\n\n Bardon, 350\n\n Barea, 329\n\n Bargeist, 346\n\n Barle, R., 348\n\n Barlow, 678, 714\n\n Bark, R., 348\n\n Barnabas, St., 553\n\n _Barnabas_, 507\n\n Barnacles, 346\n\n _Barnebas_, 509\n\n Barneby Bright, 507\n\n Barnwell, 572\n\n Baroc, 468\n\n _baron_, 319\n\n Baron's Cave, 799\n\n Barra, I., 661, 846\n\n Barri, I., 467\n\n Barrow, R., 510\n\n _barrow_, 319\n\n Barrows, 333\n\n Barry, 839\n\n _Barry_, 508\n\n Barry, I., 348\n\n -- The, 749\n\n Bashan, 194\n\n Basilica Ulpia, 296\n\n Basinghall, 511\n\n Basques, 648\n\n Battersea, 464, 669\n\n Baucis, 227, 291\n\n Beads, 82, 579\n\n Beaker, 302\n\n Beane, R., 110, 137\n\n Bean-setting dance, 539\n\n Bear, 72\n\n Beard, 373\n\n Beare, Old Woman of, 757\n\n Beccles, 299\n\n Beckjay, 282\n\n Becky, R., 246\n\n Bee, 46\n\n Beech, 387, 569\n\n Beeg, R., 246\n\n Beelzebub, 222\n\n Beer Head, 349\n\n Bees, 567\n\n Bega, St., 238\n\n Bekesbourne, 670\n\n Bel, 46, 841\n\n _bel_, 248\n\n Belerium, 193\n\n Belgrave, 347\n\n Beli, 841\n\n Belin, 241\n\n Belindi, 241\n\n Bell, 445, 781\n\n -- Giant, 347\n\n Belleros, 193\n\n Bellingham, 749\n\n Bellister, 721\n\n Bellona, 647\n\n Bel's Fires, 612\n\n Ben, R., 137\n\n Beneficia R., 110\n\n Beltan, 730\n\n Beltane, 169\n\n Beltan fires, 611\n\n Berat, 460, 467\n\n Berbers, 205, 375, 846\n\n Berberis, 385\n\n Berea, 341\n\n Bergyon, Giant, 331\n\n Berith, 460\n\n Berkeley, 666\n\n Berkhampstead, 666\n\n _Berkshire_, 664\n\n Berkswell, 666\n\n Berne, 329\n\n Bernesbeg, 507\n\n Bero\u00eb, 460, 484\n\n Berrens, 761\n\n Berries, Three, 181\n\n Berry, 345\n\n _Bertha_, 362\n\n Bertinny, 334\n\n Bertram, 507\n\n Bewl Bri, 350\n\n Beyrout, 460\n\n Beyrut, 134\n\n Bickley, 448\n\n Biddenden, 589\n\n -- Maids, 371\n\n Biddy, 372\n\n Bifrons, 670\n\n _big_, 238\n\n Bigbury, 238\n\n Bigha, 238\n\n Bigness, 238\n\n Billing-, 558, 668\n\n Birbeck, 667\n\n Bird of Fire, 691\n\n Birds, 326, 691\n\n Bird-wheel, 691\n\n Birmingham, 431, 437\n\n Birr, 335\n\n Birra, Lady, 749\n\n Birrenswork, 387\n\n Bishop, The, 590\n\n _bishop_, 577\n\n Black, 475\n\n -- Annis, 722\n\n -- and White Dove, 486\n\n Blackfriars, 467\n\n Black Mary, 598, 722\n\n -- Mary's Hole, 619\n\n Blackthorn, 419, 677\n\n Blaze, St., 244, 602\n\n Blban, 248\n\n _bleary_, 193\n\n Blind Fiddler, The, 226\n\n -- Man's Buff, 425\n\n Blue, 270, 273, 579\n\n -- John, 795\n\n -- -- Cavern, 787\n\n -- Stones, 587\n\n Boar, 58, 241, 242, 329\n\n _Bocock_, 195\n\n Boduo, 276\n\n Boduoc, 277\n\n _boer_, 242\n\n Bog, 233\n\n _bogel_, 233\n\n Boggart, 232\n\n Bogle, 518\n\n Bohemia, 307\n\n Bolerium, 193\n\n _Bolingbroke_, 658\n\n Bolleit caves, 771\n\n Bolster, Giant, 720\n\n _Bonchurch_, 163\n\n _Bond_, 162\n\n Bonfire, 169, 245\n\n Bookham, 231, 667, 686\n\n Bor, 752\n\n Boreas, 422\n\n Boreland Mote, 533\n\n _borough_, 312\n\n Borr, 471\n\n Borrowdale, 682\n\n Boskenna, 510\n\n _bosom_, 509\n\n Bosomzeal, 349\n\n Bosow, Giant, 613\n\n _boss_, 529\n\n Bosse Alley, 509\n\n Bossenden Woods, 510\n\n Boston, 248, 510\n\n _both_, 372\n\n _bouche_, 293\n\n Boudicca, 519\n\n Boulogne, 210, 647\n\n Bourdon, 601\n\n Bourjo, 644\n\n Bournemouth, 551\n\n Bourne Water, 799, 818\n\n Bowl, 615\n\n Box-, 246\n\n Boxhill, 231\n\n Box Hill, 386\n\n -- tree, 665\n\n Boy Bishop, 590, 616\n\n Boyne R., 110\n\n Braavalla, 749\n\n Bracken, 385\n\n Brackenbyr, 758\n\n Bradford, 82\n\n Bradmore, 432\n\n Bradstone, 312\n\n Brage, 758\n\n Brahan Stone, 530\n\n Brahma, 145, 161, 223\n\n _Brahma_, 716\n\n Brahmins, 163\n\n Brahan Wood, 317\n\n Brain, 378, 574\n\n _brain_, 320, 324\n\n Braintree, 430\n\n Bramble, 159\n\n Branch, Silver, 679\n\n -- The Divine, 660\n\n Bran Ditch, 387\n\n Brandon, 36, 349\n\n -- St., 679\n\n Brangwyn, 572\n\n Branksea, 551\n\n Bran, the Blessed, 379\n\n -- Voyage of, 679\n\n Brantome Cave, 783\n\n _brass_, 467\n\n _brat_, 458\n\n Bratton, 402\n\n Brawn, St., 317\n\n Bray, 406, 664\n\n -- Down, 704\n\n -- R., 348\n\n Braybroke, 798\n\n Braynes Row, 718\n\n _bread_, 460\n\n Bread and Cheese Lands, 371, 589\n\n _breath_, 460\n\n Brecan's Cauldron, 689\n\n Breceliande, 676\n\n Brecon, 380\n\n Brede Place, 460\n\n Bredon, 350\n\n Breeches, 377\n\n _breed_, 458\n\n Brehon Laws, 318, 333\n\n Brennos, 379\n\n Brent, R., 609\n\n Brentford, 609, 617, 668\n\n Breock, St., 666\n\n Bress, 46, 389, 467\n\n Bretons, 575\n\n Breton souterrains, 778\n\n Brewer, 295\n\n Brew King, 689\n\n Brian, 379, 389\n\n -- Boru, 380\n\n Briancon, 379\n\n Briareus, 82, 402\n\n Brickel's Lane, 510\n\n Bride Eye, 682\n\n -- St., 119, 327, 458, 552, 603, 663, 686, 736, 761, 823\n\n Bridewell, 458\n\n Bride's Fire, St., 472\n\n Bridget, St., 169\n\n Bridlington, 492\n\n Brig, 761\n\n Brigan, 379\n\n Brigantes, 715\n\n Brightlingsea, 119, 312, 343\n\n Brigid, 459, 467\n\n Brigit, 388\n\n Brigit's Bird, 433\n\n Bri Leith, 397\n\n Brimham Rocks, 602\n\n _brimstone_, 477\n\n Brinsmead, 317\n\n _Brinsmead_, 602\n\n Brisen, Dame, 343\n\n Brisons, The, 336, 343\n +\n Bristol, 818\n\n Britani, 852\n\n Britannia, 118, 461\n\n British character, 122\n\n Britomart, 118, 460, 715, 757\n\n _Briton_, 100, 377\n\n Brittany, 44\n\n Brixham, 343\n\n Brixton, 343\n\n Broad arrow, 363, 534, 629\n\n -- Sanctuary, 660\n\n Broadstairs, 95, 119\n\n Broad, The, 121, 337\n\n Brochs, 343\n\n Brockhurst, 343\n\n Brockley, 343, 666\n\n Brodhulls, 119\n\n _broglodite_, 769\n\n _brok_, 347\n\n Brok, 471\n\n Broken Wf., 510\n\n Bromfield, 419\n\n Bromley, 602\n\n Bromley's, etc., 419\n\n Brompton, 419\n\n Brondesbury, 419, 602\n\n Bronwen, 334\n\n Bronze, 463\n\n _bronze_, 467\n\n Brooch, 348\n\n _brood_, 458\n\n _brook_, 510\n\n Brookland, 343\n\n Broom, 419, 602, 795\n\n Broome Park, 716, 798, 799\n\n _brow_, 324\n\n _Browne_, 317\n\n Brownies, 620\n\n Brownie Stone, 316\n\n Brownlows, 318\n\n Brown Willy, 387\n\n Brown's Well, 609\n\n -- Wood, 718, 741\n\n Browny, 315\n\n Bru, 311, 348, 349\n\n Brue, R., 289, 348\n\n Bruin, 329\n\n Brun, R., 387\n\n Bruno, St., 317\n\n Brunswick, 402\n\n Brute, 124\n\n Brutes, Mistress of, 715\n\n Bruton, St., 601\n\n Brutus, 83, 119, 186, 681\n\n -- Stone, 312, 350\n\n Bryan, 577\n\n Bryanstone, 314, 507, 530, 601, 678\n\n -- Sq., 317\n\n Brychan St., 379, 716\n\n _bryony_, 328\n\n _Brython_, 100\n\n _bubs_, 374\n\n Bubwood, 374\n\n Bucato, 305\n\n Bucca Dhu, 231\n\n -- Gwidden, 231\n\n Buck, 239\n\n Buckaboo, 578\n\n Buckden, 732\n\n Bucket, 294, 474, 479, 481\n\n Buckingham, 387\n\n Buckland, 231, 246\n\n Bucklersbury, 518\n\n Buckwheat, 254\n\n Bug, 255\n\n Bugbear, 232\n\n Buggaboo, 232\n\n Buggy, 405\n\n Bukephalus, 280\n\n Bulinga Fen, 658\n\n Bull, 46, 119, 259, 265, 328, 336, 414, 604, 840\n\n Bun, 261, 515\n\n -- Hot cross, 731\n\n Bungen, 303\n\n Bunhill, 155\n\n Buratys, 331\n\n Burchun, 331\n\n Burdock, 385\n\n Burfield, 664\n\n Burford, 386\n\n Burgate, 510\n\n _burgeon_, 484\n\n Burgoyne, 380\n\n Burinea, St., 817\n\n Burkenning, 666\n\n _burn_ 510, 572\n\n Burn, R., 387\n\n Burnebishop, 590\n\n Burnham, 387\n\n Burnie Bee, 507\n\n Burnsall, 402\n\n Burrian, 327\n\n Burry, R., 348, 387\n\n Burtani, 852\n\n Burtree, 576\n\n Burwood, 601\n\n _bury_, 319\n\n Buryan, St., 345, 510\n\n Buryan's St., 817\n\n Buryanack, 720\n\n _bush_, 293\n\n Bush, 612\n\n Bushey Park, 612\n\n Butterfly, 46, 176\n\n -- idols, 360\n\n Buxton, 291, 796\n\n Buzza's Hill, 613\n\n _Byron_, 317\n\n Byzantium, 362, 510\n\n Byzing Wood, 510\n\n\n Cab, 504\n\n Cabala, 577\n\n Cabalists, 135\n\n Cabiri, 493\n\n Cabura, 493\n\n Cac Horse, 453\n\n _cackle_, 243\n\n Cacus, 478\n\n _caddie_, 642\n\n Caddington, 787, 811\n\n Cadi, 136, 234, 641\n\n Cadlands, 785\n\n _Cadman_, 110\n\n Caenwood, 151\n\n Cain, 149\n\n -- and Abel, 503\n\n Caindea, 151, 319, 537\n\n Cairn Voel, 424\n\n Caistor, 443\n\n _cake_, 245\n\n _calandar_, 341\n\n Caleb, 150\n\n Calne, 342\n\n Calpe, 283\n\n Camber, K., 681\n\n Camberwell, 705\n\n Cambrai, 406, 617\n\n Cambre Castle, 396\n\n Cambria, 310\n\n Cambourne, 222, 397\n\n Camperdizil, 586\n\n _Can_, 310, 630\n\n Can-, 826\n\n Can, R., 221, 667\n\n Canaan, 150\n\n Canbury, 349, 607\n\n Cancan, 412\n\n _candescent_, 212\n\n Candia, 151, 319\n\n _candid_, 212\n\n Candle, 171\n\n -- in cave, 813\n\n _candour_, 212\n\n Candour, British, 101\n\n Cane Goose, 223\n\n Cangians, 519\n\n Canhole, 448\n\n Canna, R., 261\n\n -- St., 649\n\n Cannibalism, Jewish, 185\n\n Cannon, 274\n\n -- St., 666\n\n _canny_, 212\n\n Canonbie Lea, 666\n\n Canonbury, 667\n\n Cantabria, 322\n\n Cantabres, 323\n\n _canteen_, 824\n\n _canter_, 409\n\n Canterbury, 87, 90, 168, 239, 409\n\n Cantii, 411, 519\n\n Cantorix, 410\n\n Cape Wrath, 574\n\n Caphira, 494\n\n Cardia, 556\n\n Cardinal, 555\n\n Carfax, 514\n\n Caris, 820\n\n Carisbroke, 821\n\n Carnac, 217, 642\n\n Carn Bre, 396\n\n Cars, 503\n\n Cart-wheeling, 164\n\n _Cass_, 243\n\n Cassock, 234\n\n Castor and Pollux, 354, 475\n\n _castra_, 477\n\n Cat, 58, 751\n\n -- Lady of, 752\n\n -- Stane, 752\n\n Catacombs, 810, 844\n\n Catchpole, 446\n\n Cathay, 191\n\n _Catherine_, 243\n\n Catherine, St., 784\n\n Caucasus, 852\n\n _Cauchemar_, 477\n\n Cauldron, 615, 687, 797, 823, 875\n\n -- of Pwyll, 801\n\n _cause_, 224\n\n Causeway, 439\n\n Cave, 765, 773, 780\n\n Cave, at Bethlehem, 780\n\n Cave = matrix, 790\n\n Caverns, 193, 194\n\n Celi, 224\n\n _celibate_, 340\n\n Celtiberia, 12\n\n Celtiberians, 323\n\n Celtic words, 61\n\n Celts, 116, 228\n\n Cendwen, 651, 824\n\n Cenimagni, 283\n\n Cenomagni, 411\n\n Cenomani, 329\n\n Centaur, 305, 424\n\n Centaurs, 409\n\n Centre, 794\n\n Ceres, 402, 821\n\n Chac, 161\n\n Chad, St., 288\n\n Chadfish, 212\n\n Chadwell, 288, 783\n\n Chain, 482\n\n Chairs, Stone, 545\n\n Chalice, 167\n\n Chalk pits, 776\n\n _Chandos_, 741\n\n _change_, 146\n\n Chaos, 224, 225, 292, 490, 507\n\n Chariot, 435, 470, 517\n\n -- of Jehovah, 503\n\n Charis, 469\n\n Charon, 282\n\n Chartres, 791\n\n Chastity, 457\n\n Chee Dale, 447\n\n -- Tor, 728\n\n Chei, St., 447\n\n Cheiran, St., 409\n\n Chemin des Dames, 439\n\n Chester, 444, 445\n\n _Chester_, 447\n\n Chevauch\u00e9e, 511\n\n -- de St. Michael, 420\n\n Chew Magna, 447\n\n Cheyne, 93, 741\n\n Cheyneys, 670\n\n Chi, 772, 780\n\n Chi ([Greek: X]), 385, 446\n\n Chiana, R., 97\n\n _chic_, 97\n\n Chichester, 445\n\n Children in Hell, 558\n\n Chilperic, 342\n\n Chin, 161\n\n China, 191, 216, 272, 292\n\n _chink_, 400\n\n Chios, 225\n\n Chiron, 409\n\n Chisbury Camp, 446\n\n Chislehurst, 766, 772\n\n Chiun, 140\n\n Choir, Gawr, 561\n\n Chosen Hill, 729\n\n Christ, 178, 206, 211, 214, 250, 264, 265, 487, 537, 574\n\n _Christ_, 820\n\n Christianity, 31, 864\n\n Christian \"tortures,\" 107\n\n Christine, St., 496\n\n Christmas, 257\n\n Christofer, The, 270\n\n Christopher, St., 54, 107, 112, 151, 164, 204, 264, 267, 299, 640, 853\n\n Chuckhurst, 372\n\n _chuckle_, 471\n\n _chun_, 92\n\n Chun, 649, 740\n\n -- Castle, 90\n\n Chwyvan Cross, 708\n\n Chyandour, 97\n\n Ciconians, 192\n\n Cimmerians, 844\n\n Cingen, 412\n\n Circle, 604\n\n -- and Triangle, 571, 573\n\n Circles, 499, 503\n\n -- Stone, 543\n\n Cirencester, 453\n\n Cissbury Ring, 446\n\n Cities of Refuge, 736\n\n Clare, St., 718\n\n Claus, 140\n\n Clement, St., 716, 797\n\n Clerkenwell, 718\n\n Clover, 737\n\n Clowes, 299\n\n Club, 663, 666\n\n Cluricanne, 718\n\n _coach_, 468\n\n Coal-mining, prehistoric, 845\n\n _cock_, 195\n\n Cock, 196, 197, 361, 620\n\n -- R., 197\n\n Cockayne, 190, 195, 196\n\n Cockburn Law, 752\n\n Cockchafer, 255\n\n Cocker, R., 198\n\n Cockey, 197\n\n Cock horse, 444\n\n -- Law, 197\n\n Cockle, 245, 385, 473\n\n -- bread, 248\n\n Cockles, Hot, 248\n\n Cocknage, 197\n\n Cockney, 190\n\n -- dialect, 529\n\n Cockshott, 197\n\n Cocks Tor, 197\n\n Codfish, 213\n\n _cog_, 195\n\n Cogenhoe, 197\n\n Coggeshall, 197, 639\n\n Coggo, 197\n\n Cogidumnus, 446\n\n Cogs, 195\n\n Cogynos, 197\n\n _Cohen_, 112\n\n Coil Dance, 824\n\n _coin_, 897\n\n Coinage, 394\n\n -- British, 240\n\n Coins, 763\n\n Coke hill, 197\n\n Coldharbour, 299\n\n Cole Abbey, 615\n\n -- Old King, 103\n\n Coleman, 155\n\n Coles pits, 801\n\n Colman, St., 43\n\n Colne, R., 342\n\n Cologne, 216\n\n Columb, R., 661\n\n Columba, St., 43, 552, 660\n\n Columbine, 93, 669\n\n -- St., 93, 669\n\n _com_, 310\n\n Com, 330\n\n Comb, 715\n\n Combarelles, 402\n\n _Comber_, 310\n\n Comberton, 586\n\n Comet, 864\n\n _comm\u00e9re_, 330\n\n _common_, 440\n\n Comparative method, 75\n\n _comp\u00e9re_, 330\n\n _Conan_, 649\n\n Conann, 192\n\n Concangi, 411\n\n Concanni, 411, 667\n\n Concord, St., 141\n\n Condy Cup, 824\n\n _cone_, 236\n\n Cone, 398, 800\n\n Coney Hall Hill, 785\n\n Conical cap, 669\n\n Coniston, 151\n\n Conn, 753\n\n -- K., 151, 512\n\n Connaught, 151, 182, 512\n\n Conneda, 182, 753\n\n Constantine, 226, 365, 566\n\n Constantinople, 64\n\n Conyers, 272\n\n _Cook_, 195, 196, 245\n\n Cooknoe, 197\n\n Cook's Kitchen Mine, 222\n\n Coquet, R., 197\n\n _Coquille_, 248\n\n _Cormac_, 517\n\n Cornish types, 848\n\n _Cos_, 510\n\n Coundon, 435\n\n Counter Earth, 580\n\n Coveney, 430\n\n Covent Garden, 428\n\n Coventina, 427\n\n Coventry, 427, 435\n\n _Cox_, 195\n\n _cradle_, 810\n\n Cranbrook, 427\n\n Cray, 796\n\n Cres, 105, 819\n\n Crescent, 254, 286, 390, 392, 528\n\n Crescents, 492, 704\n\n Cresswell Crags, 402\n\n Cretan Caves, 808\n\n -- Horse, 407\n\n -- Maze Coins, 87\n\n -- Ship, 491\n\n Cretans, 846\n\n Crete, 11, 76, 104, 182, 192, 493, 687, 855\n\n Crew, Lough, 200\n\n Crimea, 844\n\n Crissa, 820\n\n Cromlechs, 17\n\n Cronus, 82\n\n Cross, 104, 106, 286, 296, 441, 445, 560, 561, 683\n\n _cross_, 107, 821\n\n Cross of St. John, 104\n\n -- -- -- George, 104\n\n -- Red, 270\n\n _crude_, 810\n\n Cruse, 822\n\n Cuchulainn, 278\n\n Cuckmere, R., 452\n\n Cuckoo, 197\n\n Cuin, 290\n\n -- coin, 397\n\n Culdees, 835\n\n Culebres, 842\n\n Cullompton, 661\n\n _cumber_, 569\n\n Cumberland, 682\n\n _cun_, 92\n\n _Cun-_, 235\n\n Cunbaria, 330\n\n Cunegonde, 412\n\n Cuneval, 318\n\n _cunning_, 212, 280\n\n CUNO\n\n Cuno, 279, 305\n\n Cunob, 528\n\n Cunobeline, 241\n\n Cup, 813\n\n -- and Ring markings, 833\n\n Cupid, 225, 231, 233, 304, 326, 494, 594\n\n Cupra, 493\n\n _curate_, 810\n\n Cuthbert, St., 362\n\n Cuthbert's beads, St., 248\n\n Cyclops, 192\n\n Cymbeline, 241\n\n Cymner, 310\n\n Cymry, 310\n\n Cynethryth, 761\n\n Cynopolis, 54\n\n Cynthia, 151, 213\n\n Cynthus, Mt., 726\n\n\n _da_, 320\n\n Dactyli, 574\n\n Dad-, 256\n\n _dad_, 509\n\n _daddy_, 209, 256\n\n Daddy, 263\n\n Daddy's Hole, 349\n\n Dagda Mor, 169, 389, 397, 512\n\n Daisy, 169, 210, 216, 233, 384\n\n Dalston, 285\n\n _dame_, 745\n\n Danaan, Tuatha te, 766\n\n Danbury, 721\n\n Dancing, 540\n\n Dandelion, 189\n\n Dane Hill, 765\n\n -- John, 90, 683, 800\n\n -- R., 789\n\n Dane's Inn, 716\n\n Danoi, 858\n\n Dansey, 735\n\n Daphnephoria, 541\n\n Darbies, 227\n\n Darby, 227\n\n Darkness, 626\n\n Date palm, 258\n\n Dava, Flood of, 641\n\n David, St., 625\n\n Davy Jones, 641\n\n _dawn_, 752\n\n _day_, 320\n\n Day, St., 320\n\n Dayne, 724\n\n _dazzle_, 591\n\n _deacon_, 687\n\n _dean_, 779, 810\n\n Dean, Forest of, 752\n\n -- R., 789\n\n Deane's Gardens, 721\n\n Dear, 734\n\n _dear_, 760\n\n Death, 263, 264, 307\n\n -- disregarded, 173\n\n Deberry, 345\n\n Deemster, 746\n\n Dee, R., 320\n\n Deer, 257, 405, 599, 715\n\n Deffrobani, 84\n\n Delginross, 605, 796\n\n Delphi, 653\n\n Demijohn, 302, 687\n\n Denbies, 613\n\n Deneholes, 765-74\n\n Denmark, 690\n\n Dennehill, 716\n\n Derbyshire, 401\n\n Derg, L., 792, 796\n\n _derry_, 36\n\n Deucalion, 337\n\n Devil's Dyke, 519\n\n Dew, 167\n\n _dextra_, 477\n\n Dhia, 319\n\n Diamond Horse, The, 424\n\n Diana, 134, 135, 239, 258, 444, 475, 717, 788\n\n Dianthus, 189\n\n Digits, 575\n\n Diminutives, 619\n\n _di_, 319\n\n _dieu_, 319\n\n Dinant, 788\n\n Dingwall, 317\n\n Dinsul, 208\n\n Dioscoros, 366\n\n Dioscorus, 354\n\n Dioscuri, 354, 512\n\n Dionysus, 71\n\n Divinity of Kings, 172\n\n Dod-, 256\n\n Dodbrook, 349\n\n Doddington, 262\n\n Dodecans, 207, 700\n\n Dodman, The, 263, 349\n\n Dodona, 89, 92, 133, 260, 273, 339\n\n Dog, 54, 57, 111, 112, 121, 150, 152, 155, 264, 293, 329, 346, 853\n\n Doliche, 76\n\n Dolmen chapel, 30\n\n Dolphin, 653\n\n Domhills, 745\n\n Don, 664\n\n Doncaster, 444\n\n Donidon, 745\n\n _donjon_, 800\n\n Donn, 712\n\n -- Children of, 734\n\n Don, R., 749, 789\n\n Don's Chair, 752\n\n Donseil cave, 806\n\n Donn's House, 726\n\n Doo Cave, 494\n\n Doom Rings, 746\n\n Doomster, 745\n\n _Dorchester_, 713, 715\n\n Dordogne, 406, 774\n\n Dorking, 386\n\n Dot and Circle, 276, 547\n\n Dots, 105, 250\n\n Double Disc, 494\n\n _dour_, 119\n\n Dove, 92, 144, 486, 624, 627, 652, 853\n\n _dove_, 625\n\n Dove Cots, 733\n\n Dover, 95\n\n Doves, 790\n\n Dowgate Hill, 783\n\n Dowdeswell, 252\n\n Dowdy, 640\n\n Down, County, 786\n\n Dragon, 208, 242, 260, 270, 272, 274, 655, 836\n\n -- guards, 274\n\n -- slayer, 651\n\n Drainage, 103\n\n Dray, River, 87\n\n Drayton, 714\n\n Dress, 100, 122\n\n _Drew_, 471\n\n Drewsteignton, 757\n\n _droit_, 101\n\n Drosten, 734\n\n Drucca coin, 483\n\n _Druid_, 761\n\n Druidesses, 570\n\n Druidic Creeds, 536\n\n -- Fairy tale, 166\n\n -- Music, 562\n\n -- Remains in Spain, 324\n\n Druidism, 6-9, 66, 87, 167, 171, 393, 488, 544\n\n Druid Physiologists, 834\n\n Druids, 554\n\n -- caves, 791\n\n -- circles, 544\n\n -- Town, 572\n\n Druids = _brans_, 679\n\n ducat, 397\n\n Dudsbury, 263\n\n _due_, 223\n\n Dumbarton, 472, 523\n\n Dummy's Hill, 756\n\n Dun, R., 789\n\n Duncannon, 274\n\n Dundalgan, 796\n\n Dunechein, 90\n\n Dunence, 552\n\n _dungeon_, 800\n\n Dunodon, 745\n\n Duno, 758\n\n Dunstable, 714, 745, 777\n\n -- grave, 64, 65\n\n Dunstan, St., 716\n\n Dunton, 716\n\n _Durham_, 715\n\n Durovern, 258\n\n Duval, 741\n\n\n EAGLE, 280\n\n Earthwork, 862\n\n Easter, 608\n\n -- dancing, 540\n\n Eaton, 733\n\n _ebb_ 524\n\n Ebbe, R., 524\n\n Ebchester, 431\n\n Ebgate, 513\n\n Ebony, 165\n\n Ebor, R., 370\n\n Ebora, 328, 329\n\n Ebrington, 349\n\n Ebro, R., 323, 370\n\n Ebur, 329\n\n Ebury, 601, 621\n\n Eceni, 411\n\n Echo, 226\n\n Eclipse, 167\n\n Ecne, 390\n\n Eda, 455, 753\n\n -- good Queen, 151\n\n -- Queen, 512\n\n Edans, St., 713\n\n Edda, The, 752\n\n Eden, 683, 730, 858\n\n Edenhall, 743\n\n Edenkille, 716\n\n Eden, R., 713\n\n -- Vale, 716\n\n Edimbourg, 745\n\n Edina Hall, 753\n\n Edinburgh, 730\n\n _Edinburgh_, 797\n\n Edmonton, 679\n\n Edna, 753\n\n Edrei, 194, 769\n\n Effingham, 430\n\n Effra, R., 749\n\n Egg, 223, 226, 276, 532, 756\n\n Egypt, 9, 46, 69, 135, 166, 189, 252, 254, 414, 475, 577, 843\n\n _Egypt_, 534\n\n Eight, 188, 189, 204, 636, 642\n\n _eight_, 655\n\n Eight Bishops, 659\n\n Eighteen, 206, 207, 588\n\n El, 132, 135\n\n Elaine, 103\n\n Elbarrow, 133\n\n Elbe, R., 558\n\n El Borak, 635, 664\n\n Elboton, 154\n\n _elder_, 153\n\n Elen, 103, 221, 235\n\n -- R., 103\n\n Elens Ways, 519\n\n Elephant, 160\n\n Eleven, 214, 421, 548, 557, 574, 581, 593, 633, 788\n\n _eleven_, 217\n\n Eleven Blindfolded Men, 577\n\n -- curtains, 576\n\n -- feet longstones, 548, 552\n\n -- foot grave, 560\n\n -- hundred, 214\n\n -- Loch, 219\n\n -- thousand, 214\n\n _elf_, 153\n\n Elfe, 153\n\n Elfland, 559\n\n Elgin, 450\n\n _Elijah_, 147\n\n Elini Cunob, 528\n\n Elisha, 147\n\n Elk, 289\n\n Ellan, 133\n\n Ellen, Dame, 778\n\n Ellendown, 565\n\n Ellendune, 133\n\n Elles, The, 154\n\n Ellesmere, 439\n\n Ellingfort, 285\n\n _Ellistone_, 318\n\n Elmo's Fires, St., 475\n\n Elphin, 158, 664\n\n -- Horses, 281, 287\n\n _Elphinstone_, 318\n\n Elphinstone, 548\n\n Elphinstones, 217\n\n Elven, 217\n\n Elwyn St., 132\n\n Ely, 716\n\n Ember Days, 572\n\n _emerge_, 219\n\n Empire, 570\n\n Empyrean, 570\n\n _enceinte_, 220\n\n Engelheim, 359, 591\n\n Engelland, 558, 788\n\n Englefield, 588\n\n Englewood, 553\n\n Englysshe Wood, 588\n\n Ennis, 557\n\n Enns, St., 720\n\n _Ep_, 430\n\n Ep, 523\n\n Epeur, 326\n\n Ephesus, 598\n\n Ephialtes, 478\n\n Epirus, 322\n\n _epo_, 430\n\n Epona, 284, 445\n\n Epora, 328\n\n Eppi, 523\n\n Eppilos, 430\n\n Eppilus, 280\n\n Epping, 445\n\n Epsom, 430\n\n _equity_, 332\n\n Eros, 158, 604\n\n Esclairmond, 683\n\n Eseye, 531\n\n Esus, 278\n\n Ethereal Plant, 181\n\n Ethereus, 215\n\n Ethne, 461\n\n _ethnic_, 462\n\n Eton, 730\n\n Etruria, 17, 89, 139, 145, 148, 217, 236, 475\n\n Eubonia, 163, 165, 216, 346\n\n Eubury, 335\n\n Euchar, 389\n\n Euny, St., 261, 828\n\n Eure, R., 870\n\n Europa, 265\n\n Europe, 525\n\n Eve, 152, 403, 500, 742\n\n _Eve_, 496\n\n Evesham, 430\n\n Evora, 329, 751\n\n Exton, 685, 697\n\n _exuberance_, 328\n\n Eye, 251, 252, 282, 532, 538, 604, 727\n\n -- ball, 579\n\n -- of Christ, 384\n\n -- of Heaven, 195, 216\n\n -- of Horus, 122\n\n -- Land of the, 252\n\n -- of S'iva, 526\n\n -- Towns, 730\n\n Eyes, 499, 539, 624\n\n\n F, 497\n\n Fabell, Peter, 679\n\n Fainites! 616\n\n Fainits! 117\n\n Fairbank, 667, 686\n\n Fairmead, 569\n\n Fairs, 572\n\n Fairy Family, 522\n\n -- Hill, 764\n\n -- Hills, 552\n\n -- leaves, 65\n\n -- Queen, 308\n\n _fake_, 206\n\n Fal, 424, 450, 841\n\n -- R., 424\n\n Falcon, 426\n\n Faraday, 508\n\n Farandole, 412\n\n _farisees_, 619\n\n Farn, 751\n\n Faroe Islands, 507\n\n Farringdon, 466\n\n Fata, 202\n\n Fate, 593\n\n -- Tree, 322\n\n _fay_, 153\n\n Fearbal, 679\n\n Feather, 160, 258, 366, 746\n\n Feathers, 496\n\n Fechan, St., 672\n\n _feckless_, 206\n\n _fecund_, 206\n\n F\u00e9es, 165\n\n Felikoves\u00ed, 423\n\n Felixstowe, 423, 426\n\n Fen, 426\n\n _Ferdinand_, 507\n\n Feridoon, 748\n\n _fern_, 266\n\n Fern, 260, 267, 385\n\n -- Islands, 206, 209\n\n Fernacre, 550\n\n Ferns, 256\n\n Feron, 286\n\n Feronia, 572\n\n Ferriby, 495\n\n Fiddler, The, 225\n\n Field-names, 41\n\n Fiery cross, 107\n\n Fife, 153, 201\n\n Fifteen, 206, 598, 601, 633, 755, 806\n\n Fifty Sons, 716\n\n Fig, 206\n\n -- Sunday, 500\n\n Fingers, 574\n\n Finwell cave, 806\n\n _fir_ = _quercus_\n\n Fir Tree, 730\n\n _fire_, 467\n\n Fire, 72, 166, 167, 618\n\n -- Halo, 571\n\n -- Insurance, 705\n\n -- of Heaven, 164\n\n Fish, 247, 254, 286, 296\n\n _five_, 363\n\n Five, 238, 437, 513, 503, 689\n\n -- acres, 372\n\n -- grains, 517\n\n -- islands, 517\n\n -- king's, 262\n\n -- peaks, 518\n\n -- roads, 516\n\n -- streams, 517\n\n -- wells, 261\n\n Flamborough, 492\n\n Fleur de lys, 816\n\n _Fleur de lys_, 242\n\n Flint Knapping, 349\n\n Flokton, 435\n\n Flood, 857\n\n -- The, 20\n\n Flora dance, 486\n\n Flounders Field, 419\n\n Flower names, 68\n\n Fly, 221\n\n Foal, 422\n\n _fog_, 211\n\n Foleshill, 435\n\n Folkestone, 423, 426, 432\n\n Font de Gaune, 402\n\n Footprints, 546\n\n Forbury, The, 438\n\n Fore, 672\n\n Forfar, 368, 495\n\n Fortunate Isles, 683, 690\n\n Fortune, 489\n\n -- Wheel of, 537\n\n Fosses des Inglais, 786\n\n -- Sarrasins, 786\n\n Fossils in tomb, 65\n\n Fountain of Knowledge, 689\n\n Four Cities, 859\n\n -- Kings, 687\n\n -- Quarters, 188\n\n -- Rivers, 722\n\n -- Roads, 515\n\n -- -streamed Mount, 130\n\n -- -teated Horse, 284\n\n Fox, 263\n\n Fraid, St., 459\n\n Frederick the Great, 462\n\n _free_, 760\n\n Freemasonry, 295\n\n Frei, 748\n\n Freisingen, 700\n\n Freya, 572\n\n Friday, 572\n\n Fulham, 422, 426\n\n _fun_, 57\n\n Furry dance, 271, 274, 412, 486\n\n Furze, 602, 795\n\n\n _gad_, 143\n\n Gaddeaden, 673\n\n Gadfly, 282\n\n Gadshill, 755\n\n Gaelic, 79\n\n -- regrets, 69\n\n Gaelic tenderness, 43\n\n _gagga_, 478\n\n Galva, Carn, 318\n\n Gancanagh, 412\n\n Gander, 223\n\n Ganesa, 160, 280\n\n Gangani, 411\n\n Ganganoi, 54, 702\n\n Ganging Day, 246\n\n Gangrad, 143\n\n Garden of the Rose, 683\n\n Gardens of Adonis, 712\n\n _gas_, 225\n\n _gauche_, 477\n\n Gauls and Britons, same speech, 91\n\n Gaurs, 561\n\n Gayhurst, 288\n\n _Gedge_, 471\n\n _Gee_, 91\n\n Gee, 282\n\n Geecross, 446\n\n Geho, 282\n\n Gemini, 475\n\n _general_, 146\n\n _generate_, 145\n\n _Genesis_, 145\n\n Geneva, 329\n\n _geniality_, 140\n\n _genie_, 146\n\n _genital_, 145\n\n genius, 146\n\n _gennet_, 285\n\n \"Gentle People,\" 733\n\n \"Gentle Places,\" 734\n\n Gentry, The, 146\n\n _genus_, 145\n\n _George_, 272\n\n George, St., 242, 268, 271, 304, 614, 642, 695, 817\n\n Gerberta, 362\n\n Germans, 525\n\n Germany, 74\n\n Gest, 272\n\n _gewgaw_, 448\n\n Geyser, 243\n\n _ghost_, 231\n\n Gian Ben Gian, 140, 304\n\n Giant's Beds, 758\n\n -- civic, 188\n\n -- grave, 746\n\n -- graves, 191\n\n -- hedges, 17\n\n Giants = Dwarfs, 233\n\n Gig, 433, 471\n\n _gigantic_, 195\n\n _giggle_, 190\n\n Gigglewick, 189\n\n Giggy's, St., 190\n\n Giglet Fair, 194\n\n Gig na Gog, 190\n\n Gigonian Rock, 194\n\n _gigue_, 195\n\n Gilbey, 284\n\n Givendale, 429\n\n Givon's grove, 430\n\n Glastonbury, 289, 682\n\n Gnosis, 76, 279, 859\n\n Gnossus, 76, 794\n\n Gnostic gems, 108, 112\n\n Gnostics, 135, 361\n\n Goat, 57, 361, 504\n\n Goblet, 813\n\n _god_, 178\n\n _Godber_, 572\n\n Gode, 220\n\n Godiva, 41, 403, 475, 598\n\n Godmanham, 550\n\n Godolcan, 285\n\n Godolphin, 284\n\n -- Hill, 668\n\n Godrevy, 531\n\n God's Acre, 673\n\n Godstone, 815\n\n Godstones, etc., 673\n\n Goemagog, 186-8\n\n Gofannon, 432\n\n Gog, 188, 478\n\n _Gog_, 194\n\n _goggle_, 189\n\n Goginan, 194\n\n Gogmagog, 83, 639\n\n Golden Age, 858\n\n -- Ball Bar, 590\n\n _Golden Bough, The_, 71, 74\n\n Goldhawk, 433\n\n _Gooch_, 195\n\n _good_, 178\n\n _Goodge_, 195, 477\n\n Goodman, 741\n\n Goodmanstone, 713\n\n \"Good Neighbours,\" 733\n\n Good People, 556\n\n -- -- The, 174\n\n Goodwood, 446\n\n Goose, 223, 228, 243, 276, 346, 512, 661\n\n _goose_, 224, 225, 231\n\n Goosegog, 345\n\n Goosey, 447\n\n Goostrey, 447\n\n Gorhambury, 111, 562\n\n Gorsedd, 564\n\n -- prayer, 181\n\n _Gosh_, 195\n\n Gospel oak, 228\n\n Goss, 243\n\n Goswell, 243\n\n Govan, 426\n\n Govannon, 426\n\n Gowk, 198\n\n _Grace_, 830\n\n Graces, Three, 181\n\n _Great_, 810\n\n Great Bear, 216\n\n Greek, 81\n\n -- in Mexico, 842\n\n Greeks, indebted to barbarians, 163\n\n Green, 263\n\n Greengoose Fair, 243\n\n Green Man, 268\n\n -- -- and Still, 270\n\n _Gretchen_, 302, 362\n\n Greyhound bitch, 36\n\n Grimm's Law, 51, 60\n\n _grot_, 810\n\n _grotesque_, 812\n\n Gudeman, The, 109\n\n Guedienus, 325\n\n guess, 273\n\n Guinea, 400\n\n Guion, 824\n\n Gun, 274\n\n Gunpowder, 839\n\n Gur, Lough, 736\n\n _gush_, 273\n\n _gust_, 243, 272\n\n Gwenevere, 389\n\n Gwennap, 531\n\n _gyne_, 511\n\n Gyre, 562\n\n\n HABONDE, 165\n\n Hack, 283\n\n Hackington, 411\n\n _Hackney_, 283\n\n _hackney_, 392\n\n Hackney, 285, 287, 699\n\n Haddenham, 716\n\n Haddington, 750\n\n Haden Cross, 716\n\n Hag, 737\n\n Hagbourne, 38\n\n Hagman, 199\n\n Hag tracks, 200, 283\n\n Hags, 685\n\n -- chair, 200\n\n _Haha_, 58\n\n Haha, 737\n\n _Haig_, 199\n\n Hailsham, 568\n\n Hakon, 235\n\n Halcyon, 290\n\n Half moon, 490\n\n Halifax, 514\n\n Hallicondane, 290, 412, 734\n\n Hamelyn, 867\n\n Hammer, 270, 355\n\n -- of Thor, 706\n\n Hammersmith, 431\n\n Hand, 744\n\n Hangman's Wood, 787\n\n Han Grotto, 787, 827\n\n Hannafore, 275\n\n Hanover, 275, 695\n\n Happy Valley, 523\n\n Harp, 562\n\n Harper, 305\n\n Harpocrates, 118\n\n Hastings, 95, 798\n\n Hathor, 46\n\n Hatton Garden, 716\n\n Hawk, 205\n\n _hawker_, 205\n\n Hawthorn, 152, 159\n\n -- St., 737\n\n Haxa, 644\n\n _haycock_, 198\n\n Haydon, 713\n\n Hay Hill, 421\n\n Haymarket, 421\n\n Heart, 158, 287, 595, 816\n\n -- Cross, 105\n\n Heart's Delight, 350, 687\n\n Heathen chant, 373\n\n Heaven's Walls, 672, 683\n\n Hebe, 743\n\n Heber, 310\n\n Hebrew, 79\n\n _Hebrew_, 191, 369\n\n Hebrews, 184\n\n _Hebrews_, 502\n\n Hebrides, 165\n\n _Hebrides_, 315\n\n Hebron, 34, 370\n\n Heck! 283\n\n Heddon, 746\n\n Helen, 103, 221, 286, 477\n\n Helena, 104\n\n Helen, St., 456, 587\n\n Helen's day, St., 478\n\n Helens, St., 95, 103\n\n Helicon, 289\n\n Heligan Hill, 289\n\n Helios, 103, 104, 135\n\n Hellana, 103\n\n Hellas, 133, 412\n\n Hellen, 337\n\n Hellenes, 103, 412\n\n Hellingy, 588\n\n Helston, 271, 412\n\n Hen, 197, 653\n\n Hengist, 275\n\n -- and Horsa, 85\n\n Hengston Hill, 554\n\n Hensor, 386\n\n _Hepburn_, 526\n\n Hephaestus, 426\n\n _Hepworth_, 527\n\n Herculaneum and Pompeii, 19\n\n Hercules, 97, 114, 139, 200, 666, 668\n\n Hermes, 116\n\n Herne's Oak, 239\n\n Herring-bone-walls, 91\n\n Hesy, Tel el, 531\n\n Hewson, 450\n\n Hexe, 644\n\n Hibera, 323\n\n _Hibernia_, 310\n\n Hidden One, 577\n\n Hide and Seek, 578\n\n Hieroglyphics, 114\n\n _high_, 125\n\n Highbury, 667\n\n Himbra, Pt., 586\n\n Hindus, 168\n\n _hinge_, 556\n\n Hiniver, 695\n\n Hinover, 275, 452\n\n _hip_, 524\n\n Hip! Hip! Hip! 526\n\n Hipperholme, 514\n\n _hips_, 526\n\n Hipswell, 513\n\n Hive, 710\n\n Hivites, 497\n\n Hob, 165, 513\n\n Hobany, 216, 284\n\n Hobby, 423\n\n -- Horse, 268, 275, 527\n\n _Hobday_, 526\n\n Hobredy, 165\n\n _hoch_, 125\n\n _Hogg_, 199\n\n Hogmanay, 199\n\n Hoketide, 244\n\n Holborn, 722\n\n Holda, 220\n\n Holed stone, 538\n\n Holiburn, Giant, 318\n\n Holland House, 422\n\n Hollantide, 245\n\n Holle, 220\n\n Holloway, 517, 521\n\n Holly, 40, 140, 417, 597\n\n Hollybush, 155\n\n Hollyhock, 204\n\n Holly tree, 220\n\n Holofernes, 266\n\n _holy_, 140\n\n Holy Ghost, 487\n\n -- Holy Vale, 586\n\n -- Sepulchre, 793\n\n Holvear Hill, 590\n\n Holwood Park, 785\n\n Homer, 63, 99, 225, 326, 327\n\n Homerton, 287\n\n Honeybourne, 261, 714\n\n Honeybrooke, 38\n\n Honey Child, 261, 714\n\n Honeychurch, 714, 261\n\n Honeycrock, 568\n\n Honeydew, 623\n\n _Honeyman_, 758\n\n Honeysuckle, 258\n\n Honor Oak, 228, 231, 666\n\n Honover, 695\n\n Hoodening, 841\n\n Hoodown, 350\n\n Hoof, 573\n\n Hoop, 542\n\n _hoop_, 525\n\n Hooper, 425\n\n Hooper's Blind, 311\n\n -- Hide, 578\n\n Hop, 523\n\n Hop o' my Thumb, 524\n\n -- Queen, 540\n\n Hope, 523\n\n _hope_, 524\n\n Hopkin, 540\n\n Hoppyland, 523\n\n _hops_, 524\n\n Horn, 286\n\n Horns of Altar, 736\n\n Horsa, 275\n\n Horse, 241, 274, 389, 615, 623, 840\n\n -- Eye, 282\n\n -- Eye Level, 568\n\n -- flesh, 478\n\n -- hair wig, 332\n\n -- = Liberty, 328\n\n Horselydown, 38\n\n Horse-ornaments, 286\n\n -- ship, 654\n\n Horseshoe, 572\n\n Horus, 46\n\n Hospitality, 227\n\n Hounds, 461\n\n Hounslow, 714\n\n Howel, 104\n\n Hoxton, 285, 685\n\n Hoy, 758\n\n Hoy obelisk, 9\n\n Hoyden, 742\n\n Hu, 84, 214, 320, 311, 327, 349, 386, 450, 586, 749\n\n _hubbub_, 525\n\n Hube, Mt., 542\n\n Hudkin, 509\n\n _huge_, 198\n\n Huggen Lane, 511\n\n Huggins Hall, 350\n\n _Hugh_, 320\n\n Hugh Town, 586\n\n _humane_, 695\n\n Humber, R., 569\n\n _Hun_, 234\n\n Hun, 827\n\n Huns, 216\n\n Hunsonby, 220\n\n Hyde, 473, 455, 621\n\n Hydon's Ball, 714\n\n Hyperboreans, 324, 370, 562\n\n Hypereia, 320, 346\n\n Hyperion, 328\n\n Hymn of Hate, 525\n\n\n Ibar, St., 311, 826\n\n Iberian coin, 292, 322, 397\n\n -- coins, 247, 254, 265, 297, 231, 386\n\n -- language, 266\n\n Iberians, 451\n\n Iceni, 248\n\n Icenians, 451\n\n _Ichnield_, 519\n\n Ichnield way, 248, 411, 518, 520\n\n Ickanhoe, 248\n\n Ida, 742\n\n _Ida_, 754\n\n -- Mt., 574, 715, 455\n\n -- plain, 752\n\n -- plains, 473\n\n Idaeiana, 456\n\n Ideia, 76\n\n Idle, R., 462\n\n Idle's Bush, 462\n\n Idunn, 742\n\n Ieithon, 461\n\n Iffley, 40\n\n Iggdrasil, 841\n\n Ikeni, 283, 519\n\n Iliberi, 322\n\n Ilibiris, 330\n\n _Iliffe_, 162\n\n Ilkley, 290\n\n Illtyd St., 257\n\n Illtyds House, 257\n\n _Ilma_, 136\n\n Ilmatar, 137\n\n Imp Stone, 623\n\n Inachus, 266, 282\n\n _inane_, 201\n\n _inch_, 556\n\n _Inch_, 557\n\n Inchbrayock, 495\n\n _inept_, 526\n\n Ing, 556\n\n Inga, 556\n\n _Inge_, 556\n\n Ingene Lane, 511\n\n _ingle_, 552\n\n Ingleborough, 587, 786\n\n Inghilterra, 557\n\n Inglesham, etc., 659\n\n Ingletons, etc., 588\n\n Inkberrow, 874\n\n Inkpen, 659\n\n Inn, 294, 298\n\n Inquisition, 549\n\n Intoxication, 688\n\n Intreccia, 706, 840\n\n Intreccia coins, 491\n\n Invicta, 275\n\n Invictus, 210\n\n Io, 282, 362, 399\n\n Iona, 627, 651, 670, 714\n\n Ionia, 92\n\n Ipareo, 320\n\n Ippi, 523\n\n Ireland, 182, 193\n\n Iris, 265\n\n Irish circles, 545\n\n _Iron_, 574\n\n _Isaac_, 471\n\n Isle of Dogs, 38, 113\n\n Islington, 685\n\n Issey, St., 531\n\n Istar, 608, 644\n\n Ith, Plain of, 473\n\n Ivalde, 742\n\n Ives, St., 41, 425, 427, 430, 531\n\n Ivy, 493\n\n -- Bridge, 427\n\n -- Girl, The, 40, 540\n\n Ixion, 163\n\n Iysse, St., 531\n\n\n Jack, 97, 195, 417\n\n Jack a lantern, 152\n\n -- in green, 268\n\n -- The, 270, 273\n\n -- the Giant Killer's well, 212\n\n -- up the orchard, 447\n\n Jackal, 111, 263\n\n _jackass_, 212\n\n Jah, 161\n\n Jaina cross, 105\n\n Jana, 97\n\n _Jane_, 447\n\n Janicula, 828\n\n Janina, 261, 460\n\n _janitor_, 146\n\n Januarius, St., 828\n\n January, 140, 146\n\n -- 1st, 650\n\n Janus, 92, 141, 203, 140, 213, 241, 399, 490, 555, 626, 670, 795, 828,\n 841\n\n -- of Sicily, 143\n\n Japan, 216, 857\n\n Jason, 82\n\n _jaunty_, 143\n\n _Jay_, 91\n\n Jay, 283\n\n Jehovah, 184, 502, 508\n\n Jehu, 282\n\n jennet, 285\n\n _jenny_, 212\n\n Jenny, Aunt, 228\n\n Jerusalem, 296, 794\n\n Jesus, 214\n\n _jeu_, 106, 448\n\n _Jew_, 91\n\n Jew, Eternal, 203\n\n _Jews_, 502\n\n Jews, 456\n\n -- Garden, 468\n\n -- in Cornwall, 80\n\n -- Harp, 448\n\n -- Lane, 697\n\n -- The Everlasting, 196\n\n Jews Walk, 439\n\n -- Wandering, 448, 663, 696, 728\n\n _jig_, 195\n\n _jingle_, 400\n\n _jinn_, 146\n\n Jinn, 166\n\n Jo, 644\n\n Joan, 227\n\n -- Pope, 357\n\n Joan's Pitcher, 190, 301\n\n Jock, 106\n\n Jockey, 444\n\n _jocund_, 106\n\n Johanna, 213\n\n Johanna's garden, 703\n\n _John_, 830\n\n John, 53\n\n -- of Gaunt, 648\n\n -- of Perugia, 326\n\n -- St., 165, 268, 449, 514, 537, 539, 636\n\n -- the Baptist, 448\n\n Johnstone, 53\n\n Johnstone's Inn, 331\n\n John's Wood, St., 151\n\n Jonah, 652\n\n _Jones_, 92\n\n Jonn, 91\n\n _jonnock_, 97, 236\n\n _Joseph_, 147\n\n Joseph's Rod, 629\n\n Jou, 91, 147, 151, 456, 508, 710\n\n Jove, 140, 257\n\n -- androgynous, 233\n\n -- coin, 282\n\n _joviality_, 140\n\n _Joy_, 91\n\n _joy_, 106, 147\n\n Juda, 362\n\n Jude, St., 287\n\n _Judge_, 447\n\n Judge's bough, 691\n\n -- walk, 439\n\n _Judson_, 447\n\n Judy, 362, 754\n\n Jug, 295, 301\n\n _Jug_, 447\n\n Jugantes, 453\n\n Juggling, 563\n\n Juktas, Mt., 471\n\n _June_, 146\n\n _junior_, 146\n\n Juno, 144, 146, 223, 243, 407, 493, 715\n\n _Jupiter_, 311\n\n Jupiter, 142, 227, 283, 362, 386, 458, 508\n\n -- Ammon, 578\n\n Jupiter's Chain, 581, 830\n\n Just, St., 563\n\n Jutt, 359\n\n _Juxon_, 446\n\n\n Kaadman, 109, 204, 249, 288\n\n Kalbion, 125\n\n Kate Kennedy, 319\n\n -- St., 784\n\n Katherine Wheel, 107\n\n Kayne, St., 212, 221, 649\n\n _Keach_, 471\n\n _Kean_, 212\n\n Ked, 242\n\n Kelpie, 283, 818\n\n _Kember_, 310\n\n _Ken_, 212\n\n Ken, R., 221\n\n -- wood, 151, 649\n\n Kendal, 221, 411, 667\n\n Kenia, Mt., 236\n\n Kenna, 213, 261, 317\n\n -- Princess, 162\n\n -- St., 649\n\n Kennet, R., 853\n\n Kenites., 826\n\n Kennington, 292\n\n _Kenny_, 212, 649\n\n Kensington, 317\n\n -- Gore, 420\n\n -- Hippodrome, 449\n\n Kent, 95, 411\n\n -- R., 667\n\n Kent's Cavern, 4, 401, 825\n\n -- Copse, 349\n\n Keridwen, 158, 651\n\n _Keridwen_, 157\n\n Kerris Roundago, 820\n\n Keston, 785\n\n Kettle, 797\n\n Keyne, St., 757\n\n Keynsham, 212\n\n _Khan_, 234, 310\n\n Khem, 745\n\n Kid, 504\n\n Kigbear, 194\n\n Kilburn, 155\n\n Kildare, 603\n\n Kilkenny, 290\n\n _Kil_kenny, etc., 340\n\n Killbye, 284\n\n Kilts, 98\n\n Kimball, 39\n\n Kimbdton, 39\n\n _Kind_, 826\n\n _King_, 234, 342\n\n King Charles' Wain, 406\n\n -- of Cockney's, 617\n\n -- of the May, 527\n\n King's cross, 288\n\n -- Lynn, 697\n\n Kingston, 548, 606\n\n _Kingston_, 349\n\n Kingstons, etc., 606\n\n Kinross, 605\n\n Kinyras, 605\n\n Kintyre, 409\n\n Kio, 282\n\n -- eye coin, 253\n\n Kirkcudbright, 362\n\n Kirkmabreck, 579\n\n Kit, St., 784\n\n -- with a canstick, 152\n\n Kit's Coty, 153, 750, 751, 780\n\n Knap Hill, 528\n\n -- well, 528\n\n _Knave_, 529\n\n Knightsbridge, 621\n\n Knockainy, 288, 735\n\n Knocking Stone, 317\n\n _Knop_, 528\n\n Knot, 707\n\n _Know_, 280\n\n _Konah_, 236\n\n Konkan, 412\n\n Konken, 412\n\n Koppenburg, 303\n\n Kostey, 226, 231\n\n Kristna, 105, 820\n\n Kun, Mt., 236\n\n Kunnan, Island of, 157\n\n Kwan yon, 216\n\n Kyd brook, 784, 785\n\n Kymbri, 16, 330\n\n _Kymbri_, 310\n\n Kymbric, 79\n\n Kynetii, 853\n\n\n L, 792\n\n _labour_, 322\n\n Labyrinth, 706\n\n Labyrinths, 107\n\n _Lac d'Amour_, 707\n\n Ladies Walk, 439\n\n _lady_, 512\n\n Ladybird, 507\n\n Lady Bird, 591\n\n Lamb, 719, 722\n\n Land's End, 193\n\n Language, poetic element\n\n _lanky_, 285\n\n Lanky man, 337\n\n Lansdown, 342\n\n Lansdowne, 417\n\n Latin cross, 105\n\n Laurel-Bearer, 541\n\n Leaf, 427\n\n -- Man, Little, 305\n\n _Leaper_, 568\n\n Lear, K., 791\n\n Leda, 354, 512\n\n Leen, R., 697\n\n Legs, 346\n\n Leinster, 661\n\n Len, R., 697\n\n Lense, 839\n\n Lenthall, 285\n\n Leprechaun, 330\n\n Levan, St., 212, 703\n\n Leven, Loch, 219\n\n Levens, 221\n\n Leviathan, 162\n\n Lewes, 416\n\n Lewis, 432\n\n _liberal_, 322\n\n Liberini, 322\n\n _liberty_, 322\n\n Libora, 328\n\n Liege, 330\n\n Lieven, 217, 224\n\n Lif and Lifthraser, 558\n\n life, 153\n\n Life Tree, 322\n\n _Lily_, 242\n\n Lily, 633\n\n Linden, 154, 228\n\n Linscott, 285\n\n Lion, 57, 578\n\n Lissom Grove, 623\n\n Little Bird, Lay of, 692\n\n -- Britain, 522\n\n -- Leaf Man, 577\n\n -- London, 292\n\n \"Little Mothers,\" 174\n\n _Livingstone_, 318\n\n Lizard, 284\n\n _Llan_, 103\n\n Llandrindod, 367\n\n Llandudno, 256, 272, 552\n\n Llanfairfechan, 672\n\n Llangan-, 261\n\n _loaf_, 253\n\n Londesborough, 285\n\n _London_, 104\n\n London, 103, 521, 522, 717\n\n -- Bridge, 575\n\n -- Fields, 285\n\n -- Stone, 513, 518\n\n Lone, R., 221, 697\n\n _long_, 285\n\n Long Man, 337\n\n -- Meg, 205, 209, 266, 588, 646, 713\n\n Lonsdale, 221\n\n Lord of Misrule, 617\n\n Lothbury, 470\n\n Lough Gur, 562\n\n _love_, 153\n\n Love, 168, 225, 275\n\n Lovekyn, 607\n\n _Lovelace_, 818\n\n Lucifer, 222\n\n Luna, 234\n\n Lune, R., 221, 697\n\n Lunus, 234\n\n Lyne grove, 285\n\n Lyn R., 697\n\n\n M, 678\n\n m and n, 745\n\n _ma_, 186\n\n Ma, 136, 258\n\n Maat, 746\n\n Mab, Queen, 556, 757\n\n Mabon, 163\n\n Mabonogi, 557\n\n _Mac_, 375\n\n Mc, 205\n\n McAlpine laws, 172\n\n _McAuliffe_, 205\n\n Macclesfield, 511\n\n Macedonian stater, 394\n\n Macha, 512\n\n Madeira, 89\n\n Madon, R., 789\n\n _Madonna_, 745\n\n Madonna, 790\n\n Madura, 104\n\n Maga, 202\n\n _magazine_, 205\n\n Maggie Figgie, 205, 211\n\n -- Figgy, 500\n\n -- Witch, 219\n\n Maggots, 222\n\n Magi, 181, 413, 544, 702\n\n _magic_, 202\n\n _magna mater_, medals, 128\n\n Magog, 188\n\n _magog_, 194\n\n Magogoei, 191\n\n Magon, 674\n\n Magonius, 674\n\n Magpie, 656\n\n Magu, 436\n\n _magus_, 202\n\n Magus, 203, 436, 702\n\n Magusae, 436\n\n Mahadeo, 835\n\n Mahadeos, 832\n\n Maht, 746\n\n Maia, 606\n\n _maid_, 458\n\n Maida, 151, 456\n\n _maiden_, 712\n\n Maiden Bower, 714, 745\n\n -- Castle, 713\n\n -- Lane, 428\n\n -- Paps, 209, 717\n\n -- Stane, 745\n\n -- Stone, 715\n\n -- Way, 206\n\n Maidenhead, 660\n\n Maidoc, St., 742, 751\n\n Mairae, 594\n\n _maisie_, 211\n\n Mama Allpa, 135\n\n -- Cochs, 196\n\n _mamma_, 136\n\n Mammoth dagger, 599\n\n Man in the Moon, 149, 161, 293\n\n -- Isle of, 163, 205, 320, 346, 556\n\n -- in the Oak, 230, 240\n\n Manorbeer, 468\n\n Manston, 96\n\n Maoris, 579, 857\n\n Mara, 600\n\n Marazion, 91\n\n Mare, 616, 653\n\n Mare Street, 285\n\n Maree, Loch, 604\n\n Margaret, St., 208, 219, 220, 275, 647, 660, 755\n\n Margate, 91\n\n -- Grotto, 765, 807\n\n Margery Daw, 219\n\n -- Hall, 208\n\n _margot_, 220\n\n Marguerite, 210, 216\n\n _Marguerite_, 839\n\n _Maria_, 91, 301\n\n Marian, Maid, 268\n\n Marigold, 210, 607, 636\n\n Marine, St., 607\n\n _Marion_, 270\n\n Market Jew, 91\n\n Marlow, 660\n\n Marne, 406\n\n _marrain_, 330\n\n _marry_, 601\n\n Marseilles, 81\n\n Martha's, St., 585\n\n Martin, St., 274\n\n _Mary_, 201, 604\n\n Mary, 201\n\n -- Ambree, 648, 657\n\n -- Morgan, 201, 626\n\n -- St., 287, 590, 595, 793\n\n Mary's Island, St., 586\n\n Materialism, 74\n\n Math, 432\n\n Matterhorn, 147\n\n Maur, St., 217, 576\n\n Maurus, 217\n\n Maurice, St., 217, 224\n\n Mawgan, St., 674\n\n _May_, 606, 713\n\n May doll, 542\n\n -- Queen, 308, 686\n\n Maya, 606\n\n Mayas, 842\n\n Mayborough, 713\n\n _Maycock_, 195\n\n Mayday, 268, 287\n\n Maydeacon, 687\n\n -- House, 350\n\n Mayfair, 601\n\n Maypole, 260, 438, 684\n\n mazes, 87, 585\n\n _Meacock_, 195\n\n Mead, 688\n\n _mead_, 473\n\n Meadows, 568\n\n Meantol, 226\n\n _meat_, 747\n\n Meath, 757\n\n Meave, 757\n\n Meek, The, 660\n\n _meek_, 211\n\n Meg, 208\n\n Megale, 223\n\n Megalopolis, 362\n\n Megstone, 206, 266\n\n Meigle, 505\n\n \"Men of Peace,\" 733\n\n _mer_, 91\n\n _merchant_, 97\n\n Mercury, 85, 97, 111, 134, 140, 195, 227, 262, 269, 347\n\n _m\u00e8re_, 91\n\n Merlin's Cave, 797, 800\n\n Merritot, 447\n\n _merry_, 590, 600\n\n Merry Andrews, 701\n\n -- Maidens, 206, 549\n\n Meru, Mt., 708\n\n Mesembria, 691\n\n Metal inlay, 464\n\n Mexico, 105, 161\n\n Mirror, 251, 700, 715\n\n Micah, 111, 184\n\n Michal, 208\n\n Michael, St., 111, 207, 245, 271, 287, 304, 416, 420, 504, 511, 557, 661\n\n Michael's Mount, 208\n\n Michaelmas, 245\n\n -- Day, 213\n\n _Michelet_, 212\n\n Mickleham, 208\n\n Mihangel, 557\n\n Mildmay, 287\n\n Milkmaids, 603\n\n Minerva, 139\n\n Minnis Bay, 94\n\n -- Rock, 94\n\n Minos, 333, 440\n\n -- King, 95\n\n Minotaur, 840\n\n Minster, 95\n\n _minster_, 96\n\n Mist, 211\n\n Mistletoe, 181, 681\n\n Mithra, 121, 768, 781, 835\n\n Mithras, 413\n\n _mo_, 234\n\n Moccus, 240\n\n Mogadur, 208\n\n Mogounus, 202\n\n Mogue, St., 266\n\n _moke_, 211\n\n Moirae, 594\n\n Mona, 391\n\n _monastery_, 96\n\n Mongols, 191, 847\n\n Mont Giu, 728\n\n _montjoy_, 728\n\n Moon, 149, 234\n\n Moot hills, 209, 747\n\n _morbid_, 600\n\n Morgan, 201\n\n Morgana, 317\n\n Moria, 597, 322\n\n Moriah, Mt., 633, 708\n\n Morni, 175\n\n Morning Star, R., 68\n\n _morose_, 600\n\n Morrigan, 757\n\n Morris dance, 606\n\n Mother Goose, 223, 225\n\n \"Mother Margarets,\" 222\n\n Mother Ross, 604\n\n \"Mothers' Blessings,\" 174, 230\n\n Mottingham, 764, 789\n\n _mouche_, 221\n\n Mound, 448\n\n -- of Peace, 733\n\n Mounds, 171\n\n Mount Pleasant, 288, 716, 745\n\n Mountain tops, 171\n\n _mouth_, 293\n\n Mowrie, 604\n\n Moytura, 757\n\n _mud_, 747\n\n Mudes, 747\n\n _muggy_, 211\n\n Mug's well, 208\n\n Muire, 604\n\n Mulberry, 596\n\n _murder_, 600\n\n Mushroom, 261\n\n Music of Spheres, 67\n\n Mut, 746\n\n Mutton, 741\n\n Mykale, 261\n\n Mykenae, 258, 383, 430, 843, 850\n\n _mykenae_, 824\n\n Myrrh, 601\n\n Myrrha, 605\n\n Mysteries, The, 56\n\n\n Nag, 622\n\n Nag's Head, 589\n\n Name, Sacred, 535\n\n Nat, 621\n\n _naught_, 655\n\n _naughty_, 656\n\n Necessity, 489\n\n _neck_, 614\n\n Neck Day, 614\n\n _nectar_, 656\n\n Nectar, 688\n\n Nehelennia, 456, 777\n\n Nehellenia, 697\n\n _neigh_, 279\n\n Neith, 621\n\n _Nelly_, 697, 777\n\n Nelly, 456\n\n Neot, St., 621\n\n _new_, 257\n\n New Grange, 9, 166, 258, 266, 561, 750, 850\n\n New Jerusalem, 702\n\n New Year's Gifts, 141\n\n Newark, 450\n\n _Newbon_, 162\n\n Newcastle, 700\n\n Newmarket, 450\n\n Newington, 450\n\n Newlands Corner, 387\n\n _Newlove_, 818\n\n Newlyn, 697\n\n Neyte, 621\n\n _nice_, 620\n\n _niche_, 622\n\n _Nicholas_, 613\n\n Nicholas, 478\n\n -- St., 140, 239, 504, 563, 614, 663\n\n Nicolette, 633\n\n Night, 621\n\n _night_, 620\n\n Nina, 46\n\n Nine, 72, 94, 194, 214, 537, 549, 588, 609, 642, 664, 792, 834\n\n Nine maids, 549\n\n Nine men's morris, 585, 609\n\n Nine Worthies, 609\n\n Nineteen, 169, 472, 587, 806\n\n Nineveh, 93\n\n Nisses, 620\n\n Nixy, 619\n\n Noah, 152, 450\n\n Noe, R., 450\n\n Nonnon, 625\n\n Norway, 96\n\n November, 244\n\n Noviomagus, 785\n\n Nox, 225\n\n _nucleus_, 614\n\n Nut, 621\n\n Nutria, 622\n\n Nymph Stone, 623\n\n\n Oaf, 524\n\n Oak, 78, 67, 133, 226, 228, 370, 393, 665\n\n Oannes, 201\n\n Oats, 663, 680\n\n Oberland, 329\n\n Oberon, 317, 320, 570, 588, 683\n\n _ocean_, 142\n\n Oceanus, 142\n\n -- R., 730\n\n Ock, R., 198\n\n Ockbrook, 198\n\n Ockham, 231\n\n Ockley, 672\n\n Octopus, 839\n\n Oddendale, 461\n\n Odestone, 461\n\n Odin, 157, 461, 743, 842\n\n Odstone, 509\n\n Oendis, 537\n\n Oengus, 266, 512\n\n _Offa_, 524\n\n Offham Hill, 416\n\n Offida, 474\n\n _Og_, 194, 195, 243\n\n Og, 194, 769\n\n -- R., 198\n\n Ogane, 400, 845\n\n Ogbury, 198\n\n Ogdoad, 189\n\n _Ogle_, 190\n\n Ogmios, 114, 148, 195, 201, 304, 663\n\n Ogmore, R., 198\n\n _ogre_, 198\n\n Ogwell, 198\n\n Ogygia, 193\n\n OHIO, 535\n\n Oin, 795\n\n Oisin, 175\n\n _Ok_, 126\n\n Okehampton, 194\n\n Okement, R., 194\n\n Okenbury, 349\n\n Olaf's Beard, St., 267\n\n Olantigh Park, 292\n\n Olave St., 155, 285\n\n Olcan, R., 239\n\n Old Cider, 677\n\n -- Davy, 641\n\n -- Harry, 199\n\n -- Hob, 527\n\n -- Joan, 90, 227\n\n -- King, The, 152\n\n -- man, The, 152, 225, 666, 668, 675\n\n -- Moore, 225, 327\n\n -- Nick, 140, 476, 620\n\n -- Parr, 327, 668\n\n -- Poole's Saddle, 796\n\n -- Shock, 447\n\n -- Surrender, 374\n\n -- Wife, 742\n\n Olen, 566\n\n _Oliff_, 162\n\n Olinda Rd., 285\n\n Oliphaunt, 159\n\n Olive, 155, 427\n\n -- tree, 322\n\n Oliver, 601\n\n Olivet, Mt., 793\n\n Oluf, St., 157\n\n Omar, St., 225\n\n On, 450\n\n Ona, 282\n\n One, 489, 537, 547\n\n \"One and All,\" 132\n\n -- Essence, 229\n\n -- Man, 758\n\n -- Man, The, 823\n\n Onslow, 550\n\n _ope_, 525\n\n Ophites, 496\n\n _opine_, 285\n\n _oppidum_, 523\n\n _Orand_, 572\n\n Oratory of Gallerus, 450\n\n Orchard, 671\n\n Orme's Head, 272\n\n _Osmund_, 267\n\n _osmunda_, 267\n\n Ossian, 177, 225\n\n Ostara, 608, 646\n\n Osterley, 608\n\n _ounce_, 556\n\n Ouphes, 524\n\n Ovary, St., Mary, 748\n\n _over_, 329\n\n Oving, 419\n\n Ovington Sq., 419\n\n Overkirkhope, 495\n\n Overton, 500\n\n Owen, 795\n\n Owl, 754\n\n Oxford, 514\n\n Oxted, 799\n\n Oyster Hills, 608, 646\n\n\n _pa_, 135\n\n Pachevesham, 430\n\n Padstow, 273, 669\n\n Paddington, 151, 456\n\n Pair, 354\n\n _pair_, 458\n\n Paleolithic symbol, 254\n\n Palm, 278, 390\n\n Palm leaf, 247, 255, 258\n\n -- of Paradise, 612\n\n Palmette, 258\n\n Palmtree, 256\n\n Pan, 134, 137, 206, 250, 448\n\n _Pankhurst_, 137\n\n Panku, 137\n\n Pann, 162\n\n Pans, 169\n\n Pansy, 169, 182\n\n _pantaloon_, 377\n\n _papa_, 126, 136\n\n Papa Stour, etc., 339\n\n Papas, 728\n\n Papermarks, 365, 381, 503\n\n Pappas, 136\n\n Paps, 209, 757\n\n -- of Anu, 334\n\n _Paradise_, 759\n\n Paradise, 517, 667, 678, 683, 697, 699, 701, 714\n\n -- Celtic, 174\n\n Paragon, 759\n\n Parcae, 595\n\n Pardenic, 424\n\n Pardon churchyard, 472\n\n _parent_, 323\n\n Paris, 412\n\n _parish_, 312\n\n Parisii, 493\n\n _parrain_, 330\n\n _parricides_, 323\n\n _parrot_, 327\n\n Parsees, 412, 748\n\n Parslow, 714\n\n _Parsons_, 343\n\n Parthenon, 207\n\n Partholon, 337\n\n Parton, 533, 572\n\n Patera, 674\n\n Patrick, 794\n\n -- St., 42, 113, 175, 182, 202, 552, 671, 758, 829\n\n Patrick's Purgatory, 791, 794\n\n Patrise, Sir, 674, 734\n\n Patrixbourne, 670, 687, 716\n\n Paul. St., 342, 346\n\n Paul's, St., 239, 472\n\n Paul's Stump, 509, 542\n\n _paunch_, 139\n\n _pawky_, 231\n\n Paxhill, 754\n\n Peaceful immigrations, 85\n\n Peace Mounds, 736\n\n Peak, 291\n\n -- Hill, 440\n\n Pear, 691\n\n -- Tree, 730\n\n _Pearce_, 707\n\n Pearl, 660, 836\n\n Pechs, 244\n\n Peck, 294\n\n Peckham, 231, 373, 670\n\n Pedlar of Swaffham, 575\n\n Pedrolino, 668\n\n _peer_, 319\n\n Peerless Pool, 721\n\n Peg, 232\n\n Pegasus, 276, 277, 278, 287, 295, 305, 722\n\n Peggy, 233\n\n Peirun, 338\n\n Pelagienne, St., 626\n\n Pelasgi, 92\n\n Pelasgian Heresy, 178\n\n Pell's Well, 796\n\n Pendeen, 766\n\n _Pennefather_, 137\n\n Penny, 169\n\n _penny_, 397\n\n Pennyfields, 169\n\n Pennyroyal, 169, 267\n\n Pen pits, 800\n\n Penrith, 724\n\n Penselwood, 800\n\n Pentagon, 77\n\n Pentargon, 90\n\n Pentecost, 243\n\n Penton, 800\n\n Pentonville, 800\n\n Pepi, King, 744\n\n Pera, 702\n\n _pere_, 323\n\n Perigord, 402\n\n Perilous Pool, 721\n\n -- Pond, 718\n\n _periphery_, 368\n\n Periwinkle, 384, 385\n\n Perkunas, 431\n\n Peronne, 406\n\n Peroon, 358, 431\n\n Perran Round, 387\n\n Perranzabuloe, 316\n\n Perriwiggen, 320\n\n Perriwinkle, 320, 384, 385\n\n Perro, 329\n\n Perron du Roy, 315, 420\n\n Perry Court, 313\n\n -- dancers, 312, 874\n\n -- Stones, 874\n\n -- Woods, 313\n\n Perseia, R., 852\n\n Persia, 168, 412\n\n Persians, 171, 181, 182, 183, 322, 544, 570\n\n _person_, 367\n\n Perth, 461\n\n Peru, 135, 196, 858\n\n Perugia, 326\n\n Perun, 316\n\n _Peter_, 669\n\n Peter Mount, 826\n\n -- St., 127, 249, 478, 613, 668\n\n -- the Poor, 502\n\n Peter's Hill, 472\n\n -- Orchard, 671, 683\n\n -- Purgatory, 827\n\n Peterill, R., 675\n\n Peterkin, 668\n\n Petersham, 674\n\n Petra, 724\n\n Petrockstow, 671\n\n Petrocorii, 402\n\n Petronius quoted, 73\n\n _Ph\u00e6ton_, 504\n\n Pharoah, 242\n\n _Pharoah_, 507\n\n Pherepolis, 313\n\n Phial, 427\n\n Philemon, 227\n\n _philosophy_, 394\n\n Phocean Greeks, 507\n\n Phoebus, 111\n\n Phoenicians, 13, 78, 99, 871\n\n Phol, 424, 841\n\n _phooka_, 206\n\n Phoroneus, 266\n\n Phra, 507, 748\n\n Phrygia, 227, 326, 574\n\n Phrygians, 164\n\n Picardy, 381\n\n Piccadilly, 731\n\n Pichtil, 305\n\n Pickhill, 231\n\n Pickmere, 231\n\n Pickthorne, 231\n\n Picktree, 231\n\n Pickwell, 231\n\n Pictish sculptures, 381\n\n Pictones, 244\n\n Picts, 244\n\n Pied Piper, 303, 700, 795\n\n Piepowder, 698\n\n Pierre, 668\n\n Pierrot, 138, 668\n\n _Piers_, 707\n\n Pig, 240, 406\n\n Pigdon, 231\n\n _pigeon_, 144\n\n Pigeon caves, 783\n\n Pilgrim's Way, 520\n\n Pillar, 241, 255, 269, 384, 481, 823\n\n -- palm, 258\n\n Pillars, 297, 309\n\n Pink, 169, 182\n\n Pipbrook, 386\n\n Piper, 305\n\n Pipes of Pan, 158\n\n Piran, St., 316\n\n _pirate_, 526\n\n Pisgies, 176\n\n Pitcher, 300, 302, 570\n\n Pixham, 231\n\n Pixie's Garden, 703\n\n Pixtil, 264, 305, 557\n\n _pixy_, 230\n\n Place-name persistences, 34\n\n Plan au guare, 561\n\n _planta genista_, 419\n\n Pleasant, Mt., 759\n\n Plough Monday, 227, 271, 272\n\n Plutarch quoted, 75\n\n _pock_, 290\n\n _Pocock_, 195\n\n Pol Hill, 801\n\n _pollute_, 426\n\n Polyphemus, 193\n\n _Pontiff_, 701\n\n _pony_, 284, 445\n\n Pooctika, 305\n\n Poole's cavern, 796\n\n Poor John Alone, 696\n\n _pope_, 126\n\n Pope, 357-9\n\n -- Joan, 626, 703\n\n Pope's Hole, 589\n\n Popinjay, 754\n\n Poppy, 245, 385\n\n Population, density,\n\n Porsenna's Tomb, 236\n\n Portreath, 574\n\n Portunes, 489, 755\n\n Poseidon, 440\n\n Pot of Treasure, 576\n\n Poukelays, 231, 316\n\n _Power_, 458\n\n _prad_, 402\n\n _prate_, 327\n\n Prechaun, 330\n\n Precious Gem, The, 660\n\n Prehistoric edifice, 863\n\n _presbyter_, 330\n\n Presteign, 319\n\n Prester, John, 699, 858\n\n Preston, 312, 313, 349, 372, 402, 416\n\n Prestonbury Rings, 332\n\n _pretty_, 458\n\n Pria, 328\n\n Priam, 716\n\n Prickle, 292\n\n Priest, 330\n\n _pride_, 119\n\n Prime, 602\n\n Primrose, 182\n\n -- Hill, 602\n\n _prince_, 318\n\n Prince of Purpool, 617\n\n Prize Ring, 563\n\n Proboscis deities, 161\n\n Prometheus, 153\n\n Proserpine, 484\n\n Proteus, 507\n\n _proud_, 458\n\n Provence, 170\n\n Prow, 399\n\n _prude_, 119, 458\n\n Prujean, Sq., 331\n\n Prussia, 847\n\n Prydain, 118, 309, 311, 749\n\n Prydwen, 548\n\n _Psyche_, 177\n\n Puck, 230, 280, 320\n\n Puckstone, 552\n\n Puckstones, 231, 316\n\n _pun_, 592\n\n Punch, 138, 754\n\n Punchinello, 138\n\n Punning, 54\n\n Purbeck, 551\n\n Pure, 458\n\n Purfleet, 349\n\n Purgatory, 175\n\n Purity, Hymn to, 183\n\n Purley, 664\n\n Purple, 617\n\n Pwll,477\n\n Pwyll, 796\n\n Pydar, 698\n\n -- Hundred of, 669\n\n Pyrenees, 323\n\n Pyrrha, 337\n\n Pythagoras, 180\n\n\n Quean, 511\n\n _queen_, 235\n\n Quendred, 719, 761\n\n Quick, 153\n\n _quick_, 245\n\n _Quimper_, 310\n\n Quinipily, 531\n\n\n Ra, 152\n\n Racing, Etrurian, 409\n\n Radipole, 684\n\n -- rood, 438\n\n Radwell, 470\n\n Rainbow, 265\n\n Rath, 711\n\n _rath_, 574\n\n Rawdikes, 434\n\n Rayed Fingers, 356\n\n Rayham, 93\n\n Raynes Park, 812\n\n Reading, 437\n\n -- St., 443\n\n Rea, R., 436\n\n _reason_, 437\n\n Reason, 690, 695, 813\n\n Reculver, 95, 661, 759\n\n Red cliff, 818\n\n -- Cross, 104, 438, 471\n\n -- Horse, 278\n\n -- Rood, 555\n\n Reddanick, 438\n\n Redon, 434\n\n Redones, 435\n\n Redruth, 396, 438\n\n _regina_, 812\n\n Regni, 445\n\n Reigate, 798\n\n _Reigate_, 812\n\n Reindeer, 622\n\n Resin, 689, 814\n\n _rex_, 300\n\n Rey cross, 437\n\n Rhadamanthus, 440\n\n _Rhea_, 301\n\n Rhea, 92, 493\n\n _rhetoric_, 574\n\n _rhi_, 300\n\n _rhoda_, 338\n\n Rhoda coin, 339\n\n Rhode, 440\n\n Rhodesminnis, 440\n\n Rhodians, 683\n\n Rialobran, 314, 318\n\n Richborough, 441, 567, 738\n\n _ride_, 435\n\n _rigan_, 301\n\n Ripon, 437\n\n _river_, 437\n\n River God, 142\n\n Roads, 517\n\n Roas Bank, 93\n\n Robin Goodfellow, 230, 284\n\n -- Hood, 509\n\n Rochester, 87, 443\n\n Rock, 73, 127, 129, 207\n\n -- Monday, 127\n\n -- of Moses, 671\n\n Rodau's Town, 339, 350, 435, 683\n\n Roden, R., 435\n\n Roding, R., 435\n\n _roi_, 300\n\n Romans, 26, 520\n\n Rome, 17\n\n _roue, 436_\n\n Rood, 437\n\n Rosalie, St., 819\n\n _Rosa mystica_, 709\n\n Rosamond, 683, 814, 830\n\n Rosanna, 813\n\n _Rose_, 604\n\n Rose, 442, 610, 626, 669, 672, 817, 819\n\n -- coins, 683\n\n Ross, 605\n\n Rota coins, 683\n\n Rothwell, 438\n\n Rotomagi, 436\n\n Rotten Row, 418, 732\n\n Rottenrow, 433\n\n Rottingdean, 443\n\n Rotuna, 443\n\n Round Table, 683\n\n Row Tor, 550\n\n Royal Bright Star, The, 660\n\n Royston, 640, 641, 672, 678, 683, 781\n\n Ruadan, St., 434\n\n Rua excavations, 812\n\n Rudra, 526\n\n Rudstone, 435\n\n _rue_, 435\n\n Rule, cave of St., 160\n\n Rule, St., 780\n\n Ruthen, 443\n\n Rutland, 434\n\n Rutupiae, 442\n\n Rye, 811\n\n\n Sabra, Lady, 817\n\n Sabrina, 622, 817\n\n Saffron Walden, 260\n\n Saint's, bisexual, 234\n\n St., John and Father, 165\n\n -- Nicholas Acon, 850\n\n Salakee, 589\n\n Salisbury, 340\n\n -- Crags, 730\n\n -- Seal, 659\n\n Salla Key, 538\n\n Sampson, St., 313\n\n Sancreed, 538, 549, 816\n\n -- cross, 816\n\n _Sanctuary_, 810\n\n Sanderstead, 786\n\n Sandringham, 798\n\n Sangraal, 822\n\n Sanscrit, 49\n\n Santa Claus, 140\n\n Santones, 244\n\n Saturn, 140\n\n Saul, 208\n\n Saxons, 452, 481, 553\n\n Scales, 218\n\n Scandinavians, 471, 558\n\n Scarab, 122\n\n Scarabeus, 256\n\n Scarf, 264\n\n Sceattae, 364, 506\n\n Scilly, Islands, 340, 585\n\n Scroll coins, 252\n\n Seal, 224, 506\n\n Sea Urchins, 811\n\n Secrecy, 118\n\n _Seeley_, 213\n\n Selby, 340\n\n Selena, 213\n\n Selenus, 688\n\n Selgrove, etc., 340\n\n Sellinger's Round, 685\n\n Selli, The, 339\n\n Selly Oak, 340\n\n Selsea, 340\n\n Semele, 257\n\n Sence, R., 437\n\n Sengann, 411, 512\n\n _Senile_, 146\n\n Sennen, 425\n\n Sentry Field, 660\n\n Serapis, 497\n\n Serpent, 204, 351, 352, 483, 486, 495, 500, 838\n\n -- Shrines, 809\n\n Seven, 495, 657\n\n -- Barrows, 416\n\n -- Kings, 228, 547\n\n Sevenoaks, 228\n\n Seventy-two, 206, 597, 700\n\n Severn, R., 622\n\n Shadwell, 288\n\n Shah, 696\n\n Shaman, 699\n\n Shamrock, 101, 182, 737\n\n Shandy's Hill, 349\n\n Shanid, 53, 411, 512\n\n Shannon, 53, 411, 512\n\n Shawfield, 448\n\n _Shec_, 195\n\n Sheen, 674\n\n Sheep, 213\n\n _shekel_, 400\n\n Shells, 247, 248, 813\n\n Sh\u00ean j\u00ean, 517\n\n Shened, Castle, 703\n\n Shenstone, 53\n\n Shepherdess, 657, 662\n\n -- walk, 721\n\n Shick Shack Day, 447\n\n Shield, 543\n\n Ship, 166\n\n -- of Isis, 450\n\n Shobrook, R., 447\n\n Shock, Old, 272\n\n Shoe Lane, 754\n\n Shoes, 269\n\n Shony, 142, 201, 671, 699, 795\n\n Shuck, 447\n\n Shuckborough, 447\n\n Shuggy Shaw, 447\n\n Sicily, 320\n\n Sickles, 492, 705\n\n Sid, 440\n\n Silbury, 340, 352\n\n -- Hill, 341\n\n Silenus, 213\n\n Silgrave, 432\n\n _Silly_, 213\n\n Silus Stone, 339\n\n Silver, 439, 512\n\n -- plate, 603\n\n -- St., 590\n\n -- wheel, 438\n\n Silverhills, etc., 439\n\n Sinann, 512\n\n _Sinclair_, 718\n\n Sindre, 471\n\n Sindry Island, 96\n\n _sinister_, 477\n\n Sinjohn, 201, 722\n\n Sinodun, 751\n\n S'iva, 526\n\n Six, 487, 490, 624, 788, 790, 835\n\n Six-winged Dove, 486\n\n _sleep_, 537\n\n Sleep Bringer, 537\n\n Slee, R., 298\n\n Smile Bringer, 537\n\n _smite_, 467\n\n _smith_, 432\n\n Smith, Big, 591\n\n -- -brethren, 471\n\n Smithfield, 466\n\n Snail's creep, 824\n\n Snake, 841\n\n _Snape_, 568\n\n Snapson's Drove, 568\n\n Snave, 568\n\n _snob_, 529\n\n Snodland, 751\n\n Soar, R., 791\n\n Sockburn, 272\n\n Soho, 722\n\n Solar chariot, 405\n\n -- cross, 55\n\n -- faces, 381\n\n _solemn_, 297\n\n Soles Court, 292\n\n Solmariaca, 296\n\n Solomon, 296, 298\n\n Solomon's Knot, 706\n\n -- Seal, 77\n\n Solutre, 840\n\n Solway, 340, 730, 743\n\n Sophia, 817\n\n -- St., 487\n\n Soul, 148, 173\n\n -- fivefold, 437\n\n _Soul_, 172\n\n Spain, 549\n\n Sparrow, 623\n\n -- hawk, 433\n\n _speak_, 251\n\n Spearheads, 465\n\n Specks, 250\n\n Spectacle ornament, 381\n\n Spectral Horse, 294, 300\n\n Speculum, 251\n\n Sphinx, 306, 320, 321\n\n Spike, 253\n\n _spike_, 293\n\n Spiked chariots, 404\n\n Spindle Whorls, 534, 582\n\n Spine, 254\n\n Spirals, 825, 850\n\n Spirit, St., 624\n\n Splendid Mane, 348\n\n _spook_, 230, 293\n\n Spots, 250\n\n Spotted Beast, 655\n\n -- coins, 249\n\n Sprig, 260, 689\n\n Spring Festival, 307\n\n Sprout, 260\n\n SS, 479, 483\n\n Stag, 257\n\n Stanhope, 529\n\n Stanton Drew, 757, 874\n\n Star, 384, 612, 633, 744, 788\n\n Statuettes, 645\n\n Stella Maris, 607\n\n Stone, 129\n\n -- circles, 8\n\n -- mortars, 17\n\n -- of Fruitful Fairy, 462\n\n Stonehenge, 6, 18, 133, 403, 518, 553, 561, 688, 874\n\n Stork, 46\n\n Stour, R., 608\n\n Sulli, Isle, 348\n\n _sulphur_, 477\n\n Sun, 166, 167, 195\n\n -- and Fire symbols, 690\n\n -- god, 134\n\n Sunning, 659\n\n _svastika_, 230\n\n Svastika, 18, 106, 117, 345, 361, 690, 704, 706, 831, 839\n\n Swan, 224, 225, 243, 512\n\n _swan_, 240\n\n Sweet Sis, 453\n\n _swine_, 240\n\n Swine, 240\n\n _sy_, 230\n\n Sydenham, 440\n\n Symbols, antiquity of, 851\n\n Symbolism, 54, 56, 66, 834, 874\n\n _Synagogue_, 222\n\n\n T, 705\n\n _ta_, 320\n\n Table, 714\n\n Taddington, 261\n\n _Taddy_, 509\n\n Tailgean, 796\n\n Talavera, 329\n\n Talchin, 493\n\n Talchon, 113\n\n Taliesin, 83, 180, 324, 325, 378, 664\n\n _tall_, 113\n\n Tallstones, 547\n\n Tammuz, 271\n\n Tanfield, 722\n\n Tapir, 840\n\n Tara, 101, 182, 290, 424, 757\n\n Tarchon, 89, 270, 795\n\n _tariff_, 98\n\n Tarquin, 90\n\n Tarragona, 89, 278\n\n Tarshish, 96\n\n Tartan, 98\n\n Tartars, 96, 253, 411\n\n Tartary, 700\n\n Tat, 256\n\n Tattooing, 249\n\n Tau, 392\n\n Tear Bringer, 537\n\n Tears of Apollo, 566\n\n _teat_, 260\n\n Tegid, 157\n\n -- Voel, 424\n\n Telchines, 493\n\n Telescope, 839\n\n Telmo's Fires, St., 478\n\n Temple, 296, 328\n\n Ten Lights, 577\n\n Terebinth, 227\n\n Termagol, 192\n\n _terre_, 99\n\n _terrible_, 742\n\n _terror_, 100\n\n Teut or Teutates, 226\n\n Teutons, 558\n\n Thadee, 288\n\n Thane Stone, 461\n\n _Thanet_, 759\n\n _thank_, 760\n\n _Theana_, 754\n\n Therapeuts, 779\n\n _theta_, 250\n\n _Thing_, 760\n\n Thirty, 198, 199, 204, 242, 434\n\n -- and Eleven, 567\n\n -- by Eleven, 738\n\n -- three, 192, 198, 204, 214, 226, 641, 768, 806\n\n Thistle, 328\n\n Thopas, Sir, 159\n\n Thor, 102, 355, 384, 674\n\n Thorgut, 221\n\n Thorn, 292, 558, 676\n\n -- bush, 152, 293\n\n Thors Cavern, 826\n\n Thoth, 251, 256\n\n Thought, 264\n\n Thread, 830\n\n _three_, 182\n\n Three Apples, 632, 675\n\n -- balls, 632\n\n -- basins, 634\n\n -- -berried branch, 327\n\n -- breasts, 632\n\n -- chained whip, 273\n\n -- circles, 367, 381\n\n -- crescents, 286\n\n -- eyes, 102, 632\n\n -- fates, 594\n\n -- feathers, 366\n\n -- fiddlers, 610, 615\n\n -- fountains, 346\n\n -- fronds, 258\n\n -- Graces, 594\n\n -- grooves, 579\n\n -- hearts, 286\n\n -- holy hills, 708\n\n -- hundred and thirty, 203, 214\n\n -- kings, 228, 632\n\n -- legs, 163, 345\n\n -- -One, 662\n\n -- paps, 367\n\n -- peaks, 257\n\n Three rays, 535\n\n -- springs, 257\n\n -- stone balls, 670\n\n -- twigged apple, 680\n\n -- windows, 366\n\n Threeleo cross, 350\n\n Thurgut, 675\n\n Thuringia, 305\n\n Thurrock, 769\n\n Thursday, 102\n\n Ticehurst, 350\n\n Tideswell, 448\n\n _Time_, 829\n\n Time, 639\n\n -- Three faced, 143\n\n TIN, 611\n\n Tino, 611\n\n Tintagel, 90, 800\n\n _tired_, 123\n\n Tirre, Sir, 104\n\n Titan, 263\n\n Titans, 206\n\n Titania, 261, 159\n\n Tithonus, 263\n\n Tiw, 319\n\n Toadstool, 261\n\n _toddy_, 367\n\n _token_, 400\n\n Tom-Tit-Tot, 263\n\n Toothill, 788\n\n Toothills, 209\n\n Torfield, 797\n\n Torquay, 95\n\n _Torquay_, etc., 826\n\n Torquin, 760\n\n Torrent-fire, 20, 864\n\n Tory Hill, 290\n\n -- Island, 96, 192, 355\n\n Tot, 256\n\n -- Hill, 309\n\n -- Hill, St., 209\n\n Totnes, 312, 349\n\n Tottenham, 261\n\n Touriacks, 376\n\n Tours, 355\n\n _tout_, 226\n\n Toutiorix, 301\n\n Tower, 355\n\n _Tra mor, tra Brython_, 122\n\n Tradition, 19, 27\n\n Tranquil Dale, 798\n\n Tray Cliff, 798\n\n _tre_, 86\n\n Trebiggan, Giant, 247\n\n _tree_, 86\n\n Tree, 96, 363\n\n -- Crystal, 181\n\n -- of Fate, 322\n\n -- of Life, 495, 500-2\n\n Trefoil, 182\n\n Trefoil, 286\n\n Treleven, 214\n\n Trematon, 738\n\n Trendia, 537\n\n Trendle Hills, 578\n\n Treport, 96\n\n Trevarren, 660\n\n Trew, 770\n\n Trewa Witcher, 584\n\n Triangle, 571\n\n -- of Downs, 352\n\n Trinacria, 320, 345\n\n Trinidad, 256\n\n Trinity, 101, 256, 499, 535\n\n -- in moon, 150\n\n -- of Evil, 356\n\n Trinovantes, 86\n\n Triple-tongued Serpent, 810\n\n Triton, 247\n\n Troglodites, 191\n\n Trojan, 123\n\n -- Horse, 408\n\n Trojans, 186, 309, 312, 319\n\n \"Trojan's or Jew's Hall,\" 91\n\n Troo, 768\n\n Trophonius, Den of, 771\n\n Trosdan, 734\n\n _trou_, 86\n\n Troubadours, 701, 858\n\n _trough_, 771\n\n _trow_, 98\n\n Trowdale, 741\n\n -- mote, 584\n\n _Troy_, 584\n\n Troy, 16, 19, 44, 49, 79, 83, 86, 102, 118, 227, 238, 399, 406, 411,\n 466, 534, 707, 852\n\n -- Game, 87, 215\n\n -- goddess, 754\n\n -- Town, 292, 443, 585, 714\n\n -- Towns, 87, 581\n\n -- weight, 104\n\n Troynovant, 83, 86, 123\n\n _truce_, 117\n\n Truce, 734\n\n _true_, 86\n\n True, St., 349\n\n Truth, 752, 761, 830\n\n -- and Righteousness, 166\n\n _try_, 101, 122\n\n Tryamour, 247, 594\n\n Tuatha de Danaan, 858\n\n Tudas, 205\n\n Tudno, St., 256\n\n Tuesday, 102\n\n Tunnel, 843\n\n _tur_, 90\n\n _turn, tourney_, 88\n\n Turones, 300\n\n Turquoise mines, 776\n\n _Tuttle_, 734\n\n Twelve Old men, 698\n\n Twickenham, 610\n\n Twin Brethren, 473\n\n -- children, 474\n\n -- Mounds, 417\n\n -- Sisters, 589\n\n Twinlaw cairns, 417\n\n Two breasts, 253\n\n -- cakes, 610\n\n -- circles, 367, 475, 495\n\n -- cups, 268\n\n -- eyes, etc., 546\n\n -- horses, 479, 546\n\n -- Kings, 610\n\n -- miles, 416\n\n -- mounts, 209\n\n -- necks, 243\n\n -- pigeons, 628\n\n -- pits, 793\n\n -- racehorses, 478\n\n -- rocks, 207, 212\n\n -- serpents, 824\n\n -- stags, 258\n\n -- stars, 476\n\n -- tumuli, 208\n\n -- virgins, 603\n\n Tyburn, 678\n\n Tynwald, 746\n\n Tyr, 102\n\n _tyrant_, 100\n\n Tyre, 79, 96\n\n Tyrians, 89, 508, 772\n\n\n UAR, 389\n\n Uber, Mount, 191\n\n Uffington, 275, 403\n\n Uffingham, 416\n\n _Uglow_, 685\n\n _ugly_, 201\n\n Ugrians, 848\n\n Uig, 198\n\n Uist, Island, 661\n\n Ule! 181\n\n Ulysses, 198\n\n Umbria, 569\n\n Umpire, 570\n\n Una, 261, 734\n\n Uncumber, St., 373\n\n _unique_, 614\n\n _up_, 525\n\n _upper_, 328\n\n Upsall, 576\n\n Upwell, 513\n\n Urn, 300, 301, 797\n\n Ursula, St., 266, 214, 643\n\n Uther, and Ambrosie, 656\n\n\n V = W, 422\n\n _vague_, 206\n\n Valencia, 188\n\n Vandalisms, 551\n\n Varnians, 658\n\n Varuna, 316\n\n Varvara, 329, 368\n\n Vatican, 828\n\n Vedas, 168\n\n Veil, upon veil, 576\n\n Velchanos, 426\n\n Ver, 267\n\n _ver_, 266\n\n Vera, 329, 362, 484\n\n -- Lady, 749\n\n Verbal tradition, 180, 860\n\n Verdun, 282\n\n Ver Galant, 268, 270\n\n Vergingetorix, 300\n\n Vernon, 440\n\n Verray, 484\n\n Verulam, 608\n\n Veryan, St., 345\n\n Via Egnatio, 519\n\n Vidforull, 203, 227\n\n Vigeans, 827\n\n Village Stone, 312\n\n Vine, 499, 500\n\n _virgin_, 484\n\n Virgin as Cone, 398\n\n -- Mary, 206, 320\n\n -- Sisters, 549\n\n -- six-breasted, 296\n\n _virtue_, 609\n\n Virtues, 640\n\n Virtues, Cardinal, 547\n\n Vol coins, 423\n\n Vorenn, 266\n\n Votan, 840\n\n Vulcan, 426, 469, 478\n\n\n W = V, 422\n\n Wakes, 323\n\n Walbrook, 510\n\n Walham, 422, 426\n\n Wallands Park, 416\n\n _wallow_, 422\n\n Wambeh, Lake, 844\n\n Wand, 545\n\n Wanderer, the, 143\n\n War Boys, 612\n\n War treasures, 564\n\n Water, 425, 650\n\n -- horse, 284\n\n Wayland, 426, 439\n\n Wayzgoose, 243\n\n Well, 130, 804\n\n Welland, R., 434\n\n _welkin_, 438\n\n Welsh language, 374\n\n Werra, 485\n\n Westminster Abbey, 673\n\n Whale, 162, 651\n\n Wheatear, 255, 287\n\n Wheel, 164, 269, 276, 282, 438, 482, 574, 578\n\n -- cross, 490, 515\n\n -- -- coins, 491\n\n -- of Fortune, 506\n\n _whirligig_, 195\n\n Whitby, 95\n\n White, 148, 475\n\n -- Horse, 273-5, 695, 803\n\n -- -- Hill, 403\n\n -- -- Stone, 481\n\n -- -- Vale of, 272\n\n -- Lady, 676\n\n -- thorn, 677\n\n Whit Monday, 420\n\n Whorls, 407\n\n Whylepot Queen, 687, 712\n\n Wicker monsters, 407\n\n Wiggonholt, 402\n\n Wilton, 424\n\n Will o' the Wisp, 152\n\n _willow_, 426\n\n Winander Mere, 221\n\n Wincanton, 800\n\n Winchelsea, 91\n\n Windsor, 273\n\n Winged genii, 326\n\n -- wheels, 499\n\n Wisdom, 625\n\n Wise, The, 660\n\n Woden's Hall, 753\n\n Woe Water, 799\n\n Wolf, 148, 378, 758\n\n Womb, 781\n\n Woodnesborough, 841\n\n Woodpecker, 283\n\n _word_, 390\n\n _worthy_, 609\n\n Wotan, 841\n\n _wraith_, 574\n\n Wreath, 573\n\n Wreath, giant, 574\n\n Wren's Park, 812\n\n Wrestling, 186\n\n Writing, 13\n\n Wye, 292, 450\n\n -- R., 729\n\n\n Xidd, 653\n\n\n Yankee, 97\n\n Yankeeisms, 405\n\n _yell_, 131\n\n _yellow_, 131\n\n Yeoman, 508\n\n Yeo, R., 151\n\n Yew, 385\n\n -- barrow, 151\n\n _Yokhanan_, 196\n\n Yole! 194\n\n York, 370, 667, 681, 715\n\n Young Man, the, 668\n\n Ypres Hall, 472\n\n Ytene, 752\n\n -- R., 743\n\n Ythan, R., 461\n\n Yule, 124, 131\n\n\n Zeal, 172\n\n -- Monachorum, 340\n\n Zed, 495\n\n Zendavesta, 695\n\n Zennon, 424, 584\n\n Zeus, 444, 472, 771\n\n Zodiac, 207\n\n ABERDEEN: THE UNIVERSITY PRESS.\n PAPER BY SPALDING & HODGE, LTD.\n BINDING BY A. W. BAIN & CO., LTD.\n\n\nTranscriber's Notes:\n\nGiven the material, spelling errors were rarely corrected. Those in the\ntable below seemed suspicious given other instances of the same word.\nSome punctuation errors have been silently corrected to avoid confusion\nor for consistency.\n\nA number of words appear both hyphenated and unhyphenated. If a word was\nfound hyphenated on an end-of-line, the most frequent version was\nfollowed.\n\nFigures 235, 236, 237 were misnumbered as 335, 336, 337 respectively.\nThese have been corrected.\n\nWilliam Carew Hazlitt's work \"Faiths and Folklore\" is also cited as\n\"Faith and Folklore\". The variant is retained.\n\nA number of footnoted quotations were missing either opening or closing\nquote marks. Where possible, these have been confirmed in the referenced\nsources and placed properly; otherwise, they are simply noted.\n\nThe name 'Akerman' appears twice with an extraneous 'n' which has been\nremoved.\n\nCorrections and Comments\n\n 16 | wolves, beavers, and bisons.[\"] | Provided closing quote.\n 62 | as English itself.[\"] | Provided closing quote.\n 68n | mountain nor a flower[.]\" | Missing period.\n | the old, famil[i]ar, fanciful | Added 'i'.\n 70 | music and dancing[,] stories, | Missing comma.\n 105 | spindl[l]e whorls | Likely redundant 'l'.\n 109n | [']the goodman's croft' | Leading ' restored.\n 122 | Centuries ago, Diodorus of Sicily...| The punctuation of this\n | | passage is confused.\n | | by citations within\n | | citations, with some\n | | paraphrasing. It is\n | | left as printed.\n 127 | A[yr/ry]an | Corrected.\n 134 | signifies _all_[./,] Pan | Stop/comma error.\n 148 | festivit[i]es | Missing 'i' provided.\n 159 | gene[e]sis | Redundant 'e' across page\n | | break removed.\n 163 | run[n]ing | Added 'n' missing on line\n | | break hyphenation.\n 176 | metemphsychosis | _sic_.\n 192 | black, or reddish.[\"] | Added missing closing \"\n 193 | [\"/']slayer of Belleros[']\". | Nested quotation marks\n | | corrected.\n 216 | [h/l]and of the Rising Sun | Likely typo.\n 258 | fruit[]fulness | _sic_.\n 267 | FIGS. 95 to 102.--British. Nos.[ ] | The range of images from\n to [] from Akerman. Nos.[ ]to | Akerman & Evans are\n [ ] from Evans.] | missing.\n 299 | and pilgrims.[\"] | Added missing quote.\n 314 | \"inscribed rock,['/\"] | Corrected.\n 335 | [b/B]asque for _head_ | Corrected for consistency.\n\n 385 | the root of the bracken.[\"] | Closing quote missing.\n 386 | plura[l] | Added missing 'l'.\n 386n | Byways in British Arch\u00e6ology, |\n | 3[7]5-7. | Missing '7' provided and\n | | confirmed in source.\n 421 | floundering from F[l]ounders Field | Corrected to match prior\n | | instances.\n 428 | a corruption of Co[n]vent Garden | The intent seems to have\n | | been 'Convent' here.\n 431 | the scythes of Boudicca[']s | Probably possessive, but\n | | left as in the text.\n 432 | lewe[']s | Removed incorrect\n | | apostrophe.\n 438 | Arianrod/Arianrhod | Alternate spellings /\n | | pronunciation.\n 449 | the hippodrome[,/.] | Comma/stop error\n | | corrected.\n 472 | and ever[]where our hope | _sic_.\n 479 | classica[l] | Provided missing 'l'.\n 522 | but [\"]the fact remains | Opening of quotation from\n | | Gomme missing.\n 555n | Cyclops Christiani[a/u]s | Changed to conform to\n | | other instances.\n 612 | Will[-]o-the-wisps | Added '-' to conform.\n 635 | British [(]Channel [(]Islands) | Parenthesis misplaced,\n | | appears elsewhere as\n | | (Channel Islands).\n 649 | chieft[ia/ai]nship | Corrected.\n 665 | about their public affairs[\"]. | _sic_. The opening quote\n | | mark for this citation\n | | could not be located.\n 674 | neigh[b]ours | Added missing 'b'.\n 679 | one curly-headed virgin.[\"] | Likely close of quoted\n | | passage.\n 703 | [\"]the four epochs | Missing quotation mark\n | | provided.\n 706 | the words [\"/']God leadeth[']\". | Corrected nested quotes.\n 736 | watermen [t]outing | Likely typo: added 't'.\n 754 | mea[n]t | Typo: added 'n'.\n 779 | Budd[h]ist Monasteries | Added 'h' to conform.\n 819 | of the Cornish Sancreed.[978] | The second footnote\n | | on the page has no\n | | anchor in the text.\n | | One has been added,\n | | arbitrarily.\n 819n | _The Thorn Tree_, p. 40[)]. | Closed open '('.\n 823 | _Cyclops_, p. 1[3]7. | May be p. 187.\n 859 | adscriptigleboe/_adscripti |\n | gleb\u00e6_ | The author misquotes R.G.\n | | Latham. The spelling\n | | is retained.\n\nIndex\n\nThere were several anomalies in the Index, which have been corrected or\ncompleted to make the text useful. Punctuation has been made regular.\nSome entries had no page references, and no attempt was made to provide\nthem.\n\n\n 878 | Antiquity of European | _sic_: Page reference missing.\n | habitation[] |\n 881 | -- British, 24[0] | 3rd digit is missing, but this\n | | begins a description of the\n | | topic on that page.\n | _coin_, [8/3]97 | Corrected page reference to\n | | '397'.\n | Co[n/o]knoe, 197 | Corrected typo.\n | Co[n/o]k's Kitchen Mine, 222 | Corrected typo.\n | Cunbaria, 330 | The entry is correct; p. 330,\n | | however, is misnumbered as\n | | 300.\n 883 | fainites! / fainits! | The word is spelled both ways\n | | in the text, but the index\n | | entries reverse the references.\n | | They have been switched here.\n | fecu[u/n]d | Corrected flipped 'n'.\n 884 | Five, 238, 437, [513], 503, 689 | No reference to 'five'.\n | | on p. 513 (out of order)\n | Grimm's Law, [51], 60 | '51' missing, but the Law\n | | is defined there.\n 885 | Herculaneum and Pompei[i, 19] | Final 'i' and page number\n | | missing. Supplied by a\n | | search.\n 886 | -- coins, 247, 254, 265, 297, | Typo: there are Iberian coins\n | 2[3/8]1, 386 | on p. 281. Mis-ordering is\n | | retained.\n 888 | [Morin, 275 / Morni, 175] | This entry is corrupted in\n | | the text.\n | The Mysteries, [56] | The text had no page reference\n | | '56' was added as the only\n | | plausible reference.\n | |\n 890 | Population density, [ ] | _sic_: Page reference missing.\n | |\n 893 | Trefoil, 286 | The duplicate entry referring\n | | to p. 286 seems an error.\n | | There is an image there which\n | | which includes a shamrock\n | | but there is no mention in\n | | in the text. The entry is\n | | is retained.","title":"Archaic England : $b an essay in deciphering prehistory from megalithic monuments, earthworks, customs, coins, place-names, and faerie superstitions","tradition":"myth-cosmogony","translated_text":null,"word_count":232773}