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diff --git a/41785-8.txt b/41785-8.txt deleted file mode 100644 index 686095f..0000000 --- a/41785-8.txt +++ /dev/null @@ -1,31942 +0,0 @@ -The Project Gutenberg EBook of Archaic England, by Harold Bayley - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Archaic England - An Essay in Deciphering Prehistory from Megalithic - Monuments, Earthworks, Customs, Coins, Place-names, and - Faerie Superstitions - -Author: Harold Bayley - -Release Date: January 5, 2013 [EBook #41785] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK ARCHAIC ENGLAND *** - - - - -Produced by KD Weeks, Dave Maddock and the Online -Distributed Proofreading Team at http://www.pgdp.net - - - - - -Transcriber's Note - -Most spelling variants are retained. Punctuation is occasionally -corrected, especially in the index and in footnotes, to maintain -consistency. - -The titles and page references for the five appendices have been added -to the table of contents. - -The 'oe' ligature is represented as 'oe'. Italicized letters are -delimited with _underscore_ characters. - -A Transcriber's Endnote at the end of this text contains more detailed -information about corrections made. - - - - - ARCHAIC ENGLAND - - AN ESSAY IN DECIPHERING PREHISTORY - FROM MEGALITHIC MONUMENTS, EARTHWORKS, - CUSTOMS, COINS, PLACE-NAMES, AND - FAERIE SUPERSTITIONS - - BY - - HAROLD BAYLEY - - AUTHOR OF "THE SHAKESPEARE SYMPHONY," "A NEW LIGHT ON THE RENAISSANCE," - "THE LOST LANGUAGE OF SYMBOLISM," ETC. - - [Illustration] - - "One by one tiny fragments of testimony accumulate attesting such a - survival and continuance of folk memory as few men of to-day have - suspected."--JOHNSON - - LONDON - - CHAPMAN & HALL LTD. - - 11 HENRIETTA STREET - - 1919 - - TO - - W. L. GROVES - - WHO HAS GREATLY AIDED ME - - - - - CONTENTS - - - CHAP. PAGE - - I. INTRODUCTORY 1 - - II. THE MAGIC OF WORDS 34 - - III. A TALE OF TROY 78 - - IV. ALBION 124 - - V. GOG AND MAGOG 186 - - VI. PUCK 230 - - VII. OBERON 309 - - VIII. SCOURING THE WHITE HORSE 389 - - IX. BRIDE'S BAIRNS 455 - - X. HAPPY ENGLAND 522 - - XI. THE FAIR MAID 593 - - XII. PETER'S ORCHARDS 663 - - XIII. ENGLISH EDENS 710 - - XIV. DOWN UNDER 764 - - XV. CONCLUSIONS 832 - - APPENDIX 871 - - Appendix A: Ireland and Phoenicia 871 - Appendix B: Perry-Dancers and Perry Stones. 873 - Appendix C: British Symbols. 874 - Appendix D: Glastonbury. 875 - Appendix E: The Druids and Crete. 875 - - INDEX 877 - - - - - "Of all the many thousands of earthworks of various kinds to be - found in England, those about which anything is known are very few, - those of which there remains nothing more to be known scarcely - exist. Each individual example is in itself a new problem in - history, chronology, ethnology, and anthropology; within every one - lie the hidden possibilities of a revolution in knowledge. We are - proud of a history of nearly twenty centuries: we have the - materials for a history which goes back beyond that time to - centuries as yet undated. The testimony of records carries the tale - back to a certain point: beyond that point is only the testimony of - archæology, and of all the manifold branches of archæology none is - so practicable, so promising, yet so little explored, as that which - is concerned with earthworks. Within them lie hidden all the - secrets of time before history begins, and by their means only can - that history be put into writing: they are the back numbers of the - island's story, as yet unread, much less indexed."--A. HADRIAN - ALLCROFT. - - "It is a gain to science that it has at last been recognised that - we cannot penetrate far back into man's history without appealing - to more than one element in that history. Some day it will be - recognised that we must appeal to _all_ elements in that - history."--GOMME. - - "History bears and requires Authors of all sorts."--CAMDEN. - - - - - CHAPTER I - - INTRODUCTION - - "If a man does not keep pace with his companions, perhaps it is - because he hears a different drummer. Let him step to the music - which he hears, however measured or far away."--H. D. THOREAU. - - -This book is an application of the jigsaw system to certain -archæological problems which under the ordinary detached methods of the -Specialist have proved insoluble. My fragments of evidence are drawn as -occasion warrants from History, Fairy-tale, Philosophy, Legend, -Folklore--in fact from any quarter whence the required piece -unmistakably fulfils the missing space. It is thus a mental medley with -all the defects, and some, I trust, of the attractions, of a mosaic. - -Ten years ago I published a study on Mediæval Symbolism, and subsequent -investigation of cognate subjects has since put me in possession of some -curious and uncommon information, which lies off the mainroads of -conventional Thought. - -The consensus of opinion upon _A New Light on the Renaissance_,[1] was -to the effect that my theories were decidedly ingenious and up to a -point tenable, yet nevertheless at present they could only be regarded -as non-proven. In 1912[2] I therefore endeavoured to substantiate my -earlier propositions, pushing them much further to the point of -suggesting an innate connection between Symbolism and certain -words--such, for example, as _psyche_, which means a butterfly, and -_psyche_ the _anima_ or _soul_ which was symbolised or represented by a -butterfly. Of course I knew only too well the tricky character of the -ground I was exploring and how open many of my propositions would be to -attack, yet it seemed preferable rather to risk the Finger of Scorn than -by a superfluity of caution ignore clues, which under more competent -hands might yield some very interesting and perhaps valuable -discoveries. - -In the present volume I piece together a mosaic of visible and tangible -evidence which is supplementary to that already brought forward, and the -results--at any rate in many instances--cannot by any possibility be -written off as due merely to coincidence or chance. That they will be -adequate to satisfy the exacting requirements of modern criticism is, -however, not to be supposed. Referring to _The Lost Language_, one of my -reviewers cheerfully but disconcertingly observed: "He must deal as -others of his school have done with all the possible readings of the -history of the races of men".[3] To sweeping and magnanimous advice of -this character one can only counter the untoward experiences of the -hapless "Charles Templeton," as recounted by Mr. Stephen McKenna: "At -the age of three-and-twenty Charles Templeton, my old tutor at Oxford, -set himself to write a history of the Third French Republic. When I made -his acquaintance, some thirty years later, he had satisfactorily -concluded his introductory chapter on the origin of Kingship. At his -death, three months ago, I understand that his notes on the precursors -of Charlemagne were almost as complete as he desired. 'It is so -difficult to know where to start, Mr. Oakleigh,' he used to say, as I -picked my steps through the litter of notebooks that cumbered his -tables, chairs, and floor."[4] - -But Mr. Templeton's embarrassments were trifling in comparison with -mine. Templeton was obviously a man of some leisure, whereas my literary -hobbies have necessarily to be indulged more or less furtively in -restaurants, railway trains, and during such hours and half-hours of -opportunity as I can snatch from more pressing obligations. Moreover, -Mr. Templeton could concentrate on one subject--History--whereas the -scope of my studies compels me to keep on as good terms as may be with -the exacting Muses of History, Mythology, Archæology, Philosophy, -Religion, Romance, Symbolism, Numismatics, Folklore, and Etymology. I -mention this not to extenuate any muzziness of thought, or sloppiness of -diction, but to disarm by confession the charge that my work has been -done hurriedly and here and there superficially. - -With the facilities at my disposal I have endeavoured to the best of my -abilities to concentrate a dozen rays on to one subject, and to mould -into an harmonious and coherent whole the pith of a thousand and one -items culled during the past seven years from day to day and noted from -hour to hour. Differing as I do in some respects from the accepted -conclusions of the best authorities, it is a further handicap to find -myself in the position of Nehemiah the son of Hachaliah, who was -constrained by force of circumstance to build with a sword in one hand -and a trowel in the other. - -To the heretic and the wayfarer it is, however, a comfortable reflection -that what Authority maintains to-day it generally contradicts -to-morrow.[5] Less than a century ago contemporary scholarship knew the -age of the earth with such exquisite precision that it pronounced it to -a year, declaring an exact total of 6000 years, and a few odd days. - -When the discoveries in Kent's Cavern were laid before the scientific -world, the authorities flatly denied their possibility, and the proofs -that Man in Britain was contemporary with the mammoth, the lion, the -bear, and the rhinoceros[6] were received with rudeness and inattention. -Similarly the discovery of prehistoric implements in the gravel-beds at -Abbeville was treated with inconsequence and insult, and it was upwards -of twenty years before it was reluctantly conceded that: "While we have -been straining our eyes to the East, and eagerly watching excavations in -Egypt and Assyria, suddenly a new light has arisen in the midst of us; -and the oldest relics of man yet discovered have occurred, not among the -ruins of Nineveh or Heliopolis, not on the sandy plains of the Nile or -the Euphrates, but _in the pleasant valleys of England and France_, -along the banks of the Seine and the Somme, the Thames and the -Waveney."[7] - -The fact is now generally accepted as proven by both anthropologists and -archæologists, that the most ancient records of the human race exist not -in Asia, but in Europe. The oldest documents are not the hieroglyphics -of Egypt, but the hunting-scenes scratched on bone and ivory by the -European cave-dwelling contemporaries of the mammoth and the woolly -rhinoceros. Human implements found on the chalk plateaus of Kent have -been assigned to a period prior to the glacial epoch, which is surmised -to have endured for 160,000 years, from, roughly speaking, 240,000 to -80,000 years ago. - -It is now also an axiom that the races of Europe are not colonists from -somewhere in Asia, but that, speaking generally, they have inhabited -their present districts more or less continuously from the time when -they crept back gradually in the wake of the retreating ice. - -"Written history and popular tradition," says Sir E. Ray Lankester, -"tell us something in regard to the derivation and history of existing -'peoples,' but we soon come to a period--a few thousand years -back--concerning which both written statement and tradition are dumb. -And yet we know that this part of the world--Europe--was inhabited by an -abundant population in those remote times. We know that for at least -500,000 years human populations occupied portions of this territory, and -that various races with distinguishing peculiarities of feature and -frame, and each possessed of arts and crafts distinct from those -characteristic of others, came and went in succession in those -incredibly remote days in Europe. We know this from the implements, -carvings, and paintings left by these successive populations, and we -know it also by the discovery of their bones." - -Anthropology, however, while admitting this unmeasurable antiquity for -mankind, takes no count of the possibility of an amiable or cultured -race in these islands prior to the coming of the Roman legions. It -traces with equanimity the modern Briton evolving in unbroken sequence -from the primitive cave-dweller, and it points with self-complacency to -the fact that even as late as the Battle of Hastings some of Harold's -followers were armed with _stone_ axes. There has, however, recently -been unearthed near Maidstone the skull of a late palæolithic or early -neolithic man, whose brain capacity was rather above the average of the -modern Londoner. The forehead of this 15,000 year-old skull is well -formed, there are no traces of a simian or overhanging brow, and the -individual himself might well, in view of all physical evidence, have -been a primeval sage rather than a primeval savage. - -The high estimation in which the philosophy of prehistoric Briton was -regarded abroad may be estimated from the testimony of Cæsar who states: -"It is believed that this institution (Druidism) was founded in -Britannia, and thence transplanted into Gaul. Even nowadays those who -wish to become more intimately acquainted with the institution generally -go to Britannia for instruction's sake." - -It has been claimed for the Welsh that they possess the oldest -literature in the oldest language in Europe. Giraldus Cambrensis, -speaking of the Welsh Bards, mentions their possession of certain -ancient and authentic books, but whether or not the traditionary poems -which were first committed to writing in the twelfth century retain any -traces of the prehistoric Faith is a matter of divided opinion. To those -who are not experts in archaisms and are not enamoured of ink-spilling, -the sanest position would appear to be that of Matthew Arnold, who -observes in _Celtic Literature_: "There is evidently mixed here, with -the newer legend, a _detritus_, as the geologists would say, of -something far older; and the secret of Wales and its genius is not truly -reached until this _detritus_, instead of being called recent because it -is found in contact with what is recent, is disengaged, and is made to -tell its own story."[8] - -The word "founded," as used by Cæsar, implies an antiquity for British -institutions which is materially confirmed by the existence of such -monuments as Stonehenge, and the more ancient Avebury. Whether these -supposed "appendages to Bronze age burials" were merely sepulchral -monuments, or whether they ever possessed any intellectual significance, -does not affect the fact that Great Britain, and notably England, is -richer in this class of monument than any other part of the world.[9] - -Circles being essentially and pre-eminently English it is disappointing -to find the most modern handbook on Stonehenge stating: "In all matters -of archæology it is constantly found that certain questions are better -left in abeyance or bequeathed to a coming generation for solution".[10] -Every one sympathises with that weary feeling, but nevertheless the -present generation now possesses quite sufficient data to enable it to -shoulder its own responsibilities and to pass beyond the stereotyped and -hackneyed formula "sepulchral monument". I hold no brief on behalf of -the Druids--indeed one must agree that the Celtic Druids were much more -modern than the monuments associated with their name--nevertheless the -theory that these far-famed philosophers were mere wise men or witch -doctors, with perhaps a spice of the conjuror, is a modern -misapprehension with which I am nowise in sympathy. Valerius Maximus -(_c._ A.D. 20) was much better informed and therefore more cautious in -his testimony: "I should be tempted to call these breeches-wearing -gentry fools, were not their doctrine the same as that of the -mantle-clad Pythagoras". - -Druids or no Druids there must at some period in our past have been -interesting and enterprising people in these islands. At Avebury, near -Marlborough, is Silbury Hill, an earth mound, which is admittedly the -vastest artificial hill in Europe. Avebury itself is said to constitute -the greatest megalithic monument in Europe, and nowhere in the world are -tumuli more plentiful than in Great Britain. On the banks of the Boyne -is a pyramid of stones which, had it been situated on the banks of the -Nile, would probably have been pronounced the oldest and most venerable -of the pyramids. In the Orkneys at Hoy is almost the counterpart to an -Egyptian marvel which, according to Herodotus, was an edifice 21 cubits -in length, 14 in breadth, and 8 in height, the whole consisting only of -one single stone, brought thither by sea from a place about 20 days' -sailing from Sais. The Hoy relic is an obelisk 36 feet long by 18 feet -broad, by 9 feet deep. "No other stones are near it. 'Tis all hollowed -within or scooped by human art and industry, having a door at the east -end 2 feet square with a stone of the same dimension lying about 2 feet -from it, which was intended no doubt to close the entrance. Within, -there is at the south end of it, cut out, the form of a bed and pillow -capable to hold two persons."[11] - -Sir John Morris-Jones has noted remarkable identities between the syntax -of Welsh and that of early Egyptian: Gerald Massey, in his _Book of the -Beginnings_, gives a list of 3000 close similarities between English and -Egyptian words; and the astronomical inquiries of Sir Norman Lockyer -have driven him to conclude: "The people who honoured us with their -presence here in Britain some 4000 years ago, had evidently, some way or -other, had communicated to them a very complete Egyptian culture, and -they determined their time of night just in the same way that the -Egyptians did". - -It used to be customary to attribute all the mysterious edifices of -these islands, including stones inscribed with lettering in an unknown -script, to hypothetical wanderers from the East. Nothing could have been -more peremptory than the manner in which this theory was enunciated by -its supporters, among whom were included all or nearly all the great -names of the period. To-day there is a complete _volte face_ upon this -subject, and the latest opinion is that "not a particle of evidence has -been adduced in favour of any migration from the East".[12] When one -remembers that only a year or two ago practically the whole of the -academic world gave an exuberant and unqualified adherence to the theory -of Asiatic immigration it is difficult to conceive a more chastening -commentary upon the value of _ex cathedra_ teaching. - -Happily it was an Englishman[13] who, seeing through the futility of the -Asiatic theory, first pointed out the now generally accepted fact that -the cradle of Aryan civilisation, if anywhere at all, was inferentially -_in Europe_. The assumption of an Asiatic origin was, however, so firmly -established and upheld by the dignity of such imposing names that the -arguments of Dr. Latham were not thought worthy of reply, and for -sixteen years his work lay unheeded before the world. Even twenty years -after publication, when the new view was winning many adherents, it was -alluded to by one of the most learned Germans as follows: "And so it -came to pass that in England, the native land of fads, there chanced to -enter into the head of an eccentric individual the notion of placing the -cradle of the Aryan race in Europe". - -The whirligig of Time has now once again shifted the focus of -archæological interest at the moment from Scandinavia to Crete, where -recent excavations have revealed an Eldorado of prehistoric art. It is -now considered that the civilisation of Hellas was a mere offshoot from -that of Crete, and that Crete was veritably the fabulous Island of -Atlantis, a culture-centre which leavened all the shores of the -Mediterranean. - -According to Sir Arthur Evans: "The high early culture, the equal rival -of that of Egypt and Babylon, which began to take its rise in Crete in -the fourth millennium before our era, flourished for some 2000 years, -eventually dominating the Ægean and a large part of the Mediterranean -basin. The many-storeyed palaces of the Minoan Priest-Kings in their -great days, by their ingenious planning, their successful combination of -the useful with the beautiful and stately, and last but not least, by -their scientific sanitary arrangements, far outdid the similar works, on -however vast a scale, of Egyptian or Babylonian builders." - -The sensational discoveries at Crete provide a wholly new standpoint -whence to survey prehistoric civilisation, and they place the evolution -of human art and appliances in the last Quaternary Period on a higher -level than had ever previously been suspected. - -Not only have the findings in Crete revolutionised all previously -current ideas upon Art, but they have also condemned to the melting-pot -the cardinal article of belief that the alphabet reached us from -Phoenicia. Prof. Flinders Petrie has now clearly demonstrated that -even in this respect, "Beside the great historic perspective of the long -use of signs in Egypt, other discoveries in Europe have opened entirely -new ground. These signs are largely found used for writing in Crete, as -a geometrical signary; and the discovery of the Karian alphabet, and its -striking relation to the Spanish alphabet, has likewise compelled an -entire reconsideration of the subject. Thus on all sides--Egyptian, -Greek, and Barbarian--material appears which is far older and far more -widespread than the Græco-Phoenician world; a fresh study of the whole -material is imperatively needed, now that the old conclusions are seen -to be quite inadequate." - -The striking connection between the Karian and the Spanish alphabet may -be connoted with the fact that Strabo, mentioning the Turdetani whom he -describes as the most learned tribe of all Spain, says they had reduced -their language to grammatical rules, and that for 6000 years they had -possessed metrical poems and even laws. Commenting upon this piece of -precious information, Lardner ironically observed that although the -Spaniards eagerly seized it as a proof of their ancient civilisation, -they are sadly puzzled how to reconcile these 6000 years with the Mosaic -chronology. He adds that discarding fable, we find nothing in their -habits and manners to distinguish them from other branches of that great -race, except, perhaps, a superior number of Druidical remains.[14] - -This "_except_" is noteworthy in view of the fact that the Celtiberian -alphabet of Spain is extremely similar to the Bardic or Druidic -alphabet of Britain, and also to the hitherto illegible alphabet of -Ancient Crete. - -Cæsar has recorded that the Druids thought it an unhallowed thing to -commit their lore to writing, though in the other public and private -affairs of life they frequently made use of the Greek alphabet. That the -Celts of Gaul possessed the art of writing cannot be questioned, and -that Britain also practised some method of communication seems a -probability. There are still extant in Scotland inscriptions on stones -which are in characters now totally unknown. In Ireland, letters were -cut on the bark of trees prepared for that purpose and called poet's -tables. The letters of the most ancient Irish alphabet are named after -individual trees, and there are numerous references in Welsh poetry to a -certain secret of the twigs which lead to the strong inference that -"written" communication was first accomplished by the transmission of -tree-sprigs. - -The alphabets illustrated on pages 14 and 15 have every appearance of -being representations of sprigs, and it is a curious fact that not only -in Ireland, but also in Arabia, alphabets of which every letter was -named after trees[15] were once current. - - [Illustration: BRITISH ALPHABET. - FIG. 1.--From _Celtic Researches_ (Davies, E.).] - -In _The Myths of Crete and Pre-Hellenic Europe_, Dr. Mackenzie inquires: -"By whom were Egyptian beads carried to Britain, between 1500 B.C. and -1400 B.C.? Certainly not the Phoenicians. The sea traders of the -Mediterranean were at the time the Cretans. Whether or not their -merchants visited England we have no means of knowing."[16] - - [Illustration: CELTIBERIAN ALPHABET, SHEWING THE DESCRIPTION OF - CHARACTERS FOUND ON THE COINS OF TARRACONENSIS AND - BÆTICA. - FIG. 2.--From _Ancient Coins_ (Akerman, J. Y.).] - -The material which I shall produce establishes a probability that the -Cretans systematically visited Britain, and further that the tradition -of the peopling of this island by men of Trojan race are well founded. - -According to the immemorial records of the Welsh Bards: "There were -three names imposed on the Isle of Britain from the beginning. Before it -was inhabited its denomination was Sea-Girt Green-space; after being -inhabited it was called the Honey Island, and after it was formed into a -Commonwealth by Prydain, the Son of Aedd Mawr, it was called the Isle of -Prydain. And none have any title therein but the nation of the Kymry. -For they first settled upon it, and before that time no men lived -therein, but it was full of bears, wolves, beavers, and bisons."[17] - -In the course of these essays I shall discuss the Kymry, and venture a -few suggestions as to their cradle and community of memories and hopes. -But behind the Kymry, as likewise admittedly behind the Cretans, are the -traces of an even more primitive and archaic race. The earliest folk -which reached Crete are described as having come with a form of culture -which had been developed elsewhere, and among these neolithic settlers -have been found traces of a race 6 feet in height and with skulls -massive and shapely. Moreover Cretan beliefs and the myths which are -based upon them are admittedly older than even the civilisation of the -Tigro-Euphrates valley: and they belong, it would appear, to a stock of -common inheritance from an uncertain culture centre of immense -antiquity.[18] - -The problem of Crete is indissolubly connected with that of Etruria, -which was flourishing in Art and civilisation at a period when Rome was -but a coterie of shepherds' huts. Here again are found Cyclopean walls -and the traces of some most ancient people who had sway in Italy at a -period even more remote than the national existence of Etruria.[19] - -We are told that the first-comers in Crete ground their meal in stone -mortars, and that one of the peculiarities of the island was the -herring-bone design of their wall buildings. In West Cornwall the stone -walls or Giants' Hedges are Cyclopean; farther north, in the Boscastle -district, herring-bone walls are common, and in the neighbourhood of St. -Just there are numerous British villages wherein the stone mortars are -still standing. - -The formula of independent evolution, which has recently been much -over-worked, is now waning into disfavour, and it is difficult to -believe otherwise than that identity of names, customs, and -characteristics imply either borrowing or descent from some common, -unknown source. - -That the builders of our European tumuli and cromlechs were maritime -arrivals is a reasonable inference from the fact that dolmens and -cromlechs were built almost invariably near the sea.[20] These peculiar -and distinctive monuments are found chiefly along the _Western_ coasts -of Britain, the _Northern_ coast of Africa, in the isles of the -Mediterranean, in the isolated, storm-beaten Hebrides, and in the remote -islands of Asia and Polynesia. - -By whom was the Titanic art of cromlech-building brought alike to the -British Isles and to the distant islands of the Pacific? By what -guidance did frail barques compass such terrifying sea space? How were -these adequately victualled for such voyages, and why were the mainlands -ever quitted? How and why were the colossal stones of Stonehenge brought -by ship from afar, floated down the broad waters of the prehistoric -Avon, and dragged laboriously over the heights of Oare Hill? Who were -the engineers who constructed artificial rocking stones and skilfully -poised them where they stand to-day? "To suspend a stupendous mass of -abnormous shape in such an equilibrium that it shall oscillate with the -most trivial force and not fall without the greatest, is a problem -unsolved so far as I know by modern engineers."[21] - -Who were the indefatigable people who, prior to all record, reclaimed -the marshes of the Thames-mouth by an embankment which is intact to-day -all round the river coast of Kent and Essex? Who were the -horticulturists who evolved wheat and other cereals from unknown grasses -and certain lilies from their unknown wild? And who were the -philosophers who spun a delicate gossamer of fairy-tales over the world, -and formulated the cosmic ideas which are in many extraordinary respects -common alike to primitive and more advanced peoples? And why is the -symbol generally entitled the Swastika cross found not only under the -ruins of the most ancient Troy but also in the Thames at Battersea, and -elsewhere from China to Zimbabwe? How is it that Ireland, that remote -little outpost of Europe, possesses more Celtic MSS. than all the rest -of Celtic Europe put together? - -The most rational explanation of these and similar queries is seemingly -a consideration of the almost world-wide tradition of a lost island, the -home of a scientific world-wandering race. The legend of submerged -Atlantis was related to Solon by an Egyptian priest as being historic -fact, and the date of the final catastrophe was definitely set down by -Plato from information given to Solon as having been about 9000 B.C. -Solon was neither a fool himself nor the man to suffer fools gladly. It -is admitted by geology that there actually existed a large island in the -Atlantic during tertiary times, but this we are told is a pure -coincidence and it is impossible to suppose any tradition existing of -such an island or land. - -Science has very generally denied the credibility of tradition, yet -tradition has almost invariably proved truer than contemporary -scholarship. Scholarship denied the possibility of finding Troy, -notwithstanding the steady evidence of tradition to the mound at -Hissarlik where it was eventually disclosed. Even when Schliemann had -uncovered the lost city the scientists of every European capital -ridiculed his pretensions, and it was only gradually that they -ungraciously yielded to the irresistible evidence of their physical -senses. Science similarly denied the possibility of buried cities at the -foot of Vesuvius, yet popular tradition always asserted the existence of -Pompeii and Herculaneum; indeed, contemporary science has so -consistently scouted the possibility of every advance in discovery that -mere airy dismissal is not now sufficient to discredit either the -Atlantean, or any other theory. From China to Peru one finds the -persistent tradition of a drowned land, a story which is in itself so -preposterous as unlikely to arise without some solid grounds of reality. -Thierry has observed that legend is living tradition, and three times -out of four it is truer than what we call history. Sir John Morris Jones -would seemingly endorse this proposition, for he has recently contended -that tradition is _itself a fact_ not always to be disposed of by the -hasty assumption that all men are liars.[22] - -The Irish have their own account of the Flood, according to which three -ships sailed for Ireland, but two of them foundered on the way. The -Welsh version runs that the first of the perilous mishaps which occurred -in Britain was "The outburst of the ocean 'Torriad lin lion,' when a -deluge spread over the face of all lands, so that all mankind were -drowned with the exception of Duw-van and Duw-ach, the divine man and -divine woman, who escaped in a decked ship without sails; and from this -pair the island of Prydain was completely re-peopled". - -Correlated with this native version is a peculiar and, so far as my -information goes, a unique tradition that previous disasters had taken -place, causing the destruction of animals and vegetables then existing, -of which whole races were irrevocably lost. This tradition, which is in -complete harmony with the discoveries of modern geology, is thus -embodied in the thirteenth Triad: "The second perilous mishap was the -terror of the torrent-fire, when the earth was cloven down to the abyss, -and the majority of living things were destroyed". - -It is a singular coincidence that evidence of a prehistoric -torrent-fire exists certainly in Ireland, where bog-buried forests have -been unearthed exhibiting all the signs of a flowing torrent of molten -fire or lava. According to the author of _Bogs and Ancient Forests_, -when the Bog of Allen in Kildare was cut through, oak, fir, yew, and -other trees were found buried 20 or 30 feet below the surface, and these -trees generally lie prostrated in a horizontal position, and _have the -appearance of being burned at the bottom of their trunks and roots_, -fire having been found far more powerful in prostrating those forests -than cutting them down with an axe; and the great depth at which these -trees are found in bogs, shows that they must have lain there for many -ages.[23] - -No ordinary or casual forest fire is capable of prostrating an oak or -fir tree, and the implement which accomplished such terrific devastation -must have been something volcanic and torrential in its character. - -I am, however, not enamoured of the Atlantean or any other theory. My -purpose is rather to collate facts, and as all theorising ends in an -appeal to self-evidence, it is better to allow my material, for much of -which I have physically descended into the deeps of the earth, to speak -for itself:--we must believe the evidence of our senses rather than -arguments, and believe arguments if they agree with the phenomena.[24] - -Although my concordance of facts is based upon evidence largely visible -to the naked eye, in a study of this character there must of necessity -be a disquieting percentage of "probablys" and "possiblys". This is -deplorable, but if license be conceded in one direction it cannot be -withheld in another. The extent to which guess-work is still rampant in -etymology will be apparent in due course; the extent to which it is -allowed license in anthropology may be judged from such reveries as the -following: "Did any early members of the human family commit suicide? -Probably they did; the feeble, the dying, the maimed, the weak-headed, -the starving, the jealous, would be tired of life; these would throw -themselves from heights or into rivers, or stab themselves or cut their -throats with large and keen-edged knives of flint."[25] - -Although my own inquiries deal intimately with graves and names and -epitaphs, it still seems to me a possibility that the brains which -fashioned exquisitely barbed fish-hooks out of flint, and etched vivid -works of art upon pebble, may also have been capable of poetic and even -magnanimous ideas. It is quite certain that the artistic sense is -superlatively ancient, and it is quite unproven that the lives of these -early craftsmen were protracted nightmares. - -Although not primarily written with that end, the present work will -_inter alia_ raise not a few doubts as to the accuracy of Green's -dictum: "What strikes us at once in the new England is that it was the -one purely German nation that rose upon the wreck of Rome". In the -opinion of this popular historian the holiest spot in all these islands -ought in the eyes of Englishmen to be Ebbsfleet, the site where in Kent -the English visitors first landed, yet inconsequently he adds: "A -century after their landing the English are still known to their British -foes only as 'barbarians,' 'wolves,' 'dogs,' 'whelps from the kennel of -barbarism,' 'hateful to God and man'. Their victories seemed victories -for the powers of evil, chastisement of a divine justice for natural -sin."[26] - -It is an axiom among anthropologists that race characteristics do not -change and that tides of immigration are more or less rapidly absorbed -by the aboriginal and resident stock. Assuredly the characteristics of -the German tribes have little changed, and it is extraordinary how from -the time of Tacitus they have continued to display from age to age their -time-honoured peculiarities. Invited and welcomed into this country as -friends and allies, "in a short time swarms of the aforesaid nations -came over into the island, and they began to increase so much that they -became terrible to the natives themselves who had invited them".[27] - -According to Bede the first symptoms of the frightfulness which was to -come were demands for larger rations, accompanied by the threat that -unless more plentiful supplies were brought them they would break the -confederacy and ravage all the island. Nor were they backward in putting -their threats in execution. Just as the Germans ruined Louvain so the -Angles razed Cambridge,[28] and in the words of Layamon "they passed to -and fro the country carrying off all they found". Already in the times -of Tacitus famous for their frantic Hymns of Hate, so again we find -Layamon recording "they breathed out threatenings and slaughter against -the folk of the country". Indeed Layamon uses far stronger expressions -than any of those quoted by Green, and the British chronicler almost -habitually refers to the alien intruders as "swine," and "the loathest -of all things". - -Instead, therefore, of being thrilled into ecstasy by the landing of the -Germans at Ebbsfleet, one may more reasonably regard the episode as -untoward and discreditable. It is more satisfactory to contemplate the -return in the train of Duke William of Normandy of those numerous -Britons who "with sorrowful hearts had fled beyond the seas," and to -appreciate that by the Battle of Hastings the temporary ascendancy of -Germanic kultur was finally and irrevocably destroyed. - -It is observed by Green that the coins which we dig up in our fields are -no relics of our English fathers but of a Roman world which our fathers' -sword swept utterly away. This is sufficiently true as regards the Saxon -sword, but as some of the native coins in question are now universally -assigned to a period 200 to 100 years earlier than the first coming of -the Romans, it is obvious that there must have been sufficient -civilisation then in the country to require a coinage, and that the -native Britons cannot have been the poor and backward barbarians of -popular estimation. - -A coin is an excessively hard fact, and should be of just as high -interest to the historian as a well-formed skull or any other document. -To Englishmen our prehistoric coinage--a national coinage "scarcely if -at all inferior to that of contemporary Rome"--[29] ought to possess -peculiar and special interest, for it is practically in England alone -that early coins have been discovered, and neither Scotland, Wales, nor -Ireland can boast of more than very few. It is, however, an Englishman's -peculiarity that possessing perhaps the most interesting history, and -some of the most fascinating relics in the world, he is either too -modest or too dull to take account of them. The plate of coins -illustrated on page 364, represents certain _sceattae_ which, according -to Hawkins, may have been struck during the interval between the -departure of the Romans and the arrival of the Saxons. One would at -least have thought that such undated minor-monuments would have -possessed _per se_ sufficient interest to ensure their careful -preservation. Yet, according to Hawkins, these rude and uncouth pieces -are scarce, "because they are rejected from all cabinets and thrown away -as soon as discovered".[30] - -It is the considered opinion of certain British numismatists that not -only all English but also Gaulish coins are barbarous and degraded -imitations of a famous Macedonian original which at one time circulated -largely in Marseilles. This supposititious model is illustrated on page -394, and the reader can form his own opinion as to whether or not the -immense range of subjects which figure on our native money could by any -possibility have unconsciously evolved from carelessness. Sir John -Evans, by whom this theory was, I believe, first put forward, is himself -at times hard-driven to defend it; nevertheless he does not hesitate to -maintain: "The degeneration of the head of Apollo into two boars and a -wheel, impossible as it may at first appear, is in fact but a -comparatively easy transition when once the head has been reduced into -a form of regular pattern".[31] - -My irregularity carries me to the extent of contending that our native -coins, crude and uncouth as some of them may be, are in no case -imitations but are native work reflecting erstwhile national ideas. The -weird designs and what-nots which figure on these tokens almost -certainly were once animated by meanings of some sort: they thus -constitute a prehistoric literature expressed in hieroglyphics for the -correct reading of which one must, in the words of Carlyle, consider -History with the beginnings of it stretching dimly into the remote time, -emerging darkly out of the mysterious eternity, the true epic poem and -universal divine scripture. - -According to Tacitus the British, under Boudicca, brought into the field -an incredible multitude; that Cæsar was impressed by the density of the -inhabitants may be gathered from his words: "The population is immense; -homesteads closely resembling those of the Gauls are met with at every -turn, and cattle are very numerous".[32] That the handful of Roman -invaders eliminated the customs and traditions of a vast population is -no more likely than the supposition that British occupation has -eradicated or even greatly interfered with the native faiths of India. - -It is generally admitted that the Romans were most tolerant of local -sensibilities, and there is no reason to assume that existing British -characteristics were either attacked or suppressed. To assume that some -hundreds of years later the advent of a few boat-loads of Anglo-Saxon -adventurers wiped out the Romano-British inhabitants and eradicated all -customs, manners, and traditions is an obvious fallacy under which the -evidence of folklore does not permit us to labour. The greater -probability is that the established culture imposed itself more or less -upon the new-comers, more particularly in those remote districts which -it was only after hundreds of years that the Saxons, by their -conventional policy of peaceful penetration, punctuated by flashes of -frightfulness, succeeded in dominating. - -Even after the Norman Conquest there are circumstances which point to -the probability that the Celtic population was much larger and more -powerful than is usually supposed. Of these the most important is the -fact that the signatures to very early charters supply us with names of -persons of Celtic race occupying positions of dignity at the courts of -Anglo-Saxon kings.[33] - -The force of custom and the apparently undying continuance of -folk-memory are among the best attested phenomena of folklore. It was -remarked by the elder Disraeli that tradition can neither be made _nor -destroyed_, and if this be true in general it is peculiarly true of the -stubborn and pig-headed British. Our churches stand to-day not only on -the primeval inconvenient hill-sites, but frequently within the -time-honoured earthwork, or beside the fairy-well. On Palm Sunday the -villagers of Avebury still toil to the summit of Silbury Hill, there to -consume fig cakes and drink sugared water; and on the same festival the -people even to-day march in procession to the prehistoric earthwork on -the top of Martinshell Hill. Our country fairs are generally held near -or within a pagan earthwork, and instance after instance might be -adduced all pointing to the immortality of custom and the persistent -sanctity of pagan sites. - -In the sixth century of our era the monk Gildas referred complacently -but erroneously to the ancient British faith as being dead. "I shall -not," he says, "enumerate those diabolical idols of my country, which -almost surpassed in number those of Egypt, and of which we still see -some mouldering away within or without the deserted temples, with stiff -and deformed features as was customary. Nor will I cry out upon the -mountains, fountains, or hills, or upon the rivers, which now are -subservient to the use of men, but once were an abomination and -destruction to them, and to which the blind people paid divine honour." - -Notwithstanding the jeremiads of poor Gildas[34] the folk-faith -survived; indeed, as Mr. Johnson says, the heathen belief has been -present all the time, and need not greatly astonish us since the most -advanced materialist is frequently a victim of trivial superstitions -which are scouted by scientific men as baseless and absurd. - -The Augustine of Canterbury, who is recorded to have baptised on one day -10,000 persons in the river Swale, recommended with pious ingenuity that -the heathen temples should not be destroyed, but converted to the honour -of Christ by washing their walls with holy water and substituting holy -relics and symbols for the images of the heathen gods. This is an -illuminating sidelight on the methods by which the images of the heathen -idols were gradually transformed into the images of Christian saints, -and there is little doubt that as the immemorial shrines fell into ruin -and were rebuilt and again rebuilt, the sacred images were scrupulously -relimned. - -Even to-day, after 2000 years of Christian discipline, the clergy dare -not in some districts interfere with the time-honoured tenets of their -parishioners. In Normandy and Brittany the priests, against their -inclination, are compelled to take part in pagan ceremonials,[35] and in -Spain quite recently an archbishop has been nearly killed by his -congregation for interdicting old customs.[36] - -The earliest British shrines were merely stones, or caves, or holy -wells, or sacred trees, or tumuli, preferably on a hill-top or in a -wood. The next type is found in the monastery of St. Bride, which was -simply a circular palisade encircling a sacred fire. This was in all -probability similar to the earliest known form of the Egyptian temple, a -wicker hut with tall poles forming the sides of the door; in front of -this extended an enclosure which had two poles with flags on either side -of the entrance. In the middle of the enclosure or court was a staff -bearing the emblem of the God. - -Later came stone circles and megalithic monuments in various forms, -whence the connection is direct to cathedrals such as Chartres, which is -said to be built largely from the remains of the prehistoric megaliths -which originally stood there. There are chapels in Brittany and -elsewhere built over pagan monoliths; indeed no new faith can ever do -more than superimpose itself upon an older one, and statements about the -wise and tender treatment of the old nature worship by the Church are -euphemisms for the bald fact that Christianity, finding it impracticable -to wean the heathen from their obdurate beliefs, made the best of the -situation by decreeing its feasts to coincide with pre-existing -festivals. - - [Illustration: FIG. 3.--Section of the Dolmen Chapel of the Seven - Sleepers near Plouaret.] - -It has long been generally appreciated that the lives of saints are not -only for the most part mythical, but that even documentary evidence on -that subject is equally suspect.[37] There is, indeed, no room to doubt -that the majority of the ancient saint-stories are Christianised -versions of such scraps and traditions of prehistoric mythology as had -continued to linger among the folk. To the best of my belief I am the -first folklorist who has endeavoured to treat _The Golden Legend_ in a -sympathetic spirit as almost pure mythology. - -It is usually assumed that at any rate the Christian Church tactfully -decanted the old wine of paganism into new bottles; but Christianity, as -will be seen, more often did not trouble to provide even new bottles, -and merely altered a stroke here and there on the labels, transforming -_San tan_, the _Holy Fire_, into St. Anne, _Sin clair_, the _Holy -Light_, into St. Clare, and so forth. - -The first written record of Christianity in Britain is approximately -A.D. 200, whence it is claimed that the Christian religion must have -been introduced very near to, if not in, apostolic times. In 314 three -British bishops, each accompanied by a priest and a deacon, were present -at the Council at Arles, and it is commonly maintained by the Anglican -Church that only a relatively small part of England owes its conversion -to the Roman mission of the monk Augustine in 597. - -We have it on the notable authority of St. Augustine that: "That very -thing which is now designated the Christian religion _was in existence -among the ancients_, nor was it absent even from the commencement of the -human race up to the time when Christ entered into the flesh, after -which true religion, _which already existed_, began to be called -Christian". - -We should undoubtedly possess more specific evidences of the ancient -faith but for the edicts of the Church that all writings adverse to the -claims of the Christian religion, in the possession of whomsoever they -should be found, should be committed to the fire. It is claimed for St. -Patrick that he caused to be destroyed 180--some say 300--volumes -relating to the Druidic system. These, said a complacent commentator, -were stuffed with the fables and superstitions of heathen idolatry and -unfit to be transmitted to posterity. - -Mr. Westropp considers that much of value escaped destruction, for -Christianity in Ireland was a tactful, warm-hearted mother, and learned -the stories to tell to her children. This is true to some extent, but in -Britain there are extant many bardic laments at the intolerance with -which old ideas were eradicated, _e.g._, "Monks congregate like wolves -wrangling with their instructors. They know not when the darkness and -the dawn divide, nor what is the course of the wind, or the cause of its -agitation; in what place it dies away or on what region it expands." And -implying that although one may be right it does not follow that all -others must be wrong the same bard exclaims, "For one hour persecute me -not!" and he pathetically asks: "Is there but _one_ course to the wind, -but _one_ to the waters of the sea? Is there but _one_ spark in the fire -of boundless energy?" - -In the same strain another bard, in terms not altogether inapplicable -to-day, alludes to his opponents as "like little children disagreeing on -the beach of the sea". - -Although bigotry and materialism have suppressed facts, stifled -testimony, misrepresented witnesses, and destroyed or perverted -documents, the prehistoric fairy faith was happily too deeply graven -thus to be obliterated, and it is only a matter of time and study to -reconstruct it. Most of the suggestions I venture to put forward are -sufficiently documented by hard facts, but some are necessarily based -upon "hints and equivocal survivals".[38] At the threshold of an essay -of the present character one can hardly do better than appropriate the -words of Edmund Spenser:--I do gather a likelihood of truth not -certainly affirming anything, but by conferring of times, language, -monuments, and such like, I do hunt out a probability of things which I -leave to your judgment to believe or refuse. - -FOOTNOTES: - - [1] Dent, 1909. - - [2] _The Lost Language of Symbolism_: An inquiry into the origin - of certain letters, words, names, fairy-tales, folklore, and - mythologies. 2 vols. London, 1912 (Williams & Norgate). - - [3] _Manchester Guardian_, 23rd December, 1912. - - [4] _Sonia._ - - [5] "Topographical comment--I will not say criticism--has been - equally inefficient. A theory is not refuted by saying 'all - the great antiquarians are against you,' 'the Psalter of Tara - refutes that,' or 'O'Donovan has set the question past all - doubt'. These remarks only prove that we have hardly - commenced scientific archæology in this country."--Westropp, - Thos. J., _Proc. of Royal Irish Acad._, vol. xxxiv., C., No. - 8, p. 129. - - [6] We found precisely the same things as were found by our - predecessors, remains of extinct animals in the cave earth, - and with them flint implements in considerable numbers. You - want, of course, to know how the scientific world received - these latter discoveries. They simply scouted them. They told - us that our statements were impossible, and we simply - responded with the remark that we had not said that they were - possible, only that they were true.--Pengally, W., _Kent's - Cavern. Its Testimony to the Antiquity of Man_, p. 12. - - [7] Lubbock, J., _Prehistoric Times_. - - [8] In the course of his criticism the same writer pertinently - observes:-- - - "Why, what a wonderful thing is this! We have, in the first - place, the most weighty and explicit testimony--Strabo's, - Cæsar's, Lucan's--that this race once possessed a special, - profound, spiritual discipline, that they were, to use Mr. - Nash's words, 'Wiser than their neighbours'. Lucan's words - are singularly clear and strong, and serve well to stand as a - landmark in this controversy, in which one is sometimes - embarrassed by hearing authorities quoted on this side or - that, when one does not feel sure precisely what they say, - how much or how little. Lucan, addressing those hitherto - under the pressure of Rome, but now left by the Roman Civil - War to their own devices, says:-- - - "'Ye too, ye bards, who by your praises perpetuate the memory of - the fallen brave, without hindrance poured forth your - strains. And ye, ye Druids, now that the sword was removed, - began once more your barbaric rites and weird solemnities. To - you only is given the knowledge or ignorance (whichever it - be) of the gods and the powers of heaven; your dwelling is in - the lone heart of the forest. From you we learn that the - bourne of man's ghost is not the senseless grave, not the - pale realm of the monarch below; in another world his spirit - survives still.'" - - [9] "Circles form another group of the monuments we are about to - treat of.... In France they are hardly known, though in - Algeria they are frequent. In Denmark and Sweden they are - both numerous and important, but it is in the British Islands - that circles attained their greatest - development."--Fergusson, J., _Rude Stone Monuments_, p. 47. - Referring to Stanton Drew the same authority observes: - "Meanwhile it may be well to point out that this class of - circles is peculiar to England. They do not exist in France - or Algeria. The Scandinavian circles are all very different, - so too are the Irish."--_Ibid._, p. 153. - - [10] Stevens, F., _Stonehenge To-day and Yesterday_, 1916, p. 14. - - [11] Toland, _History of the Druids_, p. 163. - - [12] Schrader, O., _cf._ Taylor, Isaac, _The Origin of the - Aryans_, p. 48. - - [13] Latham, Dr. R. G. - - [14] _Spain and Portugal_, vol. i., p. 16. - - [15] Mr. Hammer, a German who has travelled lately in Egypt and - Syria, has brought, it seems, to England a manuscript written - in Arabic. It contains a number of alphabets. Two of these - consist entirely of trees. The book is of authority.--Davies, - E., _Celtic Researches_, 1804, p. 305. - - [16] The Cretans were rulers of the sea, and according to - Thucydides King Minos of Crete was "the first person known to - us in history as having established a navy. He made himself - master of what is now called the Hellenic Sea, and ruled over - the Cyclades, into most of which he sent his first colonists, - expelling the Carians and appointing his own sons governors; - and thus did his best to put down piracy in those waters." - - [17] Jones, J. J., _Britannia Antiquissima_, 1866. - - [18] Mackenzie, D. A., _Myths of Crete_, p. xxix. - - [19] Gray, Mrs. Hamilton, _The Sepulchres of Etruria_, p. 223. - - [20] This might be due to the coasts being less liable to the - plough. See, however, the map of distribution, published by - Fergusson, in _Rude Stone Monuments_. - - [21] Herbert, A., _Cyclops Britannica_, p. 68. - - [22] _Taliesin_, p. 23. - - [23] Connellan, A. F. M., p. 337. - - [24] Aristotle. - - [25] Smith, Worthington, G., _Man the Primeval Savage_, p. 53. - - [26] _Short History_, p. 15. - - [27] Bede. - - [28] The cities which had been erected in considerable numbers by - the Romans were sacked, burnt, and then left as ruins by the - Anglo-Saxons, who appear to have been afraid or at least - unwilling to use them as places of habitation. An instance of - this may be found in the case of Camboritum, the important - Roman city which corresponded to our modern Cambridge, which - was sacked by the invaders and left a ruin at least until the - time of the Venerable Bede, 673-735.--Windle, B. C. A., _Life - in Early Britain_, p. 14. - - [29] Hearnshaw, F. J. C., _England in the Making_, p. 14. - - [30] Hawkins, E., _The Silver Coins of England_, p. 17. - - [31] _Coins of the Ancient Britons_, p. 121. - - [32] _Bello Gallico_, Bk. v., 12, § 3. - - [33] Smith, Dr. Wm., _Lectures on the English Language_, p. 29. - - [34] The Americans would describe Gildas as a "Calamity-howler". - - [35] Le Braz, A., _The Night of Fires_. - - [36] A Cantanzaro, dans la Calabre, la cathédrale fut le théâtre - de scènes de désordre extraordinaires. Le nouvel archevêque - avait dernièrement manifesté l'intention de mettre un terme à - certaines coutumes qu'il considérait comme entachées de - paganisme. Ses instructions ayant été méprisées, il frappa - d'interdit pour trois jours un édifice religieux. La - population jura de se venger et, lorsque le nouvel archevêque - fit son entrée dans la cathédrale, le jour de Pâques pour - célébrer la grand' messe, la foule, furieuse, manifesta - bruyamment contre lui. Comme on craignait que sa personne fût - l'objet de violences, le clergé le fit sortir en hâte par une - porte de derrière. Les troupes durent être réquisitionnées - pour faire évacuer le cathédrale.--_La Dernière Heure_, - April, 1914. - - [37] There is a story told of a certain Gilbert de Stone, a - fourteenth century legend-monger, who was appealed to by the - monks of Holywell in Flintshire for a life of their patron - saint. On being told that no materials for such a work - existed the _litterateur_ was quite unconcerned, and - undertook without hesitation to compose a most excellent - legend after the manner of Thomas à Becket. - - [38] "Ireland being 'the last resort of lost causes,' preserved - record of a European 'culture' as primitive as that of the - South Seas, and therefore invaluable for the history of human - advance; elsewhere its existence is only to be established - from hints and equivocal survivals. Our early tales are no - artificial fiction, but fragmentary beliefs of the pagan - period equally valuable for topography and for - mythology."--Westropp, Thos. J., _Proceedings of the Royal - Irish Academy_, vol. xxxiv. sec. C, No. 8, p. 128. - - - - - CHAPTER II - - THE MAGIC OF WORDS - - "As the palimpsest of language is held up to the light and looked - at more closely, it is found to be full of older forms beneath the - later writing. Again and again has the most ancient speech - conformed to the new grammar, until this becomes the merest surface - test; it supplies only the latest likeness. Our mountains and - rivers talk in the primeval mother tongue whilst the language of - men is remoulded by every passing wave of change. The language of - mythology and typology is almost as permanent as the names of the - hills and streams."--GERALD MASSEY. - - -It is generally admitted that place-names are more or less impervious to -time and conquests. Instances seemingly without limit might be adduced -of towns which have been sacked, destroyed, rebuilt, and rechristened, -yet the original names--_and these only_--have survived. Dr. Taylor has -observed that the names of five of the oldest cities of the -world--Damascus, Hebron, Gaza, Sidon, and Hamath--are still pronounced -in exactly the same manner as was the case thirty, or perhaps forty -centuries ago, defying oftentimes the persistent attempts of rulers to -substitute some other name.[39] - -As another instance of the permanency of place-names, the city of -Palmyra is curiously notable. Though the Greek Palmyra is a title of -2000 years' standing, yet to the native Arab it is new-fangled, and he -knows the place not as Palmyra but as Tadmor, its original and -infinitely older name. Five hundred years B.C. the very ancient city of -Mykenæ was destroyed and never rose again to any importance: Mykenæ was -fabulously assigned to Perseus, and even to-day the stream which runs at -the site is known as the Perseia.[40] - -If it be possible for local names thus to live handed down humbly from -mouth to mouth for thousands of years, for aught one knows they may have -endured for double or treble these periods; there is no seeming limit to -their vitality, and they may be said to be as imperishable and as -dateless as the stones of Avebury or Stonehenge. - -History knows nothing of violent and spasmodic jumps; the ideas of one -era are impalpably transmitted to the next, and the continuity of custom -makes it difficult to believe that the builders of Cyclopean works such -as Avebury and Stonehenge, have left no imprint on our place-names, and -no memories in our language. Even to-day the superstitious veneration -for cromlechs and holy stones is not defunct, and it is largely due to -that ingrained sentiment that more of these prehistoric monuments have -not been converted into horse-troughs and pigsties. - -If, as now generally admitted, there has been an unbroken and continuous -village-occupation, and if, as is also now granted, our sacred places -mostly occupy aboriginal and time-honoured sites, it is difficult to -conceive that place-names do not preserve some traces of their -prehistoric meanings. In the case of villages dedicated to some saintly -man or sweetest of sweet ladies, the connection is almost certainly -intact; indeed, in instances the pagan barrows in the churchyard are -often actually dedicated to some saint.[41] - -That memories of the ancient mythology sometimes hang around our British -cromlechs is proved by an instance in North Wales where there still -stands a table stone known locally as _Llety-y-filiast_, or _the stone -of the greyhound bitch_. "This name," says Dr. Griffith, "was given in -allusion to the British Ceres or Keridwen who was symbolised by the -greyhound bitch".[42] I shall have much to say about Keridwen--"the most -generous and beauteous of ladies"--meanwhile it is sufficient here to -note that her symbol, the greyhound bitch, is found unmistakably upon -our earliest coinage. - - [Illustration: BRITISH. FIG. 4.--From Evans. FIG. 5.--From - Akerman.] - -All place-names of any real antiquity are generally composed of various -languages, and like compound rocks contain fragments in juxtaposition -which belong properly to different ages. The analysis of these is not -difficult, as the final -_hill_, -_ton_, -_ville_, -_ham_, and so forth -is usually the comparatively modern work of newcomers. Frequently the -later generations forgot the original meanings of the ancient terms; and -thus, for instance, at Brandon Hill in Suffolk there is the curious -phenomenon of _Hill Hill Hill_--in three languages, _i.e._, _bran_, -_don_, and _hill_. On this site the flint knappers are still at work, -using practically the same rude tool as their primitive woad-painted -ancestors. At Brandon not only has the art of flint-making survived, -but anthropologists have noted the persistence of a swarthy and most -ancient type--a persistence the more remarkable as Suffolk was supposed -to be a district out of which the Britons had been wholly and -irretrievably eradicated. Whether there is anything in the world to -parallel the phenomenon of the Brandon flint knappers I do not know, and -it may well be questioned. In the words of Dr. Rice Holmes:--The -industry has been carried on since neolithic times, and even then it was -ancient: for Brandon was an abode of flint makers in the Old Stone Age. -Not only the pits but even the tools show little change: the picks which -the modern workers use are made of iron, but here alone in Britain the -old one-sided form is still retained, only the skill of the workers has -degenerated: the exquisite evenness of chipping which distinguished the -neolithic arrow heads is beyond the power of the most experienced -knapper to reproduce.[43] - -At Brandon is Broomhill; the words _bran_ and _broom_ will be -subsequently shown to be radically the same, and I shall suggest reasons -why this term, even possibly in Old Stone times, meant _hill_. - -During recent years the study of place-names has been passing through a -period of spade-work, and every available document from Doomsday Book to -a Rent Roll has been scrupulously raked. The inquirer now therefore has -available a remarkably interesting record of the various forms which our -place-names have passed through, and he can eliminate the essential -features from the non-essential. Although the subject has thus -considerably been elucidated, the additional information obtained has, -however, done nothing to solve the original riddle and in some cases -has rendered it more complex. - -The new system which is popularly supposed to have eliminated all -guesswork has in reality done nothing of the kind. In place of the older -method, which, in the words of Prof. Skeat, "exalted impudent assertions -far above positive evidence," it has boldly substituted a new form of -guesswork which is just as reckless and in many respects is no less -impudent than the old. The present fashion is to suppose that the river -_x_ or the town of _y_ _may_ have been the property of, or founded by, -some purely hypothetical Anglo-Saxon. For example: the river Hagbourne -of Berkshire is guessed to have been _Hacca's burn or brook_, which -possibly it was, but there is not a scintilla of real evidence one way -or the other. - -If one is going to postulate "Hacca's" here and there, there is -obviously a space waiting for a member of the family on the great main -road entitled Akeman Street. As this ancient thoroughfare traverses Bath -we are, however, told that it "received in Saxon times the significant -name of Akeman Street from the condition of the gouty sufferers who -travelled along it".[44] One would prefer even a phantom Hacca to this -_aching man_, nor does the alternatively suggested _aqua_, water, bring -us any nearer a solution. - -There sometimes appears to be no bottom to the vacuity of modern -guesswork. It is seriously and not _pour rire_ suggested that -Horselydown was where horses could lie down; that Honeybrook was so -designated because of its honey-sweet water, and that the name Isle of -Dogs was "possibly because so many dogs were drowned in the Thames -here".[45] In what respect do these and kindred definitions, which I -shall cite from standard authors of to-day, differ from the "egregious" -speculations, the "wild guesses," and the "impudent assertions" of -earlier scholars? - -There is in Bucks a small town now known as Kimball, anciently as -Cunebal. Tradition associates this site with the British King Cymbeline -or Cunobelin, and as the place further contains an eminence known as -Belinsbury or Belinus Castle, the authorities can hardly avoid accepting -the connection and the etymology. But for Kimbolton, which stands on a -river named the Kym, the authorities--notwithstanding the river -Kym--provide the purely supposititious etymology "Town of Cynebald". -There were, doubtless, thousands of Saxons whose name was Cynebald, but -why Kimbolton should be assigned to any one of these hypothetical -persons instead of to Cymbeline is not in any way apparent. The river -name Kym is sufficient to discredit Cynebald, and the greater -probability is that not only the Kym but also all our river and mountain -names are pre-Saxon. - -It will be seen hereafter that the name Cunobelin or Cymbeline, which -the dictionaries define as meaning _splendid sun_, was probably adopted -as a dynastic title of British chiefs, and that the effigies of -Cymbeline on British coins have no more relation to any particular king -than the mounted figure on our modern sovereign has to his Majesty King -George V. The prefix _Cym_ or _Cuno_ will subsequently be seen to be the -forerunner of the modern _Konig_ or _King_. Hence like Kimball or -Cunebal, Kimbolton on the Kym was probably a seat of a Cymbeline, and -the imaginary Saxon Cynebald may be dismissed as a usurper. - -Kim_bolton_ used at one time to be known as Kinne_bantum_, whence it is -evident that the essential part of the word is Kinne or Kim, and as -another instance of the perplexing variations which are sometimes found -in place-names the spot now known as Iffley may be cited. This name -occurs at various periods as follows: Gifetelea, Sifetelea, Zyfteleye, -Yestley, Iveclay and Iftel. This is a typical instance of the -extraordinary variations which have perplexed the authorities, and is -still causing them to cast vainly around for some formula or law of -sound-change, which shall account satisfactorily for the problem. "We -are at present," says Prof. Wyld, "quite unable to formulate the laws of -the interchange of stress in place-names, or of the effects of these in -retaining, modifying, or eliminating syllables.... Until these laws are -properly formulated, it cannot be said that we have a scientific account -of the development of place-names. The whole thing is often little -better than a conjuring trick."[46] - -No amount of brainwork has conjured any sense from Iffley, and the -etymology has been placed on the shelf as "unknown". I shall venture to -suggest that the initial G, S, Z, or Y, of this name, and of many others -being adjectival, the radical Ive or Iff, as being the essential, has -alone survived. It will be seen that Iffley was in all probability a lea -or meadow dedicated to "The Ivy Girl" or May Queen, and that quite -likely it was one of the many sites where, in the language of an old -poet-- - - Holly and his Merry men they dawnsin and they sing, - _Ivy and her maydons_ they wepen and they wryng. - -I shall connote with Ivy and her maidens, not only Mother -Eve, but also the clearly fabulous St. Ive. We shall see that the Lady -Godiva of Coventry fame was known as God_gifu_, just as Iffley was once -_Gife_telea, and we shall see that St. Ives in Cornwall appears in the -registers alternatively as St. Yesses, just as Iffley was alternatively -Yestley. Finally we shall trace the connection between Eve, the Mother -of all living, and _Ave_bury, the greatest of all megalithic monuments. - -If it be objected that my method is too meticulous, and that it is -impossible for mere farm- and field-names to possess any prehistoric -significance, I may refer for support to the Sixth Report of the Royal -Commission appointed to inventory the ancient monuments of Wales and -Monmouthshire.[47] In the course of this document the Commissioners -write as follows:-- - -"The Tithe Schedules, unsatisfactory and disappointing though many of -them are, contain such a collection of place-names, principally those of -fields, that the Commissioners at the outset of their inquiry determined -upon a careful investigation of them. The undertaking involved in the -first place the examination of hundreds of documents, many of them -containing several thousands of place-names; secondly, in the case of -those names which were noted for further inquiry, the necessity of -discovering the position of the field or site upon the tithe map; and, -thirdly, the location of the field or site on the modern six-inch -ordnance sheet. This prolonged task called for much patience and care, -as well as ingenuity in comparing the boundaries of eighty years ago -with those of the present time. - -"Of the value of this work there can be no doubt. We do not venture to -express any opinion on the question whether, or to what extent, farm and -field names are of service to the English archæologist; but with regard -to their importance to the Welsh archæologist there can be no two -opinions. The fact that the Welsh place-names are being rapidly replaced -by English names, so that the local lore which is often enshrined in the -former is in danger of being lost, was in itself a sufficient reason for -the undertaking. The results have more than justified our decision. -There is hardly a parish, certainly not one of the ancient parishes, of -the principality, where the schedule of field names has not yielded some -valuable results. Scores of small but in some cases important -antiquities would have passed unrecorded, had it not been for the clue -to their presence given by the place-name which was to be found only in -the schedule to the Tithe Survey." - -In Cornwall almost every parish is named after some saintly apostle, and -many of these saints are alleged to have travelled far and wide in the -world founding towns and villages. It is almost a physical impossibility -that this was literally true, and it becomes manifestly incredible on -consideration of the miracles recorded in the lives of the travellers. -As already suggested the greater probability is that the lives of the -saints enshrine almost intact the traditions of pre-Christian -divinities. Of the popular and most familiar St. Patrick, Borlase (W. -C.), writes: "Of the reality of the existence of this Patrick, son of -Calporn, we feel not the shadow of a doubt. But he was not _the only_ -Patrick, and as time went on traditions of one other Patrick at least -came to be commingled with his own. We have before us the names of ten -other contemporary Patricks, all ecclesiastics, and spread over Wales, -Ireland, France, Spain, and Italy. The name appears to be that of a -grade or order in the Church rather than a proper name in the usual -sense. Thus Palladius is called also Patrick in the 'Book of Armagh' and -_the_ Patrick (whichever he may have been) is represented as styling -Declan 'the Patrick of the Desii,' and Ailbhe 'the Patrick of Munster'. -When Patrick sojourned in a cave in an island in the Tyrrhene Sea he -found three other Patricks there." Precisely: and there is little doubt -that our London Battersea or Patrixeye was originally an _ea_ or island -where the patricks or padres of St. Peter's at Westminster once -congregated. - -The arguments applied to St. Patrick apply equally to, say, St. Columba, -or the Holy Dove, and similarly to St. Colman, a name also meaning -_Dove_. In Ireland alone there are 200 dedications to St. Colman, and -evidence will be brought forward that the archetype of all the St. -Colmans and all the St. Columbas and all the Patricks was Peter the -_Pater_, who was symbolised by _petra_, the stone or rock. - -The so-called Ossianic poems of Gaeldom, although of "a remarkably -heathenish character," preserve the manners of and opinions of what the -authorities describe as "a semi-barbarous people who were endowed with -strong imagination, high courage, childlike tenderness, and gentle -chivalry for women,"[48] and that the ancients were tinctured through -and through with mysticism and imagination, finding tongues in trees, -books in the running brooks, sermons in stones, and good in everything, -is a fact which can be denied. When our words were framed and our -ancient places, hills, and rivers named, I am persuaded that the world -was in its imaginative childhood, and hence that traces of that state of -mind may reasonably be anticipated. It is remarkable that the skulls -found in the first or oldest Troy exhibit the most intellectual -characteristics,[49] and in many quarters seemingly the remoter the -times the purer was the theology whether in Phrygia, Egypt, India, -Persia, or Great Britain. Among the Cretans "religion entered at every -turn" of their social system; in Egypt even the very games and dances -had a religious significance, and the evidence of folklore testifies to -the same effect in Britain. It was one among the many grievances of the -pessimistic Gildas that the British were "slaves to the shadows of -things to come," and this usually overlooked aspect of their character -must, I think, be recognised in relation to their place-names. To a -large degree the mystical element still persists in Brittany, where even -to-day, in the words of Baring-Gould:--At a Pardon one sees and marvels -at the wondrous faces of this remarkable people: the pure, sweet, and -modest countenances of the girls, and those not less striking of the old -folk. "It is," says Durtal, "the soul which is everything in these -people, and their physiognomy is modelled by it. There are holy -brightnesses in their eyes, on their lips, those doors to the borders of -which the soul alone can come, from which it looks forth and all but -shows itself. Goodness, kindness, as well as a cloistral spirituality, -stream from their faces."[50] - -What is still true of Brittany was once equally true of Britain, and -although the individuality of the Gael has now largely been submerged by -prosaic Anglo-Saxondom, the poetic temperament of the chivalrous and -dreamy Celt was essentially a frame of mind that cared only for the -heroic, the romantic, and the beautiful. - -The science of etymology as practised to-day is unfortunately blind to -this poetic element which was, and to some extent still is, an innate -characteristic of "uncivilised" and unsophisticated peoples. Archbishop -Trench, one of the original planners and promoters of _The New English -Dictionary_, was not overstating when he wrote: "Let us then acknowledge -man a born poet.... Despite his utmost efforts, were he mad enough to -employ them, he could not succeed in exhausting his language of the -poetical element which is inherent in it, in stripping it of blossom, -flower, and fruit, and leaving it nothing but a bare and naked stem. He -may fancy for a moment that he has succeeded in doing this, but it will -only need for him to become a little better philologer to go a little -deeper into the study of the words which he is using, and he will -discover that he is as remote from this consummation as ever." - -Nevertheless, current etymology _has_ achieved this inanity, and has so -completely dismissed the animate or poetic element from its -considerations that one may seek vainly the columns of Skeat and Murray -for any hint or suggestion that language and imagination ever had -anything in common. According to modern teaching language is a mere -cluster of barbaric yawps: "No mystic bond linked word and thought -together; utility and convenience alone joined them".[51] - -Words, nevertheless, were originally born not from grammarians but amid -the common people, and _pace_ Mr. Clodd they enshrine in many instances -the mysticism and the superstitions of the peasantry. How can one -account, for instance, for the Greek word _psyche_, meaning _butterfly_, -and also _soul_, except by the knowledge that butterflies were regarded -by the ancients as creatures into which the soul was metamorphosised? -According to Grimm, the German name for stork means literally _child-_, -or _soul-bringer_; hence the belief that the advent of infants was -presided over by this bird. But why "_hence_"? and why put the cart -before the horse? If one may judge from innumerable parallels of -word-equivocation the legends arose not from the accident of similar -words, nor from "misprision of terms," or from any other "disease of -language," but the creatures were named _because of_ the attendant -legend. It is common knowledge that in Egypt the animal sacred to a -divinity was often designated by the name of that deity; similarly in -Europe the bee, a symbol of the goddess _Mylitta_, was called a -_mylitta_, and a bull, the symbol of the god _Thor_, was named a _thor_. -We speak to-day of an _Adonis_, because Adonis was a fabulously lovely -youth, and parallel examples may be found on almost every hand. Irish -mythology tells of a certain golden-haired hero named Bress, which means -_beautiful_, whence we are further told that every beautiful thing in -Ireland whether plain, fortress, or ale, or torch, or woman, or man, was -compared with him, so that men said of them "That is a Bress". Elsewhere -and herein I have endeavoured to prove that this principle was of -worldwide application, and that it is an etymological key which will -open the meaning of many words still in common use. It is a correlative -fact that the names of specific deities such as Horus, Hathor, Nina, -Bel, etc., developed in course of time into generic terms for any _Lord_ -or _God_. - -Very much the same principles are at work with us to-day, whence _a_ -dreadnought from the prime "Dreadnought," and the etymologer of the -future, who tries by strictly scientific methods to unravel the meaning -of such words as _mackintosh_, _brougham_, _Sam Browne_, _gladstone_, -_boycott_, etc., will find it necessary to investigate the legends -attendant on those names rather than practice a formal permutation of -vowels and consonants. - -By common consent the quintessence of the last fifty years' philological -progress is being distilled into Sir James Murray's _New English -Dictionary_, and in a conciser form the same data may be found in Prof. -Skeat's _Concise Etymological Dictionary of the English Language_. Both -these indispensable works are high watermarks of English scholarship, -and whatever absurdities they contain are shortcomings not of their -compilers but of the Teutonic school of philology which they exemplify. -If these two standard dictionaries were able to answer even the -elementary questions that are put to them it would be both idle and -presumptuous to cavil, but one has only to refer to their pages to -realise the ignorance which prevails as to the origin and the meaning of -the most simple and everyday words. - -It is unfortunately true that "in philology as in all branches of -knowledge it is the specialist who most strongly opposes any attempt to -widen the field of his knowledge".[52] Hence, as was only to be -expected, one of the reviewers of my _Lost Language of Symbolism_ deemed -it quite insufferable that I should throw to the winds the laborious -work on the science of phonetics built up by generations of careful -research. - -But in point of fact I discarded none of the sound work of my -predecessors; I only tried to supplement it and fished deeper. My -soundings do not begin until I am well beyond the limits of modern -etymology, and they are no more affected by the cross-currents of -historic languages than the activities of a deep-water fisherman are -interrupted or affected by the tide eddies on the shore. The defect of -official philology is that it offers no explanation for radicals. It -does not, for example, attempt to explain why the word _ap_ was the -Sanscrit for water, why _pri_ was the Sanscrit for love, or why _pat_ -was the Sanscrit for fly. It refers the word oak to the Anglo-Saxon -_ac_, Dr. Murray merely describing it as "a consonantal stem, ulterior -meaning obscure". Etymology to-day is in fact very much in the situation -of an insolvent bank which, unable to satisfy its creditors with cash on -demand, blandly endeavours to satisfy them with corresponding cheques of -equally uncashable face value. Words can never properly be interpreted -merely by parallel words: originally they must have expressed ideas, and -it is these underlying ideas that I am in search of. My previous work -was a pioneer, and in many respects bungling attempt to pick up the -threads where at present philology is content to lose them. Using the -same keys as hitherto, I shall attempt to explore further the darkness -which is at present the only achieved goal of the much trumpeted Science -of Language. - -In a moment of noteworthy frankness Prof. Skeat has admitted that -"Scientific etymology is usually clumsy and frequently wrong". -Similarly, Prof. Sayce issues the warning: "Comparative philology has -suffered as much from its friends as from its opponents; and now that it -has at last won its way to general recognition and respect, there is a -danger that its popularity may lead to the cessation of sound and honest -work, and to an acquiescence in theories which, however plausible, are -not yet placed upon a footing of scientific certainty. It is much easier -for the ordinary man to fill in by patient elaboration what has already -been sketched for him in outline, than to venture upon a new line of -discovery, in which the sole clue must be the combinative powers of his -own imagination and comprehensive learning. And yet, now as much as -ever, comparative philology has need at once of bold and wide-reaching -conceptions, of cautious verification, and of a mastery of facts. It is -true the science is no longer struggling for mere life, and the time is -gone by for proving the possibility of its existence. But it is still -young, scarcely, indeed, out of its nursery; a small portion only of its -province has hitherto been investigated, and much that is at present -accepted without hesitation will have to be subjected to a searching -inquiry, and possibly be found baseless after all."[53] - -The value of any system must be measured by its results, and the fruits -of philology as formulated only a year or so ago were unquestionably -false. Where now are the "successes" of the Max Müller school which were -advertised in such shrill and penetrating tones? Sanscrit is deposed -from its pride of place, it being now recognised that primitive sounds -are preserved more faithfully in Europe than elsewhere. Who to-day -admits there is any basis for the Disease of Language theory, or that -all fairy-tales and myths are resolvable into the Sun chasing the -Dawn?[54] What anthropologist accepts the theory of Aryan overland -immigration from somewhere in Asia? The archæologists of the last -generation were, in the light of modern findings, quite justified when, -contrary to the then stereotyped idea, they maintained that skulls were -harder things than consonants. In short, large sections of the -card-castle of German philology have more or less crumbled, and in the -cruel words of a modern authority on Crete: "Happily, archæology has -emerged from the slough into which the philologists had led her". - -For the causes of this fiasco it is unnecessary to seek further than the -fundamental fallacy upon which the "Science of Language" has been -erected. According to Max Müller, "etymology is indeed a science in -which identity, or even similarity, whether of sound or meaning, is of -no importance whatever. Sound etymology has nothing to do with sound. We -know words to be of the same origin which have not a single letter in -common, and which differ in meaning as much as black and white." - -To maintain that "_sound etymology has nothing to do with sound_," is -tantamount to the contention that language is not sound, which is -obviously absurd. In the saner view of Dr. Latham: "language begins with -voice, language ends with voice". The Germans, Poles, and Russians had -no acquaintance with letters until the ninth century, and speech, which -certainly existed for unnumbered centuries before either writing or -spelling was evolved, must, primarily and essentially, have been a -system of pure and simple phonetics, spreading, as a mother teaches her -child, syllable by syllable, word upon word, and line upon line. To rule -sound out of language, is, indeed, far more fatal than to purge Hamlet -out of _Hamlet_. One may prove by super-ingenious logic and an -elaborate code of cross references that black is white and white black, -yet common sense knows all the time that it is not so. There are, I am -aware, certain races who are unable to vocalise certain sounds and -accordingly modify them. The obscure causes governing these phonetic -changes must be taken into account, and as far as possible formulated -into "laws," but the pages of Skeat and Murray demonstrate beyond -refutation two very simple but very certain fundamental, universal -facts, to which hitherto wholly insufficient attention has been given. -These elementary and seemingly never-varying facts are: (1) That -originally vowel sounds were of no importance whatever, for in the same -word they vary to the utmost limits, not only in different areas and in -different eras, but contemporaneously in different grades of society; -(2) that heavy and light consonants such as _b_ and _p_, _d_ and _t_, -_f_ and _v_, _g_ and _k_, etc., are always interchangeable. Whether in -place-names, words, or proper names, the changes are found _always_ to -occur, and they are precisely those variations which common sense would -suggest must occur in every case where words travel _viva voce_ and not -via script or print. A man suffering from what Shakespeare would term "a -whoreson rheum," says, for instance, _did vor dad_ instead of _tit for -tat_, and there is, so far as I can discover, not a single word or a -solitary place-name in which a similar variation of thin and thick -consonants is not traceable. - -The formidable Grimm's Law, any violation of which involves summary and -immediate condemnation, is merely a statement of certain phonetic facts -which happen invariably--unless they are interfered with by other facts. -The permutations of sound codified by Grimm are as follows:-- - - Greek _p_ Gothic _f_ Old High German _b_(_v_) - " _b_ " _p_ " _f_ - " _ph_ " _b_ " _p_ - " _t_ " _th_ " _d_ - " _d_ " _t_ " _z_ - " _th_ " _d_ " _t_ - " _k_ " (_h_) " _g_(_h_) - " _g_ " _k_ " _ch_ - " _kh_ " _g_ " _k_ - -It is said that the causes which brought about the changes formulated in -Grimm's Law are "obscure" (they may have been due to nothing more -obscure than a prevalence to colds in the head), and that they were -probably due to the settlement of Low German conquerors in Central and -Southern Germany. The changes above formulated all fall, however, within -the wider theory I am now suggesting, with the exception of _d_ and _t_ -becoming in High German _z_. This particular syllabic change was, I -suggest, due to _z_ at one time being synonymous with _d_ or _t_, and -not to any inability of certain tribes to vocalise the sound _t_. - -Max Müller observes that "at first sight the English word _fir_ does not -look very like the Latin word _quercus_, yet it is the same word". _Fir_ -certainly does not look like _quercus_, nor, of course, is it any more -the "same word" than _six_ is the same word as _half a dozen_. There are -a thousand ways of proving _six_ to be radically and identically the -same as _half a dozen_, and the ingenious system of permutations by -which philologists identify _fir_ with _quercus_, and _alphana_ with -_equus_,[55] are parallel to some of the methods by which common sense, -by cold gradation and well-balanced form, would quite correctly equate -_six_ with _half a dozen_. - -The term "_word_" I understand not in the loose sense used by Max -Müller, but as the dictionary defines it--"an oral or written sign -expressing an idea or notion". Thus I treat John as the same word as -_Jane_ or _Jean_, and it is radically the same word as _giant_, old -English _jeyantt_, French _geante_, Cornish _geon_. Jean is also the -same word as _chien_, a dog, Irish _choin_; Welsh _chin_ or _cyn_, and -all these terms by reason of their radical _an_ are cognate with the -Greek _kuon_, a dog, whence _cyn_ical. The Gaelic for _John_ is _Jain_, -the Gaelic for _Jean_ or _Jane_ is _Sine_, with which I equate _shine_, -_shone_, and _sheen_, all of which have respect to the _sun_, as also -had the Arabic _jinn_, _genii_, and "_Gian Ben Gian_," a title of the -fabulous world-ruler of the Golden Age. Among the Basques _Jaun_ means -Lord or Master, and the Basque term for God, _Jainko_, _Jeinko_, or -_Jinko_, is believed to have meant "Lord or Master on High". The Irish -Church attributes its origin to disciples of St. _John_--Irish _Shaun_, -and one may detect the pre-Christian _Sinjohn_ in the British divinity -Shony, and evolving from the primeval _Shen_ at Shenstone near -Litchfield. Here, a little distance from the church, was a well, now -called _St. John's_ Well, after the saint in whose honour the parish -church is dedicated. In all probability the present-day church of St. -John was built on the actual site of the original _Shen stone_ or rock; -and that John stones were once plentiful in Scotland is probably implied -by the common surname Johnstone. Near the Shannon in Ireland, and in -close proximity to the church and village of Shanagolden, is "castle" -_Shenet_ or Shanid, attached to which is a rath or earthwork of which -the ground-plan, from Mr. Westropp's survey, is here reproduced. As it -is a matter of common knowledge that the worldwide wheel cross was an -emblem of the sun, I should therefore have no scruples in connoting -Castle Shenet with the primeval _jeyantt_ or the Golden _Shine_; and -suggesting that it was a sanctuary originally constructed by the -Ganganoi, a people mentioned by Ptolemy as dwelling in the neighbourhood -of the Shannon. The eponymous hero of the Ganganoi was a certain -Sengann,[56] who is probably the original St. Jean or Sinjohn to whom -the fires of St. Jean and St. John have been diverted. - -We shall see that _Giant_ Christopher was symbolically represented as -_chien_ headed, that he was a personification of the _Shine_ or _Sheen_ -of the _Sun_, and that he was worshipped as the solar dog at the holy -city of Cynopolis or _dog-town_. We have already noted English "_chien_" -or _cyn_ coins inscribed _cun_, which is seemingly one of the -innumerable puns which confront philology. - - [Illustration: FIG. 6.--From _Proc. of the Royal Irish Acad._, - xxxiii., C., No. 2.] - -Years ago Bryant maintained that "the fable of the horse certainly arose -from a misprision of terms, though the mistake be as old as Homer". -There was nothing therefore new in the theories of the Max Müller school -that all mythologies originated from a "disease of language". Dr. -Wilder, alluding to symbolism, speaks of the punning so common in those -days, often making us uncertain whether the accident of similar name or -sound led to adoption as a symbol or was merely a blunder. It was, I -think, neither, and many instances will be adduced in favour of the -supposition, that words originated from symbolic ideas, and not _vice -versa_. That symbolism existed before writing is evident from the -innumerable symbols unearthed at Mykenæ, Troy, and elsewhere, where few -traces of script or inscriptions have been found. By symbolism, -primitive man unquestionably communicated ideas, and, as has already -been pointed out, the roots of language bear traces of the rudimentary -symbolism by which our savage forefathers named the objects around them -as well as the conceptions of their primitive religion.[57] Faced by the -"curiosity" that the Greek and Latin words for _archaic_, _arch_, _ark_, -_arc_, are all apparently connected in an intricate symbolism in which -there is more than a suspicion that there is an etymological as well as -a mystical interconnection, a writer in _The Open Court_ concludes: "it -would seem as though the roots of such words derived their meaning from -the Mysteries rather than that their mystical meaning was the result of -coincidence".[58] - -That the Mysteries--or in other words dramatised mythology--Symbolism, -and Etymology, are all closely connected with each other is a certitude -beyond question. The theory, so pertinaciously put forward by Max -Müller, was that myths originated from a subsequent misunderstanding of -words. Using the same data as Max Müller, I suggest that words -originated from the mysteries and not myths from the words. - -In _The Holy Wells of Cornwall_, Mr. T. Quiller Couch observes that Dr. -Borlase, learned, diligent, and excellent antiquary as he was, to whom -we are all indebted in an iconoclastic age for having copied for us fair -things which time had blurred, seems to have had little sympathy with -the faiths of the simple, silly, country folk (I use these adjectives in -their older meaning), and to have passed them with something like -contempt. At present the oral traditions of a people, their seeming -follies even, have become of value as indicating kinship between nations -shunted off by circumstances, to use the most modern term, in divergent -ways. - -Dr. Johnson would not admit _fun_ into his Dictionary as he deemed it a -"low word": I turn up my nose at nothing, being convinced that it is to -low origins that the great lexicographers will eventually have to stoop. -In truth, the innate strength of the English language, which is becoming -more and more the Master Tongue of the world, lies in its homely, -trivial, and democratic origin.[59] This origin, as I have elsewhere -endeavoured to show, is due largely to symbolism, which is merely -another term for metaphor. We used to be taught that every language was -a dictionary of faded metaphor, and such an origin is undoubtedly more -true than the current theory of barbaric yawps. The essence of symbolism -is its simplicity. Who, for instance, does not understand that the Lion -is the symbol of High Courage, and the Bull-dog of Tenacity, or holding -on? At the present day the badge of one of His Majesty's warships is the -picture of a butting goat, accompanied by the words "Butt in". This, as -the authorities rightly describe it, is "pure symbolism," but to a -symbolist the legend "Butt in" is superfluous, as the mere butting goat -adequately carries the idea. As Prof. Petrie has well said: "To -understand the position and movement of thought in a primitive age, it -must be approached on a far simpler plane than that of our present -familiarity with writing. To reach the working of the childhood of our -races we should look to the minds of children. If the child passes -through ancestral changes in its bodily formation, so certainly it -passes through such stages in the growth and capacity of its -brain."[60] I shall push the childish and extremely simple theory of -symbolism to its logical conclusions, and shall show, for instance, that -the Boar, because it burrowed with its plough-like snout, was the emblem -of the ploughman, and that thus, _boar_ and _boer_ are the same word. -Or, to take another instance, I shall show that probably because the cat -sits washing herself, and is a model of cleanliness in sanitary -respects, the cat who figures on the head of the Magna Mater of Crete -was elevated into a symbol of the Immaculate or Pure One, and that the -word _cat_, German _kater_, is identical with the name Kate or Caterina -which means _purity_. The Sanscrit word for _cat_ means literally _the -cleanser_, whence it is obvious that the cleanly habits of the cat -strongly impressed the Aryan imagination. - -Whether or not my theories are right, it is undeniable that the -etymologies of Skeat and Murray are very often painfully wrong. The -standard explanation, for instance, of the word _haha_, meaning a sunk -fence, is that it is from the French ha-ha, "an interjection of -laughter, hence a surprise in the form of an unexpected obstacle that -laughs at one". This may be so, but it is a far wilder guess than -anything to be found in my pages, or that I should ever dare to venture. -In 1913 I suggested in _Notes and Queries_ that the word ha-ha or -haw-haw was simply a re-duplication or superlative of the French _haie_, -a fence or hedge, old English _haw_. In the new edition of Skeat I am -glad to find this suggestion accepted, and that _ha-ha!_ has been -expunged. It still figures in Dr. Murray. - -In his Canons of Etymology, Prof. Skeat observes:--"The history of a -nation accounts for the constituent parts of its language. When an -early English word is compared with Hebrew or Coptic, as used to be done -in the _old_ editions of Webster's Dictionary, history is set at -defiance; and it was a good deed to clear the later editions of all such -rubbish". - -This is curiously parochial, yet it seems to have been seriously -accepted by etymologers. But what would Science say nowadays to that -geologist or anthropologist who committed the foul deed of discarding or -suppressing a vast body of facts simply because they clashed with, or -"set at defiance," the "historic" assertions of the Pentateuch? It is -true that the history of a nation, _if it were fully known_, must -account for the constituent parts of its language, but how much British -history do we pretend to know? To suggest that philology must limit its -conclusions by the Roman invasion, or bound its findings by the pages of -Mrs. Markham, is ludicrous, yet, nevertheless, these fictitious -boundaries are the mediæval and pre-Darwinian limits within which the -Science of Language is now coffined. Prof. Skeat was reluctantly -compelled to recognise a Semitic trace in words such as _bad_ and -_target_, but was unable to accept the connection owing to the absence -of any historic point of contact between Syria and this country prior to -the Crusades! So, too, M. Sebhlani observed numerous close similarities -between Arabic and English, but was "unable to press them for lack of a -theory as to how they got into English!" - -As history must be constructed from facts, and facts must not be -peremptorily suppressed simply because at present they clash with the -meagre record of historians, I shall have no scruples in noting a word -from Timbuctoo if it means precisely what it does in English, and -proves reasonably to be a missing piece. As Gerald Massey thirty or -forty years ago very properly observed: "We have to dig and descend mine -under mine beneath the surface scratched with such complacent -twitterings over their findings by those who have taken absolute -possession of this field, and proceeded to fence it in for themselves, -and put up a warning against everybody else as trespassers. We get -volume after volume on the 'science of language' which only make us -wonder when the 'science' is going to begin. At present it is an opera -that is all overture. The comparative philologists have not gone deep -enough, as yet, to see that there is a stage where likeness may afford -guidance, because there was a common origin for the primordial stock of -words. They assume that Grimm's Law goes all the way back. They cling to -their limits, as the old Greek sailors hugged the shore, and continually -insist upon imposing these on all other voyagers, by telling terrible -tales of the unknown dangers beyond."[61] - -As soon as etymologists appreciate the value of the comparative method -it is undeniable that a marked advance will be made in the "Science of -Language," but during the last few decades it must be confessed that -that science--_pace_ the bombastic language of some of its -adherents--has retrogressed rather than moved forward. - -Prof. Skeat was admittedly a high authority on early English, and his -Dictionary of the English Language is thus almost inevitably conspicuous -for its Anglo-Saxon colouring. Had, however, the influence of the Saxons -been as marked and immediate as he assumes, the language of -Anglo-Saxondom would have coincided exactly or very closely with the -contemporary German. But, according to Dr. Wm. Smith, "There is no -proof that Anglo-Saxon was ever spoken anywhere but on the soil of Great -Britain; for the 'Heliend,' and other remains of old Saxon, are not -Anglo-Saxon, and I think it must be regarded, not as a language which -the colonists, or any of them, brought with them from the Continent, but -as a new speech resulting from the fusion of many separate elements. It -is, therefore indigenous, if not aboriginal, and as exclusively local -and national in its character as English itself."[62] - -That modern English contains innumerable traces of pure Celtic words -used to be a matter of common acceptance, and in the words of Davies, -the stoutest assertor of a pure Anglo-Saxon or Norman descent is -convicted by the language of his daily life, of belonging to a race that -partakes largely of Celtic blood. If he calls for his _coat_ (W. _cota_, -Germ. _rock_), or tells of the _basket_ of fish he has caught (W. -_basged_, Germ. _korb_), or the _cart_ he employs on his land (W. -_cart_, from _càr_, a dray, or sledge, Germ. _wagen_), or of the -_pranks_ of his youth, or the _prancing_ of his horse (W. _prank_, a -trick, _prancio_, to frolic), or declares that he was _happy_ when a -_gownsman_ at Oxford (W. _hap_, fortune, chance, Germ. _glück_, W. -_gwn_), or that his servant is _pert_ (W. _pert_, spruce, dapper, -insolent); or if, descending to the language of the vulgar, he affirms -that such assertions are _balderdash_, and the claim a _sham_ (W. -_baldorddus_, idle prating; _siom_, _shom_, a deceit, a sham), he is -unconsciously maintaining the truth he would deny. Like the M. Jourdain -of Molière, who had been talking prose all his life without knowing it, -he has been speaking very good Celtic without any suspicion of the -fact.[63] - -It is noteworthy that in his determination to ignore the Celtic -influence, Prof. Skeat concedes only one among the above-mentioned words -to the British--(_gwn_). The Welsh _hap_ "_must_," he says, be borrowed -from the Anglo-Saxon _gehoep_, and the remainder he ascribes to Middle -English or to an "origin unknown". - -Tyndall has observed that imagination, bounded and conditioned by -co-operant reason, is the mightiest instrument of the physical -discoverer. It is to imagination that words born in the fantastic and -romantic childhood of the world were due, and it is only by a certain -measure of imagination that philology can hope to unravel them. The -extent to which mythology has impressed place-names may be estimated -from the fact that to King Arthur alone at least 600 localities owe -their titles. That Arthur himself has not been transmogrified into a -Saxon settler[64] is due no doubt to the still existing "Bed," "Seat," -"Stables," etc., with which popular imagination connected the mystic -king. - -"Geographical names," says Rice Holmes, "testify to the cult of various -gods," and he adds: "it is probable that every British town had its -eponymous hero. The deities, however, from whom towns derived their -names, were doubtless often worshipped near the site long before the -first foundations were laid: the goddess Bibracte was originally the -spirit of a spring reverenced by the peasants of the mountain upon which -the famous Aeduan town was built".[65] - -I shall not lead the reader into the intricacies of British mythology -deeper than is requisite for an understanding of the words and -place-names under consideration, nor shall I enlarge more than is -necessary upon the mystic elements in that vast and little known -mythology. - -It has been said that the mediæval story-teller is not unlike a peasant -building his hut on the site of Ephesus or Halicarnassus with the stones -of an older and more majestical architecture. That Celtic mythology -exhibits all the indications of a vast ruin is the opinion not only of -Matthew Arnold, but of every competent student of the subject, and it is -a matter of discredit that educated Englishmen know so little about it. - -Among the phenomena of Celtic mythology are numerous identities with -tales related by Homer. Sir Walter Scott, alluding to one of these many -instances, expresses his astonishment at a fact which, as he says, seems -to argue some connection or communication between these remote highlands -of Scotland, and the readers of Homer of former days which one cannot -account for.[66] His explanation that "After all, perhaps, some -Churchman, more learned than his brethren, may have transferred the -legend from Sicily to Duncrune, from the shores of the Mediterranean to -those of Loch Lomond," is not in accord with any of the probabilities, -and it is more likely that both Greek and Highlander drew independently -from some common source. The astonishing antiquity of these tales may be -glimpsed by the fact that the Homeric poems themselves speak of a store -of older legends from an even more brilliant past. - -Somebody once defined symbolism as "silent myth". To what extent it -elucidates primeval custom has yet to be seen, but there is -unquestionably an intimate connection between symbolism and burial -customs. Among some prehistoric graves disclosed at Dunstable was one -containing the relics of a woman and of a child. The authorities -suggest that the latter _may have been buried alive with its mother_, -which is a proposition that one cannot absolutely deny. But there is -just as great a possibility that neither the mother nor the child came -to so sinister and miserable an end. Apart from the pathetic attitude of -the two bodies, the skulls are as moral and intellectual as any modern -ones, and in face of the simple facts it would be quite justifiable to -assume that the mother and the child were not buried alive, nor -committed suicide, but died in the odour of sanctity and were reverently -interred. The objects surrounding the remains are fossil echinoderms, -which are even now known popularly among the unlettered as fairy loaves, -and as there is still a current legend that whoso keeps at home a -specimen of the fairy loaf will never lack bread,[67] one is fairly -entitled to assume that these "fairy loaves" were placed in the grave in -question as symbols of the spiritual food upon which our -animistic-minded ancestors supposed the dead would feed. It is well -known that material food was frequently deposited in tombs for a similar -purpose, but in the case of this Dunstable grave there must have been a -spiritual or symbolic idea behind the offering, for not even the most -hopeless savage could have imagined that the soul or fairy body would -have relished fossils--still less so if the material bodies had been -buried alive. - - [Illustration: FIG. 7.--From _Man the Primeval Savage_ (Smith, G. - Worthington).] - -I venture to put forward the suggestion that primeval stone-worship, -tree-worship, and the veneration paid to innumerable birds and beasts -was largely based upon symbolism. In symbolism alone can one find any -rational explanation for the intricacies of those ancient mysteries the -debris of which has come down to us degraded into between symbolism and -burial customs. Among some prehistoric graves disclosed at Dunstable was -one containing the relics of a woman and of a child. The authorities -superstitious "custom" and it is probable that in symbolism may also be -found the origin of totemism. - - Is symbol the husk, the dry bone, - Of the dead soul of ages agone? - Finger-post of a pilgrimage way - Untrodden for many a day? - A derelict shrine in the fane - Of an ancient faith, long since profane? - A gew-gaw, once amulet? - A forgotten creed's alphabet? - Or is it....[68] - -Whatever symbolism may or may not be it has certainly not that close and -exclusive connection with phallicism which some writers have been -pleased to assign it. On the contrary, it more often flushes from -unlikely quarters totally unexpected coveys of blue birds. Symbolism was -undeniably a primitive mode of _thinging_ thought or expressing abstract -ideas by things. As Massey says of mythology: "There is nothing insane, -nothing irrational in it, ... the insanity lies in mistaking it for -human history or Divine Revelation. Mythology is the depository of man's -most ancient science, and what concerns us chiefly is this--when truly -interpreted once more it is destined to be the death of those false -theologies to which it has unwittingly given birth."[69] That the -ancients were adepts at constructing cunningly-devised fables is -unquestionable: to account for the identities of these pagan fables with -certain teachings of the New Testament it was the opinion of one of the -Early Fathers--Tertullian, I believe--that "God was rehearsing -Christianity". - -In the opinion of those best able to judge, Druidism originated in -neolithic times. Just as the Druid sacrificed white bulls before he -ascended the sacred oak, so did the Latin priest in the grove, which was -the holy place of Jupiter. "But," says Rice Holmes, "while every ancient -people had its priests, the Druids alone were a veritable clergy".[70] -The clergy of to-day would find it profitable to study the symbolism -which flourished so luxuriously among their predecessors, but, -unfortunately, with the exception of a few time-honoured symbols such as -the Dove, the Anchor, and the Lamb, symbolism in the ecclesiastical and -philosophic world is now quite dead. It still, however, lingers to a -limited extent in Art, and it will always be the many-coloured radiancy -which colours Poetry. The ancient and the at-one-time generally accepted -idea that mythology veiled Theology, has now been discarded owing to the -disconcerting discovery that myths were seemingly not taught to the -common people by the learned, but on the contrary spread upwards from -the vulgar to the learned. This latter process has usually been the doom -of Religion, and it is quite unthinkable that fairy-tales could survive -its blighting effect. As a random instance of the modern attitude -towards Imagination, one may cite the Rev. Prof. Skeat, who, commenting -upon the Music of the Spheres, gravely informs the world that: "Modern -astronomy has exploded the singular notion of revolving hollow -concentric spheres". "These spheres," he adds, "have disappeared and -their music with them except in poetry."[71] - -Whether or not our predecessors really heard the choiring of the -young-eyed cherubim, or whether the music was merely in their souls is a -point immaterial to the present inquiry, which simply concerns itself -with the physical remains of that poetic once-upon-a-time temperament -which at some period or other was prevalent,[72] and has left its -world-wide imprints on river names, such as the Irish "Morning -Star".[73] One would have supposed it quite superfluous at this time of -day to have to claim imagination for the anonymous ancients who mapped -the whole expanse of heaven into constellations, and wove fairy-tales -around the Pleiades and every other group of stars, and it is simply -astonishing to find a Doctor of Divinity writing to-day in kultured -complacency: "It is to the imagination of us moderns _alone_ that the -grandeur of the universe appeals,[74] and it was relatively late in the -history of religion--so far as can be reconstructed from the scanty data -in our possession that the higher nature cults were developed."[75] - -Is it wonderful that again and again the romantic soul of the Celtic -peasantry has risen against the grey dogmas of official Theology, and -has expressed itself in terms such as those taken down from the mouth of -a Gaelic old woman in 1877: "We would dance there till we were seven -times tired. The people of those times were full of music and dancing -stories, and traditions. The clerics have extinguished these. May ill -befall them! And what have the clerics put in their place? Beliefs about -creeds and disputations about denominations and churches! May lateness -be their lot! It is they who have put the cross round the heads and the -entanglements round the feet of the people. The people of the Gaeldom of -to-day are anear perishing for lack of the famous feats of their -fathers. The black clerics have suppressed every noble custom among the -people of the Gaeldom--precious customs that will never return, no, -never again return."[76] - -There are features about the wisdom of the ancients which the theologian -neither understands nor tries to understand,[77] and it is like a breath -of fresh air to find the Bishop of Oxford maintaining, "We have got to -get rid of everything that makes the sound of religion irrational, and -which associates it with bygone habits of thought in regard to science -and history". Sir Gilbert Murray has recently expressed the opinion that -"it is the scholar's special duty to trim the written signs in our old -poetry now enshrined back into living thought and feeling"; but at -present far from forwarding this desideratum scholarship not only -discountenances imagination, but even eliminates from consideration any -spiritual idea of God. To quote from a modern authority: "Track any God -right home and you will find him lurking in a ritual sheath from which -he slowly emerges, first as a _dæmon_ or spirit of the year, then as a -full-blown divinity.... The May King, the leader of the choral dance, -gave birth not only to the first actor of the drama, but also, as we -have just seen, to the God, be he Dionysus or be he Apollo."[78] - -The theory here assumed grossly defies the elementary laws of logic, for -every act of ritual must essentially have been preceded by a thought: -Act is the outcome and offspring of Thought: Idea was never the -idiot-child of Act. The assumption that the first idea of God evolved -from the personation of the Sun God in a mystery play or harvest dance -is not really or fundamentally a mental tracking of that God right home, -but rather an inane confession that the idea of God cannot be traced -further backward than the ritual of ancient festivals. - -Speaking of that extremely remote epoch when the twilight and mists of -morning shed dim-looming shapes and flickering half lights about the -path of our scarcely awakened race, _The Athenæum_ a year or two ago -remarked: "No wonder that to such purblind eyes men appear as trees, and -trees as men--Balder the Beautiful as the mystic oak, and the oak as -Balder". This passage forms part of a congratulation that the work of -Sir James Frazer is now complete, and that _The Golden Bough_ "has at -length carried us forward into broad daylight". - -I have studied the works of Sir James Frazer in the hope of finding -therein some insight as to the origin and why of custom, but I have -failed to perceive the broad daylight of _The Athenæum's_ satisfaction. - -One might lay down _The Golden Bough_ without a suspicion that our -purblind ancestors ever had a poetic thought or a high and beautiful -ideal, and it is probable that scholarship will eventually arraign Sir -James Frazer for this _suggestio falsi_. In the meanwhile it should -hardly be necessary to enter a _caveat_ against the popular idea that we -are now "in broad daylight". The value of _The Golden Bough_ lies -largely in the evidence therein adduced of what may be termed universal -ritual. But all ritual must have originated from ideas, and these -original ideas do not seem to have entered the horizon of Sir James -Frazer's speculations. What reason does he suppose lurked necessarily -behind, say, the sacred fire being kindled from _three_ nests in _three_ -trees, or by _nine_ men from _nine_ different kinds of wood? And why do -the unpleasant Ainos scrupulously kill their sacred bear by _nine_ men -pressing its head against a pole? - -It is now the vogue to resolve every ancient ceremony into a magic charm -for producing fire, or food, or rain, or what not, and there is very -little doubt that magic, or sacred ceremonies, verily sank, in many -instances, to this melancholy level. But, knowing what history has to -tell us of priestcraft, and judging the past from the present, is it not -highly likely that the primitive divine who found his tithes and -emoluments diminishing from a laxity of faith would spur the public -conscience by the threat that _unless_ sacred ceremonies were faithfully -and punctually performed the corn would not flourish and the rain would -either overflow or would not fall?[79] - -It is now the mode to trace all ceremonial to self-interest, principally -to the self-interest of fear or food. But on this arbitrary, stale, and -ancient theory[80] how is it possible to account for the almost -universal reverence for stone or rock? Rocks yield neither food, nor -firing, nor clothing, nor do they ever inflict injuries: why, then, -should the artless savage trouble to gratify or conciliate such -innocuous and unprofitable objects? The same question may be raised in -other directions, notably that of the oak tree. Here the accepted -supposition is that the oak was revered because it was struck more -frequently by lightning than any other tree, but if this untoward -occurrence really proves the oak tree was the favourite of the Fire God -surely it was an instance of affection very brilliantly dissembled. - -Sir James Frazer has used his _Golden Bough_ as he found it employed by -Virgil--as a talisman which led to the gloomy and depressing underworld. -In Celtic myth the Silver Bough played a less sinister part, and figures -as a fairy talisman to music and delight. - -Whether the appeal of Sir Gilbert Murray meets with any sympathy and -response, and whether the written signs in our old poetry will ever be -enshrined back into living thought and feeling remains to be seen. I -think they will, and that the better sense of English intellectualism -will sooner or later recoil from the present mud-and-dust theories of -protoplasm for, as has been well said, "Materialism considered as a -system of philosophy never attempts to explain the _Why_? of things". -Certainly protoplasm has unravelled nothing, nor possibly can. One of -our standard archæologists lamented a few decades ago: "As the Germans -have decreed this it is in vain to dispute it, and not worth while to -attempt it". But the German, an indefatigable plodder, is but a -second-rate _thinker_, and the time must inevitably come when English -scholars will deem it well worth while to unhitch their waggons from -Germania. With characteristic assurance the Teutonic _litterati_ are -still prattling of The Fatherland as a "centre" of civilisation, and are -pluming themselves upon the "spiritual values" given to mankind by -Germany. Some of us are not conscious of these "spiritual values," but -that German scholarship has poison-gassed vast tracts of modern thought -is evident enough. The theories of Mannhardt, elaborated by Sir James -Frazer and transmuted by him into the pellucid English of _The Golden -Bough_, have admittedly blighted the fair humanities of old religion -into a dull catalogue of common things,[81] and no one more eloquently -deplores the situation than Sir James Frazer himself. As he says: "It is -indeed a melancholy and in some respects thankless task to strike at the -foundations of beliefs in which as in a strong tower the hopes and -aspirations of humanity through long ages have sought refuge from the -storm and stress of life. Yet sooner or later it is inevitable that the -battery of the Comparative Method should breach these venerable walls -mantled over with ivy and mosses, and wild flowers of a thousand tender -and sacred associations." - -When the Comparative Method is applied in a wider and more catholic -spirit than hitherto it will then--but not till then--be seen whether -the fair humanities are exploded superstitions or are sufficiently alive -to blossom in the dust. - -It is quite proper to designate _The Golden Bough_ a puppet-play of -corn-gods,[82] for the author himself, referring to Balder the -Beautiful, writes: "He, too, for all the quaint garb he wears, and the -gravity with which he stalks across the stage, is merely a puppet, and -it is time to unmask him before laying him up in the box". - -But to me the divinities of antiquity are not mere dolls to be patted -superciliously on the head and then remitted to the dustbin. Our own -ideals of to-day are but the idols or dolls of to-morrow, and even a -golliwog if it has comforted a child is entitled to sympathetic -treatment. To the understanding of symbolism sympathy is a useful key. - -The words _doll_, _idol_, _ideal_, and _idyll_, which are all one and -the same, are probably due to the island of Idea which was one of the -ancient names of Crete. Not only was Crete known as Idæa, but it was -also entitled Doliche, which may be spelled to-day Idyllic. Crete, the -Idyllic island, the island of Ideas, was also known as Aeria, and I -think it probably was the centre whence was spun the gossamer of aerial -and ethereal tales, which have made the Isles of Greece a land of -immortal romance. We shall also see as we proceed that the mystic -philosophy known to history as the Gnosis[83] was in all probability the -philosophy taught in prehistoric times at Gnossus, the far-famed capital -of Crete. From Gnossus, whence the Greeks drew all their laws and -science, came probably the Greek word _gnosis_, meaning _knowledge_. But -the mystic Gnosis connoted more than is covered by the word _knowledge_: -it claimed to be the wisdom of the ancients, and to disclose the ideal -value lying behind the letter of all mysteries, myths, and religious -ordinances. - -I am convinced that the Christian Gnostics, with whom the Tertullian -type were in constant conflict, really did know much that they claimed, -and that had they not been trampled out of the light of day Europe would -never have sunk into the melancholy, well-designated Dark Ages. Gnostic -emblems have been found abundantly in Ireland: the Pythagorean or -Gnostic symbol known as the pentagon or Solomon's seal occurs on British -coins,[84] and the Bardic literature of Wales is deeply steeped with a -Gnostic mysticism for which historians find it difficult to account. The -facts which I shall adduce in the following pages are sufficiently -curious to permit the hope that they may lead a few of us to become less -self-complacent, and in the words of the author of _Ancient Britain_ -relative to aboriginal Britons, "to think more of those primitive -ancestors. In some things we have sunk below their level."[85] - -FOOTNOTES: - - [39] _Words and Places._ - - [40] Schliemann, _Mykenæ_. - - [41] _Cf._ Johnson, W., _Byways in British Archæology_. - - [42] _The Cromlechs of Anglesey and Carnarvonshire._ - - [43] _Ancient Britain_, p. 70. - - [44] Windle, Sir B. C. A., _Life in Early Britain_, p. 135. - - [45] Johnston, Rev. James B., _The Place-names of England and - Wales_, 1915, p. 321. The Horse-lie-down theory is enunciated - by Sir Walter Besant. - - [46] Preface to _The Place-names of Oxfordshire_. - - [47] 1915. - - [48] _Cf._ Bonwick, J., _Irish Druids_, p. 278. - - [49] Virchow, intro. to Schliemann, _Ilios_ XII. - - [50] _Cf._ _Brittany_, p. 28. - - [51] Clodd, Ed., _The Story of Primitive Man_, 9, 18. - - [52] Sweet, H., _The History of Language_, p. vi. - - [53] _The Principles of Comparative Philology._ - - [54] Even after Troy had been discovered by Schliemann, Max Müller - maintained his belief that the Siege of Troy was a Sun and - Dawn myth. - - [55] _Alphana_ vient d'_equus_, sans doute, Mais il faut avouer - aussi Qu'en venant de là jusqu'ici Il a bien changé sur la - route. - - [56] Westropp, T. J., _Proc. R. Irish Acad._, xxxiv., C., 8, p. - 159. - - [57] Dallas, H. A. - - [58] Norwood, J. W. - - [59] Such obvious concoctions of the study as _exsufflicate_, - _deracinate_, _incarnadine_, etc., never strike root or - survive. - - [60] Petrie, W. M. F., _The Formation of the Alphabet_, p. 3. - - [61] _A Book of the Beginnings_, 1, p. 136. - - [62] _Lectures on the English Language_, 1862, p. 16. - - [63] Quoted from _ibid._, p. 30. - - [64] The _Edin_ of the prehistoric British _Dun edin_, now - Edinburgh, has been calmly misappropriated to a supposed - _Edwin_. - - [65] _Ancient Britain_, pp. 273, 283. - - [66] _Letters on Demonology and Witchcraft._ - - [67] Johnson, W., _Byways in British Archæology_, p. 304. - - [68] Cloudesley Brereton, in _The Quest_. - - [69] _Luniolatry_, p. 2. - - [70] _Ancient Britain_, p. 298. - - [71] This dictum would have cheered the heart of Tertullian, who - maintained that God could never forgive an actor because - Christ said: _No man by taking thought can add one cubit to - his stature_; a statement which the actor impiously falsified - by wearing high heeled boots. Commenting upon _The Lost - Language of Symbolism_, _The Expository Times_ very - courteously observed: "To the reader of the Bible its worth - is more than to all others, for the Bible is full of symbols - and we have lost their language. We are very prosaic. The - writers of the Old Testament and of the New were very - imaginative. Between us there is a gulf fixed of which we are - aware only in unquiet moments." - - [72] "There must have been a time when a simple instinct for - poetry was possessed by all nations as it still is by - uncivilised races and children. Among European nations this - instinct appears to be dead for ever. We can name neither a - mountain nor a flower."--Prof. Weekley, _Romance of Words_. - "Who did first name the flowers? Who first gave them, not - their Latin titles, but the old, familiar, fanciful, poetic, - rustic ones, that run so curiously alike in all the vulgar - tongues? Who first called the lilies of the valley the - Madonna's tears? the wild blue hyacinth, St. Dorothy's - flower? the starry passiflora, the Passion of Christ; who - named them all first, in the old days that are forgotten? All - the poets that ever the world has known might have been - summoned together for the baptism of the flowers, and have - failed to name them half so well as popular tradition has - done long ago in the dim lost ages, with names that still - make all the world akin."--Anon. - - [73] "This pretty name (which Fitzgerald, _History of Limerick_, - vol. i., p. 320, calls the River Dawn) arose from a change of - Samhair or Samer to Caimher, 'the daybreak,' or 'Morning - Star'".--Westropp, T. J., _Proc. of Royal Irish Acad._, - xxxiii., C. 2, p. 13. - - [74] The peculiar temperament of "us moderns alone" is, I am - afraid, more acutely diagnosed by Prof. Weekley, in - _Surnames_, where he observes: "The 'practical man,' when his - attention is accidentally directed to the starry sky, - appraises that terrific spectacle with a non-committal grunt: - but he would receive with a positive snort any suggestion - that the history of European civilisation is contained in the - names of his friends and acquaintances. Still, even the - practical man, if he were miraculously gifted with the power - of interpreting surnames, could hardly negotiate the length - of Oxford Street on a motor-bus without occasionally - marvelling and frequently chuckling." - - [75] Coneybeare, Dr. F. C., _The Historical Christ_, p. 19. - [Italics mine.] The views of Dr. Coneybeare may be connoted - with those of his fellow-cleric, the Rev. H. C. Christmas: - "The astrotheology into which Egyptian fables are ultimately - resolved having taken animals as symbols, soon elevated those - symbols in the minds of the people at large into real - divinities. The signs of the zodiac were worshipped, and the - constellations not in that important circle did not go - without adoration. Various stars became noted as rising or - setting at particular seasons, and serving as marks of time; - while the physical circumstances of the animal creation gave - an easy means of naming the stars and constellations, and - thus connected natural history with the symbolical theology - of the times.... In their [the Egyptians'] view the earth was - but a mirror of the heavens, and celestial intelligences were - represented by beasts, birds, fishes, gems, and even by - rocks, metals, and plants. The harmony of the spheres was - answered by the music of the temples, and the world beheld - nothing that was not a type of something divine."--_Universal - Mythology_, 1838, p. 19. - - [76] Quoted from Wentz, W. D. Y., _The Fairy Faith in Celtic - Countries_. - - [77] "The current ignorance of those pre-Christian evidences that - have been preserved by the petrifying past must be wellnigh - invincible when a man like Prof. Jowett could say, as if with - the voice of superstition in its dotage: '_To us the - preaching of the Gospel is a New Beginning, from which we - date all things; beyond which we neither desire, nor are - able, to inquire_.'"--Massey, G., _The Logic of the Lord_, - 1897. - - [78] Harrison, Miss Jane, _Ancient Art and Ritual_, pp. 192-3. - - [79] A bogey of the present Bishop of London is not "no crops" but - "no foreign monarchs". _The Daily Chronicle_ of 13th May, - 1914, reports his Lordship as saying: "If the British Empire - was not to be disgraced by the heart of London becoming - pagan, _his fund must be kept going_." [Italics mine.] "Once - religion went, everything else went; it would be good-bye to - the visits of foreign monarchs to London, because Londoners - would have disgraced the Empire and themselves before the - whole world." - - [80] The "celebrated but infamous" Petronius, surnamed Arbiter, - philosophised in the first century to the following - up-to-date effect:-- - - Fear made the first divinities on earth - The sweeping flames of heaven; the ruined tower, - Scathed by its stroke. The softly setting sun, - The slow declining of the silver moon, - And its recovered beauty. Hence the signs - Known through the world, and the swift changing year, - Circling divided in its varied months. - Hence rose the error. Empty folly bade - The wearied husbandman to Ceres bring - The first fair honours of his harvest fields - To gird the brow of Bacchus with the palm, - And taught how Pales, 'mid the shepherd bands, - Stood and rejoiced, how Neptune in the flood - Plunged deep, and ruled the ever-roaring tide; - How Vallas reigned o'er earth's stupendous caves - Mightily. He who vowed and he who reaped - With eager contest, made their gods themselves. - - [81] The intelligible forms of ancient poets - The fair humanities of old religion - The Power, the Beauty, and the Majesty - That had their haunts in dale or piny mountain - Or forest or slow stream, or pebbly spring - Our chasms and watery depths; all these have vanished - They live no longer in the faith of reason. - --COLERIDGE. - - [82] There is, of course, no novelty in these ideas, which are - merely a recrudescence and restatement of the notions to - which Plutarch thus alludes:-- - - "We shall also get our hands on the dull crowd, who take pleasure - in associating the ideas about these gods either with changes - of the atmosphere according to the seasons, or with the - generation of corn and sowings and ploughings, and in saying - that Osiris is buried when the sown corn is hidden by the - earth, and comes to life and shows himself again when it - begins to sprout.... They should take very good heed, and be - apprehensive lest unwittingly they write off the sacred - mysteries and dissolve them into winds and streams and - sowings and ploughings and passions of earth and changes of - seasons." - - [83] "The Gnostic movement began long before the Christian era - (what its original historical impulse was we do not know), - and only one aspect of it, and that from a strictly limited - point of view, has been treated by ecclesiastical - historians."--Lamplugh, Rev. F., _The Gnosis of the Light_, - 1918, p. 10. - - [84] Holmes, Rice, _Ancient Britain_, p. 295. - - [85] _Ibid._, p. 373. - - - - - CHAPTER III - - A TALE OF TROY - - Upon the Syrian sea the people live, - Who style themselves Phoenicians, - These were the first great founders of the world-- - Founders of cities and of mighty states-- - Who showed a path through seas before unknown. - In the first ages, when the sons of men - Knew not which way to turn them, they assigned - To each his first department; they bestowed - Of land a portion and of sea a lot, - And sent each wandering tribe far off to share - A different soil and climate. Hence arose - The great diversity, so plainly seen, - 'Mid nations widely severed. - --DYONYSIUS of Susiana, A.D. 300. - - -It is a modern axiom that the ancient belief expressed in the above -extract has no foundation in fact, and that the Phoenicians, however -far-spread may have been their commercial enterprise, never extended -their voyages beyond the Pillars of Hercules. It is conceded that it -would be easy to demonstrate in Britain the elaborate machinery of -sun-worship, if only it could be shown that there were at any time -intimate and direct relations between Britain and Phoenicia. The -historical evidence, such as it is, of this once-supposed connection, -having been weighed and found wanting, the present teaching is thus -expressed: "But what of the Phoenicians, and where do they come in? It -is a cruel thing to say to a generation which can ill afford to part -with any fragment of its diminished archæological patrimony; but it must -be said without reserve or qualification: the Phoenicians do not come -in at all."[86] - -But before bidding a final and irrevocable adieu to Tyre and Tarshish, -one is entitled to inquire whence and how Phoenician or Hebrew words -and place-names reached this country, particularly on the western -coasts. The cold-shouldering of Oriental words has not extinguished -their existence, and although these changelings may no longer find an -honoured home in our Dictionaries, the terms themselves have survived -the ignominy of their expulsion and are as virile to-day as hitherto. - -The English language, based upon an older stratum of speech and -perpetually assimilating new shades of sense, has descended in direct -ancestry from the Welsh or Kymbric, and Kymbric, still spoken to-day, -has come down to us in verbal continuity from immemorial ages prior to -the Roman invasion. It was at one time supposed that of the Celtic -sister-tongues the Irish or Gaelic was the more ancient, but according -to the latest opinion, "In the vocabularies of the two languages where -strict phonetic tests of origin can be applied it is found that the -borrowing is mainly on the side of the Irish".[87] The identities -between Welsh and Hebrew are so close and pressing that from time to -time claims have been put forward that the old Welsh actually _was_ -Hebrew. "It would be difficult," said Margoliouth, "to adduce a single -article or form of construction in the Hebrew Grammar, but the same is -to be found in Welsh, and there are many whole sentences in both -languages exactly the same in the very words".[88] Entire sentences of -archaic Hebraisms are similarly to be found in the now obsolete Cornish -language, and there are "several thousand words of Hebrew origin" in the -Erse or Gaelic. According to Vallencey, "the language of the early -inhabitants of Ireland was a compound of Hebrew and Phoenician,"[89] -and this statement would appear to be substantiated by the curious fact -that in 1827 the Bible Societies presented Hebrew Bibles to the native -Irish in preference to those printed in English, as it was found that -the Irish peasants understood Hebrew more readily than English.[90] - -Is it conceivable that these identities of tongue are due to chance, or -that the terms in point permeated imperceptibly overland to the farthest -outposts of the Hebrides? - -It is a traditional belief that the district now known as Cornwall had -at some period commercial relations with an overseas people, referred to -indifferently as "Jews," "Saracens," or "Finicians". That certain of the -western tin mines were farmed by Jews within the historic period is a -fact attested by Charters granted by English kings, notably by King -John; yet there is a tradition among Cornish tinners that the -"Saracens," a term still broadly applied to any foreigner, were not -allowed to advance farther than the coast lest they should discover the -districts whence the tin was brought. The entire absence of any finds of -Phoenician coins is an inference that this tradition is well founded, -for it is hardly credible that had the "Finicians" penetrated far inland -or settled to any extent in the country, some of their familiar coins -would not have come to light. - -The casual or even systematic visits of mere merchants will not account -for integral deep-seated identities. The Greeks had a powerful -settlement at Marseilles centuries before Cæsar's time, yet the vicinity -of these Greek traders, although it may have exercised some social -influences upon arts and habits, did not effect any permanent impression -on the language, religion, or character of the Gaulish nation. - -One is thus impelled to the conclusion that the resemblances between -British and Phoenician are deeper seated than hitherto has been -supposed, and that it may have been due to both peoples having descended -from, or borrowed from, some common source. - -The Phoenicians, though so great and enterprising a people, have left -no literature; and it is thus impossible to compare their legends and -traditions with our own. With Crete the same difficulty exists, as at -present her script is indecipherable, and no one knows positively the -name of a single deity of her Pantheon. - -There is no historic record of any intercourse between the British and -the Greeks, but both Irish and British traditions specify the Ægean as -the district whence their first settlers arrived. Tyndal, the earliest -translator of the Greek Testament into English, asserts that "The Greek -agreeth more with the English than the Latin, and the properties of the -Hebrew tongue agreeth a thousand times more with the English than with -the Latin". Happily Greece possesses a literature, and one may thus -compare the legends of Greece with those of our own country. - -An Hellenic author of the first century is thus rendered by Sir John -Rhys:[91] "Demetrius further said that of the islands round Britain -many lie scattered about uninhabited, of which some are named after -deities and heroes. He told us also that being sent by the Emperor with -the object of reconnoitring and inspecting, he went to the island which -lay nearest to those uninhabited, and found it occupied by few -inhabitants who were, however, sacrosanct and inviolable in the eyes of -the Britons.... There is there, they said, an island in which Cronus is -imprisoned with Briareus, keeping guard over him as he sleeps, for as -they put it--sleep is the bond forged for Cronus. They add that around -him are many deities, his henchmen and attendants."[92] - -It is remarkable that Greek mythology was thus familiar to the -supposedly blue-painted savages of Britain. Nor is the instance -solitary, for at Bradford a Septennial festival used to be held in -honour of Jason and the Golden Fleece,[93] and at Achill in Ireland -there is a custom which seemingly connects Achill and Achilles. -Pausanias tells the tale of young Achilles attired in female garb and -living among maidens, and to this day the peasantry of Achill Island on -the north-west coast of Ireland dresses its boys as girls for the -supposed purpose of deceiving a boy-seeking devil.[94] Are these and -other coincidences which will be adduced due to chance, to independent -working of the primitive mind, or to intercourse with a maritime people -who were not restricted by the Pillars of Hercules? - -The exit of the Phoenicians has created a dilemma which impels Mr. -Donald A. Mackenzie to inquire: "By whom were Egyptian beads carried to -Britain between 1500 B.C. and 1400 B.C.? Certainly not the -Phoenicians. The sea-traders of the Mediterranean were at the time the -Cretans. Whether or not their merchants visited England we have no means -of knowing."[95] There are, however, sure and certain sources of -information if one looks into the indelible evidence of fairy-tales, -monuments, language, traditions, and place-names. - -Ammianus Marcellinus records that it was a traditional belief among the -Gauls that "a few Trojans fleeing from the Greeks and dispersed occupied -these places then uninhabited".[96] The similar tradition pervading -early British literature we shall consider in due course and detail. -This legend runs broadly that Bru or Brutus, after sailing for thirty -days and thirty nights, landed at Totnes, whence after slaying the giant -Gogmagog and his followers he marched to Troynovant or New Troy now -named London. - -It was generally believed that this supposed fiction was a fabrication -by Geoffrey of Monmouth, but it was subsequently discovered in the -historical poems of Tyssilia, a Welsh Bard. According to a poem -attributed to Taliesin, the semi-mythical "Chief of the Bards of the -West," whose reputation Sir J. Morris Jones has recently so brilliantly -resuscitated,[97] "A numerous race, fierce, they are said to have been, -were thy original colonists Britain first of Isles. Natives of a country -in Asia, and the city of Gafiz. Said to have been a skilful people, but -the district is unknown which was mother to these children, warlike -adventurers on the sea. Clad in their long dress who could equal them? -Their skill is celebrated, they were the dread of Europe." - -According to the Welsh Triads the first-comer to these islands was not -Bru, but a mysterious and mighty Hu: "The first of the three chieftains -who established the colony was Hu the Mighty, who came with the original -settlers. They came over the hazy sea from the summer country, which is -called Deffrobani; that is where Constantinople now stands."[98] - -Although, as will subsequently be seen, Hu and Bru were seemingly one -and the same, it is not to be supposed that Britain can have been -populated from one solitary shipload of adventurers; argosy after argosy -must have reached these shores. The name Albion suggests Albania, and in -due course I shall connect not only Giant Alban, but also the Lady -Albion and the fairy Prince Albion with Albania, Albany, and "Saint" -Alban. - -The Albanian Greek is still characterised by hardihood, activity, bodily -strength, and simplicity of living; and there is unquestionably some -connection between the highlanders of Albania and the highlanders of -Albany who, up to a few hundred years ago, used to rush into battle with -the war-cry of "Albani! Albani!" By the present-day Turk the Albanians -are termed Arnaouts.[99] Whether this name has any connection with -_argonauts_ is immaterial, as the historic existence of argonauts and -argosies is a matter of fact, not fancy. A typical example of the -primitive argosies is recorded in the British Chronicles where the -arrival of Hengist and Horsa is described. Layamon's _Brut_ attributes -to Hengist the following statement:-- - -"Our race is of a fertile stock, more quick and abounding than any other -you may know, or whereof you have heard speak. Our folk are marvellously -fruitful, and the tale of the children is beyond measure. Women and men -are more in number than the sand, for the greater sorrow of those -amongst us who are here. When our people are so many that the land may -not sustain nor suffice them, then the princes who rule the realm -assemble before them all the young men of the age of fifteen and -upwards, for such is our use and custom. From out of these they choose -the most valiant and the most strong, and, casting lots, send them forth -from the country, so that they may travel into divers lands, seeking -fiefs and houses of their own. Go out they must, since the earth cannot -contain them; for the children come more thickly than the beasts which -pasture in the fields. Because of the lot that fell upon us we have -bidden farewell to our homes, and putting our trust in Mercury, the god -has led us to your realm." - -In all probability this is a typical and true picture of the perennial -argosies which periodically and persistently fared forth from Northern -Europe and the Mediterranean into the Unknown. - -The Saxons came here peaceably; they were amicably received, and it -would be quite wrong to imagine the early immigrations as invasions -involving any abrupt breach in place-names, customs, and traditions. Of -the Greeks, Prof. Bury says: "They did not sweep down in a great -invading host, but crept in, tribe by tribe, seeking not political -conquest but new lands and homesteads". - -At the time of Cæsar the tribe occupying the neighbourhood of modern -London were known as the Trinovantes,[100] and as these people can -hardly be supposed to have adopted their title for the purpose of -flattering a poetic fiction in far Wales, the name Trinovant lends some -support to the Bardic tradition that London was once termed Troy Novant -or New Troy. Argonauts of a later day christened their new-found land -New York, and this unchangingly characteristic tendency of the emigrant -no doubt accounts for the perplexing existence of several cities each -named "Troy". That many shiploads of young argonauts from one or another -Troy reached the coasts of Cornwall is implied by the fact that in -Cornwall _tre's_ were seemingly so numerous that _tre_ became the -generic term for home or homestead. It is proverbial that by _tre_, -_pol_, and _pen_, one may know the Cornish men. - - [Illustration: FIG. 8.--Welsh Shepherd's "Troy Town." - From _Prehistoric London_ (Gordon, E. O.).] - - [Illustration: FIG. 9.--Cretan maze-coins and British mazes at - Winchester, Alkborough, and Saffron Walden. - From _Prehistoric London_ (Gordon, E. O.). - [_To face p. 87._] - -Borlase, in his glossary of Cornish words, gives both _tre_ and _dre_ as -meaning dwelling; the Welsh for Troy is Droia, the Greek was Troie, and -this invariable interchange of _t_ and _d_ is again apparent in _derry_, -the Irish equivalent for the Cornish _tre_. The standard definition of -_true_ is _firm_ or _certain_; whence it may appear that the primeval -"Troys" were, so to speak, the permanent addresses of the wandering -families and tribes. These _Troys_ or _trues_ were maybe caves--whence -_trou_, the French for hole or cave; maybe the foot of a big tree, -preferably the sacred oak-tree, which was alike sacred in Albion and -Albania. _Tree_ is the same word as _true_, and _dru_, the Sanscrit for -tree, is the same word as _dero_ or _derry_, the Irish for oak tree, -as in London_derry_, Kil_dare_, etc. The Druids have been generally -supposed to have derived their title of _Druid_ from the _drus_ or oak -tree under which they worshipped, but it is far more probable that the -tree was named after the Druids, and that _druid_ (the accusative and -dative of _drui_, a magician or sorcerer), is radically the Persian -_duru_, meaning _a good holy man_, the Arabic _deri_, meaning _a wise -man_.[101] - -But apart from the generic term _tre_ or _dre_ there are numerous "Troy -Towns" and "Draytons" in Britain. Part of Rochester is called Troy Town, -which may be equated with the _Duro-_ of _Duro_brevis the ancient name -of Rochester. There is a river Dray in Thanet and the ancient name for -Canterbury was _Duro_vern. Seemingly all over Britain the term Troy Town -was applied to the turf-cut mazes of the downs and village greens, and -the hopscotch of the London urchin is said to be the Troy game of the -Welsh child. - -In London, _tempus_ Edward II., a military ride and tournament used to -be performed by the young men of the royal household on every Sunday -during Lent.[102] This also so-called Troy game had obviously some -relation to the ancient Trojan custom thus described by Virgil:-- - - In equal bands the triple troops divide, - Then turn, and rallying, with spears bent low, - Charge at the call. Now back again they ride, - Wheel round, and weave new courses to and fro, - In armed similitude of martial show, - Circling and intercircling. Now in flight - They bare their backs, now turning, foe to foe, - Level their lances to the charge, now plight - The truce, and side by side in friendly league unite. - - E'en as in Crete the Labyrinth of old - Between blind walls its secret hid from view, - With wildering ways and many a winding fold, - Wherein the wanderer, if the tale be true, - Roamed unreturning, cheated of the clue; - Such tangles weave the Teucrians, as they feign - Fighting, or flying, and the game renew; - So dolphins, sporting on the watery plane, - Cleave the Carpathian waves and distant Libya's main. - - These feats Ascanius to his people showed, - When girdling Alba Longa; there with joy - The ancient Latins in the pastime rode, - Wherein the princely Dardan, as a boy, - Was wont his Trojan comrades to employ. - To Alban children from their sires it came, - And mighty Rome took up the "game of Troy," - And called the players "Trojans," and the name - Lives on, as sons renew the hereditary game.[103] - -In Welsh _tru_ means a twisting or turning, and this root is at the base -of _tourney_ and _tournament_. One might account for the courtly jousts -of the English Court by the erudition and enterprise of scholars and -courtiers, but when we find turf Troy Towns being dug by the illiterate -Welsh shepherd and a Troy game being played by the uneducated peasant, -the question naturally arises, "What's Hecuba to him, or he to Hecuba?" -In the Scilly Islands there is a Troy Town picked out in stones which -the natives scrupulously restore and maintain: in the words of Miss -Courtney, "All intricate places in Cornwall are so denominated, and I -have even heard nurses say to children, when they were surrounded by a -litter of toys, that they looked as if they were in Troy Town".[104] - -In the _Æneid_ Virgil observes that "Tyrians and Trojans shall I treat -as one". Apart from Tyrians and Trojans the term Tyrrheni or Tyrseni was -applied to the Etrurians--a people the mystery of whose origin is one of -the unsolved riddles of archæology. It was Etruria that produced not -only Dante, but also a galaxy of great men such as no other part of -Europe has presented. In Etruria woman was honoured as nowhere else in -Europe except, perhaps, in Crete and among the Kelts; and in Etruria--as -in Crete--religion was veiled under an "impenetrable cloud of mysticism -and symbolism". - -It is supposed that Etruria derived much from the prehistoric Greeks who -dwelt in Albania and worshipped Father Zeus in the sacred derrys or -oak-groves of Dodona. The Etrurians and Greeks were unquestionably of -close kindred, and it would seem from their town of Albano and their -river Albanus that the Etrurians similarly venerated St. Alban or Prince -Albion. The capital of Etruria was Tarchon, so named after the Etruscan -Zeus, there known as Tarchon. In the Introduction to _The Cities and -Cemeteries of Etruria_, Dennis points out that for ages the Etruscans -were lords of the sea, rivalling the Phoenicians in enterprise; -founding colonies in the islands of the Tyrrhene Sea "even on the coast -of Spain where Tarragona (in whose name we recognise that of Tarchon) -appears to have been one of their settlements--a tradition confirmed by -its ancient fortifications. Nay, the Etruscans would fain have colonised -the far 'islands of the blest' in the Atlantic Ocean, probably Madeira -or one of the Canaries, had not the Carthaginians opposed them." - -The title _Madeira_, which is radically _deira_, might imply an origin -from either Tyre or Troy, and if place-names have any significance it -seems probable the Etrurians reached even our remote Albion. One may -recognise Targon as at Tarragona in Pentargon, the sonorous, resounding -title of a mighty pen or headland near Tintagel, and it is not unlikely -Tarchon or Tarquin survives in giant Tarquin who is popularly associated -with Cumberland and the North of England. In Arthurian legend it is -seemingly this same Tarquin that figures as Sir Tarquin, a false knight -who was the enemy of the Round Table and a sworn foe to Lancelot: "They -hurtled together like two wild bulls, rashing and lashing with their -shields and swords, that sometimes they fell both over their noses. Thus -they fought still two hours and more and never would have rest."[105] - -It will become increasingly evident as we proceed that _tur_ or _true_ -served frequently as an adjective, meaning firm, constant, _dur_able, -and _eter_nal, and that it is thus used in the name _Tar_chon, _Tra_jan, -or _Tro_jan. One may thus modernise Tarchon into the Eternal John, Jean, -or Giant, and it is seemingly this same giant that figured as the John, -Joan, or Old Joan of Cornish festivals. In the civic functions at -Salisbury and elsewhere, the elementary giant figures simply as "Giant". -Although the Cornish for _giant_ was _geon_, the authorities--I think -wrongly--translate Inisidgeon, an islet in the Scillies, as having meant -_inis_ or island of _St. John_. - -Near Pentargon is the Castle of King Arthur, which, before being known -as Tintagel, was named Dunechein or the _dun_ of _chein_. At Durovern -(now Canterbury) is a large tumulus known as the _Dane John_, and on the -heights behind St. Just in Cornwall is _Chun_ Castle.[106] This is a -noble specimen of Cyclopean architecture, and appears to be parallel in -style of building with the Cyclopean architecture of Etruria. Similarly, -in the Dune Chein neighbourhood may be seen Cyclopean and "herring-bone" -walls, which seemingly do not differ from those of Crete and Etruria. - -At Winchelsea in Sussex are the foundations and the doorway of an -ancient building known as "Trojans or Jews' Hall," but of the history of -these ruins nothing whatever is known. There is, however, little if any -doubt that Trojan or Tarchon was an alternative title of the Etrurian -Jonn, Jupiter, or Jou, and that to the Cretan Jou the Greeks added their -_piter_ or father, making thereby Jupiter or Father Jou. Jou was the -title of a kingly dynasty in Crete, but the custom of royal dynasties -taking their title from the All Father likened to the Sun is so constant -as almost to constitute a rule. - -The word _Jew_, when pronounced _yew_, will be considered subsequently; -it may here be pointed out that _Jay_, _Gee_, and _Joy_ are common -surnames, query, once tribal names in Britain. Near Penzance is Marazion -or Market Jew, and it may be suggested that the traditional Cornish -"Jews" were pre-Phoenician followers of the Cretan Jou. With -Market-Jew one may connote Margate, which, as will be shown later, was -probably in its origin--like Marazion or Mara San--a port of _mer_, or -_mère_, the generic terms for _sea_ and _mother_. It is a -well-recognised fact that Brittany, Cornwall, and Wales spoke more or -less the same tongue, and according to Cæsar in his time there was -little or no difference between the languages of Gaul and Britain. - -As will also be seen later it is probable that the words _mer_ and -_mère_, and the names Maria and Marie, are radically _rhi_, the Celtic -for _lady_ or _princess_; that _Rhea_, the Mother-Goddess of Crete, is -simply _rhia_, the Gælic and the Welsh for _queen_, and that Maria meant -primarily Mother Queen, or Mother Lady. The early forms of Marazion -figure as _Marhasyon_, _Marhasion_, etc. - -Among the Basques of Spain _jaun_ meant lord or master; in British -_chun_ or _cun_ meant _mighty chief_,[107] whence it is probable that -the name Tarchon meant _Eternal Chief_ or _Eternal Lord_, and this -anonymity would accord with the custom which most anciently prevailed at -Dodona. "In early times," says Herodotus, "the Pelasgi, as I know by -information which I got at Dodona, offered sacrifices of all kinds and -prayed to the gods, but had no distinct names and appellations for them, -since they had never heard of any. They called them gods (_theoi_) -because they had disposed and arranged all things in such a beautiful -order."[108] - -The eternal Chon or Jonn of Etruria may be recognised Latinised in -Janus, the most ancient deity of Rome or _Jan_icula, and we may perhaps -find him not only in John of Cornwall but among the innumerable Jones of -Wales. The Ionians or Greeks of Ionia worshipped _Ione_, the Holy Dove, -whence they are said to have derived their title. In Greek, _ione_, in -Hebrew, _juneh_, means a _dove_, and the Scotch island of Iona is -indelibly permeated with stories and traditions of St. Columba or -Columbkille, the Little Dove of the Church. The dove was the immemorial -symbol of Rhea, and it is highly probable that it was originally -connected with the place-name Reculver, of which the root is unknown, -but "has been influenced by Old English _culfre_, _culver_, a culver -dove or wood pigeon".[109] In Cornwall there is a St. Columb Major and -St. Columb Minor, where the dedication is to a virgin of this name, and -on the coast of Thanet the shoal now called Columbine, considered in -conjunction with the neighbouring place-names Roas Bank and Rayham, may -be assumed to be connected with Rhea's sacred Columbine or Little Dove. -A neighbouring spit is marked Cheney Spit, and close at hand are Cheyney -Rocks. There is thus some probability that Great Cheyne Court, Little -Cheyne Court, Old Cheyne Court, New Cheyne Court, and the Kentish -surname Joynson have all relation to the mysterious ruin "Trojans or -Jews Hall". - - [Illustration: FIG. 10.--From _Nineveh_ (Layard).] - - [Illustration: FIG. 11.--From _The Cities and Cemeteries of Etruria_ - (Dennis, G.).] - -Fig. 11 shows the Goddess of Etruria holding her symbolic _columba_, in -Fig. 10, the same emblem worshipped in Assyria is being carried with -pomp and circumstance, and Fig. 12 shows the columba, _tur_tle, or -_tor_tora, being similarly honoured in Western Europe. - -"Throughout the Ægean," says Prof. Burrows, "we see traces of the Minoan -Empire, in one of the most permanent of all traditions the survival of a -place-name; the word Minoa, wherever it occurs, must mark a fortress or -trading station of the Great King as surely as the Alexandrias, or -Antiochs, or Cæsareas of later days."[110] - - [Illustration: FIG. 12.--From _The Everyday Book_ (Hone, W.).] - -If a modern place-name be valid evidence in the Mediterranean, the -place-name Minnis Bay between Margate and Reculver has presumably a -similar weight, particularly as a few miles further round the coast is a -so-called Minnis Rock. Here is an ancient hermitage consisting of a -three-mouthed cave measuring precisely 9 feet deep. King Minos of Crete -held his kingship on a tenure of nine years, and the number nine is -peculiarly identified with the idea of _Troy_, _true_, or permanent. In -Hebrew, truth and nine are represented by one and the same term, because -nine is so extraordinarily true or constant to itself, that 9 × 9 = 81 = -9, 9 × 2 = 18 = 9, and so from nine times one to nine times nine. - -In Crete there were no temples, but worship was conducted around small -caves situated in the side of hills. This is precisely the position of -Minnis Rock which is situated in a valley running up from Hastings to -St. Helens. "It is," says the local guide-book, "one of the few rock -cells in the country, and though almost choked with earth and rubbish is -still worth inspection. The three square-headed openings were the -entrances to the separate chambers of the cave, which went back 9 feet -into the rock. It is surmised that the Hermitage was used as a chapel or -oratory, dedicated probably to St. Mary, or some other saint beloved of -those who go down to the sea in ships. Many such chapels existed in -olden times within sight and sound of the waves, and passing vessels -lowered their topsails to them in reverence. Torquay, Broadstairs, -Dover, Reculver, Whitby, and other places in England had similar -oratories."[111] - -The Etruscans or Tyrrhenians believed in a Hierarchy of Nine Great Gods. -Minos of Crete was not merely one of a line of mighty sea-kings, but -Greek mythology asserts that Minos was the son of Zeus, _i.e._, Jonn or -Tarchon. In a subsequent chapter we shall consider him at length, but -meanwhile it may be noted that it is not unlikely that the whole of -Eastern Kent was known as Minster, Minosterre, or Minos Terra. There -are several Minsters in Sheppey, and another Minster together with a -Mansion near Margate. The generic terms _minster_ and _monastery_ may be -assigned to the ministers of Minos originally congregating in cells or -_trous_ or in groves under and around the oaks or other similarly sacred -trees. - -Troy, or as Homer terms it, "sacred Troy," was pre-eminently a city of -_towers_, _tourelles_, _turrets_, or _tors_, and in the West of England -_tor_, as in Torquay, Torbay, etc., is ubiquitous. Tory Island, off the -coast of Ireland, is said to have derived its title from the numerous -torrs upon it. The same word is prevalent throughout Britain, but there -are no torrs at Sindry Island in Essex nor at _Tre_port in the English -Channel. In the Semitic languages _tzur_, meaning rock, is generally -supposed to be the root of Tyre, and in the Near East tor is a generic -term for mountain chain. - -Speaking of princely Tyre, Ezekiel says, "Tarshish was thy merchant by -reason of the multitude of all kinds of riches; with silver, iron, tin, -and lead, they traded in thy fairs".[112] Tarshish is usually considered -to have been the western coast of the Mediterranean afterwards called -Gaul, in later times Spain and France, and undoubtedly the men of -Tarshish, Tyre, Troy, or Etruria, toured, trekked, travelled, tramped, -traded, and trafficked far and wide. Etrurian vases have been -disinterred in Tartary and also, it is said, from tumuli in Norway, yet -as Mrs. Hamilton Gray observes: "We believe that they were never made in -those countries, and that the Tartars and Norwegians never worshipped, -and possibly never even knew the names of the gods and heroes thereon -represented".[113] These vases more often than not depicted incidents -of Trojan legend, and of that famous Troy whose exploits in the words of -Virgil "fired the world". - -The Tyrians conceived their chief god Hercules or Harokel as a bagman or -merchant, and in Phoenician the word _harokel_ meant merchant. Our own -term _merchant_[114] is etymologically akin to Mercury, the god of -merchants, and as _mere_ among other meanings meant pure or true, it is -not unlikely that _merchant_ was once the intellectual equivalent to -Tarchon or True John. In the West of England the adjective "jonnock" -still means true, straightforward, generous, unselfish, and -companionable.[115] The adjective _chein_ still used by Jews means very -much the same as _jonnock_, with, however, the additional sense of the -French _chic_. Jack is the diminutive endearing form of John, and the -Etruscan Joun is said to have been the Hebrew _Jack_ or _Iou_.[116] Joun -or his consort Jana was in all probability the divinity of the Etruscan -river Chiana, and Giant or Giantess Albion the divinity of the -neighbouring river Albinia. - -Close to Market Jew or Marazion is a village called Chyandour, where is -a well named Gulfwell, meaning, we are told, the "Hebrew brook". It is -still a matter of dispute whether the Jews shipped their tin from -_Market_ Jew or overland from Thanet (_? Margate_[117]). From the word -_tariff_, a Spanish and Arabian term connected with Tarifa, the -southernmost town in Spain, it would seem that the dour and daring -traders who carried on their traffic with Market Jew and Margate toured -with a _tarifa_ or price-list. Doubtless the tariff charges were -commensurate with the risks involved, for only too frequently, as is -stated in the Psalms, "the ships of Tarshish were broken with an east -wind". To _try_ a boat means to-day to bring her head to the gale, and -in Somersetshire small ships are still entitled _trows_, a word -evidently akin to _trough_. - - [Illustration: FIG. 13] - -The Etruscans or Tyrrhenians represented Hercules the Great Merchant in -a kilt, and this seemingly was a _tar_tan or French _tiretaine_. -Speaking of certain figures unearthed at Tarchon, Dennis remarks: "The -drapery of the couches is particularly worthy of notice, being marked -with stripes of different colours crossing each other as in the Highland -plaid; and those who are learned in tartanology might possibly pronounce -which of the Macs has the strongest claim to an Etruscan origin".[118] - -Fig. 13 reproduced from Mrs. Murray Aynsley's _Symbolism of the East and -West_, is taken from a fragment of pottery found in what is believed to -be a pre-Etruscan cemetery at Bologna in Italy. It might be a portrait -of Hendry or Sander bonneted in his glengarry, armed with a target, and -trekking off with two terriers. _Terre_, or _terra firma_, the earth, is -the same as _true_, meaning firm or constant. According to Skeat the -present form of the verb _tarry_ is due to _tarien_, _terien_, "to -irritate, provoke, worry, vex; hence to hinder, delay". Having "tarried" -an order there was, it may be, still further "tarrying" on presentation -of the tariff, and it may be assumed that the author of _The Odyssey_ -had been personally "tarried" for he refers feelingly to-- - - A shrewd Phoenician, in all fraud adept, - Hungry, and who had num'rous harm'd before, - By whom I also was cajoled, and lured - T' attend him to Phoenicia, where his house - And his possessions lay; there I abode - A year complete his inmate; but (the days - And months accomplish'd of the rolling year - And the new seasons ent'ring on their course) - To Lybia then, on board his bark, by wiles - He won me with him, partner of the freight - Profess'd, but destin'd secretly to sale, - That he might profit largely by my price. - Not unsuspicious, yet constrain'd to go, - With this man I embark'd. - -The hero of _The Odyssey_ was, self-confessedly, no tyro, but was -himself "in artifice well framed and in imposture various". Admittedly -he "utter'd prompt not truth, but figments to truth opposite, for guile -in him stood never at a pause".[119] Obviously he was a sailor to the -bone, and when he says, "I boast me sprung from ancestry renowned in -spacious Crete," with the additional statement that at one time he was -an Admiral of Crete, it is possible we are in face of a fragment of -genuine autobiography. - -Doubtless, as our traditions state, the first adventurers on the sea -who reached these shores were oft-times _terrors_ and "the dread of -Europe". To the Tyrrhenes may probably be assigned the generic term -_tyrranos_ which, however, meant primarily not a tyrant as now -understood, but an autocrat or lord. "Clad in their long dress who could -equal them?" wondered a British Bard, and it may be that the long robes -figured herewith are the very moulds of form which created such a -powerful impression among our predecessors. The word _attire_ points to -the possibility that at one time Tyre set the fashions for the latest -_tire_, and like modern Paris fired the contemporary world of dress. In -connection with the word _dress_, which is radically _dre_, it is -noticeable that the Britons were conspicuously dressy men; indeed, Sir -John Rhys, discussing the term Briton, Breton, or Brython, seriously -maintains that "the only Celtic words which can be of the same origin -are the Welsh vocables _brethyn_, 'cloth and its congeners,' in which -case the Britons may have styled themselves 'cloth-clad,' in -contradistinction to the skin-wearing neolithic nation that preceded -them". - - [Illustration: FIG. 14.--From _The Cities and Cemeteries of - Etruria_ (Dennis, G.).] - -We know from Homer that the Trojans had a pretty taste in tweeds, and -that their waistcoats in particular were subjects of favourable -remark:-- - - The enter'd each a bath, and by the hands - Of maidens laved, and oil'd, and cloath'd again - With shaggy mantles, and _resplendent vests_, - Sat both enthroned at Menelaus' side. - -Time does not alter the radical characteristics of any race, and -the outstanding qualities of the Britons--the traditional "remnant -of Droia," are still very much to-day what they were in the time of -Diodorus the Sicilian. "They are," said he, "of much sincerity and -integrity far from the craft and knavery of men among us."[120] So great -was the Trojan reputation for law and order that the Greeks who owed -their code of laws to Crete paid Minos the supreme compliment of making -him the Lord Chief Justice of the World of Shades. It will probably -prove that the _droits_, laws, rights, or dues of "Dieu et mon Droit" -are traceable to those of Troy, as also perhaps the _Triads_ or triple -axioms of the Drui or Druids. To put a man on trial was originally -perhaps to _try_ or test him at the sacred _tree_: the triadic form of -ancient maxims had doubtless some relation to the Persian Trinity of -Good Thought, Good Deed, Good Word, and these three virtues were -symbolised by the trefoil or shamrock. The Hebrew for law is _tora_ or -_thorah_, the Hill of _Tara_ in Ireland (middle-Irish, Temair), is -popularly associated with the trefoil symbol of the _Tri_nity (Welsh, -_Dri_ndod); that _three_, _trois_, or _drei_ was associated by the game -of Troy is obvious from Virgil's reference to the "_triple_ groups -dividing," and that the trefoil was venerated in Crete would appear from -Mr. Mackenzie's statement: "Of special interest, too, is a clover-leaf -ornament--an anticipation of the Irish devotion to the shamrock".[121] - -The primitive _trysts_ were probably at the old Trysting Trees; _trust_ -means reliability and credit and _truce_ means peace. Among rude nations -the men who carried with them Peace, Law, and Order must naturally have -been deemed supermen or gods, hence perhaps why in Scandinavia _Tyr_ -meant _god_. Our Thursday is from Thor--a divinity who was sometimes -assigned _three_ eyes--and our Tuesday from Tyr, who was supposed to be -the Scandinavian Joupiter. The plural form of Tyr meant "glorious ones," -and according to _The Edda_, not only were the Danes and Scandinavians -wanderers from Troy or Tyrkland, but Asgard itself--the Scandinavian -Paradise--preserved the old usages and customs brought from Troy.[122] - -Homer by sidelights indicates that the Trojans were nice in their -domestic arrangements, took fastidious care of their attire, and were -confirmed lovers of fresh air. Thus Telemachus-- - - Open'd his broad chamber-valves, and sat - On his couch-side: then putting off his vest - Of softest texture, placed it in the hands - Of the attendant dame discrete, who first - Folding it with exactest care, beside - His bed suspended it, and, going forth, - Drew by its silver ring the portal close, - And fasten'd it with bolt and brace secure. - There lay Telemachus, on finest wool - Reposed, contemplating all night his course - Prescribed by Pallas to the Pylian shore.[123] - -The word "Trojan" was used in Shakespeare's time to mean a boon -companion, a jonnock _tyro_, or a plucky fellow, and it is worthy of -note that the trusty lads of Homer's time passed, as does the Briton of -to-day, their liquor scrupulously from left to right:-- - - So spake Jove's daughter; they obedient heard. - The heralds, then, pour'd water on their hands, - And the attendant youths, filling the cups, - Served them from left to right.[124] - -One of the most remarkable marvels of Cretan archæology is the -up-to-date drainage system, and that the Tyrrhenians were equally -particular is recorded apparently for all time by the Titanic evidence -of the still-standing Cloaca Maxima or great main drain of Rome. - -The word Troy carries inevitable memories of Helen whose beauty was such -utter perfection that "the Helen of one's Troy" has become a phrase. The -name Helen is philologically allied to Helios the Sun, and is generally -interpreted to mean _torch_, _shiner_, or _giver of light_. The Greeks -called themselves Hellenes, after Hellen their eponymous divine leader. -Oriental nations termed the Hellenes, Iones, and there is little doubt -that Helen and Ione were originally synonymous. In Etruria was the city -of Hellana, and we shall meet St. Helen in Great Britain, from Helenium, -the old name for Land's End, to Great St. Helen's and Little St. Helen's -in London. St. Helen, the lone daughter of Old King Cole, the merry old -soul, figures in Wales and Cumberland as Elen the Leader of Hosts, whose -memory is preserved not only in Elaine the Lily Maid, but also in -connection with ancient roadways such as Elen's Road, and Elen's -Causeway. These, suggests Squire, "seem to show that the paths on which -armies marched were ascribed or dedicated to her".[125] Helen's name was -seemingly bestowed not only on our rivers, such as the Elen, Alone, or -Alne and Allan Water, but it likewise seems to have become the generic -term _lan_ meaning _holy enclosure_, entering into innumerable -place-names--London[126] among others--which will be discussed in -course. The character in which Helen was esteemed may be judged from -the Welsh adjective _alain_, which means "exceeding fair, lovely, -bright". Not only in Wales but also in Ireland _Allen_ seems to have -been synonymous with beauty, whence the authorities translate the -place-name Derryallen to mean _oakwood beautiful_. In Arthurian romance -Elaine or Elen figures as the sister of Sir Tirre,[127] as the builder -of the highest fortress in Arvon, and as sitting _lone_ or _alone_ in a -sea-girt castle on a throne of ruddy gold. It is said that so -transcendent was her beauty that it would be no more easy to look into -her face than to gaze at the sun when his rays were most irresistible. -It would thus seem that Howel, said to be Elen's brother, may be equated -with _hoel_, the Celtic for _Sun_, and that Elen herself, like Diana, -was the glorious twin-sister of Helios or Apollo. - -The principal relics of St. Helena are possessed by the city of -_Treves_, and at _Therapne_ in Greece there was a special sanctuary of -Helena the divinely fair daughter of Zeus and a swan. "Troy weight," so -called, originated, it is supposed, from the droits or standards of a -famous fair held at Troyes in France. - -From time immemorial Crete seems to have been associated with the symbol -of the cross. This pre-Christian Cross of Crete was the equi-limbed -Cross of St. John (Irish Shane) which form is also the Red Cross of St. -George. In earlier times this cross was termed the Jack--a familiar form -of "the John"--and it was also entitled "the Christopher". In India the -cave temple of Madura, where Kristna[128]-worship is predominant, is -cruciform, and the svastika or solar cross, a variant of John's Cross, -is in one of its Indian forms known as the _Jaina_ cross and the -talisman of the _Jaina_ kings. - -"It must never be forgotten," said a prince of the Anglican Church -preaching recently at St. Paul's, "that the cross was primarily an -instrument of torture." Among a certain school, who in Apostolic phrase -deem themselves of all men most miserable, this conception is firmly -fixed and seemingly it ever has been. It was Calvinistic doctrine that -all pain and suffering came from the All Father, and that all pleasure -and joy originated from the Evil One. Thus to Christianity the Latin -Cross has been the symbol of misery and the concrete conception of -Christian Ideal is the agonised Face of the Old Masters. This dismal -verity was exemplified afresh by the melancholy poster which was -recently scattered broadcast over England by the National Mission -engineered by the Bishop of London. Even the Mexican cross, consisting -of four hearts _vis a vis_ (Fig. D)--a form which occurs sometimes in -Europe--has been daubed with imaginary gore, and with reference to this -inoffensive emblem the author of _The Cross: Heathen and Christian_ -complacently writes: "The lady to whom I have just alluded considers -(and I think with great propriety) that the circle of crosses formed by -groups of four hearts represents hearts sacrificed to the gods; the dot -on each signifying blood".[2] - - [Illustration: A. EARLY CELTIC ISLE OF MAN AND IRELAND EARLY CELTIC - BRITTANY CALLERNISH, HEBRIDES, restored (380 feet in - length.) - - B. ETRURIA B. - - C. CRETE - - D. MEXICO - - E. MEXICO - - FIG. 15.--From _The Cross: Heathen and Christian_ - (Brock, M.).] - -But we shall meet with these same dots on prehistoric British -cross-coins as also on the "spindle whorls" of the most ancient Troy, -and it will be seen that, apart from the word _svastika_ which -intrinsically means _it is well_, the svastika or pre-Christian cross -was an emblem not of Melancholia but Joy. The English word _joy_ and the -French word _jeu_ have, I think, been derived from _Jou_, just as jovial -is traceable from Jove, and _joc_und to Jock or Jack. Pagans were the -children of Joy and worshipped with a joyful noise before the Lord, and -with sacred _jeux_ or games. The word _cross_ is in all probability the -same as _charis_ which means _charity_, and akin to _chrestos_ which -means good. Cres, the son of Jou, after whom the Cretans were termed -Eteocretes, is an elementary form of Christopher, and the burning cross -with which the legends state Christopher was tortured by being branded -on the brow was more probably the Christofer or Jack--the Fiery Cross, -with which irresistible talisman the clansmen of Albany were summoned -together. Similarly the solar wheel of Katherine or The Pure One was -supposed by the mediæval monks--whose minds were permanently bent on -melancholia and torture--to have been some frightful implement of knives -and spikes by which Kate or Kitt, the Pure Maiden, was torn into pieces. -It will be seen in due course that almost every single "torture" sign of -the supposed martyrs was in reality the pre-Christian emblem of some -pagan divinity whence the saintly legends were ignorantly and mistakenly -evolved. - -When the Saxon monks came into power, in the manner characteristic of -their race, they "tarried" the old British monasteries and sacred -mounds, bringing to light many curious and extraordinary things. At St. -Albans they overthrew and filled up all the subterranean crypts of the -ancient city as well as certain labyrinthine passages which extended -even under the bed of the river. The most world-famous labyrinth was -that at Gnossus which has not yet been uncovered, but every Etrurian -place of any import had its accompanying catacombs, and in the chapter -on "Dene holes" we shall direct attention to corresponding labyrinths -which remain intact in England even to-day. - -When pillaging at St. Albans the Saxons found not only anchors, oars, -and parts of ships, imputing that St. Albans was once a port, but they -also uncovered the foundations of "a vast palace". "Here," says -Wright,[129] "they found a hollow in the wall like a cupboard in which -were a number of books and rolls, which were written in ancient -characters and language that could only be read by one learned monk -named Unwona. He declared that they were written in the ancient British -language, that they contained 'the invocations and rites of the -idolatrous citizens of Waertamceaster,' with the exception of one which -contained the authentic life of St. Albans." And as the Abbot before -mentioned "diligently turned up the earth" where the ruins of Verulamium -appeared, he found many other interesting things--pots and amphoras -elegantly formed of pottery turned on the lathe, glass vessels, ruins of -temples, altars overturned, idols, and various kinds of coins. - -Many of the jewels and idols then uncovered remained long in the -possession of the Abbey, and are scheduled in the Ecclesiastical -inventories together with a memorandum of the human weaknesses against -which each object was supposed to possess a talismanic value. Thus -Pegasus or Bellerophon is noted as food for warriors, giving them -boldness and swiftness in flight; Andromeda as affording power of -conciliating love between man and woman; Hercules slaying a lion, as a -singular defence to combatants. The figure of Mercury on a gem rendered -the possessor wise and persuasive; a dog and a lion on the same stone -was a sovereign remedy against dropsy and the pestilence; and so on and -so forth. - -"I am convinced," says Wright, "that a large portion of the reliques of -saints shown in the Middle Ages, were taken from the barrows or graves -of the early population of the countries in which they were shown. It -was well understood that those mounds were of a sepulchral character, -and there were probably few of them which had not a legend attached. -When the earlier Christian missionaries and the later monks of Western -Europe wished to consecrate a site their imagination easily converted -the tenant of the lonely mound into a primitive saint--the tumulus was -ransacked and the bones were found--and the monastery or even a -cathedral was erected over the site which had been consecrated by the -mystics rites of an earlier age."[130] After purification by a special -form of exorcism the pagan pictures were accepted into Christian -service, the designs being construed into Christian doctrines far from -the purpose of the things themselves. - - [Illustration: FIG. 16.--"Kaadman." From _Essays on Archæological - Subjects_ (Wright, T.).] - -Among the monkish loot at St. Albans was an ancient cameo herewith -reproduced. This particular jewel was supposed to be of great efficacy -and was entitled _Kaadman_; "perhaps," suggests Wright, "another mode of -spelling _cadmeus_ or _cameus_". But in view of the fact that Alban -means _all good_, it was more probably the picture of a sacred figure -which the natives recognised as the original Kaadman, _i.e., Guidman_ or -the Good Man.[131] The jewels found at St. Albans being unquestionably -Gnostic it is quite within the bounds of probability that the Kaadman -seal was an "idol" of what the Gnostics entitled Adam Caedmon or Adam -Kadman. According to C. W. King the Adam Kadman or Primitive Man of -Gnosticism, was the generative and conceptive principle of life and -heat, Who manifested Himself in ten emanations or types of all -creation.[132] In Irish _cad_ means _holy_; _good_ and _cad_ are the -same word, whence Kaadman and the surnames Cadman and Goodman were -probably once one. The word Albon or Albion means as it stands _all -good_, or _all well_, and the river Beane, like the river Boyne--over -whom presided the beneficent goddess Boanna--means _bien_, good, or -_bene_ well. The Herefordshire Beane was alternatively known as the -river _Beneficia_, a name which to the modern etymologer working on -standard lines confessedly "yields a curious conundrum".[133] - -The Anglo-Saxon Abbot of St. Albans after having assured himself that -the idolatrous books before-mentioned proved that the pagan British -worshipped Phoebus, and Mercury consigned them to the flames with the -same self-complacency as the Monk Patrick burnt 180--some say 300--MSS. -relative to the Irish Druids. These being deemed "unfit to be -transmitted to posterity," posterity is proportionately the poorer. - -Phoebus was the British Heol, Howel, or the Sun, and Mercury, was, as -Cæsar said, the Hercules of Britain. The snake-encircled club of Kaadman -is the equivalent to the caduceus or snake-twined rod of Mercury; the -human image in the hand of Kaadman implies with some probability that -"Kaadman" was the All Father or the Maker of Mankind. We shall see -subsequently that the Maker of All was personified as Michael or Mickle, -and that St. Mickle and All Angels or All Saints stood for the Great -Muckle leading the Mickle--"many a mickel makes a muckle". St. Michael -is the patron saint of Gorhambury, a suburb of St. Albans, and in -Christian Art St. Michæl is almost invariably represented with the -scales and other attributes of Anubis, the Mercury of Egypt. Both Anubis -of Egypt and Mercury of Rome were connected with the dog, and Anubis was -generally represented with the head of a dog or jackal. In _The Gnostics -and their Remains_, King illustrates on plate F a dog or jackal-headed -man which is subscribed with the name MICHAH, and it is probable the -word _make_ is closely associated with Micah or Mike. - - [Illustration: ANUBIS. FIG. 17.] - - [Illustration: FIG. 18.--From _An Essay on Ancient Coins, Medals, - and Gems_ (Walsh, R.).] - -Eastern tradition states that St. Christopher, or St. Kit, was a -Canaanitish giant, 12 feet in stature, having the head of a dog. The -kilted figure represented in the Gnostic cameo here illustrated, is -seemingly that same Kitman, or Kaadman, Bandog, or Good Dog, and -_chien_, the French for dog, Irish _chuyn_, may be equated with _geon_, -_geant_, or _giant_. The worship of the _chien_ was carried in the Near -East to such a pitch that a great city named Cynopolis or Dog-Town -existed in its honour. The priests of Cynopolis, who maintained a golden -image of their divine _kuon_ or _chien_, termed themselves Kuons, and -these _kuons_ or dog-ministers were, according to some authorities, the -original Cohen family. A beautiful relievo of Adonis and his dog has -been unearthed at Albano in Etruria; Fig. 13 is accompanied by -bandogs(?); Albania in Asia Minor is mentioned by Maundeville as -abounding in fierce dogs, and in Albion, where we still retain memories -of the Dog Days, it will be shown to be probable that sacred dogs were -maintained near London at the mysteriously named Isle of Dogs. Until the -past fifty years the traditions of this island at Barking were so -uncanny that the site remained inviolate and unbuilt over. Whence, I -think, it may originally have been a _kennel_ or _Cynopolis_, where the -_kuons_ of the Cantians or Candians were religiously maintained.[134] - -We shall deal more fully with the cult and symbolism of the dog in a -future chapter entitled "The Hound of Heaven". Not only in England, but -also in Ireland, place-names having reference to the dog are so -persistent that Sir J. Rhys surmised the dog was originally a totem in -that country. - -In connection with _chuyn_, the Irish for dog, it may be noted that one -of the titles of St. Patrick--whence all Irishmen are known as -Paddies--was Taljean or Talchon, and moreover that Crete was -alternatively known to the ancients as Telchinea. In Cornish and in -Welsh _tal_ meant high; in old English it meant valiant, whence -Shakespeare says, "Thou'rt a _tall_ fellow"; in the Mediterranean the -Maltese _twil_; Arabic _twil_ meant _tall_ and hence we may conclude -that the present predominant meaning of our _tall_ was once far spread, -Talchon meaning either _tall geon_ or _tall chein_, _i.e._, dog-headed -giant Christopher. - -The outer inscription around Fig. 18 is described as "altogether -barbarous and obscure," but as far as can be deciphered the remaining -words--"a corruption of Hebrew and Greek--signify 'the sun or star has -shone'".[135] I have already suggested a connection between _John_, -_geon_, _chien_, _shine_, _shone_, _sheen_, and _sun_. - -It is probable that not only the literature of the saints but also many -of the national traditions of our own and other lands arose from the -misinterpretation of the symbolic signs and figures which preceded -writing. The "diabolical idols" of Britain, as Gildas admitted, far -exceeded those in Egypt; similarly in Crete, the fantastic hieroglyphics -not yet read or understood far out-Egypted Egypt. The Christian Fathers -fell foul with Gnostic philosophers for the supposed insult of -representing Christ on the Cross with the head of an ass; but it is -quite likely that the Gnostic intention--the ass being the symbol of -meekness--was to portray Christ's meekness, and that no insult was -intended. A notable instance of the way in which ignorant and facetious -aliens misconstrued the meaning of national or tribal emblems has been -preserved in the dialogue of a globe-trotting Greek who lived in the -second century of the present era. The incident, as self-recorded by the -chatty but unintelligent Greek, is Englished by Sir John Rhys as -follows: "The Celts call Heracles in the language of their country -Ogmios, and they make very strange representations of the god. With them -he is an extremely old man, with a bald forehead and his few remaining -hairs quite grey; his skin is wrinkled and embrowned by the sun to that -degree of swarthiness which is characteristic of men who have grown old -in a seafaring life: in fact, you would fancy him rather to be a Charon -or Japetus, one of the dwellers in Tartarus, or anybody rather than -Heracles. But although he is of this description he is, nevertheless, -attired like Heracles, for he has on him the lion's skin, and he has a -club in his right hand; he is duly equipped with a quiver, and his left -hand displays a bow stretched out: in these respects he is quite -Heracles. It struck me, then, that the Celts took such liberties with -the appearance of Heracles in order to insult the gods of the Greeks and -avenge themselves on him in their painting, because he once made a raid -on their territory, when in search of the herds of Geryon he harrassed -most of the western peoples. I have not, however, mentioned the most -whimsical part of the picture, for this old man Heracles draws after him -a great number of men bound by their ears, and the bonds are slender -cords wrought of gold and amber, like necklaces of the most beautiful -make; and although they are dragged on by such weak ties, they never try -to run away, though they could easily do it: nor do they at all resist -or struggle against them, planting their feet in the ground and throwing -their weight back in the direction contrary to that in which they are -being led. Quite the reverse: they follow with joyful countenance in a -merry mood, and praising him who leads them pressing on one and all, and -slackening their chains in their eagerness to proceed: in fact, they -look like men who would be grieved should they be set free. But that -which seemed to me the most absurd thing of all I will not hesitate also -to tell you: the painter, you see, had nowhere to fix the ends of the -cords, since the right hand of the god held the club and his left the -bow; so he pierced the tip of his tongue, and represented the people as -drawn on from it, and the god turns a smiling countenance towards those -whom he is leading. Now I stood a long time looking at these things, and -wondered, perplexed and indignant. But a certain Celt standing by, who -knew something about our ways, as he showed by speaking good Greek--a -man who was quite a philosopher, I take it, in local matters--said to -me, 'Stranger, I will tell you the secret of the painting, for you seem -very much troubled about it. We Celts do not consider the power of -speech to be Hermes, as you Greeks do, but we represent it by means of -Heracles, because he is much stronger than Hermes. Nor should you wonder -at his being represented as an old man, for the power of words is wont -to show its perfection in the aged; for your poets are no doubt right -when they say that the thoughts of young men turn with every wind, and -that age has something wiser to tell us than youth. And so it is that -honey pours from the tongue of that Nestor of yours, and the Trojan -orators speak with one voice of the delicacy of the lily, a voice well -covered, so to say, with bloom; for the bloom of flowers, if my memory -does not fail me, has the term lilies applied to it. So if this old man -Heracles, by the power of speech, draws men after him, tied to his -tongue by their ears, you have no reason to wonder, as you must be aware -of the close connection between the ears and the tongue. Nor is there -any injury done him by this latter being pierced; for I remember, said -he, learning while among you some comic iambics, to the effect that all -chattering fellows have the tongue bored at the tip. In a word, we Celts -are of opinion that Heracles himself performed everything by the power -of words, as he was a wise fellow, and that most of his compulsion was -effected by persuasion. His weapons, I take it, are his utterances, -which are sharp and well-aimed, swift to pierce the mind; and you too -say that words have wings.' Thus far the Celt."[136] - -The moral of this incident may be applied to the svastika cross, an -ubiquitous symbol or trade-mark which Andrew Lang surmised might after -all have merely been "a bit of natural ornament". The sign of the cross -will be more fully considered subsequently, but meanwhile one may regard -the svastika as the trade-mark of Troy. The Cornish for _cross_ was -_treus_, and among the ancients the cross was the symbol of truce.[137] -The Sanscrit name _svastika_ is composed of _su_, meaning soft, gentle, -pleasing, or propitious, and _asti_ (Greek _esto_), meaning _being_. It -was universally the symbol of the Good Being or St. Albion, or St. All -Well; it retains its meaning in its name, and was the counterpart to the -Dove which symbolisms Innocence, Peace, Simplicity, and Goodwill. There -is no doubt that the two emblems were the insignia of the prehistoric -Giants, Titans, or followers of the Good Sun or Shine, or Sunshine, men -who trekked from one or several centres, to India, Tartary, China, and -Japan. Moreover, these trekkers whom we shall trace in America and -Polynesia, were seafaring and not overland folk, otherwise we should not -find the Cyclopean buildings with their concomitant symbols in Africa, -Mexico, Peru, and the islands of the Pacific. - -The svastika in its simpler form is the cross of St. Andrew, Scotch -Hender or Hendrie. In British the epithet _hen_ meant _old_ or -_ancient_, so that the cross of _Hen drie_ is verbally the cross of old -or ancient Drew, Droia, or Troy. This is also historically true, for -the svastika has been found under the ruins of the ten or dozen Troys -which occupy the immemorial site near Smyrna. - -Our legends state that Bru or Brut, after tarrying awhile at Alba in -Etruria, travelled by sea into Gaul, where he founded the city of Tours. -Thence after sundry bickers with the Gauls he passed onward into Britain -which acquired its name from Brute, its first Duke or Leader. We shall -connote Britannia, whose first official portraits are here given, with -the Cretan Goddess Britomart, which meant in Greek "sweet maiden". One -of these Britannia figures has her finger to her lips, or head, in -seemingly the same attitude as the consort of the Giant Dog, and the -interpretation is probably identical with that placed by Dr. Walsh upon -that gnostic jewel. "Among the Egyptians," he says, "it was deemed -impossible to worship the deity in a manner worthy by words, adopting -the sentiments of Plato--that it was difficult to find the nature of the -Maker and Father of the Universe, or to convey an idea of him to the -people by a verbal description--and they imagined therefore the deity -Harpocrates who presided over silence and was always represented as -inculcating it by holding his finger on his lips". We know from Cæsar -that secrecy was a predominant feature of the Drui or Druidic system, -and for this custom the reasons are thus given in a Bardic triad: "The -Three necessary but reluctant duties of the bards of the Isle of -Britain: Secrecy, for the sake of peace and the public good; invective -lamentation demanded by justice; and the unsheathing of the sword -against the lawless and the predatory". - -Britain is in Welsh Prydain, and, according to some Welsh scholars, the -root of Prydain is discovered in the epithet _pryd_, which signifies -_precious_, _dear_, _fair_, or _beautiful_. This, assumed Thomas, "was -at a very early date accepted as a surname in the British royal family -of the island".[138] I think this Welsh scholar was right and that not -only Britomart the "sweet maiden," but also St. Bride, "the Mary of the -Gael," were the archetypes of Britannia; St. Bride is alternatively St. -Brighit, whence, in all probability, the adjective _bright_. At -Brightlingsea in Essex is a Sindry or _Sin derry_ island(?); in the West -of England many villages have a so-called 'sentry field,' and -undoubtedly these were originally the saintuaries, centres, and -sanctuaries of the districts. To take sentry meant originally to seek -refuge, and the primary meaning of _terrible_ was _sacred_. Thus we find -even in mediæval times, Westminster alluded to by monkish writers as a -_locus terribilis_ or sacred place. The moots or courts at Brightlingsea -were known as Brodhulls, whence it would appear that the Moothill or -Toothill of elsewhere was known occasionally as a Brod or Brutus Hill. - -Some of the Britannias on page 120 have the aspect of young men rather -than maidens, and there is no doubt that Brut was regarded as -androginous or indeterminately as youth or maiden. We shall trace him or -her at Broadstairs, a corruption of Bridestow, at Bradwell, at Bradport, -at Bridlington, and in very many more directions. From Pryd come -probably the words _pride_, _prude_, and _proud_, and in the opinion of -our neighbours these qualities are among our national defects. Claiming -a proud descent we are admittedly a _dour_ people, and our neighbours -deem us _triste_, yet, nevertheless trustworthy, and inclined to truce. - - [Illustration: FIG. 19.--From _An Essay on Medals_ (Pinkerton, J.).] - -On the shield of one of the first Britannias is a bull's head, whence -it may be assumed the bull was anciently as nowadays associated with -John Bull. At British festivals our predecessors used to antic in the -guise of a bull, and the bull-headed actor was entitled "The Broad". The -bull was intimately connected with Crete; Britomart was the Lady of All -Creatures, and seemingly the _brutes_ in general were named either after -her or Brut. The British word for bull was _tarw_, the Spanish is -_toro_; in Etruria we find the City of Turin or Torino using as its -cognisance a rampant bull; and I have little doubt that the fabulous -Minotaur was a physical brute actually maintained in the terrible -recesses of some yet-to-be-discovered labyrinth. The subterranean -mausoleums of the Sacred Bulls of Egypt are among the greatest of the -great monuments of that country; the bull-fights of Spain were almost -without doubt the direct descendants of sacred festivals, wherein the -slaying of the Mithraic Bull was dramatically presented, but in Crete -itself the bull-fights seem to have been amicable gymnastic games -wherein the most marvellous feats of agility were displayed. -Illustrations of these graceful and intrepid performances are still -extant on Cretan frieze and vase, the colours being as fresh to-day as -when laid on 3000 years ago. - -In Britain the national sport seems to have been bull-baiting, and the -dogs associated with that pastime presumably were bull-dogs. Doggedness -is one of the ingrained qualities of our race; of recent years the -bull-dog has been promoted into symbolic evidence of our tenacity and -doggedness. Our mariners are sea-_dogs_, and the modern bards vouch us -to be in general boys of the bull-dog breed. The mascot bull-dogs in the -shops at this moment serve the same end as the mascot emblems and -mysterious hieroglyphics of the ancients, and the Egyptian who carried -a scarabæus or an Eye of Horus, acted without doubt from the same -simple, homely impulse as drives the modern Englishman to hang up the -picture of a repulsive animal subscribed, "What we have we'll hold". - -The prehistoric dog or jackal symbolised not tenacity or courage, but -the maker of tracks, for the well-authenticated reason that dogs were -considered the best guides to practicable courses in the wilderness. -Bull-headed men and dog-headed men are represented constantly in Cretan -Art, and these in all likelihood symbolised the primeval bull-dogs who -trekked into so many of the wild and trackless places of the world. - -The Welsh have a saying, "Tra Mor, Tra Brython," which means, "as long -as there is sea so long will there be Britons". Centuries ago, Diodorus -of Sicily mentioned the Kelts as "having an immemorial taste for foreign -expeditions and adventurous wars, and he goes on to describe them as -'irritable, prompt to fight, in other respects simple and guileless,' -thus, according with Strabo, who sums up the Celtic temperament as being -simple and spontaneous, willingly taking in hand the cause of the -oppressed".[139] - -Diodorus also mentions the Kelts as clothed sometimes "in tissues of -variegated colours," which calls to mind the tartans of the Alban -McAlpines, Ians, Jocks, Sanders, Hendries, and others of that ilk. - -The dictionaries define the name Andrew as meaning _a man_, whence -_androgynous_ and _anthropology_; in Cornish _antrou_ meant _lord_ or -_master_, and these early McAndrews were doubtless masterly, tyrannical, -dour, derring-doers, inconceivably daring in der-doing. To _try_ means -make an effort, and we speak proverbially of "working like a Trojan". -The corollary is that tired feeling which must have sorely tried the -tyros or young recruits. After daring and trying and tiring, these dour -men eventually turned _adre_, which is Cornish for _homeward_. Whether -their hearts were turned Troy-ward in the _Ægean_ or to some small -unsung British _tre_ or Troynovant, who can tell? "I am now in Jerusalem -where Christ was born," wrote a modern argonaut to his mother, but, he -added, "I wish I were in Wigan where I was born." - -FOOTNOTES: - - [86] Taylor, Rev. T., _The Celtic Christianity of Cornwall_, p. - 27. - - [87] Morris-Jones, Sir J., _Y. Cymmrodor_, xxvii., p. 240. - - [88] Margoliouth, M., _The Jews in Great Britain_, p. 33. - - [89] As bearing upon this statement I reprint in the Appendix to - the present volume a very remarkable extract from _Britain - and the Gael_ (Wm. Beal), 1860. - - [90] Wilkes, Anna, _Ireland: Ur of the Chaldees_, p. 6. - - [91] Introduction to Malory's _Morte d'Arthur_ (Everyman's - Library). - - [92] Plutarch, _De Defectu Oraculorum_, xvii. - - [93] Eckenstein, L., _Comparative Studies in Nursery Rhymes_, p. 70. - - [94] Clodd, E., _Tom Tit Tot_, p. 131. - - [95] Mackenzie, D. A., _Myths of Crete and Pre-Hellenic Europe_, - p. 326. - - [96] _Cf._ Poste, B., _Britannic Researches_, p. 220. - - [97] _Y Cymmrodor_, xxviii. - - [98] Triad 4. - - [99] "The notion that the Albanian is a mere mixture of Greek and - Turkish has long been superseded by the conviction that - though mixed it is essentially a separate language. The - doctrine also that it is of recent introduction into Europe - has been similarly abandoned. There is every reason for - believing that as Thunmann suggested, it was, at dawn of - history, spoken in the countries where it is spoken at the - present moment."--Latham, R. G., _Varieties of Man_, p. 552. - - [100] Rhys, J., _Celtic Britain_. - - [101] The same root may be behind _deruish_ or _dervish_. - - [102] Gordon, E. O., _Prehistoric London_, p. 127. - - [103] Virgil, _Æneid_, 79, 80, 81. - - [104] _Cornish Feasts and Folklore_, p. 119. - - [105] Malory, viii. - - [106] I question the current supposition that this is a corruption - of _chy an woon_ or "house on the hill". - - [107] Beal, W., _Britain and the Gael_, p. 22. - - [108] Herodotus, 11, 52. - - [109] Johnston, J. B., _Place-names of England and Wales_, p. 413. - - [110] Burrows, R. M., _The Discoveries in Crete_, p. 11. - - [111] _Hastings_ (Ward Lock & Co.), p. 63. - - [112] xxvii. 12. - - [113] _Sepulchres of Ancient Etruria_, p. 9. - - [114] From _mercari_, to trade (Skeat). - - [115] _Jonnock_ is probably cognate with _yankee_, which was in old - times used in the New England States as an adjective meaning - "excellent," "first-class". Thus, a "yankee" horse would be a - first-class horse, just as we talk of English beef and other - things English, meaning that they are the best. Another - explanation of _yankee_ is that when the Pilgrim Fathers - landed at Plymouth Rock, near Massachusetts Bay, in 1620, - they were met on the shore by native Indians who called them - "Yangees"--meaning "white man"--and the term was finally - completed into "Yankees". - - [116] Taylor, Rev. R., _Diegesis_, p. 158. - - [117] The remarkable serpentine, shell-mosaiked shrine, known as - Margate Grotto, is discussed in chap. xiii. - - [118] i., 367. - - [119] _Odyssey_, Book IV. - - [120] _Cf._ Smith, G., _Religion of Ancient Britain_, p. 65. - - [121] _Myths of Crete and Prehistoric Europe_, p. 239. - - [122] Rydberg, V., _Teutonic Mythology_, pp. 22-36. - - [123] _Odyssey_, Book I. - - [124] _Ibid._, Book III. - - [125] _The Myth of Br. Islands_, p. 324. - - [126] The current idea that London was _Llyn din_, the _Lake town_, - has been knocked on the head since it has been "proved that - the lake which was described so picturesquely by J. R. Green - did not exist". _Cf._ Rice Holmes, _Ancient Britain_, p. 704. - - [127] Lon_dres_, the Gaulish form of London, implies that the - radical was _Lon_--and perhaps further, that London was a - _holy enclosure dun or derry_ where _luna_, the moon, was - worshipped. There is a persistent tradition that St. Paul's, - standing on the summit of Ludgate Hill or dun, occupies the - site of a more ancient shrine dedicated to Diana, _i.e._, - Luna. - - [128] This name will subsequently be traced to Cres, the son of - Jupiter, to whom the Cretans assigned their origin. - - [129] Wright, T., _Essays on Archæological Subjects_, vol. i., p. - 273. - - [130] Wright, T., _Essays on Archæological Subjects_, vol. i., p. - 283. - - [131] In Albany the memory of "the gudeman" lingered until late, - and according to Scott: "In many parishes of Scotland there - was suffered to exist a certain portion of land, called _the - gudeman's croft_, which was never ploughed or cultivated, but - suffered to remain waste, like the _Temenos_ of a pagan - temple. Though it was not expressly avowed, no one doubted - that 'the goodman's croft' was set apart for some evil being; - in fact, that it was the portion of the arch-fiend himself, - whom our ancestors distinguished by a name which, while it - was generally understood, could not, it was supposed, be - offensive to the stern inhabitant of the regions of despair. - This was so general a custom that the Church published an - ordinance against it as an impious and blasphemous usage. - - "This singular custom sunk before the efforts of the clergy - in the seventeenth century; but there must still be many alive - who, in childhood, have been taught to look with wonder on - knolls and patches of ground left uncultivated, because, - whenever a ploughshare entered the soil, the elementary spirits - were supposed to testify their displeasure by storm and - thunder," _Demonology and Witchcraft._ - - - [132] These Sources of Life or vessels of Almighty Power were - described as Crown, Wisdom, Prudence, Magnificence, Severity, - Beauty, Victory, Glory, Foundation, Empire. _Cf._ King, C. - W., _The Gnostics and their Remains_, p. 34. - - [133] Johnston, Rev. J. B., _Place-names of England and Wales_. - - [134] "The origin of the name is quite unknown to history.... - Possibly because so many dogs were drowned in the Thames - here."--Johnston, Rev. J. B., _Place-names of England_, p. - 321. - - [135] Walsh, R., _An Essay on Ancient Coins, Medals, and Gems_, p. - 58. - - [136] Rhys, Sir J., _Celtic Heathendom_, pp. 14-16. - - [137] British children still cross their forefingers as a sign of - _treus_, _pax_, or _fainits_. - - [138] _Britannia Antiquissima_, p. 4. - - [139] _Cf._ Thomas, J. J., _Britannia Antiquissima_, pp. 84, 85. - - - - - CHAPTER IV - - ALBION - - "The Anglo-Saxons, down to a late period, retained the heathenish - Yule, as all Teutonic Christians did the sanctity of Easter-tide; - and from these two, the Yule-boar and Yule-bread, the Easter - pancake, Easter sword, Easter fire, and Easter dance could not be - separated. As faithfully were perpetuated the name and, in many - cases, the observances of midsummer. New Christian feasts, - especially of saints, seem purposely as well as accidentally to - have been made to fall on heathen holidays. Churches often rose - precisely where a heathen god or his sacred tree had been pulled - down; and the people trod their old paths to the accustomed site: - sometimes the very walls of the heathen temple became those of the - church; and cases occur in which idol-images still found a place in - a wall of the porch, or were set up outside the door, as at Bamberg - Cathedral where lie Sclavic-heathen figures of animals inscribed - with runes."--GRIMM. - - -Our Chronicles state that when Brute and his companions reached these -shores, "at that time the name of the island was Albion". According to -tradition Alba, Albion, or Alban, whence the place-name Albion, was a -fairy giant, but this, in the eyes of current scholarship, is a fallacy, -and _alba_ is merely an adjective meaning _white_, whence wherever met -with it is so translated. But because there happens to be a relatively -small tract of white cliffs in the neighbourhood of Dover, it is a -barren stretch of imagination to suppose that all Britain thence derived -its prehistoric title, and in any case the question--why did _alba_ mean -white?--would remain unanswered. The Highlanders of Scotland still speak -of their country as Albany or Alban; the national cry of Scotland was -evidently at one time "Albani," and even as late as 1138, "the army of -the Scots with one voice vociferated their native distinction, and the -shout of Albani! Albani! ascended even to the heavens".[140] - -Not only by the Romans but likewise by the Greeks, Britain was known as -Albion, and one may therefore conjecture that the white-cliff theory is -an unsound fancy. - -Strabo alludes to a certain district generally supposed to be Land's -End, under the name "Kalbion,"[141] a word manifestly having some -radical relation to "Albion". By an application of the comparative -method to place-names and proper-names, I arrived several years ago at -the seemingly only logical conclusion that in many directions _ak_ and -its variants meant _great_ or _mighty_. On every hand there is -presumptive evidence of this fact, and I have since found that Bryant -and also Faber, working by wholly independent methods, reached a very -similar conclusion. My _modus operandi_, with many of its results, -having been already published,[142] it is unnecessary here to restate -them, and I shall confine myself to new and corroborative evidence. - -In addition to _great_ or _mighty_ it is clear that the radical in -question meant _high_. The German trisagion of _hoch! hoch! hoch!_ is -still equivalent to the English _high! high! high!_ the Swedish for -_high_ is _hog_, the Dutch is _oog_, and in Welsh or British _high_ is -_uch_. It is presumably a trace of the gutteral _ch_ that remains in our -modern spelling of _high_ with a _gh_ now mute, but the primordial Welsh -_uch_ has also become the English _ok_, as in Devonshire where _Ok_ment -Hill is said to be the Anglicised form of _uch mynydd_, the Welsh or -British for _high_ hill. I shall, thus, in this volume treat the -syllable _'k_ or _'g_ as carrying the predominant and apparently more -British meaning of _high_. That the sounds 'g and 'k were invariably -commutable may be inferred from innumerable place-names such as -_Og_bourne St. Andrew, alternatively printed _Oke_bourne, and that the -same mutability applies to words in general might be instanced from any -random page of Dr. Murray's _New English Dictionary_. We may thus assume -that "Kalbion," meant Great Albion or High Albion, and it remains to -analyse Alba or Albion. - -B and P being interchangeable, the _ba_ of _Alba_ is the same word as -_pa_, which, according to Max Müller, meant primarily _feeder_; _papa_ -is in Turkish _baba_, and in Mexico also _ba_ meant the same as our -infantile _pa_, _i.e._, feeder or father. In _paab_, the British for -_pope_, one _p_ has become _b_ the other has remained constant. - -The inevitable interchange of _p_ and _b_ is conspicuously evident in -the place-name--Battersea, alternatively known as Patrickseye, and on -that little _ea_, _eye_, or _eyot_ in the Thames at one time, probably, -clustered the padres or paters who ministered to the church of St. -Peter--the architypal Pater--whose shrine is now Westminster Abbey. - -It is a custom of children to express their superlatives by -duplications, such as _pretty pretty_, and in the childhood[143] of the -world this habit was seemingly universal. Thus _pa_, the Aryan root -meaning primarily _feeder_, has been duplicated into _papa_, which is -the same word as _pope_, defined as indicating the father of a church. -In A.D. 600 the British Hierarchy protested against the claims of the -"paab" of Rome to be considered "the Father of Fathers,"[144] and there -is little doubt that Pope is literally _pa-pa_ or _Father Father_. In -Stow's time there existed in London a so-called "Papey"--"a proper -house," wherein sometime was kept a fraternity of St. Charity and St. -John. This was, as Stow says, known as the Papey;[145] "for in some -language priests are called papes". - -In the Hebrides the place-names Papa Stour, Papa Westray, and so forth -are officially recognised as the seats of prehistoric padres, patricks, -or papas. Skeat imagines that the words _pap_ meaning food, and _pap_ -meaning teat or breast, are alike "of infantine origin due to the -repetition of _pa pa_ in calling for food". They may be so, but to -understand the childhood of the world one must stoop to infantile -levels. - -In Celtic _alp_ or _ailpe_ meant _high_, and also _rock_. Among the -ancients rock was a generally recognised symbol of the undecaying -immutable High Father, and in seemingly every tongue will be found puns -such as _pierre_ and _pere_, Peter the pater, and Petra the Rock. The -papacy of Peter is founded traditionally upon St. Petra, the Rock of -Ages, "Upon this Rock will I found my Church," and the St. Rock of this -country, whose festival was celebrated upon Rock Monday, was assumedly a -survival of pagan pre-Christian symbolism. - - [Illustration: FIG. 20.--From _Analysis of Ancient Mythology_ - (Bryant, J.).] - -In the group of coins here illustrated it will be noticed that the -_Mater Deorum_ is conventionally throned upon a rock. "Unto Thee will I -cry, O Lord my Rock," wrote the Psalmist, and the inhabitants of Albion -probably once harmonised in their ideas with the Kafirs of India, who -still say of the stones they worship, "This stands for God, but we know -not his shape." In Cornwall, within living memory, the Druidic stones -were believed in some mysterious way to be sacred to existence, and the -materialistic theory which attributes all primitive worship to fear or -self-interest, will find it hard to account satisfactorily for stone -worship. Cold, impassive stone, neither feeds, nor warms, nor clothes, -yet, as Toland says: "'Tis certain that all nations meant by these -stones without statues the eternal stability and power of the Deity, and -that He could not be represented by any similitude, nor under any figure -whatsoever". - - [Illustration: FIG. 21.--Christ and His Apostles, under the form of - Lambs or of Sheep. (Latin sculpture; first centuries - of the Church.) - From _Christian Iconography_ (Didron).] - -It is asserted by one of the classical authors that stones were -considered superior in two respects, first in being not subject to -death, and second in not being harmful. That _Albion_ was harmless and -beneficent is implied by the adjectives _bien_, _bonny_, _benevolent_, -_bounteous_, and _benignant_. That St. Alban was similarly conceived is -implied by the statement that this Lord's son of the City of Verulam was -"a well disposed and seemly young man," who "always loved to do -hospitality _granting meat and drink_ wherever necessary". That St. -Alban was not only _Alpa_, the All Feeder, but that he was also _Alpe_, -the High One and the Rock whence gushed a "living water," is clear from -the statement: "Then at the last they came to the hill where this holy -Alban should finish and end his life, in which place lay a great -multitude of people nigh dead for heat of the sun, and for thirst. And -then anon the wind blew afresh, cool, and also at the feet of this holy -man Alban sprang up a fair well whereof all the people marvelled to see -the cold water spring up in the hot sandy ground, and so high on the top -of an hill, which water flowed all about and in large streams running -down the hill. And then the people ran to the water and drank so that -they were well refreshed, and then by the merits of St. Alban their -thirst was clean quenched. But yet for all the great goodness that was -showed they thirsted strongly for the blood of this holy man."[146] - -From this and other miraculous incidents in the life of St. Alban it -would appear that the original compilers had in front of them some -cartoons, cameos, or symbolic pictures of "The Kaadman," which had -probably been recovered from the ruins of the ancient city. The -authenticity of St. Alban's "life" is further implied by the frequency -with which allusions are made to the blazing heat of the sun, a sunshine -so great, so conspicuous, that it burnt and scalded the feet of the -sightseers. The Latin for yellow, which is the colour of the golden sun, -is _galbinus_, a word which like Kalbion resolves into _'g albinus_, the -high or mighty Albanus. From _galbinus_ the French authorities derive -their word _jaune_, but _jaune_ is simply _Joan_, _Jeanne_, _shine_, -_shone_, or _sheen_. - -In Hebrew _Albanah_ or _Lebanah_ properly signifies the moon, and -_albon_ means _strength_ and _power_, but more radically these terms may -be connoted with our English surname Alibone and understood as either -_holy good_, _wholly good_, or _all good_. - -Yellow is not only the colour of the golden sun, but it is similarly -that of the moon, and at the festivals of the _yellow_ Lights of Heaven -our ancestors most assuredly _halloe'd_, _yelled_, _yawled_, and -_yowled_. The Cornish for the sun is _houl_, the Breton is _heol_, the -Welsh is _hayl_, and until recently in English churches the congregation -used at Yule Tide to _hail_ the day with shouts or _yells_ of Yole, -Yole, Yole! or Ule, Ule, Ule! The festival of Yule is a reunion, a -coming together in amity of the All, and as in Welsh _y_ meant _the_, -the words _whole_, and _Yule_ were perhaps originally _ye all_ or _the -all_. An _alloy_ is a mixture or medley, anything _allowed_ is according -to _law_, and _hallow_ is the same word as _holy_. - -The word Alban is pronounced Olbun, and in Welsh _Ol_, meant not only -_all_, but also the Supreme Being. The Dictionaries translate the -Semitic _El_ as having meant _God_ or _Power_, and it is so rendered -when found amid names such as Beth_el_, Uri_el_, _El_eazar,[147] etc. -But among the Semitic races the deity El was subdivided into a number of -Baalim or secondary divinities emanating from El, and it would thus seem -that although the Phoenicians may have forgotten the fact, _El_ meant -among them what _All_ does amongst us. According to Anderson, El was -primarily Israel's God and only later did He come to be regarded as the -God of the Universe--"Rising in dignity as the national idea was -enlarged, El became more just and righteous, more and more superior to -all the other gods, till at last He was defined to be the Supreme Ruler -of Nature, the One and only Lord".[148] - -The motto of Cornwall is "One and All," and among the Celtic races there -is still current a monotheistic folk-song which is supposed to be the -relic of a Druidic ritual or catechism. This opens with the question in -chorus, "What is your one O"? to which the answer is returned:-- - - One is _all alone_, - And ever doth remain so. - -There figures in the Celtic memory a Saint Allen or St. Elwyn, and this -"saint" may be modernised into St. "Alone" or St. "_All one_": his -third variant Elian is equivalent to Holy Ane or Holy One.[149] - -The Greek philosophers entertained a maxim that Jove, Pluto, Phoebus, -Bacchus, all were one and they accepted as a formula the phrase "All is -one". In India Brahma was entitled "The Eternal All" and in the -_Bhagavad Gita_ the Soul of the world is thus adored:-- - - O infinite Lord of Gods! the world's abode, - Thou undivided art, o'er all supreme, - Thou art the first of Gods, the ancient Sire, - The treasure-house supreme of all the worlds. - The Knowing and the Known, the highest seat. - From Thee the All has sprung, O Boundless Form! - Varuna, Vazu, Agni, Yama thou, - The Moon; the Sire and Grandsire too of men. - The infinite in power, of boundless force, - The All thou dost embrace; the "Thou art All". - -Near Stonehenge there is a tumulus known nowadays as El barrow, and -Salisbury Plain itself was once named Ellendune or Ellen Down. The -Greeks or Hellenes claimed to be descendants of the Dodonian Ellan or -Hellan, a personage whom they esteemed as the "Father of the First-born -Woman". Ellan or Hellan was alternatively entitled Hellas, and in Greek -the word _allos_ meant "the one". - -Tradition said that the Temple of Ellan at Dodona--a shrine which -antedated the Greek race, and was erected by unknown predecessors--was -founded by a Dove, one of two birds which flew from Thebes in Egypt. The -super-sacred tree at Dodona, as in Persia and elsewhere, was the oak, -and the rustling of the wind in the leaves of the oak was poetically -regarded as the voice of the All-Father. The Hebrew for an oak tree is -_allon_, _elon_, or _allah_, and Allah is the name under which many -millions of our fellow-men worship The Alone. To this day the oak tree -is sacred among the folk of Palestine,[150] particularly one ancient -specimen on the site of old Beyrut or Berut--a place-name which, as we -shall see, may be connoted with Brut. - -[Illustration: FIG. 22.--From _Christian Iconography_ (Didron). - - Diana, the Moon, with a circular nimbus. (Roman - sculpture.) - - Mercury with a circular nimbus. (Roman sculpture.) - - Apollo as the Sun, adorned with the nimbus, and - crowned with seven rays. (Roman sculpture.) - - Sun, with rays issuing from the face, and a - wheel-like nimbus on the head. (Etruscan sculpture.)] - -B being invariably interchangeable with P, the Ban of Alban is the same -as the Greek Pan.[151] From Pan comes the adjective _pan_ meaning -_all_, _universal_, so that Alban may perhaps be equated with Holy Pan. -_Hale_ also means healthy, and the circular _halo_ symbolising the -glorious sun was used by the pagans long before it was adopted by -Christianity. By the Cabalists--who were indistinguishable from the -Gnostics--Ell was understood to mean "the Most Luminous," Il "the -Omnipotent," Elo "the Sovereign, the Excelsus," and Eloi "the -Illuminator, the Most Effulgent". Among the Greeks _ele_ meant -refulgent, and Helios was a title of Apollo or the Sun. - - [Illustration: FIG. 23.--The statue of Diana of the Ephesians - worshipped at Massilia. - From _Stonehenge_ (Barclay, E.).] - -The Peruvians named their Bona Dea Mama Allpa, whom they represented, -like Ephesian Diana, as having numerous breasts, and they regarded Mama -Allpa as the dispenser of all human nourishment. In Egypt _pa_ meant -_ancestor_, _beginning_, _origin_, and the Peruvian many-breasted Mama -Allpa seemingly meant just as it does in English, _i.e._, mother, _All -pa_ or _All-feeder_. - -It is important to note that the British Albion was not always -considered as a male, but on occasions as the "Lady Albine".[152] - -The Sabeans worshipped the many-breasted Artemis under the name -Almaquah, which is radically _alma_, and the Greeks used the word _alma_ -as an adjective meaning _nourishing_. The river Almo near Rome was -seemingly named after the All Mother, for in this stream the Romans used -ceremoniously to bathe and purify the statue of Ma, the World Mother, -whose consort was known as Pappas. Pappas is the Greek equivalent to -Papa, and Ma or Mama meaning _mother_ is so used practically all the -world over. Skeat is contemptuous towards _mama_, describing it as "a -mere repetition of _ma_ an infantile syllable; many other languages have -something like it". Not only all over Asia Minor but also in Burmah and -Hindustan _ma_ meant mother; in China _mother_ is _mi_ or _mu_, and in -South America as in Chaldea and all over Europe _mama_ meant mother; -Mammal is of course traceable to the same root, and it is evident that -even were _ma_ merely an infantile syllable it obviously carried far -more than a contemptible or negligible meaning. - - [Illustration: MA. - FIG. 24.--The Egyptian Ma or "Truth".] - -In Europe, Alma and Ilma are proper names which are defined as having -meant either Celtic _all good_, Latin _kindly_, or Jewish _maiden_. In -Finnish mythology the Creatrix of the Universe, or Virgin Daughter of -the Air is named Ilmatar, which is evidently the _All Mater_ or _All -Mother_. Alma was no doubt the almoner of aliment, and her symbol was -the _almond_. In Scotland where there is a river Almond, _ben_ means -mountain or head, and _ben_ varies almost invariably into _pen_, from -the Apennines to the Pennine Range. - -It is said that Pan was worshipped in South America, and that his name -was commemorated in the place-name Mayapan. Among the Mandan Indians, -_pan_ meant _head_, and also _pertaining to that which is above_; in -China, _pan_ meant mountain or hill, and in Phoenician, _pennah_ had -the same meaning. As, however, I have dealt somewhat fully elsewhere -with Pan the President of the Mountains, I shall for the sake of brevity -translate his name into _universal_ or _good_. - -In England we have the curious surname Pennefather;[153] in Cornwall, -Pender is very common, and it is proverbial that _Pen_ is one of the -three affixes by which one may know Cornishmen. - -As Pan was pre-eminently the divinity of woods and forests, Panshanger -or Pan's Wood in Hertfordshire may perhaps be connected with him, and -the river Beane of Hertfordshire may be equated with the kindred British -river-names, Ben, Bann, Bane, Bain, Banon, Bana, Bandon, Banney, Banac, -and Bannockburn. - -Bannock or Panak the _Great Pan_ is probably responsible for the English -river name Penk, and the name Pankhurst necessarily implies a hurst or -wood of Pank. Penkhull was seemingly once Penkhill, and it is evident -that Pan or Pank, the God of the Universe, may be recognised in Panku, -the benevolent Chinese World Father, for the account of this Deity is as -follows: "Panku was the _first_, being placed upon the earth at a period -when sea, land, and sky were all jumbled up together. Panku was a giant, -and worked with a mallet and chisel for eighteen thousand years in an -effort to make the earth more shapely. As he toiled and struggled so he -grew in strength and stature, until he was able to push the heavens back -and to put the sea into its proper place. Then he rounded the earth and -made it more habitable, and then he died. But Panku was greater in death -than he was in life, for his head became the surface of the earth; his -sinews, the mountains; his voice, the thunder, his breath, the wind, the -mist, and the clouds; one eye was converted into the sun; the other the -moon; and the beads of perspiration on his forehead were crystallised -into the scintillating stars." - -The name Panku is radically the same as Punch, and there is no doubt -that Mr. Punch of to-day represented, according to immemorial wont, with -a hunch, hill, or mountain on his back, has descended from the sacred -farce or drama. Punch and Punchinello, or Pierre and Pierrot are the -father and the son of the ancient holy-days or holidays. - -At _Ban_croft, in the neighbourhood of St. Albans, the festivities of -May-day included "_first_" a personage with "a large artificial hump on -his back,"[154] and we may recognise the Kaadman of St. Albans in the -Cadi of Welsh pageantry. In Wales all the arrangements of May-day were -made by the so-called Cadi, who was always the most active person in the -company and sustained the joint rôle of marshal, orator, buffoon, and -money collector. The whole party being assembled they marched in pairs -headed by the Cadi, who was gaudily bedecked with gauds and wore a -bisexual, half-male, half-female costume. With gaud and gaudy, which are -the same words as _good_ and _cadi_, may be connoted _gaudeo_ the Latin -for _I rejoice_. - -Punch is always represented with an ample _paunch_, and this conspicuous -characteristic of bonhomie is similarly a feature of Chinese and -Japanese bonifaces or Bounty Gods. The skirt worn by the androgynous -British Cadi may be connoted with the kilt in which the Etrurians -figured their Hercules, and that in Etruria the All Father was -occasionally depicted like Punch, is clear from the following passage -from _The Sepulchres of Ancient Etruria_: "Hercules and Minerva were the -most generally honoured of the Etruscan divinities, the one representing -the most valuable qualities of a man's body and the other of his soul. -They were the excellencies of flesh and spirit, and according to -Etruscan mythology they were man and wife. Minerva has usually a very -fine face with that straight line of feature which we call Grecian, but -which, from the sepulchral paintings and the votive offerings, would -appear also to have been native. Hercules has a prominent and peaky -chin, and something altogether remarkably sharp in his features, which, -from the evidence of vases and scarabæi together, would appear to have -been the conventional form of depicting a warrior. It is probably given -to signify vigilance and energy. A friend of mine used to call it, not -inaptly, 'the ratcatcher style'. Neptune bears the trident, Jove the -thunderbolt or sceptre, and these attributes are sometimes appended to -the most grotesque figures when the Etruscans have been representing -either some Greek fable, or some native version of the same story. This -may be seen on one vase where Jove is entering a window, accompanied by -Mercury, to visit Alcmena. Jove has just taken his foot off the ladder, -and in my ignorance I looked at the clumsy but extraordinary vase, -thinking that the figures represented Punch; and though I give the -learned and received version of the story, I am at this moment not -convinced that I was wrong, for I do not believe the professor who -pointed it out to me, notwithstanding all his learning, extensive and -profound as it was, knew that Punch was an Etruscan amusement. Supposing -it, however, to have been Punch, which I think was my own very just -discovery, the piece acted was certainly Giove and Alcmena." - -It is very obvious that the term _holy_ has changed considerably in its -meaning. To the ancients "holidays" were joy-days, pandemoniums, and the -pre-eminent emblem of joviality was the holly tree. The reason for the -symbolic eminence of the holy tree was its evergreen horned leaves which -caused it to be dedicated to Saturn the horned All Father, now degraded -into Old Nick. But "Old Nick" is simply St. Nicholas, or Santa Claus, -and the name Claus is Nicholas minus the adjective _'n_ or _ancient_. -Janus, the Latinised form of Joun, was essentially the God of -_gen_iality and _jov_iality, otherwise Father Christmas and he is the -same as Saturn, whose golden era was commemorated by the Saturnalia. The -Hebrew name for the planet Saturn was Chiun, and this Chiun or Joun (?) -was seemingly the same as the Gian Ben Gian, or Divine Being, who -according to Arabian tradition ruled over the whole world during the -legendary Golden Age. - -On the first of January, a month which takes its name from Janus as -being the "God of the Beginning," all quarrelling and disturbances were -shunned, mutual good-wishes were exchanged, and people gave sweets to -one another as an omen that the New Year might bring nothing but what -was sweet and pleasant in its train. - -This "execrable practice," a "mere relique of paganism and idolatry," -was, like the decorative use of holly, sternly opposed by the mediæval -Church. In 1632 Prynne wrote: "The whole Catholicke Church (as -Alchuvinus and others write), appointed a solemn publike faste upon this -our New Yeare's Day (which fast it seems is now forgotten), to bewail -these heathenish enterludes, sports, and lewd idolatrous practices which -had been used on it: prohibiting all Christians, under pain of -excommunication, from observing the Calends, or first of January (which -we now call New Yeare's Day) as holy, and from sending abroad New -Yeare's Gifts upon it (a custom now too frequent), it being a mere -relique of paganisme and idolatry, derived from the heathen Romans' -feast of two-faced Janus, and a practice so execrable unto Christians -that not only the whole Catholicke Church, but even four famous -Councils" [and an enormous quantity of other authorities which it is -useless to quote], "have positively prohibited the solemnisation of New -Yeare's Day, and the sending abroad of New Yeare's Gifts, under an -anathema and excommunication." - -There is little doubt that the "Saint" Concord--an alleged subdeacon in -a desert--who figures in the Roman Martyrology on January 1st, was -invented to account for the Holy Concord to which that day was -dedicated. Janus of January 1st, who was ranked by the Latins even above -Jupiter, was termed "The _good_ Creator," the "Oldest of the Gods," the -"Beginning of all Things," and the "God of Gods". From him sprang all -rivers, wells, and streams, and his name is radically the same as -Oceanus. - -Before the earth was known to be a ball, Oceanus, the Father of all the -river-gods and water-nymphs, was conceived to be a river flowing -perpetually round the flat circle of the world, and out of, and into -this river the sun and stars were thought to rise and set. Our word -_ocean_ is assumed to be from the Greek form _okeanus_, and the official -surmise as to the origin of the word is--"perhaps from _okis_--swift". -But what "swiftness" there is about the unperturbable and mighty sea, I -am at a loss to recognise. In the Highlands the islanders of St. Kilda -used to pour out libations to a sea-god, known as Shony, and in this -British Shony we have probably the truer origin of _ocean_. - - [Illustration: FIG. 25.--Personification of River. - From _Christian Iconography_ (Didron).] - -The ancients generally supposed the All Good as wandering abroad and -peering unobserved into the thoughts and actions of his children. This -proclivity was a conspicuous characteristic of Jupiter, and also of the -Scandinavian All Father, one of whose titles was Gangrad, or "The -Wanderer". The verb to _gad_, and the expression "_gadding about_," may -have arisen from this wandering proclivity of the gods or gads, and the -word _jaunt_, a synonym for "gadding" (of unknown etymology), points to -the probability that the rambling tendencies of "Gangrad" and other gods -were similarly assigned by the British to their _Giant_, "_jeyantt_," or -Good _John_. _Jaunty_ or _janty_ means full of fire or life, and the -words _gentle_, _genial_, and _generous_ are implications of the -original good Giant's attributes. - - [Illustration: FIG. 26.--Figure of Time with Three Faces. From a - French Miniature of the XIV. cent. - From _Christian Iconography_ (Didron).] - - [Illustration: FIG. 27.--The Three Divine Faces with two eyes and - one single body. From a French Miniature of the XVI. - cent. - From _Christian Iconography_ (Didron).] - -The coins of King Janus of Sicily bore on their obverse the figure of -god Janus; on the reverse a dove, and it is evident that the dove was as -much a symbol of Father Janus as it was of Mother Jane or Mother Juno. -Christianity still recognises the dove or pigeon as the symbol of the -Holy Ghost, and it is probable that the word _pigeon_ may be attributed -to the fact that the pigeon was invariably associated with _pi_, or _pa -geon_.[155] - - [Illustration: FIG. 28.--BRAHMA.--From _A Dictionary of - Non-classical Mythology_ (Edwardes & Spence).] - -Janus, "the one by whom all things were introduced into life," was -figured as two-faced, or time past, and time to come, and Janus was the -"I was," the "I am," and the "I shall be".[156] As the "God of the -Beginning," Janus is clearly connected with the word _genesis_; Juno was -the goddess who presided over childbirth, and to their names may be -traced the words _generate_, _genus_, _genital_, and the like. Just as -_Jan_uary is the first or opening month of the year, so _June_,[157] -French _Juin_, was the first or opening month of the ancient calendar. -It was fabled that Janus daily threw open the gate of day whence _janua_ -was the Latin for a gate, and _janitor_ means a keeper of the gate. - -All men were supposed to be under the safeguard of Janus, and all women -under that of Juno, whence the guardian spirit of a man was termed his -_genius_ and that of a woman her _juno_. The words _genius_ and _genie_ -are evidently cognate with the Arabian _jinn_, meaning a spirit. In -Ireland the fairies or "good people" are known as the "gentry"; as the -giver of all increase Juno may be responsible for the word _generous_, -and Janus the Beginning or Leader is presumably allied to _General_. -Occasionally the two faces of Janus were represented as respectively old -and young, a symbol obviously of time past and present, time and -_change_, the ancient of days and the _junior_ or _jeun_. In Irish _sen_ -meant _senile_. - -It is taught by the mothers of Europe that at Yule-Tide the Senile All -Bounty wanders around bestowing gifts, and St. Nicholas, or Father -Christmas, is in some respects the same as the Wandering Jew of mediæval -tradition. The earliest mention of the Everlasting Jew occurs in the -chronicles of the Abbey of St. Albans,[158] and is probably a faint -memory of the original St. Alban or All Bounty. It was said that this -mysterious Wanderer "had a little child on his arm," and was an -eye-witness of the crucifixion of Christ. Varied mythical appearances of -the Everlasting Jew are recorded, and his name is variously stated as -Joseph, and as Elijah. Joseph is radically _Jo_, Elijah is _Holy Jah_, -whence it may follow, that "Jew" should be spelled "Jou," and that the -Wandering or Everlasting Jew may be equated with the Sunshine or the -Heavenly Joy. - - [Illustration: FIG. 29.--The Three Divine Heads within a single - triangle. From an Italian Wood Engraving of the XV. - cent. - From _Christian Iconography_ (Didron).] - -In France the sudden roar of the wind at night is attributed to the -passing of the Everlasting Jew. In Switzerland he is associated with the -mighty Matterhorn, in Arabia he is represented as an aged man with a -bald head, and I strongly suspect that the Elisha story of "Go up, thou -bald head" arose from the misinterpretation of a picture of the Ancient -of Days surrounded by a happy crowd of laughing youngsters. In this -respect it would have accorded with the representation of the Divine -bald-head of the Celts, leading a joyful chain of smiling captives. In -England the Wandering Jew was reputed never to eat but merely to drink -water which came from a rock. Some accounts specify his clothing -sometimes as a "purple shag-gown," with the added information, "his -stockings were very white, but whether linen or jersey deponent knoweth -not, his beard and head were white and he had a white stick in his hand. -The day was rainy from morning to night, but he had not one spot of dirt -upon his clothes".[159] This tradition is evidently a conception of the -white and immaculate Old Alban, in the usual contradistinction to the -_young_ or _le jeun_, and we still speak of an honest or jonnock person -as "a white man". By the Etrurians it was believed that the soul -preserved after death the likeness of the body it had left and that this -elfin or spritely body composed of shining elastic air was clothed in -airy white.[160] There figures in _The Golden Legend_ an Italian St. -Albine, whose name, says Voragine, "is as much as to say primo; as he -was white and thus this holy saint was all white by purity of clean -living". The tale goes on that this St. Albine had two wives, also two -nurses which did nourish him. While lying in his cradle he was carried -away by a she-wolf and borne into the fields where happily he was espied -by a pair of passing maidens. One of these twain exclaimed "Would to God -I had milk to foster thee withal," and these words thus said her paps -immediately rose and grew up filled with milk. Semblably said and prayed -the second maid, and anon she had milk as her fellow had and so they two -nourished the holy child Albine. - - [Illustration: FIGS. 30 to 38.--From _Les Filigranes_ (Briquet, - C. M.).] - -It has been suggested that the Wandering Jew is a personification "of -that race which wanders _Cain_-like over the earth with the brand of a -brother's blood upon it"; by others the story is connected particularly -with the gipsies. The Romany word for moon is _choon_, the Cornish for -_full moon_ is _cann_, and it is a curious thing that the Etrurian Dante -entitles the Man in the Moon, Cain:-- - - Now doth Cain with fork of thorns confine - On either hemisphere touching the wave - Beneath the towers of Seville. Yesternight - The moon was round.[161] - -Christian symbology frequently associates the Virgin Mary with the new -moon, and in Fig. 39 a remarkable representation of the Trinity is -situated there. - - [Illustration: FIG. 39.--The Holy Ghost, as a child of eight or ten - years old, in the arms of the Father. French - Miniature of the XVI. cent. - From _Christian Iconography_ (Didron).] - - -In the illustrations overleaf of mediæval papermarks, some of which -depict the Man in the Moon in his conventional low-crowned, -broad-brimmed hat, there is a conspicuous portrayal of the two breasts, -doubtless representative of the milk and honey flowing in the mystic -Land of _Can_aan. This paradise was reconnoitred by Joshua accompanied -by Caleb, whose name means _dog_, and it will be remembered that -dog-headed St. Christopher was said to be a Canaanitish giant. - -Irishmen assign the name Connaught to a beneficent King Conn, during -whose fabulously happy reign all crops yielded ninefold, and the furrows -of Ireland flowed with "the pure lacteal produce of the dairy". Conn of -Connaught is expressly defined as "good as well as great,"[162] and the -Hibernian "pure lacteal produce of the dairy" may be connoted with the -Canaanitish "milk". We shall trace King Conn of Connaught at Caen or -Kenwood, near St. John's Wood, London, and also at Kilburn, a burn or -stream alternatively known as the _Cune_burn. This rivulet comes first -within the ken of history in the time of Henry I., when a hermit named -Godwyn--query _Good One_?--had his kil or cell upon its banks. King Conn -of Connaught reigned in glory with "Good Queen Eda," a Breaton princess -who was equally beloved and esteemed. This Eda is seemingly the Lady of -Mount Ida in Candia, and her name may perhaps be traced in Maida Vale -and Maida Hill. Pa Eda or Father Ida is apparently memorised at the -adjacent Paddington which the authorities derive from Paedaington, or -_the town of the children of Paeda_. Cynthia, the Goddess of the Moon or -_cann_, may be connoted with Cain the Man in the Moon, and we shall -ultimately associate her with Candia the alternative title of Crete, and -with Caindea, an Irish divinity, whose name in Gaelic means _the gentle -goddess_. - -Near _Con_iston in Cumberland is Yew Barrow, a rugged, cragged, -pyramidal height which like the river Yeo, rising from Seven Sisters -Springs, was probably associated with Jou or Yew. The culminating peak -known as "The Old Man" of Coniston is suggestive of the Elfin -tradition:-- - - High on the hill-top the Old King sits - He is now so old and grey, he's nigh lost his wits. - -The Egyptians figured Ra, the Ancient of Days, as at times so senile -that he dribbled at the mouth. - -The traditional attributes of Cain, the Man in the Moon, or Cann, the -full moon, are a dog, a lanthorn, and a bush of thorn. The dog is the -_kuon_ or _chien_ of St. Kit, the Kaadman or the Good Man, and the -lanthorn is probably Jack-a-lantern or Will-o-the-wisp, known of old as -Kit-with-a-canstick or Kitty-with-a-candlestick. The thorn bush was -sacred to the Elves for reasons which will be discussed in a subsequent -chapter. It is sufficient here to note that the equivalent of the sacred -hawthorn of Britain is known in the East as the Alvah or Elluf.[163] The -Irish title of the letter _a_ or _haw_ is _alif_, as also is the -Arabian: the Greek _alpha_ is either _alpa_ or _alfa_. - -The Welsh Archbard Taliesin makes the mystic statement:-- - - Of the ruddy vine, - Planted on sunny days, - And on new-moon nights; - And the white wine. - - The wheat rich in grain - And red flowing wine - Christ's pure body make, - Son of Alpha. - -The same poet claims, "I was in the Ark with Noah and Alpha," whence it -would seem that Alpha was Mother Eve or the Mother of All Living. Alfa -the Elf King and his followers the elves were deemed to be ever-living, -and the words _love_, _life_, and _alive_ are all one and the same. That -Spenser appreciated this identity between _Elfe_ and _life_ is apparent -in the passage:-- - - Prometheus did create - A man of many parts from beasts derived, - That man so made he called Elfe to wit, - Quick the first author of all Elfin kind, - Who wandering through the world with wearie feet - Did in the gardens of Adonis find - A goodly creature whom he deemed in mind - To be no earthly wight, but either sprite - Or angel, the author of all woman-kind.[164] - -_Quick_ as in "quick and dead" meant living, whence "Elfe, to wit -Quick," was clearly understood by Spenser as life. It meant further, all -_vie_ or all _feu_, for the ancients identified life and fire, and they -further identified the _fays_ or elves with _feux_ or fires. The -place-name Fife is, I suspect, connected with _vif_ or _vive_, and it is -noteworthy that in Fifeshire to this day a circular patch of white snow -which habitually lingers in a certain hill cup is termed poetically "the -Lady Alva's web". Whether this Lady Alva was supposed to haunt Glen -Alva--a name now associated with a more material spirit--I do not know. - -The dictionaries define "Alfred" as meaning "Elf in council," and -Allflatt or Elfleet as "elf purity". The big Alfe was no doubt -symbolised by the celebrated Alphian Rock in Yorkshire, and the little -Alf was almost certainly worshipped in his coty or stone cradle at -Alvescott near Witney. That this site was another Kit's Coty or "Cradle -of Tudno," as at Llandudno, is implied by the earlier forms Elephescote -(1216) and Alfays (1274). The Fays and the Elves are one and the same -as the Jinns, the Genii, or "the Gentry". - -There used to be an "Alphey" within Cripplegate on the site of the -present Church of St. Alphage in London. It was believed that the Elf -King inhabited the linden tree, and the elder was similarly associated -with him. Linden is the same word as London, and the name elder resolves -into the _dre_ or _der_ or abode of El: in Scandinavia the elves were -known as the Elles, whence probably Ellesmere--the Elves pool--and -similar place-names. - -We shall subsequently consider a humble Hallicondane or _Ellie King dun_ -still standing in Ramsgate. There was also a famous Elve dun or -Elve-haunt at _Elbo_ton, a hill in Yorkshire, where according to local -legend:-- - - From Burnsall's Tower the midnight hour - Had toll'd and its echo was still, - And the Elphin bard from faerie land - Was upon _Elbo_ton Hill. - -In the neighbourhood of this _ton_ or _dun_ of Elbo there are persistent -traditions of a spectral hound or bandog. - -In the immediate neighbourhood of the London Aldermanbury--the barrow or -court of Alderman--is a church dedicated to St. Alban, and in this same -district stood the parish church of St. Alphage. There figures in the -Church Calendar a "St. Alphage the Bald," and also a St. Alphage or -Elphege, known alternatively as Anlaf. The word Anlaf resolves into -_Ancient Alif_, and it may be thus surmised that "Alphage the Bald" was -the Alif, Aleph, or Alpha aged. - -As has already been seen the Celts represented their Hercules as -bald-headed. St. Alban's, Holborn, is situated in Baldwin's Gardens -where also is a Baldwin's Place. Probably it was the same Bald -One--_alias_ Father Time--that originated the Baldwin Street in the -neighbourhood of St. Alphage and St. Alban, Aldermanbury. - -St. Anlaf may be connoted with the St. Olave whose church neighbours -those of St. Alphage, and St. Alban. By the Church of St. Alban used to -run Love Lane, and _Anlaf_ may thus perhaps be rendered Ancient Love, or -Ancient Life, or Ancient Elf. - -The _Olive_ branch is a universally understood emblem of love, in which -connection there is an apparition recorded of St. John the Almoner. "He -saw on a time in a vision a much fair maid, which had on her head a -crown of olive, and when he saw her he was greatly abashed and demanded -her what she was." She answered, "I am Mercy; which brought from Heaven -the Son of God; if thou wilt wed me thou shalt fare the better". Then -he, understanding that the olive betokened Mercy, began that same day to -be merciful. - -A short distance from Aldermanbury is Bunhill Row, on the site of -Bunhill fields where used to be kept the hounds or bandogs of the -Corporation of London. The name Bunhill implies an ancient tumulus or -barrow sacred to the same Bun or Ban as the neighbouring St. Albans. - -The "Coleman" which pervades this district of London, as in Coleman -Street, Colemanchurch, Colemanhawe, Colemannes, implies that a colony of -St. Colmans or "Doves" settled there and founded the surrounding -shrines. In Ireland, Kil as in Kilpatrick, Kilbride, meant cell or -shrine, whence it may be deduced that the river Cuneburn or Kilburn was -a sacred stream on the banks of which many Godwyns had their cells. In -this neighbourhood the place-names Hollybush Vale, Hollybush Tavern, -imply the existence of a very celebrated Holly Tree. The illustration -herewith represents the Twelfth Night Holly Festival in Westmorland, -which terminated gloriously at an inn:-- - - To every branch a torch they tie - To every torch a light apply, - At each new light send forth huzzahs - Till all the tree is in a blaze; - Then bear it flaming through the town, - With minstrelsy and rockets thrown.[165] - - [Illustration: FIG. 40.--From _The Everyday Book_ (Hone, W.).] - -At the Westmorland festival the holly tree was always carried by the -biggest man, and in all probability this was a similar custom in the -Cuneburn or Kilburn district, terminating at the Hollybush Tavern. - -Scandinavian legend tells of a potent enchantress who had dwelt for 300 -years on the Island of Kunnan (Canaan?) happy in the exquisite innocence -of her youth. Mighty heroes sued for the love of this fairest of giant -maidens, and the sea around Kunnan is said to be still cumbered with the -fragments of rock which her Cyclopean admirers flung jealously at one -another. Ere, however, she was married "the detestable Odin" came into -the country and drove all from the island. Refuging elsewhere the Lady -of Kunnan and her consort dwelt awhile undisturbed until such time as a -gigantic Oluf "came from Britain". This Oluf (they called him the Holy) -making the sign of the cross with his hands drove ashore in a gigantic -ship crying with a loud voice: "Stand there as a stone till the last -day," and in the same instant the unhappy husband became a mass of rock. -The tale continues that on Yule Eve only could the Lord of Kunnan and -other petrified giants receive back their life for the space of seven -hours.[166] - -Now Janus _alias_ Saturn had on his coins the figure of a ship's prow; -he was sometimes delineated pointing to a rock whence issued a profusion -of water; seven days were set apart for his rites in December; and the -seven days of the week were no doubt connected with his title of -Septimanus. In Britain the consort of the Magna Mater Keridwen ( = -_Perpetual Love_) or Ked was entitled Tegid, and like Janus and St. -Peter Tegid was entitled the Door-keeper. In Celtic _te_ meant _good_, -whence Tegid might reasonably be understood as either _Good God_ or _The -Good_. Tegid also meant, according to Davies, _serene baldness_, an -interpretation which has been ridiculed, but one which nevertheless is -in all probability correct for every ancient term bore many meanings, -and because one is right it does not necessarily follow that every other -one is wrong. - -Tegid and Ked were the parents of an untoward child, whose name Avagddu -is translated as having meant _utter darkness_, but as Davies observes -"mythological genealogy is mere allegory, and the father and the son are -frequently the same person under different points of view. Thus this -character in his abject state may be referred to as the patriarch -himself during his confinement in the internal gloom of the Ark, where -he was surrounded with _utter darkness_; a circumstance which was -commemorated in all the mysteries of the gentile world.... And as our -complex Mythology identified the character of the patriarch with the -sun, so Avagddu may also have been viewed as a type of that luminary in -his veil of darkness and gloom. This gloom was afterwards changed into -_light_ and _cheerfulness_, and thus the son of Keridwen may be -recognised in his illuminated state under the title of Elphin, and -_Rhuvawn Bevyr_ which implies _bursting forth with radiance_, and seems -to be an epithet of the helio-arkite god." Davies continues: "Avagddu -thus considered as a type of the helio-arkite god in his afflicted and -renovated state has a striking coincidence of character with Eros the -blind god of the Greeks".[167] The Cain or "Man in the Moon," -represented herewith, has the heart of love, or Eros, figured on his -headgear, and he is carrying the pipes of Pan, or of the Elphin Bard of -Fairyland. - -It was common knowledge to our predecessors, that Titania--"Our radiant -Queen"--hated sluts and sluttery and when Mrs. Page concocted her fairy -plot against Falstaff she enjoined-- - - Then let them all encircle him about - And Fairy-like to pinch the unclean Knight, - And ask him why that hour of fairy revel - In their so sacred paths he dares to tread. - - [Illustration: FIG. 41.--From _Les Filigranes_ (Briquet, C. M.).] - - [Illustration: FIG. 42.--British. From _A New Description of - England and Wales_ (Anon., 1724).] - -The White May or Hawthorn which was so dear to the Elves was probably -the symbol of that chastity and cleanliness which was proverbially an -Elphin attribute. It is, for instance, said of Sir Thopas, when questing -for the Fairy Queen, that-- - - ... he was chaste and no lechour - And sweet as is the bramble flower, - That beareth the red hip. - -On reaching the domain of Queen Elf, Sir Thopas is encountered by a -"great giaunt" Sire Oliphaunt, who informs him-- - - Here the Queen of Fairie - With harpe and pipe and symphonie - Dwelleth in this place. - -Sire Oliphaunt may be connoted with the Elephant which occurs on our -ancient coinage, and is also found carved on many prehistoric stones in -Scotland, notably in the cave of St. Rule at St. Andrews. The Kate -Kennedy still commemorated at St. Andrews we shall subsequently connote -with Conneda and with Caindea. - -The Elephant which sleeps while standing was regarded as the emblem of -the benevolent sentinel, or watchman, and as the symbol of giant -strength, meekness, and ingenuity. According to the poet Donne:-- - - Nature's great masterpiece, an Elephant - The onely harmelesse great thing; the giant - Of beasts; who thought none bad, to make him wise - But to be just and thankful, loth t' offend - (Yet nature hath given him no knees to bend) - Himself he up-props, on himself relies - And foe to none. - - [Illustration: FIG. 43.--From _An Essay on Ancient Coins, Medals, - and Gems_ (Walsh, R.).] - -The Elephant or Oliphant (Greek _elephas_, "origin unknown") is the -hugest and the first of beasts, and in India it symbolises the -vanquisher of obstacles, the leader or the opener of the way. Ganesa, -the elephant-headed Hindu god is invariably invoked at the beginning of -any enterprise, and the name Ganesa is practically the same as -_genesis_ the origin or beginning. "Praise to Thee, O Ganesa," wrote a -prehistoric hymnist, "Thou art manifestly the Truth, Thou art -undoubtedly the Creator, Preserver, and Destroyer, the Supreme Brahma, -the Eternal Spirit." - -One of the reasons for the symbolic eminence of the Elephant seems to -have been the animal's habit of spouting water. It is still said of the -Man in the Moon that he is a giant who at the time of the flow stands in -a stooping posture because he is then taking up water which he pours out -on the earth and thereby causes high tide; but at the time of the ebb he -stands erect and rests from his labour when the water can subside -again.[168] - -The moon goddess of the Muysca Indians of Bogota is named Chin (akin to -Cain, _cann_, and Ganesa?), and in her insensate spleen Chin was -supposed at one period to have flooded the entire world. In Mexico one -of the best represented gods is Chac the rain-god, who is the possessor -of an elongated nose not unlike the proboscis of a tapir, which, of -course, is the spout whence comes the rain which he blows over the -earth.[169] The Hebrew Jah, _i.e._, Jon or Joy or Jack, is hailed as the -long-nosed, and Taylor in his _Diegesis_[170] gives the following as a -correct rendering of the original Psalm: "Sing ye to the Gods! Chant ye -his name! Exalt him who rideth in the heavens by his name Jack, and leap -for Joy before his face! For the Lord hath a long nose and his mercy -endureth for ever!" It is quite beyond the possibilities of independent -evolution or of coincidence that the divinity with a long nose or trunk, -should have been known as _Chac_ alike in Mexico and Asia Minor. - -The spouting characteristic of the whale rendered it a marine equivalent -to the elephant. _Whale_ is the same word as _whole_, and _leviathan_ is -radically the _lev_ of _elephant_. According to British mythology, -Keridwen or Ked was a leviathian or whale, whence, as from the Ark, -emerged all life. - -Not only is the Man in the Moon or the Wandering Jew peculiarly -identified with St. Albans in Britain, but he reappears at the Arabian -city of Elvan. This name is cognate with _elephant_ in the same way as -alpha is correlate to alpa or alba: Ayliffe and Alvey are common English -surnames. In Kensington the memory of Kenna, a fairy princess who was -beloved by Albion a fairy prince, lingered until recently, and this -tradition is seemingly commemorated in the neighbourhood at Albion Gate, -St. Alban's Road, and elsewhere. In St. Alban's Road, Kensington, one -may still find the family name Oliff which, like Ayliffe and Iliffe, is -the same as alif, aleph, or alpha, the letter "a" the first or the -beginning. - -Panku, the great giant of the universe, is entitled by the Chinese the -_first_ of Beings or the Beginning, and it is claimed by the Christian -Church that St. Alban was the _first_ of British martyrs. Eastward of -Kensington Gardens is St. Alban's Place and also Albany, generally, but -incorrectly termed "The Albany". The neighbouring Old Bond Street and -New Bond Street owe their nomenclature to a ground landlord whose name -Bond is radically connected with Albany. The original Bond family were -in all probability followers of "Bond," and the curiously named Newbons, -followers of the Little Bond or New Sun. In the Isle of Wight there are, -half a mile apart, the hamlets of Great Pann and Little Pann which, -considered in conjunction with _Bon_church, were probably once sacred -to Old Pan and Little Pan. According to Prof. Weekley the name Lovibond, -Loveband, or Levibond, "seems to mean 'the dear bond'".[171] Who or what -"the dear bond" was is not explained, but we may connote the kindred -surnames Goodbon, Goodbun, and Goodband. - -By 24th December, the shortest day in the year, the Old Sun had sunk -seemingly to his death, and at Yuletide it was believed that the -rejuvenate New Sun, the Baby Sun, the Welsh _Mabon_, or _Baby Boy_, was -born anew either from the sea or from a cave or womb of the earth. The -arms of the Isle of Man, anciently known as Eubonia, are the -three-legged solar wheel of the Wandering Joy. _Eu_ of Eubonia is -seemingly the Greek _eu_, meaning soft, gentle, pleasing and propitious, -and the rolling _wheel_ of Eubonia was like the svastika, a symbol of -the Gentle Bounty running his beneficent and never-ending course. St. -Andrew, with his limbs extended to the four quarters, was, I think, once -the same symbol,[172] and it is probable that the story of Ixion bound -to a burning wheel and rolling everlastingly through space was a -perversion of the same original. Ixion is phonetically _Ik zion_, -_i.e._, the Mighty Sun or Mighty Sein or Bosom. It was frankly admitted -by the Greeks that their language was largely derived from barbarians or -foreigners, and the same admission was made in relation to their -theology.[173] - -The circle of the Sun or solar wheel, otherwise the wheel of Good _law_, -is found frequently engraved on prehistoric stones and coins. In Gaul, -statues of a divinity bearing a wheel upon his shoulder have been found, -and solar wheels figure persistently in Celtic archæology. It has been -supposed, says Dr. Holmes, that they are symbolical of Sun worship, and -that the God with the wheel was the God of the Sun. It is further -probable that the wheel on the shoulder corresponded to the child on the -shoulder of St. Kit, and I am at a loss to understand how any thinker -can have ever propounded such a proposition as to require Dr. Holmes' -comment, "the supposition that the wheels were money is no longer -admitted by competent antiquaries".[174] Sir James Frazer instances -cases of how the so-called "Fire of Heaven" used sometimes to be made by -igniting a cart wheel smeared with pitch, fastened on a pole 12 feet -high, the top of the pole being inserted in the nave of the wheel. This -fire was made on the summit of a mountain, and as the flame ascended the -people uttered a set form of words with eyes and arms directed -heavenwards. In Norway to this day men turn cart wheels round the -bonfires of St. John, and doubtless at some time the London -urchin--still a notorious adept at cart-wheeling--once exercised the -same pious orgy. - -On Midsummer Eve, when the bonfires were lighted on every hill in honour -of St. John, the Elves were at their very liveliest. _Eléve_ in French -means up _aloft_, and _eléve_ means frequently transported with -excitement. Shakespeare refers to elves as ouphes, which is the same -word as _oaf_ and was formerly spelt aulf. Near Wye in Kent there is a -sign-post pointing to Aluph, but this little village figures on the -Ordnance map as Aulph. The ouphes of Shakespeare are equipped "with -rounds of waxen tapers on their heads," and with Jack o' lanthorn may be -connoted Hob-and-his-lanthorn. In Worcestershire Hob has his fuller -title, and is alternatively known as Hobredy:[175] with the further form -Hobany may be correlated Eubonia, and with Hobredy, St. Bride, the _Bona -dea_ of the Hebrides. It is probable that "Hobany" is responsible for -the curious Kentish place name Ebony, and that the Wandering Dame -Abonde, Habonde, or Abundia of French faërie, was Hobany's consort. The -worship of La Dame Abonde, the star-crowned Queen of Fées, is -particularly associated with St. John's Day, and there is little doubt -that in certain aspects she was _cann_, or the full moon:-- - - The moon, full-orbed, into the well looks down, - Her face is mirrored in the waters clear, - And fées are gathering in the beech shade brown, - From missions far and near. - - And there erect and tall, Abonde the Queen, - Brow-girt with golden circlet, that doth bear - A small bright scintillating star between - Her braids of dusky hair.[176] - -The Bretons believe in the existence of certain elves termed _Sand Yan y -Tad_ (_St. John and Father_) who carry lights at their finger ends, -which spin round and round like wheels, and, according to Arab -tradition, the Jinn or Jan (Jinnee _m._, Jinniyeh, _f. sing._) are -formed of "smokeless fire".[177] That the ancient British, like the -Peruvians, deemed themselves children of the Fire or Sun is implied -among other testimony from a Druidic folk-tale (collected by a writer in -1795), wherein a young prince, divested of his corporeal envelope, has -his senses refined and is borne aloft into the air. "Towards the disc of -the Sun the young prince approaches at first with awful dread, but -presently with inconceivable rapture and delight. This glorious body -(the Sun) consists of an assemblage of pure souls swimming in an ocean -of bliss. It is the abode of the blessed--of the sages--of the friends -of mankind. The happy souls when thrice purified in the sun ascend to a -succession of still higher spheres from whence they can no more descend -to traverse the circles of those globes and stars which float in a less -pure atmosphere."[178] - -At New Grange in Ireland, and elsewhere on prehistoric rock tombs, there -may be seen carvings of a ship or solar barque frequently in -juxtaposition to a solar disc, and the similarity of these designs to -the solar ship of Egypt has frequently been remarked. The Egyptian -believed that after death his soul would be allowed to enter the land of -the Sun, and that in the company of the Gods he would then sail into the -source of immortal Light: hence he placed model boats in the tombs, -sometimes in pairs which were entitled Truth and Righteousness, and -prayed: "Come to the Earth, draw nigh, O boat of Ra, make the boat to -travel, O Mariners of Heaven". - -It is no doubt this same Holy Pair of Virtues that suckled the Child -Albine, and that are represented as two streams of nourishment in the -emblem herewith. - - [Illustration: FIG. 44.--From the title-page of a - seventeenth-century publication of a Cambridge - printer.] - -That the British were enthusiastic astronomers is testified by Cæsar, -who states that the Druids held a great many discourses about the stars -and their motion,[179] about the size of the world and various -countries, about the nature of things, about the power and might of the -immortal gods, and that they instructed the youths in these subjects. It -is equally certain that the British reverenced Sun and Fire not merely -materially but as emblems of the Something behind Matter. "Think not," -said a tenth-century Persian, "that our fathers were adorers of fire; -for that element was only an exalted object on the lustre of which they -fixed their eyes. They humbled themselves before God, and if thy -understanding be ever so little exerted thou must acknowledge thy -dependence on the Being supremely pure." Among the sacred traditions of -the Hindus which are assigned by competent scholars to 2400 B.C. occurs -what is known as the holiest verse of the Vedas. This reads: "Let us -adore the supremacy of that Divine Sun the Deity who illumines all, from -whom all proceed, are renovated, and to whom all must return, whom we -invoke to direct our intellects aright in our progress towards His holy -Seat". It is quite permissible to cite this Hindu evidence as Hindus and -Celts were alike branches of the same Aryan family, and between Druids -and Brahmins there has, apart from etymology,[180] been traced the same -affinity as existed between the Druids and the Magi. - -The primeval symbolism of Fire as Love and Light as Intellect is stamped -indelibly on language, yet like most things which are ever seen it is -now never seen. We say "I see" instead of "I understand"; we speak of -throwing light on a subject or of warm affection, yet in entire -forgetfulness of the old ideas underlying such phraseology. When -Christianity came westward it was compelled to take over almost intact -most of the customs of aboriginal paganry, notably the Cult of Fire. -The sacred fire of St. Bridget was kept going at Kildare until the -thirteenth century when it was suppressed by the Archbishop of Dublin. -It was, however, relighted and maintained by the nineteen nuns of St. -Bridget--the direct descendants of nineteen prehistoric nuns or -Druidesses--until the time of the Reformation, when it was finally -extinguished. - -In old Irish MSS. Brigit--who was represented Madonna-like, with a child -in her arms--is entitled "The Presiding Care". The name of her father, -Dagda Mor, is said by Celtic scholars to mean "The Great Good Fire"; the -dandelion is called "St. Bride's Forerunner," and in Gaelic its name is -"Little Flame of God". - -We have it on the authority of Shakespeare that "Fairies use flowers for -their charactery," whence probably the pink with its pinked or ray-like -petals was a flower of Pan on High. _Dianthus_, the Greek for pink, -means "divine" or "day flower," and like the daisy or Day's Eye the -Pansy was in all probability deemed to be Pan's eye. Among the list of -Elphin names with which, complained Reginald Scott, "our mothers' maids -have so frayed us,"[181] he includes "Pans" and the "_First_ Fairy" in -Lyly's _The Maid's Metamorphosis_, introduces himself by the remark, "My -name is Penny". To this primary elf may perhaps be assigned the plant -name Pennyroyal, and his haunts may be assumed at various Pennyfields, -Pandowns, and Bunhills. - -Some authorities maintain that Bonfire is a corruption of Bonefire, or -fire of bones. But bones will not burn, and the "Blessing Fire," -Bonfire, Good Fire, or Beltane is still worshipped in Brittany under the -Celtic name of _Tan Tad_ or _Fire Father_. In Brittany there exists to -this day a worship of the Druidic Fire Father, which in its elaborate -ritual preserves seemingly the exact spirit and ceremony of prehistoric -fire-worship. In Provence the grandfather sets the Christmas log alight, -the youngest child pours wine over it, then amid shouts of joy the log -is put upon the fire-dogs and its first flame is awaited with reverence. -This instance is the more memorable by reason of the prayer which has -survived in connection with the ceremony and has been thus quoted in -_Notes and Queries_: "Mix the brightness of thy flames with that of our -hearts, and maintain among us peace and good health. Warm with thy fire -the feet of orphans and of sick old men. Guard the house of the poor, -and do not destroy the hopes of the peasant or the seaman's boat." - -The instances of Bonfire or Beltane customs collected by the author of -_The Golden Bough_ clearly evince their original sanctity. In Greece -women jumped over the all-purifying flames crying, "I leave my sins -behind me," and notwithstanding the strenuous efforts of Christianity to -persuade our forefathers that all who worship fire "shall go in misery -to sore punishment," the cult of Fire still continues in out-of-the-way -parts even now. To this day children in Ireland are passed through the -fire by being caught up and whisked over it, my authority for which -statement observing: "We have here apparently an exact repetition of the -worship described in the Old Testament and an explanation of it, for -there the idolatrous Israelites are described as passing their sons and -their daughters through the fire. This the writer always thought was -some purifying cruel observance, but it seems that it could be done -without in any way hurting the children."[182] - -Not only the ritual of fire, but also its ethics have largely survived, -notably in Ireland, where it was customary to ask for fire from a -priest's house. But if the priest refused, as he usually did, in order -to discountenance superstition, then the fire was asked from the -happiest man, _i.e._, the best living person in the parish. When -lighting a candle it was customary in England to say "May the Lord send -us the Light of Heaven," and when putting it out, "May the Lord renew -for us the Light of Heaven". - -Originally the Persians worshipped the sacred fire only upon hill-tops, -a custom for which Bryant acidly assigns the following reason: "The -people who prosecuted this method of worship enjoyed a soothing -infatuation which flattered the gloom of superstition. The eminences to -which they retired were lonely and silent and seemed to be happily -circumstanced for contemplation and prayer. They who frequented them -were raised above the lower world and fancied that they were brought -into the vicinity of the powers of the air and of the Deity, who resided -in the higher regions." - -The Druids, like the Persians, worshipped upon hill-tops or the highest -ground, doubtless because they regarded these as symbols of the Most -High, and there is really nothing in the custom flattering either to -gloom or superstition:-- - - Mountains are altars rais'd to God by hands - Omnipotent, and man must worship there. - On their aspiring summits _glad_ he stands - And near to Heaven. - -If our ancestors were unable to find a convenient highland, they made an -artificial mound, and such was the sacred centre or sanctuary of all -tribal activities. The celebrated McAlpine laws of Scotland were -promulgated from the Mote of Urr, which remarkable construction will be -illustrated in a later chapter. - -Not only in Homeric Greece, but universally, Kings and Chiefs were once -treated and esteemed as Sun-gods. "Think not," said a Maori chief to a -missionary, "that I am a man, that my origin is of the earth. I come -from the Heavens; my ancestors are all there; they are gods, and I shall -return to them".[183] The notion of Imperial divinity is not yet dead; -it was flourishing in England to Stuart times, and though the spirit may -now have fled, its traces still remain in our regal ceremonial. In the -Indian Code known as the Laws of Manu, the superstition is thus -enunciated: "Because a King has been formed of particles of those Lords -of the gods, he therefore surpasses all created beings in lustre, and -like the Sun he burns eyes and hearts; nor can anybody on earth even -gaze at him. Through his power he is Fire and Wind, he the Sun and Moon, -he the Lord of Justice, he Kubera, he Varuna, he Great Indra. Even an -infant King must not be despised that he is mortal; for he is a great -deity in human form."[184] - -It is obvious that the British carried this conception of the innate -divinity of man much farther than merely to the personalities of kings. -The word _soul_, Dutch _ziel_, is probably the French word _ciel_; to -work with _zeal_ is to throw one's _soul_ into it. That the Celts, like -the Chinese or Celestials, equated the _soul_ with the _ciel_ or the -Celestial, believing, as expressed by Taliesin, the famous British Bard, -that "my original country is the region of the summer stars," is -unquestionable. Max Müller supposed that the word _soul_ was derived -from the Greek root _seio_, to shake. "It meant," he says, "the -storm-tossed waters in contradistinction to stagnant or running water. -The soul being called _saivala_ (Gothic), we see that it was originally -conceived by the Teutonic nations as a sea within, heaving up and down -with every breath and reflecting heaven and earth on the mirror of the -deep." - -Whatever the Teutonic nations may have fancied about their souls is -irrelevant to the Druidic teaching, which was something quite different. -In A.D. 45, a Roman author stated that the Druids (who did not flourish -in Germany) taught many things privately, but that _one_ of their -precepts had become public, to wit, that man should act bravely in war, -that souls are immortal, and that there is another life after death. -There is additional testimony to the effect that the Druids of the Isle -of Man, or Eubonia, "raised their minds to the most sublime inquiries, -and despising human and worldly affairs strongly pressed upon their -disciples the immortality of the soul". "Before all things," confirmed -Cæsar, "they (the Druids) are desirous to inspire a belief that men's -souls do not perish." That they successfully inspired this cardinal -doctrine is proved by the fact that among the Celts it was not uncommon -to lend money on the understanding that it should be repaid in the next -world. It is further recorded that the Britons had such an utter -disregard of death that they sang cheerily when marching into battle, -and in the words of an astonished Roman, _Mortem pro joco habent_--"They -turn death into a joke". - -It was the belief of the Celt that immediately at death man assumed a -spiritual replica of his earthly body and passed into what was termed -the Land of the Living, the White Land, or the Great Strand, or The -Great Land, and many other titles. An Elphin Land, where there was -neither death nor old age, nor any breach of law, where he heard the -noble and melodious music of the gods, travelled from realm to realm, -drank from crystal cups, and entertained himself with his beloved. In -this Fairyland of happy souls he supposed the virtuous and brave to roam -among fields covered with sweet flowers, and amid groves laden with -delicious fruits. Here some, as their taste inclined, wandered in happy -groups, some reclined in pleasant bowers, while others exercised -themselves with hunting, wrestling, running races, martial feats, and -other manly exercises. No one grew old in this Abode, nor did the -inhabitants feel tedious of enjoyment or know how the centuries passed -away. In this spiritual Land of Immortal Youth "wherein is delight of -every goodness," and "where only truth is known," there was believed to -be "neither age, nor decay; nor gloom, nor sadness, nor envy, nor -jealousy, nor hatred, nor haughtiness"; in short, the Fairyland or -Paradise of the Britons coincided exactly with the celestial garden of -the Persians wherein, it is said, there was "no impotent, no lunatic, no -poverty, no lying, no meanness, no jealousy, no decayed tooth, no -leprous to be confined," nor any of the brands wherewith evil stamps the -bodies of mortals. - -To this day the unsophisticated Celts of Britain and Brittany believe in -this doctrine of a heavenly hereafter, and the conception of an -all-surrounding "Good People" and elemental spirits is still vividly -alive. In England fairies were known as Mawmets, meaning "little -mothers," and in Wales as _y mamau_, which means "the mothers". They -were also known as "mothers' blessings". - -To the early Christian preachers the "gentry" and the "good people" were -the troops of Satan continually to be combated and exorcised, but it was -a hard task to dispel the exquisite images of the fairy-paradise, -substituting in lieu of it the monkish purgatory. There is a tale extant -of how St. Patrick once upon a time tried to convince Oisin that the -hero Fingal was roasting in hell. "If," cried out the old Fenian, "the -children of Morni and the many tribes of the clan Ovi were alive, we -would force brave Fingal out of hell or the habitation should be our -own." - -Not only did the British believe that their friends were in Elysium, but -they likewise supposed themselves to be under the personal and immediate -guardianship of the "gentry". The Rev. S. Baring-Gould refers to the -beautiful legends which centre around this belief as too often, alas, -but apples of Sodom, fair cheeked, but containing the dust and ashes of -heathenism. After lamenting the heresy--"too often current among the -lower orders and dissenters"--that the souls of the departed become -angels, he goes on to explain: "In Judaic and Christian doctrine the -angel creation is distinct from that of human beings, and a Jew or a -Catholic would as little dream of confusing the distinct conception of -angel and soul as of believing in metempsychosis. But not so dissenting -religion. According to Druidic dogma the souls of the dead were -guardians of the living, a belief shared with the Ancient Indians, etc. -Thus the hymn, 'I want to be an Angel,' so popular in dissenting -schools, is founded on a venerable Aryan myth and therefore of exceeding -interest, but Christian it is not."[185] - -Lucan, the Roman poet, alluding to the Druids observed-- - - If dying mortals doom they sing aright, - No ghosts descend to dwell in dreadful night - No parting souls to grisly Pluto go - Nor seek the dreary silent shades below, - But forth they fly immortal to their kind - And other bodies in new worlds they find. - - [Illustration: FIG. 45.--From _Christian Iconography_ (Didron).] - -The symbolism of the butterfly is crystallised in the word _psyche_, -which in Greek meant not only _butterfly_ but also _soul_, and to this -day butterflies in some districts of Great Britain are considered to be -souls, though this may have arisen not from an ethereal imagination, but -from the ancient doctrine of metemphsychosis which the Druids seemingly -held. It was certainly believed that souls, like serpents, shed their -old coverings and assumed newer and more lovely forms, that all things -changed, but that nothing perished. In Cornwall moths, regarded by some -as souls, by others as fairies, are known as pisgies or piskies. The -connection between the Cornish words _pisgie_ or _piskie_ and the Greek -_psyche_ has been commented upon as being "curious but surely casual". -Grimm has recorded that in old German, the caterpillar was named Alba, -and that the Alp often takes the form of a butterfly.[186] - -Referring to Ossian, Dr. Waddell states: "He recognised the Deity, if he -could be said to recognise him at all, as an omnipresent vital essence -everywhere diffused in the world, or centred for a lifetime in heroes. -He himself, his kindred, his forefathers, and the human race at large -were dependent solely on the atmosphere, their souls were identified -with the air, heaven was their natural home, earth their temporary -residence." - -But, though certainly upholders of what would nowadays be termed -complacently "the Larger Hope," it was certainly not supposed that evil -was capable of admittance to the Land of Virtues: on the contrary, the -Celts believed firmly in the existence of an underworld which their -poets termed "the cruel prison of the earth," "the abode of death," "the -loveless land," etc. - -According to the Bardic Triads there were "Three things that make a man -equal to an angel; the love of every good; the love of exercising -charity; and the love of pleasing God". It was further inculcated that -"In creation there is no evil which is not a greater good than an evil: -the things called rewards or punishments are so secured by eternal -ordinances, that they are not consequences, but properties of our acts -and habits." - -It was not imagined as it is to-day that "the awful wrath of God" could -be assuaged by the sacrifice of an innocent man, or that-- - - Believe in Christ, who died for thee, - And sure as He hath died, - Thy debt is paid, thy soul is free, - And thou art justified.[187] - -It is still the doctrine of the Christian Church that infants dying -unbaptised are doomed to hell, but to the British this barbaric dogma -evidently never appealed. In the fifth century the peace of the Church -was vastly disturbed by the insidious heresy called Pelasgian, and it is -a matter of some distinction to these islands that "Pelasgus," whose -correct name was Morgan, was British-born. Morgan or Pelasgus, seconded -by Coelestius, an Irish Scot, wilfully but gracelessly maintained that -Adam's sin affected only himself, not his posterity; that children at -their birth are as pure and innocent as Adam was at his creation, and -that the Grace of God is not necessary to enable men to do their duty, -to overcome temptations, or even to attain perfection, but that they may -do all this by the freedom of their own wills. A Council of 214 Bishops, -held at Carthage, formally condemned these pestilent and insidious -doctrines which, according to a commentator, "strike at the root of -genuine piety". - -There is no known etymology for the words _God_ and _good_, and some -years ago it was a matter of divided opinion whether or not they were -radically the same. In Danish the two terms are identical, and there is -very little doubt that the one is an adjective derived from the other. -Max Müller, however, sums up the contrary opinion as follows: "God was -most likely an old heathen name of the Deity and for such a name the -supposed etymological meaning of _good_ would be far too modern, too -abstract, too Christian". - -One might ignore this marvellous complacency were it not for the fact -that it still expresses the opinion of a considerable majority. To -refute the presumption that Christianity alone is capable of abstract -thought, or of conceiving God as good, one need only turn to any -primitive philosophy. It is, however, needless to look further afield -than pagan Albion. Strabo alludes to the Druidic teaching as "moral -science," and no phrase better defines the pith and dignity of certain -British Triads. It was daringly maintained that God cannot be matter, -therefore everything not matter was God: that:-- - - In every person there is a soul, - In every soul there is intelligence: - In every intelligence there is thought, - In every thought there is either good or evil: - In every evil there is death: - In every good there is life, - In every life there is God.[188] - -The Bards of Britain, who claimed to maintain the "sciences" of piety, -wisdom, and courtesy, taught that--the three principal properties of the -Hidden God were "Power, knowledge, and love": that the three purposes of -God in his works were "to consume the evil; to enliven the dead; and to -cause joy from doing good": that the three ways in which God worked -were "experience, wisdom, and mercy". - -It will be observed that all these axioms are in three clauses, and it -was claimed by the Welsh Bards of the twelfth, thirteenth, fourteenth, -and fifteenth centuries that they possessed many similar Triads or -threefold precepts which had been handed down by memory and tradition -from immemorial times.[189] It is generally accepted by competent -scholars that the Welsh Triads, particularly the poems attributed to -"Taliesin," undoubtedly contain a great deal of pagan and pre-Christian -doctrine, but to what extent this material has been garbled and alloyed -is, of course, a matter of uncertainty and dispute. In some instances -external and internal evidence testify alike to their authenticity. For -example, Diogenes Laertius, who died in A.D. 222, stated: "The Druids -philosophise sententiously and obscurely--to worship the Gods, to do no -evil, to exercise courage". This precise and comprehensive summary of -the whole duty of man is to be found among the Bardic Triads, where it -has been translated to read: "The three First Principles of Wisdom: -obedience to the laws of God, concern for the good of mankind, and -bravery in sustaining all the accidents of life". - -In _Celtic Heathendom_ Sir John Rhys prints the following noble and -majestic prayer, of which four MSS. variants are in existence:-- - - Grant, O God, Thy protection; - And in Thy protection, strength, - And in strength, understanding; - And in understanding, knowledge, - And in knowledge, the knowledge of justice; - And in the knowledge of justice, the love of it, - And in that love, the love of all existences; - And in that love of all existences, the love of God. - God and all goodness. - -Some have supposed that Druidism learned its secrets from the Persian -Magi, others that the Magi learnt from Druidism. Pliny, speaking of the -vanities of _Magiism_ or _Magic_, recorded that "Britain celebrates them -to-day with such ceremonies it might seem possible that she taught Magic -to the Persians". In Persian philosophy the trinity of Goodness was Good -Thought, Good Deed, and Good Word, and in Britain these Three Graces -were symbolised by the three Golden Berries of the Mistletoe or Golden -Bough. They figure alternatively as Three Golden Balls or Apples growing -on a crystal tree. The Mistletoe--sacred alike in Persia and in -Britain--was worshipped as the All-Heal, and it was termed the Ethereal -Plant, because alone among the vegetable creation it springs etherially -in mid-air, and not from earth. Among the adventures of Prince Conneda -of Connaught--the young and lovely son of Great and Good King Conn and -Queen Eda--was a certain quest involving the most strenuous seeking. -Aided by a Druid, the youthful Conneda carried with him a small bottle -of extracted All-Heal, and was led forward by a magic ball, which rolled -ever in advance. The story (or rather allegory, for it is obviously -such) tells us that the Three Golden Apples were plucked from the -Crystal Tree in the midst of the pleasure garden, and deposited by -Conneda in his bosom. On returning home Conneda planted the Three Golden -Apples in his garden, and instantly a great tree bearing similar fruit -sprang up. This tree caused all the district to produce an exuberance of -crops and fruits, so that the neighbourhood became as fertile and -plentiful as the dominion of the Firbolgs, in consequence of the -extraordinary powers possessed by the Golden Fruit.[190] - -The trefoil or shamrock (figured constantly in Crete) was another symbol -of the Three in One, and I have little doubt that at Tara there once -existed a picture of St. Patrick holding this almost world-wide emblem. -Tara is the same word as _tri_ or _three_ and in Faërie this number is -similarly sacred. The Irish used to march in battle in threes, the -Celtic _mairae_ or fairy mothers were generally figured in groups of -three, and the gown of the Fairy Queen is said to have been-- - - Of pansy, pink, and primrose leaves, - Most curiously laid on in _threaves_.[191] - -The word shamrock in Persian is _shamrakh_, and three to four thousand -years ago a Persian poet hymned: "We worship the pure, the Lord of -purity. We worship the universe of the true spirit, visible, invisible, -and all that sustains the welfare of the good creation. We praise all -good thoughts, all good words, all good deeds, which are and will be, -and keep pure all that is good. Thou true and happy Being! we strive to -think, to speak, to do only what, of all actions, may promote the two -lives, the body and the mind. We beseech the spirit of earth, by means -of these best works (agriculture) to grant us beautiful and fertile -fields, for believer and unbeliever, for rich and poor. We worship the -Wise One who formed and furthered the spirit of the earth. We worship -Him with our bodies and souls. We worship Him as being united with the -spirits of pure men and women. We worship the promotion of all good, all -that is very beautiful, shining, immortal, bright, everything that is -good." - -The alleged author of this invocation to the God of Goodness and Beauty -lived certainly as early as 1200 B.C., some think 2000 B.C.: the hymn -itself was collected into its present canon during the fourth century of -this era, but, like the British Triads and all other Bardic lore, it is -supposed to have been long orally preserved. It is perfectly legitimate -to compare the literature of Ancient Persia with that of Britain, for -the religious systems of the two countries were admittedly almost -identical; and until recently Persia was the most generally accepted -cradle of the Aryans. - -It is impossible to suppose that the earliest compilers and transcribers -of the British Triads had access to the MSS. of the hymn just quoted; -yet while Persian tradition records, "We worship the promotion of all -good, all that is very beautiful, shining, immortal, bright, everything -that is good," the British Bards seemingly worshipped the promotion of -all good, in fact the Three Ultimate Objects of Bardism are on record as -being "to reform morals and customs; to secure peace and _praise -everything that is good and excellent_". - -British literature, British folklore, and British custom, all alike -refute Max Müller's preposterous supposition that the equation _God = -Good_ is "far too modern, too abstract, too Christian," and there is -manifestly some evidence in favour of the probability that Giant Albion -was worshipped as the _Holy Good_ and the _All Good_. There is no known -tribe of savages that is destitute of some code of ethics, and it is -seemingly a world-wide paradox that spiritual wisdom and low -civilisation can, and often do, exist concurrently. Side by side with -the childish notions of modern savages, one finds, not infrequently, -what Andrew Lang termed, "astonishing metaphysical hymns about the first -stirrings of light in darkness, of becoming, of being, which remind us -of Hegel and Heraclitus".[192] The sacred Books of Christendom emanated -from one of the crudest and least cultivated of all the subject races of -the Roman Empire. It is self-evident that the Hebrews were a predatory -and semi-savage tribe who conceived their Divinity as vengeful, cursing, -swearing, vomiting, his fury coming up into his face, and his nostrils -smoking; nevertheless, as in the Psalms and elsewhere, are some of the -noblest and most lofty conceptions of Holiness and Beauty. - -As a remarkable instance of this seeming universal paradox, one may -refer to Micah, a Hebrew, whose work first appeared in writing about 300 -B.C. There is in Micah some of the best philosophy ever penned, yet the -status of the tribe among whom he lived and to whom he addressed -himself, was barbarous and brutal. Of this, an example is found in -Chapter III, where the prophet writes: "And I said, Hear I pray you, O -heads of Jacob and ye princes of the house of Israel; Is it not for you -to know judgement? who hate the good, and love the evil; who pluck off -their skin off them, and their flesh from off their bones; who also eat -the flesh of my people, and flay their skin from off them, and they -break their bones, and chop them in pieces, as for the pot, and as flesh -within the caldron". - -As a parallel to this cannibalism it is thus quite conceivable that -while some of the MacAlpines were lauding Albani, others were larding -their weaker brethren for the laird's table: but the whole trend of -Alban custom and Alban literature renders the supposition unlikely. -There is extant a British Triad inculcating the three maxims for good -health as "cheerfulness, temperance, and early rising". There is another -enunciating the three cares that should occupy the mind of every man as: -"To worship God, to avoid injuring any one, and to act justly towards -every living thing". The latter of these is curiously reminiscent of -Micah's Triadic utterance: "He hath showed thee O man what is good, and -what doth the Lord require of thee, but to do justly, to love mercy, and -walk humbly with God". - -FOOTNOTES: - - [140] Toland, _History of the Druids_, p. 428. - - [141] _Cf._ Poste, B., _Britannic Researches_, p. 110. - - [142] _The Lost Language of Symbolism_, 1912. - - [143] The earliest example of Irish Bardism is to the following - effect:-- - - I invoke thee Erin - Brilliant Brilliant sea, - Fertile Fertile Hill, - Wavy Wavy Wood - Flowing Flowing stream, - Fishy Fishy Lake, etc. - - - [144] Haslam, W., _Perran Zabuloe_, p. 8. - - [145] _Survey of London_, Ev. Lib., p. 132. - - [146] _Golden Legend_, III, 248. - - [147] Skeat postulates a mute vowel by deriving _lazar_ or leper - from _Eleazer_--_He whom God assists_. - - [148] _Extinct Civilisations of the East_, p. 104. - - [149] I have a chapter of evidence in MSS. supporting this - suggestion. - - [150] Frazer, Sir J. G., _Folklore in the Old Testament_, iii., 45. - - [151] Bulfinch put the horse before the cart when he wrote: "As the - name of the god signifies _all_, Pan came to be considered a - symbol of the universe and personification of nature." - - [152] Wavrin, John de, _Chronicles_. - - [153] This name is supposed to have meant a miser or father of - pennies. The _penny_ is said to have been so named from the - _pen_ or _head_ figured upon it. - - [154] Hone, W., _Everyday Book_, i., col. 566. - - [155] The _New English Dictionary_ notes the following "forms" of - "pigeon," _pejon_, _pejoun_, _pegion_, _pegyon_, _pigin_, - _pigen_, _pigion_, _pygon_. The supposed connection between - pigeon and _pipio_, "I chirp," is surely remote, for young - pigeons do not "chirp". - - [156] Mrs. Hamilton Gray in _The Sepulchres of Ancient Etruria_, - writes: "I was particularly struck with one large carved - group, which bore a greater resemblance to a Hindoo - representation of a trinity than anything not Indian I have - ever seen. Did we not know the thing to be impossible, I - should be tempted on the strength of this sculptured stone to - assert that Brahma, Siva, and Vishnu must at some former - period have found adorers in Etruria. Three monstrous faces, - growing together, one full face in the middle and a profile - on each side" (p. 309). - - [157] The official etymology of _June_ is "probably from root of - Latin _juvenis_, _junior_," but where is the sense in this? - - [158] Baring-Gould, S., _Curious Myths_, p. 5. - - [159] _Curious Myths_, p. 23. - - [160] Gray, Mrs. Hamilton, _Sepulchres of Ancient Etruria_, pp. - 187, 189. - - [161] _Hell._, c. xx. - - [162] Yeats, W. B., _Fairy and Folk-tales of the Irish Peasantry_, - p. 306. - - [163] "Theta," _The Thorn Tree, being a History of Thorn Worship_. - London, 1863, p. 127. - - [164] _Faërie Queene_, Book XI., c. ix., st. 70-71. - - [165] Hone, W., _Everyday Book_, 111., col. 27. - - [166] Keightley, T., _Fairy Mythology_, p. 138. - - [167] Davies, E., _Myth of Brit. Druids_, pp. 203, 204. - - [168] Baring-Gould, _Curious Myths_, p. 194. - - [169] Spence, Lewis, _Myths of Mexico and Peru_, p. 170. - - [170] P. 159. - - [171] _Surnames_, p. 230. - - [172] The ecclesiastical _raison d'être_ for St. Andrew's situation - is stated as having been "_to the end that his pain should - endure the longer_". - - [173] "Diogenes Lærtius, in the proem of his philosophical history, - reckons the Druids among the chief authors of the barbarous - theology and philosophy, long anterior to the Greeks, their - disciples: and Phurnutus, in his treatise of the Nature of - the Gods, says most expressly that among the many and various - fables which the antient Greecs had about the Gods, some were - derived from the Mages, the Africans, and Phrygians, and - others from other nations: for which he cites Homer as a - witness, nor is there anything that bears a greater witness - to itself."--Toland, _History of Druids_. London, 1814, p. - 106. - - [174] _Ancient Britain_, p. 284. - - [175] Keightley, _Fairy Mythology_, p. 818. - - [176] Anon., _The Fairy Family_, 1857. - - [177] Keightley, _Fairy Mythology_, pp. 25, 441. - - [178] Quoted from Davies, E., _Celtic Researches_, p. 560. - - [179] Livy mentions that during the Macedonian War a Gaulish - soldier foretold an eclipse of the moon to the Roman Army - (Liber XLIV., c. xxxvii.). - - [180] "A few years ago it would have been deemed the height of - absurdity to imagine that the English and the Hindus were - originally one people, speaking the same language, and - clearly distinguished from other families of mankind; and yet - comparative philology has established this fact by evidence - as clear and irresistible as that the earth revolves round - the sun."--Smith, Dr. Wm., _Lectures on the English - Language_, p. 2. - - [181] Keightley, _Fairy Mythology_, p. 290. - - [182] Canon ffrench, _Prehistoric Faith in Ireland_, p. 80. - - [183] _Cf._ Frazer, Sir J. G., _Psyche's Task_, pp. 7, 14. - - [184] _Cf._ _Ibid._ - - [185] _Curious Myths_, p. 557. - - [186] _Cf._ Keightley, T., _Fairy Mythology_, p. 298. - - [187] There is a certain section of Christianity that still revels - in hymns such as the following:-- - - "His nostrils breathe out fiery streams, - He's a consuming fire, - His jealous eyes His wrath inflame - And raise His vengeance higher." - - - [188] This and the several subsequent quotations from Bardic - "Philosophy" are taken from the collection published in 1862, - by the Welsh MSS. Society, under the title _Barddas_. - Whatever may be the precise date of these axioms the ideas - they express well repay careful consideration. - - [189] According to Cæsar the Druidic philosophy was transmitted - orally for the purpose of strengthening the memory. The - disciples of Pythagoras followed a similar precept, hence - when the majority of them were destroyed in a fire the axioms - of Pythagoras were largely lost. That the traditional tales - of Ireland were maintained in their verbal integrity for - untold years is implied by Mr. Yeats' statement: "In the - Parochial Survey of Ireland it is recorded how the - story-tellers used to gather together of an evening, and if - any had a different version from the others, they would all - recite theirs and vote, and the man who had varied would have - to abide by their verdict. In this way stories have been - handed down with such accuracy, that the long tale of Dierdre - was, in the earlier decades of this century, told almost word - for word, as in the very ancient MSS. in the Royal Dublin - Society. In one case only it varied, and then the MSS. was - obviously wrong--a passage had been forgotten by the copyist. - But this accuracy is rather in the folk and bardic tales than - in the fairy legends, for these vary widely, being usually - adapted to some neighbouring village or local fairy-seeing - celebrity."--Yeats, W. B., _Fairy and Folk Tales of the Irish - Peasantry_, p. 11. - - [190] _Cf._ Yeats, W.B., _Fairy and Folk Tales of the Irish - Peasantry_, p. 318. - - [191] Keightley, T., _Fairy Mythology_, p. 346. - - [192] _Myth, Ritual and Religion_, 1. 186. - - - - - CHAPTER V - - GOG AND MAGOG - - "Scarce stand the vessels hauled upon the beach, - And bent on marriages the young men vie - To till new settlements, while I to each - Due law dispense and dwelling place supply, - When from a tainted quarter of the sky - Rank vapours, gathering, on my comrades seize, - And a foul pestilence creeps down from high." - --VIRGIL, _The Æneid._ - - -The British Chronicles relate that when Brute and his companions reached -these shores the island was then uninhabited, save only for a few -giants. Seemingly these natives did not oppose the Trojan landing, for -the story runs that "Nought gave Corineus (Brute's second-in-command) -greater pleasure than to wrestle with the giants of whom there was a -greater plenty in Cornwall than elsewhere". On a certain day, however, -the existing relations ceased, owing to an obnoxious native named -Goemagog, who, accompanied by a score of companions, interrupted a -sacred function which the Trojans were holding. From the recommendations -of the pious Æneas, it would seem that the Trojans had suffered -similarly in other directions:-- - - When thy vessels, ranged upon her shore, - Rest from the deep, and on the beach ye light - The votive altars, and the gods adore, - Veil then thy locks, with purple hood bedight, - And shroud thy visage from a foeman's sight, - Lest hostile presence, 'mid the flames divine, - Break in, and mar the omen and the rite. - This pious use keep sacred, thou and thine, - The sons of sons unborn, and all the Trojan line.[193] - -The graceless Goemagog and his ruffianly crew did passing cruel -slaughter on the British, howbeit at the last the Britons, rallying from -all quarters, prevailed against them and slew all save only Goemagog. -Him, Brute had ordered to be kept alive as he was minded to see a -wrestling bout betwixt him and Corineus, "who was beyond measure keen to -match himself against such a monster". Corineus, all agog and o'erjoyed -at the sporting prospect, girded himself for the encounter, and flinging -away his arms challenged Goemagog to a bout at wrestling. After "making -the very air quake with their breathless gaspings," the match ended by -Goemagog being lifted bodily into the air, carried to the edge of the -cliff, and heaved over.[194] - -One cannot read Homer without realising that this alleged incident was -in closest accord with the habits and probabilities of the time. Alike -among the Greeks and the Trojans wrestling was as popular and -soul-absorbing a pastime as it is to-day, or was until yesterday, among -Cornishmen:-- - - Tired out we seek the little town, and run - The sterns ashore and anchor in the bay, - Saved beyond hope and glad the land is won, - And lustral rites, with blazing altars, pay - To Jove, and make the shores of Actium gay - With Ilian games, as, like our sires, we strip - And oil our sinews for the wrestler's play, - Proud, thus escaping from the foeman's grip, - Past all the Argive towns, through swarming Greeks, to slip.[195] - -The untoward Goemagog was probably one of an elementary big-boned tribe -whose divinities were Gog and Magog, and there are distinct traces, at -any rate, of Magog in Ireland. According to De Jubainville, "the various -races that have successively inhabited Ireland trace themselves back to -common ancestors descended from Magog or Gomer, son of Japhet, so that -the Irish genealogy traditions are in perfect harmony with those of the -Bible".[196] - -The figures of Gog and Magog used until recently to be cut into the -slope of Plymouth Hoe: in Cambridgeshire, are the Gogmagog hills; at the -extremity of Land's End are two rocks known respectively as Gog and -Magog, and there is an unfavourable allusion to the same twain in -_Revelation_.[197] Gog and Magog are the "protectors" of London, and at -civic festivals their images used with pomp and circumstance to be -paraded through the City. - -In some parts of Europe the civic giants were represented as being -_eight_ in number, and the Christian Clergy inherited with their office -the incongruous duty of keeping them in good order. One of these -ceremonials is described by an eye-witness writing in 1809, who tells us -that in Valencia no procession of however little importance took place, -without being preceded by eight statues of giants of a prodigious -height. "Four of them represented the four quarters of the world, and -the other four their husbands. Their heads were made of paste-board, and -of an enormous size, frizzled and dressed in the fashion. Men, covered -with drapery falling on the ground, carried them at the head of the -procession, making them dance, jump, bow, turn, and twist about. The -people paid more attention to these gesticulations than to the religious -ceremony which followed them. The existence of the giants was deemed of -sufficient importance to require attention as to the means of -perpetuating them; consequently there was a considerable foundation in -Valencia for their support. They had a house belonging to them where -they were deposited. Two benefices were particularly founded in honour -of them; and it was the duty of the Ecclesiastics who possessed these -benefices to take care of them and of their ornaments, particular -revenues being assigned for the expense of their toilettes."[198] - -Four pairs of elemental gods were similarly worshipped in Egypt, each -pair male and female, and these _eight_ primeval Beings were known as -the Ogdoad or Octet. In Scotland, the Earth Goddess who is said to have -existed "from the long eternity of the world," is sometimes described as -being the chief of _eight_ "big old women," at other times as "a great -big old wife," and with this untoward Hag we may equate the English "Awd -Goggie" who was supposed to guard orchards. - -The London figures of Gog and Magog--constructed of wicker work--had -movable eyes which, to the great joy of the populace, were caused to -roll or _goggle_ as the images were perambulated. Skeat thinks the word -_gog_ is "of imitative origin," but it is more likely that _goggle_ was -originally Gog _oeuil_ or Gog Eye. The Irish and Gaelic for Goggle-eyed -is _gogshuileach_, which the authorities refer to _gog_, "to move -slightly" and _suil_, "an eye". - -At Gigglewick or Giggles-fort in Yorkshire (anciently _Deira_), there is -a celebrated well of which the famed peculiarity is its eightfold flow, -and it was of this Giggle Well that Drayton wrote in _Polyolbion_:-- - - At Giggleswick where I a fountain can you show, - That _eight_ times a day is said to ebb and flow. - -In Cornwall at St. Isseys there used to be a sacred fountain known as -St. Giggy's Well, and as every stream and fount was the supposed home of -jinns or genii it is possible that "_Saint_ Giggy" may be equated with -_igigi_, a word meaning in Babylonian mythology "_the spirits of -Heaven_". Jinn or Genie may also be connoted with a well near Launceston -known as Joan's Pitcher, the pitcher or vase whence the living waters -were poured being a constantly recurring emblem of Mother Nature. It -will be noticed in Fig. 25, p. 142, and in Fig. 256, p. 428. - -The French have an expression _a gogo_ ("origin unknown") which means at -one's ease, or in clover; in old French _gogue_ ("origin unknown") meant -pleasantry or fun, and _goguenard_ a funmaker, or a jester. All these -and kindred terms are probably correlate to the jovial Gogmagog -carnivals and festivals. In London the house of Gog and Magog is the -Guildhall in Aldermanbury: if born within the sound of the bells of the -neighbouring St. Mary-le-Bow a Londoner is entitled to be termed a -_cockney_; Cockayne is an old and romantic term for London, and it would -therefore seem likely that among the cluster of detached _duns_ which -have now coalesced into London, the followers of Gog and Magog had a -powerful and perhaps aboriginal footing. Around Londonderry in Ireland -are the memories of a giant Gig na Gog, and at Launceston in Cornwall -there used to be held a so-called Giglot Fair. At this _a gogo_ festival -every wench was at liberty to bestow the eye of favour, _ogle_, or look -_gougou_, on any swain she fancied: whence obviously the whole village -was agog, or full of eagerness, and much ogling, giggling, goggling, and -gougounarderie. - -In Cornwall _googou_ means a cave, den, souterrain, or "giants holt," -and there are several reasons to suppose that the Gogmagogei or -gougouites were troglodytes. "Son of Man," said Ezekiel, "set thy face -against Gog the Land of Magog," and to judge from similar references, it -would seem that the followers of Gogmagog were ill-favoured and unloved. -Sir John Maundeville (1322) mentions in his Travels, that in the Land of -Cathay towards Bucharia, and Upper India, the Jews of ten lineages "who -are called Gog and Magog" were penned up in some mountains called Uber. -This name Uber we shall show is probably the same as _obr_, whence the -Generic term _Hebrew_, and it is said by Maundeville that between those -mountains of Uber were enclosed twenty-two kings, with their people, -that dwelt between the mountains of Scythia.[199] Josephus mentions that -the Scythians were called Magogoei by the Greeks: by some authorities -the Scythians are equated with the Scotti or Scots. There are still -living in Cornwall the presumed descendants of what have been termed the -"bedrock" race, and these people still exhibit in their physiognomies -the traces of Oriental or Mongoloid blood. The early passage tombs of -Japan are, according to Borlase, (W. C.), literally counterparts in plan -and construction of those giant-graves or passage-tombs which are -prevalent in Cornwall, and, speaking of the inhabitants of Cornwall and -Wales, Dr. Beddoe says: "I think some reason can be shown for suspecting -the existence of traces of some Mongoloid race in the modern population -of Wales and the West of England. The most notable indication is the -oblique or Chinese eye. I have noted thirty-four persons with oblique -eyes. Their heads include a wide range of relative breadth. In other -points the type stands out distinctly. The cheek bones are almost always -broad: the brows oblique, in the same direction as the eyes; the chin as -a rule narrow and angular; the nose often concave and flat, seldom -arched; and the mouth rather inclined to be prominent.... The iris is -usually hazel or brown, and the hair straight, dark-brown, black, or -reddish." "It is," he adds, "especially in Cornwall that this type is -common." - -Our British Giants, Gog, Magog, Termagol, and the rest of the terrible -tribe, sprang, according to Scottish myth, from the _thirty-three_ -daughters of Diocletian, a King of Syria, or Tyria. These _thirty-three_ -primeval women drifted in a ship to Britain, then uninhabited, where -they lived in solitude, until an order of demons becoming enamoured of -them, took them to wife and begot a race of giants. Anthropology and -tradition thus alike refer the Magogoei to Syria, or Phoenicia, and -there would seem to be numerous indications that between these people -and the ethereal, romantic, and artistic Cretans there existed a racial, -integral, antipathy. - -The Gogonians may be connoted with the troglodyte Ciconians, or Cyclops, -to whom Homer so frequently and unfavourably alludes, and the one-eyed -Polyphemus of Homer is obviously one and the same with Balor, the -one-eyed giant of Tory Isle in Ireland. This Balor or Conann the Great, -as he is sometimes termed, was cock-eyed, one terrible eye facing front, -the other situated in the back of his head facing to the rear. To this -day the fateful eye of Balor is the Evil Eye in Ireland, whence anyone -is liable to be o'erwished. Ordinarily the dreadful optic was close -shut, but at times his followers raised the eyelid with an iron hook, -whereupon the glance of Baler's eye blasted everything and everybody -upon whom it fell. On one occasion the fateful eye of Balor is said to -have overflowed with water, causing a disastrous flood; whence, perhaps, -why a watery eye is termed a "Balory" or "_Bleary_ eye". That Balor was -Gog may be inferred from Belerium or Bolerium, being the name applied by -Ptolemy to the Land's End district where still stand the rocks called -Gog and Magog. That Balor was Polyphemus, the Cyclopean Ciconian, is -probable from the fact that he was blinded by a spear driven into his -ill-omened eyeball, precisely as Polyphemus was blinded by a blazing -stake from Ulysses. Did the unlettered peasantry of Tory Isle derive -this tale from Homer, or did Homer get the story from Ogygia, a -supposedly ancient name for Erin? Not only is there an identity between -the myth of Balor and Polyphemus, but, further--to quote D'arbois de -Jubainville--"As fortune strangely has it the Irish name _Balor_ has -preserved its identity with _Belleros_, whom the poems of Homer and -Hesiod and many other Greek writers have handed down to us in the -compound _Bellero-phontes_, 'slayer of Belleros'".[200] - -The author of _The Odyssey_ describes the Ciconians as a race endued -with superior powers, but as troubling their neighbours with frequent -wrongs:-- - - ... o'er the Deep proceeding sad, we reach'd - The land at length, where, giant-sized and free - From all constraint of law, the Cyclops dwell - They, trusting to the Gods, plant not, or plough - - . . . . . . . . . . . . . . . . - - No councils they convene, no laws contrive - But in deep caverns dwell, found on the heads - Of lofty mountains. - -Apparently some of these same lawless and predatory troglodytes were at -one time dwelling in Wales, for a few miles further north of Aberystwith -we find the place-name Goginan there applied to what is described as "a -locality with extensive lead-mines". The Welsh for cave is _ogof_, or -_gogof_, and in Cornish not only _gougou_, but also _ugo_, or _hugo_ -meant the same: thus _og_ and _gog_ would seem to have been synonymous, -a conclusion confirmed in many other directions, such as _goggle_ and -_ogle_. In Hebrew, _og_ meant gigantic, mighty, or long-necked, which -evidently is the same word as the British _uch_, German _hoch_, meaning -_high_; whence, there is every probability that _Og_, or _Gog_, meant -primarily _High-High_, or the _Most High_, and Magog, _Mother Most -High_. - -Okehampton, on the river Okement in Devonshire, held, like Launceston, a -giglet fair, whence it is probable that Kigbear, the curious name of a -hamlet in Okehampton, took its title from the same _Kig_ as was -responsible for _giglet_. There are numerous allusions in the classics -to a Cyclopean rocking-stone known as the Gigonian Rock, but the site of -this famous oracle is not known. Joshua refers to the coast of Og, King -of Bashan, which was of the remnant of the giants, and that this -obnoxious ruler was a troglodyte is manifest from his subterranean -capital at Edrei, which is in existence to this day, and will be -described later. That at one time Og was a god of the ocean may be -deduced from the Rabbinic tradition that he walked by the side of the -ark during the flood, and the waters came up only to his knees. From the -measurements of Og's famous bedstead it has been calculated that Og -himself "was about _nine_ feet high".[201] - -In Hebrew _og_ is also understood to mean _he who goes in a circle_, -which is suggestive of the Sun or Eye of Heaven. That the sun was the -mighty, all-seeing _ogler_ or _goggler_ of the universe is a commonplace -among the poets, whence Homer, alluding to the Artist of the World, -observes: "His spy the Sun had told him all". To the jocund Sun, which -on Easter Day in particular was supposed to dance, may be referred the -joyful _gigues_, or _jigs_ of our ancestors. Gig also meant a boy's top, -and to the same source may be assigned whirli_gig_. Shec is the Irish -form of Jack, and _gigans_ or _gigantic_ are both radically Jack or -Jock. In English, Jack means many things, from a big fresh-water fish to -a jack pudding, and from Jack-in-Green to Jack-a-lanthorn: Skeat defines -it, _inter alia_, as a saucy fellow, and in this sense it is the same as -a young cock. Among the characteristics of Mercury--the Celtic Ogmius, -or Hercules--were versatility, fascination, trickery, and cunning: -sometimes he is described as "a mischievous young thief," whence, -perhaps, the old word _cog_, which meant cheating, or trickery. - -The names Badcock, Adcock, Pocock, Bocock, Meacock, and Maycock, as also -Cook and Cox, are all familiar ones in London or Cockayne. As Prof. -Weekley observes, "many explanations have been given to the suffix -_cock_, but I cannot say that any of them have convinced me. Both Cock -and Cocking are found as early personal names."[202] In London or -Cockaigne, coachmen used to swear, "By Gog and Magog,"[203] and it may -prove that "By _Gosh_" is like the surnames Goodge and Gooch, an -inflection of Gog. - -Cogs are the teeth or rays upon a wheel, and that cog meant sun or fire -is implied by the word _cook_, _i.e._, baked or fried. _Coch_ is Welsh -for _red_, _kakk_ was the Mayan for fire; in the same language _kin_ -meant _sun_ and _oc_ meant head, and among the Peruvians _Mama Cocha_ -was the title of the Mother of all Mankind. As _coke_ is cooked coal, -one might better refer that term to _cook_, than, as officially at -present, to _colk_, the core of an apple. It is difficult to appreciate -any marked resemblance between coke and the core of an apple. - -The authorities connote Cockayne with _cookery_, and there is -undoubtedly a connection, but the faerie Cockayne was more probably the -Land of All Highest Ayne. The German for cock is _hahn_, and the cock -with his jagged scarlet crest was pre-eminently the symbol of the good -Shine. Chanticleer, the herald of the dawning sun, was the cognisance of -Gaul, and East and West he symbolised the conqueror of darkness:-- - - Aurora's harbinger--who - Scatters the rear of darkness thin. - -The Cockayne of London, France, Spain and Portugal was a degraded -equivalent to the Irish Tir nan Og, which means the Land of the Young, -and the word Cockayne is probably cognate with Yokhanan, the Hebrew form -of John, meaning literally, "God is gracious". According to Wright, "the -ancient Greeks had their Cockaigne. Athenæus has preserved some passages -from lost poets of the best age of Grecian literature, where the -burlesque on the golden age and earthly paradise of their mythology -bears so striking a resemblance to our descriptions of Cockaigne, that -we might almost think, did we not know it to be impossible, that in the -one case whole lines had been translated from the other."[204] The -probability is, that the poems, like all ancient literature, were long -orally preserved by the bards of the two peoples. - -In Irish mythology, it is said of Anu, the Great Mother, that well she -used to cherish the circle of the Gods; in England Ked or Kerid was "the -Great Cherisher," and her symbol as being _perpetual love_ was, with -great propriety, that ideal mother, the hen. The word _hen_, according -to Skeat, is from the "Anglo-Saxon _hana_, a cock," literally "a singer -from his crowing". But a crowing _hen_ is notoriously a freak and an -abomination. - -In Lancashire there is a place called Ainsworth or Cockey: in Yorkshire -there is a river Cock, and near Biggleswade is a place named Cockayne -Hatley: the surname Cockayne is attributed to a village in Durham named -Coken. In Northumberland is a river Cocket or Coquet, and in this -district in the parish of St. John Lee is Cocklaw. Cockshott is an -eminence in Cumberland and Cocks Tor--whereon are stone circles and -stone rows--is a commanding height in Devon. In Worcestershire is -Cokehill, and it is not improbable that Great and Little Coggeshall in -Essex, as also the Oxfordshire place-name Coggo, Cogges, or Coggs, are -all referable to Gog. - -In Northamptonshire is a place known as _Cogenhoe_ or _Cooknoe_, and in -seemingly all directions Cook, Cock, and Gog will be found to be -synonymous. The place-name Cocknage is officially interpreted as having -meant "hatch, half-door, or wicket gate of the cock," but this is not -very convincing, for no cock is likely to have had sufficient prestige -to name a place. The Cornish place-name Cogynos, is interpreted as -"cuckoo in the moor," but cuckoos are sylvan rather than moorland -birds: the word _cuckoo_, nevertheless, may imply that this bird was -connected with Gog, for the Welsh for cuckoo is _cog_, and in Scotland -the cuckoo is known as a _gauk_ or _gowk_. These terms, as also the -Cornish _guckaw_, may be decayed forms of the Latin _cuculus_, Greek -_kokkuz_, or there are equal chances that they are more primitive. In -Cornwall, on 28th April, there used to be held a so-called Cuckoo -Feast.[205] - -There is an English river Cocker: a _cocker_ was a prize fighter, and it -is possible that the expression, "not according to cocker," may contain -an allusion older than popularly supposed. There are rivers named _Ock_, -both in Berks and Devon, and at Derby there is an Ockbrook: there is an -Ogwell in Devon, a river Ogmore in Glamorganshire, and a river Ogwen in -Carnarvon. In Wiltshire is an Ogbourne or river Og, and on the Wiltshire -Avon there is a prehistoric British camp called Ogbury. This edifice may -be described as _gigantic_ for it covers an area of 62 acres, is upwards -of a mile in circuit, and has a rampart 30 to 33 feet high.[206] The -number 33 occurred in connection with the original British giants, said -to be 33 in number, and we shall meet with 30 or 33 frequently -hereafter. _Ogre_ (of unknown origin), meaning a giant, may be connoted -with the Iberian _ogro_, and with _haugr_ the Icelandic word for hill, -with which etymologers connect the adjective _huge_: the old Gaulish for -a hill was _hoge_ or _hogue_,[207] and the probability would seem to be -that Og and _huge_ were originally the same term. There is a huge -earthwork at Uig in Scotland, the walls of which, like those at Ogbury -in Wiltshire, measure 30 feet in height. - -The surname Hogg does not necessarily imply a swinish personality: more -probably the original Hoggs were like the Haigs, followers of the -Hagman, who was commemorated in Scotland during the Hogmanay -festivities. In Turkey _aga_ means _lord_ or _chief officer_, and in -Greece _hagia_ means holy, whence the festival of Hogmanay has been -assumed to be a corruption of the Greek words _hagia mene_, in _holy -month_. If this were so it would be interesting to know how these Greek -terms reached Scotland, but, as a matter of fact, Hogmanay does not last -a month: at the outside it was a fête of three weeks, and more -particularly three nights. - -_Three weeks_ before the day whereon was borne the Lorde of Grace, And -on the Thursdaye boyes and girls do runne in every place, And bounce and -beate at every doore, with blowes and lustie snaps, And crie, the Advent -of the Lord not borne as yet perhaps, And wishing to the neighbours all, -that in the houses dwell, A happie yeare, and every thing to spring and -prosper well: Here have they peares, and plumbs, and pence, ech man -gives willinglee, For these three nightes are alwayes thought -unfortunate to bee; Wherein they are affrayde of sprites and cankred -witches spight, And dreadful devils blacke and grim, that then have -chiefest might.[208] - -During Hogmanay it was customary for youths to go in procession from -house to house singing chants of heroic origin:-- - - As we used to do in old King Henry's day, - Sing fellows, sing Hagman heigh! - -The King Henry here mentioned is probably not one of the Tudors, but the -more primitive Nick or Old Harry, and the percipient divine who -thundered against the popular festival: "Sirs, do you know what Hagmane -signifies? It is _the Devil be in the house_! That's the meaning of its -_Hebrew original_," had undoubtedly good grounds for his denunciation. - -But the still more original meaning of Hagman was in all probability the -_uchman_, or high man, or giant man. According to Hellenic mythology -Hercules was the son of Jove and Alcmena: the name Alcmena is apparently -the feminine form of _All_ or _Holy Acmen_--whence indirectly the word -_acumen_ or "sharp mind"--the two forms _mena_ and _man_ seemingly -figure in Scotch custom as _Hogmanay_, and as the _Hagman_ of "Sing -Hagman heigh!"[209] - -One of the great Roman roads of Britain is known as Akeman Street, and -as it happens that this prehistoric highway passes Bath it has been -gravely suggested that it derived its title from the gouty, aching men -who limped along to Bath to take the waters. But as _man_ is the same -word as _main_ the word Akeman Street resolves more reasonably into -_High Main_ Street, which is precisely what it was. - -In some parts of England fairy-rings are known as Hag-tracks, whence -seemingly fairies were sometimes known as hags: at Lough Crew in -Ireland, there is a cabalistically-decorated stone throne known as "the -Hag's Chair". - -In Mid-Wales _ague_ is known as _y wrach_, which means the hag or the -old hag; the notion being that _ague_ (and all _aches_?) were smitings -of the ugly old Hag, or "awd Goggie". Various indications seem to point -to the conclusion that the aboriginal "bedrock" Og or Gog was a Tyrian -or Turanian Deity, and that in the eyes of the Hellenes and Trojans -anything to do with Og was _ug_ly, _i.e._, Ug-like and _ug_some. - -In the county of Fife the last night of the dying year used to be known -as Singin-e'en, a designation which is connected with the carols sung on -that occasion. But _Singin_ may, and in all probability did, mean -Sinjohn, for the Celtic _Geon_ or _giant_ was Ogmius the Mighty Muse, -and _chant_ing was attributed to this world-enchanter. As already seen -he was pictured leading the children of men tongue-tied by his -eloquence, and it is not improbable that Ogmius is equivalent to Mighty -Muse, for _muse_ in Greek is _mousa_. According to Assyrian mythology -the God of wondrous and enchanting Wisdom rose daily from the sea and -was named Oannes--obviously a Hellenised form of John or Yan. Among the -Aryan nations _an_ meant mind, and this term is clearly responsible for -_inane_ or without _ane_. The dictionaries attribute _inane_ to a "root -unknown," but the same root is at the base of _anima_, the soul, whence -_animate_ or living. Oannes, who was evidently the Great Acumen or -Almighty Mind is said to have emerged daily from the ocean in order to -instruct mankind, and he may be connoted with the Hebridian sea-god -Shony. In the image of the benevolent Oannes reproduced overleaf it will -be noted he is crowned with the cross of Allbein or All Well. - -In Brittany there are legends of a sea-maid of enchanting song, and -wondrous acumen named Mary Morgan, and this _incantatrice_ corresponds -to Morgan le fay or Morgiana. The Welsh for Mary is Fair, and the -fairies of Celtic countries were known as the Mairies,[210] whence "Mary -Morgan" was no doubt "Fairy Morgan". In Celtic _mor_ or _mawr_ also -meant big, whence Morgan may be equated with _big gan_ and Morgiana with -either Big Jane or Fairy Giana. This fairy Big _gyne_ or Big _woman_ was -known alternatively in the East as _Merjan Banou_ and in Italy as Fata -or Maga. - -It is authoritatively assumed that the word _cogitate_ is from _co_ -"together" and _agere_ "to drive," but "driving together" is not -cogitation. The root _cog_ which occurs in _cogent_, _cogitate_, -_cognisance_, and _cognition_ is more probably an implication that Gog -like Oannes was deemed to be the Lord of the Deep wisdom: Gog, in fact, -stands to Oannes or Yan in the same relation as Jack stands to John: the -one is seemingly a synonym for the other. - - [Illustration: FIGS. 46 and 47.--From _Curious Myths of the Middle - Ages_ (Baring-Gould).] - -The word _magic_ implies a connection with Maga or Magog: in Greek -_mega_ means great, and the combined idea of great and wise is extended -into _magus_, _magister_, and _magician_. The Latin _magnus_ and _magna_ -are respectively Mag Unus and Mag Una: Mogounus was one of the titles -applied to St. Patrick, and it was also a sobriquet of the Celtic Sun -God.[211] - -One of the stories of the Wandering Jew represents him as benevolently -assisting a weaver named _Kokot_ to discover treasure, and in an -Icelandic legend of the same Wanderer he is entitled Magus. On Magus -being interrogated as to his name he replied that he was called -"Vidforull," which looks curiously like "Feed for all," or "Food for -all". The story relates that Magus possessed the marvellous capability -of periodically casting his skin, and of becoming on each occasion -younger than before. The first time he accomplished this magic feat he -was 330 years old--a significant age--and in face of an astonished -audience he gave a repetition of the wonderful performance. Baring his -head and stroking himself all over the body, he rolled together the skin -he was in and lay down before a staff or post muttering to himself: -"Away with age, that I may have my desire". After lying awhile -motionless he suddenly worked himself head foremost into the post, which -thereupon closed over him and became again solid. Soon, however, the -bemazed onlookers heard a great noise in the post, which began gradually -to bulge at one end, and after a few convulsive movements the feet of -Magus appeared, followed in due course by the rest of his body. After -this bewildering feat Magus lay for awhile as though dead, but when the -beholders were least expecting it he sprang suddenly up, rolled the skin -from off his head, saluted the King, and behold "they saw that he was no -other than a beardless youth and fair faced".[212] - -This magic change is not only suggestive of the two-faced Janus, but -also of Aeon, one of the British titles for the Sun:-- - - Aeon hath seen age after age in long succession roll, - But like a serpent which has cast its skin, - Rose to new life in youthful vigour strong. - -Commenting on this passage Owen Morgan observes: "The expression 'cast -his skin' alluded to the idea that the Sun of the old year had his body -destroyed in the heavens at noon on each 20th December, by the Power of -Darkness".[213] The Gnostics considered there were thirty divine Powers -or Rulers, corresponding obviously to the days of the month, and these -Powers they termed Aeons: among the Greeks _aeon_ meant an enormously -vast tract of time; in Welsh _Ion_ means Leader or Lord. - -The story of Vidforull or Magus gains in interest in view of his mystic -age of 330, or ten times 33, and the emerging-ex-post incident may have -some connection with the nomenclature of the flame-flowered staff or -post now termed a Hollyhock, or _Holy Hock_. One of the miracles -attributed to St. Kit--a miracle which we are told was the means of -converting _eight_ thousand men to Christianity--was the budding of his -staff. "Christopher set his staff in the earth, and when he arose on the -morn he found his staff like a palmier bearing flowers, leaves, and -dates." Kit or Kate is the same word as "Kaad," and there is a serpent -represented on the post or staff at St. Alban's Kaadman, figured on p. -110. The serpent was universally the symbol of subtlety and deep wisdom, -and among the Celts it was, because it periodically sloughed its skin, -regarded as the emblem of regeneration and rejuvenescence.[214] - -The _Hawk_, which is the remaining symbol of the Kaadman (Fig. 16), was -the _uch_ or high-flying bird, which soared sun-wise and hovered -overworld eyeing or ogling the below with penetrating and all-seeing -vision. It is difficult to see any rational connection between _hawk_ -and _heave_--a connection which for some mysterious reason the -authorities connote--but the hawk was unquestionably an emblem of the -Most High. A hawker is a harokel, Hercules, or merchant, and with _Maga_ -may be connoted _magazine_, which means storehouse. In Celtic _mako_ or -_maga_ means "I feed"; in Welsh _magu_ means _breed_, and to _nurse_; in -Welsh _magad_ is _brood_. It is to this root that obviously may be -assigned the Gaelic Mac or Mc, which means "breed of" or "children of". -In the Isle of Man, the inhabitants claimed to be descended from the -fairies, whence perhaps the MacAuliffes of Albany originally claimed to -be children of the Elf. Among the Berbers of Africa _Mac_ has precisely -the same meaning as among the Gaels, and among the Tudas of India _mag_ -also means _children of_. "Surely after this," says a commentator, "the -McPhersons and McGregors of our Highland glens need not hesitate to -claim as Scotch cousins the inhabitants of the Indian peninsula."[215] - -There are many tales current in Cornwall of a famous witch known as -"Maggie Figgie," and a particular rock on one of the most impressive -headlands of the Duchy is entitled "Maggy Figgie's Chair". Here, it is -said, Maggie was wont to seat herself when calling to her aid the -spirits of the storm, and upon this dizzy height she swung to and fro as -the storms far below rolled in from the Atlantic. Just as _Maggie_ is -radically _make_, so is _figgy_ related to _fake_. The many-seeded -_fica_ or _fig_ was the symbol of the Mother of Millions, and the same -root is responsible for _fecund_, and probably for _phooka_, which is -the Irish for Fairy or Elf. _Feckless_ means without resource, -shiftless, incompetent, and incapable; _vague_ means wandering, and the -word vagabond is probably due to the beneficent _phooka_ or Wanderer. -That Pan was not only a hill and wood deity, but also a sea-vagabond is -implied by the invocation:-- - - Io! Io! Pan! Pan! - Oh Pan thou _ocean Wanderer_.[216] - -In Northumberland among the Fern Islands is a rock known as the -Megstone, and in Westmorland is the famous megalithic monument, known as -Long Meg and her Daughters. The daughters were here represented by -seventy-two stones placed in a circle (there are now only sixty-seven), -and Long Meg herself, who is said to have been the last of the Titans, -is identified with an outstanding rock, which is recorded as measuring -18 feet in height, and 15 feet in circumference. The monument is -situated on what is called The Maiden Way, and the measurement 15 is -therefore significant, for the number 15 was peculiarly the Maiden's -number, and "when she was fifteen years of age" is almost a standard -formula in the lives of the Saints. We shall meet with fifteen in -connection with the Virgin Mary, who, we shall note, was reputed to have -lived to the age of seventy-two. The circle of "the Merry Maidens" near -St. Just is 72 feet in diameter, and the Nine Maidens near Penzance is -also 72 feet in diameter.[217] Christ the Corner Stone is said to have -had seventy-two disciples, and the seventy-two stones of Long Meg's -circle have probably some relation to the seventy-two dodecans into -which the Chaldean and Egyptian Zodiac was divided. In connection with -_magu_, the Welsh for nurse, it is worth noting that St. Margaret, or -St. Meg, is said to have been delivered to a nurse to be kept, but on a -certain day, when she was fifteen years of age and kept the sheep of her -nurse, her circumstances took a sudden change for the worse. - - [Illustration: FIG. 48.--Long Meg and her Daughters. From _Our - Ancient Monuments_ (Kains-Jackson).] - -The Parthenon, or Maiden's House, at Athens was supported by fifteen -pairs of columns; the number eighteen is twice nine, and in all -probability stood for the divine twain, Meg and Mike, Michal and St. -Michael. The duality of St. Michael which is portrayed in Fig. 200, page -363, was no doubt also symbolised by the two rocks, which, according to -_The Golden Legend_, Michael removed and replaced by a single piece of -stone of marble. A second apparition recorded of St. Michael states that -the saint stood on a stone of marble, and anon, because the people had -great penury and need of water, there flowed out so much water that unto -this day they be sustained by the benefit thereof.[218] This is -evidently the same miracle as that illustrated in Fig. 21, on page 130, -and in this connection it is noticeable that in the neighbourhood of -Mickleham (Surrey) are Margery Hall, Mogadur, and Mug's well. - -Meg is a primitive form of Margaret, and in Art St. Margaret is always -represented as the counterpart of St. Michael with a vanquished dragon -at her feet. To account for this emblem the hagiographers relate that -St. Margaret was swallowed by a dragon, but that the cross which she -happened to be holding caused the creature to burst, whereupon St. -Margaret emerged from its stomach unscathed. - -There is a counterpart to Maggie Figgie's chair at St. Michael's Mount, -but in the latter case "Kader Migell" was a hallowed site. "Who knows -not Mighell's Mount and chair, the pilgrims Holy vaunt?" According to -Carew this original "chair," outside the castle, was a bad seat in a -craggy place, somewhat dangerous of access. - -St. Michael's Mount in Cornwall used to be known as Dinsul, which the -authorities suggest was _dun sol_, or the Sun Hill. Very probably this -was so, and there is an equal probability that it meant also _din seul_, -_i.e._, the hill of _Le Seul_ or _La Seule_, the Solitary or Alone.[219] -In the Old Testament Michal figures as the daughter of King _Saul_, -which is curious in view of St. Michael's Mount being named Din_seul_. -St. Michael's in Brittany and St. Michael's elsewhere are dedicated _ad -duas tumbas_, which means the two tumuli or tumps.[220] At St. Albans, -the sacred processions started from two tumps or _toot_ hills, and it -may be suggested these symbolised the two _teats_ of the primeval -parent. In Ireland at Killarney are two mounts now termed The Paps, but -originally known as The Paps of Anu, _i.e._, the Irish _Magna Mater_. -Similar "Paps" are common in other parts of Britain, and there is little -doubt that _mam_, the Welsh for a gently rising hill, has an intimate -relation to mammal or teat. The Toothills were where _tout_ or _all_ -congregated together in convocation, and in all probability every toot -hill originally represented the teat of Tad, or Dad, the Celtic _tata_, -or daddy. Toot hills are alternatively known as moot hills, and this -latter term may be connoted with _maeth_, the Welsh for _nourishment_: -near Sunderland are two round-topped rocks named Maiden Paps. - -Mickleham in Surrey is situated at the base of Tot Hill: Tothill Street -at Westminster marks the locality of an historic toot hill standing in -Tothill Fields, and at Westminster the memory of St. Margaret has -seemingly survived in dual form--as the ecclesiastical St. Margaret -whose church nestles up against the Abbey of St. Peter, and as the -popular giantess Long Meg. This celebrated heroine "did not only pass -all the rest of her country in the length of her proportion, but every -limbe was so fit to her talnesse that she seemed the picture and shape -of some tall man cast in a woman mould". In times gone by a "huge" stone -in the cloisters of Westminster used to be pointed out to visitors as -the very gravestone of Long Meg,[221] and this "long, large, and entire" -piece of rock may be connoted with the Megstone of the Fern Islands and -the Long Meg of Cumberland. In 1635 there was published _The Life of -Long Meg of Westminster_, containing the mad merry pranks she played in -her lifetime, not only in performing sundry quarrels with divers -ruffians about London, but also how valiantly she behaved herself in the -"Warres of Bolloinge". - -This allusion to Bolloinge suggests that the chivalrous and intrepid -Long Meg was famous at Bulloigne, and that the name of that place is -cognate with Bellona, the Goddess of War. That the valiant St. Margaret -was as unconquerable as Micah was _invictus_, may be judged from the -sacred legend that the devil once appeared before her in the likeness of -a man, whereupon, after a short parley, "she caught him by the head and -threw him to the ground, and set her right foot on his neck saying: 'Lie -still, thou fiend, under the feet of a woman'. The devil then cried: 'O -Blessed Margaret, I am overcome'". - -As St. Michael was the Leader of All Angels, so St. Margaret was the -Mother of All Children, and the circle of Long Meg was evidently a -mighty delineation of the Marguerite, Marigold, or Daisy. The Celts, -with their exquisite imagination, figured the daisy or marguerite as the -symbol of innocence and the newly-born. There is a Celtic legend to the -effect that every unborn babe taken from earth becomes a spirit which -scatters down upon the earth some new and lovely flower to cheer its -parents. "We have seen," runs an Irish tale, "the infant you regret -reclining on a light mist; it approached us, and shed on our fields a -harvest of new flowers. Look, oh, Malvina! among these flowers we -distinguish one with a golden disc surrounded by silver leaves: a sweet -tinge of crimson adorns its delicate rays; waved by a gentle wind we -might call it a little infant playing in a green meadow, and the flower -of thy bosom has given a new flower to the hills of Cromla. Since that -day the daughters of Morven have consecrated the Daisy to infancy. It is -called the flower of innocence; the flower of the new-born."[222] - -The Scotch form of Margaret is Maisie, and from the word _muggy_, -meaning a warm, light mist, it would seem that Maisie or Maggy was the -divinity of mists and moisture. It was widely supposed that the mists of -Mother Earth, commingling with the beams of the Father Sun, were -together the source of all juvenescence and life. According to Owen -Morgan, "Ked's influence from below was supposed to be exercised by -exhalations, the breathings as it were of the Great Mother,"[223] and it -is still a British belief that-- - - Mist in spring is the source of wine, - Mist in summer is the source of heat, - Mist in autumn is the source of rain, - Mist in winter is the source of snow. - -Maggie or Maisie being thus probably the Maid of the Mist, or Mistress -of the Moisture, and there being no known etymology for _fog_, the -unpopular Maggie Figgie who sat in her chair charming the spirits of the -ocean, was perhaps the ill-omened Maggie _Foggy_. - -It is a world-wide characteristic of the Earth Mother to appear anon as -a baleful hag, anon as a lovely maid, and in all probability to "Maid -Margaret that was so meeke and milde," may be attributed the adjective -_meek_. In London an ass, in Cockney parlance, is a _moke_; Christ was -said to ride upon an ass as symbolic of his meekness, and as already -noted Christ by the Gnostics was represented as ass-headed. The worship -of the Golden Ass persisted in Europe until a comparatively late period; -a _jenny_ is a female moke, a jackass is the masculine of Jenny. - -At St. Michael's Mount in Cornwall is a Jack the Giant-Killer's Well. -The French name Michelet means "little Michael," and that Great Michael -was Cain the Wandering One is implied by the tradition that St. Kayne -visited St. Michael's Mount, and conferred certain powers upon the stone -seat or Kader Mighel situated so dizzily amid the crags. The orthodoxy -of this St. Kayne--who appears again at Keynsham--was evidently more -than suspect, and according to Norden "this Kayne is said to be a -woman-saynte, but it better resembleth _kayne_, the devil who had the -shape of a man". At Keynsham St. Kayne is popularly supposed to have -turned serpents into stone, and there is no doubt that his or her name -was intimately associated with the serpent. The Celtic names Kean and -Kenny are translated to mean _vast_, but in Cornish _ken_ meant pity, -and _ken_, _cunning_, and _canny_ all imply knowledge and deep wisdom. -In Welsh, _cain_ means _sun_ and also _fair_; _candere_, to glow, is, of -course, connected with _candescent_, _candid_, and _candour_. - -The seat on St. Michael's Tower is the counterpart to Maggie Figgie's -Chair, which is near the village of St. Levan, and in the previous -chapter it was seen that _Levan_ or _Elvan_ was a synonym for _elban_ or -_Alban_. The family name at St. Michael's Mount is St. Levan, and the -usual abode of Maggie Figgie is assigned to the adjacent village of St. -Levan. The chief fact recorded of St. Levan is his cell shown at -Bodellen, near which is his seat--a rock split _in two_. He is also -associated with a chad fish, entitled "chuck child," to account for -which a ridiculous story has been concocted to the effect that St. -Levan once caught a chad, which _choked_ a child. Like the cod the chad -was perhaps so named because of its amazing fecundity, and the term -_chuck child_ was probably once Jack, the child Michael, or the -giant-killing Jack, whose well stands on St. Michael's Mount. It is not -improbable that "chuck," like Jack, is an inflexion of Gog, and that it -is an almost pure survival of the British _uch uch_ or _high high_. The -great festival of Gog and Magog in Cockaigne was unquestionably on Lord -Mayor's Show Day, and this used originally to fall--or rather the Lord -Mayor was usually chosen--on Michaelmas Day.[224] - -In addition to associating St. Levan with the chad or "chuck child," -legend also connects St. Levan with a woman named Johanna. W. C. Borlase -observes that Carew calls him St. Siluan, and that this form is still -retained in the euphonious name of an estate Selena. Selena was a title -under which the Mother of Night, the consort of Cain, the Man in the -Moon, was worshipped by the Greeks. With regard to the _Sel_ of Selena -or Silenus it will be seen as we proceed that _silly_, _Seeley_, etc., -did not imply idiocy, but that _silly_, as in Scotland where it meant -_holy_, and as in the German _selig_, primarily meant _innocent_. We -speak to-day of "silly sheep"; in the Middle Ages Christ was termed the -silly Babe, and the county of Suffolk still vaunts itself as Silly -Suffolk. Silene or Selina would thus imply the Innocent or Holy Una: her -counterpart Silenus was usually represented as a jovial, genial, and -merry patriarch. Selenus, like Janus, was apparently the Old Father -Christmas, and Selena or _Cyn_thia seemingly the maiden Cain, Kayne, St. -Kenna, or Jana. - -At Treleven, the _tre_ or the Home of Leven, there is a Lady's Well said -to possess exceptional healing properties, and the power of conferring -great vigour and might to the constitution. _Levin_ in Old English meant -the lightning flash, _Levant_ was the uprising, the Orient, or the East, -and _levante_ is Italian for the wind. According to Etruscan mythology, -there were _eleven_ thunderbolts or _levins_ wielded by Nine Great -Gods,[225] and that the number eleven was associated with Long Meg of -Westmorland, would appear from the fact that her circle measured "about -1100 feet in circumference". With this measurement may be connoted the -British camp on Herefordshire Beacon, "which takes the form of an -irregular oval 1100 yards in length,"[226] and that 1100 implied some -special sanctity may be gathered from the bardic lines-- - - The age of Jesus, the fair and energetic Hu - In God's Truth was eleven hundred.[227] - -The more usually assumed age of Jesus, _i.e._, thirty-three, may be -connoted with the persistent thirty-threes elsewhere considered. The -diameter of the circle of Long Meg and her Daughters is stated as 330 -feet,[228] a measurement which seemingly has some relation to the 330 -years of age assigned to Magus when he accomplished his magic change. - -Christianity has retained the memory of a St. Ursula and 11,000 virgins, -but it has been a puzzle to hagiographers to account for the "11" or -11,000 so persistently associated with her. In his essay on the legend, -Baring-Gould refers to it as being "generated out of worse than -nothing," lamenting this and kindred stories. "Alas! too often they are -but apples of Sodom, fair-cheeked, but containing the dust and ashes of -heathenism". But the story of St. Ursula is essentially beautiful; -moreover, it is essentially British. _The Golden Legend_ tells us that -Ursula was a British princess, and Cornwall claims, with a probability -of right, that she was Cornish. Her mother was named Daria, her cousin -Adrian, and there is a clear memory of the Darian, Adrian, Droian, or -Trojan games perpetrated in the incident which _The Golden Legend_ thus -records: "By the counsel of the Queen the Virgins were gathered together -from diverse realms, and she was leader of them, and at the last she -suffered martyrdom with them. And then the condition made, all things -were made ready. Then the Queen shewed her counsel to the Knights of her -Company, and made them all to swear this new chivalry, and then began -they to make diverse plays and games of battle as to run here and there, -and feigned many manners of plays. And for all that they left not their -purpose, and sometimes they returned from this play at midday, and -sometimes unnethe at evensong time. And the barons and great lords -assembled them to see the fair games and disports, and all had joy and -pleasure in beholding them, and also marvel."[229] - -From this account it would appear that twice a day the followers of St. -Ursula joyed themselves and the onlookers by a sacred ballet, which no -doubt symbolised in its convolutions the ethereal Harmony and the -ordered movements of the Stars. Her consort's name is given as Ethereus, -whence Ursula herself must have been Etherea, the Ethereal maid, -conceived in all likelihood at the idyllic island Doliche, Idea, Aeria, -Candia, or Crete. The name Ursula means _bear_, and it was supposed that -around the seven stars of Arcturus, the immovable Great Bear, all the -lesser stars wheeled in an everlasting procession. Of this giant's wheel -or marguerite, Margaret, or Peggie, was seemingly deemed to be the axle, -_peg_, or Golden Eye, and this idea apparently underlies Homer:-- - - ... the axle of the Sky, - The Bear revolving points his _Golden Eye_. - -Having quitted Britain, St. Ursula and her train of 11,000 maidens -underwent various vicissitudes. Eventually circumstances took them to -Cologne, whereupon, to quote _The Golden Legend_, "When the Huns saw -them they began to run upon them with a great cry and araged like wolves -on sheep, and slew all this great multitude".[230] From time to time the -monks of Cologne have unearthed large deposits of children's bones which -have piously been claimed to be authentic relics of the 11,000 martyrs. - -In China and Japan the Great Mother is represented pouring forth the -bubbling waters of creation from a vase, and in every bubble is depicted -a small babe. This Goddess Kwanyon, known as the _eleven faced_ and -_thousand handed_, is represented at the temple of San-ju-San-gen-do by -33,333 images, and her name resolves, as will be seen, into Queen Yon. -The name China, French Chine, is John, and Japon or Yapon, the land of -the Rising Sun, whose cognisance is the Marguerite or Golden Daisy, -whose priests are termed _bonzes_, and whose national cry is _banzai_, -is radically the same as the British _Eubonia_ or Hobany, La Dame -Abonde, the Giver of _Abundance_. - -Among the megalithic remains in Brittany there have been found ornaments -of jade, a material which, until recently, was supposed not to exist -except in China or Japan. At Carnac, near the town of Elven, is the -world-famed megalithic ruin now consisting of eleven rows of rocks, said -to number "somewhere between nine and ten thousand". As for many years -these relics have been habitually broken up and used for building and -road-making purposes, it is not unlikely that originally there were 1000 -rocks in each of the eleven rows, totalling in all to the mystic 11,000. -We shall see in a later chapter that _Elphin_ stones were frequently -_eleven_ feet high: our word _eleven_ is _elf_ in Dutch, _ellifir_ in -Icelandic, _ainlif_ or _einlif_ in Gothic; but why this number should -thus have been associated with the elves I am unable to decide, nor can -I surmise why the authorities connote the word _eleven_ with _lika_, -which means "remaining," or with _linguere_, which means "to leave". In -modern Etruria it is believed by the descendants of the Etruscans that -the old Etruscan deities of the woods and fields still live in the world -as spirits, and among the ancient Etrurians it was held that in the -spiritual world the rich man and the poor man, the master and the -servant, were all upon one level or all _even_.[231] Our word _heaven_ -is radically _even_ and _ange_, the French for _angel_ is the same word -as _onze_ meaning _eleven_. - -_The Golden Legend_ associates St. Maur with the Church of St. Maurice, -where a blind man named Lieven is said to have sat for eleven -years.[232] This marked connection between Maurice and eleven renders it -probable that St. Maurice was the same King Maurus of Britain as was -reputed to be the father of St. Ursula. The precise site of the -monarch's domain is not mentioned, but as Cornwall claims him the -probabilities are that his seat was St. Levan. St. Maurus of the Church -Calendar is reputed to have walked on the waters, and he is represented -in Art as holding the weights and measures with which he is said to have -made the correct allotment of bread and wine to his monks. These -supposed "measures" are tantamount to St. Michael's scales, which were -sometimes assigned by Christianity to God the Father. - - [Illustration: FIG. 49.--The Trinity in One Single God, holding the - Balances and the Compasses. From an Italian - Miniature of the XIII. Cent. - From _Christian Iconography_ (Didron).] - -Ursula, as the daughter of Maurus, would have been Maura, and in face of -the walking-on-the-sea story she was, no doubt, the Mairymaid, -Merrowmaid, or Mermaid. Of St. Margaret we read that after her body had -been broiled with burning brands, the blessed Virgin, without any hurt, -issued out of the water. That St. Michael was associated in Art with a -similar incident is evident from his miraculous preservation of a woman -"wrapped in the floods of the sea". St. Michael "kept this wife all -whole, and she was delivered and childed among the waves in the middle -of the sea".[233] The Latin word _mergere_, _i.e._, Margery, means to -sink into the sea, and _emerge_ means to rise out of the sea. In -Cornwall Margery Daw is elevated into _Saint_ Margery Daw, and we may -assume that her celebrated see-saw was the eternal merging and emerging -of the Sun and Moon. - -The Cornish pinnacle associated with Maggie Figgy of St. Levan may be -connoted with a monolith overlooking Loch Leven and entitled, "Carlin -Maggie" or "Witch Maggie". This precipitous rock is precisely the same -granite formation as is Maggie Figgy's Chair, and legend says that it -originated from Maggie "flyting" the devil who turned her into -stone.[234] The Scotch Loch Leven is known locally as Loch Eleven, -"because it is eleven miles round, is surrounded by eleven hills, is fed -or drained by eleven streams, has eleven islands, is tenanted by eleven -kinds of fish".[235] It was also said to have been surrounded by the -estates of eleven lairds. - -At Dunfermline is St. Margaret's Stone, "probably the last remnant of a -Druid circle or a cromlech".[236] - -The megalithic Long Meg in Westmorland, standing by what is termed the -"Maiden Way," is in close proximity to Hunsonby. The Dutch for _sun_ is -_zon_, the German is _sonne_, whence Hunsonby in all probability was -once deemed a _by_ or _abode_ of _Hunson_ the _ancient sun_ or _zone_. - -The circle of Long Meg is an _enceinte_, _i.e._, an _incinctus_, circuit -or enclosure; that St. Margaret of Christendom was the patroness of all -_enceinte_ women is obvious from Brand's reference to St. Margaret's -Day, as a time "when all come to church that are, or hope to be, with -child that year". _Sein_ is the French for bosom, and that Ursula of the -11,000 virgins was a personification of the Good Mother of the Universe -or Bosom of the World may be further implied by the fact that she -corresponds, according to Baring-Gould, with the Teutonic Holda. Holda -or Holle (the Holy), is a gentle Lady, ever accompanied by the souls of -maidens and children who are under her care. Surrounded by these -bright-eyed followers she sits in a mountain of crystal, and comes forth -at times to scatter the winter snow, vivify the spring earth, or bless -the fruits of autumn. - -The kindly Mother Holle was sometimes entitled Gode,[237] whence we may -connote Margot, Marghet, or Marget with Big Good, or Big God. In -Cornwall the Holly tree is termed Aunt Mary's tree, which, I think, is -equal to Aunt Maura's tree, St. Maur being tantamount to St. Fairy or -St. Big. - -According to Sir John Rhys, Elen the Fair of Britain figures like St. -Ursula as the leader of the heavenly virgins; St. Levan's cell is shown -at Bodellen in St. Levan, and as in Cornwall _bod_--as in Bodmin--meant -_abode of_, one may resolve Bodellen into the _abode of Ellen_, and -equate Ellen or Helen with Long Meg or St. Michael. - -We may recognise St. Kayne in the Kendale-Lonsdale district of North -Britain, where also in the neighbourhood of the rivers Ken or Can, and -Lone or Lune is a maiden way and an Elen's Causeway.[238] On the river -Can is a famous waterfall at Levens, and in the same neighbourhood a -seat of the ancient Machel family. In 1724 there existed at Winander -Mere "the carcass of an ancient city,"[239] and it is not improbable -that the _ander_ of Winander is related to the divine Thorgut, whose -effigy from a coin is reproduced in a later chapter (Fig 422, p. 675). -Kendal or Candale has always been famous for its British "cottons and -coarse cloaths". - -In Etruria and elsewhere good genii were represented as winged -elves--old plural _elven_--and the word _mouche_ implies that not only -butterflies and moths, but also all winged flies were deemed to be the -children of Michael or Michelet. According to Payne Knight, "The common -Fly, being in its first stage of existence a principal agent in -dissolving and dissipating all putrescent bodies, was adopted as an -emblem of the Deity".[240] Thus it would seem that not only the -_mouches_, but likewise the _maggots_ were deemed to be among Maggie's -millions, fighting like the Hosts of Michael against filth, decay, and -death. - -The connection between flies or mouches, and the elves or elven, seems -to have been appreciated in the past, for _The Golden Legend_ likens the -lost souls of Heaven, _i.e._, the elven of popular opinion, to flies: -"By the divine dispensation they descend oft unto us in earth, as like -it hath been shewn to some holy men. They fly about us as flies, they be -innumerable, and like flies they fill the air without number."[241] Even -to-day it is supposed that the spirits of holy wells appear occasionally -in the form of flies, and there is little doubt that Beelzebub, the -"Lord of flies," _alias_ Lucifer, whose name literally means "Light -Bringer," was once innocuous and beautiful. - -In Cornwall flies seem to have been known as "Mother Margarets" (a fact -of which I was unaware when equating _mouche_ with Michelet or Meg), for -according to Miss Courtney, "Three hundred fathoms below the ground at -Cook's Kitchen Mine, near Cambourne, swarms of flies may be heard -buzzing, called by the men for some unknown reason 'Mother -Margarets'".[242] Whether these subterranean "Mother Margarets" are -peculiar to Cook's Kitchen Mine, and whether Cook has any relation to -Gog and to the Cocinians who in deep caverns dwelt, I am unable to -trace. - -That St. Michael was Lord of the Muckle and the Mickle, is supported in -the statement that "he was prince of the synagogue of the Jews".[243] -The word _synagogue_ is understood to have meant--a bringing together, -a congregation; but this was evidently a secondary sense, due, perhaps, -to the fact that the earliest synagogues were not held beneath a roof, -but were congregations in sacred plains or hill-sides. It may reasonably -be assumed that synagogues were prayer meetings in honour primarily of -San Agog, St. Michael, or the Leader and Bringer together of all souls. - -By the Greeks the sobriquet Megale was applied to Juno the -pomegranate--holding Mother of Millions, and the bird pre-eminently -sacred to Juno was the Goose. The cackling of Juno's or Megale's sacred -geese saved the Capitol, and the Goose of Michaelmas Day is seemingly -that same sacred bird. In Scotland St. Michael's Day was associated with -the payment of so-called cane geese, the word _cane_ or _kain_ here -being supposed to be the Gaelic _cean_, which meant _head_, and its -original sense, a duty paid by a tenant to his landlord in kind. The -word _due_ is the same as _dieu_, and the association of St. Keyne with -Michael renders it probable that the cane goose was primarily a _dieu_ -offering or an offering to the Head King Cun, or Chun. Etymology would -suggest that the cane goose was preferably a _gan_der. - -Even in the time of the Romans, the Goose was sacred in Britain, and -East and West it seems to have been an emblem of the Unseen Origin. In -India, Brahma, the Breath of Life, was represented riding on a goose, -and by the Egyptians the Sun was supposed to be a Golden Egg laid by the -primeval Goose. The little yellow egg or _goose_berry was -seemingly--judged by its otherwise inexplicable name--likened to the -Golden Egg laid by Old Mother Goose. Among the symbols elsewhere dealt -with were some representative of a goose from whose mouth a curious -flame-like emission was emerging. I am still of the opinion that this -was intended to depict the Fire or Breath of Life, and that the hissing -habits of the Swan and Goose caused those birds to be elevated into the -eminence as symbols of the Breath. The word _goose_ or _geese_ is -radically _ghost_, which literally means spirit or breath; it is also -the same as _cause_ with which may be connoted _chaos_. According to -Irish mythology that which existed at the beginning was Chaos, the -Father of Darkness or Night, subsequently came the Earth who produced -the mountains, and the sea, and the sky.[244] - - [Illustration: Fig. 50.--From _Christian Iconography_ (Didron).] - -In this emblem here reproduced Chaos or Abyssus is figured as the -youthful apex of a primeval peak; at the base are geese, and the -creatures midway are evidently seals. The _seal_ is the silliest of -gentle creatures, and being amphibious was probably the symbol of -_Celi_, the Concealed One, whose name occurs so frequently in British -Mythology. To _seal_ one's eyelids means to close them, and the blind -old man named Lieven, who sat in the porch of St. Maurice's for eleven -years, may be connoted with Homer the blind and wandering old Bard, who -dwelt upon the rocky islet of Chios, query _chaos_? Among the Latins -_Amor_ or Love was the oldest of the gods, being the child of Nox or -Chaos: Love--"this senior-junior, giant-dwarf, Dan Cupid"[245]--is -proverbially blind, and the words Amor, Amour, are probably not only -Homer, but likewise St. Omer. The British (Welsh) form of Homer is Omyr: -the authorship of Homer has always been a matter of perplexity, and the -personality of the blind old bard of Chios will doubtless remain an -enigma until such time as the individuality of "Old Moore," "Aunt Judy," -and other pseudonyms is unravelled. It has always been the custom of -story-tellers to attribute their legends to a fabulous origin, and the -most famous collection of fairy-tales ever produced was published in -France under the title _Contes de la Mere Oie_--"The Tales of Mother -Goose". Goose is radically the same word as _gas_, a term which was -coined by a Belgian chemist in 1644 from the Greek _chaos_: the Irish -for swan is _geis_, and all the geese tribe are gassy birds which gasp. - -In a subsequent chapter we shall analyse _goose_ into _ag'oos_, the -Mighty _Ooze_, whence the ancients scientifically supposed all life to -have originated, and shall equate _ooze_ with _hoes_, the Welsh word for -_life_, and with _Ouse_ or _Oise_, a generic British river name. In -_huss_, the German for _goose_, we may recognise the _oose_ without its -adjectival '_g_'. - -With the Blind Old Bard of Chios may be connoted the Cornish longstone -known as "The Old Man,"[246] or "The Fiddler," also a second longstone -known as "The Blind Fiddler".[247] In _because_ or _by cause_ we -pronounce _cause_ "_koz_," and in Slav fairy-tales as elsewhere there is -frequent mention of an Enchanter entitled _Kostey_, whose strength and -vitality lay in a monstrous egg. The name _Kostey_ may be connoted with -_Cystennyns_,[248] an old Cornish and Welsh form of Constantine: at the -village of Constantine in Cornwall there is what Borlase describes as a -vast egg-like stone placed on the points of two natural rocks, and -pointing due North and South. This Tolmen or Meantol--"an egg-shaped -block of granite _thirty-three_ feet long, and _eighteen_ feet broad, -supposed by some antiquaries to be Druidical, is here on a barren hill -690 feet high".[249] The Greek for egg is _oon_, and our _egg_ may be -connoted not only with _Echo_--the supposed voice of Ech?--but also with -_egg_, meaning to urge on, to instigate, to vitalise, or render agog. - -The acorn is an egg within a cup, and the Danish form of _oak_ is _eeg_ -or _eg_: the oak tree was pre-eminently the symbol of the Most High, and -the German _eiche_ may be connoted with _uch_ the British for high. The -Druids paid a reverential homage to the oak, worshipping under its form -the god Teut or Teutates: this latter word is understood to have meant -"the god of the people,"[250] and the term _teut_ is apparently the -French _tout_, meaning _all_ or the total. The reason suggested by Sir -James Frazer for oak-worship is the fact that the Monarch of the Forest -was struck more frequently by lightning than any meaner tree, and that -therefore it was deemed to be the favoured one of the Fire god. But to -rive one's best beloved with a thunderbolt is a more peculiar and even -better dissembled token of affection than the celebrated -kicking-down-stairs. According to the author of _The Language and -Sentiment of Flowers_[251] the oak was consecrated to Jupiter because it -had sheltered him at his birth on Mount Lycaeus; hence it was regarded -as the emblem of hospitality, and to give an oak branch was equivalent -to "You are welcome". That the oak tree was originally a Food provider -or _Feed for all_ is implied by the words addressed to the Queen of -Heaven by Apuleus in _The Golden Ass_: "Thou who didst banish the savage -nutriment of the ancient acorn, and pointing out a better food, dost, -etc." - -It has already been suggested that _derry_ or _dru_, an oak or tree, was -equivalent to _tre_, an abode or Troy, and there is perhaps a connection -between this root and _tere_binth, the Tyrian term for an oak tree. That -the oak was regarded as the symbol of hospitality is exceedingly -probable, and one of the earliest references to the tree is the story of -Abraham's hospitable entertainment given underneath the Oak of Mamre. -The same idea is recurrent in the legend of Philemon and Baucis, which -relates that on the mountains of Phrygia there once dwelt an aged, poor, -but loving couple. One night Jupiter and Mercury, garbed in the disguise -of two mysterious strangers who had sought in vain for hospitality -elsewhere, craved the shelter of this Darby and Joan.[252] With alacrity -it was granted, and such was the awe inspired by the majestic Elder -that Baucis desired to sacrifice a goose which they possessed. But the -bird escaped, and fluttering to the feet of the disguised gods Jupiter -protected it, and bade their aged hosts to spare it. On leaving, the -Wanderer asked what boon he could confer, and what gift worthy of the -gods they would demand. "Let us not be divided by death, O Jupiter," was -the reply: whereupon the Wandering One conjured their mean cottage into -a noble palace wherein they dwelt happily for many years. The story -concludes that Baucis merged gradually into a linden tree, and Philemon -into an oak, which two trees henceforward intertwined their branches at -the door of Jupiter's Temple. - -The name Philemon is seemingly _philo_, which means _love of_, and -_mon_, man or men, and at the time this fairy-tale was concocted _Love -of Man_, or hospitality, would appear to have been the motif of the -allegorist. - -We British pre-eminently boast our ships and our men as being Hearts of -Oak: the Druids used to summon their assemblies by the sending of an -oak-branch, and at the national games of Etruria the diadem called -_Etrusca Corona_, a garland of oak leaves with jewelled acorns, was held -over the head of the victor.[253] There is little doubt that Honor Oak, -Gospel Oak, Sevenoaks, etc., derived their titles from oaks once sacred -to the _Uch_ or High, the _Allon_ or Alone, who was alternatively the -Seven Kings or the Three Kings. "It is strange," says Squire, "to find -Gael and Briton combining to voice almost in the same words this -doctrine of the mystical Celts, who while still in a state of -semi-barbarism saw with some of the greatest of ancient and modern -philosophers the One in the Many, and a single Essence in all the -manifold forms of life."[254] - -FOOTNOTES: - - [193] Virgil, _The Æneid_, Bk. III., c. liii. - - [194] _Cf._ Geoffrey's _Histories of the Kings of Britain_ - (Everyman's Library), p. 202. - - [195] Virgil, _The Æneid_, Bk. III., 37. - - [196] _Irish Mythological Cycle_, p. 50. - - [197] xx. 8. - - [198] Wood, E. J. _Giants and Dwarfs_, p. 54. - - [199] Chap. xxvi. - - [200] _The Irish Mythological Cycle_, p. 116. - - [201] Wood, E.J., _Giants and Dwarfs_, p. 5. - - [202] _The Romance of Names_, p. 65. - - [203] Hone, W., _Ancient Mysteries_, p. 264. - - [204] Wright, T., _Patrick's Purgatory_, p. 56. - - [205] Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 28. - - [206] Bartholomew, J. G., _A Survey Gazetteer of the British - Islands_, I. 612. - - [207] The duplication _cock_, as in _haycock_, also meant a hill. - - [208] Quoted from Brand's _Antiquities_, p. 42. - - [209] _Cf._ Urlin, Miss Ethel, _Festivals, Holydays, and Saint - Days_, p. 2. - - [210] Anwyl, E., _Celtic Religion_. - - [211] Anwyl, E., _Celtic Religion_, p. 40. - - [212] _Curious Myths of the Middle Ages_, pp. 637-40. - - [213] "Morien" _Light of Britannia_, p. 262. - - [214] The phallic symbolism of the serpent has been over-stressed - so obtrusively by other writers, that it is unnecessary here - to enlarge upon that aspect of the subject. - - [215] Baldwin, J. D., _Prehistoric Nations_, p. 240. - - [216] Sophocles, _Ajax_, 694-700. - - [217] Windle, Sir B. C. A., _Remains of the Prehistoric Age in - Britain_, p. 198. - - [218] _The Golden Legend_, V. 182-3. - - [219] The ancient name "hoar rock," or white rock in the wood, may - have referred to the white god probably once there - worshipped, for actually there are no white rocks at St. - Michael's, or anywhere else in Cornwall. - - [220] _The Golden Legend_ records an apparition of St. Michael at a - town named Tumba. - - [221] Wood, E. J., _Giants and Dwarfs_, p. 91. - - [222] _Cf._ Friend, Rev. Hilderic, _Flowers and Folklore_, II., p. - 455. - - [223] "Morien," _Light of Brittania_, p. 27. - - [224] Anon, _A New Description of England and Wales_ (1724), p. - 121. - - [225] Dennis, G., _Cities and Centuries of Etruria_, p. 31. - - [226] Munro, R., _Prehistoric Britain_, p. 223. - - [227] _Barddas_, p. 222. - - [228] Kains-Jackson, _Our Ancient Monuments_, p. 112. Fergusson - states "about 330 feet". - - [229] Vol. vi., p. 64. - - [230] Vol. vi., p. 66. - - [231] Gray, Mrs. Hamilton, _Sepulchres of Etruria_. - - [232] Vol., iii., p. 73. - - [233] _Golden Legend_, vol. v., p. 184. - - [234] Simpkins, J. E., _Fife_, p. 4; _County Folklore_, vol. vii. - - [235] Simpkins, J. E., _Kinross-shire_, p. 377. - - [236] _Ibid._, p. 241. - - [237] _Curious Myths of the Middle Ages_, p. 336. - - [238] I am unable to lay my hand on the reference for this Elen's - Causeway in Westmoreland. - - [239] Anon., _A New Description of England_, 1724, p. 318. - - [240] _Symbolical Language_, p. 37. - - [241] _Golden Legend_, vol. v., p. 189. - - [242] _Cornish Feasts and Folklore_, p. 131. - - [243] _Golden Legend_, vol. v., p. 181. - - [244] Jubainville, D'arbois de, _Irish Mythological Cycle_, p. 140. - - [245] Shakespeare, _Love's Labour's Lost_, iii., 1. - - [246] Ossian, the hero poet of Gaeldom, is represented as old, - blind, and solitary. - - [247] _Cf._ Windle, Sir B.C.A., _Remains of the Prehistoric Age_, - pp. 197-8. - - [248] Salmon, A.L., _Cornwall_, p. 88. - - [249] Wilson, J.M., _The Imperial Gazetteer of England and Wales_, - i., p. 484. - - [250] Anwyl, E., _Celtic Religion_, p. 39. - - [251] "L.V.," London (undated). - - [252] I do not think this proverbially loving couple were - exclusively Scotch. The _darbies_, _i.e._, handcuffs or - clutches of the law may be connoted with Gascoigne's line - (1576): "To bind such babes in _father Darbie's_ bands". - "_Old Joan_" figures as one of the characters in the - festivities of Plough Monday, and in Cornwall any very - ancient woman was denominated "_Aunt Jenny_". - - [253] Gray, Mrs. Hamilton, _Sepulchres of Ancient Etruria_, p. 131. - - [254] _The Mythology of the British Islands_, p. 125. - - - - - CHAPTER VI. - - PUCK. - - "Do you imagine that Robin Goodfellow--a mere name to you--conveys - anything like the meaning to your mind that it did to those for - whom the name represented a still living belief, and who had the - stories about him at their fingers' ends? Or let me ask you, Why - did the fairies dance on moonlight nights? or, Have you ever - thought why it is that in English literature, and in English - literature alone, the fairy realm finds a place in the highest - works of imagination?" - --F. S. HARTLAND. - - -In British Faërie there figures prominently a certain "Man in the Oak": -according to Keightley, Puck, _alias_ Robin Goodfellow, was known as -this "Man in the Oak," and he considers that the word _pixy_ "is -evidently Pucksy, the endearing diminutive _sy_ being added to Puck like -Bet_sy_, Nan_cy_, Dix_ie_".[255] It is probable that this adjectival -_si_ recurring in _sw_eet, _so_oth, _su_ave, _sw_an, etc., may be -equated with the Sanscrit _su_, which, as in _sw_astika, is a synonym -for the Greek _eu_, meaning soft, gentle, pleasing, and propitious. When -used as an affix, this "endearing diminutive" yields _spook_, which was -seemingly once "dear little Pook," or "soft, gentle, pleasing, and -propitious Puck". In Wales the fairies were known as "Mothers' -Blessings," and although spook now carries a sinister sense, there is no -more reason to suppose that "dear little Pook" was primarily malignant -than to suggest that the Holy _Ghost_ was--in the modern -sense--essentially _ghastly_. Skeat suggests that _ghost_ (of uncertain -origin) "is perhaps allied to Icelandic _geisa_, to rage like fire, and -to Gothic _us-gais-yan_, to terrify". Some may be aghast at this -suggestion, others, who cannot conceive the Supreme Sprite except as a -raging and consuming fury, will commend it. In the preceding chapter I -suggested that the elementary derivation of ghost was _'goes_, the Great -Life or Essence, and as _te_ in Celtic meant good, it may be permissible -to modernise _ghoste_, also _Kostey_ of the egg, into _great life good_. - -That there was a good and a bad Puck is to be inferred from the West of -England belief in Bucca Gwidden, the white or good spirit, and Bucca -Dhu, the black, malevolent one.[256] Puck, like Dan Cupid, figures in -popular estimation as a _pawky_ little pickle; in Brittany the dolmens -are known as _poukelays_ or Puck stones, and the particular haunts of -Puck were heaths and desert places. The place-name Picktree suggests one -of Puck's sacred oaks; Pickthorne was presumably one of Puck's -hawthorns, and the various Pickwells, Pickhills, Pickmeres, etc., were -once, in all probability, _spook_-haunted. The highest point at Peckham, -near London, is Honor Oak or One Tree Hill, and Peckhams or Puckhomes -are plentiful in the South of England. One of them was inferentially -near Ockham, at Great and Little Bookham, where the common or forest -consists practically solely of the three pre-eminently fairy-trees--oak, -hawthorne, and holly. The summit of the Buckland Hills, above Mickleham, -is the celebrated, box-planted Boxhill, and at its foot runs Pixham or -Pixholme Lane. On the height, nearly opposite Pixham Lane, the Ordnance -Map marks Pigdon, but the roadway from Bookham to Boxhill is known, not -as Pigdon Hill, but Bagden Hill. In all probability the terms Pigdon and -Bagden are the original British forms of the more modern Pixham and -Bok's Hill. - -In the North of England Puck seems more generally Peg, whence the fairy -of the river Ribble was known as Peg O'Nell, and the nymph of the Tees, -as Peg Powler.[257] Peg--a synonym for Margaret--is generally -interpreted as having meant pearl. - -The word _puck_ or _peg_, which varies in different parts of the country -into pug, pouke, pwcca, poake, pucke, puckle, and phooka, becomes -elsewhere bucca, bug, bogie, bogle, boggart, buggaboo, and bugbear. - -According to all accounts the Pucks, like the Buccas, were divided into -two classes, "good and bad," and it was only the clergy who maintained -that "one and the same malignant fiend meddled in both". As Scott -rightly observes: "Before leaving the subject of fairy superstition in -England we may remark that it was of a more playful and gentle, less -wild and necromantic character, than that received among the sister -people. The amusements of the southern fairies were light and sportive; -their resentments were satisfied with pinching or scratching the objects -of their displeasure; their peculiar sense of cleanliness rewarded the -housewives with the silver token in the shoe; their nicety was extreme -concerning any coarseness or negligence which could offend their -delicacy; and I cannot discern, except, perhaps, from the insinuations -of some scrupulous divines, that they were vassals to or in close -alliance with the infernals, as there is too much reason to believe was -the case with their North British sisterhood."[258] - -The elemental Bog is the Slavonic term for God,[259] and when the early -translators of the Bible rendered "terror by night" as "bugs by night" -they probably had spooks or bogies in their mind. In Etruria as in Egypt -the bug or maybug was revered as the symbol of the Creator Bog, because -the Egyptian beetle has a curious habit of creating small pellets or -balls of mud. In Welsh _bogel_ means the _navel_, also _centre of a -wheel_, and hence Margaret or Peggy may be equated with the nave or peg -of the white-rayed Marguerite or _Day's Eye_.[260] - -It must constantly be borne in mind that the ancients never stereotyped -their Ideal, hence there was invariably a vagueness about the form and -features of prehistoric Joy, and Shakespeare's reference to Dan Cupid as -a "senior-junior, giant-dwarf," may be equally applied to every Elf and -Pixy. It is unquestionable that in England as in Scandinavia and Germany -"giants and dwarfs were originally identical phenomenon".[261] - -In the words of an Orphic Hymn "Jove is both male and an immortal maid": -Venus was sometimes represented with a beard, and as the Supreme Parent -was indiscriminately regarded as either male or female, or as both -combined, an occasional contradiction of form is not to be unexpected. -The authorities attribute the contrariety of sex which is sometimes -assigned to the Cornish saints as being due to carelessness on the part -of transcribers, but in this case the monks may be exonerated, as the -greater probability is that they faithfully transmitted the pagan -legends. The Moon, which, speaking generally, was essentially a symbol -of the Mother, was among some races, _e.g._, the Teutons and the -Egyptians, regarded as masculine. In Italy at certain festivals the men -dressed in women's garments, worshipped the Moon as Lunus, and the women -dressed like men, as Luna. In Wales the Cadi, as we have seen, was -dressed partially as a woman, partially as a man, and in all probability -the cassock of the modern priest is a survival of the ambiguous duality -of Kate or Good. In Irish the adjective _mo_--derived seemingly from Mo -or Ma, the Great Mother--meant _greatest_, and was thus used -irrespective of sex. - -The French word _lune_, like _moon_ and _choon_, is radically _une_, the -initial consonants being merely adjectival, and is just as sexless as -our _one_, Scotch _ane_. In Germany _hunne_ means _giant_, and the term -"Hun," meant radically anyone formidable or gigantic. - -The Cornish for _full moon_ is _cann_, which is a slightly decayed form -of _ak ann_ or _great one_, and this word _can_, or _khan_, meaning -prince, ruler, _king_ or great one, is traceable in numerous parts of -the world. _Can_ or _chan_ was Egyptian for _lord_ or _prince; can_ was -a title of the kings of ancient Mexico; _khan_ is still used to-day by -the kings of Tartary and Burmah and by the governors of provinces in -Persia, Afghanistan, and other countries of Central Asia. In China -_kong_ means _king_, and in modern England _king_ is a slightly decayed -form of the Teutonic _konig_ or _kinig_. The ancient British word for -_mighty chief_ was _chun_ or _cun_, and we meet with this infinitely -older word than _king_ as a participle of royal titles such as -_Cun_obelinus, _Cun_oval, _Cun_omor and the like. The same affix was -used in a similar sense by the Greeks, whence Apollo was styled -_Cun_ades and also _Cun_nins. The Cornish for _prince_ was _kyn_, and -this term, as also the Irish _cun_, meaning _chief_, is evidently far -more primitive than the modern _king_, which seems to have returned to -us through Saxon channels. Prof. Skeat expresses his opinion that the -term _king_ meant "literally a man of good birth," and he identifies it -with the old High German _chunig_. Other authorities equate it with the -Sanscrit _janaka_, meaning _father_, whence it is maintained that the -original meaning of the word was "father of a tribe". Similarly the word -_queen_ is derived by our dictionaries from the Greek _gyne_, a woman, -or the Sanscrit _jani_, "all from root _gan_, to produce, from which are -_genus_, _kin_, _king_, etc." - -The word _chen_ in Cornish meant _cause_, and there is no doubt a -connection between this term and _kyn_, the Cornish for _prince_; the -connection, however, is principally in the second syllable, and I see no -reason to doubt my previous conclusions formulated elsewhere, that _kyn_ -or _king_ originally meant _great one_, or _high one_, whereas _chun_, -_jani_, _gyne_, etc., meant _aged_ one. - -One of the first kings of the Isle of Man was Hacon or Hakon, a name -which the dictionaries define as having meant _high kin_. In this -etymology _ha_ is evidently equated with _high_ and _con_ or _kon_ with -_kin_, but it is equally likely that Hakon or Haakon meant originally -_uch on_ the _high one_. In Cornish the adjective _ughan_ or _aughan_ -meant _supreme_: the Icelandic for queen is _kona_, and there is no more -radical distinction between _king_ and the disyllabic _kween_, than -there is between the Christian names _Ion_, _Ian_, and the monosyllabic -_Han_. - -_Janaka_, the Sanscrit for _father_, is seemingly allied to the English -adjective _jannock_ or _jonnack_, which may be equated more or less with -_canny_. _Un_canny means something unwholesome, unpleasant, -disagreeable; in Cornish _cun_ meant _sweet_ or affable, and we still -speak of sweets as _candies_. - - [Illustration: FIG. 51.--From _The Sepulchres of Etruria_ (Gray, - Mrs. Hamilton).] - -In Gaelic _cenn_ or _ken_ meant _head_, the highest peak in the -Himalayas is Mount Kun; one of the supreme summits of Africa is Mount -Kenia, and in _Genesis_ (14-19) the Hebrew word _Konah_ is translated -into English as "the Most High God". Of this Supreme Sprite the _cone_ -or pyramid was a symbol, and the reverence in which this form was held -at Albano in Etruria may be estimated from the monument here -depicted.[262] In times gone by khans, _cuns_, or kings were not only -deemed to be moral and intellectual gods, but in some localities bigness -of person was cultivated. The Maoris of New Zealand, whose tattooings -are identical in certain respects with the complicated spirals found on -megaliths in Brittany and Ireland, and who in all their wide wanderings -have carried with them a totemic dove, used to believe bigness to be a -royal essence. "Every means were used to acquire this dignity; a large -person was thought to be of the highest importance; to acquire this -extra size, the child of a chief was generally provided with many -nurses, each contributing to his support by robbing their own offspring -of their natural sustenance; thus, whilst they were half-starved, -miserable-looking little creatures, the chief's child was the contrary, -and early became remarkable by its good appearance."[263] - -The British adjective _big_ is of unknown origin and has no Anglo-Saxon -equivalent. In Norway _bugge_ means a strong man, but in Germany _bigge_ -denoted a little child--as also a pig. The site of Troy--the famous -Troy--is marked on modern maps _Bigha_, the Basque for _eye_ is -_beguia_; _bega_ is Celtic for _life_. A fabulous St. Bega is the -patron-saint of Cumberland; there is a Baggy Point near Barnstaple, and -a Bigbury near Totnes--the alleged landing place of the Trojans. Close -to Canterbury are some highlands also known as Bigbury, and it is -probable that all these sites were named after _beguia_, the _Big Eye_, -or _Buggaboo_, the _Big Father_. - -At Canterbury paleolithic implements have been found which supply proof -of human occupation at a time when the British Islands formed part of -the Continent, and, according to a scholarly but anonymous chronology -exhibited in a Canterbury Hotel, "Neolithic, bronze, and iron ages show -continuous occupation during the whole prehistoric period. The -configuration of the city boundaries and the still existing traces of -the ancient road in connection with the stronghold at Bigbury indicate -that a populous community was settled on the site of the present -Canterbury at least as early as the Iron Age." - -The branching antlers of the _buck_ were regarded as the rays of the -uprising sun or _Big Eye_, and a sacred procession, headed by the -antlers of a buck raised upon a pole, was continued by the clergy of St. -Paul's Cathedral as late as the seventeenth century.[264] A scandalised -observer of this ceremony in 1726 describes "the whole company blowing -hunters' horns in a sort of hideous manner, and with this rude pomp they -go up to the High Altar and offer it there. You would think them all the -mad votaries of Diana!" On this occasion, evidently in accordance with -immemorial wont, the Dean and Chapter wore special vestments, the one -embroidered with bucks, the other with does. The buck was seemingly -associated with Puck, for it was popularly supposed that a spectre -appeared periodically in Herne's Oak at Windsor headed with the horns of -a buck. So too was Father Christmas or St. Nicholas represented as -riding Diana-like in a chariot drawn by bucks. - -The Greek for buck or stag is _elaphos_, which is radically _elaf_, and -it is a singular coincidence that among the Cretan paleolithic folk in -the Fourth Glacial Period "Certain signs carved on a fragment of -reindeer horn are specially interesting from the primitive anticipation -that they present of the Phoenician letter _alef_".[265] - -Peg or Peggy is the same word as _pig_, and it is generally supposed -that the pig was regarded as an incarnation of the "Man in the Oak," -_i.e._, Puck or Buck, because the _bacco_ or _bacon_ lived on acorns. -There is little doubt that the Saint Baccho of the Church Calendar is -connected with the worship of the earlier Bacchus, for the date of St. -Baccho's festival coincides with the vintage festival of Bacchus. The -symbolism of the pig or bacco will be discussed in a subsequent chapter, -meanwhile one may here note that _hog_ is the same as _oak_, and _swine_ -is identical with _swan_. So also _Meg_ is connected with _muc_ or -_moch_ which were the Celtic terms for _hog_. Among the appellations of -ancient Ireland was Muc Inis,[266] or Hog Island and Moccus, or the pig, -was one of the Celtic sobriquets for Mercury. The Druids termed -themselves "_Swine of Mon_,"[267] the Phoenician priests were also -self-styled _Swine_, and there is a Welsh poem in which the bard's -opening advice to his disciples is--"Give ear little pigs". - -The pig figures so frequently upon Gaulish coins that M. de la Saussaye -supposed it with great reason to have been a national symbol. That the -hog was also a venerated British emblem is evident from the coins here -illustrated, and that CUNO was the Spook King is obvious from Figs. 52 -and 57, where the features face fore and aft like those of Janus. The -word Cunobeline, Cunbelin, or Cymbeline, described by the dictionaries -as a Cornish name meaning "lord of the Sun," is composed seemingly of -_King Belin_. Belin, a title of the Sun God, is found also in Gaul, -notably on the coinage of the Belindi: Belin is featured as in Fig. 58, -and that the sacred Horse of Belin was associated with the _ded_ pillar -is evident from Fig. 59. - - [Illustration: FIGS. 52 to 57.--British. From _Ancient Coins_ - (Akerman, J. Y.).] - - [Illustration: FIGS. 58 to 59.--Gaulish. From _ibid_.] - -Commenting upon Fig. 52 a numismatist has observed: "This seems made for -two young women's faces," but whether Cunobelin's wives, sisters, or -children, he knows not. In Britain doubtless there were many kings who -assumed the title of Cunobelin, just as in Egypt there were many -Pharoahs; but it is no more rational to suppose that the designs on -ancient coins are the portraits of historic kings, their wives, their -sisters, their cousins, or their aunts, than it would be for an -archæologist to imagine that the dragon incident on our modern -sovereigns was an episode in the career of his present Majesty King -George. - -We shall subsequently connect George, whose name means _ploughman_, with -the Blue or Celestial Boar, which, because it ploughed with its snout -along the earth, was termed _boar, i.e., boer_ or farmer. With _bacco_ -or _bacon_ may be connoted _boukolos_, the Greek for cowherd, whence -_bucolic_. The cattle of Apollo, or the Sun, are a familiar feature of -Greek mythology. - - [Illustration: FIG. 60.--Gaulish. From Akerman.] - -The female bacon, which _inter alia_ was the symbol of fecundity, was -credited with a mystic thirty teats. The sow figures prominently in -British mythology as an emblem of Ked, and was seemingly venerated as a -symbol of the Universal Feeder. The little pig in Fig. 60, a coin of the -Santones, whose capital is marked by the modern town of Saintes, is -associated with a fleur-de-lis, the emblem of purity. The word _lily_ is -_all holy_; the porker was associated with the notoriously pure St. -Antony as well as with Ked or Kate, the immaculate Magna Mater, and -although beyond these indications I have no evidence for the suggestion, -I strongly suspect that the scavenging habits of the _moch_ caused it, -like the fly or _mouche_, to be reverenced as a symbol of Ked, Cadi, -Katy, or Katerina, whose name means the Pure one or the All Pure. The -connection between _hog_ and _cock_ is apparent in the French _coche_ or -_cochon_ (origin unknown). _Cochon_ is allied to _cigne_, the French for -swan, Latin, _cygnus_, Greek, _kuknos_; the voice of the goose or swan -is said to be its _cackle_, and the Egyptians gave to their All Father -Goose a sobriquet which the authorities translate into "The Great -Cackler". - - [Illustration: FIG. 61.--Swan with Two Necks. (Bank's Collection, - 1785). - From _The History of Signboards_ (Larwood & Hotten).] - -Among the meanings assigned to the Hebrew _og_ is "long necked," and it -is not improbable that the mysterious Inn sign of the "Swan with two -necks" was originally an emblem of Mother and Father Goose. In Fig. 61 -the _geis_ or swan is facing fore and aft, like Cuno, which is radically -the same _Great Uno_ as Juno or Megale, to whom the goose was sacred. -_Geyser_, a gush or spring, is the same word as _geeser_, and there was -a famous swan with two necks at Goswell Road, where the word Goswell -implies an erstwhile well of Gos, Goose, or the Gush.[268] A Wayz_goose_ -is a jovial holiday or festival, _gust_ or _gusto_ means enjoyment, and -the Greengoose Fair, which used to be held at Stratford, may be connoted -with the "Goose-Intentos," a festival which was customarily held on the -sixteenth Sunday after Pentecost. Pentecost, the time when the Holy -Ghost descended in the form of "cloven tongues," resolves into -_Universal Good Ghost_. - -The Santones, whose emblem was the Pig and Fleur-de-lis, were neighbours -of the Pictones. Our British Picts, the first British tribe known by -name to history, are generally supposed to have derived their title -because they de_pict_ed pictures on their bodies. In West Cornwall there -are rude stone huts known locally as Picts' Houses, but whether these -are attributed to the Picts or the Pixies it is difficult to say. In -Scotland the "Pechs" were obviously elves, for they are supposed to have -been short, wee men with long arms, and such huge feet that on rainy -days they stood upside down and used their feet as umbrellas. That the -Picts' Houses of Cornwall were attributed to the Pechs is probable from -the Scottish belief, "Oh, ay, they were great builders the Pechs; they -built a' the auld castles in the country. They stood a' in a row from -the quarry to the building stance, and elka ane handed forward the -stanes to his neighbour till the hale was bigget." - -That the pig and the bogie were intimately associated is evidenced by a -Welsh saying quoted by Sir John Rhys:-- - - A cutty black sow on every style - Spinning and carding each November eve. - -In Ireland Pooka was essentially a November spirit, and elsewhere -November was pre-eminently the time of All Hallows or All Angels. -_Hallow_ is the same word as _elle_ the Scandinavian for _elf_ or -_fairy_, and at Michaelmas or Hallowe'en, pixies, spooks, and bogies -were notoriously all-abroad:-- - - On November eve - A Bogie on every stile. - -The time of All Hallows, or Michaelmas used to be known as Hoketide, a -festival which in England was more particularly held upon St. Blaze's -Day; and at that cheerless period the people used to light bonfires or -make blazes for the purpose of "lighting souls out of Purgatory". In -Wales a huge fire was lighted by each household and into the ashes of -this _bon_fire, this _alban_ or _elphin_ fire,[269] every member of the -family threw a _white_ or "Alban," or an _elphin_ stone, kneeling in -prayer around the dying fire.[270] In the Isle of Man Hallowtide was -known as Hollantide,[271] which again permits the equation of St. Hellen -or Elen and her train with Long Meg and her daughters. On the occasion -of the Hallow or Ellie-time saffron or yellow cakes, said to be -emblematical of the fires of purgatory, used to be eaten. To run _amok_ -in the East means a _fiery fury_--the words are the same; and that -_bake_ (or _beeak_ as in Yorkshire dialect) meant fire is obvious from -the synonymous _cook_. _Coch_ is Welsh for red, and the flaming red -poppy or corn_cock_le, French--_coquelicot_, was no doubt the symbol of -the solar poppy, pope, or pap. The Irish for pap or breast is _cich_, -and in Welsh _cycho_ means a hive, or anything of concave or hivelike -shape. Possibly here we have the origin of _quick_ in its sense of -living or alive. - -One of the features of Michaelmas in Scotland was the concoction and -cooking of a giant _cake_, bun, or bannock. According to Martin this was -"enormously large, and compounded of different ingredients. This cake -belonged to the Archangel, and had its name from him. Every one in each -family, whether strangers or domestics, had his portion of this kind of -shew-bread, and had of course some tithe to the friendship and -protection of Michael."[272] In Hertfordshire during a corresponding -period of "joy, plenty, and universal benevolence," the young men -assembled in the fields choosing a very active leader who then led them -a Puck-like chase through bush and through briar, for the sake of -diversion selecting a route through ponds, ditches, and places of -difficult passage.[273] The term _Ganging_ Day applied to this festival -may be connoted with the Singin 'een of the Scotch Hogmanay, and with -the leader of St. Micah's rout may be connoted _demagog_. This word, -meaning popular leader, is attributed to _demos_, people, and _agogos_, -leading, but more seemingly it is _Dame Gog_ or _Good Mother Gog_. - -In Durham is a Pickburn or Pigburn; _beck_ is a generic term for a small -stream; in Devon is a river Becky, and in Monmouthshire a river Beeg. In -Kent is Bekesbourne, and Pegwell Bay near St. Margarets in Kent, may be -connoted with Backwell or Bachwell in Somerset. In Herefordshire is a -British earthwork, known as Bach Camp, and on Bucton Moor in -Northumberland there are two earth circles. In Devonshire is -Buckland-Egg, or Egg-Buckland, and with the various Boxmoors, Boxgroves, -Boxdales, and Boxleys may be connoted the Box river which passes Keynton -and crosses Akeman Street. A Christmas _box_ is a boon or a gift, a box -or receptacle is the same word as _pyx_; and that the evergreen undying -box-tree was esteemed sacred, is evident from the words of Isaiah: "I -will set in the desert the fir tree, and the pine tree, and the box tree -together".[274] - - [Illustration: FIGS. 62 to 64.--Iberian. From Akerman.] - -_Bacon_, radically _bac_, in neighbouring tongues varies into -_baco_, _bakke_, _bak_, and _bache_. Bacon is a family name immortally -associated with St. Albans, and it is probable that Trebiggan--a vast -man with arms so long that he could take men out of the ships passing by -Land's End, and place them on the Long Ships--was the Eternal Biggan or -Beginning. In British Romance there figures a mystic Lady Tryamour, -whose name is obviously _Tri_ or _Three Love_, and it is probable that -Giant Trebiggan was the pagan Trinity, or Triton, whose emblem was the -three-spiked trident. Triton _alias_ Neptune was the reputed Father of -Giant Albion, and the shell-haired deity represented on Figs. 62 to 64 -is probably Albon, for the inscription in Iberian characters reads -BLBAN. In the East Bel was a generic term meaning _lord_: in the West it -seemingly meant, just as it does to-day, _fine_ or _beautiful_. The city -of BLBAN or _beautiful Ban_ is now Bilbao, and the three fish on this -coin are analogous to the trident, and to numberless other emblems of -the Triune. - -The radiating fan of the cockle shell connects it with the Corn-cockle -as the Dawn, standing jocund on the misty mountain tops, is related to -the flaming midday Sun. All _conchas_, particularly the _echinea_ or -"St. Cuthbert's Bead," were symbols of St. Katherine or Cuddy, and in -Art St. Jacques or St. Jack was always represented with a shell. -_Coquille_, the French for shell, is the same word as _goggle_, and in -England the _cockle_ was popularly connected with a strange custom known -as Hot Cockles or Cockle Bread. Full particulars of this practice are -given by Hazlitt, who observes: "I entertain a conviction that with -respect to these hot cockles, and likewise to leap-candle, we are merely -on the threshhold of the enquiry ... the question stands at present much -as if one had picked up by accident the husk of some lost substance.... -Speaking conjecturally, but with certain sidelights to encourage, this -seems a case of the insensible degradation of rite into custom."[275] - -Shells are one of the most common deposits in prehistoric graves, and at -Boston in Lincolnshire stone coffins have been found completely filled -with cockle-shells. There would thus seem to be some connection between -Ickanhoe, the ancient name for Boston, a town of the Iceni, situated on -the Ichenield Way, and the _echinea_ or _concha_. As the cockle was -particularly the symbol of Birth, the presence of these shells in -coffins may be attributed to a hope of New Birth and a belief that Death -was the _yoni_ or Gate of Life. - -The word _inimical_ implies _un-amicable_, or unfriendly, whence Michael -was seemingly the Friend of Man. _Maculate_ means spotted, and the coins -here illustrated, believed to have been minted at St. Albans, obviously -feature no physical King but rather the Kaadman or Good Man of St. -Albans in his dual aspect of age and youth. The starry, spotted, or -maculate effigy is apparently an attempt to depict the astral or -spiritual King, for it was an ancient idea that the spirit-body and the -spirit-world were made of a so-called stellar-matter--a notion which has -recently been revived by the Theosophists who speak of the astral body -and the astral plane. Our modern _breath_, old English _breeth_, is -evidently the Welsh _brith_ which means spotted, and it is to this root -that Sir John Rhys attributes the term Brython or Britain, finding in it -a reference to that painting or tattooing of the body which -distinguished the Picts.[276] The word _tattoo_, Maori _tatau_, is the -Celtic _tata_ meaning father, and the implication seems to follow that -the custom of _tattooing_ arose from picking, dotting, or maculating the -tribal totem or caste-mark. - - [Illustration: FIGS. 65 and 66.--British. From Akerman.] - -In the Old English representation here illustrated either St. Peter or -God the Father is conspicuously tattooed or spotted; Pan was always -assigned a _pan_ther's skin, or spotted cloak. - -A _speck_ is a minute spot, and among the ancients a speck or dot within -a circle was the symbol of the central Spook or Spectre. This, like all -other emblems, was understood in a personal and a cosmic sense, the -little speck and circle representing the soul surrounded by its round of -influence and duties; the Cosmic speck, the Supreme Spirit, and the -circle the entire Universe. In many instances the dot and ring seems to -have stood for the pupil in the iris of the eye. In addition it is -evident that [circled dot] was an emblem of the Breast, and -hieroglyphed the speck in the centre of the zone or sein, for the Greek -letter _theta_ written--[circled dot] is identical with _teta, -teat, tada, dot_ or _dad_. The dotted effigy on the coins supposedly -minted at St. Albans may be connoted with the curious fact that in -Welsh the word _alban_ meant _a primary point_.[277] - - [Illustration: Fig. 67.--Christ's Ascent from Hell. From _Ancient - Mysteries_ (Hone, W.).] - -_Speck_ is the root of _speculum_, a mirror, and it might be suggested -by the materialist that the first reflection in a metal mirror was -assumed to be a spook. The mirror is an attribute of nearly every -ancient Deity, and the British Druids seem to have had some system of -flashing the sunlight on to the crowd by means of what was termed by the -Bards, the Speculum of the Pervading Glance. _Specula_ means a -watch-tower, and _spectrum_ means vision. _Speech, speak_, and _spoke_, -point to the probability that speech was deemed to be the voice of the -indwelling spook or spectre, which etymology is at any rate preferable -to the official surmise "all, perhaps, from Teutonic base _sprek_--to -make a noise". - - [Illustration: Fig. 68.--The Mirror of Thoth. From _The - Correspondences of Egypt_ (Odhner, C.T.)] - - [Illustration: FIG. 69.] - - [Illustration: FIGS. 70 to 72.--British. From _English Coins and - Tokens_ (Jewitt & Head).] - - [Illustration: FIG. 73.--From _The Correspondences of Egypt_ - (Odhner, C. T.).] - -The Egyptian hieroglyph here illustrated depicts the speculum of Thoth, -a deity whom the Phoenicians rendered Taut, and to whom they attributed -the invention of the alphabet and all other arts. The whole land of -Egypt was known among other designations as "the land of the Eye," and -by the Egyptians as also by the Etrurians, the symbolic blue Eye of -Horus was carried constantly as an amulet against bad luck. Fig. 69 is -an Egyptian die-stamp, and Figs. 70 to 72 are British coins of which the -intricate symbolism will be considered in due course. The arms of Fig. -73 are extended into the act of benediction, and _utat_, the Egyptian -word for this symbol, resolves into the soft, gentle, pleasing, and -propitious Tat. That the _utat_ or eye was familiar in Europe is -evidenced by the Kio coin here illustrated. - - [Illustration: FIG. 74.--From _Numismatique Ancienne_ (Barthelemy, - J. B. A. A.).] - - [Illustration: FIG. 75.--From _Symbolism of the East and West_ - (Aynsley, Mrs. Murray).] - -_Spica_, which is also the same word as spook, meant ear of corn; the -wheatear is proverbially the Staff of Life, and _loaf_, old English -_loof_, is the same word as _life_. Not infrequently the _Bona Dea_ was -represented holding a loaf in her extended hand, and the same idea was -doubtless expressed by the two breasts upon a dish with which St. -Agatha, whose name means _Good_, is represented. Christianity accounts -for this curious emblem by a legend that St. Agatha was tortured by -having her breasts cut off, and it is quite possible that this nasty -tale is correctly translated; the original tyrant or torturer being -probably Winter, or the reaper Death, which cuts short the fruit fulness -of Spring. In the Tartar emblem herewith the Phrygian-capped Deity is -holding, like St. Agatha, the symbol of the teat or feeder, or -_fodder_.[278] - - [Illustration: FIGS. 76 and 77.--Iberian. From Akerman.] - -The wheatear or spica, or _buck_-wheat was a frequent emblem on our -British coins, and to account for this it has been suggested that the -British did a considerable export trade in corn; but unfortunately for -this theory the _spica_ figures frequently upon the coins of Spain and -Gaul. As a symbol the buckwheat typified plenty, but in addition to the -wheatear proper there appear kindred objects which have been surmised to -be, perhaps, fishbones, perhaps fern-leaves. There is no doubt that -these mysterious objects are variants of the so-called "_ded_" amulet, -which in Egypt was the symbol of the backbone of the God of Life. This -amulet, of which the hieroglyph has been rendered variously as _ded_, -_didu_, _tet_, and _tat_, has an ancestry of amazing antiquity, and -according to Mackenzie, "in Paleolithic times, at least 20,000 years -ago, the spine of the fish was laid on the corpse when it was entombed, -just as the 'ded,' amulet, which was the symbol of the backbone of -Osiris, was laid on the neck of the Egyptian mummy".[279] Frequently -this "ded" emblem took the form of a column or pillar, which symbolised -the eternal support and stability of the universe. On the summit of Fig. -85 is a bug, _cock_roach, or _cock_chafer: in Etruria as in Egypt the -bug amulet or _scarabeus_ was as popular as the Eye of Horus. - - [Illustration: FIGS. 78 to 84.--British. Nos. 1 to 8 from _Ancient - British Coins_ (Evans, J.). No. 4 from _A New - Description of England and Wales_ (Anon., 1724). - No. 5 from _English Coins and Tokens_ (Jewitt & Head).] - - [Illustration: FIG. 85.--From _The Correspondences of Egypt_ - (Odhner, C. T.).] - -In Fig. 68 the spectral Eye was supported by Thoth, whose name varies -into Thot, Taut, and numerous intermediate forms, which equate it with -_ded_ or _dad_: similarly it will be found that practically every -place-name constituted from Tot or Tat varies into Dot or Dad, _e.g._, -Llan_dud_no, where is found the cradle of St. _Tud_no. Sometimes the -Egyptians represented two or more pillars termed _deddu_, and this word -is traceable in Trinidad, an island which, on account of its three great -peaks, was named after _trinidad_, the Spanish for trinity. But -_trinidad_ is evidently a very old Iberian word, for its British form -was _drindod_, as in the place-name Llandrindod or "Holy Enclosure of -the Trinity". The three great mounts on Trinidad, and the three famous -medicinal springs at Llandrindod Wells render it probable that the site -of Llan_drindod_ was originally a pagan dedication to the _trine teat_, -or _triune dad_. - -Amid numerous hut circles at Llandudno is a rocking stone known as -Cryd-Tudno, or the Cradle of Tudno. Who was the St. Tudno of Llandudno -whose cradle or cot, like Kit's Coty in Kent, has been thus preserved in -folk-memory? The few facts related of him are manifestly fabulous, but -the name itself seemingly preserves one of the numerous sites where the -Almighty Child of Christmas Day was worshipped, and the _no_ of _Tudno_ -may be connoted with _new_, Greek, _neo_, Danish, _ny_, allied to -Sanscrit, _no_, hence _new_, "that which is now". - -At Llanamlleck in Wales there is a cromlech known as St. Illtyd's House, -near which is a rude upright stone known as Maen-Illtyd, or -Illtyd-stone. We may connote this _Ill_tyd with _All_-tyd or All Father, -in which respect Illtyd corresponds with the Scandinavian _Ilmatar_, -_Almatar_, or All Mother. - -It is told of Saint Illtyd that he befriended a hunted stag, and that -like Semele, the wife of Jove, his wife was stricken with blindness for -daring to approach too near him. The association of Illtyd with a stag -is peculiarly significant in view of the fact that at Llandudno, leading -to the cot or cradle of St. Tudno, are the remains of an avenue of -standing stones called by a name which signifies "the High Road of the -Deer". The branching antlers of the deer being emblems of the dayspring, -the rising or _new_ sun, is a fact somewhat confirmatory of the -supposition that the Cradle of Tudno was the shrine of the new or Rising -Tud, and in all probability the High Road of the Deer was once the scene -of some very curious ceremonies. - -Many of our old churches even to-day contain in their lofts antlers -which formed part of the wardrobe of the ancient mummers or guise -dancers. - - [Illustration: FIG. 86.--From _Numismatique Ancienne_.] - -In the Ephesian coin herewith Diana--the _divine Ana_--the many-breasted -Alma Mater, is depicted in the form of a pillar-palm tree between two -stags. Among the golden treasures found by Schliemann at Mykenæ, were -ornaments representing two stags on the top of a date palm tree with -three fronds.[280] The _date_ palm may be connoted with the _ded_ -pillar, and the triple-fronded date of Mykenæ with the trindod or -drindod of Britain. - - [Illustration: Assyrian Ornament. (Nimroud.)] - - [Illustration: Greek Honeysuckle Ornament.] - - [Illustration: Greek Honeysuckle Ornament.] - - [Illustration: Sacred Tree (N.W. Palace, Nimroud).] - - [Illustration: Ornament on the Robe of King.] - - [Illustration: FIG. 87.--From _Nineveh_ (Layard).] - -The honeysuckle, termed conventionally a palmette, is classically -represented as either seven or nine-lobed, and this symbol of the -Dayspring or of Wisdom was common alike both East and West. The palm -branch is merely another form of the fern or fish-bone, and the word -palm is radically _alma_, the all nourisher. The palm leaf appears on -one of the stones at New Grange, but as Fergusson remarks, "how a -knowledge of this Eastern plant reached New Grange is by no means -clear".[281] The _feather_ was a further emblem of the same spiritual -_father_, _feeder_, or _fodder_, and in Egypt Ma or Truth was -represented with a single-feather headdress (_ante_, p. 136). From the -mistletoe to the fern, a sprig of any kind was regarded as the -spright, spirit, or spurt of new life or new _Thought_ (_Thaut?_), and -the forms of this young sprig are innumerable. The gist, ghost, or -essence of the Maypole was that it should be a sprout well budded out, -whence to this day at Saffron Walden the children on Mayday sing:-- - - A branch of May we have brought you, - And at your door it stands; - It is a sprout that is well budded out, - The work of our Lord's hands. - - [Illustration: FIG. 88.--From _Irish Antiquities Pagan and - Christian_ (Wakeman).] - -_Teat_ may be equated with the Gaulish _tout_, the whole or All, and it -is probable that the Pelasgian shrine of Dodona was dedicated to that -_All One_ or _Father One_. It is noteworthy that the sway of the -pre-Grecian Pelasgians extended over the whole of the Ionian coast -"beginning from Mykale":[282] this Mykale (_Megale or Michael?_) -district is now Albania, and its capital is Janina, _query_ Queen Ina? - -It is probable that Kenna, the fairy princess of Kensington who is -reputed to have loved Albion, was can_na_, the _New King_ or _New -Queen_. On the river Canna in Wales is Llan_gan_ or Llanganna: Llan_gan_ -on the river Taff is dedicated to St. Canna, and Llan_gain_ to St. -Synin. All these dedications are seemingly survivals of _King_, _Queen_, -or _Saint_, Ina, Una, Une, ain or one. In Cornwall there are several St. -Euny's Wells: near Evesham is Honeybourne, and in Sussex is a Honey -Child. Upon Honeychurch the authorities comment, "The connection between -a church and honey is not very obvious, and this is probably Church of -_Huna_". Quite likely, but not, I think, a Saxon settler. - -The ancients supposed that the world was shaped like a bun, and they -imagined it as supported by the tet or pillar of the Almighty. It is -therefore possible that the Toadstool or Mushroom derived its name not -because toads never sit upon it, but because it was held to be a perfect -emblem of the earth. In some districts the Mushroom is named "Pooka's -foot,"[283] and as the earth is proverbially God's footstool, the -Toad-stool was held seemingly to be the stool of earth supported on the -_ded_, or pillar of Titan. The Fairy Titania, who probably once held -sway in Tottenham Court Road, may be connoted with the French _teton_, a -teat; _tetine_, an udder; _teter_, to milk; and _tetin_, a nipple. - - [Illustration: FIG. 89.--From _Christian Iconography_ (Didron).] - - [Illustration: FIG. 90.--The Spirit of Youth. From a French - Miniature of the fourteenth century. From _Christian - Iconography_ (Didron).] - -It is probable that "The Five Wells" at Taddington, "the Five Kings at -Doddington," where also is "the Duddo Stone," likewise Dod Law at -Doddington; Dowdeswell, Dudsbury, and the Cornish Dodman, are all -referable originally to the fairy Titan or the celestial Daddy. - - [Illustration: FIG. 91.--From _Christian Iconography_ (Didron).] - -In accordance with universal wont this Titan or Almighty, "this -senior-junior, giant-dwarf, Dan Cupid," was conceived as anon a tiny -toddling tot or Tom-tit-tot, anon as Old Tithonus, the doddering dotard: -the Swedish for _death_ or _dead_ is _dod_; the German is _tod_. _Tod_ -is an English term for a fox, and Thot was the fox or _jackal_-headed -maker-of-tracts or guide: thought is invariably the guide to every -action, and Divine Thought is the final bar to which the human soul -comes up for judgment. It has already been seen that in Europe the -holder of the sword and scales was Michael, and there is reason to -suppose that the Dog-headed titanic Christopher, who is said to have -ferried travellers _pick-a-back_ across a river, was at one time an -exquisite conception of Great Puck or Father Death carrying his children -over the mystic river. By the _pagans_--the unsophisticated villagers -among whom Pucca mostly survived--Death was conceived as not invariably -or necessarily frightful, but sometimes as a lovely youth. In Fig. 91 -Death is Amor or Young Love, and in Fig. 90 an angel occupies the place -of Giant Christopher: the words _death_ and _dead_ are identical with -_dad_ and _tod_. - - [Illustration: FIG. 92.--Figure of Christ, beardless. Roman - Sculpture of the IV. cent. - From _Christian Iconography_ (Didron).] - - [Illustration: FIG. 93.--Iberian. From Akerman.] - - [Illustration: FIG. 94.--From _Christian Iconography_ (Didron).] - -The Christian emblems herewith represent Christ supported by the Father -or Mother upon a veil or scarf, which is probably intended for the -rainbow or spectrum: the pagan Europa was represented, _vide_ Fig. 93, -holding a similar emblem. According to mythology, Iris or the Rainbow -was like Thot or Mercury, the Messenger of the Gods, and the symbolists -delighted to blend into their hieroglyphs that same elusive ambiguity as -separates Iris from Eros and the blend of colours in the spectrum. - -In the ninth century a learned monk expressed the opinion that only two -words of the old Iberian language had then survived: one of these was -_fern_, meaning _anything good_, and with it we may connote the Fern -Islands among which stands the Megstone. Ferns, the ancient capital of -Leinster, attributes its foundation to a St. Mogue, and St. Mogue's Well -is still existing in the precincts of Ferns Abbey. The equation of Long -Meg and her Daughters with Ursula and the Eleven Thousand Virgins is -supported by the tradition that the original name of St. Ursula's -husband was Holofernes,[284] seemingly Holy Ferns or Holy Phoroneus. -What is described as "the highest term in Grecian history" was the -ancestral Inachus, the father of a certain Phoroneus. The fabulous -Inachus[285]--probably the Gaelic divinity Oengus[286]--is the _Ancient -Mighty Life_, and Phoroneus is radically fern or frond. There figures in -Irish mythology "a very ancient deity" whose name, judging from -inscriptions, was Feron or Vorenn, and it is noteworthy that Oengus is -associated particularly with New Grange, where the fern palm leaf emblem -has been preserved. The Dutch for _fern_ is _varen_, and the root of all -these terms is _fer_ or _ver_: the Latin _ferre_ is the root of -_fertile_, etc., and in connection with the Welsh _ver_, which means -essence, may be noted _ver_ the Spring and _vert_, green, whence -_verdant, verdure, vernal,_ and _infernal_(?). - -Among the ferns whose spine-like fishbone fronds seemingly caused them -to be accepted as emblems of the fertile Dayspring or the permeating -Spirit of all Life, the _osmunda_ was particularly associated with the -Saints and Gods: in the Tyrol it is still placed over doors for Good -Luck, and one species of Osmunda (_Crispa_) is in Norway called St. -Olaf's Beard. This is termed by Gerarde the Herb Christopher, and the -Latin _crispa_ somewhat connects it with Christopher. The name Osmund is -Teutonic for _divine protector_, but more radically Osmunda was _oes -munda_, or the _Life of the World_. In Devonshire the Pennyroyal is also -known as _organ_, _organy_, _organie_, or _origane_, all of which are -radically the same as _origin_. - - [Illustration: FIGS. 95 to 102.--British. Nos. [ ] to [ ] from Akerman. - Nos. [ ] to [ ] from Evans.] - - [Illustration: FIG. 103.--Green Man (Roxburghe Ballads, circa - 1650).--From _The History of Signboards_ (Larwood & - Hotten).] - -The British coins inscribed Ver are believed to have emanated from -Verulam or St. Albans, but the same VER, VIR, or kindred legend is found -upon the coins of Iberia and Gaul. It is not improbable that Verulam was -at one time the chief city in Albion, but the place which now claims to -be the mother city is Canterbury or Duro_vern_. The ancient name of -Canterbury is supposed to have been bestowed upon it by the Romans, and -to have denoted _evergreen_; but Canterbury is not physically more -evergreen than every other spot in verdant England: Canterbury is, -however, permeated with relics, memories, and traditions of St. George; -and St. George is still addressed in Palestine as the "evergreen green -one". Green was the symbol of rejuvenescence and immortality, and "the -Green Man" of our English Inn Signs, as also the Jack-in-Green who used -to figure along with Maid Marian and the Hobby Horse in the festivities -of May Day, was representative of the May King or the Lord of Life. The -colour green, according to the Ecclesiastical authorities, still -signifies "hope, plenty, mirth, youth, and prosperity": as the colour of -living vegetation, it was adopted as a symbol of life, and Angels and -Saints, _particularly St. John_, are represented clad in green. In Gaul -the Green Man was evidently conceived as Ver Galant, and the two cups, -one inverted, in all probability implied Life and Death. According to -Christian Legend, St. George was tortured by being forced to drink two -cups, whereof the one was prepared to make him mad, the other to kill -him by poison. The prosperity of an emblem lies entirely in the Eye, and -it is probable that all the alleged dolours to which George was -subjected are nothing more than the morbid misconceptions of men whose -minds dwelt normally on things most miserable and conceived little -higher. Thus seemingly the light-shod Mercury was degraded into George's -alleged torture of being "made to run in red hot shoes": the heavy -pillars laid upon him suggest that he was once depicted bearing up the -pillars of the world: the wheel covered with razors and knives to which -he was attached imply the solar wheel of Kate or Catarina: the posts to -which he was fastened by the feet and hands were seemingly a variant of -the _deddu_, and the sledge hammers with which he was beaten were, like -many other of the excruciating torments of the "saint," merely and -inoffensively the emblems of the Heavenly Hercules or Invictus. - - [Illustration: FIG. 104.--From _The Everyday Book_ (Hone, W.).] - - [Illustration: FIG. 105.--Ver Galant (Rue Henri, Lyons, 1759). From - _The History of Signboards_.] - - [Illustration: FIG. 106.--Green Man and Still (Harleian Collection, - 1630). _Ibid._] - -Maid Marion, who was not infrequently associated with St. George, is -radically _Maid Big Ion_, or _Fairy Ion_, and that St. George was also a -marine saint is obvious from the various Channels which still bear his -name. The ensign of the Navy is the red cross on a white ground, known -originally as the Christofer or Jack, and in Fig. 106 the Green Man is -represented with the scales of a Merman, or Blue John. The Italian for -blue is _vera_; _vera_ means _true_; "true blue" is proverbial; and that -Old George was Trajan, Tarchon, Tarragone, or _Dragon_ is obvious from -the dragon-slaying incident. Little George has already been identified -by Baring-Gould with Tammuz, the Adonis, or Beauty, who is identified -with the Sun:[287] "Thou shining and vanishing in the beauteous circle -of the Horæ, dwelling at one time in gloomy Tartarus, at another -elevating thyself to Olympus, giving ripeness to the fruits".[288] - - [Illustration: FIG. 107.--From _The Everyday Book_ (Hone, W.).] - -The St. George of Diospolis, the City of Light, who by the early -Christians was hailed as "the Mighty Man," the "Star of the Morning," -and the "Sun of Truth," figures in Cornwall, particularly at Helston, -where there is still danced the so-called _Furry_ dance: Helston, -moreover, claims to show the great granite stone which was intended to -cover the mouth of the Nether Regions, but St. Michael met Satan -carrying it and made him drop it. - -It is unnecessary to labour the obvious identity between Saints George -and Michael: "George," meaning _husbandman_, _i.e._, the Almighty in a -bucolic aspect, is merely another title for the archangel, but more -radically it may be traced to _geo_ (as in _ge_ology, _ge_ography, -_ge_ometry) and _urge_, _i.e._, _earth urge_. It is physically true that -farmers urge the earth to yield her increase, and until quite recently, -relics of the festival of the sacred plough survived in Britain. Within -living memory farmers in Cornwall turned the first sod to the formula -"In the name of God let us begin":[289] in China, where the Emperor -himself turns the first sod, much of the ancient ceremonies still -survive. - -The legend of St. George and the dragon has had its local habitation -fixed in many districts notably in Berkshire at the vale of the White -Horse. The famous George of Cappadocia is first heard of as "a purveyor -of provisions for the Army of Constantinople," and he was subsequently -associated with a certain Dracontius (_i.e._, _dragon_), "Master of the -Mint". The same legend is assigned at Lambton in England not to George -but to "_John_ that slew ye worm": in Turkey St. George is known as -Oros, which is obviously Horus or Eros, the Lord of the Horæ or hours, -and the English dragon-slayer Conyers of _Sockburn_ is presumably King -Yers, whose burn or brook was presumably named after Shock or Jock. In -some parts of England a bogey dog is known under the title of "Old -Shock," and in connection with Conyers and John that slew ye worm may be -noted near Conway the famous Llandudno headlands, Great and Little -_Orme_ or _Worm_. - -The St. George of Scandinavia is named Gest: that Gest was the great -_Gust_ or Mighty Wind is probable, and it is more likely that Windsor, -a world-famous seat of St. George, meant, not as is assumed _winding -shore_, but _wind sire_. That St. George was the Ruler of the gusts or -winds is implied by the fact that among the Finns, anyone brawling on -St. George's Day was in danger of suffering from storms and tempests. -The murmuring of the wind in the oak groves of Dodona was held to be the -voice of Zeus, and the will of the All Father was there further deduced -by means of a three-chained whip hanging over a metal basin from the -hand of the statue of a boy. From the movements of these chains, -agitated by the wind and blown by the gusts till they tinkled against -the bowl, the will of the _Ghost_ was guessed, and the word _guess_ -seemingly implies that guessing was regarded as the operation of the -good or bad _geis_ within. In Windsor Great Forest stood the famous Oak -or Picktree, where Puck, _alias_ Herne the Hunter, appeared occasionally -in the form of an antlered Buck. The supposition that St. George was the -great _Gush_ or _geyser_ is strengthened by the fact that near the -Cornish Padstow, Petrock-Stowe, or the stowe of the Great Pater, there -is a well called St. George's Well. This well is described as a "mere -spring which gushes from a rock," and the legend states that the water -gushed forth immediately St. George had trodden on the spot and has -ne'er since ceased to flow. - -The Italian for blue--the colour of the deep water and of the high -Heavens--is also _turchino_, and on 23rd April (French _Avril_), blue -coats used to be worn in England in honour of the national saint whose -red cross on a white ground has immemorially been our Naval -Ensign.[290] St. George figured particularly in the Furry or Flora -dance at Helston, and the month of _Avril_, a period when the earth is -opening up its treasures, seemingly derives its name from Ver or Vera, -the "daughter deare" of Flora. On 23rd April "the riding of the George" -was a principal solemnity in certain parts of England: on St. George's -Day a White Horse used to stand harnessed at the end of St. George's -Chapel in St. Martin's Church, Strand, and the Duncannon Street, which -now runs along the south side of this church, argues the erstwhile -existence either here or somewhere of a dun or down of cannon. A cannon -is a gun, and our Dragoon guards are supposed to have derived their -title from the dragons or fire-arms with which they were armed. The -inference is that the first inventors of the gun, cannon, or dragon, -entertained the pleasing fancy that their weapon was the fire-spouting -worm.[291] The dragon was the emblem of the _Cyn_bro or Kymry: -associated with the red cross of St. George it is the cognisance of -London, and a fearsome dragon stands to-day at the boundary of the city -on the site of Temple Bar. - -In the reign of Elizabeth an injunction was issued that "there shall be -neither George nor Margaret," an implication that Margaret was once the -recognised Consort of St. George, and the expression "riding of the -George," points to the probability that the White Horse, even if -riderless, was known as "the George". The White Horse of Kent with its -legend INVICTA implies--unless Heraldry is weak in its grammar--not a -horse but a mare: George was Invictus or the Unconquerable, and, as will -be seen, there are good reasons to suppose that the White Horse and -White Mare were indigenous to Britain long before the times of the Saxon -Hengist and Horsa. It is now generally accepted that Hengist, which -meant _horse_, and Horsa, which meant _mare_, were mythical characters. -With the coming of the Saxons no doubt the worship of the White Horse -revived for it was an emblem of Hanover, and in Hanover cream-coloured -horses were reserved for the use of royalty alone. With the notorious -Hanoverian Georges may be connoted the fact that opposite St. George's -Island at Looe (Cornwall) is a strand or market-place named Hannafore: -at Hinover in Sussex a white horse was carved into the hillside. - - [Illustration: FIG. 108.--From _The Scouring of the White Horse_ - (Hughes, T.).] - - [Illustration: FIG. 109.--British. From _A New Description of England_ - (1724).] - - [Illustration: FIGS. 110 to 113.--British No. 110 from Camden. No. 112 - from Akerman. No. 113 from Evans.] - - [Illustration: FIG. 114.--Iberian. From Akerman.] - - [Illustration: FIGS. 115 and 116.--British. From Akerman.] - - [Illustration: FIG. 117.--Iberian. From Akerman.] - - [Illustration: FIG. 118.--British. From Evans.] - - [Illustration: FIG. 119.--British. From Akerman.] - -The White Horse--which subsequently became the Hobby Horse, or the Hob's -Horse, of our popular revels--has been carved upon certain downs in -England and Scotland for untold centuries. That these animals were -designedly white is implied by an example on the brown heather hills of -Mormond in Aberdeenshire: here the subsoil is black and the required -white has been obtained by filling in the figure with white felspar -stones.[292] It will be noticed that the White Horse at Uffington as -reproduced overleaf is beaked like a bird, and has a remarkable -dot-and-circle eye: in Figs. 110 to 113 the animal is similarly beaked, -and in Fig. 111 the object in the bill is seemingly an egg. The designer -of Fig. 109 has introduced apparently a goose or swan's head, and also a -sprig or branch. The word BODUOC may or may not have a relation to -Boudicca or Boadicea of the Ikeni--whose territories are marked by the -Ichnield Way of to-day--but in any case _Boudig_ in Welsh meant victory -or Victorina, whence the "very peculiar horse" on this coin may be -regarded as a prehistoric Invicta. The St. George of Persia there known -as Mithras was similarly worshipped under the guise of a white horse, -and Mithras was similarly "Invictus". The winged genius surmounting the -horse on Fig. 114, a coin of the Tarragona, Tarchon, or _dragon_ -district--is described as "Victory flying," and there is little doubt -that the idea of White Horse or Invictus was far spread. At Edgehill -there used to be a Red Horse carved into the soil, and the tenancy of -the neighbouring Red Horse Farm was held on the condition that the -tenant scoured the Red Horse annually _on Palm Sunday_: the palm is the -emblem of Invictus, and it will be noticed how frequently the palm -branch appears in conjunction with the horse on our British coinage. - - [Illustration: FIG. 120.--Gaulish. From Akerman.] - - [Illustration: FIG. 121.] - -The story of St. George treading on the Padstow Rock, and the subsequent -gush of water, is immediately suggestive of the Pegasus legend. Pegasus, -the winged steed of the Muses, which, with a stroke of its hoof, caused -a fountain to gush forth, is supposed to have been thus named because he -made his first appearance near the _sources_--Greek _pegai_--of Oceanus. -It is obvious, however, from the coins of Britain, Spain, and Gaul, that -Pegasus--occasionally astral-winged and hawk-headed--was very much at -home in these regions, and it is not improbable that _pegasus_ was -originally the Celtic _Peg Esus_. The god Esus of Western Europe--one of -whose portraits is here given--was not only King Death, but he is -identified by De Jubainville with Cuchulainn, the Achilles or Young Sun -God of Ireland.[293] Esus, the counterpart of Isis, was probably the -divinity worshipped at Uzes in Gaul, a coin of which town, representing -a seven-rayed sprig springing from a brute, is here reproduced, and that -King Esus or King Osis was the Lord of profound speculation, is somewhat -implied by _gnosis_, the Greek word for knowledge. Tacitus mentions that -the neighing of the sacred white horse of the Druids was regarded as -oracular; the voice of a horse is termed its neigh, from which it would -seem horses were regarded as super-intelligent animals which -_knew_.[294] The inscription CUN or CUNO which occurs so frequently on -the horse coins of Western Europe is seemingly akin to _ken_, the root -of _know_, _knew_, _canny_, and _cunning_. In India the elephant -_Ganesa_--seemingly a feminine form of _Genesis_ and _Gnosis_--was -deemed to be the Lord of all knowledge. - -In connection with Pegasus may be noted Buk_ephalus_, the famed steed of -Alexander. The Inscriptions EPPILLUS and EPPI[295] occur on the Kentish -coins, Figs. 122 and 123; _hipha_ or _hippa_ was the Phoenician for a -mare; in Scotland the nightmare is known as _ephi_altus; a _hippo_drome -is a horse course, whence, perhaps, Bukephalus may be translated Big -Eppilus. The little elf or elve under a bent sprig is presumably Bog or -Puck, and in connection with the _Eagle_-headed Pegasus of Fig. 164 may -be noted the Puckstone by the megalithic _Aggle_ Stone at Pur_beck_, -where is a St. Alban's Head.[296] - - [Illustration: FIGS. 122 and 123.--British. From Akerman.] - -Whether or not Pegasus was Big Esus or Peg or Puck Esus is immaterial, -but it is quite beyond controversy that the animals now under -consideration are Elphin Steeds and that they are not the "deplorable -abortions" which numismatists imagine. The recognised authorities are -utterly contemptuous towards our coinage, to which they apply terms such -as "very rude," "an attempt to represent a horse," "barbarous -imitation," and so forth; but I am persuaded that the craftsmen who -fabricated these archaic coins were quite competent to draw -straightforward objects had such been their intent. Akerman is seriously -indignant at the indefiniteness of the object which resembles a fishbone -and "has been called a fern leaf," and he sums up his feelings by -opining that this uncouth representation may be as much the result of -incompetent workmanship as of successive fruitless attempts at -imitation.[297] - - [Illustration: FIGS. 124 to 127.--Iberian. From Barthelemy.] - - [Illustration: FIGS. 128 and 129.--Iberian. From Akerman.] - - [Illustration: FIG. 130.--Gaulish. From Akerman.] - -Incompetent comprehension would condemn Figs. 124 to 129, particularly -the draughtsmanship of the head: it is hardly credible, yet, says -Akerman, the small winged elf in these coins "apparently escaped the -observation of M. de Saulcy". They emanated from the Tarragonian town of -Ana or Ona, and are somewhat suggestive of the mythic tale that Minerva -sprang from the head of Jove: the horses on the Gaulish coin illustrated -in Fig. 130, which is attributed either to Verdun or Vermandois, are -inscribed VERO IOVE and that Jou was the White Horse is, to some extent, -implied by our elementary words _Gee_ and _Geho_. According to Hazlitt -"the exclamation Geho! Geho! which carmen use to their horses is not -peculiar to this country, as I have heard it used in France":[298] it is -probable that the Jehu who drove furiously was a memory of the solar -charioteer; it is further probable that the story of Io, the divinely -fair daughter of Inachus, who was said to have been pursued over the -world by a malignant gadfly, originated in the lumpish imagination of -some one who had in front of him just such elfin emblems as the pixy -horse now under consideration. That in reality the gadfly was a good -_mouche_ is implied by the term gad: the inscription KIO on Fig. 74 (p. -253) reads Great Io or Great Eye, and in connection with the remarkable -optic of the White Horse at Uffington may be connoted the place-name -Horse Eye near _Bex_hill. The curious place-name Beckjay in Shropshire -is suggestive of Big Jew or Joy: the blue-crested monarch of the woods -we call a jay (Spanish, _gayo_, "of doubtful origin") was probably the -bird of Jay or Joy--just as _picus_ or the crested woodpecker was -admittedly Jupiter's bird--and the Jaye's Park in Surrey, which is in -the immediate neighbourhood of Godstone, Gadbrooke, and Kitlands, was -seemingly associated at some period with Good Jay or Joy. - -We speak ironically to-day of our "Jehus," and the word _hack_ still -survives: in Chaucer's time English carters encouraged their horses with -the exclamation Heck![299] the Irish for _horse_ was _ech_, and the -inscription beneath the effigy on Fig. 131, a Tarragonian coin, reads, -according to Akerman, EKK. That the _hack_ was connected in idea with -the oak is somewhat implied by a horse ornament in my possession, the -eye or centre of which is represented by an oak corn or _ac_orn. In the -North of England the elves seem to have been known as _hags_, for fairy -rings are there known as _hag_ tracks. The word _hackney_ is identical -with Boudicca's tribe the Ikeni, and it is believed that Cæsar's -reference to the Cenimagni or Cenomagni refers to the Ikeni: whence it -is probable that the Ikeni, like the Cantii, were worshippers of -Invicta, the Great Hackney, the _Ceni Magna_ or Hackney Magna. - -The water horse which figures overleaf may be connoted with the Scotch -kelpie, which is radically _ek Elpi_ or _Elfi_: the kelpie or water -horse of Scotch fairy lore is a ghastly spook, just as Alpa in -Scandinavia is a ghoul and _Ephialtes_ in Albany or Scotland is a -nightmare: but there must almost certainly have been a White Kelpie, for -the Greeks held a national horse race which they termed the Calpe, and -Calpe is the name of the mountain which forms the European side of the -Pillars of Hercules. From the surnames Killbye and Gilbey one may -perhaps deduce a tribe who were followers of _'K Alpe_ the _Great All -Feeder_: that the kelpie was regarded as the fourfold feeder is obvious -from the four most unnatural teats depicted on the Pixtil coin of Fig. -133. - - [Illustration: FIG. 131.--Iberian. From Akerman.] - - [Illustration: FIG. 132.--British. From Akerman.] - - [Illustration: FIG. 133.--Channel Islands. From Barthelemy.] - -The Welsh form of Alphin is Elphin, and the Cornish height known as -Godolphin--whence the family name Godolphin--implies, like Robin -Goodfellow, _Good Elphin_. With Elphin, Alban, and Hobany may be -connected the Celtic Goddess Epona, "the tutelar deity of horses and -probably originally a horse totem". To Epona may safely be assigned the -word _pony_; Irish _poni_; Scotch _powney_, all of which the authorities -connect with _pullus_, the Latin for _foal_: it is quite true there is a -_p_ in both. We have already traced a connection between neighing, -knowing, kenning, and cunning, and there is seemingly a further -connection between Epona, the Goddess of Horses, and _opine_, for -according to Plato the horse signified "reason and _opinion_ coursing -about through natural things".[300] - -British horses used to be known familiarly as Joan, and the term -_jennet_ presumably meant _Little Joan_: the Italian for a _hackney_ is -_chinea_. At Hackney, which now forms part of London, there is an Abney -Park which was once, it may be, associated with Hobany or Epona: the -main street of Hackney or Haconey (which originally contained the Manor -of Hoxton) is Mare Street; and this _mare_ was seemingly the Ken_mure_ -whose traces are perpetuated in Kenmure Road, Hackney. At the corner of -Seven Sisters Road is the church of St. Olave, and the neighbouring -Alvington Street suggests that this Kingsland Road district was once a -town or down of Alvin the Elphin King. Godolphin Hill in Cornwall was -alternatively known as Godolcan, and there is every reason to suppose -that Elphin was the good old king, the good all-king, and the good holy -king. - -Hackney was seemingly once one of the many congregating "Londons," and -we may recognise Elen or Ollan in London Fields, London Lane, Lyne -Grove, Olinda (or Good Olin) Road, Londesborough Road, Ellingfort (or -Strong Ellin) Road, Lenthall (or Tall Elen) Road. In Linscott Street -there stood probably at one time a Cot, Cromlech, or "Kit's Coty," and -at the neighbouring Dalston[301] was very possibly a Tallstone, -equivalent to the Cornish _tal carn_ or _high rock_. - -The adjective _long_ or _lanky_ is probably of Hellenic origin, and the -giants or long men sometimes carved in hill-sides (as at Cerne Abbas) -were like all Longstones once perhaps representations of Helen. - - [Illustration: FIG. 134.--"Metal ornaments found on horse trappings - (North Lincolnshire, 1907). Nos. 1-8 represent forms - of the crescent amulet; Nos. 8-11, the horseshoe. No. - 12 is a well-known mystic symbol. No. 15 shows the - cross potencée, and No. 16 the cross patée: these seem - to denote Christian influence. Nos. 13 and 14 indicate - the decay of folk memory concerning amulets, though - _the heart pattern was originally talismanic_. Nos. 7 - and 8 form bridle 'plumes,' No. 6 is a hook for a - bearing-rein; the remainder are either forehead - medallions or breeching decorations. The patterns 1-4, - 9, 11, 13, 14, and 16, are fairly common in London." - From _Folk Memory_ (Johnson, W.). ] - - [Illustration: FIG. 135.--Iberian. From Akerman.] - - [Illustration: FIG. 136.--British. From Evans.] - -The Town Hall at Hackney stands on a plot of ground known as Hackney -Grove, and the neighbouring Mildmay Park and Mildmay Grove suggest a -grove or sanctuary of the Mild May or Mary. That Pegasus was known -familiarly in this district is implied by the White Horse Inn on Hackney -Marshes and by its neighbour "The Flying Horse": Hackney neighbours -Homerton, and that the national Hackney or _mare_ was Homer or Amour is -obvious from Fig. 135, where a heart, the universal emblem of _amour_, -is represented at its Hub, navel, or bogel. According to Sir John Evans -the "principal characteristic" of Fig. 136 is "the heart-shaped figure -between the forelegs of the horse, the meaning of which I am at a loss -to discover":[302] but any yokel could have told Sir John the meaning of -the heart or hearts which are still carved into tree trunks, and were -rarely anything else than the emblems of Amor. The observant Londoner -will not fail to notice particularly on May Day--the Mary or Mother -Day--when our Cockney horses parade in much of their immemorial finery -and pomp--that golden hearts, stringed in long sequences over the -harness, are conspicuous among the half-moons, stars, and other -prehistoric emblems of the Bona dea or pre-Christian Mary. - -Hackney includes the churches of St. Mary, St. Michael, and St. Jude: -Jude is the same word as _good_, and the St. Jude of Scripture who was -surnamed Thadee, and was said to be the son of Alpheus, is apparently -Good Tadi or Daddy, _alias_ St. Alban the All Good, the Kaadman. St. -Jude is also St. Chad, and there was a celebrated Chadwell[303] at the -end of the Marylebone Road now known as St. Pancras or King's Cross: at -King's Cross there is a locality still known as Alpha Place. - -At Hackney is a Gayhurst Road, which may imply an erstwhile hurst or -wood of Gay or Jay, and "at the south end of Springfield Road there is a -curious and interesting little hamlet lying on the water's edge. The -streets are very steep, and some of them extremely narrow--mere passages -like the wynds in Edinburgh."[304] This little hamlet is "encircled" by -Mount Pleasant Lane, whence one may assume that the eminence itself was -known at some time or other as Mount Pleasant. - -The "Mount Pleasant" at Hackney may be connoted with the more famous -"Mount Pleasant" at Dun Ainy, Knock Ainy, or the Hill of Aine in -Limerick. The "_pleasant_ hills" of Ireland were defined as -"_ceremonial_ hills," and it was particularly on the night of All -Hallows that the immemorial ceremonies were there observed. To this day -Aine or Ana, a beautiful and gracious water-spirit, "the best-natured of -women," is reverenced at Knockainy, and the legend persists that "Aine -promised to save bloodshed if the hill were given to her till the end of -the world".[305] That Mount Pleasant at Hackney or Hackoney was -similarly dedicated to High Aine or Ana is an inference to which the -facts seem clearly to point. - -It would also be permissible to interpret Hackney as Oaken Island, in -which light it may be connoted with Glastonbury, the word _glaston_ -being generally supposed to be _glasten_, the British for oak. -Glastonbury, the celebrated Avalon, Apple Island, Apollo Island, or Isle -of Rest, was a world-famous "Mount Pleasant," and on its most elevated -height there stands St. Michael's Tower. Glastonbury itself,[306] "its -two streets forming a perfect cross," is almost engirdled by a little -river named the _Brue_. The French town _Bray_ is in the so-called -Santerre or Holy-land district: the remains of a megalithic _santerre_, -_saintuarie_ or sanctuary are still standing at Abury or Aubury in -Wiltshire, and we may equate this place-name with _abri_, a generic term -in French, "origin unknown," for _sanctuary_ or refuge. - -Near Bray, Santerre, is Auber's Ridge, which may be connoted with Aubrey -Walk, the highest spot in Kensington, and it would seem that _Abury's_, -_abris_, or "Mount Pleasants" were once plentiful in the bundle of -communities, townships, parishes, and lordships which have now merged -into the Greater London: Ebury Square in the South-West may mark one, -and Highbury in the North, with its neighbouring "Mount Pleasant," -another. - -The immortal Mount Pleasant of the Muses was named Helicon, and from -here sprang the celebrated fountains Aganippe and Hippocrene. At -Holywell in Wales there is a village called Halkin lying at the foot of -a hill named Helygen: there is a Heligan Hill in Cornwall, and a river -Olcan in Hereford: there is an Alconbury in Hunts, and an Elkington -(Domesday Alchinton) at Louth. An Elk is a gigantic buck whose radiating -antlers are so fern-like that a genus has appropriately been designated -the Elk fern. Ilkley in Yorkshire is thought to be the Olicana of -Ptolemy, and there is standing to-day at Ramsgate a Holy Cone or Helicon -modernised into "Hallicondane". The _dane_ here probably implies a _dun_ -or hill-fort, and the _Hallicon_ itself consists of a peak crossed by -four roads.[307] This Ramsgate Hallicondane, which stands by Allington -Park, may have been a _dun_ of the Elle or Elf King: in France Hellequin -is associated with Columbine, and the little figure labelled CUIN -(_infra_, p. 397 Fig. 336), may be identified with this virgin. The -Alcantara district to which this Cuin coin has been attributed was, it -may safely be assumed, a _tara_, _tre_, or _troy_ of Alcan. - -On the top of Tory Hill in Kilkenny, _i.e._, _Kenny's Church_, stood a -pagan altar: the more famous Tara or Temair is associated primarily with -a "son of Ollcain"; it is said next to have passed into the possession -of a certain Cain, and to have been known as _Druim Cain_ or "Cain's -Ridge".[308] - -Halcyon days mean blissful, pleasant, radiant, ideal, days, and of the -Holy King or All King the blue jewelled King-fisher or Halcyon seems to -have been a symbol. Whether there be any connection between Elgin and -the Irish Hooligans, or whether these trace their origin to the "son of -Ollcain," I do not know. From the colossal Kinia and Acongagua down to -the humblest _peg_, every _peak_ seems to have been similarly named. The -pimple is a diminutive hill or _pock_, and the _pykes_ of Cumberland -are the _peaks_ of Derbyshire. At the summit of the Peak District -stands Buxton, claiming to be the highest market-town in England: around -Buxton, formerly written "Bawkestanes," still stand cromlechs and other -Poukelays or Buk stones: Backhouse is a surname in the Buxton district, -and the original Backhouses may well have worshipped either Bacchus, -_i.e._, St. Baccho, or the gentle Baucis who merged into a Linden tree. - - [Illustration: FIG. 137.--Ancient Pagan Altar on Tory Hill. From - _Sketches of Irish History_ (Anon., 1844).] - -Near Buxton are the sources of the river Wye, and by Wye in Kent, near -Kennington, we find Olantigh Park, St. Alban's Court, Mount Pleasant, -Little London, and Trey Town: by the church at Wye are two inns, named -respectively "The Old Flying Horse," and "The New Flying Horse"; Wye -races are still held upon an egg-shaped course, and close to Kennington -Oval--which I am unable to trace beyond its earlier condition of a -market-garden--stands a celebrated "White Horse Inn". At Kennington by -Wye a roadside inn sign is "The Golden Ball," which once presumably -implied the Sun or Sol, for in the immediate neighbourhood is Soles -Court. - - [Illustration: FIG. 138.--Iberian. From Akerman.] - -The horse was a constantly recurring emblem in the coins of Hispania, -and the object on the Iberian coin here illustrated is defined by -Akerman as "an apex": the appearance of this symbol, seemingly a spike -or peg posed upon a teathill, on an Iberian or Aubreyan coin is evidence -of its sanctity in West Europe. Theologians of the Dark Ages have been -ridiculed for debating the number of angels that could stand upon a -pin-point, but it is more than probable that the question was a subject -of discussion long before their time: the Chinese believe that "at the -beginning of Creation the chaos floated as a fish skims along the -surface of a river; from whence arose something like a _thorn_ or -_pickle_, which, being capable of motion and variation, became a soul or -spirit".[309] The fairy sanctity of the thorn bush would therefore seem -to have arisen from its _spikes_, and the abundance of these emblems -would naturally elevate it into the house or abode of _spooks_: the -burning bush, in which form the Almighty is said to have appeared before -Moses, was, according to Rabbinical tradition, a thorn bush: the Elluf -and the Alvah trees--the _aleph_ or the _alpha_ trees?--are described as -large thorned species of Acacia; and the spiky acacia, Greek _Akakia_, -is related to _akis_, a point or thorn. - -One of the attributes of the Man-in-the-Moon is a Thorn Bush, whence -Shakespeare puts into the mouth of Moonshine, "This thorn bush is my -thorn bush; and this dog my dog". The Man-in-the-Moon being identified -with _Cain_, it becomes interesting to note that the surname Kennett is -accepted as a Norman diminutive of _chien_, a dog.[310] On p. 149--a -mediæval papermark--the Wanderer is surmounted by a bush; a bush is a -little tree, and the word _bush_ (of unknown origin) is a variant of -Bogie--also of _bougie_, the French for candle: bushes and briars were -the acknowledged haunts of Bogie, _alias_ Hobany or Hob-with-a-canstick -or bougie. - -_Bouche_ used to be an English word meaning meat and drink, whence Stow, -referring to the English archers, says they had _bouch_ of court (to -wit, meat and drink) and great wages of sixpence by the day.[311] In -Rome and elsewhere a suspended bush was the sign of an inn, whence the -expression "Good wine needs no bush": the _bouche_ or mouth is where -meat and drink goes in, similarly _mouth_ may be connoted with the -British _meath_, meaning nourishment. _Peck_ is also an old word for -provender, and we still speak of feeling peckish.[312] - -The word _bucket_--allied to Anglo-Saxon _buc_, meaning a -pitcher--implies that this variety of large can or mug was used for peck -purposes: the illustration herewith, representing the decoration on a -bronze bucket found at Lake Maggiore, consists of speck-centred circles, -and dotted, spectral, or maculate geese, bucks, and horses. - - [Illustration: FIG. 139.--Bronze from bucket, Sesto Calendo, Lake - Maggiore. From the British Museum's _Guide to the - Antiquities of the Early Iron Age_.] - -It is unnecessary to dilate on the great importance played in civic life -by inns: numberless place-names are directly traceable to inn-signs; and -the brewing of church ales, considered in conjunction with facts which -will be noted in a subsequent chapter, make it almost certain that -churches once dispensed food and drink and that _inn_ was originally an -earlier name for church. Among the inscriptions of the catacombs is one -which the authorities believe marks the sepulchre of a brewer: but these -pictographs are without exception emblems, and it is more likely that -the design in question (Fig. 140) stands for "that Brewer,"[313] the -Lord of the Vineyard, or the Vinedresser. The Green Man with his Still -implies a brewer; the distilling of Benedictine is still an -ecclesiastical occupation, and the word _brew_ suggests that brewing was -once the peculiar privilege of the _pères_ or priests who brewed the -sacred ales. The word _keg_ is the same as the familiar Black _Jack_, -and under _jug_ Skeat writes: "Drinking vessels of all kinds were -formerly called _jocks_, _jills_, and _jugs_, all of which represent -Christian names. Jug and Judge were usual as pet female names, and -equivalent to Jenny or Joan." - - [Illustration: FIG. 140.--From _Christian Iconography_ (Didron).] - -The Hackney inn known as "The Flying Horse" may possibly owe its -foundation and sign to the Templars, who possessed property in Hackney: -the Templars' badge of Pegasus still persists in the Temple at -Whitefriars, and the circular churches of the Templars had certainly -some symbolic connection with Sun or Golden Ball. At Jerusalem, the -ideal city which was always deemed to be the hub, bogel, or navel of the -world, there are some extraordinary rock-hewn water tanks, known as the -stables of King Solomon: Jerusalem was known as Hierosolyma or Holy -Solyma, and that Solyma, Salem, or Peace was associated in Europe with -the horse is clear from the coin of the Gaulish tribe known as the -Solmariaca (Fig. 141). The animal here represented is treading under -foot a dragon or scorpion, and the Solmariaca, whose city is now -Soulosse, were seemingly followers of Solmariak, the Sol Mary, or Fairy. -The aim of the _Free_masons is the rebuilding of the Temple of Solomon -or Wisdom, and it is quite evident that the front view of a temple on -Fig. 142 is not the representation of a material building such as the -Houses of Parliament now depicted on our modern paper-money. The centre -of Fig. 142 is a four-specked cross, the centre-piece of Fig. 143 is the -six-breasted Virgin, and Fig. 144 is a very elaborated pantheon, -hierarchy, or habitation of All Hallows: the inscription reads BASILICA -ULPIA, _i.e._, _The Church_ Ulpia. - - [Illustration: FIG. 141.--Gaulish. From Akerman.] - - [Illustration: FIG. 142.--Iberian. From Akerman.] - - [Illustration: FIG. 143.--From Barthelemy.] - - [Illustration: FIG. 144.--From Barthelemy.] - - [Illustration: FIG. 145.--Iberian. From Akerman.] - -Abdera, now Adra, is a Spanish town on the shores of the Mediterranean, -founded, according to Strabo, by the Tyrians, and the name thus seems to -connote a _tre_ of _Ab_ or Hob. I have elsewhere endeavoured to prove -that King Solomon, the Mighty Controller of the Jinns, was the Eye of -Heaven or the Sun, and this emblem appears in the triangle or delta of -Fig. 145: the corresponding inscription on Fig. 145 are Phoenician -characters, reading THE SUN,[314] and the curious fish-pillars are -almost certainly a variant of the _deddu_. In Ireland a Salmon of Wisdom -enters largely into Folklore: the word _salmon_ is Solomon or Wisdom, as -also is _solemn_: in Latin _solemn_ is _solennis_, upon which Skeat -comments: "Annual, occurring yearly, like a religious rite, religious, -solemn, Latin _sollus_, entire, complete: _annus_, a year. Hence -_solemn_--returning at the end of a complete year. The old Latin -_sollus_ is cognate with Welsh _holl_, whole, entire." The cognomen -Solomon occurs several times in the lists of British Kings, and one may -see it figuring to-day on Cornish shop-fronts in the form of variants -such as Sleeman, Slyman, etc. Solomon may be resolved into the Sol man, -the Seul man, the Silly[315] (innocent) man, or the Sly man, the Cunning -man, or Magus. The "Sea horse" to the right, illustrated by Akerman on -Plate XX, No. 8, is a coin of the Gaulish Magusa, and bears the -inscription Magus which, as will be remembered, was a title of the -Wandering Jew. - -Maundrell, the English traveller, describing his journey in the -seventeenth century to Jerusalem, has recorded that, "Our quarters, this -first night, we took up at the Honeykhan, a place of but indifferent -accommodation, about one hour and a half west of Aleppo". He goes on to -say: "It must here be noted that, in travelling this country, a man does -not meet with a market-town and inns every night, as in England. The -best reception you can find here is either under your own tent, if the -season permit, or else in certain public lodgments, founded in charity -for the use of travellers. These are called by the Turks _khani_; and -are seated sometimes in the towns and villages, sometimes at convenient -distances upon the open road. They are built in fashion of a cloister, -encompassing a court of 30 or 40 yards square, more or less, according -to the measure of the founder's ability or charity. At these places all -comers are free to take shelter, paying only a small fee to the -khan-keeper (khanji), and very often without that acknowledgment; but -one must expect nothing here but bare walls. As for other accommodations -of meat, drink, bed, fire, provender, with these it must be every one's -care to furnish himself."[316] - -The main roads of Britain were once seemingly furnished with similar -shelters which were known as Coldharbours, and the Coldharbour Lanes of -Peckham and elsewhere mark the sites of such refuges. - -The Eastern khans, "built in fashion of a cloister," find their parallel -in the enclosed form of all primitive shelters, and the words _close_ -and _cloister_ are radically _eccles_, _eglos_, or _eglise_. Whence the -authorities suppose Beccles in Silly Suffolk to be a corruption of _beau -eglise_ or Beautiful Church: but to whom was this "beautiful church" -first reared and dedicated, and by what name did the inhabitants of -Beccles know their village? The surname Clowes, which may be connoted -with Santa Claus, is still prevalent at Beccles, a town which belonged -anciently to _Bury_ Abbey. - -The patron saint of English inns, travellers, and cross-roads, was the -Canaanitish Christopher, and the earliest block prints representing Kit -were "evidently made for pasting against the walls in inns, and other -places frequented by travellers and pilgrims."[317] Kit's intercession -was thought efficacious against all dangers, either by fire, flood, or -earthquake, hence his picture was sometimes painted in colossal size and -occupied the whole height of the building whether church or inn. The red -cross of St. John of Jerusalem was the _Christopher_; travellers carried -images of Cuddy as charms, and the equation of St. John with Canaanitish -Christopher will account for Christopher's Houses being entitled -Inns,[318] or Johns, or Khans. Under the travellers' images of -Christopher used to be printed the inscription, "Whosoever sees the -image of St. Christopher shall that day not feel any sickness," or -alternatively, "The day that you see St. Christopher's face, that day -shall you not die an evil death". The emblem on page 262, was, I think, -wrongly guessed by Didron as "the spirit of youth": it is more probably -a variant of Christopher, or the Spirit of Love, helping the palmer or -pilgrim of life. - - [Illustration: FIGS. 146 and 147.--Gaulish. From Akerman.] - -Fig. 146, a coin of the Turones, whose ancient capital is now Tours, -consists of a specky or spectral horse accompanied by an urn: this urn -was the symbol of the Virgin, and the reader will be familiar with a -well-known modern picture in which La Source is ambiguously represented -as a maiden standing with a pitcher at a spring. _Yver_ is Norse for a -_warm bubbling spring_, and on the coins of Vergingetorix we find the -pitcher and the horse: the word _virgin_ is equivalent to _Spring -Queen_, and as _ceto_ figures largely in British mythology as the ark, -box, or womb of Ked, it is probable that Virgingetorix may be -interpreted King Virgin Keto. In Gaul _rex_ meant King or Queen, but -this word is less radical than the Spanish _rey_, French _roi_, British -_rhi_: according to Sir John Rhys, "the old Irish _ri_, genitive _rig_, -king, and _rigan_ queen would be somewhat analogous, although the Welsh -_rhian_, the equivalent of the Irish _rigan_, differs in being mostly a -poetic term for a lady who need not be royal".[319] The name Maria, -which in Spain is bestowed indiscriminately upon men and women, would -therefore seem to be _Mother Queen_, and _Rhea_, the Great Mother of -Candia, might be interpreted as _the Princess_ or _the Queen_. - - [Illustration: FIG. 148.--Egyptian.] - - [Illustration: FIG. 149.--Etrurian. From _Cities and Cemeteries of - Etruria_ (Dennis, G.).] - - [Illustration: FIG. 150.--British. From _A New Description of England - and Wales_ (Anon, 1724).] - -Among inscriptions to the Gaulish Apollo the most common are those in -which he is entitled Albiorix and Toutiorix: these are understood by the -authorities as having meant respectively "King of the World," and "King -of the People". - -With the Cornish Well known as Joan's Pitcher may be connoted the -variety of large bottle called a _demijohn_: according to Skeat this -curious term is from the French _damejeanne_, Spanish _damajuana_--"Much -disputed but _not_ of Eastern origin. The French form is right as it -stands though often much perverted. From French _dame_ (Spanish _dama_), -lady; and Jeanne (Spanish Juana), Joan, Jane." In our word _pitcher_ the -_t_ has been wrongly inserted, the French _picher_ is the German -_becher_, Greek _bikos_, and all these terms including _beaker_ are -radically Peggy, Puck or Big. Pitchers are one of the commonest -sepulchral offerings, and we are told that the Iberian bronze-working -brachycephalic invaders of Britain introduced the type of sepulchral -ceramic known as the beaker or drinking cup: "This vessel," says Dr. -Munro, "was almost invariably deposited beside the body, and supposed to -have contained food for the soul of the departed on its way to the other -world."[320] - -The German form of Peggy or Margaret is Gretchen, which resolves into -Great _Chun_ or Great _Mighty Chief_: Margot and Marghet may be rendered -_Big God_ or _Fairy God_ or _Mother Good_. - -That the pitcher, demijohn, or jug was regarded in some connection with -the Big Mother or Great Queen is obvious from the examples illustrated, -and the apparition of this emblem on the coins of Tours may be connoted -with the female-breasted jugs which were described by Schliemann as -"very frequent" in the ruins of Troy. Similar objects were found at -Mykenæ in connection with which Schliemann observes: "With regard to -this vase with the female breasts similar vases were found on the -islands of Thera (Santorin) and Therassia in the ruins of the -prehistoric cities which, as before stated, were covered by an eruption -of that great central volcano which is believed by competent geologists -to have sunk and disappeared about 1700 to 1800 B.C.".[321] It is -peculiarly noticeable that the dame Jeanne or jug is thus associated in -particular with Troy, Etruria, Therassia, Thera (Santorin), the Turones, -and Tours. - -The centre stone of megalithic circles constituted the speck or dot -within the circle of the feeder or pap, and not infrequently one finds a -Longstone termed either The Fiddler or The Piper. The incident of the -Pied Piper is said to have occurred at Hamelyn on June 26th, 1284, -during the feast of St. John and St. Paul. The street known as Bungen -Strasse through which the Piper went followed by the enraptured children -is still sacred to the extent that bridal and other processions are -compelled to cease their music as they traverse it: Bungen of Bungen -Street may thus seemingly be equated with _bon John_ or St. John on -whose feast day the miracle is said to have happened. The Hamelyn Piper -who-- - - ... blew three notes, such sweet - Soft notes as never yet musician's cunning - Gave to the enraptured air, - -may be connoted with Pan or _Father An_, and the mountain now called -Koppenberg, into which the Hamelyn children were allured, was obviously -Arcadia or the happy land of Pan: the _berg_ of Koppenberg is no doubt -relatively modern, and the original name, Koppen, resolves into _cop_, -_kopje_, or _hill-top of Pan_. The Land of the Pied Piper was manifestly -_Himmel_, which is the German for _heaven_, and it may also be the -source of the place-name Hamelyn. - - He led us, he said, to a joyous land - Joining the town and just at hand, - Where waters gushed and fruit trees grew, - And flowers put forth a fairer hue, - And everything was strange and new. - -The story of the Piper and the children is found also in Abyssinia, and -likewise among the Minussinchen Tartars: the word Minnusinchen looks -very like small _Sinchen_ or beloved Sinchen, and with this _Sinchen_ or -_bungen_ may be connoted the Tartar _panshen_ or pope, and also Gian Ben -Gian, the Arabian name for the All Ruler of the Golden Age. That Cupid -was known among the Tartars is somewhat implied by the divinity -illustrated on p. 699. - -The Tartar story makes the mysterious Piper a foal which courses round -the world, and with our _pony_ may be connoted _tarpon_, the Tartar word -for the wild horse of the Asiatic steppes. _Cano_ is the Latin for _I -sing_, and on Figs. 152 and 153 the Great Enchantress or Incantatrice is -represented with the Pipes of Pan: among the wonders in the land of -Hamelyn's Piper were horses with eagles' wings and these, together with -the celestial foal and other elphin marvels, are to be found depicted on -the tokens of prehistoric Albion. The tale of the Pied Piper may be -connoted with the emblem of Ogmius leading his tongue-tied willing -captives, and in Fig. 158 the mighty Muse is playing in human form upon -his lute. In Fig. 160 the story of St. Michael or St. George is being -played by a Pegasus, and in Fig. 158 CUNO is represented as a radiant -elf. The arrow on Fig. 163 connects the exquisitely executed little -figure with Cupid, Eros, or Amor--the oldest of the Gods--and probably -this particular cherub was known as Puck, for his coin was issued in the -Channel Islands by a people who inscribed their tokens _Pooc_tika, -_Buc_ato, _Pix_til, and _Pich_til, _i.e._, _Pich tall_ or _chief_(?). - - [Illustration: FIGS. 151 to 158.--British. No. 151 from Whitaker's - _Manchester_. No. 152 from Evans. Nos. 153 to 157 from - Akerman. No. 158 from _A New Description of England - and Wales_.] - - [Illustration: FIGS. 159 to 163.--Channel Islands. From Akerman.] - - [Illustration: FIGS. 164 to 167.--British. From Akerman.] - -It is not improbable that this young sprig was known as the Little Leaf -Man, for in Thuringia as soon as the trees began to bud out, the -children used to assemble on a Sunday and dress one of their playmates -with shoots and sprigs: he was covered so thoroughly as to be rendered -blind, whereupon two of his companions, taking him by the hand lest he -should stumble, led him dancing and singing from home to home. Amor, -like Homer, was reputed blind, and the what-nots on Fig. 167 may -possibly be _leaves_, the symbols of the _living, loving Elf_, or -_Life_--"this senior-junior, giant-dwarf Dan Cupid". - -It was practically a universal pagan custom to celebrate the return of -Spring by carrying away and destroying a rude idol of the old Dad or -Death:-- - - Now carry we Death out of the village, - The new Summer into the village, - Welcome, dear Summer, - Green little corn. - - [Illustration: FIG. 168.--From _The Everyday Book_ (Hone, W.).] - -In other parts of Bohemia--and the curious reader will find several -Bohemias on the Ordnance maps of England--the song varies; it is not -Summer that comes back but Life:-- - - We have carried away Death, - And brought back Life.[322] - - -At the feast of the Ascension in Transylvania, the image of Death is -clothed gaudily in the dress of a girl: having wound throughout the -village supported by two girls the image is stripped of its finery and -flung into the river; the dress, however, is assumed by one of the girls -and the procession returns singing a hymn. "Thus," says Miss Harrison, -"it is clear that the girl is a sort of resuscitated Death." In other -words, like the May Queen she symbolised the Virgin or Fairy Queen--Vera -or Una, the Spirit, Sprout, or Spirit of the Universe, the Fair Ovary of -Everything who is represented on the summit of the Christmas Tree: in -Latin _virgo_ means not only a virgin but also a sprig or sprout. - -FOOTNOTES: - - [255] _Fairy Mythology_, p. 298. - - [256] Courtney, Miss, _Cornish Feasts and Folklore_, p. 129. - - [257] Hope, R. C., _Sacred Wells_. - - [258] _Demonology and Witchcraft_. - - [259] At the time of writing the Servians say they are putting - their trust in "Bog and Britannia". - - [260] This is an official etymology. It is the one and only poetic - idea admitted into Skeat's Dictionary. - - [261] _Cf._ Johnson, W., _Folk Memory_, p. 159. - - [262] Pliny relates Varro's description as follows: "King Porsenna - was buried beneath the city of Clusium, in a place where he - left a monument of himself in rectangular stone. Each side - was 300 feet long and 50 feet high, and within the basement - he made an inextricable labyrinth, into which if anyone - ventured without a clue, there he must remain, for he never - could find the way out again. Above this base stood five - pyramids, one in the centre and four at the angles, each of - them 75 feet in circumference at the base, and 150 feet high, - tapering to the top so as to be covered by a cupola of - bronze. From this there hung by chains a peal of bells, - which, when agitated by the wind, sounded to a great - distance. Above this cupola rose four other pyramids, each - 100 feet high, and above these again, another story of five - pyramids, which towered to a height so marvellous and - improbable, that Varro hesitates to affirm their altitude." - And in this he was wise, for he had already said more upon - the subject than was credible. However, any one who has seen - the tomb of Aruns, the son of Porsenna, near the gate of - Albano, will be struck with the similarity of style, which, - comparing small things with great, existed between the - monuments of father and son. Those who have never been in - Italy may like to know that this tomb of Aruns is said to - have been built by Porsenna, for the young Prince who fell - there in battle with the Latins, and with the Greeks from - Cuma, and it is certainly the work of Etruscan masons. Five - pyramids rise from a base of 55 sq. feet, and the centre one - contains a small chamber, in which was found, about fifty - years since, an urn full of ashes.--Gray, Mrs. Hamilton, - _Sepulchres of Etruria_, p. 450. - - [263] Taylor, R., _Te Ika A Maui_, or _New Zealand and its - Inhabitants_, p. 352. - - [264] _Cf._ Stow, _London_. - - [265] Evans, Sir Arthur, quoted in _Crete of Pre-hellenic Europe_, - p. 32. - - [266] Bonwick _Irish Druids and Old Irish Religion_, p. 230. - - [267] Anwyl, E. - - [268] It is not unlikely that the Goss and Cass families of to-day - are the descendants of the British tribe referred to by the - Romans as the Cassi. - - [269] The Welsh for alban or alpin is elphin. - - [270] Urlin, Miss Ethel M., _Festivals, Holy Days, and Saints' - Days_, p. 192. - - [271] _Ibid._, p. 196. - - [272] _Cf._ Hone, W., _Everyday Book_, vol. i., col. 1340. - - [273] _Cf._ Hone, W., _Everyday Book_, vol. i., col. 1340. - - [274] xli. 19. - - [275] _Faiths and Folklore_, i., 332. - - [276] _Celtic Britain_, p. 211. Sir John frequently changed his - mind. - - [277] _Barddas_, p. 416. - - [278] The Phrygian Cap was symbolic. - - [279] _Myths of Crete and Pre-Hellenic Europe_, p. xxxii. - - [280] _Mykenæ_, p. 179. - - [281] _Rude Stone Monuments_, p. 207. - - [282] Baldwin, J. G., _Prehistoric Nations_, p. 162. - - [283] Keightley, _Fairy Mythology_, p. 317. - - [284] Hazlitt, W. Carew, _Faiths and Folklore_, ii., 608. - - [285] Rhys, Sir J., _Celtic Britain_, p. 271. - - [286] The Celtic Angus is translated _excellent virtue_. - - [287] _Cf._ Baring-Gould, Rev. S., _Curious Myths_, pp. 266-316. - - [288] _Orphic Hymn_, lv., 5, 10, and 11. - - [289] Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 136. - - [290] From prehistoric times this ensign seems to have been known - as "the Jack," and the immutability of the fabulous element - was evidenced anew during the present year when on 23rd April - the Admiral on shore wirelessed to the Zeebrugge raiding - force: "England and St. George". To this was returned the - reply: "We'll give a twist to the dragon's tail". - - [291] Since writing I find this surmise to be well founded. At the - present moment there is a Persian cannon (A.D. 1547) captured - at Bagdad, now on exhibition in London. It bears an - inscription to the effect:-- - - "'Succour is from God, and victory is at hand.' - The Commander of Victory and Help, the Shah, - Desiring to blot out all trace of the Turks, - Ordered Dglev to make this gun. - Wherever it goes it burns up lives, - It spits forth flames like a dragon. - It sets the world of the Turks on fire." - - [292] Wise, T. A., _History of Paganism in Caledonia_, p. 114. - - [293] _Irish Mytho. Cycle_, p. 229. - - [294] The Norwegian for _neigh_ is _kn_eggya, the Danish, _gn_egge. - - [295] There is no evidence to support the supposition that Eppillus - may have been an English king. - - [296] An omniscient _eagle_ was associated with _Achill_ (Ireland). - - [297] _Ancient Coins of the Romans Relating to Britain_, p. 197. - - [298] _Faiths and Folklore_, vol. i., p. 329. - - [299] _Faiths and Folklore_, vol. i., p. 329. - - [300] Madeley, E., _The Science of Correspondence_, p. 194. - - [301] Dalston in Cumberland is assumed to have been a town in the - dale or _dale's town_. But surely "towns" were never thus - anonymous? - - [302] P. 299. - - [303] Compare also Shadwell in East London, "said to be St. Chad's - Well". - - [304] Mitton, G. E., _Hackney_, p. 11. - - [305] _Cf._ Westropp, T. J., _Proceedings of Royal Irish Academy_, - vol. xxxiv., Sec. C., Nos. 3 and 4. - - [306] Walters, J. Cuming, _The Lost Land of King Arthur_, p. 219. - - [307] One of these has been slightly diverted by the exigencies of - the railway station. - - [308] Macalister, R. A. S., _Temair Breg: A Study of the Remains - and Traditions of Tara, Proceedings of the Royal Irish - Academy_, sec. C., Nos. 10 and 11, p. 284. - - [309] Picard, _Ceremonies of Idolatrous People_, vol. iv., p. 291. - - [310] Weekley, E., _Romance of Names_, p. 224. - - [311] _Survey of London_ (Everyman's Library), p. 416. - - [312] The Peck family may have been inn-keepers or dealers in peck - or fodder, but more probably, like the Bucks and the Boggs, - they may trace their descent much farther. - - [313] See _infra_, p. 689. - - [314] Akerman, J. Y., _Ancient Coins_, p. 17. - - [315] There is a river Slee or Slea in Lincolnshire. - - [316] _Travels in the East_ (Bohn's Library), p. 384. - - [317] Larwood & Hotten, _The History of Signboards_, p. 285. - - [318] It is simply futile to refer the word _inn_ to "within, - indoors" (see Skeat). - - [319] _Celtic Britain_, p. 66. It is therefore feasible that Wrens - Park, by Mildmay Park, Hackney, was primarily _reines_ Park. - - [320] _Prehistoric Britain_, p. 247. - - [321] _Mykenæ_, p. 293. - - [322] _Ancient Art and Ritual_, pp. 70 and 71. - - - - - CHAPTER VII - - OBERON - - "O queen, whom Jove hath willed - To found this new-born city, here to reign, - And stubborn tribes with justice to refrain, - We, Troy's poor fugitives, implore thy grace, - Storm-tost and wandering over every main,-- - Forbid the flames our vessels to deface, - Mark our afflicted plight, and spare a pious race. - - "We come not hither with the sword to rend - Your Libyan homes, and shoreward drive the prey. - Nay, no such violence our thoughts intend." - --VIRGIL, _Æneid_, I., lxix., 57. - - -The old Welsh poets commemorate what they term Three National Pillars of -the Island of Britain, to wit: "First--Hu, the vast of size, first -brought the nation of the Cymry to the Isle of Britain; and from the -summer land called Deffrobani they came (namely, the place where -Constantinople now is), and through Mor Tawch, the placid or pacific -sea, they came up to the Isle of Britain and Armorica, where they -remained. Second--Prydain, son of Aedd the Great, first erected a -government and a kingdom over Ynys Prydain, and previous to that time -there was but little gentleness and ordinance, save a superiority of -oppression. Third--Dyfnwal Moelmud--and he was the first that made a -discrimination of mutual rights and statute law, and customs, and -privileges of land and nation, and on account of these things were they -called the three pillars of the Cymry."[323] - -The Kymbri of Cambria claim themselves to be of the same race as the -Kimmeroi, from whom the Crimea takes its name, also that Cumberland is -likewise a land of the Cumbers. The authorities now usually explain the -term Kymbri as meaning _fellow countrymen_, and when occurring in -place-names such as Kemper, Quimper, Comber, Kember, Cymner, etc., it is -invariably expounded to mean _confluence_: the word would thus seem to -have had imposed upon it precisely the same meaning as _synagogue_, -_i.e._, a coming together or congregation, and it remains to inquire why -this was so. - -The _Kym_bri were also known as _Cyn_bro, and the interchangeability of -_kym_ and _kin_ is seemingly universal: the _Khan_ of Tartary was -synonymously the _Cham_ of Tartary; our _Cam_bridge is still -academically _Can_tabrigia, a _com_pact is a _con_tract, and the -identity between _cum_ and _con_ might be demonstrated by innumerable -instances. This being so, it is highly likely that the Kymbri were -followers of _King Bri_, otherwise King Aubrey, of the Iberii or Iberian -race. In Celtic _aber_ or _ebyr_--as at _Aber_deen, _Aber_ystwith, -etc.--meant a place of confluence of streams, burns, or brooks; and -_aber_ seems thus to have been synonymous with _cam_ber. - -Ireland, or _Iber_nia, as it figures in old maps, now _Hiber_nia, traces -its title to a certain Heber, and until the time of Henry VII., when the -custom was prohibited, the Hibernians used to rush into battle with -perfervid cries of _Aber!_[324] It is a recognised peculiarity of the -Gaelic language to stress the first of any two syllables, whereas in -Welsh the accent falls invariably upon the second: given therefore one -and the same word "Aubrey," a Welshman should theoretically pronounce it -'Brey, and an Irishman Aubr'; that is precisely what seems to have -happened, whence there is a probability that the Heber and "St. Ibar" of -Hibernia and the Bri of Cambria are references to one and the same -immigrants. - -Having "cambred" Heber with Bri, or Bru, and finding them both assigned -traditionally to the Ægean, it is permissible to read the preliminary -vowels of Heber or Huber, as the Greek _eu_, and to assume that Aubrey -was the soft, gentle, pleasing, and propitious Brey. _Bri_tain is the -Welsh _Pry_dain, Hu was pronounced He, and it is thus not improbable -that _Pry_ was originally _Pere He_, or Father Hu, and that the -traditions of Hu and Bru referred originally to the same race. - -_Hyper_, the Greek for _upper_, is radically the same word as Iupiter or -_Iu pere_, and if it be true that the French _pere_ is a phonetically -decayed form of _pater_, then again, 'Pry or 'Bru may be regarded as a -corrosion of Iupiter. - -Hu the Mighty, the National Pillar or ded, who has survived as the "I'll -be _He_" of children's games, was indubitably the Jupiter of Great -Britain, and he was probably the "Hooper" of Hooper's Blind, or Blind -Man's Buff. According to the Triads, Hu obtained his dominion over -Britain not by war or bloodshed, but by justice and peace: he instructed -his people in the art of agriculture; divided them into federated tribes -as a first step towards civil government, and laid the foundations of -literature and history by the institution of Bardism.[325] In Celtic, -_barra_ meant a Court of Justice, in which sense it has survived in -London, at Loth_bury_ and Alderman_bury_. The pious Trojans claimed "the -stubborn tribes with justice to refrain," and it is possible that -_barri_ the Cornish for _divide_ or separate also owes its origin to Bri -or _pere He_, who was the first to divide them into federated tribes. -Among the Iberians _berri_ meant a _city_, and this word is no doubt -akin to our _borough_. - -In Hibernia, the Land of Heber, Aubrey or Oberon, it is said that every -parish has its green and thorn, where the little people are believed to -hold their merry meetings, and to dance in frolic rounds.[326] A -_pari_sh, Greek _paroika_, is an orderly division, and as often as not -the civic centre was a fairy stone: according to Sir Laurence Gomme, who -made a special study of the primitive communities, when and where a -village was established a stone was ceremoniously set up, and to this -_pierre_ the headman of the village made an offering once a year.[327] - -Situated in Fore Street, Totnes, there stands to-day the so-called -Brutus Stone, from which the Mayor of Totnes still reads official -proclamations. At Brightlingsea we have noted the existence of a -_Broad_moot: there is a _Brad_stone in Devon, a Bradeston in Norfolk, -and elsewhere these Brude or Brutus stones were evidently known as _pre_ -stones. The innumerable "Prestons" of this country were originally, I am -convinced, not as is supposed "Priests Towns," but _Pre Stones i.e._, -Perry or Fairy Stones. King James in his book on _Demonology_ spells -fairy--Phairy; in Kent the cirrhus cloudlets of a summer day are termed -the "Perry Dancers," and the _phairies_ of Britain probably differed -but slightly, if at all, from the _per_ii or _per_is of _Per_sia.[328] - -Among the Greeks every town and village had its so-called "Luck," or -protecting Goddess who specially controlled its fortunes, and by Pindar -this Presiding Care is entitled _pherepolis_, _i.e._, the peri or phairy -of the city. - -The various Purleys and Purtons of England are assigned by the -authorities to _peru_ a pear, and supposed to have been pear-tree -meadows or pear-tree hills, but I question whether pear-growing was ever -the national industry that the persistent prevalence of _peru_ in -place-names would thus imply. - -Around the _pre-stones_ of each village our forerunners indubitably used -to _pray_, and in the memoirs of a certain St. Sampson we have an -interesting account of an interrupted Pray-meeting--"Now it came to -pass, on a certain day as he journeyed through a certain district which -they call Tricurius (the hundred of Trigg), he heard, on his left hand -to be exact, men worshipping (at) a certain shrine, after the custom of -the Bacchantes, by means of a play in honour of an image. Thereupon he -beckoned to his brothers that they should stand still and be silent -while he himself, quietly descending from his chariot to the ground, and -standing upon his feet and observing those who worshipped the idol, saw -in front of them, resting on the summit of a certain hill an abominable -image. On this hill I myself have been, and have adored, and with my -hand have traced the sign of the cross which St. Sampson, with his own -hand, carved by means of an iron instrument on a _standing stone_. When -St. Sampson saw it (the image), selecting two only of the brothers to be -with him, he hastened quickly towards them, their chief, Guedianus, -standing at their head, and gently admonished them that they ought not -to forsake the one God who created all things and worship an idol. And -when they pleaded as an excuse that it was not wrong to keep the -festival of their progenitors in a play, some being furious, some -mocking, but some being of saner mind strongly urging him to go away, -straightway the power of God was made clearly manifest. For a certain -boy driving horses at full speed fell from a swift horse to the ground, -and twisting his head under him as he fell headlong, remained, just as -he was flung, little else than a lifeless corpse." The "corpse" was -seemingly but a severe stun, for an hour or so later, St. Sampson by the -power of prayer successfully restored the patient to life, in view of -which miracle Guedianus and all his tribe prostrated themselves at St. -Sampson's feet, and "utterly destroyed the idol".[329] - -The idol here mentioned if not itself a standing stone, was admittedly -associated with one, and happily many of these Aubrey or Bryanstones are -still standing. One of the most celebrated antiquities of Cornwall is -the so-named _men scryfa_ or "inscribed rock," and the inscription -running from top to bottom reads--RIALOBRAN CUNOVAL FIL. - - [Illustration: FIG. 169--From _Symbolism of the East and West_. - (Aynsley, Mrs. Murray.)] - -As history knows nothing of any "Rialobran, son of Cunoval," one may -suggest that Rialobran was the _Ryall_ or _Royal Obran_, _Obreon_ or -_Oberon_, the _bren_ or Prince of Phairyland who figures so largely in -the Romance of mediæval Europe. The Rialobran stone of Cornwall may be -connoted with the ceremonial _perron du roy_ still standing in the -Channel Islands, and with the numerous _Browny_ stones of Scotland. In -Cornwall the phairy _brownies_ seem to have been as familiar as in -Scotland[330]: in the Hebrides--and as the Saint of this neighbourhood -is St. Bride, the word Hebrides may perhaps be rendered _eu -Bride_--every family of any importance once possessed a most obliging -household Browny. Martin, writing in the eighteenth century, says: "A -spirit by the country people called Browny was frequently seen in all -the most considerable families in these Isles and North of Scotland in -the shape of a tall man, but within these twenty or thirty years past he -is seen but rarely." As the cromlechs of Brittany are termed _poukelays_ -or "puck stones," it is possible that the _dolmens_ or _tolmens_ of -there and elsewhere were associated with the fairy _tall man_. Still -speaking of the Hebrides Martin goes on to say: "Below the chapels there -is a flat thin stone called Brownie's stone, upon which the ancient -inhabitants offered a cow's milk every Sunday, but this custom is now -quite abolished". The official interpretation of dolmen is _daul_ or -_table stone_, but it is quite likely that the word _tolmen_ is capable -of more than one correct explanation. - -The Cornish Rialobran was in all probability originally the same as the -local St. Perran or St. Piran, whose sanctuary was marked by the parish -of Lan_bron_ or Lam_borne_. There is a Cornish circle known as Perran -Round and the celebrated Saint who figures as, Perran, Piran, Bron, and -Borne,[331] is probably the same as Perun the Slav Jupiter. From a stone -held in the hand of Perun's image the sacred fire used annually to be -struck and endeavours have been made to equate this Western Jupiter with -the Indian Varuna. That there was a large Perran family is obvious from -the statement that "till within the last fifty years the registers of -the parish from the earliest period bear the Christian name of 'Perran,' -which was transmitted from father to son; but now the custom has -ceased".[332] Thus possibly St. Perran was not only the original of the -modern Perrin family, but also of the far larger Byrons and Brownes. -Further inquiry will probably permit the equation of Rialobran or St. -Bron or Borne with St. Bruno, and as Oberon figures in the traditions of -Kensington it is possible that the Bryanstone Square in that district, -into which leads Brawn Street, marks the site of another Brownie or -Rialobran stone. This Bryanstone district was the home of the Byron -family, and the surname Brinsmead implies the existence here or -elsewhere a Brin's mead or meadow. - -The Brownies are occasionally known as "knockers," whence the "knocking -stone" which still stands in Brahan Wood, Dingwall, might no doubt be -rightly entitled a Brahan, Bryan, or Brownie Stone.[333] - -Legend at Kensington--in which neighbourhood is not only Bryanstone -Square but also on the summit of Campden Hill an Aubrey Walk--relates -that Kenna, the fairy princess of Kensington Gardens, was beloved by -Albion the Son of Oberon; hence we may probably relate young Kenna with -Morgana the Fay, or _big Gana_, the alleged Mother of Oberon.[334] -Mediæval tales represent the radiant Oberon not only as splendid, as a -meteor, and as a raiser of storms, but likewise as the childlike God of -Love and beauteous as an angel newly born. - - At once the storm is fled; serenely mild - Heav'n smiles around, bright rays the sky adorn - While beauteous as an angel newly born - Beams in the roseate day spring, glow'd _the child_ - A lily stalk his graceful limbs, sustain'd - Round his smooth neck an ivory horn was chain'd - Yet lovely as he was on all around - Strange horror stole, for stern the fairy frown'd.[335] - -It is not unlikely that the Princess Kenna was Ken _new_ or the Crescent -Moon, and the consociation at Kensington of Kenna with Oberon, permits -not only the connotation of Oberon with his Fay mother Morgana, but also -permits the supposition that Cuneval, the parent of Rialobran, was -either _Cune strong_ or _valiant_. It is obvious that the most valiant -and most valorous would inevitably become rulers, whence perhaps why in -Celtic _bren_ became a generic term for _prince_: the words _bren_ and -_prince_ are radically the same, and stand in the same relation to one -another as St. Bron to his variant St. Piran. - -Oberon or Obreon, the leader of the Brownies, Elves, or Alpes, may I -think be further traced in Cornwall at Carn Galva, for this Carn of -Galva, _Mighty_ Elf or Alva, was, it is said, once the seat of a -benignant giant named Holi_burn_. The existence of Alva or Ellie-stones -is implied by the fairly common surnames Alvastone, Allistone, and -Ellistone, and it is probable that Livingstone was originally the same -name as Elphinstone. - -From the Aubry, Obrean, Peron stones, or Brownlows were probably -promulgated the celebrated _Brehon_ laws:[336] as is well known the -primitive Prince or Baron sat or stood in the centre of his _barrow_, -_burra_, or _bury_, and ranged around him each at his particular stone -stood the subordinate _peers_, _brehons_ (lawyers), and _barons_ of the -realm. A _peer_ means an equal, and it is therefore quite likely that -the _Pre_stons of Britain mark circles where the village peers held -their parish or parochial meetings. - -With the English Preston the Rev. J. B. Johnston connotes Presteign, and -he adds: "In Welsh Presteign is Llanandras, or Church of St. -Andrews".[337] This illuminating fact enables us to connect the Perry -stones with the cross of St. Andrew or _Ancient Troy_, and as Troy was -an offshoot of Khandia we may reasonably accept Crete as the -starting-point of Aubrey's worldwide tours. That Candia was the home of -the gentle magna mater is implied by the ubiquitous dove: in Hibernia -the name Caindea is translated as being Gaelic for _gentle goddess_, and -we shall later connect this lady with "Kate Kennedy," whose festival is -still commemorated at St. Andrews. - -To the East of Cape Khondhro in Crete, and directly opposite the town of -Candia or Herakleion, lies the islet of Dhia: in Celtic _dia_, _dieu_, -or _duw_ meant God,[338] and as in Celtic _Hugh_ meant _mind_, we may -translate _dieu_ as having primarily implied _good Hu_, the good Mind or -_Brain_. In a personal sense the Brain is the Lord of Wits, whence -perhaps why _Obreon_--as Keightley spells Oberon--was said to be the -Emperor of Fairyland, attended by a court and special courtiers, among -whom are mentioned _Perri_wiggen, _Perri_winkle, and Puck. - -At the south-eastern extremity of Dhia is a colossal spike, peak, or -_pier_, entitled Cape Apiri, and we may connote Apiri with the Iberian -town named Ipareo. The coinage of Ipareo pourtrays "a sphinx walking to -the left," at other times it depicted the Trinacria or walking legs of -Sicily and the Isle of Man. The Three Legs of Sicily were represented -with the face of Apollo, as the hub or _bogel_, and the ancient name of -Sicily was _Hyper_eia. On the Feast Day of the Assumption of the Blessed -Virgin Mary, the Sicilians or Hypereians hold what they still term the -"Festival of the _Bara_". An immense machine of about 50 feet high is -constructed, designing to represent heaven; and in the midst is placed a -young female personating the Virgin, with an image of Jesus on her right -hand; round the Virgin twelve little children turn vertically, -representing so many seraphim, and below them twelve more children turn -horizontally, as cherubim; lower down in the machine a sun turns -vertically, with a child at the extremity of each of the four principal -radii of his circle, who ascend and descend with his rotation, yet -always in an erect posture; and still lower, reaching within about 7 -feet of the ground, are placed twelve boys who turn horizontally without -intermission around the principal figure, designing thereby to exhibit -the twelve apostles, who were collected from all corners of the earth, -to be present at the decease of the Virgin, and witness her miraculous -assumption. This huge machine is drawn about the principal streets by -sturdy monks, and it is regarded as a particular favour to any family to -admit their children in this divine exhibition, although the poor -infants themselves do not seem long to enjoy the honours they receive as -seraphim, cherubim, and apostles; the constant twirling they receive in -the air making some of them fall asleep, many of them sick, and others -more grievously ill.[339] - -Not only this Hypereian Feast but the machine itself is termed the -_Bara_, whence it is evident that, like St. Michael, _Aubrey_ or Aber -the Confluence, was regarded as the Camber, Synagogue, Yule or Holy -Whole, and the fact that the Sicilian Bara is held upon the day of St. -Alipius indicates some intimate connection with St. Alf or Alpi. The -Walking Sphinx of the Iparean coins is identified by M. Lenormant as the -Phoenician deity Aion, and according to Akerman the type was doubtless -chosen in compliment to Albinus, who was born at Hadrumetum, a town not -far from Carthage.[340] What was the precise connection between this -Aion and Albinus I am unaware. - -Among the coins of Iberia some bear the inscriptions ILIBERI, -ILIBEREKEN, and ILIBERINEKEN, which accord with Pliny's reference to the -Iliberi or Liberini. Liber was the Latin title of the God of Plenty, -whence _liberal_, _liberty_, _labour_, etc., and seemingly the _Elibers_ -or Liberins deified these virtues as attributes of the Holy Aubrey or -the Holy Brain-King. - - [Illustration: FIG. 170.--Iberian. From Akerman.] - -Directly opposite Albania, the country of the _Epirotes_--known -anciently as _Epirus_--is _Cantabria_ at the heel of Italy, and we meet -again with the Cantabares in Iberia where they occupied Cantabria which -comprised Alava. It may be noted in passing that in Epirus the olive was -a supersacred tree: according to Miss Harrison--some of whose words I -have italicised--this Moria, or Fate Tree, was the _very life_ of -Athens; the _life_ of the _olive_ which fed her and lighted her was the -_very life_ of the city. When the Persian host sacked the Acropolis they -burnt the holy olive, and it seemed that all was over. But next day it -put forth a new shoot and the people knew that the city's life still -_lived_. Sophocles sang of the glory of the wondrous _life-tree_ of -Athens:-- - - The untended, the self-planted, self-defended from the foe, - Sea-grey, children-nurturing olive tree that here delights to grow, - None may take nor touch nor harm it, headstrong youth nor age grown bold - For the round of Morian Zeus has been its watcher from of old; - He beholds it, and, Athene, thy own sea-grey eyes behold. - -From _Epirus_ one is attracted to the river _Iberus_ or _Ebro_ which is -bounded by the _Pyrenees_, and had the town of _Hibera_ towards its -mouth. Of the Iberian people in general Dr. Lardner states: "They are -represented as tenacious of freedom, but those who inhabited the coasts -were probably still more so of gain". I am at a loss to know why this -offensive suggestion is gratuitously put forward, as the Iberians are -said to have been remarkably slender and active and to have held -corpulency in much abhorrence.[341] Of the Spanish Cantabres we are told -that the consciousness of their strength gave them an air of calm -dignity and a decision in their purposes not found in any other people -of the Peninsula. "Their loud wailings at funerals, and many other of -their customs strongly resemble those of the Irish."[342] - -_Pere_ and _parent_ are radically the same word, and that the Iberians -reverenced their _peres_ is obvious from the fact that _parricides_ were -conducted beyond the bounds of the Kingdom and there slain; their very -bones being considered too polluted to repose in their native soil.[343] - -Lardner refers to the unbending resolution, persevering energy, and -native grandeur of the Cantabrians, but he contemptuously rejects -Strabo's "precious information" that some of the Spanish tribes had for -6000 years possessed writing, metrical poems, and even laws. In view of -the superior number of Druidical remains which are found in certain -parts of Spain it is not improbable that the Barduti of Iberia -corresponded with the Bards or Boreadæ of Britain. - -There are many references in the classics to certain so-called -Hyperboreans, in particular the oft-quoted passage from Diodorus of -Sicily or Hypereia: "Hecataeus and some other ancient writers report -that there is an island about the bigness of Sicily, situated in the -ocean, opposite to the northern coast of Celtica (Gaul), inhabited by a -people called Hyperboreans, because they are 'beyond the north wind'. -The climate is excellent, and the soil is fertile, yielding double -crops. The inhabitants are great worshippers of Apollo, to whom they -sing many, many hymns. To this god they have consecrated a large -territory, in the midst of which they have a magnificent round temple, -replenished with the richest offerings. Their very city is dedicated to -him, and is full of musicians and players on various instruments, who -every day celebrate his benefits and perfections." - -Claims to being the original Hyperborea have been put in by scholars -from time to time on behalf of Stonehenge, the Hebrides, Hibernia, -Scythia, Tartary, and Muscovy, "stretching quite to Scandinavia or -Sweden and Norway": the locality is still unsettled and will probably -remain so, for there is some reason to suppose that the Hyperboreans -were a sect or order akin perhaps to the Albigenses, Cathari, Bridge -Builders, Comacine Masters, Templars, and other Gnostic organizations of -the Dark Ages. - -The chief Primary Bard of the West was entitled Taliesin, which Welsh -scholars translate into _Radiant Brow_: the _brow_ is the seat of the -_brain_, and the two words stand to each other in the same relation as -Aubrey to Auberon. - -Commenting upon the Elphin _bairn_, illustrated in Fig. 162, Akerman -observes that it is supposed to illustrate the Gaulish myth of the Druid -Abaris to whom Apollo is said to have given an arrow on which he -travelled magically through the air. It is an historic fact that a -physical Abaris visited Athens where he created a most favourable -impression; it is likewise a fact that Irish literature possesses the -account of a person called Abhras, which perfectly agrees with the -description of the Hyperborean Abaris of Diodorus and Himerius. The -classic Abaris went to Greece to whip up subscriptions for a temple: the -Irish Abhras is said to have gone to distant parts in quest of -knowledge, returning by way of Scotland where he remained seven years -and founded a new system of religion. In Irish Abar means "God the first -Cause," and as in Ireland _cad_ (which is our _good_) meant _holy_, the -magic word Abracadabra may be reasonably resolved into _Abra, Good -Abra_. As already mentioned the Irish cried _Aber!_ when rushing into -battle, and the word was no doubt used likewise at peaceful feasts and -festivals. The inference would thus seem that the title of Abaris was -assumed by the chief Druid or High Priest who personified during his -tenure of office the archetypal Abaris. It is well known that the priest -or king enacted in his own person the mysteries of the faith; and it is -not improbable that chief Guedianus, whose sacred play was so rudely -disturbed by St. Sampson, was personifying at the time the _Good Janus_ -or Genius. - -If my suggestion that Taliesin or _Radiant Brow_ was a generic title -assumed by every Primary-Chief-Bard in Britain for the time being be -correct, it is likely that the same principle applied elsewhere than in -Wales. The first bard mentioned in Ireland was Amergin, which resolves -into _Love King_, and may thus be equated with Homer the blind old man -of Chios. The supposedly staid and gloomy Etrurians attributed all their -laws and wisdom to an elphin child who was unexpectedly thrown up from -the soil by a plough. As the Etrurian name for Cupid was Epeur, in all -probability the aged child on Fig. 171 represents this elphin high-brow, -and with _Epeur_ may be connoted the Etrurian _Per_ugia--probably the -same word as Phrygia. The local saint of Peru_gia_, the _land of Peru_ -(_?_) was known as Good John of Perugia: in Hibernia St. Ibar is -mentioned as being "like John the Baptist".[344] - - [Illustration: FIG. 171.--From Barthelemy.] - -It was the custom in Etruria to represent _good genii_ as birds: birds -sporting amid foliage are even to-day accepted and understood as -symbolic of good genii in Paradise, and birds or _brids_, as we used to -spell them, are of course Nature's little singing men, _i.e._, _bards_ -or _boreadæ_. A percipient observer of the Pictish inscriptions found in -Scotland has recently pointed out that, "With the exception of the eagle -which conveys a special meaning, shown in many early Scottish stones, -the image of a bird is a sign of good omen. Winged creatures, indeed, -almost always stand for angelic and spiritual things, whether in pagan -or Christian times. The bird symbol involved the conception of -ethereality or spirituality. The bird _motif_ occurs in the decoration -of metallic objects in the British Islands during the early centuries -in this era. I have found in Wigtownshire the image of a bird in bronze. -It belongs to a time early in this era. It occurs within the pentacle -symbol engraved on a pebble from the Broch of Burrian, Orkney. Birds are -shown within the pedestal of a cross at Farr. Birds with a similar -symbolism are found on the Shandwick stone, and on a stone at St. -Vigeans. They are of frequent occurrence in foliageous work, often with -the three-berried branch or with the three-lobed leaf, as at Closeburn. -The pagan conception, absorbed into the early Christian ideas, was that -the bird represented the disembodied spirit which was reputed to voyage -here and there with a lightning celerity, like the flash of a swallow on -the wing."[345] - -The Bards of Britain attributed the foundation of their order to Hu the -First Pillar of the Island, and to unravel the personality of the early -Bards will no doubt prove as impracticable as the disclosure of Homer, -Amergin, Old Moore, and Old Parr. - - No bird has ever uttered note - That was not in some first bird's throat, - Since Eden's freshness and man's fall - No rose has been original. - -As St. Bride, whose name may be connoted with _brid_ or _bird_, was the -goddess of eloquence and poetry, the Welsh term Prydain is no doubt -cognate with _prydu_ the Welsh for "to compose poetry". Probably -_prate_, mediæval _praten_, meant originally to _preach_ in a fervid, -voluble, and sententious manner, but in any case it is impossible to -agree with Skeat that _prate_ was "of imitative origin". Imitative of -what--a _parrot_? - -The _hyper_ of Hyperborean is our word _upper_; _over_, German _uber_, -means _aloft_, which is radically _alof_, and _exuberant_ and -_exhuberance_ resolve into, _from or out of Auberon_: the _bryony_ is a -creeper of notoriously exuberant growth, in Greek _bruein_ means to teem -or grow luxuriantly. - - [Illustration: FIG. 172.--From Barthelemy.] - -With the river Ebro may be connoted the South Spanish town of Ebora or -Epora which is within a few miles of Andura. The coins of this city are -inscribed EPORA, AIPORA, and IIPORA, and the "bare bearded head to the -right within a laurel garland" may here no doubt be identified with -Hyperion, the father of Helios the Sun. In Homer, Helios himself is -alluded to as Hyperion, which is the same name as our Auberon: the coins -of the Tarragonensian town of Pria, which has been sometimes confused -with Baria, in the south of Spain, figure a bull and are inscribed -Prianen. - -There are in existence certain coins figuring an ear of corn, a pellet, -a crescent, the head of Hercules, and a club, inscribed ABRA: the site -of this city is unknown, but is believed to have been near Cadiz. - -On the banks of the Tagus there was a city named Libora and its coins -pourtrayed a horse: in the opinion of Akerman the unbridled horse was -the symbol of _liberty_, and it is quite likely that among other -interpretations this was one, for it is beyond question that symbolism -was never fettered into one solitary and stereotyped form. - -The ancient Libora is now known as Talavera la Reyna which may seemingly -be modernised into _Tall Vera, the Queen_. The Tarraconensian town of -Barea--whose emblem was the thistle--is now known as Vera: the old -Portuguese Ebora is now Evora, _uber_ is the German for _over_; Varvara -is the Cretan form of Barbara, and it is quite obvious that in various -directions Vera and Bera with their derivatives were synonymous terms. - -It would seem that Aubrey or Avery toured with his cross into -_Helvetia_, planting it particularly at _Ginevra_, now Geneva, and there -for the moment we may leave him amid the _Alpine_ Oberland at Berne. - -The ancient town of Berne memorises in its museum a famed St. Bernard -dog named "Barry," which saved the lives of forty travellers: this -"Barry" associated with Oberthal may be connoted with "Perro," a -shepherd's dog in Wales, whose curious name Borrow was surprised to find -corresponded with _perro_, the generic term for _dog_ in Spain.[346] - -_Berne_ still maintains its erstwhile sacred Bruin or _bears_ in their -bear-pit, but the Gaulish Eburs or Iburii seemingly reverenced not Bruin -but the _boar_, _vide_ the EBUR coin here illustrated. The capital of -the ancient Eburii is now Evreux, and they seem, no doubt for some -excellent reason, to have been confused with the Cenomani, a people -seemingly akin to our British Cenomagni, Iceni, or Cantii. - -Fig. 174, bearing the inscription EBURO, is a coin of the Eburones who -inhabited the neighbourhood of Liége. It is a noteworthy fact that the -people of Liége are admittedly conspicuous as the most courteous and -charming of all Belgians. Their coins were inscribed EBUR, EBURO, and -sometimes COM--a curious and unexplained legend which occurs frequently -upon the tokens of Britain. - -The Celtiberian town of Cunbaria is now known as La Maria, the Kimmeroi -were synonymously the Kymbri, and it is not improbable that these dual -terms have survived in the _compère_ and _commère_ of modern France. The -_pères_ or priests of France, like the parsons, priests, and presbyters -of Britain, assign to infants at Baptism a God-Father and a God-Mother, -which the French term respectively _parrain_ and _marrain_. _Compère_ -and _commère_ figure not only in the Church but also in the Theatre, and -it is more than likely that the _commère_ and _compère_ of the modern -Revue are the direct descendants of the patriarchal _Abaris_, _Abhras_, -_Priest_, and _Presbyter_ of prehistoric times. - - [Illustration: FIGS. 173 and 174.--Gaulish. From Akerman.] - -On the Sierra de _Elvira_ near Granada used to stand Ilibiris whose -coins are inscribed ILIBERI, ILBRS, ILIBERRIS, LIBER, ILBERNEN, -ILBRNAKN, ILBREKN, and these legends may be connoted with the famous -Irish Leprechaun, Lobaircin, or Lubarkin who figures less prominently in -England as the Lubrican or Lubberkin. Sometimes the Irish knock off the -_holy_ and refer simply to "_a little prechaun_," but the more usual -form is Lubarkin:[347] this most remarkable of the fairy tribe in -Ireland is supposed to be peculiar to that island, but one would -probably have once met with him at Brecon, or Brychain at Brecknock, at -Brechin in Forfarshire, at Birchington in Kent, at Barking near London, -and in many more directions. In connection with Iberia in the West there -occur references to a giant Bergyon, who may be connoted with Burchun of -the Asiatic Buratys. The religion of these Buratys was, said Bell, -downright paganism of the grossest kind: he adds the information, "they -talk, indeed, of an Almighty and Good Being who created all things, whom -they call Burchun; but seem bewildered in obscure and fabulous notions -concerning His nature and government".[348] Inquiries may prove that -these Burchun-worshipping Buratys were of the Asiatic Iberian race which -Strabo supposed were descendants of the Western Iberi.[349] - -In addition to Barking near London (Domesday _Berchinges_) there is a -Birchin Lane, and buried away in obscurity, opposite the Old Bailey in -London, there is standing to-day a small open court entitled Prujean -Square. In connection with this may be connoted the tradition that the -origin of the societies of the inns of court is to be found in the law -schools existing in the city: the first of these legal institutions -entitled Johnstone's Inn,[350] was situated in Newgate; and the -vulgarity of the name Johnstone raises a suspicion that Johnstones were -as plentiful in Scotland as Prestons in England, both alike being Aubry -or Bryanstones, where the Brehon laws were enunciated and administered. -Whether the present Prujean Square marks the site of the original -Johnstone, whence Johnstone's Inn, is a matter which may possibly be -settled by future inquiry, but the word Prujean, which is _père John_, -renders it extremely likely that the original Johnstone of Johnstone's -Inn, Newgate, was alternatively _père_ Johnstone. If this were so, -Prujean Square marks the primary Law Court of the Old Bailey, and at -some remote period the officers of the Law merely stepped across the -road into more commodious premises. - -The Governors of Gray's Inn, another most ancient Law School, are -entitled "the Ancients"; _equity_ is radically the same word as _equus_, -a horse; and the Mayors, or Mares, of Britain and Brittany seemingly -represented the mare-headed Demeter or Good Mother. _Juge_ is _geegee_, -our judges still wear _horse_-hair wigs of office, and the figure on the -British coin here illustrated looks singularly like a _brehon_ or -_barrister_ who has been called to the Bar. - - [Illustration: FIG. 175.--British. From Akerman.] - -It is common knowledge that the primitive _Bar_ was a _barrow_, from the -summit of which the Druid, King, or Abaris administered justice, and -around which presumably were ranged each at his stone the prehistoric -barristers or _abaristers_? Even until the eighteenth century the -lawyers were assigned each a pillar in St. Paul's Church, and at their -respective pillars the Men of Law administered advice. On the summit of -Prestonbury Rings in Devonshire evidently once stood a phairie stone, -and the name of Prestonpans in Scotland suggests that Prestons were not -unknown in Albany. - -The laws of Greece were admittedly derived from Crete, and such was the -reputation of King Minos that the mythologists made him the Judge of the -Under-world. Lycurgus, the Cretan, would not permit his Code to be -committed to writing, deeming it more permanent if engraved upon the -brain: the Brehon laws of Ireland were enunciated in rhymed triplets -termed Celestial Judgments, and the most ancient Law Codes of all -nations are assigned without exception to Bards and a divine origin. - -Not only were laws enunciated from barrows, but the dead were buried in -a barrow, and the knees of the deceased were tucked up under his chin so -that the body assumed the position of an unborn child: in Welsh _bru_ -meant the belly or matrix, in Cornish _bry_ meant breast, and the notion -seems to have been that the body of the deceased was restored as it were -into Abraham's bosom whence it had sprung.[351] - -It is a remarkable fact that neither in the Greek nor Latin language is -there any equivalent to the word _barrow_, whence it would seem, judging -also from the immense number of round and oval barrows found in Britain, -that these islands were pre-eminently the home of the barrow, and that -the barrow was essentially a British institution. - -Connected with _barrow_ is the civic _borough_, also the _berg_ or hill: -in Cornish _bre_, _bar_, or _per_ meant hill,[352] and _bar_ meant top -or summit; _birua_ is the Basque for head, and in Gaelic _barra_ meant -supposedly _mount of the circle_.[353] - -In Cornish _bron_ meant breast or pap, and one of the most popular -heroines of Welsh Romance is the beautiful Bronwen or Branwen, a name -which the authorities translate as meaning _Bosom White_. In old English -_bosom_ was written _bosen_, and as _en_ was our ancient plural, as in -brethr_en_, childr_en_, etc., it is probable that not only did _bosen_ -mean the bosses but that _bron_ or breast was originally _bru en_, _bre -en_ or _bar en_, _i.e._, the tops or hills. This symbol of the Great -Mother was represented frequently by two hills--from the Paps of Anu -down to twin barrows, and it was also represented mathematically by two -circles. - -In Celtic _bryn_ meant hillock or hill, in Cornish _bern_ meant a -hayrick, and that the _mows_ or hayricks were made in the form of -_bron_, the breast, may be implied from ancient Inn Signs of the Barley -Mow. _Bara_ was Cornish for _bread_; in the same language _barn_ meant -to judge, _barner_ a judge, and there is good reason to suppose that the -tithe barns connected with Monasteries and Churches served originally -not merely as store-houses, but as Courts of Justice, theatres, and -centres of religion. In Cornish _bronter_ meant priest, _priest_ is the -same word as _breast_, and the notion of _par_sons being pastors, -feeders, or fathers is commemorated in the words themselves. In Cornish -_brein_ or _brenn_ meant royal and supreme; the sacred centre stone of -King's County in Ireland was situated at Birr, and _birua_ has already -been noted as being the Basque for _head_. The probability of -these words being connected is strengthened by Keightley's observation: -"There must by the way some time or other have been an intimate -connection between Spain and England, so many of our familiar words seem -to have a Spanish origin".[354] - - [Illustration: FIG. 176.--From _A Guide to Avebury_ (Cox, R. - Hippesley).] - -In addition to the famous earthwork at _Abury_ in Wilts there is a less -familiar one at _Eubury_ in Gloucestershire: at Redbourne in Herts is a -"camp" known as "_Aubrey's_" or "_Aubury_," whence it would seem that -_abri_, the generic term for a shelter or refuge, might also have -originated in Britain.[355] The colossal _abri_ at Abury, or Aubrey, -consisted of two circles within a greater one, and at the head of the -avenue facing due east it will be noticed that Aubrey, the -seventeenth-century antiquary, records twin barrows situated on what is -now _Over_ton Hill. - - [Illustration: FIG. 177.--Avebury "restored".] - -Lying in the sea a mile or so off the Cornish town of St. Just are a -_pair_ of conical _ber_gs or _pyr_amids known as the Brisons, and -opposite these is a little bay named Priest's Cove. There is no known -etymology for Brisons, but it has been suggested that these remarkable -burgs were once used as prisons: probably they were, for the stocks were -frequently placed at the church door, and without doubt the ancient holy -places served on necessity as prisons as well as Courts of St. Just. In -the vicarage garden at St. Just was found a small bronze bull, and as -the Phoenicians have been washed out of reckoning we may assign this -idol either to the Britons who, until recently wassailed under the -guise of a bull termed "the Broad,"[356] or to the Bronze-age Cretans, -among whom the Bull or Minotaur was sacred. Perhaps instead of "Cretans" -it would be more just to say Hellenes, for the headland opposite the -Brisons was known originally as Cape Helenus, and there are the ruins of -St. Hellen's Chapel still upon it. - -Hellen, the mythical ancestor from whom the Hellenes attributed their -national descent, may possibly be recognised not only as the Long Man or -Lanky Man of country superstition but also in Parth_olon_ or -Barth_olon_, the alleged son of Terah (Troy?), who is said to have -landed with an expedition at Imber Scene in Ireland within 300 years -after the Flood. Partholon, _Father Good Holon_ (?) or _Pure Good Holon_ -(?) is said to have had three sons "whose names having been conferred on -localities where they are still extant their memories have been thus -perpetuated so that they seem still to live among us". This passage, -quoted from Silvester Giraldus,[357] who was surnamed Cambrensis because -he was a Welshman, permits the assumption that a similar practice -prevailed also elsewhere, and if in the time of Giraldus (1146) -place-names had survived since the Flood, there is no reason to suppose -that they have since ceased to exist. - -Hellen was the son of Deucalion and Pyrrha, who correspond to the Noah -and Alpha of our British mythology: after floating for nine days during -the Flood the world was said to have been re-peopled by these twain, -_two-one_, giant or _joint_ pair, who created men by casting stones over -their shoulders. In the Christian emblem here illustrated the divine -Père or Parent, is being assisted by an angel, _peri_, or phairy, and it -is possible that the Prestons of Britain were at one time Pyrrha stones. -As the syllable _zance_ of Penzance is always understood as _san_, holy, -possibly the two Brisons may be translated into _Pair Holy_: with the -Greek Pyrrha-Flood story may be connoted Peirun the name of the Chinese -Noah. - - [Illustration: FIG. 178.--An Angel assisting the Creator. Italian - Miniature of the XIII. Cent. From _Christian - Iconography_ (Didron).] - -The church of St. Just was originally known as Lafroodha, which is -understood to have meant _laf_ church and _rhooda_,[358] "a corruption -of the Saxon word rood or cross". Rhooda is, however, much older than -Saxon, _rhoda_ is the Greek for rose, and the Rhodian Greeks used the -rose as their national symbol. The immediate surroundings of the Dane -John at Durovernum are known to this day as Rodau's Town, and we shall -consider Rhoda at greater length in subsequent chapters. - -In the church of Roodha or St. Just there is standing a so-called "Silus -stone" which was discovered in 1834, during alterations to the chancel: -this object has carved upon it SILUS HIC JACET, the Greek letters -[Greek: Ch.R.], and a crosier, whence it has been surmised that Silus -was a priest or pastor. Mr. J. Harris Stone inquires: "Who was Silus? No -one has yet discovered," and he adds: "It is a reasonable conjecture -that he was one of those early British bishops who preached the Gospel -before the mission of Augustine." - - [Illustration: FIG. 179.--Iberian coin of Rhoda, now Rosas. From - Akerman.] - -I agree that he was British, but I am inclined to place him still -farther back, and to assign his name at any rate to the Selli, under -which title the priests of Epirus were known. The Selli were -pre-eminently the custodians at Dodona, whence Homer's reference:-- - - Great King, Dodona's Lord, Pelasgian Jove, - Who dwell'st on high, and rul'st with sov'reign sway, - Dodona's wintry heights; where dwell around - Thy Sellian priests, men of unwashen feet, - That on the bare ground sleep. - -The Spartan courage and simplicity of the British papas is sufficiently -exemplified by their voyages to Iceland and to the storm-tossed islands -of the Hebrides, where they have left names such as Papa Stour, Papa -Westray, etc. One may assume that the _selli_ of Dodona--as probably -also the _salii_ or augurs of Etruria--lived originally in _cells_ -either single or in clusters which became the foundations of later -monasteries: Silus may thus be connoted with _solus_, and the word -_celibate_ suggests that the _selli_ led _soli_tary lives. - -Close to Perry Court, in Kent, is Selgrove, and the numerous Selstons, -Seldens, Selsdens, Selwoods, and Selhursts, were in all probability -hills, woods, denes, and groves where the Selli congregated, and -celebrated the benefits and perfections of the Solus or Alone. Near -Birmingham is Selly Oak, which may be connoted with _allon_, the Hebrew -for oak, and with the fact that the oak groves of the _selli_ at Dodona -were universally renowned. The Scilly Islands and Selsea or Sels Island -in Hampshire may be connoted with Selby or Selebi, the abode of the -_selli_ (_?_), in Yorkshire, now Selby Abbey. In Devonshire -is _Zeal_ Monachorum, and judging by what was accomplished we may define -the _selli_ as _zeal_ous and celestial-minded souls. In Welsh _celli_ -means a _grove_; in Latin _sylva_ means a _wood_; it is notorious that -the Druids worshipped in groves, and it is not unlikely that Silbury -Hill was particularly the selli's hill or barrow. On the other hand the -pervasiveness of _Bury_ at Abury as exemplified in the immediately -adjacent _Bar_bury Castle, _Bore_ham Downs, _Brad_enstoke, _Over_ton -Hill, and Oli_vers_ Castle, makes it likely that the _Sil_ of Silbury -may have been the Sol of Solway and Salisbury Crags. - -In Ireland our soft _cell_ is _kil_, whence Kilkenny, Kilbride, and -upwards of 1400 place-names, all meaning _cell of_, or _holy to_ so and -so. The enormous prevalence of this hard _kil_ in Ireland renders it -probable that the word carried the same meaning in many other -directions, notably at Cal_abria_ in Etruria: the wandering priests of -Asia Minor and the near East were known as Calanders, a word probably -equivalent to Santander, and as has been seen every Welsh Preston was a -Llanandras or church of Andrew. - - [Illustration: FIG. 180.--From _The Celtic Druids_ (Higgens, G.).] - -At Haverfordwest there is a place named Berea, upon which the Rev. J. B. -Johnston comments: "Welsh Non-conformists love to name their chapels and -villages around them so": among the Hebrew Pharisees there existed a -mystic _haburah_ or _fellowship_;[359] and the Welsh word _Berea_, -probably connected with _abri_, meaning a sanctuary, is associated by -Mr. Johnston with the passage in Acts xvii., _i.e._: "And the brethren -immediately sent away Paul and _Silas_ by night into Berea". That Paul -preached from an _abri_, or Mount Pleasant, is implied by the statement -that he stood in the midst of Mars Hill, whence he admonished his -listeners against their altars to the Unknown God. It was traditionally -believed that St. Paul preached not only to the people of Cornwall, but -also to Londoners from Parliament Hill, where a prehistoric stone still -stands. - -That Hellen was once a familiar name at Abury is implied by _Lans_down, -_Lyn_ham, and perhaps Calne or _uch alne_ the _Great Alone_. Both the -river Colne in Lancashire and the village of Calne near Abury are -attributed as possibly to _calon_, the Welsh for heart or centre: the -word _centre_ is radically San Troy, as also is _saintuary_ or -_sanctuary_. Stukeley speaks particularly of Overton Hill as being the -sanctuary, but the entire district was traditionally sacrosanct, and it -was popularly supposed that reptiles died on entering the precincts: of -the Hyperboreans, Diodorus expressly records they had consecrated a -large territory. - -The village of Abury was occasionally spelled Avereberie, at other times -Albury, and with this latter form may be connoted Alberich,[360] the -German equivalent to Auberon. Chilperic, a variant of Alberich, is -stated by Camden to be due to a German custom of prefacing certain names -with _ch_ or _k_, a contracted form of _king_: I was unaware of this -fact when first formulating my theory that an initial _K_ meant _great_. - -It is considered that Alberich meant _Elf rich_, and the official -supposition is that the French Alberon, or Auberon, was made in Germany: -according to Keightley, the German Albs or Elves have fallen from the -popular creed, but in most of the traditions respecting them we -recognise benevolence as one of the principal traits of their -character.[361] - -Alberich may, as is generally supposed, have meant Albe_rich_, or _Albe -wealthy_, but _brich_, _brick_, _brook_, etc., are fundamental terms and -are radically _ber uch_. Brightlingsea--of which there are 193 variants -of spelling--is pronounced by the natives Bricklesea, and there are -innumerable British Brockleas, Brixtons, Brixhams, Brockhursts, etc. - -Among the many unsolved problems of archæology are the Hebridean -_brochs_, which are hollow towers of dry built masonry formed like -truncated cones. These erections, peculiar to Scotland, are found mainly -in the Hebrides, and there is a surprising uniformity in their design -and construction. Among the most notable brochs are those situated at -Burray, Borrowston, Burrafirth, Burraness, Birstane, Burgar, Brindister, -Birsay and in _Ber_wickshire, at Cockburnlaw, and the remarkable -recurrence of _Bur_, or _Burra_, in these place-names is obviously due -to something more than chance. - -At _Brook_land Church in Kent--within a few miles of Camber Castle--a -triplex conical belfrey or _berg_ of wooden construction is standing, -not on the tower, but on the ground in the immediate neighbourhood of -the sacred edifice. The amazing cone-tomb illustrated on page 237 is -that of Lars Porsenna, which means Lord Porsenna, and the bergs or -conical pair of _Brison_ rocks lying off Priest's Cove at St. Just may -be connoted not only with the word parson but with Parsons and Porsenna. -Malory, in _Morte d'Arthur_, mentions an eminent Dame Brisen, adding -that: "This Brisen was one of the greatest enchantresses that was at -that time in the world living."[362] - - [Illustration: FIGS. 181 and 182.--From _Notes on the Structure of - the Brochs_ (Anderson, J.). Proceedings of the Scotch - Society of Antiquaries.] - - [Illustration: FIG. 183.--From _Symbolism of the East and West_ - (Aynsley, Mrs. Murray).] - -There is a famous broch at Burrian in the Orkneys; near St. Just are the -parishes of St. Buryan and St. Veryan, both of which are identified with -an ancient Eglosberrie, _i.e._, the _eglise_, close, or cloister of -Berrie. A berry is a diminutive egg, and in some parts of the country -gooseberries are known as deberries.[363] _De berry_ seemingly means -_good_ or _divine_ berry, and the _pick_ly character of the gooseberry -bush no doubt added to the sanctity: from the word goosegog _gog_ was -seemingly once a term equivalent to _berry_; a goose is often termed a -_barn_acle, and the phantom dog--sometimes a bear--entitled the -_bargeist_ or _barguest_ was no doubt a popular degradation of the Hound -of Heaven. Two hounds in leash are known as a _brache_, which is the -same word as brace, meaning pair: in connection with the supposition -that the Brisons were originally prisons may be noted that barnacles -were primarily a pair of curbs or handcuffs. - - [Illustration: FIG. 184.--From _The Correspondences of Egypt_ (Odhner - C. T.).] - -From the typical ground plan of two brochs here given it will be seen -that their form was that of a wheel, and it is possible that the flanged -spokes of these essential _abris_ were based upon the svastika notion of -a rolling, running trinacria such as that of Hyperea and of the Isle of -Man. Brochs are in some directions known as _peels_, and at Peel Castle, -in the Isle of Man, legend points to a grave 30 yards long as being that -of Eubonia's first king: a curious tradition, says Squire, credits him -with three legs, and it is these limbs arranged like the spokes of a -wheel that appear on the arms of the Island.[364] - -In connection with the giant's grave at Peel may be connoted the legend -in Rome that St. Paul was there beheaded "at the Three Fountains". The -exact spot is there shown where the milk spouted from his apostolic -arteries, and where moreover his head, after it had done preaching, -took three jumps to the honour of the Holy Trinity, and at each spot on -which it jumped there instantly sprang up a spring of living water which -retains to this day a plain and distinct taste of milk.[365] This story -of three jumps is paralleled in Leicester by a legend of Giant Bell who -took three mighty leaps and is said to be buried at Belgrave:[366] Bell -is the same word as Paul and Peel. - - [Illustration: FIG. 185.--Iberian. From Akerman.] - - [Illustration: FIG. 186.--From _An Essay on Ancient Coins, Medals, and - Gems_ (Walsh, R.).] - -The Lord of the Isle of Man is said to have swept swift as the spring -wind over land and sea upon a horse named Splendid Mane: the Mahommedans -tell of a milk-white steed named _Al Borak_, each of whose strides were -equal to the furthest range of human vision: in Chaucer's time English -carmen addressed their steeds as _brok_, and in Arabic _el boraka_ -means _the blessing_. _Broch_ is the same word as _brooch_, and upon -ancient brooches a _brok_, as in Fig. 187, was sometimes represented: -the magnificent ancestral brooches of the Highland families will be -found on investigation frequently to be replete with ancient symbolism, -the centre jewel representing the All-seeing Eye. _Broch_ or _broca_ -means a pin or spike, and _prick_ means dot or speck: _prick_, like -_brok_, also meant horse, and every one is familiar with the gallant -knight who "pricks," _i.e._, rides on horseback o'er the plain. _Prick_ -and _brok_ thus obviously stand in the same relation to each other as -Chil_peric_ and Al_beric_. - - [Illustration: FIG. 187.--From the British Museum's _Guide to the - Antiquities of the Early Iron Age_.] - -The phairy first king of the Isle of Man was regarded as the special -patron of sea-faring men, by whom he was invoked as "Lord of Headlands," -and in this connection Berry Head at Brixham, Barras Head at Tintagel, -and Barham or Barenham Down in Kent are interesting. The southern coast -of Wales is sprinkled liberally with _Bru_ place-names from St. Bride's -Bay wherein is Ramsey Island, known anciently as _ynis y Bru_, the Isle -of Bru, to Burry river and Barry Isle next Sulli Isle (the _selli_ -isle?). - -Aubrey or Auberon may be said almost to pervade the West and South of -England: at Barnstaple or Barn Market we meet with High Bray, river -Bray, Bratton, Burnham, Braunton, _Berryn_arbor, the Brendon Hills, -Paracombe and _Baggy_ Point; in the Totnes neighbourhood are _Big_bury, -Burr Island, Beer Head, Berry Head, Branscombe, Branshill, and Prawle -Point, which last may be connoted with the rivers Barle, Bark, and Brue. -It is perhaps noteworthy that the three spots associated until the -historic period with flint-knapping[367] are _Beer_ Head in Devon, -_Pur_fleet near Barking, and _Bran_don in Suffolk. - -Totnes being the traditional landing-place of Bru it is interesting to -find in that immediate district two Prestons, a Pruston, Barton, Bourton -or Borton, Brookhill, Bructon, Brixham, Prescott, Parmount, Berry -Pomeroy, Prestonberry and Preston Castle or Shandy's Hill.[368] -Ebrington suggests an _ington_ or town of the children of Ebr; Alvington -may be similarly connected with Alph, and Ilbert and Brent seemingly -imply the _Holy Ber_ or _Bren_. The True Street by Totnes may be -connoted with the adjacent Dreyton, and Bosomzeal Cross in all -probability once bore in the centre, or bogel, the boss which -customarily forms the eye of Celtic crosses. Hu being the first of the -three deddu, tatu, or pillars, the term Totnes probably as in -Shoeburyness meant Tot_nose_, and the adjacent Dodbrooke, -Doddiscombleigh, and Daddy's Hole may all be connoted with the Celtic -_tad_, _dad_, or _daddy_. With the Doddi of Doddiscombleigh or _Doddy's -Valley Meadow_, may be connoted the gigantic and commanding Cornish -headland known as Dodman. The Hollicombe by Preston was presumably the -holy Coombe, and Halwell, at one time a Holy Well: in this neighbourhood -of Kent's Cavern and Kent's Copse are Kingston and Okenbury; at -Kingston-on-Thames is Canbury Park, and it is extremely likely that the -true etymology of Kingston is not _King's Town_ but _King Stone_, -_i.e._, a synonymous term for Preston and the same word as Johnstone. - -If as now suggested Bru was _père Hu_ we may recognise Hu at Hoodown -which, at Totnes, where it occurs, evidently does _not_ mean a low-lying -spit of land but, as at Plymouth Hoe or Haw, implied a hill. In view of -the preceding group of local names it is difficult to assume that some -imaginative Mayor of Totnes started the custom of issuing his -proclamations from the so-called Brutus Stone in Fore Street merely to -flatter an obscure Welsh poet who had vain-gloriously uttered the -tradition that the British were the remnants of Droia: it is far more -probable that the Mayor and corporation of Totnes had never heard of -Taliesin, and that they stolidly followed an immemorial wont. - -With the church of St. Just or Roodha, and with the Rodau of Rodau's -Town neighbouring the Danejohn at Canterbury or Durovernum, we shall -subsequently connote Rutland or Rutaland and the neighbouring Leicester, -anciently known as Ratæ. The highest peak in Leicestershire is Bardon -Hill, followed, in order of altitude, by "Old John" in Bradgate Park, -Bredon, and Barrow Hill. - -Adjacent to Ticehurst in Sussex--a hurst which is locally attributed to -a fairy named Tice--may be found the curious place-names Threeleo Cross -and Bewl Bri. These names are the more remarkable being found in the -proximity of Priestland, Parson's Green, Barham, and Heart's Delight. -Under the circumstances I think Threeleo Cross must have been a tri holy -or three-legged cross, and that Huggins Hall, which marks the highest -ground of the district, was Huge or High King's Hall: in close proximity -are Queen's Street, Maydeacon House, Grovehurst, and Great Old Hay. - - [Illustration: FIG. 188.--From _A Guide to Avebury_ (Cox, R. - Hippesley).] - -With _Bredon_ in Leicestershire, a district where the tradition of a -three-jumping giant, as has been seen, prevailed, may be connoted the -prehistoric camp, or _abri_, of Bradenstoke, and that Abury itself was -regarded as a vast _trinacria_ is probable from the fact that in the -words of a quite impartial archæologist: "The _triangle_ of downs -surrounding Avebury may be considered the hub of England and from it -radiates the great lines of hills like the spokes of a wheel, the -Coltswolds to the north, the Mendips to the west, the Dorsetshire Hills -to the south west, Salisbury Plain to the south, the continuation of the -North and South Downs to the east, and the high chalk ridge of the -Berkshire Downs north-east to the Chilterns."[369] - -In this quotation I have ventured to italicise the word _triangle_ which -idea again is recurrent in the passage: "The Downs round Avebury are the -meeting-place of three main watersheds of the country and are the centre -from which the great lines of hills radiate north-east, and west through -the Kingdom. Here at the junction of the hills we find the largest -prehistoric temple in the world with Silbury, the largest artificial -earth mound in Europe, close by."[370] - - [Illustration: FIG. 189.--British. From Evans.] - -The assertion by Stukeley that Avebury described the form of a circle -traversed by serpentine stone avenues has been ridiculed by less -well-informed archæologists, largely on the ground that no similar -erection existed elsewhere in the world. But on the British coin here -illustrated a cognate form is issuing from the eagle's beak, and in Fig. -190 (a Danish emblem of the Bronze Age), the Great Worm or Dragon, which -typified the Infinite, is supporting a wheel to which the designer has -successfully imparted the idea of movement. - - [Illustration: FIG. 190.--From _Symbolism of the East and West_ - (Aynsley, Mrs. Murray).] - -Five miles N.-E. of Abury there stands on the summit of a commanding -hill the natural great fortress known as Barbury Castle, surrounded by -the remains of numerous banks and ditches. The name Barbara--a -duplication of Bar--is in its Cretan form Varvary, and it was seemingly -the Iberian or Ivernian equivalent of "Very God of Very God," otherwise -Father of Fathers, or Abracadabra. In Britain, and particularly in -Ireland, children still play a game entitled, The Town of Barbarie, -which is thus described: "Some boys line up in a row, one of whom is -called the prince. Two others get out on the road and join hands and -represent the town of Barbarie. One of the boys from the row then comes -up to the pair, walks around them and asks-- - - Will you surrender, will you surrender - The town of Barbarie? - -They answer-- - - We won't surrender, we won't surrender, - The town of Barbarie. - -Being unsuccessful, he goes back to the prince and tells him that they -won't surrender. The prince then says-- - - Take one of my good soldiers. - -This is done, and the whole row of boys are brought up one after the -other till the town is taken by their parting the joined hands of the -pair who represent the town of Barbarie."[371] - - [Illustration: FIG. 191.--From _The Cross: Heathen and Christian_ - (Brock, M.).] - -It will be remarked that Barbarie is represented by a _pair_, which is -suggestive of the Dioscuri or Heavenly Twins, and on referring to the -life of St. Barbara we find her recorded as the daughter of Dioscorus, -and as having been born at Heliopolis, or the city of the sun. The -Dioscuri--those far-famed heroes Castor and Pollux--were said to have -been born out of an egg laid by Leda the Swan: elsewhere the Dioscuri -were known as the Cabiri, a term which is radically _abiri_. It is -probable that St. Barbara was once represented with the emblems of the -two Dioscuri or Cabiri, for one of her "tortures" is said to have been -that she should be hanged between two forked trees. These two trees were -doubtless two sprigs such as shown in Fig. 191 or two flowering pillars -between which the Virgin was extended Andrew-wise in benediction. The -next torture recorded of St. Barbara was the scorching of her sides with -burning lamps, from which we may deduce that the Virgin was once -depicted with two great lights on either side. Next, St. Barbara's -oppressors made her strongly to be beaten, "and hurted her head with a -mallet": the Slav deity Peroon was always depicted with a mallet, and -the hammer or axe was practically a universal symbol of _Power_. As -already noted, Peroon, the God with a mallet, has been equated by some -scholars with Varuna of India; in Etruria the God of Death was generally -represented with a great hammer, and the mallet with which St. Barbara -was "hurted" may be further equated with the celebrated Hammer of Thor. - -The gigantic hammer cut into the hillside at Tours, and associated in -popular estimation with Charles Martel, in view of the name Tours is far -more likely to have been the hammer of Thor, who, as we have seen, was -assigned to Troy. - -We are told that St. Barbara's father imprisoned his daughter within a -high and strong _tour_, _tor_, or _tower_, that no man should see her -because of her great beauty: this incident is common alike to -fairy-tale--notably at Tory Island--and hagiology, and one meets -persistently with the peerless princess imprisoned in a peel, broch, or -tower. In Fig. 192 is represented a so-called Trinity of Evil, but in -all probability this is a faithful reproduction of the Iberian Aber or -Aubrey, _i.e._, the trindod seated upon his symbolic _tor_, _tower_, or -_broch_. The strokes at the toes, like the more accentuated lines from -the fingers of Fig. 193, denoted the streaming light, and when we read -that one of the exquisite tortures inflicted upon St. George was the -thrusting of poisoned thorns into his finger-nails it is a reasonable -conclusion that St. George was likewise represented with rayed fingers. -The feast of St. Ibar in Hibernia is held upon 23rd April or _Aperil_, -which is also St. George's Day. - - [Illustration: FIG. 192.--The Trinity of Evil. From a French - Miniature of the XIII. Cent. - - FIG. 193.--God the Father Wearing a Lozenge-Shaped - Nimbus. Miniature of the XIV. Cent. Italian Manuscript - in the Bibliotheque Royale. - - From _Christian Iconography_ (Didron).] - -St. Barbara, we are told, was marvellously carried on a stone into a -high mountain, on which _two_ shepherds kept their sheep, "the which saw -her fly"; and it is apparent in all directions that Barbara was -peculiarly identified with the Two-One Twain or Pair. Barbara is -popularly contracted into Babs or Bab, and the little Barbara or Babette -may probably be identified with the Babchild of Kent. The coin here -illustrated was unearthed at the village of Babchild, known also as -Bacchild, and its centre evidently represents the world _pap_, Pope, -_paab_, or _baba_: in Christian Art the All Father is represented as a -Pope, and as twin Popes, and likewise as a two-faced Person. - - [Illustration: FIG. 194.--British. From Akerman.] - - [Illustration: FIG. 195.--God the Father, the Creator, as an Old Man - and a Pope. From a French stained glass window of the - XVI. cent. From _Christian Iconography_ (Didron).] - -There is little doubt that the pre-Christian Pope was sometimes -represented as a mother and child, and it was probably the discovery of -one of these images or pictures that started the horrible scandal of -Pope Joan or Papesse Jeanne. It is said that this accomplished but -unhappy lady occupied the papal-chair for a period of two years five -months under the title of John the _Eighth_, but having publicly become -the mother of a little son her life ended in infamy and ill odour. To -commemorate this shocking and incredible event a monument representing -the Papess with her baby was, we are told, erected on the actual spot -which was accordingly declared accursed to all ages: but as the incident -thus memorised occurred as long ago as the ninth century, it is more -probable that the statue was the source of the story and not _vice -versa_. According to some accounts Joan was baptised Hagnes which is the -feminine form of Hagon or Acon: others said her name was Margaret, and -that she was the daughter of an English missionary who had left England -to preach to the Saxons. At the time of the Reformation Germany seized -with avidity upon the scandal as being useful for propaganda purposes, -and with that delicacy of touch for which the Lutherans were -distinguished, embroidered the tale with characteristic embellishments. -According to Baring-Gould the stout Germans, not relishing the notion of -Joan being a daughter of the Fatherland, palmed her off on England, but -"I have little doubt myself," he adds, "that Pope Joan is an -impersonification of the great whore of Babylon seated on the Seven -Hills":[372] on the contrary, I think she was more probably a -personification of the Consort of St. Peter the Rock, and the Keeper of -the Keys of Heaven's Gate. Among Joan's sobriquets was Jutt, which is -believed to have been "a nickname surely!": more seemingly Jutt was a -Latinised form of Kud, Ked, Kate, or Chad, and Engelheim, or _Angel -Home_, the alleged birth-place of Jutt, was either entirely mystical, -or perhaps Anglesea, if not Engel Land. - - [Illustration: FIG. 196.--The Divine Persons Distinct. A French - Miniature of the XVI. Cent. From _Christian - Iconography_ (Didron).] - - [Illustration: FIG. 197.--The Three Divine Persons Fused One into the - Other. From a Spanish Miniature of the XIII. Cent. From - _Christian Iconography_ (Didron).] - - [Illustration: FIG. 198.--From _An Essay on Ancient Coins, Medals, and - Gems_ (Walsh, R.).] - - [Illustration: FIG. 199.--From _The Gnostics and their Remains_ (King, - C. W.).] - -The father of Jutt's child was said to have been Satan himself, who, on -the occasion of the birth, was seen and heard fluttering overhead, -crowing and chanting in an unmusical voice:-- - - Papa pater patrum, Papissae pandito partum - Et tibi tunc eadem de corpore quando recedam. - -This description would seem to have been derived from some ancient -picture in which the Papa was represented either as a fluttering or -chanting cock, or as cockheaded. Such representations were common among -the Gnostics, and the legend, _papa-pater-patrum_, Father, Father of -Fathers, is curiously suggestive of Barbara or Varvary: in the Gnostic -emblem here reproduced is the counterpart to the cock-headed deity, and -the reverse is obviously Vera, Una, or the naked Truth. - -Gretchen, the German for Margaret, being _Great Jane_, will account for -Pope Joan, and Gerberta, another of her names is radically Berta: -Bertha, or Peratha, among the Germans is equated with Perchta, and -translated "Bright One," or the "Shining One": the same roots are found -in St. Cuth_bert_, or _Cudbright_ as he becomes in Kirkcudbrightshire. - -The child of Papesse Jeanne, Gerberta, Hagnes or Jutt was deemed to be -Antichrist: according to other accounts the mother of the feared and -anticipated Antichrist was a very aged woman, of race unknown, called -Fort Juda. Fort Juda was probably _Strong Judy_, Judy, the wife of -Punch, being evidently a form of the very aged wife of Pan, the -goat-headed symbol of Gott.[373] As Peter was the Janitor of the Gate, -so Kate or Ked was similarly connected with the _Gate_ which is the same -word as Gott or Goat: the Gnostic _God_ here represented is a seven-goat -solar wheel. - -The horns and head of the goat still figure in representations of Old -Nick, and there is no doubt that the horns of the crescent moon, under -the form of Io, the heifer, were particularly worshipped at Byzantium: -this City of the Golden Horn, now known as Constantinople, to which it -will be remembered the British Chronicles assign our origin, was founded -by a colony of Greeks from Megara, and in Scandinavia it is still known -as Megalopolis, or the City of Michael; its ancient name Byzantium will -probably prove to have been connected with _byzan_ or _bosen_, the -bosses or paps, and Pera, the Christian district which borders the -Bosphorus, may be connoted with Epeur. - -Fig. 200, reproduced from a Byzantine bronze pound weight, is supposed -to represent "two military saints," but it more probably portrays the -celestial pair, Micah and Maggie. Their bucklers are designed in the -form of marguerites or marigolds; the A under the right hand figure is -Alpha, whence we may perhaps equate this saint with Alpha, the consort -of Noah. The spear-head under the other Invictus is the "Broad" arrow of -Britain, and the meaning of this spear-head or arrow of Broad will be -subsequently considered. It will be noticed that the stars which form -the background are the triple dots, and the five-fruited tree is in all -probability the Tree of Alpha, Aleph, or _Life_. Why _five_ was -identified with _vif_ or _vive_, _i.e._, life, I am unable to surmise, -but that it was thus connected will become apparent as we proceed. - - [Illustration: FIG. 200.--From the British Museum's _Guide to Early - Christian and Byzantine Antiquities_.] - - [Illustration: FIG. 201.--British. From _The Silver Coins of England_ - (Hawkins, E.).] - - [Illustration: FIG. 202.--Bronze Reliquary Cross, XII. Cent. (No. - 559). From the British Museum's _Guide to Early - Christian and Byzantine Antiquities_.] - - [Illustration: FIG. 203.--From _A Collection of 500 Facsimiles of the - Watermarks used by Early Papermakers_ (1840).] - -The Arabic form of Constantinople is Kustantiniya, which compares -curiously with Kystennyns, one of the old variants of the Cornish -village named Constantine. There is a markedly Byzantine style about the -group of British coins here reproduced, and Nos. 45 and 46 manifestly -illustrate the Dioscuri, Twins, or Cabiri. The Greek word for _brothers_ -or twins is _adelphi_, and as according to Bryant the Semitic _ad_ or -_ada_ meant first we may translate _adelphi_ into First Elphi or First -Fay-ther. The head of No. 49, which is obviously an heraldic or symbolic -figure, consists of the three circles, intricate symbolism underlies the -Byzantine reliquary cross here illustrated, and the same fantastic -system is behind the Gnostic paper-mark represented on Fig. 203. In -this it will be noted the eyes are represented by what are seemingly two -feathers: the feather was a symbol of the Father, and will be noted in -the Alephant emblem illustrated on page 160. - - [Illustration: FIG. 204.--The Trinity, in Combat with Behemoth and - Leviathan. From _Christian Iconography_ (Didron).] - -In Fig. 204 the Celestial Invictus is depicted as a Trinity; three -feathers are the emblem of the British Prince of Wales, and there is -evidently some recondite meaning in the legend that St. Barbara insisted -upon her father making three windows in a certain building on the -grounds that "_three_ windows lighten all the world and all creatures". -Upon Dioscorus inquiring of his daughter why she had upset his -arrangements for two windows, Barbara's reply is reported to have been: -"These three fenestras or windows betoken clearly the Father, the Son, -and the Holy Ghost, the which be three persons and One Very God". The -word _person_ is radically the same as _appear_ and _appearance_, and -the portrayal of the Supreme Power as One, Two, or Three seems evidently -to have been merely a matter of inclination: Queen Vera or Virtue may be -regarded as One or as the Three Graces or Virtues. The mythic mother of -St. David is said to have been Gwen of the Three Paps, and this St. Gwen -Tierbron, or Queen of the Three Breasts, may be equated with the Lady -Triamour, and with the patron of Llandrindod or St. _triune dad_ Wells. -On the horse ornament illustrated _ante_ (No. 14, Fig. 134, p. 286), -three hearts are represented: on Fig. 205 three circles, together with a -palm branch,[374] associated with the national horse. - - [Illustration: FIG. 205.--British. From Barthelemy.] - - [Illustration: FIG. 206.--Decoration on British chalk drum. From _A - Guide to Antiquities of Bronze Age_ (B.M.).] - - The emblems on page 499 depict two flying wheels, and likewise - Three-in-One: near St. Just in Cornwall used to be - three interlaced stone circles, and the phenomenon of - three circles is noticeable elsewhere; there is little - doubt, says Westropp, that in the three rings of - Dunainy on the Knockainy Hill the triad of gods, - Eogabal, Feri, and Aine, were supposed to dwell.[375] - - [Illustration: FIG. 207.--Temple at Abury. From _The Celtic Druids_ - (Higgens, G.).] - -Avebury consists of two circles within one, and that "Avereberie" was -regarded as the great periphery may be concluded from the name -_Avereberie_ which is equivalent to periphery, Varvary, or Barbara. The -bird emblem existing at _Farr_ is suggestive that the county of Forfar -was once inhabited by worshippers of Varvara, Barbara, the Fair of -Fairs, or Fire of Fires. - -Having set his labourers to work, the legend continues that Barbara's -father departed thence and went into a far country, where he long -sojourned: the Greeks used the word _barbaroi_ to mean not ruffians but -those who lived or came from _abroad_; the same sense is born by the -Hebrew word _obr_, and it is to this root that anthropologists assign -the name _Hebrew_ which they interpret as meaning men who came from -_abroad_. - - [Illustration: FIG. 208.--From _The Celtic Druids_ (Higgens, G.).] - -It is noteworthy that, according to Herodotus, the messengers of the -Hyperboreans who came from abroad, _i.e._, _barbaroi_, were entitled by -the Delians, "_Perpherees_" and held in great honour:[376] the inverted -commas are original, whence it would seem that _perpheree_ was a local -pronunciation of _hyperboreæ_. - -The general impression is that the Hebrew, or _Ebrea_ as the Italians -spell it, derived his title from _Abra_ham whose name means Father of a -Multitude. At _Hebron_ Abraham, the son of Terah, entertained three -Elves or Angels: "He saw three and worshipped one":[377] at Hebron Abram -bought a piece of land from a merchant named Ephron,[378] and I cannot -believe that Ephron really meant, as we are told, _of a calf_; it is -more probable that he derived his title from Hebron where Ephron was -evidently a landowner. Tacitus records a tradition that the Hebrews were -originally "natives of the Isle of Crete,"[379] and my suggestion that -the Jews were the Jous gains somewhat from the fact that York--a -notorious seat of ancient Jewry--was originally known as Eboracum or -Eboracon. Our chroniclers state that York was founded by a King Ebrauc, -the Archbishop of York signs himself to-day "Ebor," and the river Eure -used at one time to be known as the Ebor: the Spanish river Ebro was -sometimes referred to as the Iber.[380] - - [Illustration: FIG. 209.--From _The Everyday Book_ (Hone, W.).] - -An interesting example of the Cabiri or Adelphi once existed at the -Kentish village of Biddenden where the embossed seven-spiked ladies here -illustrated, known as the Biddenden Maids, used to be impressed on cakes -which were distributed in the village church on Easter Sunday. This -custom was connected with a charity consisting of "twenty acres of land -called the Bread and Cheese Land lying in _five_ pieces given by persons -unknown, the rent to be distributed among the poor of this parish". The -name of the two maidens is stated to have been Preston, and that this -was alternatively a name for Biddenden is somewhat confirmed by an -adjacent Broadstone, Fairbourne, and Bardinlea. Whether it is -permissible here to read Bardinlea as Bard's meadow I do not know, but -considered in connection with the local charity from five pieces of land -it is curious to find that according to the laws of Dyvnwal Moelmud, the -different functionaries of the Bardic Gorsedd had a right each to _five_ -acres of land in virtue of their office, were entitled to maintenance -wherever they went, had freedom from taxes, no person was to wear a -naked weapon in their presence, and their word was always -paramount.[381] In view of this ordinance it almost looks as though the -charitable five acres at Biddenden were the survival of some such -privileged survival. - -As Biddy is a familiar form of Bridget or Bride, Biddenden may be -understood as the dun or den of the Biddys, and the modern sense of our -adjective _bad_ is, it is to be feared, an implication either that the -followers of the Biddy's fell from grace, or that at any rate newer -comers deemed them to have done so. The German for _both_ is _beide_, -but that _both_ the _Bid_denden maidens were bad is unlikely: the brace -of chickabiddies[382] illustrated overleaf may perhaps have fallen a -little short of the designer's ideals, yet they were undoubtedly deemed -fit and good, otherwise they would not have survived. That their -admirers, while seeing Both or Twain, worshipped Ane is obviously -possible from the popular "Heathen chant" here quoted from Miss -Eckenstein's _Comparative Study of Nursery Rhymes_:-- - - 1. We will a' gae sing, boys, - Where will we begin, boys? - We'll begin the way we should, - And we'll begin at ane, boys. - - O, what will be our ane, boys? - O, what will be our ane, boys? - --My only ane she walks alane, - And evermair has dune, boys. - - 2. Now we will a' gae sing, boys; - Where will we begin, boys? - We'll begin where we left aff, - And we'll begin at twa, boys. - - What will be our twa, boys? - --Twa's the lily and the rose - That shine baith red and green, boys, - My only ane she walks alane, - And evermair has dune, boys. - -In the near neighbourhood of Biddenden are Peckham, Buckman's Green, -Buckhill, and Buggles, or Boglesden: the two bogles now under -consideration were possibly responsible for the neighbouring Duesden, -_i.e._ the Dieu's den or the Two's den. According to Skeat the word -_bad_, mediæval _badde_, is formed from the Anglo-Saxon _baeddel_, -meaning an hermaphrodite; all ancient deities seem to have been regarded -as hermaphrodites, and it is impossible to tell from the Britannia, -Bride, or Biddy figures on p. 120 whether Bru or Brut was a man or a -maid. Apollo was occasionally represented in a skirt; Venus was -sometimes represented with a beard; the beard on the obverse of No. 46, -on p. 364, is highly accentuated, and that this feature was a -peculiarity of Cumbrian belief is to be inferred from the life of Saint -Uncumber. St. Uncumber, or _Old Queen Ber_, was one of the seven -daughters born at a birth to the King of Portugal, and the story runs -that her father wanting her to marry the prince of Sicily, she grew -whiskers, "which so enraged him that he had her crucified".[383] - -One may infer that the fabricator of this pious story concocted it from -some picture of a bearded virgin extended like Andrew on the Solar -wheel: close to Biddenden is Old Surrender, perhaps originally a den or -shrine of Old _Sire_ Ander.[384] - -At Broadstone, by Biddenden, we find Judge House, and doubtless the -village _juge_ once administered justice at that broad stone. In Kent -the paps are known colloquially as _bubs_ or _bubbies_: by Biddenden is -a Pope's Hall, and a Bubhurst or Bubwood, which further permit the -equation of the Preston Maids with Babs, Babby, or Barbara. St. Barbara -was not only born at Heliopolis, but her tomb is described by -Maundeville as being at Babylon, by which he means not Babylon in -Chaldea, but Heliopolis in Egypt. In _The Welsh People_ Sir J. Morris -Jones establishes many remarkable relationships between the language of -Wales and the Hamitic language of early Egypt; in 1881 Gerald Massey -published a list of upwards of 3000 similarities between British and -Egyptian words[385]; and _In Malta and the Mediterranean Race_, Mr. R. -N. Bradley prints the following extraordinary statement from Col. W. G. -MacPherson of the Army Medical Service: "When I was in Morocco City, in -1896, I met a Gaelic-speaking missionary doctor who had come out there -and went into the Sus country (Trans-atlas), where 'Shluh' is the -language spoken, just as it is the language of the Berber tribes in the -Cis-atlas country. He told me that the words seemed familiar to him, -and, after listening to the natives speaking among themselves, found -they were speaking a Gaelic dialect, much of which he could follow. This -confirmed my own observation regarding the names of the Berber tribes I -myself had come across, namely, the Bini M'Tir, the Bini M'Touga, and -the Bini M'Ghil. The 'Bini' is simply the Arabic for 'Children of,' and -is tacked on by the Arabs to the 'M' of the Berbers, which means 'sons -of' and is exactly the same as the Irish 'M,' or Gaelic 'Mac'. Hence the -M'Tir, M'Touga, and M'Ghil, become in our country MacTiers, the -MacDougalls, and the MacGills. I prepared a paper on this subject which -was read by my friend Dr. George Mackay of Edinburgh, at the Pan-Celtic -Congress there in 1907, I think, or it may have been 1908. It caused a -leading article to be written in the _Scotsman_, I believe, but -otherwise it does not appear to have received much attention." - -As it is an axiom of modern etymology to ignore any statements which -cannot be squared with historical documents it is hardly a matter of -surprise that Col. MacPherson's statements have hitherto received no -consideration. But apart from the fact that certain Berber tribes still -speak Gaelic, the Berbers are a highly interesting people: they extend -all over the North of Africa, and the country between Upper Egypt and -Abyssinia is known as Barbara or Barba. The word _Africa_ was also -written _Aparica_, and the Berbers, apart from founding the Old Kingdom -of _Bornou_ and the city of Timbuctoo, had an important seat at -_Berryan_. They had in the past magnificent and stately temples, used -the Arabic alphabet, and the Touriacks--the purest, proudest, most -numerous, and most lordly family of the Berbers--have an alphabet of -their own for which they claim great antiquity: they have also a -considerable native literature.[386] The Touriack alphabet is almost -identical with that used by the Tyrians in later times, and the name -Touriack is thus probably connected with Tyre and Troy. In 1821, a -traveller described the Touriacks as "the finest race of men I ever -saw--tall, straight, and handsome, with a certain air of independence -and pride that is very imposing. They are generally white, that is to -say, comparatively so, the dark brown of their complexion being -occasioned only by the heat of the climate. Their arms and bodies, where -constantly covered, are as white as those of many Europeans."[387] - -To Britons the Berbers should be peculiarly interesting, as -anthropologists have already declared that the primitive Scotch race -were formed from "the great Iberian family, the same stock as the -Berbers of North Africa": Laing and Huxley further affirm that among -these Scotch aborigines they recognise the existence of men "of a very -superior character".[388] It will probably prove that the "St. Barbe" of -Gaul--a name connected with the megalithic monuments at -Carnac--originated from Barba, or Berber influences: with this Gaulish -St. Barbe may be connoted the fact that the pastors of the heretical -Albigenses, whose headquarters were at the town of Albi, were for some -unknown reason entitled _barbes_. - -A traveller in 1845 describes the Berbers or Touriacks as very white, -always clothed, and wearing pantaloons like Europeans. The word -_pantaloon_ comes from Venice where the patron saint is St. Pantaleone, -but the British for pantaloons is _breeks_ or _breeches_. It was a -distinction of the British to wear breeks: Sir John Rhys attributes the -word Briton to "cloth and its congeners," and when, _circa_ 500 B.C., -the celebrated Abaris visited Athens his hosts were evidently impressed -by his attire: "He came, not clad in skins like a Scythian, but with a -bow in his hand, a quiver hanging on his shoulders, a plaid wrapped -about his body, a gilded belt encircling his loins, and trousers -reaching from the waist down to the soles of his feet. He was easy in -his address; affable and pleasant in his conversation; active in his -despatch, and secret in his management of great affairs; quick in -judging of present accuracies; and ready to take his part in any sudden -emergency; provident withal in guarding against futurity; diligent in -the quest of wisdom; fond of friendship; trusting very little to -fortune, yet having the entire confidence of others, and trusted with -everything for his prudence. He spoke Greek with fluency, and whenever -he moved his tongue you would imagine him to be some one out of the -midst of the academy or very Lyceum."[389] - -I have suggested that Abaris or Abharas was a generic term for Druid or -Chief Druid, and it is likely that the celebrated Arabian philosopher -Averrhoes, who was born in Spain A.D. 1126, was entitled Averroes (his -real name seems to have been Ibn Roshd) in respect of his famous -philosophy: it is noteworthy that the Berbers were known alternatively -as Barabbras.[390] - -In No. 41, on p. 364, two small brethren are like Romulus and Remus -sucking nourishment from a wolf. This animal is the supposed ancestor of -all the dog-tribe: the word _wolf_ is _eu olf_, and the term _bitch_, -applied to all females of the wolf tribe, is radically _pige_, _peggy_, -or _Puck_. The Bitch-nourished Brethren are radically _bre_, for the -_-ther_ of _brother_ is the same adjective as occurs in fa_ther_, -mo_ther_, and sis_ter_. - -Taliesin, the mystic title of the Welsh Chief Druid of the West, is -translated as having meant _radiant brow_: the brow is the covering of -the brain, and in No. 2, on p. 120, Britannia is pointing to her brow. -In No. 3 of the same plate she is represented in the remarkable and -unusual attitude of gazing up to Heaven: it will be remembered that, -according to Cæsar, Britain was the cradle of the Druidic Philosophy, -and that those wishing to perfect themselves in the system visited this -country; that the Britons prided themselves on their brains is possibly -the true inference to be drawn from the two curious coins now under -consideration. - -The President of Celtic poetry and bardic music is said to have been a -being of gigantic height named Bran: it is to Bran the Blessed that -tradition assigns the introduction of the Cross into Britain, and when -Bran died his head is stated to have been deposited under the White -Tower of London, where it acted as a talisman against foreign -aggression. One of the disastrous blunders alleged against King Arthur -was the declaration that he disdained to hold the realm of England, -except in virtue of his own prowess,[391] and Romance affirms that he -disinterred the magic head of the Blessed Bran, thereby bringing untold -woes upon the land. As a parallel to this story may be connoted the -historic fact that when the Romans in 390 B.C. inquired the name of the -barbaric general who had led the Celts victoriously against them, the -Celtic officer replied by giving the name of the God to whom he -attributed the success of his arms, and whom he figured to himself as -seated invisible in a chariot, a javelin in his hand, while he guided -the victorious host over the bodies of its enemies.[392] Now the name of -this invisible chief under whom the Gaulish conquerors of Rome and -Delphi claimed to fight, was Brennos, whom De Jubainville equates with -Brian, the First of the Three divine Sons of Dana, or Brigit, the _Bona -Dea_ of Britain. The highest town in France, and the principal arsenal -and depot of the French Alps is entitled Briancon, and as this place was -known to the Romans as Brigantium, we may connote Briancon with King -Brian. Brigan may probably be equated with the fabulous Bregon of -Hibernia, with Bergion of Iberia, and with St. Brychan of Wales, who is -said to have been the parent of fifty sons and daughters, "all saints". -The Hibernian super-King, entitled Brian Boru, had his seat at Tara, -and from him may be said to have descended all the O'Briens, the -Brownes, and the Byrons. The name Burgoyne is assigned to Burgundy, and -it is probable that inquiry would prove a close connection between the -Burgundii and giant Burgion of Iberia. In the Triads the Welsh prince -Brychan is designated as sprung from one of the three holy families of -Prydain: through Breconshire, or Brecknock, runs the river Bran; and -that Awbrey was a family name in Brecon is implied by the existence in -the priory church of St. John, or Holyrood, of tombs to the Awbreys. - - [Illustration: FIG. 210.--Idols of the Bona Dea found at Troy. From - _Ilios_ (Schliemann).] - - [Illustration: FIGS. 211 to 213.--From British "chalk drums," - illustrated in British Museum's _Guide to Antiquities - of Bronze Age_.] - - [Illustration: FIGS. 214 to 219.--Mediæval Papermarks from _Les - Filigranes_ (Briquet, C. M.).] - - [Illustration: FIG. 220.--From _History of Paganism in Caledonia_ - (Wise, T. A.).] - - [Illustration: FIG. 221.--The Creator, under the Form of Jesus Christ. - Italian Miniature of the close of the XII. Cent. From - _Christian Iconography_ (Didron).] - -When the head of the beneficent and blessed Bran was deposited at London -it is said to have rested there for a long time with the eyes looking -towards France. One of the most remarkable and mysterious of the -Pictish symbols, found alike in Picardy and Pictland generally, is the -so-called butterfly design of which three typical examples are here -illustrated. What it seems to represent is _Browen_ or the _Brows_, but -it is also an excellent bird, butterfly, or _papillon_: or as we speak -familiarly of using our brains, and as the grey matter of the brain -actually consists of two divisions, which scientists entitle the -_cerebrum_ and the _cerebellum_, the two-browed butterfly might not -illogically be designated the brains. Both Canon Greenwell and Sir -Arthur Evans have drawn attention to similar representations of the -human face on early objects from Troy and the Ægean; the same symbol is -found on sculptured menhirs of the Marne and Gard valleys in France, -while clay vessels with this ornament, belonging to the early age of -metal, have been found in Spain. The "butterfly" is seen on gold -roundels from the earliest (shaft) graves at Mycenæ, and as Sir Hercules -Read has rightly said, "everything points to the transmission of that -influence to the British Isles by way of Spain".[393] - - [Illustration: FIG. 222.--The Trinity in One God, Supporting the - World. Fresco of the Campo Santo of Pisa, XIV. Cent. - From _Christian Iconography_ (Didron).] - -The Scandinavians assigned three eyes to Thor, and Thor, as has been -seen, was attributed by them to Troy. On the stone illustrated on p. -381, now built into the church at Dingwall--a name which means _court -hill_--three circles are on one side and two upon the other: some of the -Trojan idols are three-eyed and some are "butterflies". Is it possible -that this Elphin little face, or _papillon_, was the precursor of the -modern cherub or Amoretto, and that it was the Puck of the Iberian -Picts, who conceived their Babchild or Bacchild as peeping, _pry_ing, -touting, and _peer_ing perpetually upon mankind? The ancients imagined -that every worthy soul became a star, whence it is possible that the -small blue flower we call a periwinkle was, like the daisy, a symbol of -the fairy, phairy, or peri _peri_scope. In Devonshire the speedwell -(_Veronica +chamædrys_) is known as Angels' Eyes; in Wales it is -entitled the Eye of Christ:[394] the word _periwinkle_ may be connoted -with the phairies Periwinkle, and Perriwiggen, who figure in the court -of Oberon. - -In the magnificent emblem here illustrated the Pillar of the Universe, -"to Whom all thoughts and desires are known, from Whom no secrets are -hid," is supporting a great universe zoned round and round by Eyes, -Cherubs, or Amoretti, and the earth within is represented by a cone or -berg. In Fig. 221 the Creator is depicted as animating nine choirs of -Amoretti by means of three rays or _breaths_, and as will be shown -subsequently the creation of the world by means of three rays or beams -of light from heaven was an elemental feature of British philosophy. - -The periwinkle, known in some districts as the cockle, may, I think, be -regarded as a prehistoric symbol of the world-without-end query:-- - - Twinkle, twinkle, little star, - How I wonder what you are. - -The term cockle was applied not only to the periwinkle and the poppy, -but likewise to the burdock, whose prickly _burrs_ are obviously a very -perfect emblem of the Central Pyre, Fire, Burn, or Brand. In Italy the -barberry, or berberis, is known as the Holy Thorn, as it is supposed -that from this bush of _pricks_ and prickles was woven Christ's crown of -thorns. As a home of the spooks the _brakes_ or _bracken_ rivalled the -hawthorn,[395] and it was generally believed that by eating fern or -bracken seed one became invisible. Witches were supposed to detest -bracken, because it bears on its root the character C, the initial of -the holy name Christ, "which may be plainly seen on cutting the root -horizontally". Commenting on this belief the author of _Flowers and -Folklore_ remarks: "A friend suggests, however, that the letter intended -is not the English C, but the Greek X (Chi), the initial letter of the -word _Christos_ which really resembles the marks on the root of the -bracken."[396] - -In Cornish _broch_ denoted the yew tree, the sanctity of which is -implied by the frequency with which a brace or pair of yews are found -in churchyards. The yew is probably the longest living of all trees, -accredited instances occurring of its antiquity to the extent of 1400 -years, and at Fortingal in _Perth_shire there is a famous yew tree which -has been estimated to be 3000 years of age. This is deemed to be the -most venerable specimen of living European vegetation, but at -_Bra_bourne, in Kent, used to be a superannuated yew which claimed -precedence in point of age even over that of Perthshire. A third -claimant (2000 years) is that at Hensor (the _ancient sire_?) in -Buckinghamshire, and a fourth exists at Buckland near Dover.[397] - -The _yew_ (Irish _eo_), named in all probability after Io, or Hu the -Jupiter,[398] or Ancient Sire of Britain, is found growing profusely in -company with the box on the white chalky brow of Boxhill overlooking -Juniper Hall. The foot of this slope around which creeps the placid -little river Mole is now entitled _Bur_ford Bridge, but before the first -bridge was here built, the site was seemingly known as Bur ford. The -neighbouring Dorking, through which runs the Pipbrook, is equivalent to -Tor King, Tarchon, or Troy King, and there is a likelihood that the -Perseus who redeemed Andromeda, the _Ancient Troy Maid_, was a member of -the same family. In the Iberian coin herewith inscribed Ho, which is -ascribed to Ilipa or Ilipala, one may perhaps trace Hu, _i.e._, _Hugh_ -the _mind_ or _brain_ in transit to these islands. - - [Illustration: FIG. 223.--Iberian. From Akerman.] - -To the yews on Boxhill one may legitimately apply the lines which Sir -William Watson penned at the neighbouring Newlands or the lands of the -self-renewing Ancient Yew:-- - - Old Emperor Yew, fantastic sire, - Girt with thy guard of dotard Kings, - What ages hast thou seen retire - Into the dusk of alien things? - -From Newlands Corner where the yews--the self-seeded descendants of -immemorial ancestors--are thickly dotted, is a prospect unsurpassed in -England. - -The beech trees which are also a feature in the neighbourhood of Boxhill -irresistibly turn one's mind to the immortal beeches at _Burn_ham in -Bucks. Bucks supposedly derives its name from the patronymic Bucca or -Bucco, and this district was thus presumably a seat of the Bucca, Pukka, -or Puck King, _alias_ Auberon, to whom at Burnham the _beech_ or _boc_ -would appear to have been peculiarly dedicated. There is a Burnham near -Brightlingsea; a Burnby near Pocklington, a Burnham on the river Brue, a -Burn in Brayton parish, Yorks; a river Burn or Brun in Lancashire, a -river Burry in Glamorganshire, and in Norfolk a Burnham-Ulph. In -Brancaster Bay are what are termed "Burnham Grounds"; hereabouts are -Burnham Westgate, Burnham Deepdale, Burnham Overy, etc., and the local -fishermen maintain "there are three other Burnhams under Brancaster -Bay".[399] Doubtless the sea has claimed large tracts of Oberon's -empire, but from Brean Down, Brown Willy, and Perran Round in the West -to the famous Birrenswerk in Annandale, and the equally famous Bran -Ditch in Cambridgeshire, the name of the Tall Man is ubiquitous. Among -the innumerable Brandons or Branhills, Brandon Hill in Suffolk, where -the flint knappers have continued their chipping uninterruptedly since -old Neolithic times, may claim an honourable pre-eminence. - -FOOTNOTES: - - [323] _Cf._ Thomas, J. J., _Brit. Antiquissima_, p. 29. - - [324] Hone, W., _Everyday Book_, i., 502. - - [325] Squire, C., _Mythology of Ancient Britain and Ireland_, p. - 52. - - [326] Hazlitt, W. Carew, _Faiths and Folklore_, ii., 338. - - [327] _Cf._ Johnson, W., _Folk Memory_, p. 143. - - [328] Among the many Prestons I have enquired into is one with - which I am conversant near Faversham. Here the Manor House is - known as Perry Court; similarly there is a Perry Court at a - second Preston situated a few miles distant. In the - neighbourhood are Perry woods. There is a modern "Purston" at - Pontefract, which figured in Domesday under the form - "Prestun". - - [329] Taylor, Rev. T., _Celtic Christianity of Cornwall_, p. 33. - - [330] Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 123. - - [331] Haslam, Wm., _Perranzabuloe_. - - [332] _Ibid._, p. 60. - - [333] "Mr. W. Mackenzie, Procurator Fiscal of Cromarty, writes me - from Dingwall (10th September, 1917), as follows: 'We are not - without some traces and traditions of phallic worship here. - There is a stone in the _Brahan_ Wood which is said to be a - "knocking stone". Barren women sat in close contact upon it - for the purpose of becoming fertile. It serves the purpose of - the mandrake in the East. I have seen the stone. It lies in - the Brahan Wood about three miles from Dingwall.'"--Frazer, - Sir J. G., quoted from _Folklore_, 1918, p. 219. - - [334] Guerber, H. A., _Myths and Legends of the Middle Ages_, p. - 219. - - [335] Guerber, H. A., _Myths and Legends of the Middle Ages_, p. - 221. - - [336] "The Brehon laws are the most archaic system of law and - jurisprudence of Western Europe. This was the code of the - ancient Gaels, or Keltic-speaking Irish, which existed in an - unwritten form long before it was brought into harmony with - Christian sentiments.... It is impossible to study these laws - and the manners and customs of the early Irish, together with - their land tenure, and to compare them with the laws of Manu, - and with the light thrown on the Aryans of India by the - Sanskrit writings without coming to the conclusion that they - had a common origin."--Macnamara, N. C., _Origin and - Character of the British People_, p. 94. - - [337] _Place-names of England and Wales_, p. 406. - - [338] Of the Teutonic _Tiw_, Dr. Taylor observes: "This word was - used as the name of the Deity by all the Aryan nations. The - Sanskrit _deva_, the Greek _theos_, the Latin _deus_, the - Lithuanian _dewas_, the Erse _dia_, and the Welsh _dew_ are - all identical in meaning. The etymology of the word seems to - point to the corruption of a pure monotheistic faith." In - Chaldaic and in Hebrew _di_ meant the Omnipotent, in Irish - _de_ meant _goddess_, and in Cornish _da_ or _ta_ meant - _good_. From the elementary form _de_, _di_, or _da_, one - traces ramifications such as the Celtic _dia_ or _duw_ - meaning a _god_. In Sanskrit Dya was the bright heavenly - deity who may be equated with the Teutonic _Tiu_, whence our - Tuesday, and with the Sanskrit Dyaus, which is equivalent to - the Greek Zeus. The same radical _d_' is the base of _dies_, - and of _dieu_; of _div_ the Armenian for _day_; of _div_ the - Sanskrit for _shine_; of _Diva_ the Sanskrit for _day_. Our - ancestors used to believe that the river Deva or Dee sprang - from two sources, and that after a very short course its - waters passed entire and unmixed through a large lake - carrying out the same quantity of water that it brought in. - - The word "Dee" seems widely and almost universally to have - meant _good_ or _divine_, and it may no doubt be equated with - the "Saint Day" who figures so prominently in place-names, - and the Christian Calendar. - - [339] Hone, W., _Everyday Book_, i., 1118. - - [340] _Ancient Coins_, p. 3. - - [341] Lardner, D., _History of Spain and Portugal_, vol. i, p. 18. - - [342] _Ibid._, p. 13. - - [343] _Ibid._, p. 6. - - [344] Macalister, R. A. S., _Proc. Roy. Ir. Acad._, xxxiv., C., - 10-11. - - [345] Mann, L. M., _Archaic Sculpturings_, p. 34. - - [346] _Wild Wales_ (Everyman's Library), p. 258. - - [347] Keightley, _Fairy Mythology_, p. 523. - - [348] Bell's _Travels_, i., 248. - - [349] _Cf._ Guest, Dr., _Origines Celticæ_, i., 61. - - [350] Bellot, H. H. L., _The Temple_, p. 12. - - [351] That there is nothing far-fetched in this possibility is - proved by a Vedic Hymn _circa_ 2500 B.C.: "Enter, O lifeless - one, the mother earth, the widespread earth, soft as a maiden - in her arms rest free from sin. Let now the earth gently - close around you even as a mother gently wraps her infant - child in soft robes. Let now the fathers keep safe thy - resting-place, and let Yama, the first mortal who passed the - portals of Death, prepare thee for a new abiding place." - - [352] Near Land's End is _Bar_tinny or _Per_tinny, which is - understood to have meant _Hill of the Fire_. - - [353] At Bradfield is a British camp on _Bar_ley Hill. Notable - earthwork _abris_ exist at _Bray_ford, _Bor_ingdon Camp, "Old - _Barrow_," _Parra_combe, and _Pre_stonbury in Devonshire: at - _Buri_ton, and _Bury_ Hill in Hampshire: at _Bree_don Hill, - _Burrough_-on-the-hill, and _Bury_ Camp in Leicestershire: at - _Borough_ Hill in Northamptonshire: at _Burrow_ Wood, _Bury_ - Ditches, _Bury_ Walls, and Caer_bre_ in Shropshire: at Carn - Brea in Cornwall: at _Bourton_, and _Bury_ Castle, in - Somerset: at _Bar_moor in Warwickshire: at _Bar_bury, _Bury_ - Camp, and _Bury_ Hill in Wiltshire: at _Berrow_ in - Worcestershire. Earthworks are also to be found on _Brow_ - downs, _Bray_ downs, _Bray_ woods, and _Bury_ woods in - various directions. - - [354] F. M., p. 464. - - [355] "Camps of indubitably British date, Saxon, and Norman - entrenchments, to say nothing of minor matters such as dykes - and mounds and so-called amphitheatres, all are accredited to - a people who very probably had nothing at all to do with many - of them."--Allcroft, A. Hadrian, _Earthwork of England_, p. - 289. - - [356] The Bull's head will have been noted on the buckler of - Britannia, _ante_, p. 120. - - [357] Bohn's Library, p. 114. - - [358] Stone, J. Harris, _England's Riviera_. - - [359] Abelson, J., _Jewish Mysticism_, p. 31. - - [360] The authorities equate the names Alberic and Avery. - - [361] F. M., p. 206. - - [362] Book xl., chap. i. - - [363] Friend, Rev. H., _Flowers and Folklore_, ii., 474. - - [364] _Myths of Ancient Britain_, p. 18. - - [365] Taylor, Rev. R., _Diegesis_, p. 271. - - [366] Wood, E. J., _Giants and Dwarfs_, p. 44. - - [367] Johnson, W., _Folk Memory_, p. 185. - - [368] _Cf._ Shandwick or Shandfort _ante_, p. 327, also Shanid, p. - 55. - - [369] Cox, R. Hippesley, _A Guide to Avebury_, p. 55. - - [370] _Ibid._ - - [371] _Folklore_, XXIX., i., p. 182. - - [372] _Curious Myths of the Middle Ages._ - - [373] Jupiter is said to have been suckled by a goat. - - [374] The Sanscrit for _palm_ is _toddy_--whence the drink of that - name. - - [375] _Proc. of Royal Irish Acad._, xxxiv., C., 3, 4. - - [376] Book IV., 33. - - [377] Maundeville, in his Travels, mentions that near Hebron, "a - sacerdotal city, that is a sanctuary on the Mount of Mamre, - is an oak tree which the Saracens call _dirpe_, which is of - Abraham's time, and people called it the dry tree. They say - that it has been there since the beginning of the world, and - that it was once green and bore leaves, till the time that - our Lord died on the cross, and then it died, and so did all - the trees that were then in the world."--_Travels in the - East_, p. 162. - - [378] _Gen._ xxiii. - - [379] _History_, v., 2. - - [380] Guest, Dr., _Origines Celticæ_, i., 54. - - [381] _Barddas_, p. xxx. - - [382] _Vide_ inscription _Chuck_hurst? - - [383] Dawson, L. H., _A Book of the Saints_, p. 221. - - [384] Skeat considers that _Sirrah_ is "a contemptuous extension of - _sire_, perhaps by addition of _ah!_ or _ha!_ (so Minsheu); - Old French _sire_, Provencial _sira_". - - [385] _A Book of the Beginnings._ - - [386] "The Berbers, their language, and their books ought to be - fully explored and studied. Archæology and linguistic science - have lavished enthusiastic and toilsome study on subjects - much less worthy of attention, for these Berbers present the - remains of a great civilisation, much older than Rome or - Hellas, and of one of the most important peoples of - antiquity. Here are 'ruins' more promising, and, in certain - respects, more important, than the buried ruins of Nineveh; - but they have failed to get proper attention, partly because - a false chronology has made it impossible to see their - meaning and comprehend their importance. The Berbers - represent ancient communities whose importance was beginning - to decline before Rome appeared, and which were probably - contemporary with ancient Chaldea and the old monarchy of - Egypt."--Baldwin, J. D., _Prehistoric Nations_, p. 340. - - [387] _Ibid._, p. 342. - - [388] Laing, S., and Huxley, T. H., _The Prehistoric Remains of - Caithness_, pp. 70, 71. - - [389] Quoted from Higgens, G., _Celtic Druids_. - - [390] Latham, R. G., _The Varieties of Man_, p. 500. - - [391] "Thy prowess I allow, yet this remember is the gift of - Heaven."--Homer. - - [392] De Jubainville, _Irish Myth. Cycle_, p. 84. - - [393] _A Guide to the Antiquities of the Bronze Age_ (B. M.). - - [394] Wright, E. M., _Rustic Speech and Folklore_, p. 334. - - [395] Rev. Hilderic Friend. This gentleman adds: "Interesting as - the study proves, we shall none of us regret that the English - nation is daily becoming more and more intelligent and - enlightened, and is leaving such follies to the heathen and - the past" (vol. ii., 568). - - [396] As bracken is the plural of brake, fern was once presumably - the plural of _pher_. - - [397] See Johnson, W., _Byways in British Archæology_, 375-7. - - [398] Since writing I find that Didron, in vol. ii. of _Christian - Iconography_, p. 180, illustrates a drawing of Jupiter upon - which he comments, "a crown of yew leaves surrounds his - head". - - [399] Guest, Dr., _Origines Celticæ_, i., 12. - - - - - CHAPTER VIII - - SCOURING THE WHITE HORSE - - "Where one might look to find a legitimate national pride in the - monuments of our forefathers there seems to be a perverse - conspiracy to give the credit to anyone rather than to the Briton, - and preferably to the Roman interloper. If any evidence at all be - asked for, the chance finding of a coin or two, or of a handful of - shivered pottery, is deemed enough. Such evidence is emphatically - not enough."--A. HADRIAN ALLCROFT. - - The owld White Harse wants zettin to rights, - And the Squire hev promised good cheer, - Zo we'll gee un a scrape to kip un in zhape, - And a'll last for many a year. - --Berkshire Ballad. - - -According to Gaelic mythology Brigit was the daughter of the supreme -head of the Irish gods of Day, Life, and Light--whose name Dagda Mor, -the authorities translate into _Great Good Fire_. Some accounts state -there were three Brigits, but these three, like the three Gweneveres or -Ginevras who were sometimes assigned to King Arthur, are evidently three -aspects of the one and only Queen Vera, Queen Ever, or Queen Fair. -Brigit's husband was the celebrated Bress, after whom we are told every -fair and beautiful thing in Ireland was entitled a "bress". - -Brigit and Bress were the parents of three gods entitled Brian, Iuchar, -and Uar, and it looks as though these three were equivalent to the -Persian trinity of Good Thought, Good Deed, and Good Word. The term -_word_ is derived by Skeat from a root _wer_, meaning to speak, whence -_Uar_ was seemingly _werde_ or _Good Word_. _Brian_, I have already -connoted with _brain_, whence Good Brian was probably equivalent to Good -Thought, and Iuchar, the third of Bride's brats, looks curiously like -_eu coeur_, _eu cor_, or _eu cardia_, _i.e._, soft, gentle, pleasing, -and propitious _heart_, otherwise Kind Action or Good Deed. - - [Illustration: FIGS. 224 to 231.--British. From Evans.] - -These three mythic sons constitute the gods of Irish Literature and Art, -and are said to have had in common an only son entitled Ecne,[400] whose -name, according to De Jubainville, meant "knowledge or poetry".[401] The -legend CUNO which appears so frequently in British coins in connection -with Pegasus--the steed of the Muses--or the Hackney, varies into ECEN, -_vide_ the examples herewith, and the palm branch or fern leaf -constituting the mane points to the probability that the animal -portrayed corresponds to "Splendid Mane," the magic steed of -three-legged Mona. - -Mona was a headquarters of the British Druids by whom white horses were -ceremoniously maintained. Speaking of the peculiar credulity of the -German tribes Tacitus observes: "For this purpose a number of milk-white -steeds unprophaned by mortal labour are constantly maintained at the -public expense and placed to pasture in the religious groves. When -occasion requires they are harnessed to a sacred chariot and the priest, -accompanied by the king or chief of the state, attends to watch the -motions and the neighing of the horses. No other mode of augury is -received with such implicit faith by the people, the nobility, and the -priesthood. The horses upon these solemn occasions are supposed to be -the organs of the gods."[402] - -The horse is said to be exceptionally intelligent,[403] whence -presumably why it was elevated into an emblem of Knowing, Kenning, -Cunning, and ultimately of the Gnosis. That the Gnostics so regarded it -is sufficiently evident apart from the collection of symbolic horses -dealt with elsewhere.[404] - -The old French for _hackney_ was _haquenee_, the old Spanish was -_hacanea_, the Italian is _chinea_, a contracted form of _acchinea_: -jennet or Little Joan is connected with the Spanish _ginete_ which has -been connoted with _Zenata_, the name of a tribe of Barbary celebrated -for its cavalry. - - [Illustration: FIG. 232.] - - [Illustration: FIG. 233.--From _The Cross: Heathen and Christian_ - (Brock, M.).] - -That Jeanette was worshipped in Italy _sub rosa_, would appear from the -emblem here illustrated, which is taken from the title page of a work -published in 1601.[405] The Hackney, the New-moon (Kenna?) and the Staff -or Branch are emblems, which, as already seen, occur persistently on -British coins, and the legend PHILOS IPPON IN DIES CRESCIT reading: -"Love of the Horse; in time it will increase," obviously applied to -some philosophy, and not a material taste for stud farms and the turf. - -In 1857, during some excavations in Rome in the palace of the Cæsars on -the Palatine Hill, an inscription which is described as a "curious -scratch on the wall" was brought to light. This so-called _graffito -blasfemo_ has been held to be a vile caricature of the crucifixion, some -authorities supposing the head to be that of a wild ass, others that of -a jackal: beneath is an ill-spelt legend in Greek characters to the -effect: "ALEXAMENOS WORSHIPS HIS GOD," and on the right is a meanly -attired figure seemingly engaged in worship.[406] - -I am unable to recognise either a jackal or a wild ass in the figure in -dispute, which seems in greater likelihood to represent a not -ill-executed horse's head. Nor seemingly is the creature crucified, but -on the contrary it is supporting the letter "T," or Tau, an emblem which -was so peculiarly sacred among the Druids that they even topped and -trained their sacred oak until it had acquired this holy form.[407] The -Tau was the sign mentioned by Ezekiel as being branded upon the -foreheads of the Elect, and this "curious scratch" of poor Alexamenos -attributed to the very early part of the third century was not, in my -humble opinion, the work of some illiterate slave or soldier attached to -the palace of the Cæsars, ridiculing the religion of a companion, but -more probably the pious work of a Gnostic lover of philosophy: that the -Roman church was honeycombed with Gnostic heresies is well known. - -The word _philosophy_ is _philo sophy_ or the love of wisdom, but -_sophi_, or wisdom, is radically _ophi_, or _opi_, _i.e._, the -Phoenician _hipha_, Greek _hippa_, a mare: the name Philip is always -understood as _phil ip_ or "love of the horse," and the _hobby_ horse of -British festivals was almost certainly the _hippa_ or the _hippo_. - - [Illustration: FIG. 234.--Macedonian. From _English Coins and Tokens_ - (Jewitt & Head).] - -Of the 486 varieties of British coins illustrated by Sir John Evans no -less than 360 represent a horse in one form or another, whence it is -obvious that the hobby horse was once a national emblem of the highest -import. In the opinion of this foremost authority all Gaulish and all -British coins are contemptible copies of a wondrous Macedonian stater, -which circulated at Marseilles, whence the design permeated Gaul and -Britain in the form of rude and clownish imitations: this supposed -model, the very mark and acme of all other craftsmen, is here -illustrated, and the reader can form his own opinion upon its artistic -merits. "It appears to me," says Sir John Evans, "that in most cases the -adjuncts found upon the numerous degraded imitations of this type are -merely the result of the engraver's laziness or incompetence, where they -are not attributable to his ignorance of what the objects he was -copying were originally designed to represent. And although I am willing -to recognise a mythological and national element in this adaptation of -the Macedonian stater which forms the prototype of the greater part of -the ancient British series, it is but rarely that this element can be -traced with certainty upon its numerous subsequent modifications."[408] - -The supposed modifications attributed to the laziness or incompetence of -British craftsmen are, however, so astonishing and so ably executed that -I am convinced the present theory of feeble imitation is ill-founded. -The horses of Philippus are comparatively stiff and wooden by the side -of the work of Celtic craftsmen who, _when that was their intention_, -animated their creations with amazing verve and _elan_. Mr. W. Carew -Hazlitt, who regards our early coins as "deplorable abortions," laments -that one remarkable feature in the whole group of numismatic monuments -of British and Celtic extraction is the spirit of servile imitation -which it breathes, as well as the absence of that religious sentiment -which confers a character on the Greek and Roman coinages.[409] How this -writer defines religious sentiment I am unaware, but in any case it is -difficult to square his assertion with Akerman's reference to "the great -variety of crosses and other totally uninteresting objects" found on the -_post_-Roman coinage.[410] - -We have already noted certain exquisitely modelled coins of Gaul and -there are many more yet to be considered. Dr. Jewitt concedes that the -imitations were not always servile "having occasionally additional -features as drapery, a torque round the neck, a bandlet or what not," -but this writer obsequiously follows Sir John Evans in the opinion that -the stater of Philip was "seized on by the barbarians who came in -contact with Greek civilisation as an object of imitation. In Gaul this -was especially the case, and the whole of the gold coinage of that -country may be said to consist of imitations more or less rude and -degenerate of the Macedonian Philippus."[411] - - [Illustration: FIG. 235.--Cambre Castle, from Redruth. From - _Excursions in the County of Cornwall_ (Stockdale, F. - W. L.).] - -In 1769 a hoard of 371 gold British coins was discovered on the Cornish -hill known as Carn Bre, near Cambourne, in view of which (and many other -archæological finds) Borlase entertained the notion that Carn Bre was a -prehistoric sanctuary. This conclusion is seemingly supported by the -near neighbourhood of the town Redruth which is believed to have -meant--_rhe druth_, or "the swift-flowing stream of the Druids". It is -generally supposed that primitive coins were struck by priests within -their sacred precincts,[412] and the extraordinary large collection -found upon Carn Bre seems a strong implication that at some period coins -were there minted. We find seemingly the Bre of Carn Bre, doubtless the -Gaulish _abri_ or sanctuary, recurrent in Ireland, where at Bri Leith it -was believed that Angus Mac Oge, the ever-young and lovely son of Dagda -Mor, had his _brugh_ or _bri_, which meant _fairy palace_. The Cornish -Cambourne, which the authorities suppose to have been _Cam bron_, and to -have meant _crooked hill_, was more probably like Carn Bre the seat or -_abri_ of King Auberon, "Saint" Bron, or King Aubrey. - - [Illustration: FIG. 236.--Iberian. From Akerman.] - - [Illustration: FIG. 237.--British. From Evans.] - - [Illustration: FIG. 238.--From _Ancient Pagan and Modern Christian - Symbolism_ (Inman, I.).] - - [Illustration: FIG. 239.--Greek. From Barthelemy.] - -The generic term _coin_ is imagined to be derived from _cuneum_, the -Latin accusative of _cuneus_, a wedge, "perhaps," adds Skeat, "allied to -cone". It is, however, almost an invariable rule to designate coins by -the design found upon their face, whence "angel," "florin," "rose," -"crown," "kreuzer" (cross), and so forth. The British penny is supposed -to have derived its title from the head--Celtic _pen_--stamped upon -it:[413] the Italian _ducat_ was so denominated because it bore the -image of a _duke_, whose coins were officially known as _ducati_, or -"coins of the duchy"; and as not only the legend _cuin_, _cuno_, etc., -appears upon early coinage, but also an image of an angel which we have -endeavoured to show was regarded as the _Cun_ or _Queen_, it seems -likely that the word _coin_ (Gaelic _cuinn_) is as old as the CUIN -legend, and may have had no immediate relation either with _cunneus_ or -_cone_. Nevertheless, the Queen of Heaven was occasionally depicted on -coins in the form of a _cone_, as on the token here illustrated: on the -coins of Cyprus Venus was represented under the symbolism of a -cone-shaped stone.[414] The ancient minters not only customarily -portrayed the features of their _pherepolis_ or Fairy of the City, but -they occasionally rendered her identity fool-proof by inscribing her -name at full length as in the ARETHUSA coin here illustrated: some of -our seventh-century money bears the legend LUX--an allusion to the Light -of the World; in the East coins were practically religious manifestos -and bore inscriptions such as GOD IS ONE; GOD IS THE ETERNAL; THERE IS -NO GOD BUT GOD ALONE; MAY THE MOST HIGH PERPETUATE HIS KINGDOM; and -among the coins of Byzantium is an impression of the Virgin bearing the -legend O LADY DO THOU KEEP IN SAFETY.[415] - -The early coinage of _Genoa_ represented a gate or _janua_; the Roman -coin of Janus was known as the _As_, an implication that Janus, the -first and most venerable of the Roman pantheon, was radically _genus_ or -King As: in the same way it is customary among us to speak colloquially -of "George," or more ceremoniously of "King George," and in all -probability the full and formal title of the Roman _As_ was the Janus. -On these coins there figured the _prow_ or forefront of a ship, and the -same _prow_ will be noticed on the tokens of Britannia (_ante_, p. 120). -It is remarkable that even 500 years after the coins of Janus had been -out of circulation the youth of Rome used to toss money to the -exclamation "Heads or Ships"--a very early instance of the _pari -mutuel_! - -In connection with archaic coins it is curious that one cannot get away -from John or Ion. The first people to strike coins are believed to have -been either the Ionians or the Lydians, both of whom inhabited the -locality of ancient Troy:[416] as early as the middle of the seventh -century B.C., the Ægean island of Ægina, then a great centre of -commerce, minted money, but the annalists of China go far further in -their claim that as far back as 1091 B.C., a coinage was instituted by -_Cheng_, the second King of Chou.[417] The generic term _token_ is -radically _Ken_, _shekel_ is seemingly allied to Sheik, the Moorish or -Berberian for a chief, and with _daric_, the Persian coin, one may -connote not only Touriack but ultimately Troy or Droia. Our _guinea_ was -so named after gold from Guinea; Guinea presumably was under Touriack or -Berber influences, and we shall consider in a subsequent chapter Ogane, -a mighty potentate of northern Africa whose toe, like that of Janus, the -visitor most reverently kissed. - - [Illustration: FIGS. 240 and 241.--Archaic Carvings.] - -The Hackney of our early coinage thus not only appears pre-eminently -upon it, but the very terms _coin_, _token_, _chink_, and _jingle_,[418] -are permeated with the same root, _i.e._, Ecna, Ægina, or Jeanne. - - [Illustration: FIGS. 242 and 243.--Archaic Carvings.] - -That the worship of the Hackney stretches backward into the remotest -depths of antiquity is implied by the carvings of prehistoric -horse-heads found notably in the _trous_ or cave shelters of Derbyshire -and Dordogne. The discoveries at Torquay in Kent's Cavern, in Kent's -Copse, (or Kent's Hole as it is named in ancient maps), included bone, -or horn pins, awls, barbed harpoons, and a neatly formed needle -_precisely similar_ to analogous objects found in the rock shelters of -Dordogne.[419] Many representations of horses and horse-heads have been -found among the coloured inscriptions at Font de Gaune--the Fount of -_Gaune_, and likewise at _Combar_elles: the Combar is here seemingly -King Bar, and Bruniquel, another famous site of horse remains, is in all -probability connected with the _broncho_. Perigord, the site of ancient -Petrocorii, is radically _peri_, and Petro_cor_ii, the Father or Rock -Heart, may be connoted with Iu_char_, the brother of Bryan and the -father of Ecna, or _philosophy_. - -In England horse-teeth in association with a flint celt have been found -at Wiggonholt in Sussex: the term _holt_ is applied in Cornwall to -Pictish souterrains, and it is probable that Wiggonholt was once a holt -or hole of _eu_ Igon: Ægeon was an alternative title of Briareus of the -Hundred Hands, and as already shown Briareus was localised by Greek -writers upon a British islet (_ante_, p. 82). - -The white horse constituted the arms of Brunswick or Burn's Wick; horses -were carved upon the ancient font at _Burn_sall in Yorkshire, and that -the _broncho_ was esteemed in Britain by the flint knappers is implied -by the etching of a horse's head found upon a polished horse rib in a -cave at _Cress_well Crags in Derbyshire. _Ceres_ or Demeter was -represented as a mare, _cres_ is the root of _cresco_--I grow, and among -the white horses carved upon the chalk downs of England, one at Bratton -was marked by an exaggerated "crescentic tail". Bratton, or Bra-ton? -Hill, whereon this curious brute was carved, may be connoted with -Bradon, and Bratton may also be compared with _prad_, a word which in -horsey circles means a horse, whence _prad cove_, a dealer in horses: -with the white horse at Bratton may be connoted the horse carved upon -the downs at _Pre_ston near Weymouth. For a mass of miscellaneous and -interesting horse-lore the curious reader may refer to Mr. Walter -Johnson's _Byways in British Archæology_: the opinion of this -painstaking and reliable writer is that the famed white horse of -Bratton, like its fellow at Uffington, although usually believed to -commemorate victories over the Danes are more probably to be referred to -the Late Bronze, or Early Iron Age. - -It has already been noted that artificially white horses were inscribed -at times on Scotch hills, but these earth-monuments are unrecorded -either in Ireland or on the Continent. On the higher part of Dartmoor -there is a bare patch on the granite plateau in form resembling a horse, -but whether the clearing is artificial is uncertain: the probabilities -are, however, in favour of design for the site is known as White Horse -Hill.[420] - -The White Horse of Berkshire--the shire of the horse, Al Borak, or the -_brok_?--is situated at Uffington, a name which the authorities decode -into town or village of Uffa: I do not think this imaginary "Uffa" was -primarily a Saxon settler, and it is more probable that Uffa was -_hipha_, the Tyrian title of the Great Mother whose name also meant -_mare_, whence the Hellenic _hippa_. The authorities would like to read -Avebury, a form of Abury or Avereberie, as _burg of Aeffa_, but near -Avebury there is a white horse cut upon the slope of a down, and the -adjacent place-name Uffcot suggests that here also was an _hipha_-cot, -or cromlech. The ride of Lady Godiva nude upon a white horse was, as we -shall see later, probably the survival of an ancient festival -representative of _Good Hipha_, the St. Ive, or St. Eve, who figures -here and there in Britain, otherwise Eve, the Mother of All Living. - -There used to be traces at Stonehenge of a currus or horse-course, and -all the evidence is strongly in favour of the supposition that the horse -has been with us in these islands for an exceedingly long time. - -When defending their shores against the Roman invaders the British -cavalry drove their horses into the sea attacking their enemies while in -the water, and one of the facts most impressive to Cæsar was the skill -with which our ancestors handled their steeds. Speaking of the British -charioteers he says: "First they advance through all parts of their -Army, and throw their javelins, and having wound themselves in among the -troops of horse, they alight and fight on foot; the charioteers retiring -a little with their chariots, but posting themselves in such a manner, -that if they see their masters pressed, they may be able to bring them -off; by this means the Britons have the agility of horse, and the -firmness of foot, and by daily exercise have attained to such skill and -management, that in a declivity they can govern the horses, though at -full speed, check and turn them short about, run forward upon the pole, -stand firm upon the yoke, and then withdraw themselves nimbly into their -chariots."[421] - -According to Mr. and Mrs. Hawes, two-wheeled chariots are delineated on -Gnossian seals, among which is found a four-wheeled chariot having the -front wheels armed with spikes:[422] the Britons are traditionally -supposed to have attached scythes to their wheels, and Homer's -description of a chariot fight might well have expressed the sensations -of the British Jehu:-- - - his flying steeds - His chariot bore, o'er bodies of the slain - And broken bucklers trampling; all beneath - Was splash'd with blood the axle, and the rails - Around the car, as from the horses' feet - And from the felloes of the wheels were thrown - The bloody gouts; and onward still he pressed, - Panting for added triumphs; deeply dyed - With gore and carnage his unconquer'd hands.[423] - - [Illustration: FIG. 244.--From _A Guide to the Antiquities of Bronze - Age_ (B.M.).] - -_Biga_, the Greek for chariot, is seemingly _buggy_, the name of a -vehicle which was once very fashionable with us: the term, now -practically extinct in this country, is still used largely in America, -whither like much other supposedly American slang, it was no doubt -carried by the pilgrim fathers.[424] To account satisfactorily for -_buggy_ one must assume that the earliest _bigas_ were used -ceremoniously in sacred festivals to Big Eye or the Sun: that this was a -prevalent custom is proved by the Scandinavian model representing the -Solar Chariot here illustrated. Among the cave-offerings of Crete the -model biga was very frequent, and no doubt it had some such mental -connection with the constellation King Charles's Wain, as still exists -in Breton folklore. In what was known as King's barrow in Yorkshire, the -skeleton of an old man was uncovered accompanied by chariot wheels, the -skeletons of two small horses, and the skulls of two pigs: similar -sepulchres have been found in great number in the Cambrai--Peronne--Bray -district of France. Not only do we here find the term Santerre applied -to an extensive plain, but the exquisite bronze plaques, discs, and -flagons recovered from the tombs "appear to be of Greek workmanship". In -the words of Dr. Pycraft (written in August, 1918): "The Marne is rich -in such relics--though, happily, they need no little skill in finding, -for they date back to prehistoric times ranging from the days of the -Stone Age to the dawn of history. The retreat of this foul-minded brood -[the German Army] towards the Vesle will probably mean the doom of the -celebrated Menhirs, or standing stones, of the Marne Valley. These date -back to about 6000 B.C., and are remarkable for the fact that they bear -curiously sculptured designs, of which the most striking is a -conventionalised representation of the human face.[425] This, and the -general character of the ornamentation, bears a close likeness to that -found on early objects from Hissarlik and the Greek islands.... These -megalithic monuments mark the appearance in Europe of a new race, -bringing with them new customs--and, what is still more important, the -use of metal."[426] - -Among the finds at Troy, Schliemann recovered some curious two-holed -whorls or wheels, in the eyes of which are representations of a horse: -he also discovered certain small carved horse-heads.[427] That the horse -was of good omen among the Trojans is implied by the description of the -building of Æneas's new colony, for of this new-born _tre_ we read-- - - A grove stood in the city, rich in shade, - Where storm-tost Tyrians, past the perilous brine, - Dug from the ground by royal Juno's aid - A war-steed's head, to far-off days a sign - That wealth and prowess should adorn the line.[428] - -Such was the auspiciousness of this find that the Trojans forthwith -erected an altar to Juno, _i.e._, Cuno? - -At the home of the Mother Goddess in Gnossus there has been discovered a -seal impression which is described as a noble horse of enormous size -being transported on a one-masted boat driven by Minoan oarsmen, seated -beneath an awning:[429] it has been assumed by one authority after -another that this seal-stone represented and commemorated the -introduction into Crete of the thorough-bred horse, but more probably it -was the same sacred horse as is traditionally associated with the fall -of Troy. There is some reason to think that this supposedly fabulous -episode may have had some historic basis: historians are aware that the -Druids were accustomed to make vast wicker frames, sometimes in the form -of a bull, and according to Roman writers these huge constructions -filled either with criminals or with sacrificial victims were then -burnt. Two enormous white horses constructed from wood and paper formed -part of a recent procession in connection with the obsequies of the -late Emperor of Korea, and it is quite possible that the wily Greeks -strategically constructed a colossal horse by means of which they -introduced a picked team of heroes in the Trojan sanctuary. According to -Virgil-- - - Broken by war, long baffled by the force - Of fate, as fortune and their hopes decline, - The Danaan leaders build a monstrous horse, - Huge as a hill, by Pallas' craft divine, - And cleft fir-timbers in the ribs entwine. - They feign it vowed for their return, so goes - The tale, and deep within the sides of pine - And caverns of the womb by stealth enclose - Armed men, a chosen band, drawn as the lots dispose.[430] - -That this elaborate form of the wicker-cage was introduced into Troy -upon some religious pretext would appear almost certain from the inquiry -of the aged Priam-- - - but mark, and tell me now, - What means this monster, for what use designed? - Some warlike engine? _or religious vow_? - Who planned the steed, and why? Come, quick, the truth avow.[431] - -The Trojans were guileless enough to "through the gates the monstrous -horse convey," and even to lodge it in the citadel fatuously ignoring -the recommendation of Capys - - ... to tumble in the rolling tide, - The doubtful gift, for treachery designed, - Or burn with fire, or pierce the hollow side. - -Unless there had been some highly superstitious feeling attaching to the -votive horse, one cannot conceive why the sound advice of Capys was not -immediately put into practice. - -Although both Greeks and Trojans were accomplished charioteers, riding -on horseback was, we are told, so rare and curious an exhibition in -ancient Greece that only one single reference is found in the poems of -Homer. According to Gladstone, equestrian exercise was "the half-foreign -accomplishment of the Kentauroi," who were fabulously half-man and -half-horse: similarly, in most ancient Ireland there are no riders on -horseback, and the warriors fight invariably from chariots.[432] On the -other hand, in Etruria there are found representations of what might be -a modern race meeting, and the effect of these pictures upon the early -investigators of Etrurian tombs seems to have been most surprising. In -the words of Mrs. Hamilton Gray: "The famous races of Britain seemed -there to find their type. The racers, the race-stand, the riders with -their various colours, the judges, the spectators, and the prizes were -all before us. We were unbelieving like most of our countrymen.... Our -understandings and imaginations were alike perplexed."[433] - -The verb to _canter_ is supposed to be derived from the pace at which -pilgrims proceeded to _Canter_bury. But pilgrims either footed it or -else ambled leisurely along on their palfreys, and the connection -between canter and Cantuar is seemingly much deeper than supposed. At -_Kintyre_ in Scotland the patron saint is St. _Cheiran_, who may be -connoted with _Chiron_, the wise and good _Kentaur_ chief; and this -connection of Chiron-Kentaur, Cheiran-Kintyre is the more curious, -inasmuch as both an Irish MS. and Ptolemy refer independently by -different terms to the Mull of Kintyre, as "the height of the -_horse_".[434] - - [Illustration: FIG. 245.--From _The Heroes_ (Kingsley, C.).] - -The illustration herewith is an early Victorian conception of Chiron, -the wise and kindly Kentaur King, and CANTORIX, an inscription found on -the spectral steeds of Fig. 146, might seemingly without outrage be -interpreted as _Canto rex_, or _Song King_: in Welsh _canto_, a song or -_chant_, was _gan_, and the title _tataguen_ meant "the father of the -muse";[435] according to mythology the walls of Troy were built by -Oceanus to the music of Apollo's lyre. - -It would appear probable that Kent, the county of Invicta, the White -Horse, was pre-eminently a horse-breeding county, as it remains to this -day: part of Cantuarburig is known as Hackington, and in view of the -Iceni hackney-coins there is little doubt that horse-breeding was -extensively practised wherever the equine Eceni, Cantii, and Cenomagni -were established. It is noteworthy that the Icknield Way was known -alternatively as Hackington Way, Hackney Way, Acknil Way, and Hikenilde -Street.[436] - -It is a curious fact that practically the first scratchings of a horse -represent the animal as bridled, whence the authorities assume that -horses were kept semi-domesticated in a compound for purposes of food: -immense collections of horse bones have been discovered, whence it seems -probable that horses were either sacrificed in hecatombs or were eaten -in large quantities; but the Tartars kept horses mainly for the mare's -milk. - -Pliny mentions a horse-eating tribe, in Northern Spain, entitled the -Concanni, with which Iberians may be connoted the Congangi of -Cumberland, whose headquarters were supposedly Kendal: the western point -of Carnarvonshire is named by Ptolemy Gangani, and the same geographer -mentions another Gangani in the West of Hibernia. The Hibernian -Ganganoi, situated in the neighbourhood of the Shannon, worshipped a -Sengann whose name is supposed to mean _Old Gann_: we have illustrated -the earthwork wheel cross of Shanid (_ante_ p. 55), and have suggested -the equation of Sen Gann with Sinjohn. In all probability the fairy -known in Ireland as Gancanagh, who appears in lonesome valleys and makes -love to milkmaids, is a survival of the Gangani's All Father. The name -Konken occurs among the kingly chronology of Archaic Britain; the most -ancient inscribed stone in Wales is a sepulchral stone of a certain -Cingen: the Saxon name Cunegonde is translated as having meant _royal -lady_. - -The French _cancan_, an exuberant dance which is associated with Paris, -the city of the Parisii, may be a survival from the times of the -Celtiberian Concanni: Paris was the Adonis of the Hellenes, or Children -of Hellas, and it is not unlikely that the lament _helas!_ or _alas!_ -was the cry wailed by the women on the annual waning of the Solar Power. -At Helstone in Cornwall--supposed to be named from _hellas_, a -marsh--there is still danced an annual Furry dance of which the feature -is a long linked chain similar to that of the French farandole: if -_faran_, like _fern_, be the plural of _far_, it follows that the -_furry_ and the _faran_dole were alike festivals of the Great Fire, -Phare, Fairy, Phairy, or Peri; the Parisii who settled in the -Bridlington district are by some scholars assigned to Friesland. - -Persia, the home of the peris, is still known locally as Farsistan, -whence the name Farsees or Parsees is now used to mean fire worshippers: -the Indian Parsees seem chiefly to be settled in the district of India, -which originally formed part of the ancient Indian Konkan kingdom, and -the probabilities are that the Konkani of the East, like the Cancanii of -the West, were worshippers of the Khan Khan, or King of Kings. - -In the most ancient literature of India entire hymns are addressed to -the Solar Horse, and the estimation in which the White Horse was held -in Persia may be judged from the annual salutation ceremony thus -described by Williamson in _The Great Law_: "The procession to salute -the God formed long before the rising of the sun. The High Priest was -followed by a long train of Magi, in spotless white robes chanting hymns -and carrying the sacred fire on silver censers. Then came 365 youths in -scarlet, to represent the days of the year, and the colour of fire. -These were followed by the chariot of the sun, empty, decorated with -garlands, and drawn by superb white horses, harnessed with pure gold. -Then came a white horse of magnificent size, his forehead blazing with -gems, in honour of Mithras. Close behind him rode the king, in a chariot -of ivory inlaid with gold, followed by his royal kindred, in embroidered -garments and a long train of nobles, riding on camels richly -caparisoned. This gorgeous retinue, facing the East, slowly ascended -Mount Orontes. Arrived at the summit, the high priest assumed his tiara, -wreathed with myrtle, and hailed the first rays of the rising sun with -incense and with prayer. The other Magi gradually joined him in singing -hymns to Ormuzd, the source of all blessings, by whom the radiant Mithra -had been sent to gladden the earth, and preserve the principle of life. -Finally, they all joined in the one universal chorus of praise, while -king, princes, and nobles prostrated themselves before the orb of day." - -There is every likelihood that this festival was celebrated on a humbler -scale at many a British "Hallicondane," and as the glory of the horse or -courser is its speed--"swift is the sun in its course"--we may also be -sure that no pains were spared to secure a worthy representative of the -Supreme Ecna, Ekeni, or Hackney. - -In Egypt the whole land was ransacked in order to discover the precise -and particular Bull, which by its special markings was qualified to play -Apis, and when this precious beast was found there were national -rejoicings. Reasoning by analogy it is probable that not only did each -British horse-centre have its local races, but that there was in -addition what might be called a Grand National either at Stonehenge or -at one or another of the tribal centres. In such case the winners would -become the sacred steeds, which, as we know, were maintained by the -Druids in the sanctuaries, and from whose neighing or knowing auguries -were drawn. Such was the value placed in Persia upon the augury of a -horse's neigh, that on one memorable occasion the rights of two -claimants to the throne were decided by the fact that the horse of the -favoured one neighed first.[437] - -It is probable that the primitive horse-races of the Britons were -elemental Joy-days, Hey-days, and Holy-days, similar to the -time-honoured Scouring and Cleansing of the White Horse of Berkshire or -Barrukshire. On the occasion of this festival in 1780, _The Reading -Mercury_ informed its readers that: "Besides the customary diversions of -horse-racing, foot-races, etc., many uncommon rural diversions and feats -of activity were exhibited to a greater number of spectators than ever -assembled on any former occasion. Upwards of 30,000 persons were -present, and amongst them most of the nobility and gentry of this and -the neighbouring counties, and the whole was concluded without any -material accident." - - [Illustration: FIG. 246. From _The Scouring of the White Horse_ - (Hughes, T.).] - -Below the head of the White Horse, which at festival time was thoroughly -scoured and restored to its pristine whiteness, is a huge scoop in the -downs forming a natural amphitheatre, and at the base of this so-called -"manger" are the clear traces of artificial banks or tiers. In 1825 the -games were held at Seven Barrows, distant _two miles_ in a -south-easterly direction from the White Horse itself. These Seven -Barrows are imagined to be the burial places of seven chieftains slain -at the battle of Ashdown, and adjacent mounds supposedly contain the -corpses of the rank and file. But the starting-post of Lewes -race-course, which is also _two miles_ in extent, is shown in the -Ordnance map as being likewise situated at a group of seven tumuli, and -as the winning-post at Lewes is at the base of Offham Hill the fact of -starting at Seven Barrows, racing for two miles, and finishing -respectively at Offham and Uffington is too conspicuous to be -coincidence. Referring to the Stonehenge track Stukeley writes: "This -course which is two miles long," and he adds casually, "there is an -obscure barrow or two round which they returned". - -At Uffington are the remains of a cromlech known as Wayland's Smithy, -Wayland, here as elsewhere, being an invisible, benevolent fairy -blacksmith[438]: on Offham Hill, Lewes, stands an inn entitled the -"Blacksmith's Arms," and below it Wallands Park. - -The sub-district of Lewes, where the De Vere family seem to have been -very prominent, contains the parishes of St. John, South_over_, and -Berwick: opposite the Castle Hill is Brack Mount, also a district called -The Brooks; running past All Saints Church is Brooman's Lane, and the -"rape" of Lewes contains the hundreds of Barcomb and Preston. The -principal church in Lewes is that of St. Michael, which is known -curiously as St. Michaels in _Foro_, and it stands, in all probability -like the Brutus Stone, in _Fore_ Street, Totnes, in what was the centre -or _forum_ of the original settlement. - -The name Lewes is thought to be _lowes_, which means barrows or -toothills, and this derivation is no doubt correct, for within the -precincts of Lewes Castle, which dominates the town, are still standing -two artificial mounds nearly 800 feet apart from centre to centre. - -These two barrows, known locally as the Twin Mounds of Lewes, may be -connoted with the _duas tumbas_ or two tumps, elsewhere associated with -St. Michael: at their base lies Lansdowne Place, and at another Elan's -Town, or Wick, _i.e._, Alnwick on the river Aln or Alone, near Berwick, -we find a remarkable custom closely associated with so-called Twinlaw or -Tounlow cairns. This festival is thus described by Hope: "On St. Mark's -Day the houses of the new freemen are distinguished by a holly-tree -planted before each door, as the signal for their friends to assemble -and make merry with them. About eight o'clock the candidates for the -franchise, being mounted on horseback and armed with swords, assemble in -the market-place, where they are joined by the chamberlain and bailiff -of the Duke of Northumberland, attended by two men armed with halberds. -The young freemen arranged in order, with music playing before them and -accompanied by a numerous cavalcade, march to the west-end of the town, -where they deliver their swords. They then proceed under the guidance of -the moorgrieves through a part of their extensive domain, till they -reach the ceremonial well. The sons of the oldest freemen have the -honour of taking the first leap. On the signal being given they pass -through the bog, each being allowed to use the method and pace which to -him shall seem best, some running, some going slow, and some attempting -to jump over suspected places, but all in their turns tumbling and -wallowing like porpoises at sea, to the great amusement of the populace, -who usually assemble in vast numbers. After this aquatic excursion, they -remount their horses and proceed to perambulate the remainder of their -large common, of which they are to become free by their achievement. In -passing the open part of the common the young freemen are obliged to -alight at intervals, and place a stone on a cairn as a mark of their -boundary, till they come near a high hill called the _Twinlaw_ or -Tounlaw Cairns, when they set off at full speed, and contest the honour -of arriving first on the hill, where the names of the freemen of Alnwick -are called over. When arrived about _two miles_ from the town they -generally arrange themselves in order, and, to prove their equestrian -abilities, set off with great speed and spirit over bogs, ditches, -rocks, and rugged declivities till they arrive at _Rottenrow Tower_ on -the confines of the town, the foremost claiming the honour of what is -termed 'winning the boundaries,' and of being entitled to the temporary -triumphs of the day."[439] - -The occurrence of this horsey festival on St. _Mark's_ Day may be -connoted with the fact that in Welsh and Cornish _march_, in Gaelic -_marc_, meant _horse_: obviously _marc_ is allied to the modern _mare_. - -There is a Rottenrow at Lewes, and Rottenrow Tower on the confines of -Alnwick is suggestive of the more famous Rotten Row in London. It would -seem that this site was also the bourne or goal of steeplechases similar -to those at Alnwick, for upwards of a mile westward there was once a -street called Michael's Grove, of which the site is now occupied by -Ovington Square. This "Ovington" may be connoted not only with Offham -Hill and Uffington of the White Horse, but also with Oving in Bucks, -where is an earthwork also a spring known as "the Horse Spring," -traditionally associated with Horsa.[440] - -Ovington Square at Kensington seems also to have been designated -Brompton Grove, and as _Bronde_sbury, a few miles northward, was known -alternatively as _Bromesbury_, and _Bromfield_, in Shropshire, as -_Brunefield_, we may safely regard the _Brom_ which appears here, and in -numerous Bromptons, Bromsgroves, Bromsberrows, Bromleas, also Brimham -Rocks, as being the same word as _Bron_. The Latin name for -broom--_planta genista_--apart from other evidence in my notebooks is an -implication that the golden broom was deemed a symbol of Genista, the -Good Genus or Janus: and as Janus of January, and _planta genista_, was -the _first_, the word _prime_ may be connoted with _broom_. On 1st -January, _i.e._, the first day of the first month, it was customary in -England to make a globe of blackthorn, a plant which is the first to -come into flower: we have already connoted the thorn or spica with the -Prime Cause, and with the prime letter of the alphabet A, or Aleph, -whence in all probability _bramble_ may be equated also with _broom_ and -_prime_. - -Mitton, in _Kensington_, observes that before being Brompton Grove this -part of the district had been known as Flounders Field,[441] but why -tradition does not say. Flounders Field is on the verge of, if not -within, the district known as Kensington Gore, and those topographers -who have assigned _gore_ to the old English term meaning _mud_ are -probably correct. From Kensington Gore, or Flounders Field, we may -assume that the freemen of Kensington once wallowed their way as at -Alnwick to Rottenrow, and the plight of these sportsmen must have been -the more pitiable inasmuch as, at any rate at Alnwick, the freemen were -by custom compelled to wear white robes. In this connection it may be -noted that at the triennial road-surveying ceremony known in Guernsey as -the _Chevauchee_ or Cavalcade of St. Michael (last held in 1837), a -white wand was carried and the regimental band of the local militia was -robed in long white smocks. "This very unmilitary costume," says a -writer in _Folklore_, "must, I think, have been traditionally associated -with the Chevauchee as it is quite unlike all the uniforms of that date -worn by our local militia; it may have been a survival of some ancient, -perhaps rustic, possibly priestly band of minstrels and musicians."[442] - -Whether our Whit or White Monday parade of carthorses has any claim to -antiquity I am unaware, but it is noteworthy that the Scouring of the -Uffington White Horse was celebrated on Whit Monday with great joyous -festivity. The Cavalcade of St. Michael, in which all the nobility and -gentry took part, was ordained to be held on the Monday of Mid May and -was evidently a most imposing ritual. It seems to have culminated at the -Perron du Roy (illustrated on p. 315), which was once the boundary stone -of the Royal Fief: at this spot stood once an upright stone known as _La -Rogue des Fees_, and a repast to the revellers was here served in a -circular grass hollow where according to tradition the fays used to -dance. During the procession the lance-bearer carried a wand eleven and -a quarter feet long, the number of Vavasseurs was eleven, and it is -possible that the eleven pools in Kensington, which were subsequently -merged into the present Serpentine,[443] were originally constructed or -adapted to this Elphin number in order to make a ceremonial course for -the freemen floundering from Flounders Field to Rottenrow. - -Kensington in days gone by was pre-eminently a district of springs and -wells; the whole of south-west London was more or less a swamp or -"holland," and the early Briton, whose prehistoric canoe was found some -years ago at Kew, might if he had wished have wallowed the whole way -from Turnham Green, _via_ Brook Green, Parson's Green, Baron's Court, -Walham and Fulham to Tyburn. - -If it be true that Boudicca were able to put 4000 war chariots into the -field there must at that time have been numerous stud farms, and the -low-lying pastures of the larger Kent, which once contained London, were -ideal for the purpose. The Haymarket is said to have derived its name -from the huge amount of hay required by the mews of Charing Cross; a -mile or so westward is Hay Hill; old maps indicate enormous mews in the -Haymarket district, and there are indications that some of the present -great mews and stables of south-western London are the relics of ancient -parks or compounds. According to Homer-- - - By Dardanus, of cloud-compelling Jove - Begotten, was Dardania peopled first, - Ere sacred Ilium, populous city of men, - Was founded on the plain; as yet they dwelt - On spring-abounding Ida's lowest spurs. - To Dardanus was Erichthonius born, - Great King, the wealthiest of the sons of men; - For him were pastur'd in the marshy mead, - Rejoicing with their foals, three thousand mares; - Them Boreas, in the pasture where they fed, - Beheld, enamour'd; and amid the herd - In likeness of a coal-black steed appear'd; - Twelve foals, by him conceiving, they produc'd. - These, o'er the teeming corn-fields as they flew, - Skimm'd o'er the standing ears, nor broke the haulm; - And o'er wide Ocean's bosom as they flew, - Skimm'd o'er the topmost spray of th' hoary sea.[444] - -Boreas, whom we may connote with Bress, the Consort of Brigit, or Bride, -is here represented as _wallowing_, a term which Skeat derives from the -Anglo-Saxon _wealwian_, to roll round: he adds, "see voluble," but in -view of the world-wide rites of immersion or baptism it is more seemly -to connect _wallow_ with _hallow_. Mr. Weller, Senr., preferred to spell -his name with a "V": there is no doubt that Weller and Veller were -synonymous terms, and therefore that Fulham, in which is now Walham -Green, was originally a home of Wal or Ful, perhaps the same as Wayland -or Voland, the Blacksmith of Wayland's Smithy and of Walland Park.[445] -It is supposed that Fulham was the swampy home of _fowlen_, or water -_fowls_, but it is an equally reasonable conjecture that it was likewise -a tract of marshy meads whereon the _foalen_ or foals were pastured. As -already noted the Tartar version of the Pied Piper represents the -Chanteur or Kentaur as a _foal_, coursing perpetually round the world. -The coins of the Gaulish Volcae exhibit a _wheel_ or _veel_ with the -inscription VOL, others in conjunction with a coursing horse are -inscribed VOOL, and we find the head of a remarkable maned horse on the -coins of the Gaulish Felikovesi. As _felix_ means happy, one may connote -the hobby horse with _happi_ness, or one's _hobby_, and it is not -improbable that both Felixstowe and Folkestone were settlements of the -adjacent Felikovesi, whose coins portray the Hobby's head or Foal. - - [Illustration: FIGS. 247 to 253.--Gaulish. From Akerman.] - - [Illustration: FIGS. 254 and 255.--Gaulish. From Barthelemy.] - -At Land's End, opposite the titanic headland known as Pardenick, or -Pradenic, is Cairn Voel which is also known locally as "The Diamond -Horse":[446] there is likewise a headland called The Horse, near Kynance -Cove, and a stupendous cliff-saddle at Zennor,[447] named the Horse's -Back. It would thus seem that the mythology of the Voel extended to the -far West, and it is not improbable that Tegid Voel, the Consort of -Keridwen the Mare, _alias_ Cendwen, meant _inter alia_ the Good Foal. - -Prof. Macalister has recently hooked up from the deep waters of Irish -mythology a deity whose name Fal he connotes with a Teutonic Phol. This -Fal, a supposedly non-Aryan, neolithic (?) "pastoral horse-divinity," -belonging to an older stratum of belief than the divine beings among the -Tuatha De Danann, Prof. Macalister associates with the famous stone of -Fal at Tara, and he remarks: "He looks like a Centaur, but is in -parentage and disposition totally different from the orthodox Centaurs. -He is, in fact, just the sort of being that would develop out of an -ancient hippanthropic deity who had originally no connection with -Centaurs, but who found himself among a people that had evolved the -conception of the normal type of those disagreeable creatures."[448] - -In Cornwall is a river Fal; a _well_ is a spring, the _whale_ or -elephant of the sea was venerated because like the elephant it gushed -out a fountain of water from its head. The Wilton crescent, opposite one -of the ancient conduits by Rotten Row, Kensington, may well have meant -_Well town_, for the whole of this district was notoriously a place of -wells: not only do we find Wilton Crescent, but in the immediate -neighbourhood of Ovington Square and Flounders Field is _Walton_ Street -and Hooper's Court. Sennen Cove at Land's End was associated with a -mysterious sea-spirit known as the Hooper, and we shall meet again with -Hooper, or Jupiter, the Hidden one in "Hooper's Hide," an alternative -title for the game of Blind Man's Buff. - -The authorities derive _avon_, or _aune_, the Celtic for a gently -flowing river, from _ap_, the Sanscrit for water, but it is more likely -that there is a closer connection with Eve, or Eva--Welsh Efa--whose -name is the Hebrew for life or enlivening, whence Avon would resolve -most aptly into the _enlivening one_. Not only are rivers actually the -enlivening ones, but the ancients philosophically assigned the origin of -all life to water or ooze. According to Persian, or Parthian -philosophy--and Parthia may be connoted in passing with Porthia, an old -name for the Cornish St. Ives, for St. Ive was said to be a Persian -bishop--the Prime appointed six pure and beneficent Archangels to -supervise respectively Fire, Metals, Agriculture, Verdure, the Brutes, -and Water. With respect to the last the injunction given was: "I confide -to thee, O Zoroaster! the water that flows; that which is stagnant; the -water of rivers; that which comes from afar and from the mountains; the -water from rain and from springs. Instruct men that it is water which -gives strength to all living things. It makes all verdant. Let it not be -polluted with anything dead or impure, that your victuals, boiled in -pure water, may be healthy. Execute thus the words of God."[449] - -Etymology points to the probability that water in every form, even the -stagnant _fen_--the same word as _Aven_, _font_, and _fount_--was once -similarly sacred in Britain, whence it may follow that even although -Fulham and Walham were foul, vile, evil, and filthy,[450] the root _fal_ -still meant originally the _enlivening all_. - -The word _pollute_ (to be connoted with _pool_, Phol, or Fal) is traced -by Skeat to _polluere_, which means not necessarily foul, but merely to -_flow over_. The _willow_ tree (Welsh _helygen_), which grows -essentially by the water-side, may be connoted with _wallow_. - -Of Candian or Cretan god-names only two are tentatively known, to -wit--Velchanos and Apheia: Apheia may be connoted with Hephaestus, the -Greek title of Vulcan or Vulcanus, and the connection between Hephaestus -and Velchanos is clearly indicated by the inscribed figure of Velchanos -which appears upon the coins of the Candian town of Phaestus. That the -_falcon_ was an emblem of the Volcae is obvious from the bird on Fig. -248, and the older forms of the English place-name Folkestone, _i.e._, -Folcanstan, Folcstane, Fulchestan supposed to mean "stone of a man -Folca," more probably imply a _Folk Stone_, or Falcon Stone, or Vulcan -Stone. The Saxon gentleman named Folca is in all probability pure -imagination. - -The more British title of Wayland or Voland, the Vulcan or Blacksmith of -Uffington, and doubtless also of the Blacksmith of Walland's Park, -Offham, is Govannon. One may trace Govan, the British Hammersmith, from -St. Govans at Fairfield near Glasgow, or from St. Govan's Head in South -Wales, to St. Govan's Well, opposite De Vere Gardens in Kensington. In -Welsh _govan_ was a generic term for _smith_; one of the triune aspects -of St. Bride was that of a metal worker, and it is reasonable to equate -the Lady Godiva of _Coven_try, with Coventina or Coven of the Tyne, -whose images from Coventina's Well in Northumberland are here -reproduced. As will be seen she figures as Una or the One holding an -olive branch, and as Three holding a phial or vial, a fire, and a -what-not too obscure for specification. "The founding of the Temple of -Coventina," says Clayton, "must be ascribed to the Roman officers of the -Batavian Cohort, who had left a country where the sun shines every day -and where in pagan times springs and running waters were objects of -adoration."[451] But is there really no other possible alternative? Mr. -Hope describes the goddess represented in Fig. 256 as floating on the -leaf of a water-lily; the legend of the patron saint of St. Ives in -Cornwall is to the effect that this maiden came floating over the waves -upon a leaf, and it thus seems likely that Coventry, the home of Lady -Godiva, derived its name from being the _tre_, _tree_, or _trou_ of -Coven, or St. Govan. - - [Illustration: FIG. 256.--From _The Legendary Lore of the Holy Wells - of England_ (Hope, R. C.).] - - [Illustration: FIG. 257.--From _The Legendary Lore of the Holy Wells - of England_ (Hope, R. C.).] - -In his account of a great and triumphant jousting held in London on May -Day, 1540, on which occasion all the horses were trapped in _white_ -velvet, Stow several times alludes to an Ivy Bridge by St. Martin's in -the Fields, and this Ivy Bridge must have been closely adjacent to what -is now Coventry Street and Cranbrook Street. _Crene_ is Greek for -_brook_,[452] the Hippocrene or the _horse brook_ was the fountain -struck by the hoof of the divine Pegasus: _Cran_brook Street is a -continuation of Coventry Street, and I rather suspect that the -neighbouring Covent Garden is not, as popularly supposed, a corruption -of Convent Garden, but was from time immemorial a grove or garden of -Good Coven. The Maiden Lane here situated probably derived its title -from a sign or tablet of the Maiden similar to the Coventina pictures, -and it is not improbable that Coven or Goodiva once reigned from Covent -Garden _via_ Coventry Street to St. Govan's Well in Kensington. Near -Ripon is an earthwork _abri_ known seemingly as Givendale,[453] and on -Hambleton Hill in this neighbourhood used to be a White Horse carved on -the down side.[454] The primal Coventrys were not improbably a tribal -oak or other sacred _tree_, such as the Braintree in Essex near -Bradwell,[455] and the Pick_tree_ previously noted. - -At Coveney, in Cambridgeshire--query, _Coven ea_ or Coven's -island?--bronze bucklers have been found which in design "bear a close -resemblance to the ribbon pattern seen on several Mycenæan works of art, -and the inference is that even as far north as Britain, the Mycenæan -civilisation found its way, the intermediaries being possibly -Phoenician traders".[456] But the Phoenicians having now been -evicted from the court it is manifestly needful to find some other -explanation. - -Coveney is not many miles from St. Ives, Huntingdon, named supposedly -after Ivo, a Persian bishop, who wandered through Europe in the seventh -century. Possibly this same episcopal Persian founded Effingham near -Bookham and Boxhill, for at the foot of the Buckland Hills is Givon's -Grove, once forming part of a Manor named Pachevesham. On the downs -above is Epsom, which certainly for some centuries has been _Ep's -home_,[457] and the Pacheve of Pachevesham was possibly the same _Big -Hipha_: there is second Evesham in the same neighbourhood. Speaking of -the British inscription EPPILOS, Sir John Rhys observes that it is very -probably a derivation from _epo_, a horse; and of the town of -_Ep_eiacon, now _Eb_chester, the same authority states: "The name seems -to signify a place for horses or cavalry".[458] Near Pachevesham, below -Epsom, is an old inn named "The Running Mare". - - [Illustration: FIG. 258.--British. From _A New Description of England - and Wales_ (Anon, 1724).] - -In connection with Givon, or Govan, or Coven, it is interesting to note -that the word used by Tacitus to denote a British chariot is _covinus_. -Local tradition claims that the scythes of Boudiccas _coveni_ were made -at Birmingham, and there may be truth in this for the _bir_ of -Birmingham is the radical of _faber_, feu_ber_, or _fire father_, and -likewise of _Lefebre_, the French equivalent of Smith. That Birmingham -was an erstwhile home of the followers of the Fire Father, the Prime, or -Forge of Life, is deducible not only from the popular "Brum" or -"Brummagem," but from the various forms recorded of the name.[459] The -variant Brymecham may be modernised into Prime King; the neighbouring -Bromsgrove is equivalent to Auberon's Grove; Bromieham was no doubt a -home of the Brownies, and the authorities are sufficiently right in -deriving from this name "Home of the sons of _Beorn_". Bragg is a common -surname in Birmingham: Perkunas or _Peroon_, the Slav Pater or Jupiter, -was always represented with a hammer. In Fig. 175 _ante_, p. 332, the -British Fire Father, or Hammersmith, was labouring at what is assumed to -be a helmet or a burnie, and Fig. 258 is evidently a variant of the same -subject. In the _Red Book of Hergest_ there occurs a line--"With Math -the ancient, with Gofannon," from which one might gather that Math and -Gofannon were one. In any case the word _smith_ is apparently _se mith_, -_se meath_, or _Se Math_, and the Smeath's Ridge at Avebury was probably -named after the heavenly Smith or _Gofan_. - -According to Rice Holmes the bronze image of a god with a hammer has -been found in England, but where or when is not stated: it is, however, -generally believed that this Celtic Hammer Smith was a representation of -the Dis Pater,[460] to whom the Celts attributed their origin. - -The London place-name Hammersmith appears in Domesday Book as -Hermoderwode: in Old High German _har_ or _herr_ meant _high_, whence I -suggest that Hermoderwode has not undergone any unaccountable phonetic -change into Hammersmith, but was then surviving German for _Her moder_ -or _High Mother_ Wood. From Broadway Hammersmith to Shepherd's Bush runs -"The Grove," and that originally this grove had cells of the Selli in it -is somewhat implied by the name Silgrave, still applied to a side-street -leading into The Grove. "Brewster Gardens," "Bradmore House," "British -Grove," and Broadway all alike point similarly to Hammersmith being a -pre-Saxon British settlement. Bradmore was the Manor house at -Hammersmith, and the existence of lewes, leys, or barrows on this Brad -moor is implied by the modern Leysfield Road. The lewes at Folkestone -were in all probability situated on the commanding Leas, and as the -local pronunciation of Lewis in the Hebrides is "the Lews" there -likewise were probably two or more lowes or laws whence the laws were -proclaimed and administered. Bradmore is suggestive of St. Bride, the -heavenly Hammersmith who was popularly associated with a falcon, and the -great Hammersmith or Vulcan may be connoted with the Golden _Falcon_, -whose memory has seemingly been preserved in Hammersmith at Goldhawk -Road. - -When Giraldus Cambrensis visited the shrine of the glorious Brigit at -Kildare he was told the tale of a marvellous lone hawk or falcon -popularly known as "Brigit's Bird". This beauteous tame falcon is -reported to have existed for many centuries, and customarily to have -perched on the summit of the Round Tower of Kildare.[461] Doubtless this -story was the parallel of a fairy-tale current at Pharsipee in Armenia. -"There," says Maundeville, "is found a sparrow-hawk upon a fair perch, -and a fair lady of fairie, who keeps it; and whoever will watch that -sparrow-hawk seven days and seven nights, and, as some men say, three -days and three nights, without company and without sleep, that fair lady -shall give him, when he hath done, the first wish that he will wish of -earthly things; and that hath been proved oftentimes."[462] - -Goldhawk Road at Hammersmith is supposedly an ancient Roman Road, and in -1884 the remains of a causeway were uncovered. Both _road_ and _route_ -are the same word as the British _rhod_, and Latin _rota_ meaning a -wheel, and it is likely that the term roadway meant primarily a route -along which _rotæ_ or wheels might travel: as _rotten_ would be the -ancient plural of _rot_, Rottenrow may thus simply have meant a roadway -for wheeled traffic. According to Borlase the British fighting chariot -was a _rhod_, the rout of this traffic presumably caused _ruts_ upon -the route, whence it is quite likely that Rotten Row was a rutty and -foul thoroughfare. The ordinary supposition that this title is a -corruption of _route du roi_ may possibly have some justification, for -immediately opposite is Kingston House, and at one time Rotten Row was -known as the King's Road: originally the world of fashion used to canter -round a circular drive or ring of trees, some of which are still -carefully preserved on the high ground near the present Tea House, and -thus it might reasonably follow that Rotten Row was a corrupted form of -_rotunda_ row. - -Opposite to Rotten Row are Rutland Gate and Rutland House, where lived -the Dukes of Rutland, anciently written Roteland. Rutlandshire -neighbours Leicester, a town known to the Romans under the name of -Ratae; Leicestershire is watered by the river Welland, and in Stukeley's -time there existed in a meadow near Ratae "two great banks called -_Raw_dikes, which speculators look on as unaccountable".[463] That -Leicester or Ratae paid very high reverence to the horse may be inferred -from the fact that here the annual Riding of the George was one of the -principal solemnities of the town, and one which the inhabitants were -bound legally to attend. In addition to the Rottenrows at Kensington and -Lewes there is a Rottenrow in Bucks, and a Rottenrow near Reading, all -of which, together with Rottenrow Tower near Alnwick, must be considered -in combination. - -Redon figures as a kingly name among the British chronologies, and as -horses are associated so intimately with the various Rotten Rows, the -name Redon may be connoted with Ruadan, a Celtic "saint" who is said to -have presented King Dermot with thirty sea-green horses which rose from -the sea at his bidding. Sea horses are a conspicuous feature on the -coins of the Redones who dwelt in Gaul and commanded the mouth of the -Loire.[464] The horse was certainly at home at Canterbury where Rodau's -Town is in immediate proximity to what is now called Riding Gate. - -There is a river Roden at Wroxeter, a river Roding in Essex; Yorkshire -is divided into three divisions called Ridings, and in East Riding, in -the churchyard of the village of Rudstone, there stands a celebrated -monolith which is peculiar inasmuch as its depth underground was said to -equal its height above.[465] There is another Rudstone near Reading -Street, Kent, and the Givon's Grove near Epsom is either in or -immediately adjacent to a district known as Wrydelands. To _ride_ was -once presumably to play the rôle of the Kentaur Queen, whether _equine_ -as represented in the Coventry Festival or as riding in a triumphal -_biga_, _rhod_, _wain_ or _wagon_. That such riding was once a special -privilege is obvious from the statement of Tacitus: "She claimed a right -to be conveyed in her carriage to the Capitol; a right by ancient usage -allowed only to the sacerdotal order, the vestal virgins, and the -statues of the gods".[466] - -That the Lady of Coventry was the Coun or Queen is possibly implied by -the _Coun_don within the borough of modern Coventry which also embraces -a Foleshill,[467] and Radford. - -The coins of the Gaulish Rotomagi, whose headquarters were the Rouen -district, depict the horse not merely cantering but galloping apace, -whence obviously the Rotomagi were an equine or Ecuina people. With -their coins inscribed Ratumacos may be compared the coinage of the -Batavian Magusæ which depicts "a sea horse to the right," and is -inscribed MAGUS.[468] Magus, as we have seen, was a title of the -Wandering Geho, Jehu, or Jew, and he may here be connoted with the -"Splendid Mane" which figures under the name Magu, particularly in Slav -fairy-tale:-- - - Magu, Horse with Golden Mane, - I want your help yet once again, - Walk not the earth but fly through space - As lightnings flash and thunders roll, - Swift as the arrow from the bow - Come quick, yet so that none may know.[469] - - [Illustration: FIGS. 259 and 260.--Gaulish. From Akerman.] - -The French _roue_ meaning a wheel, and _rue_, a roadway, are probably -not decayed forms of the Latin _rota_ but _ruder_, more _rudimentary_, -and more _radical_: like the Candian Rhea, the Egyptian Ra or Re, and -our _ray_, they are probably the Irish _rhi_, the Spanish _rey_, and the -French _roi_. - -There is a river Rea in Shropshire and a second river Rea upon which -stands _Bir_mingham: that this Rea was connected with the Candian Rhea -is possible from the existence at Birmingham of a Canwell, or Canewell. -Near Cambourne, or Cam_bre_, is the _rhe druth_ (Redruth) which the -authorities decode into stream of the Druids. Running through the -village of _Ber_riew in Wales, is a rivulet named the Rhiw, and rising -on _Bar_don Hill, Leicestershire, is "the bright and clear little river -Sence". As the word _mens_, or _mind_, is usually assigned to Minerva, -Rhea was possibly the origin of _reason_, or St. Rhea, and to _Rhi Vera_ -may be assigned _river_ and _revere_; a _reverie_ is a _brown_ study. - -According to Persian philosophy the soul of man was fivefold in its -essence, one-fifth being "the Roun, or Rouan, the principle of practical -judgment, imagination, volition":[470] another fifth, "the Okho or -principle of conscience," seemingly corresponds to what western -philosophers termed the _Ego_ or _I myself_. - -In the neighbourhood of Brough in Westmorland is an ancient cross within -an ancient camp, known as Rey Cross, and that Leicester or Ratae--which -stands upon the antique _Via Devana_ or Divine Way--was intimately -related with the Holy Rood is obvious from the modern Red Cross Street -and High Cross Street. - -The ruddy _Rood_ was no doubt radically the rolling four-spoked wheel, -felloe, felly, periphery, or brim, and although perhaps Reading denoted -as is officially supposed, "Town of the Children of Reada," the name -Read, Reid, Rea, Wray, Ray, etc., did not only mean ruddy or red-haired. -I question whether Ripon really owes its title as supposed to _ripa_, -the Latin for bank of a stream. - -The town hall of Reading is situated at Valpy Street in Forbury Gardens -on what is known as The Forbury, seemingly the _Fire Barrow_ or -prehistoric Forum, and doubtless a holy fire once burned ruddily at -Rednal or Wredinhal near Bromsgrove. In Welsh _rhedyn_ means _fern_, -whence the authorities translate Reddanick in Cornwall into the ferny -place: the connection, however, is probably as remote and imaginary as -that between Redesdale and reeds. - -The place-name Rothwell, anciently Rodewelle, is no doubt with reason -assumed to be "well of the rood or cross". Ruth means _pity_, and the -ruddy cross of St. John, now (almost) universally sacrosanct to Pity, -was, I think, probably the original Holy Rood. The knights of St. John -possessed at Barrow in Leicester or Ratae a site now known as Rothley -Temple, and as _th_, _t_, and _d_, are universally interchangeable it is -likely that this Rothley was once _Roth lea_ or Rood Lea. Similarly -Redruth, in view of the neighbouring Carn Bre, was probably not "Stream -of the Druids," but an _abri_ of the Red Rood. The sacred rod or pole -known generally as the Maypole was almost invariably surmounted by one -or more _rotæ_, or wheels, and the name "Radipole rood" at Fulham -(nearly opposite Epple St.) renders it likely that the Maypole was once -known alternatively as the Rood Pole. From the Maypoles flew frequently -the ruddy cross of Christopher or George. - -In British mythology there figures a goddess of great loveliness named -Arianrod, which means in Welsh the "Silver Wheel": the Persians held -that their Jupiter was the whole circuit of heaven, and Arianrhod, or -"Silver Wheel," was undoubtedly the starry _welkin_, the Wheel Queen, or -the Vulcan of Good Law. With Wayland Smith may be connoted the river -Welland of Rutland and Rataeland. - -Silver, a white metal,[471] was probably named after Sil Vera, the -Princess of the Silvery Moon and Silvery Stars. Silver Street is a -common name for _old_ roads in the south of England:[472] Aubrey Walk in -Kensington, is at the summit of a Silver Street, and the prime Aubrey de -Vere of this neighbourhood was, I suspect, the same ghost as originally -walked Auber's Ridge in Picardy, and the famous French _Chemin des -Dames_. France is the land of the Franks,[473] and near Frankton in -Shropshire at Ellesmere, _i.e._, the Elle, Fairy, or Holy mere, are the -remains of a so-called Ladies Walk. This extraordinary _Chemin des -Dames_, the relic evidently of some old-time ceremony, is described as a -paved causeway running far into the mere, with which more than forty -years ago old swimmers were well acquainted. It could be traced by -bathers until they got out of their depth. How much farther it might run -they of course knew not. Its existence seems to have been almost -forgotten until, in 1879, some divers searching for the body of a -drowned man came upon it on the bottom of the mere, and this led to old -inhabitants mentioning their knowledge of it.[474] - -England abounds in Silverhills, Silverhowes, Silverleys, Silvertowns, -Silverdales, and Perryvales. By Silverdale at Sydenham is Jews Walk, and -on Branch Hill at Hampstead is a fine prospect known as Judges Walk: -here is Holly Bush Hill and Holly Mound, and opposite is Mount Vernon, -to be connoted with Dur_overnon_, the ancient name of Canterbury or -Rodau's Town. - -Jews Walk, and the Grove at Upper Sydenham, are adjacent to Peak Hill, -which, in all probability, was once upon a time Puck's Hill, and the -wooded heights of Sydenham were in all likelihood a caer _sidi_, or seat -of fairyland. - - My chair is prepared in Caer Sidi - The disease of old age afflicts none who is there. - . . . . . . . . . . . - About its peaks are the streams of ocean - And above it is a fruitful fountain. - -Sir John Morris-Jones points out that _sidi_ is the Welsh equivalent of -the Irish _sid_, "fairyland"[475] and he connects the word with _seat_. -In view of this it is possible that St. Sidwell at Exeter was like the -River Sid at Sidmouth, a _caer sidi_, or seat of the _shee_. - -Sydenham, like the Phoenician Sidon, is probably connected with -Poseidon, or Father Sidon, and Rhode the son of Poseidon may be connoted -with Rhadamanthus, the supposed twin brother of Minos. Near Canterbury -is Rhodesminnis, or Rhode Common,[476] and on this common Justice was -doubtless once administered by the representatives of Rhadamanthus, who -was praised by all men for his wisdom, piety, and equity. It is said -that Rhode was driven to Crete by Minos, and was banished to an Asiatic -island where he made his memory immortal by the wisdom of his laws: -Rhode, whose name is _rhoda_, the rose or Eros, is further said to have -instructed Hercules in virtue and wisdom, and according to Homer he -dwells not in the underworld but in the Elysian Fields. - - [Illustration: A. POSTERN GATE. B. DECUMAN GATE. C. TOWER. D. - CIRCULAR TOWER. E. & F. TOWERS. G. SITE OF RETURN - WALL. H. SITE OF TOWER. I. SURFACE OF SUBTERRANEAN - BUILDING. - - FIG. 261.--From _A Short Account of the Records of - Richborough_ (W. D.).] - -A rose coin of Rhoda was reproduced _ante_, page 339; the _rhoda_ or -rose, like the _rood_, is a universal symbol of love, and with Rodau's -Town, Canterbury, or Durovernon, which is permeated with the rose of St. -George, or _Oros_, _i.e._, _rose_, may be connoted the neighbouring -_Rutu_piae, now Richborough. From the ground-plan of this impressive -ruin it will be seen to be unlike anything else in Europe, inasmuch as -it originally consisted of a quadrangle surrounding a massive rood or -cross imposed upon a titanic foundation.[477] - -With Rutupiae, of which the _Rutu_ may be connoted with the _rood_ -within its precincts, Mr. Roach Smith, in his _Antiquities of -Richborough_, connotes the Gaulish people known as the Ruteni. The same -authority quotes Malebranche as writing "all that part of the coast -which lies between Calais and Dunkirk our seamen now call Ruthen," -whence it is exceedingly likely that the Reading Street near -Broadstairs, and the Rottingdean near Brighton were originally inhabited -by children of Reada or Rota. - -Apparently "Rotuna" was in some way identified in Italy with Britain, or -_natione Britto_, for according to Thomas an inscription was discovered -at Rome, near Santa Maria _Rotuna_, bearing in strange alphabetical -characters NATIONE BRITTO, somewhat analogous at first sight to Hebrew, -Greek, or Phoenician letters.[478] - -From the plan it will be seen that the northern arm of the Rutupian rood -points directly to the high road, and Rutupiæ itself constitutes the -root or radical of the great main route leading directly through Rodau's -Town, and Rochester to London Stone. The arms of Rochester or -_Duro_brivum--where, as will be remembered, is a Troy Town--are St. -Andrew on his _roue_ Or _rota_. - - [Illustration: FIG. 262.--Arms of Rochester.] - -The name _Durobrivæ_ was also applied by the Romans to the Icenian town -of Caistor, where it is locally proverbial that, - - Caister was a city when Norwich was none, - And Norwich was built of Caistor stone. - -There is a second Caistor which the Romans termed Venta Icenorum: the -neighbouring modern Ancaster, the Romans entitled Causeimei. It is -always taken for granted that the numerous _chesters_, _casters_, -_cesters_ of this country are the survivors of some Roman _castra_ or -fort. Were this actually the case it is difficult to understand why the -Romans called Chester _Deva_, Ancaster _Causeimei_, Caistor _Durobrivæ_, -and Rochester _Durobrivum_: in any case the word _castra_ has to be -accounted for, and I think it will be found to be traceable to some -prehistoric Judgment Tree, Cause Tree, Case Tree, or Juge Tree. No one -knows exactly how "Zeus" was pronounced, but in any case it cannot have -been rigid, and in all probability the vocalisation varied from _juice_ -to _sus_, and from _juge_ to _jack_ and _cock_.[479] - -The rider of a race-horse is called a _jockey_, and the child in the -nursery is taught to - - Ride a _cock_ horse to Banbury Cross - To see a white lady ride on a white horse. - -An English CAC horse is illustrated on page 453, and the White Lady of -Banbury who careered to the music of her bells was very certainly the -Fairy Queen whom Thomas the Rhymer describes as follows: "Her Steed was -of the highest beauty and spirit, and at his mane hung thirty silver -bells and nine, which made music to the wind as she paced along. Her -saddle was of ivory, laid over with goldsmiths' work: her stirrups, her -dress, all corresponded with her extreme beauty and the magnificence of -her array. The fair huntress had her bow in hand, and her arrows at her -belt. She led three greyhounds in a leash, and three hounds of scent -followed her closely." - -This description might have been written of Diana, in which connection -it may be noted that at Doncaster (British Cair Daun), the hobby horse -used to figure as "the Queen's Pony". Epona, the Celtic horse-goddess, -may be equated with the Chanteur or Centaur illustrated on so many of -our "degraded" British coins, and Banstead Downs, upon which Ep's Home -stands, may be associated with _Epona_, and with the shaggy little -_ponies_[480] which ranged in _Epping_ Forest. Banstead, by Epsom (in -Domesday Benestede), is supposed to have meant "bean-place or store": at -Banwell in Somerset, supposed to have meant "pool of the bones," there -is an earthwork cross which seemingly associates this Banwell with -Banbury Cross, and ultimately to the cross of Alban. - -The bells on the fingers and bells on the White Lady's toes may be -connoted with the silver bell of the value of 3s. 4d., which in 1571 was -the prize awarded at Chester--a town of the Cangians or Cangi--to the -horse "which with speede of runninge then should run before all -others".[481] - - [Illustration: FIG. 263.--Banwell Cross. From _Earthwork of England_ - (A. Hadrian Allcroft).] - -With this Chester Meeting may be noted Goodwood near Chichester. -Chichester is in Sussex, and was anciently the seat of the Regni, a -people whose name implies they were followers of _re gni_ or Regina, but -the authorities imagine that Chichester, the county town of Sussex, -owes its name to a Saxon Cissa, who also bestowed his patronymic on -Cissbury Ring, the famous oval entrenchment near Broadwater. At Cissbury -Ring, the largest and finest on the South Downs, great numbers of -Neolithic relics have been found, and the name may be connoted with -Chisbury Camp near Avebury. - -Near Stockport is Geecross, supposedly so named from "an ancient cross -erected here by the Gee family". Presumably that Geecross was the _chi_ -cross or the Greek _chi_: the British name for Chichester was Caer -_Kei_,[482] which means the fortress of Kei, but at more modern -Chichester the famous Market Cross was probably a jack, for the four -main streets of Chichester still stand in the form of the jack or red -rood. The curious surname Juxon is intimately connected with Chichester; -there is an inscription at Goodwood relating to a British ruler named -Cogidumnus[483]--apparently _Cogi dominus_ or _Cogi Lord_--whence it -seems probable that Chichester or Chichestra (1297) was as it is to-day -an _assize_ or _juges_ tree, or even possibly a jockey's _tre_. - -The adjacent Goodwood being equivalent to _Jude wood_, it is worthy of -notice that Prof. Weekley connotes the name Judson with Juxon. His words -are: "The administration of justice occupied a horde of officials from -the Justice down to the Catchpole.[484] The official title _Judge_ is -rarely found, and this surname is usually from the female name Judge, -which like Jug was used for Judith and later for Jane. - -"Janette, Judge, Jennie; a woman's name (Cotgrave). The names Judson and -Juxon sometimes belong to these."[485] - -The word _Chester_ is probably the same as the neighbouring place-name -_Goo_strey-_cum_-Barnshaw in _Che_shire, and the Barn shaw or Barn hill -here connected with Goostrey may be connoted with Loch Goosey near -Barhill in Ayrshire. - -Chi or Jou, who may be equated with the mysterious but important St. -Chei of Cornwall, was probably also once seated at Chee Dale in -Derbyshire, at Chew Magna, and Chewton, as well as at the already -mentioned Jews Walk and Judges Walk near London. - -In Devonshire is a river Shobrook which is authoritatively explained as -Old English for "brook of _Sceocca_, _i.e._, the devil, Satan! _cf._ -Shuckburgh": on referring we find Shuckburgh meant--"Nook and castle of -the Devil, _i.e._, Scucca, Satan, a Demon, Evil Spirit; _cf._ -Shugborough". I have not pursued any inquiries at Shugborough, but it is -quite likely that the Saxons regarded the British Shug or Shuck with -disfavour: there is little doubt he was closely related to "Old Shock," -the phantom-dog, and the equally unpopular "Jack up the Orchard". In -some parts of England Royal Oak Day is known as Shick Shack Day,[486] -and in Surrey children play a game of giant's stride, known as Merritot -or Shuggy Shaw.[487] - -Merrie Tot was probably once Merrie Tod or Tad, and Shuggy Shaw may -reasonably be modernised as Shaggy Jew or Shaggy Joy. It will be -remembered that the Wandering Jew, _alias_ Elijah, wore a shag gown -(_ante_, p. 148): this shagginess no doubt typified the radiating beams -of the Sun-god, and it may be connoted with the shaggy raiment and long -hair of John the Baptist. As shaggy Pan, "the President of the -Mountains," almost certainly gave his name to _pen_, meaning a hill, it -may be surmised that _shaw_, meaning a wooded hill, is allied to Shuggy -Shaw. The surname Bagshaw implies a place-name which originated from Bog -or Bogie Shaw: but Bagshawes Cavern at Bradwell, near Buxton,[488] is -suggestive of a cave or Canhole[489] attributed to Big Shaw, and the -neighbouring _Tide_swell is agreeably reminiscent of Merrie _Tot_ or -Shuggy Shaw. - -In connection with _jeu_, a game, may be connoted _gewgaw_, in Mediæval -English _giuegoue_: the pronunciation of this word, according to Skeat, -is uncertain, and the origin unknown; he adds, "one sense of _gewgaw_ is -a Jew's Harp; _cf._ Burgundian _gawe_, a Jew's Harp". - -Virgil, in his description of a Trojan _jeu_ or _show_, observes-- - - This contest o'er, the good Æneas sought, - A grassy plain, with waving forests crowned - And sloping hills--fit theatre for sport, - Where in the middle of the vale was found - A circus. Hither comes he, ringed around - With thousands, here, amidst them, throned on high - In rustic state, he seats him on a mound, - And all who in the footrace list to vie, - With proffered gifts invites, and tempts their souls to try.[490] - -It will be noted that the _juge_ or showman seats himself amid shaws, -upon a toothill or barrow, and doubtless just such eager crowds as -collected round Æneas gathered in the ancient hippodrome which once -occupied the surroundings of St. John's Church by Aubrey Walk, -Kensington. "St John's Church," says Mitton, "stands on a hill, once a -grassy mound within the hippodrome enclosure, which is marked in a -contemporary map 'Hill for pedestrians,' apparently a sort of natural -grand-stand."[491] A large tract of this district was formerly covered -by a race-course known as the hippodrome. "It stretched," continues -Mitton, "northward in a great ellipse, and then trended north-west and -ended up roughly where is now the Triangle at the west-end of St. -Quintin Avenue. It was used for both flat-racing and steeplechasing, and -the steeplechase course was more than 2 miles in length. The place was -very popular being within easy reach of London, but the ground was never -very good for the purpose as it was marshy."[492] - -That the grassy mound or natural grand-stand of St. John was once sacred -to the divine Ecne, Chinea, or Hackney, and that this King John or King -Han was symbolised by an Invictus or prancing courser is implied from -the lines of a Bardic poet: "Lo, he is brought from the firm enclosure -with his light-coloured bounding steeds--even the sovereign ON, the -ancient, the generous Feeder".[493] We have seen that in Ireland Sengann -meant Old Gann, and that "Saint" John of Kensington was originally -Sinjohn, Holy John, or Elgin, seems to be somewhat further implied from -the neighbouring Elgin Crescent, Elgin Avenue, and Howley Street. - -The Fulham place almost immediately adjacent, considered in conjunction -with Fowell Street, suggests that here, as at the more western Fulham, -was a home of Foals or wild Fowl, or perhaps of Fal, the Irish -Centaur-god. - -The sovereign On, the ancient Courser "of the blushing purple and the -potent number," was mighty _Hu_, whose name New, or _Ancient Yew_, is, I -think, perpetuated at Newbury--where _Hew_son is still a family name--at -Newington Padox (said to be for _paddocks_) in Warsickshire, at -Newington near Wye, in Kent, and possibly at other _New_markets or tons, -which are intimately associated with horse-racing. With the river Noe in -Derbyshire may be connoted Noe, the British form of Noah: The Newburns -in Scotland and Northumberland can hardly have been so named because -they were novel or new rivers, and in view of the fact that British -mythology combined Noah's ark (Welsh _arch_) with a mare, it may be -questioned whether the place-name Newark (originally Newarcha), really -meant as at present supposed _New Work_.[494] It may be that the Trojan -horse story was purely mythological, and had originally relation to the -supposition that mankind all emerged from the body of the Solar Horse. - -The Kensington Hippodrome was eventually closed down on account of the -noise and disorders which arose there, and one may safely assume there -was always a certain amount of _rude_ness and _rowd_iness among the -_rout_ at all hippodromes. Had Herr Cissa, the imaginary Saxon to whom -the authorities so generously ascribe Cissbury Ring, Chichester, and -many other places, been present on some prehistoric Whit Monday, -doubtless like any other personage of importance he would have arrived -at Kensington seated in a _reidi_--the equivalent of the British _rhod_. -And if further, in accordance with Teutonic wont, Cissa had sneered at -the shaggy little _keffils_[495] of the British, certainly some keen -Icenian[496] would have pointed out that not only was the _keffil_ or -_cafall_ a horse of very distinguished antiquity, but that the word -_cafall_ reminded him agreeably of the Gaulish _cheval_ and the Iberian -_cabal_, both very chivalrous or cavalryous old words suggestive of -_valiant_, _valid_, and strong Che or Jou. - -Hereupon some young Cockney would inevitably have uttered the current -British byword-- - - For acuteness and valour the Greeks - For excessive pride the Romans - _For dulness the creeping Saxons_.[497] - -Unless human nature is very changeable Herr Cissa would then have -delivered himself somewhat as follows: "It is really coming to this, -that we Germans, the people to whose exquisite Kultur the nations of -Europe and of America, too, owe the fact that they no longer consist of -hordes of ape-like savages roaming their primordial forests, are about -to allow ourselves to be dictated to."[498] - -Irritated by the allusion to ape-like savages one may surmise that a -jockey of Chichestra inquired whether Herr Cissa claimed the river -Cuckmere and also Cuckoo- or _Houn_dean-Bottom, the field in which Lewes -racecourse stands? He might also have insinuated that the White Horse -cut in the downs below _Hinover_[499] in the Cuckmere valley was there -long before the inhabitants of _Hanover_ adopted it as a totem, and that -the Juxons were just as much entitled to the sign of the Horse as the -Saxons of Saxony, or Sachsen. To this Herr Cissa would have replied that -the White Horse at Uffington was a "deplorable abortion," and that its -barbaric design was "a slander on the Saxon standard". Hereupon a yokel -from Cuckhamsley Hill, near Zizeter, sometimes known as Cirencester, -probably inquired with a chuckle whether Herr Cissa claimed every -Jugestree, Tree of Justice, Esus Tree, Assize or Assembly Tree in the -British Islands? He pertinently added that in Cirencester, or -Churncester, they were in the habit of celebrating at Harvest Home the -festival of the Kernababy, or Maiden, which he always understood -represented the Corn baby, elsewhere known as the Ivy Girl, or "Sweet -Sis". This youth had a notion that Sweet Sis, or the Lady of the -Corn[500] was somehow connected with his native Cirencester, or Zizeter, -and he produced a token or coin upon which the well coiffured head of a -_chic_ little maiden or fairy queen was portrayed.[501] - - [Illustration: FIG. 264.--British. From Evans.] - -An Icenian charioteer, who explained that his people alternatively -termed themselves the _Jugan_tes,[502] also produced a medal which he -said had been awarded him at Caistor, pointing out that the spike of -Corn was the sign of the Kernababy, that the legend under the hackney -read CAC, and that he rather thought the white horse of the Cuckmere -valley and also the one by Cuckhamsley were representations of the same -Cock Horse.[503] He added that he had driven straight from Goggeshall in -his gig--a kind of _coach_ similar to that in which the living image of -his All Highest used of old time to be ceremoniously paraded. - -Herr Cissa hereupon maintained that it was impossible for anyone to -drive straight anywhere in a gig, for it was an accepted axiom of the -science of language that the word gig, "probably of imitative origin," -meant "to take a wrong direction, to rove at random".[504] At this -juncture a venerable _columba_ from St. Columbs, Nottinghill, intervened -and produced an authentic Life of the Great St. Columba, wherein is -recorded an incident concerning the holy man's journey in a gig without -its linch pins. "On that day," he quoted, "there was a great strain on -it over long stretches of road," nevertheless "the car in which he was -comfortably seated moved forward without mishap on a straight -course."[505] - - [Illustration: FIG. 265.--Sculptured Stone, Meigle, Perthshire. From - _The Life of St. Columba_ (Huyshe, W.).] - -In view of this feat, and of an illustration of the type of vehicle in -which the journey was supposedly accomplished, it was generally accepted -that Herr Cissa's definition of _gig_ was fantastic, whereupon the -Saxon, protesting, "You do not care one iota for our gigantic works of -Kultur and Science, for our social organisation, for our Genius!" -asserted the dignity of his _gig_ definition by whipping up his horses, -taking a wrong direction, and roving at random from the enclosure. - -FOOTNOTES: - - [400] With Ecne may be connoted _ech_, the Irish for _horse_. - - [401] _Irish Myth. Cycle_, p. 82. - - [402] _Germania_, x. - - [403] "The senses of the horse are acute though many animals excel - it in this respect, but its faculties of observation and - memory are both very highly developed. A place once visited - or a road once traversed seems never to be forgotten, and - many are the cases in which men have owed life and safety to - these faculties in their beasts of burden. Even when - untrained it is very intelligent: horses left out in winter - will scrape away the snow to get at the vegetation beneath - it, which cattle are never observed to do."--Chambers's - _Encyclopædia_, v., 792. - - [404] Bayley, H., _The Lost Language of Symbolism_, vol. ii. _Cf._ - chapter, "The White Horse". - - [405] _Nauticaa Mediterranea_, Rome, 1601. - - [406] Brock, M., _The Cross: Heathen and Christian_, p. 64. - - [407] "The oak, tallest and fairest of the wood, was the symbol of - Jupiter. The manner in which the principal tree in the grove - was consecrated and ordained to be the symbol of Jupiter was - as follows: The Druids, with the general consent of the whole - order, and all the neighbourhood pitched upon the most - beautiful tree, cut off all its side branches and then joined - two of them to the highest part of the trunk, so that they - extended themselves on either side like the arms of a man, - making in the whole the shape of a cross. Above the - insertions of these branches and below, they inscribed in the - bark of the tree the word Thau, by which they meant God. On - the right arm was inscribed Hesus, on the left Belenus, and - on the middle of the trunk Tharamus."--Quoted by Borlase in - _Cornwall_ from "the learned Schedius". - - [408] _Ancient British Coins_, p. 49. - - [409] _The Coin Collector_, p. 159. - - [410] _Numismatic Manual_, p. 225. - - [411] Jewitt, L., _English Coins and Tokens_, p. 4. - - [412] Head, Barclay, V., _A Guide to the Coins of the Ancients_, p. - 1 (B. M.). - - [413] Akerman, J. Y., _Numismatic Manual_, p. 228. - - [414] Akerman, J. Y., _Numismatic Manual_, p. 10. - - [415] The earliest "Lady" of Byzantium was the fabulous daughter of - Io, _Cf._ Schliemann, _Mykene_. - - [416] Macdonald, G., _The Evolution of Coinage_, p. 5. - - [417] Macdonald, G., _The Evolution of Coinage_, p. 9. - - [418] According to Skeat _jingle_, "a frequentative verb from the - base _jink_," is allied to _chink_, and _chink_ is "an - imitative word". - - [419] Munro, Dr. Robt., _Prehistoric Britain_, p. 45. The italics - are mine. - - [420] Johnson, W., _Folk Memory_, p. 321. - - [421] _Bella Gallico_, Bk. IV. - - [422] _Crete, the Forerunner of Greece_, p. 72. - - [423] _Iliad_, XX., 570-80. - - [424] "It's you English who don't know your own language, otherwise - you would realise that most of what you call 'Yankeeisms' are - merely good old English which you have thrown away."--J. - Russell Lowell. - - [425] As illustrated _ante_, p. 381. - - [426] _Illustrated London News_, 10th August, 1918. - - [427] _Cf._ _Troy_, p. 353; _Ilios_, 619. - - [428] Il., lix. - - [429] Hawes, C. H. and H. B., _Crete the Forerunner of Greece_, p. - 44. - - [430] _Æneid_, Book II., 111. - - [431] _Ibid._, 20. - - [432] Johnson, W., _Byways_, 419. - - [433] _Sepulchres of Ancient Etruria_, p. 10. - - [434] Johnston, Rev. W. B., _Place-names of England and Wales_, p. - 2. - - [435] Morris-Jones, Sir J., _Taliesin_, p. 32. - - [436] Guest, Dr., _Origines Celticæ_, ii., 218-27. - - [437] Fraser, J. B., _Persia_. - - [438] There is an Uffington in Lincoln on the river Welland. - - [439] _Holy Wells_, p. 102. - - [440] Allcroft, A. Hadrian, _Earthwork of England_, p. 136. - - [441] P. 16. - - [442] Carey, Miss E. F., _Folklore_, xxv., No. 4, p. 417. - - [443] Mitton, C. F., _Kensington_, p. 58. - - [444] _Iliad_, XX., 246, 262. - - [445] The first lessee of the Manor at Kensington, now known as - Holland Park, was a certain Robert Horseman. Holland House - being built in a swamp, or _holland_, may owe its title to - that fact or to its having been erected by a Dutchman. The - Bog of _Allen_ in Ireland is authoritatively equated with - _holland_. - - [446] This information was given me verbally by Miss Mary George of - Sennen Cove. - - [447] Zennor is understood to have meant _Holy Land_. - - [448] _Proc. of Roy. Ir. Acad._, xxxiv., C., 10-11, p. 376. - - [449] Fraser, J.B., _Persia_, p. 132. - - [450] According to Johnston, Felixstowe was the church of St. Felix - of Walton, sometimes said to be _stow_ of Felix, first bishop - of East Anglia. "But this does not agree with the form in - 1318 Filthstowe which might be 'filth place,' place full of - dirt or foulness. This is not likely" (p. 259). - - [451] _Cf._ _Holy Wells._ - - [452] The numerous British Cranbrooks and Cranbournes are assumed - to have been the haunts of cranes. - - [453] Allcroft, A. Hadrian, _Earthwork of England_, p. 462. - - [454] Johnson, W., _Folk Memory_, p. 321. - - [455] Domesday Branchtrea, later Branktry. "This must be 'tree of - _Branc_,' the same name as in Branksome (Bournemouth), - Branxton (Coldstream), and Branxholm (Hawick)."--Johnston, J. - B., _Place-names of England and Wales_, p. 165. - - [456] _A Guide to the Antiquities of the Iron Age_ (Brit. Museum), - p. 35. - - [457] _Ep_ in old Breton meant _horse_; _cf. Origines Celticæ_, i., - 373, 380, 381. - - [458] _Celtic Britain_, p. 229. - - [459] 1158 Brimigham; 1166 Bremingeham; 1255 Burmingeham; 1413 - Brymecham; 1538 Bromieham. - - [460] _Ancient Britain_, p. 282. - - [461] _Historical Works_ (Bohn's Library), p. 98. - - [462] _Travels in the East_ (Bohn's Library), p. 202. - - [463] _Avebury and Stonehenge_, p. 43. - - [464] _A Guide to the Antiquities of the Iron Age_, p. 29. - - [465] Higgens, G., _Celtic Druids_, p. lxxiv. - - [466] _Annals_, Bk. xii, xii. - - [467] In 1200 Folkeshull. Of Flixton in Lancashire the authorities - suggest, "perhaps a town of the flitch". Of Flokton in - Yorkshire, "Town of an unrecorded Flocca". I suspect Flokton - was really a Folk Dun or Folks Hill. - - [468] Akerman, p. 166. - - [469] _Slav Tales_, p. 182. - - [470] Fraser, J. B., _Persia_, p. 134. - - [471] The word _silver_ is imagined to be derived from _Salube_, a - town on the Black Sea. - - [472] Johnston, J. B., _Place-names_, p. 445. - - [473] The Frankish chroniclers assigned the origin of the Franks to - Troy. The word _Frank_ is radically feran or veran. - - [474] Hope, R. C., _Holy Wells_, p. 137. - - [475] _Taliesin_, p. 238. - - [476] _Minnis_, said to be a Kentish word for _common_, is - seemingly the latter portion of _communis_. - - [477] "Within the area towards the north-east corner is a solid - rectangular platform of masonry, 145 feet by 104 feet, and 5 - feet in thickness. In the centre there is a structure of - concrete in the form of a cross, 87 feet in length, 7 feet 6 - inches wide, which points to the north. The transverse arm, - 47 feet long and 22 feet wide, points to the gateway in the - west wall. The platform rests upon a mass of masonry reaching - downward about 30 feet from the surface, it measures 124 feet - north to south and 80 feet east to west. At each corner there - are holes 5 to 6 inches square, penetrating through the - platform. A subterranean passage, 5 feet high, 3 feet wide, - has been excavated under the overhanging platform, around the - foundation beneath, which may be entered by visitors. - - "The efforts that have been made to pierce the masonry have - failed in ascertaining whether there are chambers inside. No - satisfactory explanation of its origin and purpose has yet - been discovered. It may have formed the foundation of a - 'pharos'. The late C. R. Smith, whose opinion on the subject - is of especial value, and also later authorities, have - thought that this remarkable structure enclosed receptacles - either for the storage of water, or for the deposit of - treasure awaiting shipment."--_A Short Account of the Records - of Richborough_ (W. D.). - - [478] _Britannia Antiquissima_, p. 5. - - [479] This on the face of it looks far-fetched, but the - intermediate forms may easily be traced, and the suggestion - is really more rational than the current claim that _fir_ and - _quercus_ are the "same word". - - [480] Statues of Epona represent her seated "between foals". - _Ancient Britain_, p. 279. - - [481] A small bell swinging in a circle may often be seen to-day as - a "flyer" ornament on the heads of London carthorses. - - [482] Guest, Dr., _Origines Celticæ_, ii., p. 159. - - [483] Tacitus in _Agricola_ gives Cogidumnus an excellent reference - to the following effect: "Certain districts were assigned to - Cogidumnus, a king who reigned over part of the country. He - lived within our own memory, preserving always his faith - unviolated, and exhibiting a striking proof of that refined - policy, with which it has ever been the practice of Rome to - make even kings accomplices in the servitude of mankind." - - [484] This functionary is said to have acquired his title by - distraining on, or catching the people's pullets. - - [485] _The Romance of Names_, p. 184. - - [486] Hazlitt, W. C., _Faiths and Folklore_, ii., 543. - - [487] _Ibid._, ii., 408. - - [488] At _Bick_ley (Kent) is _Shaw_field Park. - - [489] The neighbouring "Canholes" will be considered in a later - chapter. - - [490] _Æneid_, Bk. V., 39. - - [491] _Kensington_, p. 89. - - [492] _Ibid._, p. 89. - - [493] Davies, E., _Mytho. of Ancient Druids_, p. 528. - - [494] The oldest church in Ireland (the Oratory of Gallerus) is - described as exactly like an upturned boat, and the _nave_ or - _ship_ of every modern sanctuary perpetuates both in form and - name the ancient notion of Noah's Ark, or the Ark of Safety. - The ruins of Newark Priory, near Woking, are situated in a - marshy mead amid seven branches of the river Wey which even - now at times turn the site into a swamp. There is a Newark in - Leicestershire and a Newark in St. John's Parish, - Peterborough; here the land is flat and mostly arable. At - Newark, in Notts, the situation was seemingly once just such - a wilderness of waters as surrounded Newark Priory, in Send - Parish, Woking. The ship of Isis, symbolizing the fecund Ark - of Nature, figured prominently in popular custom, and the - subject demands a chapter at the very least. - - [495] _Keffil_ meaning _horse_ is still used in Worcestershire, and - Herefordshire. "This is a pure Welsh word nor need one feel - much surprised at finding it in use in counties where the - Saxon and the Brython must have had many dealings in horse - flesh. But what is significant is the manner in which it is - used, for it is employed only for horses of the poorest type, - or as a word of abuse from one person to another as when one - says--'you great keffil,' meaning you clumsy idiot."--Windle, - B. C. A., _Life in Early Britain_, p. 209. - - [496] "The Icenians took up arms, a brave and warlike - people."--Tacitus, _Annals_. - - [497] Windle, B. C. A., _Life in Early Britain_, p. 210. - - [498] Quoted in _The Daily Express_, 9th October, 1918, from _Der - Rheinisch Westfalische Zeitung_. - - [499] _Cf._ Johnson, W., _Folk Memory_, p. 326. - - [500] The Cornish for _corn_ was _izik_. - - [501] _Cf._ Fig. 358, p. 596. - - [502] Evans, Sir J., _Ancient British Coins_, p. 404. - - [503] "Under any circumstances the legend CAC on the reverse would - have still to be explained."--_Ibid._, p. 353. - - [504] Skeat, p. 212. - - [505] Huyshe, W., _Adamnan's Life of St. Columba_, p. 173. - - - - - CHAPTER IX - - BRIDE'S BAIRNS - - "But, I do not know how it comes to pass, it is the unhappy fashion - of our age to derive everything curious and valuable, whether the - works of art or nature, from foreign countries: as if Providence - had denied us both the genius and materials of art, and sent us - everything that was precious, comfortable, and convenient, at - second-hand only, and, as it were, by accident, from charity of our - neighbours."--BORLASE (1754). - - -Homer relates that the gods watched the progress of the siege of Troy -from the far-celebrated Mount Ida in Asia Minor: there is another -equally famous Mount Ida in Crete, at the foot of which lived a people -known as the Idaei. With Homer's allusion to "spring-abounding Ida's -lowest spurs," where wandered-- - - ... in the marshy mead - Rejoicing with their foals three thousand mares, - -may be connoted his reference to "Hyde's fertile vale,"[506] and there -is little doubt that spring-abounding Idas and Hyde Parks were once as -plentiful as Prestons, Silverdales, and Kingstons. - -The name Ida is translated by the dictionaries as meaning _perfect -happiness_, and Ada as _rich gift_: we have already seen that the ideal -pair of Ireland were Great King Conn and Good Queen Eda, and that it was -during the reign of these royal twain that Ibernia, "flowed with the -pure lacteal produce of the dairy".[507] - -Hyde Park, now containing Rotten Row at Kensington, occupies the site of -what figured in Domesday Book as the Manor of Hyde: the immediately -adjacent Audley Streets render it possible that the locality was once -known as Aud lea, or meadow, whence subsequent inhabitants derived their -surname. Hyde Park is partly in Paddington, a name which the authorities -decode into "town of the children of Paeda". This Paeda is supposed to -have been a King of Mercia, but he would hardly have been so prolific as -to have peopled a town, and, considered in conjunction with the -neighbouring Praed or _pere Aed_ street, it is more likely that Paeda -was Father Eda, the consort of Maida or Mother Eda, after whom the -adjacent Maida Vale and Maida Hill seemingly took their title. By -passing up Maida Vale one may traverse St. John's Wood, Brondesbury or -Brimsbury, Kensal Green, Cuneburn, and eventually attain the commanding -heights of Caen, or Ken wood, from whence may be surveyed not only -"Hyde's fertile vale," situated on "spring-abounding Ida's lowest -spurs," but a comprehensive sweep of greater London. - -According to Tacitus "some say that the Jews were fugitives from the -island of Crete,"[508] and he continues: "There is a famous mountain in -Crete called Ida; the neighbouring tribe, the Idaei, came to be called -Judaei by a barbarous lengthening of the national name". Modern editors -of Tacitus regard this statement as no doubt the invention of some Greek -etymologer, but with reference to the Idaei they speak of this old -Cretan race as "being regarded as a kind of mysterious half-supernatural -beings to whom mankind were indebted for the discovery of iron and the -art of working it".[509] - -There is evidence of a similar idealism having once existed among the -Britons and the Jews in the second Epistle of Monk Gildas to the -following effect: "The Britons, contrary to all the world and hostile to -Roman customs, not only in the mass but also in the tonsure, are with -the Jews slaves to the shadows of things to come rather than to the -truth".[510] By "truth" Gildas here of course means his own particular -"doxy," and the salient point of his testimony is the assertion that -practically alone in the world the British and the Jews were dreamy, -immaterial, superstitious idealists. That the Idaeians of Crete, Candia, -or Idaea were singularly pure or candid may be judged from the testimony -of Sir Arthur Evans: "Religion entered at every turn, and it was, -perhaps, owing to the religious control of art that among all the Minoan -representations--now to be numbered by thousands--no single example of -indecency has come to light".[511] Referring to British candour, -Procopius affirms: "So highly rated is chastity among these barbarians -that if even the bare mention of marriage occurs without its completion -the maiden seems to lose her fair fame".[512] - -This alleged purity of the British Maid is substantiated by the words -_prude_ and _proud_, both of which like _pretty_, _purity_, and _pride_, -are radically pure Ide. Skeat defines _prude_ as a woman of affected -modesty, and adds "see _prowess_"; but prudery has little connection -with prowess, and is it really necessary to assume that primitive -prudery was "affected"? The Jewish JAH is translated by scholars as -"pure Being"; the passionate adoration of purity is expressed in the -prehistoric hymn quoted _ante_ page 183, Hu the Mighty was pre-eminently -pure, and it is thus likely that the ancient Pere, Jupiter, or Aubrey -meant originally the _Pure_. - -We have seen that Jupiter, the divine _Power_, was conceived -indifferently as either a man or an immortal maid: a maid is a virgin, -and the words _maid_ or _mayde_, like Maida, is radically "Mother Ida". -According to Skeat _maid_ is related to Anglo-Saxon _magu_, a son or -kinsman; and one may thus perhaps account for _brother_, _bruder_, or -_frater_, as meaning originally the produce or progeny of the same -_pere_--but not necessarily the same _pair_. - -To St. Bride may be assigned not only the terms _bride_ and bridegroom, -or brideman; but likewise _breed_ and _brood_. Skeat connects the latter -with the German _bruhen_ to scald, but a good mother does not scald her -brood, and as St. Bride was known anciently as "The Presiding Care"; -even although _bairn_ is the same word as _burn_, we may assume that St. -Bride did not burn her _brat_. - -There is a Bridewell and a church of St. Bride in London, but to the -modern Londoner this "greatest woman of the Celtic Church" is -practically unknown. In Hibernia and the Hebrides, however, St. Bride -yet lives, and in the words of a modern writer is "more real than the -great names of history. They, pale shadows moving in an unreal world, -have gone, but she abides. With each revolving year she flits across the -Machar, and her tiny flowers burn golden among the short, green, turfy -grass at her coming. Her herald, the Gillebrighde, the servant of Bride, -calls its own name and hers among the shores, a message that the sea, -the treasury of Mary, will soon yield its abundance to the fisher, -haven-bound by the cold and stormy waters of winter. He sees St. Bride, -the Foster Mother, but his keen vision penetrates a vista far beyond the -ages when Imperial Rome held sway and, in that immemorial past, beholds -her still. In the uncharted regions of the Celtic imagination, she -abides unchanging, her eyes starlit, her raiment woven of fire and dew; -her aureole the rainbow. To him she is older than the world of men, yet -eternally young. She is beauty and purity and love, and time for her has -no meaning. She is a ministering spirit, a flame of fire. It is she who -touches with her finger the brow of the poet and breathes into his heart -the inspiration of his song. She is born with the dawn, and passes into -new loveliness when the sun sets in the wave. The night winds sing her -lullaby, and little children hear the music of her voice and look into -her answering eyes. Who and what, then, is St. Bride? She is Bridget of -Kildare, but she is more. She is the daughter of Dagda, the goddess of -the Brigantes; but she is more. She is the maid of Bethlehem, the tender -Foster Mother; but she is more even than that. She is of the race of the -immortals. She is the spirit and the genius of the Celtic people."[513] - -St. Bride was known occasionally as St. Fraid, and Brigit, or Brigid, an -alternative title of the Fair Ide, may be modernised into _Pure Good_. -With her white wand Brigit was said to breathe life into the mouth of -dead Winter, impelling him to open his eyes to the tears, the smiles, -the sighs, and the laughter of Spring, whence to Brid, or Bryth of the -Brythons, may be assigned the word _breathe_; and as Bride was -represented by a sheaf of grain carried joyously from door to door, -doubtless in her name we have the origin of _bread_. - -The name Bradbury implies that many barrows were dedicated to Brad; -running into the river Rye of Kent is a river Brede, and as the young -goddess of Crete was known to the Hellenes as Britomart, which means -_sweet maiden_, we may equate Britomart with Britannia. At the village -of Brede in Kent the seat now known as Brede Place is also known as the -Giant's House, whence in all probability St. Bride was the maiden Giant, -Gennet, or Jeanette. - -In the province of Janina in Albania is the town of Berat, and the -foundation of either this Berat or else the Beyrout of Canaan was -ascribed by the Greek mythologists to a maiden named Berith or Beroë. - - Hail Beroë, fairest offering of the Nereids! - Beroë all hail! thou root of life, thou boast - Of Kings, thou nurse of cities with the world - Coeval; hail thou ever-favoured seat of Hermes ... - With Tethys and Oceanus coeval. - But later poets feign that lovely Beroë - Derived her birth from Venus and Adonis - Soon as the infant saw the light with joy - Old Ocean straight received her in his arms. - And e'en the brute creation shared the pleasure. - ... In succeeding years - A sacred town derived its mystic name - From that fair child whose birth coeval was - With the vast globe; but rich Ausonia's sons - The city call Berytus.[514] - -The same poet repeatedly maintains that the age of the city of Beroë was -equal to that of the world, and that it could boast an antiquity much -greater than that of Tarsus, Thebes, or Sardis. The reference to Beroë -or Berith as the ever-favoured seat of Hermes implies the customary -equation of Britannia = Athene = Wisdom. The prehistoric car illustrated -in the preceding chapter is reproduced from a stone in Perthshire or -Perithshire, and in a description written in 1569 this stone was then -designated the Thane Stone.[515] That this was an Athene stone is -somewhat implied by the further details, "it had a cross at the head of -it and a goddess next that in a cart, and two horses drawing her and -horsemen under that, and footmen and dogs". The Thanes of Scotland were -probably the official representatives of Athene, or Wisdom, or Justice, -and the dogs of the Thane Stone may be connoted with the Hounds of Diana -or Britomart, and the greyhounds of the English Fairy Queen. - -Athene is presumably the same as Ethne, the reputed mother of St. -Columba, and also as Ieithon, the Keltic goddess of speech or _prat_ing, -after whom Anwyl considers the river Ieithon in Radnorshire was named. -This Welsh river-name may be connoted with the river Ythan in Scotland, -and the legend IDA, found upon the reverse of some of the Ikenian coins -of England, may be connoted with the place-name Odestone, or Odstone, -implying seemingly a stone of Od, or Odin. - -At Oddendale in Westmorland are the remains of a Druidic circle and -traces of old British settlements: with the Thanestone may be connoted -the carved example illustrated _ante_, page 381, from Dingwall, and also -the decorated "Stone of the Fruitful Fairy," which exists in -Ireland.[516] - -The authorities think it possible that the river Idle--a tributary of -the Trent--derived its name from being empty, vain, or useless; but it -is more probable that this small stream was christened by the Idaeans, -and that the resident Nymph or Fruitful Fairy was the idyll, or the -idol, whom they idealised. It is not without significance that the -starting point of the races at Uffington was Idles Bush: "As many as a -dozen or more horses ran, and they started from Idle's Bush which wur a -vine owld tharnin-tree in thay days--a very nice bush. They started from -Idle's Bush as I tell 'ee sir, and raced up to the Rudge-way."[517] -Doubtless there were also many other "Idles Bush's," perhaps at some -time one in every Ideian town or neighbourhood: there is seemingly one -notable survival at Ilstrye or _Ideles_tree, now Elstree near St. -Albans. - -That the Idaean ideal was Athene is implied by the adjective _ethnic_. -The word _ethic_ which means, "relating to morals," is connected by -Skeat with _sitte_, the German for custom: there is, however, no seeming -connection between German custom and the Idyllic.[518] - -The early followers of Britomart are universally described as an -industrious and peaceful people who made their conquests in arts and -commerce: to them not only was ascribed the discovery of iron and the -working of it, but the Cretan treatment of bronze proves that the -Idaeans were consummate bronzesmiths. In Crete, according to Sir Arthur -Evans, "new and refined crafts were developed, some of them like inlaid -metal-work unsurpassed in any age or country". - -That the Britons were expert blacksmiths is evident not merely from -their chariot wheels, but also from the superb examples of bronze -art-craft, found notably in the Thames. For the sum of one shilling the -reader may obtain _A Guide to the Antiquities of the Iron Age_, -published by the British Museum, in which invaluable volume two -wonderful examples of prehistoric ironmongery are illustrated in colour. -One of these, a bronze shield discovered at Battersea, is rightly -described by Romilly Allen, as "about the most beautiful surviving piece -of late Celtic metal-work". The Celts, as this same authority observes, -had already become expert workers in metal before the close of the -Bronze Age; they could make beautiful hollow castings for the chapes of -their sword sheaths; they could beat out bronze into thin plates and -rivet them together sufficiently well to form water-tight cauldrons; -they could ornament their circular bronze shields and golden diadems -with repoussé patterns, consisting of corrugations and rows of raised -bosses; and they were not unacquainted with the art of engraving on -metal.[519] - -Not only were the Britons expert in ordinary metal-work but they are -believed to have _invented_ the art of enamelled-inlay. Writing in the -third century of the present era, an oft-quoted Greek observed: "They -say that the barbarians who live in Ocean pour colours on heated bronze -and that they adhere, become as hard as stone, and preserve the designs -that are made in them". - -It is admitted that nowhere was greater success attained by this art of -the early Iron Age than in Britain, and as Sir Hercules Read rightly -maintains: "There are solid reasons for supposing this particular style -to have been confined to this country".[520] The art of enamelling was -of course practised elsewhere, particularly at Bibracte in Gaul, long -before the Roman Conquest, but in the opinion of Dr. Anderson, the -Bibracte enamels are the work of mere dabblers in the art compared with -the British examples: the home of the art was Britain, and the style of -the patterns, as well as the associations in which the objects decorated -with it were found, demonstrate with certainty that it had reached its -highest stage of indigenous development before it came in contact with -the Roman culture.[521] The evidence of the bronze spear-head points to -the same remarkable conclusions as the evidence of enamelled bronze, and -in the opinion of the latest and best authorities, from its first -inception throughout the whole progress of its evolution the spear-head -of the United Kingdom has a character of its own, one quite different -from those found elsewhere. In no part of the world did the spear-head -attain such perfection of form and fabric as it did in these islands, -and the old-fashioned notion that bronze weapons were imported from -abroad is now hopelessly discredited. "Why, then," ask the authors of -_The Origin, Evolution, and Classification of the Bronze -Spear-Head_,[522] "may not a bronze culture have had its birth in our -country where it ultimately attained a development scarcely equalled, -certainly not surpassed, by that in any other part of the world?" - -One of the distinctions of the British spear-head is a certain variety -of tang, of which the only parallel has been found in one of the early -settlements at Troy. Forms also, somewhat similar, have been discovered -in the Islands of the Ægean sea, and in the Terramara deposits of -Northern Italy, but it is the considered opinion of Canon Greenwell and -Parker Brewis, that whatever may be the true explanation of the history -of the general development of a bronze culture in Great Britain and -Ireland, "there can be no doubt whatever that the spear-head in its -origin, progress, and final consummation was an indigenous product of -those two countries, and was manufactured within their limits apart from -any controlling influence from outside".[523] - -The magnificent bronze shield and _bric a brac_ found in London were -thus presumably made there, and it is not improbable that the principal -smitheries were situated either at Smithfield in the East, or Smithfield -in the West in the ward of Farringdon or Farendone. - -Stow in his _London_ uses the word _fereno_ to denote an ironmonger, in -old French _feron_ meant a smith, and wherever the ancient ferenos or -smiths were settled probably became known as _Farindones_ or _fereno -towns_. Stow mentions several eminent goldsmiths named Farendone; from -_feron_, the authorities derive the surname Fearon, which may be seen -over a shop-front near Farringdon Street to-day. - -Modern Farringdon Street leads from Smithfield or Smithy field[524] to -Blackfriars, and it may be suggested that the original Black Friars were -literally freres or brethren, who forged with industrious ferocity at -their fires and furnaces. Without impropriety the early fearons might -have adopted as their motto _Semper virens_: smiting in smithies is -smutty work, and all these terms are no doubt interrelated, but not, I -think, in the sense which Skeat supposes them, _viz._: "Smite, _to -fling_. The original sense was to smear or rub over. 'To rub over,' -seems to have been a sarcastic expression for 'to beat'; we find _well -anoynted_--well beaten." - -The word _bronze_ was derived, it is said, from Brundusinum or Brindisi, -a town which was famous for its bronze workers. Brindisi is almost -opposite Berat in Epirus; the smith or _faber_ is proverbially _burly_, -_i.e._, _bur_ like or _brawny_, and it is curious that the terms -_brass_, _brasier_, _burnish_, _bronze_, etc., should all similarly -point to Bru or Brut. With St. Bride or St. Brigit, who in one of her -three aspects was represented as a smith, may be connoted _bright_, and -with Bress, the Consort of Brigit, may be connoted _brass_. And as Bride -was alternatively known as Fraid, doubtless to this form of the name may -be assigned _fer_, _fire_, _fry_, _frizzle_, _furnace_, _forge_, -_fierce_, _ferocious_, and _force_. - -That the island of Bru or Barri in South Wales was a reputed home of the -burly _faber_, _feuber_, or Fire Father, is to be inferred from the -statement of Giraldus Cambrensis, that "in a rock near the entrance of -the island there is a small cavity to which if the ear is applied a -noise is heard like that of smiths at work, the blowing of the bellows, -strokes of the hammers, grinding of tools and roaring of -furnaces".[525] It is supposed that Barri island owes its name to a -certain St. Baroc, the remains of whose chapel once stood there: that -St. Baroc was Al Borak, the White Horse or _brok_, upon whom every good -Mussalman hopes eventually to ride, is implied by the story that St. -Baroc borrowed a friend's horse and rode miraculously across the sea -from Pembrokeshire to Ireland. - -On the coast between Pembroke and Tenby is Manor_beer_, known anciently -as Maenor Pyrr, that is, says Giraldus, "the mansion of Pyrrus, who also -possessed the island of Chaldey, which the Welsh call Inys Pyrr, or the -island of Pyrrus". But the editor of Giraldus considers that a much more -natural and congenial conjecture may be made in supposing Maenor Pyrr to -be derived from _Maenor_ a _Manor_, and Pyrr, the plural of Por, a lord. -I have already suggested a possible connection between the numerous -_pre_ stones and Pyrrha, the first lady who created mankind out of -stones. - -Near Fore Street, in the ward of Farringdon by Smithfield, will be found -Whitecross Street, Redcross Street, and Cowcross Street: the last of -these three cross streets by which was "Jews Garden," may be connoted -with the Geecross of elsewhere. The district is mentioned by Stow as -famous for its coachbuilders, and there is no more reason to assume that -the word _coach_ (French _coche_) was derived from Kocsi, a town in -Hungary, than to suppose that the first coach was a cockney production -and came from Chick Lane or from Cock Lane, both of which neighbour the -Cowcross district in Smithfield. The supposition that the _gig_ or -_coach_ (the words are radically the same) was primarily a vehicle used -in the festivals to Gog the _High High_, or _Mighty Mighty_, is -strengthened by the testimony of the solar chariot illustrated _ante_, -page 405. - -Not only were the British famed from the dawn of history[526] for their -car-driving but from the evidence of sepulchral chariots and sepulchral -harness the authorities are of opinion that the fighting car was long -retained by the Kelts, "and its presence in the Yorkshire graves seems -to show that it persisted in Britain longer than elsewhere".[527] - -Somewhere in the Smithfield district originally existed what Stow -mentions as Radwell, and this well of the Redcross, or Ruddy rood, may -be connoted with the Rood Lane a mile or so more eastward. Between Rood -Lane and Red Cross Street is Lothbury: the suffix _bury_ (as in -Lothbury, and Aldermanbury) is held by Stow, and also by Camden, to mean -a Court of Justice, and this definition accords precisely with the -theory that the barrow was originally the seat of Justice. At Lothbury -the noise or _bruit_ made by the burly fabers was so vexatious that Stow -seriously defines the place-name _Loth_bury as indicating a _loath_some -locality.[528] The supposition that Cowcross Street, Jews Garden, and -the Redcross or Ruddy rood site were primarily in the occupation of men -of Troy or Droia may possibly be strengthened by the fact that here was -a _Tre_mill brook, and the seat of a Sir Drew Drury. The parish church -of Blackfriars is St. Andrews, there is another St. Andrews within a -bow-shot of Smithfield, and that the "drews" were a skilled family is -obvious from the fact that the name Drew is defined as Teutonic -_skilful_. Both Scandinavians and Germans possess the Trojan tradition; -the All Father of Scandinavia was named _Borr_, Thor, the Hammer God, -was assigned to Troy, and in Teutonic mythology there figure two -celestial Smith-brethren named Sindre and Brok. - -The cradle of the Cretan Zeus is assigned sometimes not to Mount Ida but -to the neighbouring Mount Juktas which is described as an extraordinary -"cone". When the Cretan script is deciphered it will probably transpire -that Mount Juktas was associated with Juk, Jock, or Jack, and the name -may be connected with _jokul_, the generic term in Scandinavia for a -snow-covered or white-crowned height. Jack is seemingly the same word as -the Hebrew Isaac, which is defined as meaning _laughter_; Jack may thus -probably be equated with _joke_ and _jokul_ with _chuckle_, all of which -symptoms are the offspring of _joy_ or _gaiety_. To _kyg_, an obsolete -adjective meaning _lively_--and thus evidently a variant of _agog_--are -assigned by our authorities the surnames Keach, Ketch, Kedge, and Gedge. -In connection with _kyg_ Prof. Weekley quotes the line-- - - _Kygge_ or joly, _jocundus_. - -Among the gewgaws found in the sacred shrines of Juktas are numerous -bijou gigs, or coaches, all no doubt once very _juju_, or sacred. - -To appreciate the outlook of the "half-supernatural" Idaeans one may -find a partial key in the words of Aratus: "Let us begin with _Zeus_, -let us always call upon and laud his name; all the network of -interwending roads and all the busy markets of mankind are full of -_Zeus_, and all the paths and fair havens of the sea, and everwhere our -hope is in _Zeus_ for we are also his children".[529] - -Stow mentions the firmly-rooted tradition that the Cathedral of St. Paul -stands upon the site of an ancient shrine to Jupiter. It may be merely -coincidence that close to St. Paul's once stood an Ypres Hall:[530] in -the immediate vicinity of Old St. Paul's used also to exist a so-called -Pardon Churchyard, perhaps an implication that Ludgate Hill was once -known as _Par dun_ or _Par Hill_. That "Pardon" was equivalent to -"Pradon" is evident from the fact that modern Dumbarton was originally -_Dun Brettan_, or the Briton's Fort. The slope leading from the Southern -side of St. Paul's or Pardon Churchyard, is still named Peter's Hill, -and in view of the Jupiter tradition it is not altogether unlikely that -Peter's Hill was originally _eu Peter's_ Hill, synonymously _Pere dun_. -The surname Pardon may still be found in this Godliman Street -neighbourhood, where in Stow's time stood not only Burley House, but -likewise Blacksmiths Hall. A funeral _pyre_ is a fire; a _phare_ is a -lighthouse, and the intense purity of Bride's fire, phare, or pyre is -implied by the fact that it was not suffered to be blown by human breath -but by bellows only. From time immemorial the Fire of Bride was tended -by nineteen holy maids, each of whom had the care of the Fire for one -night in turn: on the twentieth night the nineteenth maid, having piled -wood upon the fire, said: "Brigit, take charge of your own fire, for -this night belongs to you". The tale ends that ever on the twentieth -morning the fire had been miraculously preserved.[531] - -The patron saint of engineers is Barbara or Varvara, the sacred pyre of -Bride was maintained within a circle or periphery of stakes and -brushwood, and close at hand were certain very beautiful meadows called -St. Bridget's pastures, in which no plough was ever suffered to turn a -furrow. The words _mead_ and _meadow_ are the same as _maid_ and -_maida_, whence it seems to follow that all meadows were dedicated to -Bride, the pretty Lady of the Kine. Homer's "fertile vale of Hyde," and -the Londoner's Hyde Park, were alike probably idealised and sacred -meadows corresponding to the Irish Mag-Ithe or Plains of Ith; it is not -unlikely that all _heaths_ were dedicated to _Ith_. To the Scandinavian -Ith or Ida Plains we find an ancient poet thus referring: "I behold -Earth rise again with its evergreen forests out of the deep ... the -Anses meet on Ida Plain, they talk of the mighty earth serpent, and -remember the great decrees, and the ancient mysteries of the unknown -God". After foretelling a time when "All sorrows shall be healed and -Balder shall come back," the poet continues: "Then shall Hoeni choose -the rods of divination aright, and the sons of the _Twin Brethren_ shall -inhabit the wide world of the winds".[532] - - [Illustration: FIG. 266.--Etruscan Bucket, Offida, Picenum. From _A - Guide to the Antiquities of the Early Iron Age_, p. - 17.] - -In Fig. 266--an Etrurian bucket--two diminutive Twin Brethren are being -held by the _Bona Dea_--a winged Ange or Anse--who is surmounted by the -symbolic cockle or coquille. The fact that this bucket was found at -Offida renders it possible that the mother here represented was known -to the craftsman who portrayed her as _Offi divine_, otherwise Hipha, -Eve, or Good Iva. It will be noticed that the child on the right is -white, that on the left black, and I have elsewhere drawn attention to -many other emblems in which two A's, Alphas, Alifs, or Elves were -similarly portrayed, the one as white, the other as black.[533] The -intention of the artist seems to have been to express the current -philosophy of a Prime or Supreme supervising both good and evil, light -and dark, or day and night. Pliny says that British women used to attend -certain religious festivals with their nude bodies painted black like -Ethiopians, and there is probably some close connection between this -obscure function, and the fact that Diana of the Ephesians, the -many-breasted All-mother of Life, was portrayed at times as white, at -times as black. There must be a further connection between this black -and white _Bona Dea_, and the fact that in the Lady Godiva processions -near Coventry, which took place at the opening of the Great May Fair -festival, there were two Godivas, one of whom was the natural colour but -the other was dyed black.[534] - -The _Bona Dea_ of Egypt, like the figure on the Etrurian bucket, was -represented holding in her arms two children, one white and one black; -and the two circles at Avebury, lying within the larger Avereberie or -periphery, were probably representative of Day and Night circled by -all-embracing and eternal Time. - -The Twin Brethren or Gemini are most popularly known as Castor and -Pollux, and the propitious figures of these heavenly Twins were carved -frequently upon the _prows_ of ancient ships. The phosphorescent stars -or Will-o-the-wisps, which during storms sometimes light upon the masts -of ships, used to be known as St. Elmo's Fires: St. Elmo is obviously -St. Alma or St. All Mother, and the St. Helen with whom she is -identified is seemingly St. Alone. It was believed that two stars were -propitious, but that a solitary one boded bad luck; according to Pliny a -single St. Elmo's fire was called Helen, "but the two they call Castor -and Pollux, and invoke them as gods". - - [Illustration: FIG. 267.--From _Ancient Pagan and Modern Christian - Symbolism_ (Inman, C. W.)] - -The appearance of the will-o-the-wisps, Castor and Pollux, was held to -be an argument that the tempest was caused by "a sulphurous spirit -rarefying and violently moving the clouds, for the cause of the fire is -a sulphurous and bituminous matter driven downwards by the impetuous -motion of the air and kindled by much agitation". I quote this passage -as justifying the suggestion that _sulphur_--the yellow and fiery--is -radically _phur_, and that _brimstone_, or _brenstoon_, as Wyclif has -it, may be the stone of Brim or Bren, which burns. - -The identification of Castor and Pollux with stars or _asters_, enables -us to equate Castor as the White god or Day god, for _dextra_, the Latin -for right, is _de castra_, _i.e._, _good great astra_. The white child -in Fig. 266 is that on the _right_ hand of the _Bona Dea_: that Pollux -was the dark, _sinister_, _sinistra_, or left-hand power, is somewhat -confirmed by the fact that the Celtic Pwll was the Pluto or deity of the -underworld. Possibly the Latin _castra_, meaning a fort, originated from -the idea that Castor was the heroic Invictus who has developed into St. -Michael and St. George. The _sin_ of _sinister_ may possibly be the -Gaelic _sen_, meaning senile, and the implication follows that the dark -twin was the old in contradistinction to the new god. - -The French for nightmare is _cauche_mar, the French for left is -_gauche_, and it is the left-hand mairy, or fairy, in Fig. 266 which is -the shady one. Not only does _gauche_ mean _left_, but it also implies -awkward, uncanny, and inept, whence it is to be feared that the Gooches, -the Goodges, and their affiliated tribes were originally "Blackfriars," -and followers of the Black God. I have already suggested that the Gogs -were unpopular among the Greeks, and the intensity of their feeling is -seemingly reflected by the Greek adjective _kakos_[535] (the English -_gagga_?), which means evil, dirty, or unpleasant. - -Castor and Pollux, or the Fires of St. Helen, were known along the -shores of the Mediterranean as St. Telmo's Fires, the word Telmo being -seemingly _t Elmo_ or Good Alma. By the Italians they are known as the -Fires of St. Peter and St. Nicholas; Peter here corresponding probably -to the _auburn_ Aubrey, and Nicholas to "Old Nick". - -It was fabled that Castor and Pollux were alike immortal, that like day -and night they periodically died, but that whenever one of the brothers -expired the other was restored to life, thus sharing immortality between -them. "There was," says Duncan, "an allusion to this tradition in the -Roman horse-races, where a single rider galloped round the course -mounted on one horse while he held another by the rein."[536] This -ceremony becomes more interesting when we find that the cauchemar, the -nightmare, or the blackmare used in England to be known as the -"ephialtes".[537] That this ill-omened _hipha_, or hobby, was ill-boding -Helena, seems somewhat to be confirmed by the custom in Cumberland of -allotting to servants the years' allowance for horse-meat on St. -Helen's, Eline's, or Elyn's day.[538] It is believed that horse meat is -now taboo in Britain, because the eating of horse was so persistently -denounced by Christianity as a heathen rite. - - [Illustration: FIG. 268.--British Altar. By kind permission of the - authorities of the British Museum. - [_To face page 479._] - -I have shown elsewhere some of the innumerable forms under which the -fires of Elmo, or the heavenly Twain, were represented. In England it is -evident that a pair of horses served as one form of expression, for -among the treasures at the British Museum is an article which is thus -described: "Bronze plate representing an altar decorated with blue, -green, and red sunk enamels, and evidently unfinished, hence native work -of the fourth or fifth century. Found in the river Thames, 1847". The -principal decoration of this bijou altar--significantly 7 inches -high--is two winged steeds supporting a demijohn, vase, or phial, the -handles of which, in the form of [SS], are detached from the vase, but -are emerging flame-like from the supporters' heads. The fact of these -steeds appearing upon an "altar" is evidence of their sacred character, -and one finds apparently the same two beasts delineated on a bucket, -_vide_ Fig. 270. This so termed "barbaric production," discovered in an -Aylesford gravel pit belonging to a gentleman curiously named Wagon, is -attributed to the first century B.C., and has been compared unfavourably -with the Etruscan bucket reproduced on page 474. The authorities of the -British Museum comment upon it as follows: "The effect of barbaric -imitation during two or three centuries may be appreciated by comparing -the Etruscan _cista_ of the _fourth century_, with the Aylesford bucket -of the _first century_ B.C. The first thing to be noticed is the absence -from the latter of the heavy solid castings that form the feet and -handle-attachments of the classical specimen. Such work was beyond the -range of the British artificer, who was never successful with the human -or animal form, but there is an evident desire to reproduce the salient -features of the prototype. The solid uppermost band of the Etruscan -specimen is represented by a thin embossed strip at Aylesford, while the -classical motives are woefully caricatured. Minor analogies are noticed -later, but the degradation of the ornament may fitly be dwelt on here -as showing the limitations, and at the same time the originality of the -native craftsman." - - [Illustration: FIG. 269.--Bronze-mounted bucket, Aylesford. From _A - Guide to Antiquities of the Early Iron Age_ (B.M.).] - - [Illustration: FIG. 270.--Embossed frieze of bucket, Aylesford. From - _A Guide to Antiquities of the Early Iron Age_ - (B.M.).] - -I confess myself unable either to appreciate or dwell upon the alleged -degradation of this design, or the woeful inadequacy of the -craftmanship. The bold execution of the spirals proves that the British -artist--had such been his intent--could without difficulty have -delineated a copybook horse: what, however, he was seemingly aiming at -was a facsimile of the heraldic and symbolic beasts which our coins -prove were the cherished insignia of the country, and these "deplorable -abortions" I am persuaded were no more barbarous or unsuccessful than -the grotesque lions and other fantastics which figure in the Royal Arms -to-day. - -In all probability the Aylesford bucket was made in the neighbourhood -where it was found, for at Aylesford used to stand a celebrated "White -Horse Stone". The attendant local legend--that anyone who rode a beast -of this description was killed on or about the spot[539]--is seemingly a -folk-memory of the time when the severe penalty for riding a white mare -was death.[540] The place-name Aylesbury is derived by the authorities -from _bury_, a fortified place of, and _Aegil_, the Sun-archer of -Teutonic mythology: the head-dress of the face constituting the hinge of -the Aylesford bucket consists of two circles which correspond in idea -with the two children in the arms of the Etruscan hinge. That the bucket -was originally a sacerdotal and sacred vessel is implied not only by the -word but by the ancient custom thus recorded: "First on a pillar was -placed a perch on the sharp prickled back whereof stood this idol ... -in his left hand he held up a wheel, and in his right he carried a pail -of water wherein were flowers and fruits".[541] I have elsewhere -reproduced several emblems of Jupiter and Athene each seated on a "sharp -prickled back," _i.e._, a _broccus_, saw, or zigzag, symbolic of the -shaggy solar rays. - - [Illustration: FIGS. 271 to 273.--British. From Akerman.] - -There is nothing decadent or seriously wrong with the drawing of the -steeds delineated in Figs. 271 and 272, although the "what-not" -proceeding from the mouth of the Geho is somewhat perplexing. This is -seemingly a ribbon or a chain, and like the perfect chain surrounding -our SOLIDO coins, and the chain which will be noted upon the Trojan -spindle whorl illustrated on page 583, was probably intended to portray -what the ancients termed Jupiter's Chain: "All things," says Marcus -Aurelius, "are connected together by a sacred chain, and there is not -one link in it which is not allied with the whole chain, for all things -have been so blended together as to form a perfect whole, on which the -symmetry of the universe depends. There is but one world, and it -comprehends everything; one God endued with ubiquity; one eternal -matter; and one law, which is the Reason common to all intelligent -creatures." - - [Illustration: FIGS. 274 to 276.--British. From Evans, and from - Barthelemy.] - -A chain of pearls is proceeding from the mouth of the little figure -which appears on some of the Channel Island coins, _vide_ the DRUCCA -example herewith: students of fairy-tale are familiar with the story of -a Maid out of whose mouth, whenso'er she opened it fell jewels, and that -this fairy Maid was Reason is implied by the present day compliment in -the East, "Allah! you are a wise man, you spit pearls." The DRUCCA coin -is officially described as a "female figure standing to the left, her -right hand holding a serpent (?)" and it is quite likely that the -serpent or symbol of Wisdom was intended by the artist. There is no -question about the serpents in the Tyrian coin here illustrated, where -on either side of the Maiden they are represented with almost precisely -the same [SS] form as the [SS] proceeding from the mouths of the two -steeds on the British "altar". In the latter case the centre is a vase -or demijohn, in the former the centre is a Maid or Virgin. Without a -doubt this BER virgin is Beroë or Berith, the _pherepolis_ of Beyrout: -in Fig. 278 the two serpents are associated with a phare, fire, or pyre; -from the mouth of the British "Jupiters," illustrated in Figs. 274 and -275, the same two serpentine flames or S's are emerging. - -The word BER, as has been seen, is equivalent to Vir, and in all -probability the word _virgin_ originally carried the same meaning as -_burgeon_. That old Lydgate, the monk of _Bery_, knew all about Vera and -how she made the buds to burgeon is obvious from his lines:-- - - Mightie Flora Goddesse of fresh flowers - Which clothed hath the soyle in lustie greene, - Made buds spring with her sweet showers - By influence of the sunne-shine - To doe pleasaunce of intent full cleane, - Unto the States which now sit here - Hath _Vere_ down sent her own daughter deare. - - [Illustration: FIGS. 277 and 278.--From _Ancient Pagan and Modern - Christian Symbolism_ (Inman, C. W.).] - - [Illustration: FIG. 279.--Bas Relievo on the Portal of the Temple of - Montmorillon in France. From _Antiquities of Cornwall_ - (Borlase).] - -It is evident that Vere is here the equivalent of Proserpine, the Maid -who was condemned to spend one-half her time in Hades, and that "Verray" -was occasionally noxious is implied by the old sense attributed to this -word of _nightmare_, _e.g._, Chaucer:-- - - Lord Jesus Christ and Seynte Benedykte - Bless this house from every wikked wight - Fro nyghte's _verray_, etc. - -Some authorities connoted this word _verray_ with Werra, a Sclavonic -deity, and the connection is probably well founded: the Cornish Furry -dance was also termed the Flora dance. - - [Illustration: FIG. 280.--The Church as a Dove with Six Wings. A - Franco-German Miniature of the XI. Cent. From - _Christian Iconography_ (Didron).] - -The name Proserpine is seemingly akin to Pure Serpent--the same Serpent, -perhaps, whose form is represented _in extenso_ at Avebury: the _Bona -Dea_ of Crete was figured holding serpents and the nude figure on the -left of Fig. 279 has been ingeniously, and, I think, rightly interpreted -by Borlase as Truth, or Vera. It was doubtless some such similar emblem -as originated the ridiculous story that St. Christine of Tyre was -"tortured" by having live serpents placed at her breasts: "The two asps -hung at her breasts and did her no harm, and the two adders wound them -about her neck and licked up her sweat."[542] Not only is this suffering -Christine assigned to Tyre (in Italy), but she is said to have been -enclosed in a certain _tower_ and to have been set upon a burning _tour_ -or wheel. Christine is the feminine of Christ, and that Christ was -identified with _Sophia_ or Wisdom is obvious from the design herewith. - - [Illustration: FIG. 281.--Jesus Christ as Saint Sophia. Miniature of - Lyons, XII. Cent. From _Christian Iconography_ - (Didron).] - -The Sicilian coins of Janus depicted Columba or the Dove, and the same -symbol of the Cretan, Epheia, Britomart, Athene, or Rhea figures in the -hand of the Elf on page 627, and on the reverse of other British coins -illustrated on the same page. The Dove is the acknowledged symbol of the -Holy Ghost, yet the symbolists depicted even the immaculate Dove as -duplex: the six wings of the parti-coloured Columba have in all -probability an ultimate connection with the six beneficent -world-supervisors of the Persian philosophy. - - [Illustration: FIG. 282.--The Holy Ghost, as a Child, Floating on the - Waters. From a Miniature of the XIV. Cent. From - _Christian Iconography_ (Didron).] - -In the Christian emblem below, the Holy Ghost is represented as a Child -floating on the Waters of Chaos between the circles of Day and Night, -and that the Supreme was the Parent alike of both Good and Evil is -expressed in the verse: "I form the light and create darkness; I make -peace and create evil. I, the Lord, do all these things." The preceding -sentence runs: "There is none beside me. I am the Lord and there is none -else."[543] That this idea was prevalent among the Druids of the west is -strongly to be inferred from an ancient chant still current among the -Bretons, which begins-- - - Beautiful child of the Druid, answer me right well. - What would'st thou that I should sing? - Sing to me the series of number one, that I may learn it this very day. - There is no series for one, for One is Necessity alone. - The father of death, there is nothing before and nothing after.[544] - -The _Magna Mater_ of Fig. 266 might thus appropriately have been known -as Fate, Destiny, Necessity, or Fortune. _Fortuna_ is radically _for_, -and with the Fortunes or fates may be connoted the English fairies known -as Portunes. The Portunes are said to be peculiar to England, and are -known by the French as Neptunes: the English Portunes are represented as -diminutive little people who, "if anything is to be carried into the -house, or any laborious work to be done, lend a hand and finish it -sooner than any man could".[545] A jocular and amiable little people who -loved to warm themselves at the fire. - - [Illustration: FIG. 283.--From _Christian Iconography_ (Didron).] - -Among the heathen chants of the Spanish peasantry is one in which the -number One stands for the wheel of Fortune, and the number six "for the -loves you hold". These six loves may be connoted with the six pinions of -the Dove illustrated on page 486, and that Janus of the Dove was -regarded as the Chaos, Ghost, or Cause is obvious from the words which -are put into his mouth by Ovid: "The ancients called me Chaos (for I am -the original substance). Observe, how I can unfold the deeds of past -times. This lucid air, and the three other bodies which remain, fire, -water, and earth, formed one heap.[546] As soon as this mass was -liberated from the strife of its own discordant association, it sought -new abodes. Fire flew upwards: air occupied the next position, and earth -and water, forming the land and sea, filled the middle space. Then I, -who was a globe, and formless, assumed a countenance and limbs worthy of -a god. Even now, as a slight indication of my primitive appearance, my -front and back are the same." - -In the mouth of Fig. 283 is the wheel of the four quarters, and variants -of this wheel-cross form the design of a very large percentage of -English coins: I here use the word English in preference to British as -"there was no native coinage either in Scotland, Wales, or Ireland": in -England alone have prehistoric British coins been found,[547] and in -England alone apparently were they coined. Somewhat the same conclusions -are indicated by the wheel-cross which is peculiar to Wales, Cornwall, -and the Isle of Man: neither in Scotland or Ireland does the circular -form exist.[548] - - [Illustration: FIG. 284.--Cretan Seal.] - - [Illustration: FIG. 285.--British. From _English Coins and Tokens_ - (Jewitt & Head).] - - [Illustration: FIG. 286.--British. From Evans.] - -Among the seals of Crete there has been found one figuring a ship and -two half-moons: it has been supposed that this token signified that the -devotee had ventured on a two months' voyage and signalised the -successful exploit by the fabrication of an _ex voto_; but if the -subject in question actually represents a material vessel one may -question whether the mariner could successfully have negotiated even a -two hours' trip. The pair of crescents which figure so frequently on -the wheel-cross coins of Britain probably implied the twin lily-white -maids of Druidic folk-song, and the superstitions in connection with -this symbol of the two _sickles_--the word is essentially the same as -_cycle_, Greek _kuklos_--seem in Anglesea or Mona even to linger -yet.[549] Among sepulchral offerings found in a prehistoric barrow near -Bridlington or Burlington, were "two pieces of flint chipped into the -form of crescents,"[550] and it is possible that Ida the Flame bearer, -whose name is popularly connected with _flame bearer_ or Flamborough -Head, was not the Anglian chieftain, but the divine Ida, Head, or Flame -to whom all Forelands and Headlands were dedicated. With Bridlington or -Burlington may be connoted the fact that this town of the children of -Brid is situated in the Deira district, which was occupied by the -Parisii: this name is by some authorities believed to be only a -corruption of that of the Frisii, originally settlers from the opposite -coast of Friesland. - -The Etruscan name for Juno was Cupra, which may be connoted with Cabira, -one of the titles of Venus, also with Cabura, the name of a fountain in -Mesopotamia wherein Juno was said to bathe himself. The mysterious -deities known as the Cabiri are described as "mystic divinities (? -Phoenician origin) worshipped in various parts of the ancient world. -The meaning of their name, their character, and nature are quite -uncertain".[551] Faber, in his _Dissertation on the Mysteries of the -Cabiri_, states that the Cabiri were the same as the Abiri:[552] in -Hebrew _Cabirim_ means the Mighty Ones, and there is seemingly little -doubt that Cabiri was originally _great abiri_. In Candia or Talchinea, -the Cabiri were worshipped as the Telchines, and as _chin_ or _khan_ -meant in Asia Minor Priest as well as King, and as the offices of Priest -and King were anciently affiliated, the term _talchin_ (which as we have -seen was applied to St. Patrick) meant seemingly _tall_ or _chief -King-Priest_. The custom of Priest-Kings adopting the style and titles -of their divinities renders it probable that the historical Telchins -worshipped an archetypal Talchin. The original Telchins are described by -Diodorus, as first inhabiting Rhodes, and the Colossus of Rhodes was -probably an image of the divine _Tall King_ or _Chief King_. - -It is related that Rhea entrusted the infant Neptune to the care of the -Telchines who were children of the sea, and that the child sea-god was -reared by them in conjunction with Caphira or Cabira, the daughter of -Oceanus. As Faber observes: "Caphira is evidently a mere variation of -Cabira," and he translates Cabira as _Great Goddess_: in view of the -evidence already adduced one might likewise translate it Great _Power_, -Great _Pyre_, or Great _Phairy_. The Cabiri are often equated with the -Dioscuri or Great _Pair_, and these Twain were not infrequently -expressed symbolically by Twin circles. - - [Illustration: FIG. 287.--Mykenian. FIG. 288.--Cretan. FIG. - 289.--Scotch. From _Myths of Crete and Prehellenic - Europe_ (Mackenzie, D. A.).] - -The emblem of the double disc, "barnacle," or "spectacle ornament" is -found most frequently in Scotland where it is attributed to the Picts: -sometimes the discs are undecorated, others are elaborated by a zigzag -or zed, which apparently signified the Central and sustaining _Power_, -Fire, or Force. Figs. 287 and 288 from Crete represent the discs -transfixed by a _broca_ or spike and the winged ange or angel with a -wand--the magic rod or wand which invariably denoted Power--may be -designated King Eros. In Scotland the central _brocco_, _i.e._, skewer, -shoot, or stalk is found sprouting into what one might term _broccoli_, -and in Fig. 291 the dotted eyes, wheels, or paps are elaborated into -sevens which possibly may have symbolised the seven gifts of the Holy -Spirit. Notable examples of this disc ornament occur at Doo Cave in -Fife, and as the Scotch refer to a Dovecote as "Doocot," it may be -suggested that Doo Cave was a Dove Cave sacred to the _deux_, or _duo_, -or Dieu. Other well-known specimens are found on a so-called "Brodie" -stone and on the Inchbrayock stone in Forfarshire. Forfar, I have -already suggested, was a land of St. Varvary: Overkirkhope, where the -symbol also occurs, was presumably the hope or hill of Over, or _uber_, -Church, and Ferriby,[553] in Lincolnshire, where the emblem is again -found, was in all probability a _by_ or abode of Ferri. The name Cupar -may be connoted with Cupra--the Juno of Etruria--and Inchbrayock is -radically Bray or Brock. - - [Illustration: FIGS. 290 to 292.--Scotch. From _Archaic Sculpturings_ - (Mann, L. M.).] - -Sometimes the discs--which might be termed _Brick a Brack_ or, Bride's -Bairns--are centred by what looks like a tree (French _arbre_) or, in -comparison with Fig. 295, from the catacombs, might be an anchor: it has -no doubt rightly been assumed that this and similar carvings symbolised -the Tree of Life with Adam and Eve on either hand. According to a recent -writer: "The symbol group of a man and woman on either side of a tree -with a serpent at times introduced is of pre-Christian origin. The -figures narrowly considered as Adam and Eve and broadly as the human -family are accompanied by the Tree which stands for Knowledge, and the -serpent which represents Wisdom. This old world-wide symbol seems to -crop up in Pictland twisted and changed in a curious fashion."[554] One -of these fantastic forms is, I think, the feathered elphin or -_antennaed_ solar face of Fig. 293. - - [Illustration: FIGS. 293 and 294.--From _Archaic Sculpturings_ (Mann, - L. M.).] - - [Illustration: FIG. 295.--From _Christian Iconography_ (Didron).] - -Among the ancients the word _Eva_, not only denoted _life_, but it also -meant _serpent_: the jumbled traditions of the Hebrews associated Eve -and the Serpent unfavourably, but according to an early sect of Gnostic -Christians known as the Ophites, _i.e._, _Evites_, or "Serpentites," the -Serpent of Genesis was a personification of the Good principle, who -instructed Eve in all the learning of the world which has descended to -us. There is frequent mention in the Old Testament of a people called -the Hivites or Hevites, so called because, like the Christian Ophites, -they were worshippers of the serpent. We meet again with Eff the serpent -in F the fifth letter of the alphabet: this letter, according to Dr. -Isaac Taylor, was formed originally like a horned or sacred serpent, and -the two strokes of our F are the surviving traces of the two horns.[555] - - [Illustration: FIG. 296.--From _A Dictionary of Non-Classical - Mythology_ (Edwardes and Spence).] - -The term Hivites is sometimes interpreted to mean Midlanders, which -seems reasonable as they lived in the middle of Canaan. In connection -with these serpent-worshipping Midlanders or Hivites it is significant -that not only is the English Avebury described as being "situated in the -very centre or heart of our country,"[556] but that it is geographically -the very nave or bogel of the surrounding neighbourhood. - - [Illustration: FIG. 297.--British. From Akerman.] - -Eva is in all probability the source of the word _ivy_, German _epheu_, -for the evergreen ivy is notoriously a long-lived plant, and even by the -early Christian Church[557] Ivy was accepted as the emblem of life and -immortality. As immortality was the primary dogma of the Druids, hence -perhaps why they and their co-worshippers decked themselves with wreaths -of this undying and seemingly immortal plant.[558] The figure of the -Græco-Egyptian "Jupiter," known as Serapis, appears (supported by the -Twins) surrounded by an ivy wreath, and that the ancient Jews ivy-decked -themselves like the British on festival occasions is evident from the -words of Tacitus: "Their priests it is true made use of fifes and -cymbals: they were crowned with wreaths of ivy, and a vine wrought in -gold was seen in their temple".[559] The leaf on the British VIRI coin -here illustrated has been held to be a vine "which does not appear to -have been borrowed from any Roman coin," but, continues Sir John Evans, -"whether this was an original type to signify the fertility of the soil -in respect of vines or adapted from some other source it is hard to -say".[560] If the device be a Vine leaf it probably symbolised the True -Vine; if a fig leaf it undoubtedly was the sign of Maggie Figgy, the -Mother of Millions, and the Ovary of Everything: the Sunday before -Easter used to be known as Fig Sunday, and on this occasion figs were -eaten in large quantities. - - [Illustration: FIG. 298.--Thrones.--Fiery Two-winged Wheels. From - Didron.] - - [Illustration: FIG. 299.--The Trinity under the Form of Three - Circles. From a French Miniature of the close of the - XIII. Cent. From Didron.] - - [Illustration: FIG. 300.--French MS., XIII. Cent. From Didron.] - -From Aubrey's plan of the Overton circle constituting the head of the -serpent at Avebury, it will be seen that the neck was carefully -modelled, and that a pair of barrows appeared at the mouth (see _ante_, -page 335). This head of the Eve or serpent was a stone circle distant -about a mile from the larger peripheries, and the whole design covered -upwards of two miles of country. As already noted the serpent was the -symbol of immortality and rejuvenescence, because it periodically -sloughed its skin and reappeared in one more beautiful. - - [Illustration: FIG. 301.--From _Ancient Pagan and Modern Christian - Symbolism_ (Inman, C. W.).[561]] - -That the two and the three circles were taken over intact by -Christianity is evident from the emblems illustrated on p. 499, and that -the French possessed the tradition of Good Eva or the Good Serpent is -manifest from Fig. 300. - -The Iberian inscription around Fig. 301--a French example--has not been -deciphered, but it is sufficiently evident that the emblem represents -the Iberian Jupiter with Juno and the Tree of Life. - - [Illustration: FIG. 302.--God the Father, without a Nimbus and - Beardless, Condemning Adam to Till the Ground and Eve - to Spin the Wool. From _Christian Iconography_ - (Didron).] - -The Jews or Judeans of to-day are known indifferently as either Jews or -Hebrews, and it would seem that Jou was "Hebrew," or, as the Italians -write the word, Ebrea: the French for Jew is _juif_, evidently the same -title as Jove or Jehovah. - -In Fig. 302, Jehovah is rather surprisingly represented as a _puer_ or -boy: as already mentioned, the Eros of Etruria was named Epeur, and it -is possible that the London church of St. Peter le Poor--which stood in -Brode Street next Pawlet or Little Paul House--was originally a shrine -of Jupiter the _puer_, or Jupiter the Boy.[562] - -In the design now under consideration the Family consists of three--the -Almighty and Adam and Eve--but frequently the holy group consists of -five, the additional two probably being Cain and Abel, Cain who slew his -brother Abel, being obviously Night or Evil. In the emblems here -illustrated which are defined by Briquet as "cars"; four cycles are -supported by a broca or spike, constituting the mystic five. In Jewish -mysticism the Chariot of Jehovah, or Yahve, was regarded as "a kind of -mystic way leading up to the final-goal of the soul".[563] - - [Illustration: FIGS. 303 to 306.--Mediæval Paper Marks. From _Les - Filigranes_ (Briquet, C. M.).] - -The number of the Cabiri was indeterminate, and there is a probability -that the sacerdotal Solar Chariot of the Cabiri, whether four or -two-wheeled, originated the term cabriolet, whence our modern cab. I -have elsewhere reproduced two pillars bearing the legend CAB, and we -might assume that the two-wheeled vehicle illustrated, _ante_, page 454, -represented a cab were it not for the official etymology of _cabriolet_. -This term, we are told, is from _cabriole_, a caper, leap of a goat, -"from its supposed lightness".[564] I have never observed a cab either -skipping like a ram, or capering like a goat; and in the days before -springs the alleged skittishness of the cab must have been even less -marked. In any case the particular vehicle illustrated _ante_, page 454, -cannot with propriety be termed "a caperer," for it is reproduced by the -editor of Adamnan's _Life of Columba_, as being no doubt the type of car -in which the Saint, even without his lynch pins, successfully drove a -sedate and undeviating course. - -The goat or _caper_ was a familiar emblem of _Jupiter_, and our words -_kid_ and _goat_ are doubtless the German _gott_: the horns and the -hoofs of the Solar goat--see _ante_, page 361--are perpetuated in the -current notions of "Old Nick," and in many parts of Europe Saints -Nicholas and Michael are equated;[565] hence there is very little doubt -that these two once occupied the position of the two Cabiri, Nick or -_Nixy_ being _nox_ or night, and Michael--Light or Day. - -The Gaulish coin here illustrated is described by Akerman, as "Two goats -(?) on their hind legs face to face; the whole within a beaded circle": -on the reverse is a hog, and some other animal represented with a -_broccus_, or saw on its back. As this is a coin of the people -inhabiting Agedincum Senonum (now Sens), the revolving twain are -probably _gedin_--either _goats_, _kids_, or _gods_, and the baroque -animal with the _broccus_ on its back may be identified with a _boar_. -There is not much evidence in this coin, which was found at -_Brettenham_, Norfolk, of "degradation" from the Macedonian stater -illustrated _ante_, page 394, nevertheless, Sir John Evans sturdily -maintains: "the degeneration of the head of Apollo into two boars and a -wheel, impossible as it may at first appear, is in fact but a -comparatively easy transition when once the head has been reduced into a -form of regular pattern".[566] - - [Illustration: FIG. 307.--Gaulish. From Akerman.] - -The Meigle in Perthshire, where the two-wheeled barrow or barouche was -inscribed on the Thane stone, may be equated with St. Michael, and upon -another stone at the same Meigle there occurs a carving which is defined -as a group of four men placed in svastika form, one hand of each man -holding the foot of the other. The author of _Archaic Sculpturings_ -describes this attitude as indicating the unbreakable character of the -association of each figure with its neighbours, and expresses the -opinion: "This elaborate variant of the symbol seems to symbolise aptly -the four quarters of the earth, each quarter being represented by a man. -The four quarters make a complete circle, and therefore all humanity, -through love and affinity, should join from the four parts and form one -inseparable bond of brotherhood."[567] - - [Illustration: FIG. 308.--British. From Evans.] - -The wheel of _For_tune was sometimes represented by _four_ kings, one on -each quadrant, and this emblem was used not only as an inn-sign, but -also in churches, notably in Norfolk--the land of the Ikeni. The authors -of _A History of Signboards_ cite continental examples surviving at -Sienna, and in San Zeno at Verona. The wheels of San Zeno, Sienna, or -Verona may be connoted with the Sceatta wheel-coin figured in No. 39 of -page 364 _ante_, and with the seemingly revolving seals on the coin here -illustrated.[568] The Sceatta four beasts connected by astral spokes are -probably intended to denote seals, the phoca or seal having, as we have -seen (_ante_, page 224), been associated with Chaos or Cause. In all -probability the _phoca_ was a token of the Phocean Greeks who founded -Marseilles: the phoca was pre-eminently associated with _Pro_teus, and -in the _Faroe_ Islands they have a curious idea that seals are the -soldiers of _Pharaoh_ who was drowned in the sea. Pharaoh, or _Peraa_, -as the Egyptian wrote it, was doubtless the representative Priest-King -of Phra, the Egyptian Sun-god, and the drowning of Pharaoh in the Red -Sea was probably once a phairy-tale based on the blood-red demise of a -summer sun sinking beneath the watery horizon. - -On Midsummer Day in England children used to chant-- - - Barnaby Bright, Barnaby Bright, - The longest day and the shortest night, - -whence it would appear that Barnaby was the _auburn_[569] divinity who -was further connected with the burnie bee, lady bird, or "Heaven's -little chicken". The rhyme-- - - Burnie bee, Burnie bee, fly away home - Your house is on fire, your children will burn, - -is supposed by Mannhardt to have been a charm intended to speed the sun -across the dangers of sunset, in other words, the house on fire, or -welkin of the West. - -The name Barnabas or Barnaby is defined as meaning _son of the master_ -or _son of comfort_; Bernher is explained as _lord of many children_, -and hence it would seem that St. Barnaby may be modernised into -Bairnsfather. In this connection the British Bryanstones may be connoted -with the Irish Bernesbeg and with "The Stone of the Fruitful Fairy". -Bertram is defined by the authorities as meaning _fair and pure_, and -Ferdy or Ferdinand, the Spanish equivalent of this name, may be -connoted with the English Faraday. - - [Illustration: FIG. 309.--Jehovah, as the God of Battles. Italian - Miniature, close of the XII. Cent. From _Christian - Iconography_ (Didron).] - - [Illustration: FIG. 310.--Emblem of the Deity. _Nineveh_ (Layard).] - -The surname Barry, with which presumably may be equated variants such as -Berry and Bray, is translated as being Celtic for _good marksman_: the -Cretans were famed archers, and the archery of the English yeomen was in -its time perhaps not less famous. If Barry meant _good marksman_, it is -to be inferred that the archetypal Barry was Jou, Jupiter, or Jehovah as -here represented, and as there is no known etymology for _yeoman_, it -may be that the original _yeomen_ were like the Barrys, "good marksmen". -The Greeks portrayed Apollo, and the Tyrians Adad, as a Sovereign -Archer, and as the lord of an unerring bow. The name Adad is seemingly -ad-ad, a duplication of Ad probably once meaning _Head Head_, or _Haut -Haut_,[570] and the Celtic _dad_ or _tad_ is presumably a corroded form -of Adad. The famous archer Robin Hood, now generally accepted as a myth -survival, will be considered later; meanwhile it may here be noted that -the authorities derive the surnames Taddy, Addy, Adkin, Aitkin, etc., -from _Adam_. One may connote Adkin or Little Ad with Hudkin, a Dutch and -German elf akin to Robin Goodfellow: "Hudkin is a very familiar devil, -who will do nobody hurt, except he receive injury; but he cannot abide -that, nor yet be mocked. He talketh with men friendly, sometimes -visibly, sometimes invisibly. There go as many tales upon this Hudkin in -some parts of Germany as there did in England on Robin Goodfellow."[571] -To this Hud the Leicestershire place-name Odestone or Odstone near -Twycross--_query_ Two or Twa cross--may be due. - -I have suggested that the word _bosom_ or _bosen_, was originally the -plural of _boss_, whence it is probable that the name Barnebas meant the -Bairn, Boss, or teat. The word _bosse_ was also used to denote a -fountain or gush, and the Boss Alley, which is still standing near St. -Paul's, may mark either the site of a spring, or more probably of what -was known as St. Paul's Stump. As late as 1714 the porters of -Billingsgate used to invite the passer-by to _buss_ or kiss Paul's -Stump; if he complied they gave him a name, and he was compelled to -choose a godfather: if he refused to conform to the custom he was lifted -up and bumped heavily against the stump. This must have been the relic -of an extremely ancient formality, and it is not unlikely that the -Church of Boston in Norfolk covers the site of a similar stump: Boston, -originally _Icken_hoe, a haw or hill of Icken, is situated in what was -once the territory of the Ikeni, and its church tower to this day is -known as "Boston Stump". At Boskenna (_bos_ or abode of _ikenna_?) in -the parish of St. Buryan, Cornwall, is a stone circle, and a cromlech -"thought to have been the seat of an arch Druid". The chief street of -Boston is named Burgate, there is a Burgate at Canterbury near which are -Bossenden Woods, and Bysing Wood. - -In the West of England the numerous _bos-_ prefixes generally mean -_abode_: one of the earliest abodes was the beehive hut, which was -essentially a boss. - -At Porlock (Somerset) is Bossington Beacon; there is a Bossington near -Broughton, and a Bosley at Prestbury, Cheshire. In the immediate -proximity of Bosse Alley, London, Stow mentions a Brickels Lane, and -there still remains a Brick Hill, Brooks Wharf, and Broken Wharf. It is -not improbable that the river Walbrook which did _not_ run around the -_walls_ of London but passed immediately through the heart of the city -was named after Brook or Alberick, or Oberon: in any case the generic -terms _burn_, _brook_, and _bourne_ (Gothic _brunna_, a spring or well), -have to be accounted for, and we may seemingly watch them forming at the -English river Brue, and at least two English bournes, burns, or brooks -known as Barrow. - -We have already considered the pair of military saints famous at -Byzantium or St. Michael's Town: in the neighbourhood of Macclesfield, -Cheshire, is a Bosley: the Bosmere district in Cumberland includes a -Mickfield, in view of which it becomes interesting to note, near Old -Jewry, in London, the parish church of St. Michael, called St. Michael -at Bassings hall. With Michael at Bassings hall may be connoted St. -Michael of Guernsey, an island once divided into two great fiefs, of -which one was the property of Anchetil Vicomte du _Bessin_. The bussing -of St. Paul's Stump or the Bosse of Billingsgate had evidently its -parallel in the Fief du Bessin, for Miss Carey in her account of the -Chevauchee of St. Michael observes that, "the one traditional dance -connected with all our old festivals and merry-makings has always been -the one known as _A mon beau Laurier_, where the dancers join hands and -whirl round, curtsey, and kiss a central object".[572] - -We may reasonably assume that John Barton, who is mentioned by Stow as a -great benefactor to the church of St. Michael, was either John Briton, -or John of some particular Barton, possibly of the neighbouring Pardon -Churchyard. The adjacent Bosse Alley is next _Huggen_ Lane, wherein is -the Church of All Hallows, and running past the church of St. Michael at -Bassings hall is another _Hugan_ Lane. _Gyne_, as in gynæcology, is -Greek for _woman_, whence the _gyne_ or _queen_ of the Ikenian -_Icken_hoe or Boston Stump, may have meant simply woman, maiden, -_queen_, or "a flaunting extravagant _quean_". Somewhat east from the -Sun tavern,[573] on the north side of this Michael's church, is Mayden -Lane, "now so called," says Stow, "but of old time Ingene Lane, or Ing -Lane": "down lower," he continues, "is Silver Street (I think of -Silversmiths dwelling there)". It has been seen that Silver Streets are -ubiquitous in England, and as this Silver Street is in the immediate -proximity of Adle Street and Ladle Lane, there is some presumption that -Silver was here the Leda, or Lady, or Ideal, by whom it was said that -Jupiter in the form of a swan became the Parent of the Heavenly twins or -Fairbairns. We have considered the sign of the Swan with two necks as -found near Goswell Road, and the neighbouring _Goose_ Lane, Wind_goose_ -Lane, Pente_cost_ Lane, and _Chis_well Street are all in this connection -interesting. I have already suggested that Angus, Aengus, or Oengus, the -pre-Celtic divinity of New Grange, meant _ancient goose_: Oengus was -alternatively known as Sen-gann or Old Gann, connected with whom were -two young Ganns who were described sometimes as the sons of Old Gann, -sometimes as his father. In the opinion of Prof. Macalister Oengus, -_alias_ Dagda mor, the Great Good Fire, _alias_ Sengann, "was not -originally _son_ of the two youths, but _father_ of the two youths, and -he thus falls into line with other storm gods as the parent of -Dioscuri."[574] - -There is little doubt that Aengus, the _ancient goose_, the Father of -St. Bride, was Sengann the Old Gander, and in connection with St. -Michael's goose it is noteworthy that Sinann, the Goddess of the -Shannon, was alternatively entitled Macha. Mr. Westropp informs[575] us -that Sengann was the god of the Ganganoi who inhabited Connaught, hence -no doubt he was the same as Great King Conn, and Sinann was the same as -Good Queen Eda. - -At the north end of London Bridge stands Old Swan Pier, upon the site -of which was once Ebgate, an ancient water-gate. "In place of this -gate," says Stow, "is now a narrow passage to the Thames called Ebgate -Lane, but more commonly the Old Swan." _Eb_gate may be connoted with the -neighbouring Abchurch Lane, where still stands what Stow termed "the -parish church of St. Marie _Ab_church, _Ape_church, or _Up_church, as I -have read it," and this same root seemingly occurs in the Upwell of St. -Olave _Up_well distant only a few hundred yards. This spot accurately -marks the _hub_ of ancient London, and there is here still standing the -once-famous London stone: "some have imagined," says Stow, "the same to -be set up by one John, or Thomas Londonstone, dwelling there against, -but more likely it is that such men have taken name of the stone than -the stone of them". - -There is little doubt that London stone, where oaths were sworn and -proclamations posted, was the Perry stone of the men who made the six -main roads or tribal tracks which centred there, of which great wheel -_Ab_church formed seemingly the _hob_ or _hub_. Abchurch was in all -probability originally a church of Hob, and it may aptly be described as -one of the many primitive _abbeys_: there is an Ibstone at Wallingford, -which the modern authorities--like the "John Londonstone" theorists of -Stow's time--urge, was probably Ipa's stone: there is an Ipsley at -Redditch, assumed to be either _aspentree meadow_ or perhaps _Aeppas -mead_. Ipstones at Cheadle, we are told, "may be from a man as above"; -of Hipswell in Yorkshire Mr. Johnston concludes, "there is no name at -all likely here, so this must be well at the hipple or little heap". But -as Hipswell figures in Leland as _Ipres_well, is there any absolute -_must_ about the "hipple," and is it not possible that Ipres or -Hipswell may have been dedicated to the same _hipha_ or _hip_, the Prime -Parent of our Hip! Hip! Hip! who was alternatively the Ypre of Ypres -Hall and Upwell by Abchurch? At Halifax there is a _Hipper_holme which -appeared in Domesday as _Huperun_, and here the authorities are really -and seriously nonplussed. "It seems hard to explain Huper or Hipper. -There is nothing like it in _Onom_, unless it be Hygebeort or Hubert; -but it may be a dissimilated form of _hipple_, _hupple_, and mean 'at -the little heaps'."[576] - -Let us quit these imaginary "little heaps" and consider the position at -the Halifax Hipperholme, or Huperun. The church here occupied the site -of an ancient hermitage said to have been dedicated to St. John the -Baptist, the Father of hermits, and to have possessed as a sacred relic -the alleged true face of St. John: my authority continues that this -attracted great numbers of pilgrims who "approached by four ways, which -afterwards formed the main town thoroughfares concentrating at the -parish church; and it is supposed to have given rise to the name -Halifax, either in the sense of _Holy Face_ with reference to the face -of St. John, or in the sense of _Holy ways_ with reference to the four -roads, the word _fax_ being Old Norman French for _highways_".[577] More -recent authorities have compared the word with Carfax at Oxford, which -is said to mean Holy fork, or Holy road, converging as in a fork. The -roads at Carfax constitute a four-limbed cross; Oxenford used to be -considered "the admeasured centre of the whole island";[578] it was -alternatively known as Rhydychain, whence I do not think that -Rhydychain meant a ford for oxen, but more probably either _Rood King_, -or _Ruddy King_. - - [Illustration: FIG. 311.--From _The Cross: Heathen and Christian_ - (Brock, M.).] - -In 1190 Halifax was referred to as Haliflex, upon which the Rev. J. B. -Johnston comments: "the _l_ seems to be a scribe's error, and _flex_ -must be _feax_. Holy flax would make no sense. In Domesday it seems to -be called Feslei, can the _fes_ be _feax_ too?" In view of the cruciform -streets of Chichester, of our cruciform rood or rota coins, and of the -four rivers supposed by all authorities to flow to the four quarters out -of Paradise, is it not possible that four-quartered Haliflex was a fay's -lea or meadow, whose founders built their "abbey"[579] in the true-face -form of the _Holy Flux_ or Fount, the _ain_ or flow of living water? -Four _ains_ or eyes are clearly exhibited on the emblems here -illustrated, which show the four-quartered sacramental buns or brioches, -whence the modern Good Friday bun has descended. - - [Illustration: FIG. 312.--Roman roads. From _A New Description of - England and Wales_ (Anon. 1724).] - -It was a prevalent notion among our earliest historians that "In such -estimation was Britain held by its inhabitants, that they made in it -four roads from end to end, which were placed under the King's -protection to the intent that no one should dare to make an attack upon -his enemy on these roads".[580] These four great roads, dating from -the time of King Belinus, and supposedly running from sea to sea, were -probably mythical, but in view of the sanctity of public highways and -the King's Peace which was enforced thereon, it is not improbable that -numerous "Holloways"--now supposed to mean hollow or sunk ways--were -originally and actually _holy ways_. - -The Punjaub is so named because it is watered not by four but by five -rivers, and that five streams possessed a mystic significance in British -mythology is evident from the story of Cormac's voyage to the Land of -Paradise or Promise.[581] "Palaces of bronze and houses of white silver, -thatched with white bird's wings are there. Then he sees in the garth a -shining fountain with five streams flowing out of it, and the hosts in -turn a-drinking its water."[582] - -It has been recently pointed out that the Celtic conception of Paradise -"offers the closest parallel to the Chinese," whence it is significant -to find that in the Chinese "Abyss of Assembly" there were supposed to -lie five fairy islands of entrancing beauty, which were inhabited by -spirit-like beings termed _shên jên_.[583] I have in my possession a -Chinese temple-ornament consisting of a blue porcelain broccus of five -rays or peaks, which, like the five fundamental cones of the Etruscan -tomb (_ante_, p. 237), in all probability represent the five bergs or -islands of the blessed. The inner circle of Stonehenge consisted of five -upstanding trilithons of which the stones came--by popular repute--from -Ireland. Among the Irish divinities mentioned by Mr. Westropp is not -only the gracious Aine who was worshipped by five Firbolg tribes, but -also an old god who kindled five streams of magic fire from which his -sons--the fathers of the Delbna tribes--all sprang.[584] - -It will be remembered that the Avebury district is the boss, gush, or -spring of five rivers, and Avebury or Abury was almost without doubt -another "abbey" or _bri_ of Ab on similar lines to the six-spoked _hub_, -_hob_, or _boss_ of Abchurch, Londonstone. It is difficult to believe -that the six roads meeting at Abchurch arranged themselves so -symmetrically by chance, and it is still more difficult to attribute -them to the Roman Legions. - -As Mr. Johnson has pointed out there is a current supposition, seemingly -well based, that some of the supposedly Roman roads represent older -trackways, straightened and adapted for rougher usage.[585] That London -stone at Abchurch was the hub, navel or _bogel_ of the Cantian British -roads may be further implied by the immediately adjacent _Buckle_sbury, -now corrupted into Bucklersbury. Parts of the Ichnield Way--notably at -Broadway--are known as Buckle Street, the term _buckle_ here being -seemingly used in the sense of Bogle or Bogie. It is always the custom -of a later race to attribute any great work of unknown origin to Bogle -or the Devil, _e.g._, the Devil's Dyke, and innumerable other instances. - -_Ichnos_ in Greek means _track_, _ichneia_ a _tracking_; whence the -immemorial British track known as the _Ichnield_ Way may reasonably be -connoted with the ancient Via _Egnatio_ near Berat in Albania. That -Albion, like Albania, possessed very serviceable ways before the advent -of any Romans is clear from Cæsar's _Commentaries_. After mentioning the -British rearguard--"about 4000 charioteers only being left"--Cæsar -continues: "and when our cavalry for the sake of plundering and ravaging -the more freely scattered themselves among the fields, he -(Cassivelaunus) used to send out charioteers from the woods by _all the -well-known roads_ and paths, and to the great danger of our horse engage -with them, and this source of fear hindered them from straggling very -extensively".[586] - -It has been seen that the Welsh tracks by which the armies marched to -battle were known as Elen's Ways, whence possibly six such Elen's Ways -concentrated in the heart of London, which I have already suggested was -an Elen's dun. In French forests radiating pathways, known as _etoiles_ -or stars, were frequent, and served the most utilitarian purpose of -guiding hunters to a central Hub or trysting-place. - -One of the marvels which impress explorers in Crete is the excellence of -the ancient Candian roads. According to Tacitus the British, under -Boudicca, chiefly Cantii, Cangians, and Ikeni, "brought into the field -an incredible multitude".[587] The density of the British population in -ancient times is indicated by the extent of prehistoric reliques, -whereas the Roman invaders were never numerically more than a negligible -fraction. It is now admitted by historians that Roman civilisation did -not succeed in striking the same deep roots in British soil as it did -into the nationality of Gaul or Spain. "For one thing, the numbers both -of Roman veterans and of Romanised Britons remained comparatively small; -for another, beyond the Severn and beyond the Humber lay the multitudes -of the un-Romanised tribes, held down only by the terror of the Roman -arms, and always ready to rise and overwhelm the alien culture."[588] - -Commenting upon the Icknield Way, Dr. Guest remarks the lack upon its -course of any Roman relics, a want, however, which, as he says, is amply -compensated for by the many objects, mostly of British antiquity, which -crowd upon us as we journey westward--by the tumuli and "camps" which -show themselves on right and left--by the six gigantic earthworks which -in the intervals of eighty miles were raised at widely different periods -to bar progress along this now deserted thoroughfare.[589] In a similar -strain Mr. Johnson writes of the Pilgrim's Way in Surrey: "To my -thinking, the strongest argument for the prehistoric way lies in the -plea expressed by the grim old earthworks and silent barrows which stud -its course, and by the numerous relics dug up here and there, relics of -which we may rest assured not one-half has been put on record."[590] - -Tacitus pictures a Briton as reasoning to himself "compute the number of -men born in freedom and the Roman invaders are but a handfull".[591] Is -it in these circumstances likely that the Roman handful troubled to -construct six great arteries or main roads centring to London stone? - -The Romans ran military roads from castra to castra, but in Roman eyes -London was merely "a place not dignified with the name of a colony, but -the chief residence of merchants and the great mart of trade and -commerce".[592] - -Holloway Road, in London, implies, I think, at least one _Holy Way_, and -there seems to me a probability that London stone was a primitive -Jupiterstone, yprestone, preston, pray stone, or phairy stone, similar -to the holy centre-stone of sacred Athens: "Look upon the dance, -Olympians; send us the grace of Victory, ye gods who come to the heart -of our city, where many feet are treading and incense streams: in sacred -Athens come to the holy centre-stone". - -FOOTNOTES: - - [506] _Iliad_, Bk. XX., 434. - - [507] A King Cunedda figures in Welsh literature as the first - native ruler of Wales, and tradition makes Cunedda a son of - the daughter of Coel, probably the St. Helen who was the - daughter of Old King Cole, and who figures as the London - Great St. Helen and Little St. Helen: possibly, also, as the - ancient London goddess Nehallenia = New Helen, Nelly = Ellen. - - [508] _History_, Bk. V. - - [509] Church, A. J. and Brodribb, W. J., _The History of Tacitus_, - 1873, p. 229. - - [510] Quoted in _Celtic Britain_, Rhys, Sir J., p. 74. - - [511] Address to British Association. - - [512] Quoted in _The Veil of Isis_, Reade, W. W., p. 47. - - [513] Wilkie, James, _Saint Bride, the Greatest Woman of the Celtic - Church_. - - [514] Nonnus, quoted from _A Dissertation on The Mysteries of the - Cabiri_, Faber, G. S., vol. ii., p. 313. - - [515] Huyshe, W., _The Life of St. Columba_, p. 247. - - [516] Canon ffrench, _Prehistoric Faith and Worship_, p. 56. - - [517] Hughes, T., _The Scouring of the White Horse_, p. 111. - - [518] Apart from recent experiences and the records of the Saxon - invaders of this country, one may connote the candid maxims - of the Frederick upon whom the German nation has thought - proper to confer the sobriquet of "Great," _e.g._:-- - - "It was the genius of successive rulers of our race to be - guided only by self-interest, ambition, and the instinct of - self-preservation." - - "When Prussia shall have made her fortune, she will be able - to give herself the air of good-faith and of constancy which - is only suitable for great States or small Sovereigns." "As - for war, it is a profession in which the smallest scruple - would spoil everything." - - "Nothing exercises a greater tyranny over the spirit and - heart than religion.... Do we wish to make a treaty with a - Power? If we only remember that we are Christians all is - lost, we shall always be duped." - - "Do not blush at making alliances with the sole object of - reaping advantage for yourself. Do not commit the vulgar - fault of not abandoning them when you believe it to be to - your advantage to do so; and, above all, ever follow this - maxim that to despoil your neighbours is to take from them - the means of doing you harm." - - In the eyes of the stupid and unappreciative Britons the - Saxons were "swine," and the "loathest of all things," _vide_ - Layamon's _Brut_, _e.g._: "Lo! where here before us the - heathen hounds, who slew our ancestors with their wicked - crafts; and they are to us in land _loathest of all things_. - Now march we to them, and starkly lay on them, and avenge - worthily our kindred, and our realm, and avenge the mickle - shame by which they have disgraced us, that they over the - waves should have come to Dartmouth. And all they are - forsworn, and all they shall be destroyed; they shall be all - put to death, with the Lord's assistance! March we now - forward, fast together"--(Everyman's Library, p. 195). - - "The Saxons set out across the water, until their sails were - lost to sight. I know not what was their hope, nor the name - of him who put it in their mind, but they turned their boats, - and passed through the channel between England and Normandy. - With sail and oar they came to the land of Devon, casting - anchor in the haven of Totnes. The heathen breathed out - threatenings and slaughter against the folk of the country. - They poured forth from their ships, and scattered themselves - abroad amongst the people, searching out arms and raiment, - firing homesteads and slaying Christian men. They passed to - and fro about the country, carrying off all they found - beneath their hands. Not only did they rob the hind of his - weapon, but they slew him on his hearth with his own knife. - Thus throughout Somerset and a great part of Dorset, these - pirates spoiled and ravaged at their pleasure, finding none - to hinder them at their task"--(_Ibid._, p. 47). - - [519] Allen J. Romilly, _Celtic Art in Pagan and Christian Times_, - p. 130. - - [520] _A Guide to the Antiquities of the Iron Age_, p. 89. - - [521] Quoted by J. Romilly Allen, in _Celtic Art_, p. 138. - - [522] Rev. Wm. Greenwell and Parker Brewis, _Archæologia_, vol. - lxi., pp. 439, 472 (1909). - - [523] Rev. Wm. Greenwell and Parker Brewis, _Archæologia_, vol. - lxi., p. 4. - - [524] The standard supposition that Smithfield is a corruption of - _smooth field_ may or may not be well founded. - - [525] Bohn's ed., p. 382. - - [526] The psychology of Homer's description of the Vulcan menage is - curiously suggestive of a modern visit to the village - blacksmith:-- - - "Him swelt'ring at his forge she found, intent - On forming twenty tripods, which should stand - The wall surrounding of his well-built house, - The silver-footed Queen approach'd the house, - Charis, the skilful artist's wedded wife, - Beheld her coming, and advanc'd to meet; - And, as her hand she clasp'd, address'd her thus: - 'Say, Thetis of the flowing robe, belov'd - And honour'd, whence this visit to our house, - An unaccustom'd guest? but come thou in, - That I may welcome thee with honour due.' - Thus, as she spoke, the goddess led her in, - And on a seat with silver studs adorn'd, - Fair, richly wrought, a footstool at her feet, - She bade her sit; then thus to Vulcan call'd; - 'Haste hither, Vulcan; Thetis asks thine aid.' - Whom answer'd thus the skill'd artificer: - 'An honour'd and a venerated guest - Our house contains; who sav'd me once from woe, - Then thou the hospitable rites perform, - While I my bellows and my tools lay by.' - He said, and from the anvil rear'd upright - His massive strength; and as he limp'd along, - His tott'ring knees were bow'd beneath his weight. - The bellows from the fire he next withdrew, - And in a silver casket plac'd his tools; - Then with a sponge his brows and lusty arms - He wip'd, and sturdy neck and hairy chest. - He donn'd his robe, and took his weighty staff; - Then through the door with halting step he pass'd; - ... with halting gait, - Pass'd to a gorgeous chair by Thetis' side, - And, as her hand he clasp'd, address'd her thus: - 'Say Thetis, of the flowing robe, belov'd - And honour'd, whence this visit to our house, - An unaccustom'd guest? say what thy will, - And, if within my pow'r esteem it done.'" - - _Iliad_, Bk. XVIII., p. 420-80. - - [527] British Museum, _A Guide to the Antiquities of the Early Iron - Age_, p. 54. - - [528] "Antiquities to be noted therein are: First the street of - Lothberie, Lathberie, or Loadberie (for by all these names - have I read it), took the name (as it seemeth) of berie, or - court of old time there kept, but by whom is grown out of - memory. This street is possessed for the most part by - founders, that cast candlesticks, chafing-dishes, spice - mortars, and such like copper or laton works and do afterward - turn them with the foot, and not with the wheel, to make them - smooth and bright with turning and scrating (as some do term - it), making a loathsome noise to the by-passers that have not - been used to the like, and therefore by them disdainfully - called Lothberie."--_London_ (Ev. Lib.), p. 248. - - [529] _Phenomena_, p. xvii. - - [530] Stow, _London_, p. 221. - - [531] _Giraldus Cambrensis_, p. 97. - - [532] _Cf._ Rhys, Sir J., _Celtic Heathendom_, p. 613. - - [533] _Cf._ _A New Light on the Renaissance_ and _The Lost Language - of Symbolism_. - - [534] Windle, B. C. A., _Life in Early Britain_, p. 116. - - [535] Cacus figures in mythology as a huge giant, the son of - Vulcan, and the stealer of Hercules' oxen. - - [536] Duncan, T., _The Religions of Profane Antiquity_, p. 59. - - [537] Hazlitt, W. Carew, _Faith and Folklore_, vol. i., p. 210. - - [538] A trace of the old sacrificial eating? - - [539] Gomme, L., _Folklore as an Historic Science_, p. 43. - - [540] See Johnson, W., _Byways of British Archæology_. "Among the - Saxons only a high priest might lawfully ride a mare," p. - 436. - - [541] Faber, G. S., _The Mysteries of the Cabiri_, i., 220. - - [542] _Golden Legend_, iv., 96. - - [543] Is. xlv. 7. - - [544] Quoted from Eckenstein, Miss Lena, _Comparative Studies in - Nursery Rhymes_, p. 153. - - [545] Keightley, _Fairy Mythology_, p. 285. - - [546] The "one heap" of chaos was illustrated _ante_, p. 224. - - [547] Allen F. Romilly, _Celtic Art_, p. 78. - - [548] _Ibid._, p. 188. - - [549] The following letter appeared in _Folklore_ of June 29, - 1918:-- - - "Twenty-five years ago an old man in one of the parishes of - Anglesey invariably bore or rather wore a sickle over his - neck--in the fields, and on the road, wherever he went. He - was rather reticent as to the reason why he wore it, but he - clearly gave his questioner to understand that it was a - protection against evil spirits. This custom is known in - Welsh as '_gwisgo'r gorthrwm_,' which literally means - 'wearing the oppression'. _Gorthrwm_ = _gor_, an - intensifying affix = _super_, and _trwm_ = heavy, so that - the phrase perhaps would be more correctly rendered 'wearing - the overweight'. It is not easy to see the connection - between the practice and the idea either of overweight or - oppression; still, that was the phrase in common use. - - "For a similar reason, that is, protection from evil spirits - during the hours of the night, it was and is a custom to - place two scythes archwise over the entrance-side of the - wainscot bed found in many of the older cottages of Anglesey. - It is difficult to find evidence of the existence of this - practice to-day as the old people no doubt feel that it is - contrary to their prevailing religious belief and will not - confess their faith in the efficacy of a 'pagan' rite which - they are yet loth to abandon. - - "R. GWYNEDON DAVIES." - - [550] Wright T., _Essays on Arch. Subjects_, i., 26. - - [551] Smith, W., _A Smaller Classical Dictionary_. - - [552] Vol. i., p. 210. - - [553] Domesday Ferebi, "probably dwelling of the _comrade_ or - partner". Do the authorities mean _friend_? - - [554] Mann, L., _Archaic Sculpturings_, p. 30. - - [555] _Cf._ _The Alphabet_, i., 12. - - [556] Lord Avebury. Preface to _A Guide to Avebury_, p. 5. - - [557] Durandus, _Rationale_. - - [558] "Ruddy was the sea-beach and the circular revolution was - performed by the attendance of the white bands in graceful - extravagance when the assembled trains were assembled in - dancing and singing in cadence with garlands and ivy branches - on the brow."--_Cf._ Davies, E. _Mythology of British - Druids_. - - [559] _History_, V., 5. - - [560] _Ancient British Coins_, p. 178. - - [561] "Copied by Higgins, _Anacalypsis_, on the authority of - Dubois, who states (vol. iii., p. 88), that it was found on a - stone in a church in France, where it had been kept - religiously for six hundred years. Dubois regards it as - wholly astrological, and as having no reference to the story - told in Genesis." - - [562] It is quite improbable that there was any foundation for - Stow's surmise that the epithet Poor was applied to the - parish of St. Peter in Brode Street, "for a difference from - others of that name, sometimes peradventure a poor parish". - It is, however, possible that the church was dedicated to - Peter the Hermit, _i.e._, the poor Peter. - - [563] _Cf._ Abelson, J., _Jewish Mysticism_, p. 34. - - [564] _Cf._ also Brachet A., _Ety. Dictionary of French Language_: - "A two-wheeled carriage which being light _leaps_ up". Had - our authorities been considering _phaeton_, this definition - might have passed muster. Although Skeat connects _phaeton_ - with the Solar Charioteer he nevertheless connotes _phantom_. - Why? - - [565] Blackie, C., _Place-names_, p. 137. - - [566] _Coins of the Ancient Britons_, p. 121. - - [567] P. 28. - - [568] It is a miracle that this and the other coins illustrated on - page 364 did not go into the dustbin. The official estimate - of their value and interest is expressed in the following - reference from Hawkin's _Silver Coins of England_, p. 17:-- - - "After the final departure of the Romans, about the year - 450, the history of the coinage is involved in much - obscurity; the coins of that people would of course continue - in circulation long after the people themselves had quitted - the shores, and it is not improbable that the rude and - uncouth pieces, which are imitations of their money, and - _are scarce because they are rejected from all cabinets and - thrown away as soon as discovered_, may have been struck - during the interval between the Romans and Saxons." - - The italics are mine, and comment would be inadequate. - Happily, in despite of "the practised numismatist," Time, - which antiquates and hath an art to make dust of all things, - hath yet spared these minor monuments. - - [569] Auburn hair is golden-red--hence I am able to recognise only - a remote comparison with _alburnum_, the white sap wood or - inner bark of trees. - - [570] "We also find Adad numbered among the gods whom the Syrians - worshipped; nevertheless we find but little concerning him, - and that little obscure and unsatisfactory, either in ancient - or modern writers. Macrobius says, "The Assyrians, or rather - the Syrians, give the name Adad to the god whom they worship, - as _the highest_ or greatest," and adds that the - signification of this name is the One or the Only. This - writer also gives us clearly to understand that the Syrians - adored the sun under this name; at least, the surname Adad, - which was given to the sun by the natives of Heliopolis, - makes them appear as one and the same."--Christmas, H. Rev., - _Universal Mythology_, p. 119. - - [571] _Discourse concerning Devils_, annexed to _The Discovery of - Witchcraft_, Reginald Scot, i., chap. xxi. - - [572] _Folklore_, XXV., 4, p. 426. - - [573] "The Sun and Moon have been considered as signs of pagan - origin, typifying Apollo and Diana," _History of Signboards_, - p. 496. - - [574] _Proc. of Royal Irish Acad._, xxxiv., c. 10-11, pp. 318, 320. - - [575] _Ibid._, c. 8, p. 159. - - [576] Johnston, Rev. J. B., _The Place-names of England and Wales_, - p. 304. - - [577] Wilson, J. M., _Imperial Gazetteer of England and Wales_, i., - 839. - - [578] Herbert, A., _Cyclops Christianus_, p. 93. - - [579] In Ireland an "abbey" is a cell or hermitage. - - [580] _Cf._ Guest, Dr., _Origines Celticæ_, ii., 223. - - [581] The name Cormac is defined as meaning _son of a chariot_. Is - it to be assumed that the followers of Great Cormac - understood a physical road car? - - [582] Wentz., W. Y. E., _The Fairy Faith in Celtic Countries_, p. - 341. - - [583] "The inhabitants are called _shên jên_, spirit-like beings, a - term hardly synonymous with _hsien_, though the description - of them is consistent with the recognised characteristics of - _hsien_. The passage runs as follows: 'Far away on the Isle - of Ku-shê there dwell spirit-like beings whose flesh is - [smooth] as ice and [white] as snow, and whose demeanour is - as gentle and unassertive as that of a young girl. They eat - not of the Five Grains, but live on air and dew. They ride - upon the clouds with flying dragons for their teams, and roam - beyond the Four Seas. The _shên_ influences that pervade that - isle preserve all creatures from petty maladies and mortal - ills, and ensure abundant crops every year.'"--Yetts, Major - W. Perceval, _Folklore_, XXX., i., p. 89. - - [584] _Proc. Roy. Irish Acad._, xxxiv., c. 8, p. 135. - - [585] _Folk Memory_, p. 339. - - [586] _De B. Gallico_, v., 19. - - [587] Annals, xxxiv. - - [588] Hearnshaw, F. J. C., _England in the Making_, p. 22. - - [589] _Origines Celticæ_, ii., 240. - - [590] _Folk Memory_, p. 349. - - [591] _Agricola_, xv. - - [592] Tacitus, _Annals_, xxxiii. - - - - - CHAPTER X - - HAPPY ENGLAND - - "In the old time every Wood and Grove, Field and Meadow, Hill and - Cave, Sea and River, was tenanted by tribes and communities of the - great Fairy Family, and at least one of its members was a resident - in every House and Homestead where the kindly virtues of charity - and hospitality were practised and cherished. This was the faith of - our forefathers--a graceful, trustful faith, peopling the whole - earth with beings whose mission was to watch over and protect all - helpless and innocent things, to encourage the good, to comfort the - forlorn, to punish the wicked, and to thwart and subdue the - overbearing."--ANON, _The Fairy Family_, 1857. - - "It is very much better to believe in a number of gods than in none - at all."--W. B. YEATS. - - -It is generally supposed that the site of London has been in continuous -occupation since that remote period when the flint-knappers chipped -their implements at Gray's Inn, and the pile-dwelling communities, whose -traces have been found in the neighbourhood of London Stone, drove their -first stakes into the surrounding marshes. Not only are there in London -the material evidences of antediluvian occupation, but "the fact remains -that in the city of London there are more survivals from past history -than can be found within the compass of any other British city, or of -any other area in Britain."[593] - -Sir Laurence Gomme assigns some importance to the place-name "Britaine -Street"--now "Little Britain"--where, according to Stow, the Earls of -Britain were lodged, but it is probable that in _Up_well, _Eb_gate, -_Ab_church, _Ape_church or _Up_church, we may identify relics of an -infinitely greater antiquity. - -When Cæsar paid his flying visit to these islands he learned at the -mouth of the Thames that what he terms an _oppidum_ or stronghold of the -British was not far distant, and that a considerable number of men and -cattle were there assembled. As it has been maintained that London was -the stronghold here referred to, the term _oppidum_ may possibly have -been a British word, Cæsar's testimony being: "_The Britons apply_ the -name of _oppidum_ to any woodland spot difficult to access, and -fortified with a rampart and trench to which they are in the habit of -resorting in order to escape a hostile raid".[594] That the _dum_ of -_oppidum_ was equivalent to _dun_ is manifest from the place-name -Dumbarton, which was originally Dunbrettan. - -In view of the natural situation of St. Alban's there is a growing -opinion among archæologists that London, and not St. Alban's, was the -stronghold which stood the shock of Roman conquest when Cæsar took the -_oppidum_ of Cassivellaunus. - -The inscriptions EP, EPPI, and IPPI figure frequently on British coins, -and there were probably local hobby stones, hobby towns, and _oppi duns_ -in the tribal centre of every settlement of hobby-horse worshippers. In -Durham is Hoppyland Park, near Bridgewater is Hopstone, near Yarmouth is -Hopton, and Hopwells; and Hopwood's, Happy Valley's, Hope Dale's, Hope -Point's, Hopgreen's, Hippesley's and Apsley's may be found in numerous -directions. It is noteworthy that none of these terms can have had any -relation to the hop plant, for the word _hops_ is not recorded until the -fifteenth century; nor, speaking generally, have they any direct -connection with _hope_, meaning "the point of the low land mounting the -hill whence the top can be seen".[595] - -The word _hope_, meaning expectation, is in Danish _haab_, in German -_hoffe_: Hopwood, near Hopton, is at Alvechurch (Elf Church?), apart -from which straw one would be justified in the assumption that Hop, Hob, -or Hoph, where it occurs in place-names, had originally reference to -Hob-with-a-canstick, _alias_ Hop-o'-my-Thumb. The Hebrew expression for -the witch of Endor, consulted by King Saul, is _ob_ or _oub_, but in -Deuteronomy xviii. 11, the term _oph_ is used to denote a familiar -spirit.[596] As we find a reference in Shakespeare to "urchins, -_ouphes_, and fairies," the English ouphes would seem to have been one -of the orders of the Elphin realm: the authorities equate it with _alph_ -or _alp_, and the word has probably survived in the decadence of -Kipling's "muddied _oaf_". - -Offa, the proper name, is translated by the dictionaries as meaning -_mild_, _gentle_: it is further remarkable that the root _oph_, _op_, or -_ob_, is very usually associated with things diminutive and small. In -Welsh _of_ or _ov_ means "atoms, first principles";[597] in French -_oeuf_, in Latin _ova_, means an egg; the little egg-like berry of the -hawthorn is termed a _hip_; to _ebb_ is to diminish, and in S.W. -Wiltshire is "a _small_ river," named the Ebbe. Hob, with his flickering -candlestick, or the homely Hob crouching on the hob, seems rarely to -have been thought of otherwise than as the child Elf, such as that -superscribed EP upon the British coin here illustrated: yet to the -_ub_iquitous Hob may no doubt be assigned _up_, which means aloft or -overhead, and _hoop_, the symbol of the Sun or Eye of Heaven. - - [Illustration: FIG. 313.--British. From Akerman.] - -Within and all around the _oppida_ the military and sacerdotal hubbub -was undoubtedly at times uproarious, and the vociferation used on these -occasions may account for the word _hubbub_,[598] a term which according -to Skeat was "imitative". This authority adds to his conjecture: -"formerly also _whoobub_, a confused noise. Hubbub was confused with -_hoop-hoop_, re-duplication of _hoop_ and _whoobub_ with _whoop-hoop_." -But even had our ancestors mingled _hip! hip!_ in their muddled minds -even then the confusion would have been excusable. - -_Ope_, when occurring in proper-names such as Panope or Europe, is -usually translated Eye--thus, Panope as _Universal Eye_, and Europa as -_Broad Eye_. The small red eye-like or optical berries of the hawthorn -are termed _hips_ or haws, and it is probable that once upon a time the -hips were deemed the elphin eyes of Hob, the Ubiquitous or Everywhere. -In India the favourite bead in rosaries is the seed named _rudraksha_, -which means "the Eye of the god Rudra or S'iva": Rudra, or the _ruddy -one_, is the Hub or centre of the Hindoo pantheon, and S'iva, his more -familiar name (now understood to mean "kindly, gracious, or propitious") -is more radically "dear little Iva or Ipha". In India millions of S'eva -stones are still worshipped, and the _rudraksha_ seeds or Eyes of S'iva -are generally cut with eleven facets,[599] evidently symbolising the -eleven Beings which are said to have sprung from the dual -personalities--male and female--of the Creative Principle. - -_Epine_, the French for thorn, is ultimately akin to Hobany, and _hip_ -may evidently be equated with the friendly Hob. According to Bryant Hip -or Hipha was a title of the Phoenician Prime Parent, and it is -probable that our _Hip! Hip! Hip!_--the parallel of the Alban _Albani! -Albani!_--long antedated the _Hurrah!_ - -The Hobdays and the Abdys of Albion may be connoted with _Good Hob_, and -that this Robin Goodfellow or benevolent elf was the personification of -shrewdness and cunning is implied by _apt_ and in_ept_, and that happy -little Hob was considered to be pretty is implied by _hübsch_, the -Teutonic for _pretty_: the word _pretty_ is essentially _British_, and -the piratical habits of the early British are brought home to them by -the word _pirate_. We shall, however, subsequently see that _pirates_ -originally meant "attempters" or men who _tried_. - -The surname Hepburn argues the existence at some time of a Hep bourne -or brook; in Northumberland is Hepborne or Haybourne, which the -authorities suppose meant "burn, brook, with the hips, the fruit of the -wild rose": but hips must always have been as ubiquitous and plentiful -as sparrows. In Yorkshire is Hepworth, anciently written Heppeword, and -this is confidently interpreted as meaning _Farm of Heppo_: in view, -however, of our hobby-horse festivals, it is equally probable that in -the Hepbourne the Kelpie, the water horse, or _hippa_ was believed to -lurk, and one may question the historic reality of farmer Heppo. - -The hobby horse was principally associated with the festivals of -May-Day, but it also figured at Yule Tide. On Christmas Eve either a -wooden horse head or a horse's skull was decked with ribbons and carried -from door to door on the summit of a pole supported by a man cloaked -with a sheet: this figure was known as "Old Hob":[600] in Welsh _hap_ -means fortune--either good or bad. - -Apparently the last recorded instance of the Hobby-Horse dance occurred -at Abbot's Bromley, on which occasion a man carrying the image of a -horse between his legs, and armed with a bow and arrow (the emblems of -Barry the Sovereign Archer), played the part of Hobby: with him were six -companions wearing reindeer heads (the emblems of the Dayspring) who -danced the hey and other ancient dances. Tollett supposes the famous -hobby horse to be the King of the May "though he now appears as a -juggler and a buffoon with a crimson foot-cloth fretted with gold, the -golden bit, the purple bridle, and studded with gold, the man's purple -mantle with a golden border which is latticed with purple, his golden -crown, purple cap with a red feather, and with a golden knop".[601] - - [Illustration: FIGS. 314 to 317.--British. From Akerman.] - - [Illustration: FIG. 318.--British. From Camden.] - - [Illustration: FIG. 319.--Head Dress of the King (N.W. Palace - Nimroud). From _Nineveh_ (Layard).] - -A _knop_ or _knob_ means a boss, protuberance, or rosebud--originally, -of course, a wild rosebud which precedes the hip--and it is probably the -same word as the CUNOB which occurs so frequently in British coins. In -Fig. 314 CUNOB occurs alone, and I am not sure that Figs. 315 and 318 -should not be read ELINI CUNOB. The knob figured not only on our Hobby -Horse, but also as a symbol on the head-dress of Tyrian kings, and there -is very little doubt that the charming small figure on the obverse of -CUNOB ELINI is intended for King Ob, or Ep. There is a Knap Hill at -Avebury, a Knapton in Yorkshire, and a Knapwell in Suffolk: Knebworth -in Herts was Chenepenorde in Domesday, and the imaginary farmer Cnapa or -Cnebba, to whom these place-names are assigned, may be equated with the -afore-mentioned farmer Heppo of Hepworth. - -Knaves Castle (Lichfield), now a small mound--a _heap_?--is ascribed to -"_cnafa_, a boy or servant, later a knave, a rogue": Cupid is a -notorious little rogue, nevertheless, proverbially Love makes the world -go round, and constitutes its nave, navel, hub, or boss: with _snob_ -Skeat connotes _snopp_, meaning a boy or anything _stumpy_. - -In course of time like _boss_, Dutch _baas_, _knob_ seems to have been -applied generally to mean a lord or master, and the Londoner who takes -an agreeable interest in the "nobs"[602](and occasional _snobs_) riding -in Hyde Park is possibly following an ancestral custom dating from the -time when the Ring was originally constructed. Apsley House, now -standing at the east end of Rotten Row, occupies the site of the park -ranger's lodge, the Ranger was a highly important personage, and it is -not improbable that the site of Apsley House was once known as Ap's lea -or meadow. The immediately adjacent Stanhope Gate and Stanhope Street, -or Stanhope in Durham, may mark the site of a stone hippa or horse -similar to the famous stone horse in Brittany upon which--I believe to -this day--women superstitiously seat themselves with the same purpose as -they sit upon the Brahan stone in Ireland: Bryanstone Square in London -is not more than a mile from Stanhope Street and Apsley House. - - [Illustration: FIG. 320.--La Venus de Quinipily, near Baud Morbihan, - Brittany. From _Symbolism of the East and West_ - (Aynsley, Mrs. Murray).] - -The Breton statue of Quinipily may be deemed a portrait of _holy Queen -Ip_, and Gwennap, near Redruth, where is a famous amphitheatre, was -probably a Queen Hip lea or seat of the same Queen's worship. - -Gwen Ap was presumably the same as Queen Aph or Godiva, the Lady of the -White Horse, and Godrevy on the opposite side of St. Ives Bay may be -equated with _Good rhi Evy_, or Good Queen Evie. A few miles from -Liskeard there is a village named St. Ive, which the natives pronounce -_St. Eve_: the more western, better-known Saint Ive's, is mentioned in a -document of 1546 as "Seynt Iysse," and what apparently is this same -dedication reappears at a place four miles west of Wadebridge termed St. -Issey. "Whose name is it," inquires W. C. Borlase, "that the parish of -St. Issey bears?" He suggests somewhat wildly that it may be the same as -Elidius, corrupted to Liddy, Ide, or Idgy, endeavouring to prove that -this Elidius is the same as the great Welsh Teilo. - -It would be simpler and more reasonable to assume that St. Issey is a -trifling corruption of "Eseye," which was one of the titles of the old -British Mother of Life. The goddess Esseye--alternatively and better -known as Keridwen--is described by Owen in his _Cambrian Biography_ as -"a female personage, in the mythology of the Britons considered as _the -first of womankind_, having nearly the same attributes with Venus, in -whom are personified the generative powers". - -With Eseye and with St. Issey, _alias_ St. Ive, may be connoted the -deserted town of Hesy in Judea: on the mound now known as Tell el Hesy, -or the hill town of Hesy, the remains of at least eight super-imposed -prehistoric cities have been excavated, and among the discoveries on -this site was a limestone lampstand subscribed on the base -APHEBAL.[603] The winged maiden found at the same time is essentially -Cretan, and it is not an unreasonable assumption that on this _Aphe_ -fragment of pottery from Hesy we have a contemporary portrait of the -Candian Aphaia or Britomart, _alias_ Hesy, or St. Issy, or St. Ive: the -British Eseye was alternatively known as Cendwen. - - [Illustration: FIG. 321.--From _A Mound of Many Cities_ - (Bliss, J. B.).] - - [Illustration: FIG. 322.--From _A Mound of Many Cities_ - (Bliss, J. B.).] - -The British built their _oppida_ not infrequently in the form of an eye -or optic, and also of an oeuf, ova, or egg. The perfect symmetry of -these designs point conclusively to the probability that the earthworks -were not mere strongholds scratched together anyhow for mere defence: -the British burial places or barrows were similarly either circular or -oval, and that the Scotch dun illustrated in Fig. 324 was British, is -implied not only by its name Boreland-Mote, but by its existence at a -place named Parton, this word, like the Barton of Dumbarton, no doubt -signifying Dun Brettan or Briton. - - [Illustration: FIG. 323.--From _The Motes of Kirkcudbrightshire_ - (Coles, F. R.). (Soc. Antiq. Scot.).] - - [Illustration: FIG. 324.--From _The Motes of Kirkcudbrightshire_ - (Coles, F. R.). (Soc. Antiq. Scot.)] - - [Illustration: FIG. 325.--"Spindle-whorls" from Troy. From - _Prehistoric London_ (Gordon, E. O.). - [_To face page 534._] - -Egypt was known as "The Land of the Eye":[604] the amulet of the -All-seeing Eye was perhaps even more popular in Egypt than in Etruria, -and the mysterious and unaccountable objects called "spindle whorls," -which occur so profusely in British tombs, and which also have been -found in countless numbers underneath Troy, were probably Eye amulets, -rudely representative of the human iris. The Trojan examples here -illustrated are conspicuously decorated with the British _Broad_ Arrow, -which is said to have been the symbol of the Awen or Holy Spirit. In -their accounts of the traditional symbols, speech, letters, and signs of -Britain, according to their preservation by means of memory, voice, and -usages of the Chair and Gorsedd, the Welsh Bards asserted that the three -strokes of the Broad Arrow or bardic hieroglyph for God originated from -three diverging rays of light seen descending towards the earth. Out of -these three strokes were constituted all the letters of the bardic -alphabet, the three strokes / | \ reading in these characters -respectively 0 1 0, and thus spelling the mystic OHIO or YEW; hence it -would seem that this never-to-be-pronounced Name[605] was a faerie -conception originating in the mind of some primitive poet philosophising -from a cloud-encumbered sunrise or sunset. According to tradition there -were five ages of letters: "The first was the age of the three letters, -which above all represented the Name of God, and which were a sign of -Goodness and Truth, and Understanding and Equity, of whatsoever kind -they might be".[606] On these rays, it is said, were inscribed every -kind and variety of Science and Knowledge, and on His return to Heaven -the Almighty Architect is described as-- - - Followed with acclamation, and the sound - Symphonious of ten thousand harps that tun'd - Angelic harmonies. - -The philosophers of Egypt believed that the universe was created by the -pronunciation of the divine name; similarly the British bards taught -that: "The universe is matter as ordered and systematised by the -intelligence of God. It was created by God's pronouncing His own -name--at the sound of which light and the heavens sprang into existence. -The name of God is itself a creative power. What in itself that name is, -is known to God only. All music or natural melody is a faint and broken -echo of the creative name."[607] - -Everywhere and in everything the Druids recognised this celestial -Trinity: not only did their Hierarchy consist of three orders, _i.e._, -Druids, Bards, and Seers, each group being again subdivided into three, -but also, as we have seen, they uttered their Triads or aphorisms in -triple form. There is little doubt that the same idea animated the -Persian philosophy of Good Thought, Good Deed, Good Word, and Micah's -triple exordium: "Do justly, love mercy, walk humbly". The bards say -distinctly: "The three mystic letters signify the three attributes of -God, namely, Love, Knowledge, and Truth, and it is out of these three -that justice springs, and without one of the three there can be no -justice".[608] - -This is a simpler philosophy than the incomprehensibilities of the -Athanasian Creed,[609] and it was seemingly drilled with such living and -abiding force into the minds of the Folk, that even to-day the Druidic -Litanies or Chants of the Creed still persist. Throughout Italy and -Sicily the Chant of the Creed is known as The Twelve Words of Verita or -Truth, and it is generally put into the mouth of the popular Saint -Nicholas of _Bari_.[610] The Sicilian or Hyperean festival of the Bara -has already been noted _ante_, p. 320. - -The British chant quoted _ante_, page 373, continues: "What will be our -three boys"? "What will be our four"? five? six? and onwards up to -twelve, but always the refrain is-- - - My only ain she walks alane - And ever mair has dune, boys. - - [Illustration: FIG. 326.--St. John. From _Christian Iconography_ - (Didron).] - - [Illustration: FIG. 327.--Christ, with a Nimbus of Three Clusters of - Rays. Miniature of the XVI. Cent. MS. of the Bib. - Royale. _Ibid._] - -In Irish mythology we are told that the Triad similarly "infected -everything," hence Trinities such as Oendia (the one god), Caindea (the -gentle god), and Trendia (the mighty god): other accounts specify the -three children of the Boyne goddess, as Tear Bringer, Smile Bringer, and -Sleep Bringer: the word _sleep_ is in all probability a corruption of -_sil Eep_. - -Among the Trojan "spindle whorls" some are decorated with four awens, -corresponding seemingly to the Four Kings of the Wheel of Fortune; -others with three groups constituting a total of nine strokes. As each -ray represented a form of Truth, the number nine--which as already -noted is invariably true to itself--was essentially the symbol of Truth, -and that this idea was absorbed by Christianity is obvious from -representations such as Figs. 326 and 327. - - [Illustration: FIG. 328.--"Cross" at Sancreed (Cornwall). From _The - Cornish Riviera_ (Stone, J. Harris). - [_To face page 538._ ] - - [Illustration: FIG. 329.--Caerbrân Castle in Sancred. From - _Antiquities of Cornwall_ (Borlase).] - - [Illustration: FIGS. 330 and 331.--British. From Evans.] - -At Sancreed in Cornwall--supposedly a dedication to the holy -Creed--there is a remarkable "cross" which is actually a holed stone on -a shank:[611] and in the same parish is a "castle" which was once -evidently a very perfect Eye. In the Scilly Islands, lying within a -stone circle, is what might be a millstone with a square hole in its -centre: this Borlase ranks among the holed stones of Cornwall, and that -it was a symbol of the Great Eye is a reasonable inference from the name -Salla Key where it is still lying. We have seen the symbolic Eye on the -KIO coin illustrated _ante_, page 253; the word _eye_ pronounced -frequently _oy_ and _ee_, is the same as the _hey_ of _Heydays_ and the -Shepherds' Dance or _Hey_, hence in all probability Salla Key or Salakee -Downs[612] were originally sacred to the festivals of _Sala Kee_, -_i.e._, silly, innocent, or happy, '_Kee_ or _Great Eye_. The old plural -of _eye_ was _eyen_ or _een_, and it is not unlikely that the primeval -Ian, John, or Sinjohn, was worshipped as the joint Sun and Moon, or Eyes -of Day and Night. On the hobby-horse coins here illustrated, the body -consists of two curiously conspicuous circles or _eyen_, possibly -representing the _awen_. - - My only _ane_ she walks alane - And ever mair has dune, boys. - -On Salla Key Downs is Inisidgen Hill, which takes its name from an -opposite island: in old MSS. this appears as _Enys au geon_, which the -authorities assume meant "Island of St. John". _Geon_, however, was the -Cornish for _giant_; on Salla Key Downs is "Giant's Castle," and close -at hand is the Giant's Chair: this is a solid stone worked into the form -of an arm-chair: "It looks like a work of art rather than nature, and, -according to tradition, it was here the Arch Druid was wont to sit and -watch the rising Sun".[613] The neighbouring island of Great Ganilly was -thus in all probability sacred to _Geon_, the Great King, or Queen Holy. - -The Saints' days, heydays, and holidays of our predecessors seem to have -been so numerous that the wonder is that there was ever any time to -work: apparently from such evidence as the Bean-setting dance, even the -ancient sowing was accomplished to the measure of a song, and the -festivities in connection with old Harvest Homes are too multifarious -and familiar to need comment. - -The attitude of the clergy towards these ancient festivals seems to have -been uniform and consistent. - - These teach that dancing is a Jezebel, - And barley-break the ready way to hell; - The morrice-idols, Whitsun-ales, can be - But profane relics of a jubilee.[614] - -One of the greatest difficulties of the English Church was to suppress -the dancing which the populace--supported by immemorial custom--insisted -upon maintaining, even within the churches and the churchyards. Even -to-day English churches possess reindeer heads and other paraphernalia -of archaic feasts, and in Paris, as recently as the seventeenth century, -the clergy and singing boys might have been seen dancing at Easter in -the churches.[615] In Cornwall on the road from Temple to Bradford -Bridge is a stone circle known as The Trippet Stones, and doubtless many -churches occupy the sites of similar places where from time immemorial -the Folk tripped it jubilantly on jubilees: custom notoriously dies -hard. - -In the Eastern counties of England the two principal reapers were known -as the Harvest Lord and Lady, who presided over the Hoppings, and other -festivities of the season. Sometimes the Harvest Lady was known as the -Hop Queen,[616] and this important potentate may be connoted with the -harvest doll which, in Kent particularly, was termed the Ivy Girl. As -Prof. Weekley connotes the surname Hoppe with Hobbs, Hobson, and -Hopkins, we may infer from the name _Hopkin_son, there must once have -been a Hop King as well as a Hop Queen, and the rôle of this English -Hopkin was probably similar to that enacted by other Jack-in-Greens, -King-of-the-Years, or Spirit-of-the-Years. The pomp and circumstance of -the parallel of the Hopkin ceremony in Greece may be judged from the -following particulars: "They wreathe," says Plato, "a pole of olive wood -with laurel and various flowers. On the top is fitted a bronze globe -from which they suspend smaller ones. Midway round the pole they place a -lesser globe, binding it with purple fillets, but the end of the pole is -decked with saffron. By the topmost globe they mean the sun, to which -they actually compare Apollo. The globe beneath this is the moon; the -smaller globes hung on are the stars and constellations, and the fillets -are the course of the year, for they make them 365 in number. The -Daphnephoria is headed by a boy, both whose parents are alive, and his -nearest male relation carries the filleted pole. The Laurel-Bearer -himself, who follows next, holds on to the laurel; he has his hair -hanging loose, he wears a golden wreath, and he is dressed out in a -splendid robe to his feet and he wears light shoes. There follows him a -band of maidens holding out boughs before them, to enforce the -supplication of the hymns."[617] - -With this Greek festival of the Laurel-Bearer may be connoted the "one -traditional dance connected with all our old festivals and merry -makings" in Guernsey, and known as _A mon beau Laurier_. In this -ceremony the dancers join hands, whirl round, curtsey, and kiss a -central object, in later days either a man or a woman, but, in the -opinion of Miss Carey, "perhaps originally either a sacred stone or a -primeval altar".[618] Adulation of this character is calculated to -create _snobs_, the word as we have seen being fundamentally connected -with _stump_. I have already suggested a connection between the -salutation _A mon beau Laurier_ and the kissing or bussing of Paul's -stump at Billingsgate, which is situated almost immediately next Ebgate. -On Mount Hube, in Jersey, have been found the remains of a supposed -Druidic temple, and doubtless Mount _Hube_, like Apechurch or Abechurch, -was a primitive Hopeton, _oppidum_, or Abbey. - - [Illustration: FIG. 332.--From _The Everyday Book_ (Hone, W.).] - - [Illustration: FIG. 333.--From _The Everyday Book_ (Hone, W.).] - -The Hoop is a frequent inn sign generally associated with some -additional symbol such as is implied in the familiar old signs, -Swan-on-the-Hoop, Cock-on-the-Hoop, Crown-on-the-Hoop, -Angel-on-the-Hoop, Falcon-on-the Hoop, and -Bunch-of-Grapes-on-the-Hoop.[619] That the hoop or circle was a sacred -form need not be laboured, for the majority of our megalithic monuments -are circular, and there is no doubt that these rude circles are not -simply and solely "adjuncts of stone age burials," but were the -primitive temples of the Hoop Lady or Fairy Queen. It was customary to -represent the Hop Lady within hoops or wheels; and that the Virgin was -regarded indifferently as either One, Two, Three or Four is clear from -the indeterminate number of dolls which served on occasion as the idola -or ideal. In Irish _oun_ or _ain_ means the cycle or course of the -seasons, and the great Queen Anu or Aine who was regarded as the boss, -hub, or centre of the Mighty Wheel may be equated with Una, the Fairy -Queen. - -The Druids are said to have considered it impious to enclose or cover -their temples, presumably for the same reasons as prevailed among the -Persians. These are explained by Cicero who tells us that in the -expedition of Xerxes into Greece all the Grecian temples were destroyed -at the instigation of the Magi because the Grecians were so impious as -to enclose those gods within walls who ought to have all things around -them open and free, their temple being the universal world. In Homer's -time-- - - On rough-hewn stones within the sacred cirque - Convok'd the hoary sages sat. - -and there is little doubt that similarly in these islands the -priest-chiefs held their solemn and ceremonial sessions. - -The word Druid is in disfavour among modern archæologists; nevertheless, -apparently all over Britain the Druids were traditionally associated in -the popular memory with megalithic monuments. Martin, in the relation of -his Tour of the Hebrides, made in the middle of the eighteenth century, -observes: "In the Western Islands where there are many, what are called -by the common people _Druin Crunny_, that is Druids' Circles," and the -same observer recounts: "I inquired of the inhabitants what tradition -they had concerning these stones, and they told me it was a place -appointed for worship in the time of heathenism, and that the chief -Druid stood near the big stone in the centre from whence he addressed -himself to the people that surrounded him".[620] - -There is presumptive and direct evidence that the stone circles of -Britain served the combined uses of Temple, Sepulchre, Place of -Assembly, and Law Court. The custom of choosing princes by nobles -standing in a circle upon rocks, prevailed until comparatively recent -times, and Edmund Spenser, writing in 1596 on the State of Ireland, thus -described an installation ceremony: "One of the Lords arose and holding -in his hand a white wand perfectly straight and without the slightest -bend, he presented it to the chieftain-elect with the following words, -'Receive the emblematic wand of thy dignity, now let the unsullied -whiteness and straightness of this wand be thy model in all thy acts, so -that no calumnious tongue can expose the slightest stain on the purity -of thy life, nor any favoured friend ever seduce thee from dealing out -even-handed justice to all'."[621] - -The white wand figuring in this ceremony is evidently the magic rod or -fairy wand with which the Elphin Queen is conventionally equipped, and -which was figured in the hand of the Cretan "Hob," _ante_, page 494. - -Sometimes in lieu of a centre stone the circles contained stone chairs. -Many of these old Druidic thrones have been broken up into gate-posts or -horse-troughs, but several are still in existence, and some are -decorated with a carving of two footprints. These two footprints were in -all probability one of the innumerable forms in which the perennial Pair -were represented, _vide_ the Vedic invocation: "Like two lips speaking -sweetly to the mouth, like two breasts feed us that we may live. Like -two nostrils as guardians of the body, like two ears be inclined to -listen to us. Like two hands holding our strength together ... like two -hoofs rushing in quickly," etc. - -In the British coin here illustrated the Giant Pair are featured as -joint steeds: "Coming early like two heroes on their chariots ... ye -bright ones every day come hither like two charioteers, O ye strong -ones! Like two winds, like two streams your motion is eternal; like _two -eyes_[622] come with your sight toward us! Like two hands most useful to -the body; _like two feet_ lead us towards wealth."[623] - - [Illustration: FIG. 334.--British. From Akerman.] - -Occasionally the two footprints are found cut into simple rock: in -Scotland the King of the Isles used to be crowned at Islay, standing on -a stone with a deep impression on the top of it made on purpose to -receive his feet. The meaning of the feet symbol in Britain is not -known, but Scotch tradition maintained that it represented the size of -the feet of Albany's first chieftain. On Adam's Peak in Ceylon (ancient -_Tafrobani_) there is a super-sacred footprint which is still the goal -of millions of devout pilgrims, and on referring to India where the foot -emblem is familiar we find it explained as very ancient, and used by the -Buddhists in remembrance of their great leader Buddha. In the tenth -century a Hindu poet sang:-- - - In my heart I place the feet - The Golden feet of God. - -and it would thus seem that the primeval Highlander anticipated by many -centuries Longfellow's trite lines on great men, happily, however, -before departing, graving the symbolic footprints of his "first -Chieftain," not upon the sands of Time, but on the solid rocks. - -The Ancients, believing that God was centred in His Universe, a point -within a circle was a proper and expressive hieroglyph for Pan or All. -The centre stone of the rock circles probably stood similarly for God, -and the surrounding stones for the subsidiary Principalities and Powers -thus symbolising the idea: "Thou art the Eternal One, in whom all order -is centred; Lord of all things visible and invisible, Prince of mankind, -Protector of the Universe".[624] A tallstone or a longstone is -physically and objectively the figure one, 1. - -If it were possible to track the subsidiary Powers of the Eternal One to -their inception we should, I suspect, find them to have been -personifications of Virtues, and this would seem to apply not merely to -such familiar Trinities as Faith, Hope, and Charity; Good Thought, Good -Deed, and Good Word, but to quartets, quintets, sextets, and septets -such as the Seven Kings or Seven Gifts of the Holy Spirit, _i.e._, "Ye -gifte of wisdome; ye gifte of pittie; ye gifte of strengthe; ye gifte of -comfaite; ye gifte of understandinge; ye gifte of counyinge; ye gifte of -dreede". - -The Persian Trinity of Thought, Deed, and Word, is perfectly expressed -in the three supposed Orders of the Christian hierarchy. As stated in -_The Golden Legend_ these are--sovereign Love as touching the order of -Seraphim, perfect Knowledge, and perpetual Fruition or usance. "There be -some," continues De Voragine, "that overcome and dominate over all vices -in themselves, and they by right be called of the world, gods among -men."[625] - -It is related of King Arthur that he carried a shield named Prydwen, and -if the reader will trouble to count the dots ranged round the centre -boss of the shield on page 120 the number will be found to be _eleven_. -At Kingston on Thames, where the present market stone is believed to be -the surviving centre-piece of a stone-circle, a brass ring ornamented -with _eleven_ bosses was discovered.[626] In Etruria _eleven_ mystic -shields were held in immense veneration:[627] it will further be noted -that the majority of the wheatears on British and Celtiberian coins -consist of _eleven_ corns. - -The word _eleven_, like its French equivalent _onze_, _ange_, or -_angel_, points to the probability that for some reason eleven was -essentially the number sacred to the _elven_, _anges_, or _onzes_. -Elphinstone, a fairly common surname, implies the erstwhile existence of -many Elphinstones: there is an Alphian rock in Yorkshire; bronze urns -have been excavated at Alphamstone in Essex, and the supposititious -Aelfin, to whom the Alphington in Exeter is attributed, was far more -probably Elphin. - -The dimensions of many so-called longstones--whether solitary or in the -centres of circles--point to the probability that menhirs or -standing-stones were frequently and preferably 11 feet high. In -Cornwall alone I have noted the following examples of which the -measurements are extracted from _The Victoria County History_. The -longstone at Trenuggo, Sancreed, now measures 11 feet 2 inches; that at -Sithney 11 feet; that at Burras "about 10 feet," that at Parl 12 feet; -and that at Bosava 10 feet. In the parish of St. Buryan the longstones -standing at Pridden, Goon Rith, Boscawen Ros, and Trelew, now measure -respectively 11 feet 6 inches, 10 feet 6 inches, 10 feet, and 10 feet 4 -inches. - -If one takes into account such casualties of time as weathering, washing -away of subsoil, upcrop of undergrowth, subsidence, and other accidents, -the preceding figures are somewhat presumptive that each of the -monuments in question was originally designed to stand 11 feet high. - -Frequently a circle of stones is designated The Nine Maids, or The -Virgin Sisters, or The Merry Maidens. The Nine Maidens is suggestive of -the Nine Muses, and of the nine notorious Druidesses, which dwelt upon -the Island of Sein in Brittany. The Merry Maidens may be equated with -the Fairy or Peri Maidens, and that this phairy theory holds good -likewise in Spain is probable from the fact that at Pau there is a -circle of nine stones called La Naou _Peyros_.[628] - -"When we inquired," says Keightley, "after the fairy system in Spain, we -were told that there was no such thing for that the Inquisition had long -since eradicated such ideas." He adds, however, "we must express our -doubt of the truth of this charge": I concur that not even the -Inquisition was capable of carrying out such fundamental destruction as -the obliteration of all peyros. Probably the old plural for peri or -fairy was _peren_ or _feren_, in which case the great Fernacre circle in -the parish of St. Breward, Cornwall, was presumably the sacred eye or -hoop of some considerable neighbourhood. About 160 feet eastward of -Fernacre (which is one of the largest circles in Cornwall), and in line -with the summit of _Brown_ Willy (the highest hill in Cornwall) is a -small erect stone. The neighbouring Row Tor (_Roi_ Tor or _Rey_ Tor?) -rises due north of Fernacre circle, and as the editors of _Cornwall_ -point out: "If as might appear probable this very exact alignment north -and south, east and west, was intentional, and part of a plan where -Fernacre was the pivot of the whole, it is a curious feature that the -three circles mentioned should have been so effectively hidden from each -other by intervening hills".[629] - -The major portion of this district is the property of an Onslow family; -there is an Onslow Gardens near Alvastone Place in Kensington, and there -is a probability that every Alvastone, Elphinstone, or _On_slow -neighbourhood was believed to be inhabited by _Elven_ or _Anges_: it is -indeed due to this superstition that the relatively few megalithic -monuments which still exist have escaped damnation, the destruction -where it has actually occurred having been sometimes due to a deliberate -and bigoted determination, "to brave ridiculous legends and -superstitions".[630] Naturally the prevalent and protective -superstitions were fostered and encouraged by prehistoric thinkers for -the reasons doubtless quite rightly surmised by an eighteenth century -archæologist who wrote: "But the truth of the story is, it was a burying -place of the Britons before the calling in of the heathen sexton (_sic_ -query _Saxon_) into this Kingdom. And this fable invented by the Britons -was to prevent the ripping up of the bones of their ancestors." The -demise of similar fables under the corrosive influence of modern kultur, -has involved the destruction of countless other stone-monuments, so that -even of Cornwall, their natural home, Mr. T. Quiller Couch was -constrained to write: "Within my remembrance the cromlech, the holy -well, the way-side cross and inscribed stone, have gone before the -utilitarian greed of the farmer and the road man, and the undeserved -neglect of that hateful being, the _cui bono_ man". - -Parish Councils of to-day do not fear to commit vandalisms which private -individuals in the past shrank from perpetrating.[631] A Welsh -"Stonehenge" at Eithbed, Pembrokeshire, shown on large-scale Ordinance -maps issued last century, has disappeared from the latest maps of the -district, and a few years ago an archæologist who visited the site -reported that the age-worn stones had been broken up to build ugly -houses close by--"veritable monuments of shame". - -In the Isle of _Pur_beck near _Bourne_mouth, _Brank_sea, _Bronks_ea -(Bronk's _ea_ or island) _Branks_ome and numerous other _Bron_ -place-names which imply that the district was once haunted by Oberon, is -a barrow called Puckstone, and on the top of this barrow, now thrown -down, is a megalith said to measure 10 feet 8 inches. In all probability -this was once 11 feet long, and was the Puckstone or Elphinstone of that -neighbourhood: near Anglesea at Llandudno is a famous longstone which -again is _eleven_ feet high. - -In Glamorganshire there is a village known as Angel Town, and in -Pembroke is Angle or Nangle: Adamnan, in his _Life of Columba_, records -that the saint opened his books and "read them on the Hill of the -Angels, where once on a time the citizens of the Heavenly Country were -seen to descend to hold conversation with the blessed man". Upon this -his editor comments: "this is the knoll called 'great fairies hill'. Not -far away is the 'little fairies hill'. The fairies hills of pagan -mythology became angels hills in the minds of the early Christian -saints."[632] One may be permitted to question whether this -metamorphosis really occurred, and whether the idea of Anges or Angles -is not actually older than even the Onslows or _ange_ lows. The Irish -trinity of St. Patrick, St. Bride, and St. Columba, are said all to lie -buried in one spot at Dunence, and the place-name _Dunence_ seemingly -implies that that site was an _on's low_, or _dun ange_. The term -_angel_ is now understood to mean radically a messenger, but the primary -sense must have been deeper than this: in English _ingle_--as in -inglenook--meant _fire_, and according to Skeat it also meant a darling -or a paramour. Obviously _ingle_ is here the same word as _angel_, and -presumably the more primitive Englishman tactfully addressed his consort -as "mine ingle". The Gaelic and the Irish for fire is _aingeal_; we -have seen that the burnebee or ladybird was connected with fire, and -that similarly St. Barneby's Day was associated with Barnebee _Bright_: -hence the festival held at _Engle_wood, or _Ingle_wood (Cumberland) -yearly on the day of St. Barnabas would appear to have been a primitive -fire or _aingeal_ ceremony. It is described as follows: "At Hesket in -Cumberland yearly on St. Barnabas Day by the highway side under a Thorn -tree according to the very ancient manner of holding assemblies in the -open air, is kept the Court for the whole Forest of Englewood, the -'Englyssh wood' of the ballad of Adam Bel".[633] - -Stonehenge used to be entitled Stonehengels, which may be modernised -into the _Stone Angels_,[634] each stone presumably standing as a -representative of one or other of the angelic hierarchy. When the Saxons -met the British in friendly conference at Stonehenge--apparently even -then the national centre--each Saxon chieftain treacherously carried a -knife which at a given signal he plunged into the body of his unarmed, -unsuspecting neighbour; subsequently, it is said, hanging the corpses of -the British royalties on the cross rocks of Stonehenge: hence ever after -this exhibition of Teutonic _realpolitik_ Stonehenge has been assumed to -mean the Hanging Stones, or Gallow Stones.[635] We find, however, that -Stonehenge was known as Sta_hengues_ or Est_anges_, a plural form which -may be connoted with Hengesdun or Hengston Hill in Cornwall: Stonehenge -also appears under the form Senhange, which may have meant either _Old -Ange_ or _San Ange_, and as the priests of ancient cults almost -invariably assumed the character and titles of their divinity it is -probable that the Druids were once known as _Anges_. In Irish the word -_aonge_ is said to have meant _magician_ or _sorcerer_, which is -precisely the character assigned by popular opinion to the Druids. In -_Rode hengenne_, another title of Stonehenge,[636] we have apparently -the older plural hen_gen_ with the adjectival _rood_ or _ruddy_, whence -Stonehenge would seem to have been a shrine of the Red Rood Anges. - - [Illustration: FIG. 336.--Stonehenge. From _The Celtic Druids_ - (Higgens, G.).] - -As this monument was without doubt a national centre it is probable that -as I have elsewhere suggested Stonehenge meant also the _Stone Hinge_: -the word _cardinal_ means radically hinge; the original Roman cardinals -whose round red hats probably typified the ruddy sun, were the priests -of Janus, who was entitled the Hinge, and there is no reason to suppose -that the same idea was not equally current in England. - -That the people of CARDIA associated their _angel_ or _ange_ with -_cardo_, a _hinge_ or _angle_ is manifest from the coin illustrated in -Fig. 336. - -According to Prof. Weekley, "_Ing_, the name of a demi-god, seems to -have been early confused with the Christian _angel_ in the prefix -_Engel_ common in German names, _e.g._, Engelhardt anglicised as -_Engleheart_. In Anglo-Saxon we find both _Ing_ and _Ingel_. The modern -name Ingoll represents Ingweald (Ingold) and _Inglett_ is a diminutive -of similar origin. The cheerful _Inglebright_ is from Inglebeort. The -simple _Ing_ has given through Norse Ingwar the Scottish _Ivor_."[637] -But is it not possible that Ivor never came through Ingwar, but was -radically a synonym--_fairy_ = _Ing_, or _fire_ = _ingle_? Inga is a -Scandinavian maiden-name, and if the Inge family--of gloomy repute--are -unable to trace any cheerier origin it may be suggested that they came -from the Isle of Man where the folk claim to be the descendants of -fairies or anges: "The Manks confidently assert that the first -inhabitants of their island were fairies, and that these little people -have still their residence amongst them. They call them the 'Good -people,' and say they live in wilds and forests, and mountains, and shun -great cities because of the wickedness acted therein."[638] - -As there is no known etymology for _inch_ and _ounce_ it is not -improbable that these diminutive measures were connected with the -popular idea of the _ange's_ size and weight: Queen Mab, according to -Shakespeare, was "no bigger than an agate stone on the forefinger of an -alderman," and she weighed certainly not more than an ounce. The origin -of Queen Mab is supposedly Habundia, or La Dame Abonde, discussed in a -preceding chapter, and there connoted with Eubonia, Hobany, and Hob: in -Welsh Mab means _baby boy_, and the priests of this little king were -known as the Mabinogi, whence the _Mabinogion_, or books of the -Mabinogi. - -Whether there is any reason to connect the three places in Ireland -entitled Inchequin with the _Ange Queen_, or the Inchlaw (a hill in -Fifeshire) with the Inch Queen Mab I have had no opportunity of -inquiring. - -The surnames Inch, Ince, and Ennis, are all usually connoted with _enys_ -or _ins_, the Celtic and evidently more primitive form of _in_sula, an -island, _ea_ or _Eye_. - -The Inge family may possibly have come from the Channel Islands or -_insulæ_, where as we have seen the Ange Queen, presumably the Lady of -the Isles or _inces_, was represented on the coinage, and the Lord of -the Channel Isles seems to have been Pixtil or _Pixy tall_. That this -_Pixy tall_ was alternatively _ange tall_ is possibly implied by the -name Anchetil, borne by the Vicomte du Bessin who owned one of the two -fiefs into which Guernsey was anciently divided. It will be remembered -that in the ceremony of the Chevauchee de St. Michel, _eleven_ -Vavasseurs functioned in the festival; further, that the lance-bearer -carried a wand 11-1/4 feet long. The Welsh form of the name _Michael_ is -_Mihangel_, and as Michael was the Leader of all angels, the _mi_ of -this British mihangel may be equated with the Irish _mo_ which, as -previously noted, meant _greatest_. - -As Albion or _albi en_, is the equivalent to Elphin or _elven_, it is -obvious that England--or _Inghil_terra, as some nations term it--is a -synonym for Albion, in both cases the meaning being Land of the Elves -or Angels. For some reason--possibly the Masonic idea of the right -angle, rectitude, and square dealing--_angle_ was connected with -_angel_, and in the coin here illustrated the angel has her head fixed -in a photographic pose by an angle. In Germany and Scandinavia, -Engelland means the mystic land of unborn souls, and that the Angles who -inhabited the banks of the _Elbe_ (Latin _Alva_) believed not only in -the existence of this spiritual Engelland, but also in the living -existence of Alps, Elves, Anges, or Angels is a well-recognised fact. -The Scandinavians traced their origin to a primal pair named Lif and -Lifthraser: according to Rydberg it was the creed of the Teuton that on -arriving with a good record at "the green worlds of the gods"; "Here he -finds not only those with whom he became personally acquainted while on -earth, but he may also visit and converse with ancestors from the -beginning of time, and he may hear the history of his race, nay, the -history of all past generations told by persons who were -eye-witnesses".[639] The fate of the evil-living Teuton was believed to -be far different, nevertheless, in sharp distinction to the Christian -doctrine that all unbaptised children are lost souls, and that infants -scarce a span in size might be seen crawling on the fiery floor of hell, -even the "dull and creeping Saxon" held that every one who died in -tender years was received into the care of a Being friendly to the -young, who introduced them into the happy groves of immortality. - - [Illustration: FIG. 336.--Greek. From Barthelemy.] - -The suggestion that the land of the Angels derived its title from the -angelic superstitions of the inhabitants, may be connoted with seemingly -a parallel case in Sweden, _i.e._, the province of Elfland. According to -Walter Scott this district "had probably its name from some remnant of -ancient superstition":[640] during the witch-finding mania of the -sixteenth century at one village alone in Elfland, upwards of 300 -children "were found more or less perfect in a tale as full of -impossible absurdities as ever was told round a nursery fire". Fifteen -of these hapless little visionaries were led to death, and thirty-six -were lashed weekly at the church doors for a whole year: an unprofitable -"conspiracy" for the poor little "plotters"! - - [Illustration: FIG. 337.--From _Essays on Archæological Subjects_ - (Wright, T.).] - -There figures in Teutonic mythology not only Lif the first parent, but -also a divinity named Alf who is described as young, but of a fine -exterior, and of such remarkably white splendour that rays of light -seemed to issue from his silvery locks. Whether the Anglo-Saxons, like -the Germans, attributed any significance to _eleven_ I do not know: if -they did not the grave here illustrated which was found in the white -chalk of Adisham, Kent, must be assigned to some other race. It is -described by its excavator as follows: "The grave which was cut very -neatly out of the rock chalk was full 5 feet deep; it was of the exact -shape of a cross whose legs pointed very minutely to the four cardinal -points of the compass; and _it was every way eleven feet long_ and about -4 feet broad. At each extremity was a little cover or arched hole each -about 12 inches broad, and about 14 inches high, all very neatly cut -like so many little fireplaces for about a foot beyond the grave into -the chalk."[641] It would seem possible that these crescentic corner -holes were actually ingle nooks, and one may surmise a primitive -lying-in-state with corner fires in lieu of candles. As the Saxons of -the fifth and sixth centuries were notoriously in need of conversion to -the Cross it is difficult to assign this crucial sepulchre to any of -their tribes. - -Whether Albion was ever known as Inghilterra or Ingland before the -advent of the Angles from the Elbe need not be here discussed, but, at -any rate, it seems highly unlikely that Anglesea, the sanctuary or -Holyhead of British Druidism, derived its name from Teutonic invaders -who can hardly have penetrated into that remote corner for long after -their first friendly arrival. At the end of the second century -Tertullian made the surprising and very puzzling statement: "Places in -Britain hitherto unvisited by the Romans were subjected to -Christianity":[642] that the cross was not introduced by the Romans is -obvious from the apparition of this emblem on our coinage one to two -hundred years before the Roman invasion; the famous megalithic monument -at Lewis in the Hebrides is cruciform, and the equally famed pyramid at -New Grange is tunnelled in the form of a cross. - - [Illustration: FIG. 338.--_Plan an Guare_, St. Just. From _Cornwall_ - (Borlase).] - -According to Pownal, New Grange was constructed by the Magi "or _Gaurs_ -as they were sometimes called":[643] Stonehenge or Stonehengels is -referred to by the British Bards as Choir _Gawr_, a term which is of -questioned origin: the largest stone circle in Ireland is that by Lough -_Gur_; the amphitheatre at St. Just is known as Plan an Guare or _Plain -of Guare_, and the place-name _Gor_hambury or Verulam, where are the -remains of a very perfect amphitheatre, suggests that this circle, as -also that at Lough Gur, and Choir Gawr, was, like Bangor, a home, seat, -or Gorsedd of the Gaurs or Aonges. Doubtless the _gaurs_ of Britain like -the _guru_ or holy men of India, and the _augurs_ of Rome, indulged in -augury: in Hebrew _gor_ means a congregation, and that the ancients -congregated in and around stone circles choiring, and gyrating in a -_gyre_ or wheel, is evident from the statement of Diodorus Siculus, -which is now very generally accepted as referring to Stonehenge or Choir -Gawr. "The inhabitants [of Hyperborea] are great worshippers of Apollo -to whom they sing many many hymns. To this god they have consecrated a -large territory in the midst of which they have a magnificent round -temple replenished with the richest offerings. Their very city is -dedicated to him, and is full of musicians and players on various -instruments who every day celebrate his benefits and perfections." - -Among the superstitions of the British was the idyll that the music of -the Druids' harps wafted the soul of the deceased into heaven: these -harps were constructed with the same mysterious regard to the number -three as characterised the whole of the magic or Druidic philosophy: the -British harp was triangular, its strings were three, and its tuning keys -were three-armed: it was thus essentially a harp of Tara. That the -British were most admirable songsters and musicians is vouched for in -numerous directions, and that Stonehenge was the Hinge of the national -religion is evident from the fact that it is mentioned in a Welsh Triad -as one of the "Three Great _Cors_ of Britain in which there were 2400 -saints, that is, there were 100 for every hour of the day and night, in -rotation perpetuating the praise of God without intermission".[644] That -similar _choirs_ existed among the _gaurs_ of ancient Ireland would -appear from an incident recorded in the life of St. Columba: the -popularity of this saint was, we are told, so great, even among the -pagan Magi, that 1200 poets who were in Convention brought with them a -poem in his praise: they sang this panegyric with music and chorus, "and -a surpassing music it was"; indeed, so impressive was the effect that -the saint felt a sudden emotion of complacency and gave way to temporary -vanity. - -The circle of St. Just was not only known as _Plan an guare_, but also -as _Guirimir_, which has been assumed to be a contraction of _Guiri -mirkl_, signifying in Cornish a _mirkl_ or _miracle_ play.[645] -Doubtless not only Miracle Plays, but sports and interludes of every -description were centred in the circles: that the Druids were competent -and attractive entertainers is probable in view of the fact that the -Arch Druid of Tara is shown as a leaping juggler with golden ear-clasps, -and a speckled coat: he tosses swords and balls into the air "and like -the buzzing of bees on a beautiful day is the motion of each passing the -other".[646] - -The circles were similarly the sites of athletic sports, duels, and -other "martial challenges": the prize fight of yesterday was fought in a -ring, and the ring still retains its popular hold. The Celts customarily -banquetted in a circle with the most valiant chieftain occupying the -post of honour in the centre. - -We know from Cæsar that the Gauls who were "extremely devoted to -superstitious rites," sent their young men to Britain for instruction in -Druidic philosophy: we also know that it was customary when a war was -declared to vow all captured treasures to the gods: "In many states you -may see piles of these things heaped up in their consecrated spots, nor -does it often happen that anyone disregarding the sanctity of the case -dares either to secrete in his house things captured or take away those -deposited: and the most severe punishment with torture has been -established for such a deed".[647] As British customs "did not differ -much" from those of Gaul it is thus almost a certainty that Stonehenge -was for long periods a vast national treasure-house and Valhalla. - -Notwithstanding the abundance of barrows, earthworks, and other -evidences of prehistoric population it is probable that Salisbury Plain -was always a green spot, and we are safe in assuming that Choir Gawr was -the seat of Gorsedds. By immemorial law and custom the Gorsedd had -always to be held on a green spot, in a conspicuous place in full view -and hearing of country and aristocracy, in the face of the sun, the Eye -of Light, and under the expansive freedom of the sky that all might see -and hear. As _sedum_ is the Latin for _seat_, and there seems to be some -uncertainty as to what the term Gorsedd really meant, I may be permitted -to throw out the suggestion that it was a Session, Seat, or Sitting of -the Gaurs or Augurs: by Matthew Arnold the British Gorsedd is described -as the "oldest educational institution in Europe," and moreover as an -institution not known out of Britain. - -Slightly over a mile from Stonehenge or Choir Gawr is the nearest -village now known as Amesbury, originally written Ambrosbury or -Ambresbury: here was the meeting-place of Synods even in historic times, -and here was a monastery which is believed to have taken its name from -Ambrosius Aurelius, a British chief. It is more probable that the -monastery and the town were alike dedicated to the "Saint" Ambrose, -particulars of whose life may be found in De Voragine's _Golden Legend_. -According to this authority the name Ambrose may be said "of _ambor_ in -Greek which is to say as father of light, and _soir_ that is a little -child, that is a father of many sons by spiritual generations, clear and -full of light". Or, says De Voragine, "Ambrose is said of a stone named -_ambra_ which is much sweet, oderant, and precious, and also it is much -precious in the church". That amber was likewise precious in the eyes of -the heathen is obvious from its frequent presence in prehistoric tombs, -and from the vast estimation in which it was held by the Druids. Not -only was the golden amber esteemed as an emblem of the golden sun, but -its magical magnetic properties caused it to be valued by the ancients -as even more precious than gold. There was also a poetic notion -connecting amber and Apollo, thus expressed by a Greek poet:-- - - The Celtic sages a tradition hold - That every drop of amber was a tear - Shed by Apollo when he fled from heaven - For sorely did he weep and sorrowing passed - Through many a doleful region till he reached - The sacred Hyperboreans.[648] - -It will be remembered that Salisbury Plain was sometimes known as -Ellendown, with which name may be connoted the statement of Pausanias -that Olen the Hyperborean was the first prophet of Delphi.[649] - -On turning to _The Golden Legend_ we seem to get a memory of the Tears -of Apollo in the statement that St. Ambrose was of such great compassion -"that when any confessed to him his sin he wept so bitterly that he -would make the sinner to weep". The sympathies of St. Ambrose, and his -astonishing tendency to dissolve into tears, are again emphasised by the -statement that he wept sore even when he heard of the demise of any -bishop, "and when it was demanded of him why he wept for the death of -good men for he ought better to make joy, because they went to Heaven," -Ambrose made answer that he shed tears because it was so difficult to -find any man to do well in such offices. The legend continues, "He was -of so great stedfastness and so established in his purpose that he would -not leave for dread nor for grief that might be done to him". In -connection with this proverbial _constancy_ it may be noted that at the -village of _Constantine_ there is a Longstone--the largest in -Cornwall--measuring 20 feet high and known as Maen Amber, or the Amber -Stone: this was apparently known also as Men _Perhen_, and was broken up -into gateposts in 1764. In the same parish is a shaped stone which -Borlase describes as "like the Greek letter omega, somewhat resembling a -cap": from the illustration furnished by Borlase it is evident that this -monument is a _knob_ very carefully modelled and the measurements -recorded, 30 feet in girth, _eleven_ feet high,[650] imply that it was -imminently an Elphinstone, Perhenstone, or Bryanstone. With this -constantly recurrent combination of 30 and 11 feet, may here be -connoted the measurements of the walls of Richborough or Rutupiæ: -according to the locally-published _Short Account_ "the north wall is -the most perfect of the three that remain, 10 feet 8 inches in thickness -and nearly 30 feet in height; the winding courses of tiles to the outer -facing are in nearly their original state".[651] The winding courses -here mentioned consists of five rows of a red brick, and if one allows -for inevitable _detritus_ the original measurements of the quadrangle -walls may reasonably be assumed as having been 30 × 11 feet: the solid -mass of masonry upon which Rutupiæ's cross is superimposed reaches -"downward about 30 feet from the surface". Four or five hundred yards -from the castle and upon the very summit of the hill are the remains of -an amphitheatre in the form of an egg measuring 200 × 160 feet. To this, -the first _walled_ amphitheatre discovered in the country, there were -three entrances upon inclined planes, North, South, and West. - -The first miracle recorded of St. Ambrose is to the effect that when an -infant lying in the cradle a swarm of bees descended on his mouth; then -they departed and flew up in the air so high that they might not be -seen. Greek mythology relates that the infant Zeus was fed by bees in -his cradle upon Mount Ida, and a variant of the same fairy-tale -represents Zeus as feeding daily in Ambrosia-- - - The blessed Gods those rooks Erratic call. - Birds cannot pass them safe, no, not the doves - Which his ambrosia bear to Father Jove.[652] - -Ambrosia, the fabled food of the gods, appears to have been honey: it is -said that the Amber stones were anointed with Ambrosia, hence it is -significant to find in immediate proximity to each other the -place-names Honeycrock and Amberstone in Sussex. The Russians have an -extraordinary idea that Ambrosia emanated from horses' heads,[653] and -as there is a "Horse Eye Level" closely adjacent to the Sussex -Honeycrock and Amberstone we may assume that the neighbouring Hailsham, -supposed to mean "Home of Aela or Eile," was originally an Ellie or -Elphin Home. Layamon refers to Stonehenge, "a plain that was pleasant -besides Ambresbury," as Aelenge, which probably meant Ellie or Elphin -meadow, for _ing_ or _inge_ was a synonym for meadow. The correct -assumption may possibly be that all flowery meads were the recognised -haunts of the anges or ingles: the fairy rings are usually found in -meadows, and the poets feigned Proserpine in a meadow gathering flowers -ere she was ravished below by Pluto: as late as 1788 an English poet -expressed the current belief, "'Tis said the fairy people meet beneath -the bracken shade on _mead_ and hill". - -Across the Sussex mead known as Horse Eye Level runs a "Snapsons Drove": -Snap is a curious parental name and is here perhaps connected with -Snave, a Kentish village, presumably associated with _San Aphe_ or _San -Ap_.[654] Not only was the hipha or hobby horse decorated with a knop or -knob, but a radical feature of its performance seems to have been -movable jaws with which by means of a string the actor snapped at all -and sundry: were these snappers, I wonder, the origin of the Snapes and -Snapsons? In view of the fact that the surname Leaper is authoritatively -connoted with an entry in a fifteenth century account-book: "To one -that _leped_ at Chestre 6s. 8d.," the suggestion may possibly be worth -consideration. - -In Sussex there are two Ambershams and an Amberley: in Hants is -Amberwood. St. Ambrose is recorded to have been born in Rome, whence it -is probable that he was the ancient divinity of _Umbria_: in Derbyshire -there is a river Amber, and in Yorkshire a Humber, which the authorities -regard as probably an aspirated form of _cumber_, "confluence". The -magnetic properties of _amber_, which certainly cause a _humber_ or -confluence, may have originated this meaning; in any case _cumber_ and -_umber_ are radically the same word. Probably Humberstones and -Amberstones will be found on further inquiry to be as plentiful as -Prestons or Peri stones: there is a Humberstone in Lincolnshire, another -at Leicester, near Bicester is Ambrosden, and at Epping Forest is -Ambresbury. This Epping Ambresbury, known alternatively as Ambers' -Banks, is admittedly a British _oppidum_: the remains cover 12 acres of -ground and are situated on the highest plateau in the forest. As there -is an Ambergate near _Bux_ton it is noteworthy that Ambers' Banks in -Epping are adjacent to Beak Hill, Buckhurst Hill, and High Beech Green. -I have already connoted Puck or Bogie with the beech tree, and it is -probable that Fairmead Plain by High Beech Green was the Fairy mead -where once the pixies gathered: close by is Bury Wood, and there is no -doubt the neighbourhood of Epping and Upton was always very British. - -In old English _amber_ or _omber_ meant a pitcher--query a -honey-crock[655]--whence the authorities translate the various -Amberleys as _meadow of the pitcher_, and Ambergate, near Buxton, as -"probably pitcher road". The Amber Hill near Boston, we are told, "will -be from Old English _amber_ from its shape," but as it is extremely -unusual to find hills in the form of a pitcher this etymology seems -questionable. At the Wiltshire Ambresbury there is a Mount Ambrosius at -the foot of which, according to local tradition, used to exist a college -of Druidesses,[656] in which connection it is noteworthy that just as -Silbury Hill is distant about a mile from the Avebury Circle, so Mount -Ambrosius is equally distant from Choir Gawr. - - [Illustration: FIG. 339.--A Persian King, adorned with a Pyramidal - Flamboyant Nimbus. Persian Manuscript, Bibliothèque - Royale. From _Christian Iconography_ (Didron).] - -To Amber may be assigned the words _umpire_ and _empire_; Oberon, the -lovely child, is haply described as the _Emperor_ of Fairyland, whence -also no doubt he was the lord and master of the _Empyrean_. When dealing -elsewhere with the word _amber_ I suggested that it meant radically _Sun -Father_,[657] and there are episodes in the life of St. Ambrose which -support this interpretation, _e.g._, "it happened that an enchanter -called devils to him and sent them to St. Ambrose for to annoy and -grieve him, but the devils returned and said that they might not -approach to his gate because there was a great fire all about his -house". Among the Persians it was customary to halo their divinities, -not with a circle but with a pyre or pyramid of fire, and in all -probability to the _auburn_ Auberon the Emperor of the Empyrean may be -assigned not only _burn_ and _brand_, but also _bran_ in the sense of -bran new. That St. Ambrose was Barnaby Bright or the White god of day is -implied by the anecdote "a fire in the manner of a shield covered his -head, and entered into his mouth: then became his face as white as any -snow, and anon it came again to his first form".[658] The basis of this -story would seem to have been a picture representing Ambrose with fire -not entering into, but _emerging from_, his mouth and forming a -surrounding halo "in the manner of a shield". _Embers_ now mean ashes, -and the Ember Days of Christianity probably trace backward to the -immemorial times of prehistoric fire-worship. At Parton, near Salisbury, -one meets with the curious surname Godber: and doubtless inquiry would -establish a connection between this Godber of Parton and Godfrey. - - [Illustration: FIG. 340.--The Divine Triplicity, Contained within the - Unity. From a German Engraving of the XVI. Cent. From - _Christian Iconography_ (Didron).] - -The weekly fair at Ambresbury used to be held on _Fri_day; the maid -Freya, to whom Friday owes its name, was evidently _Fire Eye_; the Latin -_feriæ_ were the hey-days or holidays dedicated to some fairy. Fairs -were held customarily on the festival of the local saint, frequently -even to-day within ancient earthworks: the most famous Midsummer Fair -used to be that held at _Barnwell_: Feronia, the ancient Italian -divinity at whose festival a great fair was held, and the first-fruits -of the field offered, is, as has been shown, equivalent to Beronia or -Oberon. - - [Illustration: FIG. 341.--God, Beardless, either the Son or the - Father. French Miniature of the XI. Cent. From - _Christian Iconography_ (Didron).] - - [Illustration: FIG. 342.--British. From Evans.] - -According to Borlase there is in Anglesea "a horse-shoe 22 paces in -diameter called Brangwyn or Supreme court; it lies in a place called -Tre'r Drew or Druids' Town".[659] Stonehenge consists of a circle -enclosing a horse-shoe or hoof--the footprint and sign of Hipha the -White Mare, or Ephialtes the Night Mare, and a variant of this idea is -expressed in the circle enclosing a triangle as exhibited in the -Christian emblem on p. 571. That Christianity did not always conceive -the All Father as the Ancient of Days is evident from Fig. 341, where -the central Power is depicted within the _writhings_ of what is -seemingly an acanthus _wreath_: the CUNOB fairy on the British coin -illustrated _ante_, page 528, is extending what is either a ball of -fire or else a wreath. The word _wraith_, meaning apparition, is -connoted by Skeat with an Icelandic term meaning "a pile of stones to -warn a wayfarer," hence this _heap_ may be connoted with _rath_ the -Irish, and _rhaith_ the Welsh, for a fairy dun or hill. Skeat further -connotes _wraith_ with the Norwegian word _vardyvle_, meaning "a -guardian or attendant spirit seen to follow or precede one," and he -suggests that _vardyvle_ meant _ward evil_. Certainly the _wraiths_ who -haunted the raths were supposed to ward off evil, and the giant -Wreath,[660] who was popularly associated with Port_reath_ near -_Redruth_, was in all probability the same _wraith_ that originated the -place-name Cape Wrath. In Welsh a speech is called _ar raith_ or on the -mound, hence we may link _rhe_toric to this idea, and assume that the -raths were the seats of public eloquence as we know they were. - -As wreath means a circle it is no doubt the same word as _rota_, a -wheel, and Rodehengenne or Stonehengels may have meant the Wheel Angels. -The cruciform _rath_, illustrated _ante_, page 55, is pre-eminently a -_rota_, and in Fig. 343 Christ is represented in a circle supported by -four somewhat unaerial Evangelists or Angels. - -Mount Ida in Phrygia was the reputed seat of the _Dactyli_, a word which -means _fingers_, and these mysterious Powers were sometimes identified -with the Cabiri. The Dactyli, or _fingers_, are described as fabulous -beings to whom the discovery of iron and the art of working it by means -of fire was ascribed, and as the philosophy of Phairie is always -grounded upon some childishly simple basis, it is probable that the -Elphin eleven in its elementary sense represented the ten fingers -controlled by Emperor Brain. The digits are magic little workmen who -level mountains and rear palaces at the bidding of their lord and master -Brain: the word _digit_, French _doight_, is in fact _Good god_, and -_dactyli_ is the same word plus a final _yli_. - - [Illustration: FIG. 343.--Christ with a Plain Nimbus, Ascending to - Heaven in a Circular Aureole. Carving in Wood of the - XIV. Cent. From Evans.] - -In _Folklore as an Historical Science_ Sir Laurence Gomme lays some -stress upon a tale which is common alike to Britain and Brittany, and is -therefore supposed to be of earlier date than the separation of Britons -and Bretons. This tale which centres at London, is to the effect that a -countryman once upon a time dreamed there was a priceless treasure -hidden at London Bridge: he therefore started on a quest to London where -on arrival he was observed loitering and was interrogated by a -bystander. On learning the purpose of his trip the Cockney laughed -heartily at such simplicity, and jestingly related how he himself had -also dreamed a dream to the effect that there was treasure buried in the -countryman's own village. On his return home the rustic, thinking the -matter over, decided to dig where the cockney had facetiously indicated, -whereupon to his astonishment he actually found a pot containing -treasure. On the first pot unearthed was an inscription reading-- - - Look lower, where this stood - Is another twice as good. - -Encouraged he dug again, whereupon to his greater astonishment he found -a second pot bearing the same inscription: again he dug and found a -third pot even yet more valuable. This fabulously ancient tale is -notably identified with Upsall in Yorkshire; it is, we are told, "a -constant tradition of the neighbourhood, and the identical bush yet -exists (or did in 1860) beneath which the treasure was found; a -_bur_tree or elder."[661] Upsall was originally written Upeshale and -Hupsale (primarily Ap's Hall?) and the idea is a happy one, for in -mythology it is undeniably true that the deeper one delves the richer -proves the treasure trove. In suggesting that eleven may have been the -number of the ten digits guided and controlled by the Brain one may thus -not only remark the injunction to the Jews: "Thou shalt make curtains of -goatshair to be a covering upon the tabernacle: _eleven_ curtains shalt -thou make,"[662] but one may note also the probable elucidation of this -Hebrew symbolism:-- - - Shall any gazer see with mortal eyes - Or any searcher know by mortal mind; - Veil after veil will lift, but there must be - Veil upon veil behind.[663] - -Assuming that in the simplest sense the elphin eleven were the ten -digits and the Brain, one may compare with this combination the ten -Powers or qualities which according to the Cabala emanated from "The -Most Ancient One". "He has given existence to all things. He made ten -lights spring forth from His midst, lights which shone with the forms -which they had borrowed from Him and which shed everywhere the light of -a brilliant day. The Ancient One, the most Hidden of the hidden, is a -high beacon, and we know Him only by His lights which illuminate our -eyes so abundantly. His Holy Name is no other thing than these -lights."[664] - -According to _The Golden Legend_ the Emperor of Constantinople applied -to St. Ambrose to receive the sacred mysteries, and that Ambrose was -Vera or Truth is hinted by the testimony of the Emperor. "I have found a -man of _truth_, my master Ambrose, and such a man ought to be a bishop." -The word _bishop_, Anglo-Saxon _biscop_, supposed to mean _overseer_, is -like the Greek _episcopus_, radically _op_, an _eye_.[665] Egyptian -archæologists tell us that in Egypt the Coptic Land of the Great Optic, -even the very games had a religious significance; whence there was -probably some ethical idea behind the British "jingling match by eleven -blind-folded men and one unmasked and hung with bells". This joyous and -diverting _jeu_ is mentioned as part of the sports-programme at the -celebrated Scouring of the White Horse: we have already noted the -blind-folded Little Leaf Man, led blind Amor-like from house to house, -also the _Blind_ Man who is said to have sat for _eleven_ years in the -Church of St. Maur (or Amour?), and among other sports at the Scouring, -eleven enters again into an account of chasing the fore wheel of a wagon -down the hill slope. The trundling of a fiery wheel--which doubtless -took place at the several British Trendle Hills--is a well-known feature -of European solar ceremonies: the greater interest of the Scouring item -is perhaps in the number of competitors: "_eleven_ on 'em started and -amongst 'em a sweep-chimley and a millard [milord], and the millard -tripped up the sweep-chimley and made the zoot fly a good 'un--the wheel -ran pretty nigh down to the springs that time".[666] - - [Illustration: FIGS. 344 and 345.--British. From Akerman and Evans.] - -The Jewish conception of The Most Ancient One, the most Hidden of the -hidden, reappears in Jupiter Ammon, whose sobriquet of Ammon meant _the -hidden one_: "Verily, Thou art a God that hidest Thyself". In England -the game of _Hide and Seek_ used to be known as _Hooper's Hide_,[667] -and this curious connection between Jupiter, the Hidden one, and -_Hooper's Hide_ somewhat strengthens my earlier surmise that Hooper = -Iupiter. - -In the opinion of Sir John Evans "there can be little doubt" of the head -upon the obverse of Fig. 344 being intended for Jupiter Ammon;[668] in -Cornish Blind Man's Hide and Seek, the players used to shout "Vesey, -vasey vum: _Buckaboo_ has come!"[669] - - [Illustration: FIG. 346.--Glass Beads, England and Ireland. From _A - Guide to the Antiquities of the Early Iron Age_ - (B.M.).] - - [Illustration: FIG. 347.--From _A Guide to the Antiquities of the - Bronze Age_ (B.M.).] - - [Illustration: FIG. 348.--From _Archaic Sculpturings_ (L. Mann).] - -If as now suggested the wheel and the "spindle whorl" were alike symbols -of the Eye of Heaven, it is equally probable that the amber, and many -other variety of bead, was also a talismanic eyeball:[670] among grave -deposits the blue bead was very popular, assumedly for the reason that -blue was the colour of heaven. Large quantities of blue "whorls" were -discovered by Schliemann[671] at Mykenæ, and among the many varieties of -beads found in Britain one in particular is described as "of a Prussian -Blue colour with three circular grooves round the circumference, filled -with white paste".[672] This design of three circles reappears in Fig. -347 taken from the base of a British Incense-cup; likewise in a group of -rock sculpturings (Fig. 348) found at Kirkmabreck in Kirkcudbrightshire. -Mr. Ludovic Mann, who sees traces of astronomical intention in this -sculpture, writes: "If the pre-historic peoples of Scotland and indeed -Europe had this conception, then the Universe to their mind would -consist of eleven units, namely, the nine celestial bodies already -referred to, and the Central Fire and the 'Counter-Earth'. Very probably -they knew also of elliptical motions. Oddly enough the cult of eleven -units (which I detected some fifteen years ago) representing the -universe can be discerned in the art of the late Neolithic and Bronze -Ages in Scotland and over a much wider area. For example, in nearly all -the cases of Scottish necklaces of beads of the Bronze Age which have -survived intact, it will be found that they consist of a number of beads -which is eleven or a multiple of eleven. I have, for example, a fine -Bronze Age necklace from Wigtownshire consisting of 187 beads (that is -of 17 × 11) and a triangular centre piece. The same curious recurrence -of the number and its multiples can often be detected in the number of -standing stones in a circle, in the number of stones placed in slightly -converging rows found in Caithness, Sutherland, some parts of England, -Wales, and in Brittany. The number eleven is occasionally involved in -the Bronze Age pottery decorations, and in the patterns on certain -ornaments and relics of the Bronze Age.... The Cult of eleven seems to -survive in the numerous names of Allah, who was known by ninety-nine -names, and hence it is invariably the case that the Mahommedan has a -necklace consisting of either eleven or a multiple of eleven beads but -not exceeding ninety-nine, as he is supposed to repeat one of the names -for each bead which he tells."[673] - -We have seen that the _rudraksha_ or eye of the god S'iva seeds are -usually eleven faceted, and my surmise that the whorls of Troy were -universal Eyes is further implied by the group here illustrated. -According to Thomas, our British Troy Towns or Caer Troiau were -originally astronomical observatories, and he derives the word _troiau_ -from the verb _troi_ to _turn_, or from _tro_ signifying a _flux of -time_:--[674] - - By ceaseless actions all that is subsists; - Constant rotation of th' unwearied wheel - That Nature rides upon, maintains her health, - Her beauty and fertility. She dreads - An instant's pause and lives but while she moves. - -The Trojan whorls are unquestionably _tyres_ or _tours_, and the notion -of an eye is in some instances clearly imparted to them by radiations -which resemble those of the _iris_. The wavy lines of No. 1835 and 1840 -probably denote water or the spirit, in No. 1847 the "Jupiter chain" of -our SOLIDO coin reappears; the astral specks on 1841 and 1844 may be -connoted with the stars and planets, and in 1833 the sense of rolling or -movement is clearly indicated. - - [Illustration: FIG. 349.--Specimen Patterns of Whorls Dug up at Troy. - From _Ilios_ (Schliemann).] - - [Illustration: FIG. 350.--Specimen Patterns of Whorls Dug up at Troy. - From _Ilios_ (Schliemann).] - -Schliemann supposes that the thousands of whorls found in Troy served as -offerings to the tutelary deity of the city, _i.e._, Athene: some of -them have the form of a cone, or of two cones base to base, and that -Troy was pre-eminently a town of the Eternal Eye is perhaps implied by -the name Troie. - -Fig. 351 is a ground plan of Trowdale Mote in Scotland which, situated -on a high and lonely marshland within near sight of nothing but a few -swelling hillocks amongst reeds and mosses and water, has been described -as the "strangest, most solitary, most prehistoric looking of all our -motes".[675] - - [Illustration: FIG. 351.--From Proceedings Soc. Ant. Scot.] - -It was popularly supposed that all the witches of West Cornwall used to -meet at midnight on Midsummer Eve at Trewa (pronounced _Troway_) in the -parish of Zennor, and around the dying fires renewed their vows to the -Devil, their master. In this wild Zennor (supposedly _holy land_) -district is a witch's rock which if touched nine times at midnight -reputedly brought good luck. - -The "Troy Town" of Welsh children is the Hopscotch of our London -pavements; at one time every English village seems to have possessed its -maze (or Drayton?), and that the mazes were the haunts of fairies is -well known:-- - - ... the yellow skirted fays - Fly after the night steeds - Leaving their moon-loved maze. - -In _A Midsummer-Night's Dream_ Titania laments:-- - - The nine men's morris is filled up with mud - And the quaint mazes in the wanton green - For lack of tread are indistinguishable. - -At St. Martha's Church near Guildford, facing Newlands Corner are the -remains of an earthwork maze close by the churchyard, and within this -maze used to be held the country sports.[676] We shall consider some -extraordinarily quaint mazes and Troy Towns in a subsequent chapter, but -meanwhile it may here be noted that in the Scilly Islands (which the -Greeks entitled Hesperides) is a monument thus described: "Close to the -edge of the cliff is a curious enclosure called Troy Town, taking its -name from the Troy of ancient history; the streets of ancient Troy were -so constructed that an enemy, once within the gates, could not find his -way out again. The enclosure has an outer circle of white pebbles placed -on the turf, with an opening at one point, supposed to represent the -walls and gate of Troy. Within this there are several rows of stones; -the spaces between them represent the streets. It presents quite a maze, -and but few who enter can find their way out again without crossing one -of the boundary lines. It is not known when or by whom it was -constructed, but it has from time to time been restored by the -islanders."[677] - -This Troy Town is situated on _Camper_dizil Point; in the same -neighbourhood is Carn _Himbra_ Point, and _Himbrian, Kymbrian_, or -_Cambrian_ influences are seemingly much evident in this district, as -doubtless they also were at Comberton[678] famous for its maze. - -At the very centre, eye, or _San Troy_ of St. Mary's Island is situated -Holy Vale, and here also are the place-names Maypole, Burrow, and -Content. It has already been suggested that Bru or Burrow was originally -_pure Hu_ or _pere Hu_, Hu being, as will be remembered, the traditional -Leader of the Kymbri into these islands, and the first of the Three -National Pillars of Britain: the chief town of St. Mary's is Hugh Town, -and running through Holy Vale is what is described as a paved way (in -wonderful preservation) known as the Old Roman Road, formerly supposed -to be the main-way to Hugh Town. One may be allowed to question whether -the Legions of Imperial Rome ever troubled to construct so fine a -causeway in so insignificant an island; or if so, for what reason? The -houses of Holy Vale are embowered in trees of larger growth than those -elsewhere in the neighbourhood: they "complete a picture of great calm -and repose," and that this Holy Vale was anciently an _abri_ is fairly -self-evident apart from the interesting place-name _Burrow_, and the -neighbouring Bur Point. - -The Romans entitled the Scillies _Sillinæ Insulæ_: I have already -suggested they were a seat of the Selli; we have met with Selene in -connection with St. Levan's, and it is not improbable that the deity of -_Sillinæ Insulæ_ was Selene, Helena, or Luna. The Silus stone from the -ruined chapel of St. Helen's at Helenium or Land's End (Cape Cornwall) -has been already noted: the most ancient building in all the _Sillinæ -Insulæ_ or the Scillies is the ruined chapel on St. Helen's of which the -northern aisle now measures 12 feet wide and 19 feet 6 inches long. As -the Hellenes usually had ideas underlying all their measurements it is -probable that the 19 feet 6 inches was primarily 19 feet, for nineteen -was a highly mystic Hellenic number. Of the Hyperboreans Diodorus -states: "They say, moreover, that Apollo once in nineteen years comes -into the island in which space of time the stars perform their courses -and return to the same points, and therefore the Greeks call the -revolutions of nineteen years the Great Year". Nineteen nuns tended the -sacred fire of St. Bridget, and according to some observers the inmost -circle of Stonehenge consisted of nineteen "Blue Stones".[679] These -nineteen Stone Hengles may be connoted with the nineteen ruined huts on -the summit of Ingleborough in Yorkshire: the summit of Ingleborough is a -plateau of about a mile in circuit and hereupon are "vestiges of an -ancient British camp of about 15 acres inclosing traces of _nineteen_ -ancient _horseshoe shaped_ huts".[680] - -As the word _ingle_, meaning _fire_, is not found until 1508 the -authorities are unable to interpret Ingleborough as meaning Fire hill, -although without doubt it served as a Beacon: the same etymological -difficulty likewise confronts them at Ingleby Cross, Inglesham, numerous -Ingletons, and at Ingestre. We have seen that Inglewood was known as -Englysshe Wood;[681] in Somerset is Combe English, and in the Scillies -is English Island Hill: 500 yards from this English Hill is a stone -circle embracing an upright stone the end of which is 18 inches square. - - [Illustration: FIG. 352.--Stonehenge Restored. From _Our Ancient - Monuments_ (Kains-Jackson).] - -Eighteen courtiers were assigned to the _ange_ Oberon: the megalith Long -Meg is described as a square unhewn freestone column 15 feet in -circumference by 18 feet high, and there is no doubt that eighteen or -twice nine possessed at one time some significance. I suspect that the -double nine stood for the Twain, each of which was reckoned as nine or -True: on the top of Hellingy Downs in the Scillies is a barrow covered -with large stones _nine_ feet long, and built upon a mound which is -surrounded by inner and outer rows of stone.[682] - -On Salakee Downs there is a monolith resting on a large flat rock, on -three projections situated at a distance of _eighteen_ inches from one -another and each having a diameter of about 2 inches:[683] this is known -as the Druid's throne, and about 5 yards to the east are two more -upright rocks of similar size and shape named the Twin Sisters.[684] The -Twin Sisters of Biddenden, whose name was Preston, were associated with -five pieces of ground known as the Bread and Cheese Lands, in which -connection it is interesting to find that near English Island Hill is -Chapel _Brow_, constituting the eastern point of a deep bay known by the -curious name of Bread and Cheese Cove.[685] In connection with Biddenden -we connoted Pope's Hall and Bubhurst; it is thus noteworthy that near -Bread and Cheese Cove is a Bab's Carn, and a large sea cavern known as -Pope's Hole. - -In Germany and Scandinavia the stone circles are known not as Merry -Maidens, but as Adam's Dances. Close to Troy Town on St. Agnes in the -Scillies are two rocks known as Adam and Eve: these are described as -_nine_ feet high with a space about _nine_ inches between them: "Here, -too, is the Nag's Head, which is the most curious rock to be met with on -the islands; it has a remote resemblance to the head of a horse, and -would seem to have been at one time an object of worship, being -surrounded by a circle of stones".[686] - -On the lower slopes of Hellingy are the remains of a primitive village, -and the foundations of many circular huts: among these foundations have -been found a considerable quantity of crude pottery, and an ancient -hand-mill which the authorities assign to about 2000 B.C. We have seen -that the goddesses of Celtdom were known as the _Mairæ, Matronæ, -Matres_, or _Matræ_ (the mothers): further, that the Welsh for Mary is -Fair, whence the assumption becomes pressing that the "Saint" Mary of -the Scillies was primarily the Merry Fairy. The author of _The English -Language_ points out that in Old English _merry_ meant originally no -more than "agreeable, pleasing". Heaven and Jerusalem were described by -old poets as "merry" places; and the word had supposedly no more than -this signification in the phrase "Merry England," into which we read a -more modern interpretation.[687] That the Scillies were permeated with -the Fairy Faith is sufficiently obvious; at Hugh Town we find the -ubiquitous Silver Street, and the neighbouring Holvear Hill was not -improbably holy to Vera. - -Near the Island of St. Helen's is a group of rocks marked upon the map -as Golden Ball Bar; near by is an islet named Foreman. The farthest -sentinel of the Scillies is an islet named the Bishop, now famous to all -sea-farers for its _phare_. It is quite certain that no human Bishop -would ever have selected as his residence an abode so horribly exposed, -whence it is more likely that the Bishop here commemorated was the -Burnebishop or Boy Bishop whose ceremonies were maintained until recent -years, notably and particularly at Cambrai. In England it is curious to -find the Lady-bird or Burnie Bee equated with a Bishop, yet it was so; -and hence the rhyme:-- - - Bishop, Bishop Burnebee, tell me when my wedding will be, - Fly to the east, fly to the west, - Fly to them that I love best. - -In connection with the Island of St. _Agnes_ it may be noted that -_ignis_ is the Latin for _fire_, whence it is possible that the islets, -Big Smith and Little Smith, Burnt Island and Monglow, all had some -relation to the Fieryman, Fairy Man, or Foreman: it is also possible -that the neighbouring Camperdizil Point is connected with _deiseul_, the -Scotch ejaculation, and with _dazzle_. Troy Town in St. Agnes is almost -environed by Smith Sound, and this curious combination of names points -seemingly to some connection between the Cambers and the metal -smiths.[688] - -It will be remembered that Agnes was a title of the Papesse Jeanne, who -was said to have come from Engelheim or _Angel's Home_: in Germany the -Lady Bird used to be known as the Lady Mary's Key-bearer, and exhorted -to fly to Engelland: "Insect of Mary, fly away, fly away, to Engelland. -Engelland is locked, its key is broken."[689] Sometimes the invocation -ran: "Gold chafer up and away to thy high storey to thy Mother Anne, who -gives thee _bread and cheese_. 'Tis better than bitter death."[690] - -Thanks to an uncultured and tenacious love of Phairie, the keys of rural -Engelland have not yet been broken, nor happily is Engelland locked. Our -history books tell us of a splendid pun[691] perpetrated by a Bishop of -many centuries ago: noticing some captured English children in the -market-place at Rome, he woefully exclaimed that had they been baptised -then would they have been _non Angli sed angeli_. Has this episcopal -pleasantry been overrated? or was the good Bishop punning unconsciously -deeper than he intended? - -FOOTNOTES: - - [593] Gomme, Sir L., _London_, p. 74. - - [594] _De bello Gallico_, v., 21. - - [595] Blackie, C., _Dictionary of Place-names_, p. 21. - - [596] Garnier, Col., _The Worship of the Dead_, p. 240. - - [597] Thomas, J., _Brit. Antiquissima_, p. 108. - - [598] The choral music of the Teutons did not create a favourable - impression on the mind of Tacitus, _vide_ his account of a - primitive Hymn of Hate: "The Germans abound with rude strains - of verse, the reciters of which, in the language of the - country, are called Bards. With this barbarous poetry they - inflame their minds with ardour in the day of action, and - prognosticate the event from the impression which it happens - to make on the minds of the soldiers, who grow terrible to - the enemy, or despair of success, as the war-song produces an - animated or a feeble sound. Nor can their manner of chanting - this savage prelude be called the tone of human organs: it is - rather a furious uproar; a wild chorus of military virtue. - The vociferation used upon these occasions is uncouth and - harsh, at intervals interrupted by the application of their - bucklers to their mouths, and by the repercussion bursting - out with redoubled force."--_Germania_, I., iii., p. 313. - - [599] Blackman, Winifred S., _The Rosary in Magic and Religion_, - Folklore, xxiv., 4. - - [600] Wright, E. M., _Rustic Speech and Folklore_, p. 303. - - [601] _Cf._ Hazlitt, W. Carew, _Faiths and Folklore_, i., p. 314. - - [602] Cockney dialect is closely akin to Kentish, and abounds in - venerable verbal relics: "The stranger enters, but he - nonetheless pays his toll; he does not leave any mark on - London, but London leaves an indelible stamp upon him. The - children of the foreigner, the children of the Yorkshireman - or Lancastrian, belong in speech neither to Yorkshire nor - Lancashire, they become more Cockney than the Cockneys; and - even the alien voices of the east end, notably less musical - than those of our own people, take on the tones of London's - ancient speech."--MacBride, Mackenzie, _London's Dialect, An - Ancient form of English Speech, with a Note on the Dialects - of the North of England, and the Midlands and Scotland_, p. - 8. - - [603] Bliss, J. B., _A Mound of Many Cities or Tell el Hesy - Excavated_. - - [604] I was unaware of this rather corroborative evidence when I - put forward the suggestion five years ago that _Egypt_ was - radically _ypte_ or _Good Eye_. - - [605] The Iberians and Jews also possessed a never-to-be-uttered - sacred Name. - - [606] _Barddas_, p. 95. - - [607] _Ibid._, p. 251. - - [608] _Barddas_, p. 23. - - [609] As also was the Bardic conception of God, summed up in the - Triad:-- - - "Three things which God cannot but be; whatever perfect - Goodness ought to be; whatever perfect - Goodness would desire to be; and whatever perfect - Goodness can be." - - Again-- - - "There is nothing beautiful but what is just; - There is nothing just but _love_; - There is no love but God." - - And thus it ends. Tydain, the Father of Awen, sang it, says - the Book of Sion Cent (_Barddas_, p. 219). - - [610] Eckenstein, L., _Comparative Studies in Nursery Rhymes_, p. - 146. - - [611] Illustrated on page opposite. - - [612] This name appears on maps sometimes as Salla Key, sometimes - as Salakee. - - [613] Tonkin, J. C., _Lyonesse_, p. 38. - - [614] Randolph (1657). - - [615] Johnson, W., _Byways_, p. 185. - - [616] Hazlitt, W. Carew, _Faiths and Folklore_, i., 309. - - [617] Quoted from Harrison, J., _Ancient Art and Ritual_, p. 188. - - [618] _Folklore_, XXV., iv., p. 426. - - [619] Larwood and Hotten, _Hist. of Signboards_, p. 504. - - [620] _Cf._ Borlase, W., _Cornwall_, pp. 193, 201. - - [621] One may connote this ceremony with the Bardic triad: "God is - the measuring rod of all truth, all justice, and all - goodness, therefore He is a yoke on all, and all are under - it, and woe to him who shall violate it". - - [622] See Fig. 331, p. 538. - - [623] Quoted from _Science of Language_, Max Müller, p. 540. - - [624] Sabean Litany attributed to Enoch. - - [625] _G. L._, v. 185, 195. - - [626] Walford E., _Greater London_, vol. ii., p. 299. - - [627] Dennis G., _Cities of Etruria_. - - [628] _Cornwall_, vol. i., 397; _Victoria County Histories_. - - [629] _Cornwall_, vol. i., 394; _Victoria County Histories_. - - [630] Blackie's _Dictionary of Place-Names_ defines Godmanham as - follows: "the holy man's dwelling, the site of an idol temple - destroyed under the preaching of Paulinus whose name it - bears," p. 98. - - [631] "The year before last I went to Bodavon Mountain to take - photographs of the cromlech that used to lie there. When I - got there, however, I found the place absolutely bare, not a - vestige of the cromlech remaining. On making inquiries, a - road newly metalled was pointed out to me, and I was told - that the cromlech had been used for that purpose. This was - done despite the fact that many tons of loose stone are lying - on the mountain-side close by."--Griffith, John E., _The - Cromlechs of Anglesey and Carnarvon_, 1900. - - [632] Huyshe, W., _Life of St. Columba_, p. 176. - - [633] Hazlitt, W. Carew, _Faiths and Folklore_, i., 210. - - [634] "The metrical historian Hardyng twice employed but without - explaining the appellation _stone Hengels_, 'which called is - the Stone Hengles certayne'. This reads like _lapides - Anglorum_ or _lapides Angelorum_."--Herbert, A., _Cyclops - Christianus_, p. 165. - - [635] "Who would ween, in this worlds realm, that Hengest thought - to deceive the king who had his daughter. For there is never - any man, that men may not over-reach with treachery. They - took an appointed day, that these people should come - together with concord and with peace, in a plain that was - pleasant beside Ambresbury; the place was _Aelenge_; now - hight it Stonehenge. There Hengest the traitor, either by - word or by writ, made known to the king; that he would come - with his forces, in honour of the king; but he would not - bring in retinue but three hundred knights, the wisest men - of all that he might find. And the king should bring as many - on his side bold thanes, and who should be wisest of all - that dwelt in Britain, with their good vestments, all - without weapons, that no evil, should happen to them, - through confidence of the weapons. Thus they it spake, and - eft they it brake; for Hengest the traitor thus gan he teach - his comrades, that each should take a long saex (knife), and - lay be his shank, within his hose, where he it might hide. - When they came together, the Saxons and Britons, then quoth - Hengest, most deceitful of all knights: 'Hail be thou, lord - king, each is to thee thy subject! If ever any of thy men - hath weapon by his side, send it with friendship far from - ourselves, and be we in amity, and speak we of concord; how - we may with peace our lives live.' Thus the wicked man spake - there to the Britons. Then answered Vortiger--here he was - too unwary--'If here is any knight so wild, that hath weapon - by his side, he shall lose the hand through his own brand, - unless he soon send it hence'. Their weapons they sent away, - then had they nought in hand; knights went upward, knights - went downward, each spake with other as if he were his - brother. - - "When the Britons were mingled with the Saxons, then called - Hengest of knights most treacherous: 'Take your saexes, my - good warriors, and bravely bestir you and spare ye none!' - Noble Britons were there, but they knew not of the speech, - what the Saxish men said them between. They drew out the - saexes, all aside; they smote on the right side, they smote - on the left side; before and behind they laid them to the - ground; all they slew that they came nigh; of the king's men - there fell four hundred and five, woe was the king - alive!"--Layamon, _Brut._. - - [636] _Cf._ Herbert, A., _Cyclops Christianius_, p. 163. - - [637] _Surnames_, p. 31. - - [638] _Cf._ Hazlitt, W. Carew, _Faith and Folklore_, ii., 389. - - [639] _Teutonic Mythology_, Rydberg, p. 360. - - [640] _Demonology_, 177. - - [641] _Cf._ Wright, T., _Essays on Archæological Subjects_, i., - 120. - - [642] Davies, D., _The Ancient Celtic Church of Wales_, p. 14. - - [643] _Cf._ _Sketches of Irish History_, anon., Dublin, 1844. - - [644] _Cf._ Gordon, E. O., _Prehistoric London, its Mounds and - Circles_, p. 67. - - [645] Borlase, _Cornwall_, p. 208. - - [646] _Cf._ Bonwick, J., _Irish Druids_, p. 11. - - [647] _De Bello Gallico_, VI., x., 17. - - [648] Quoted by Bryant from _Appollon Argonaut_, L. 4, V. 611. - - [649] _Cf._ Wilkes, Anna, _Ireland, Ur of the Chaldees_, p. 88. - - [650] Borlase, _Antiquities of Cornwall_, p. 173. - - [651] p. 6. - - [652] _Odyssey_, XII. - - [653] Johnson, W., _Byways_, p. 440. - - [654] As all our _Avons_ are traced to Sanscrit _ap_, meaning - water, one may here note the Old English word _snape_, - meaning _a spring_ in arable ground. - - [655] In the mediæval _Story of Asenath_, the Angel who describes - himself as "Prince of the House of God and Captain of His - Host," and was thus presumably Michael, says to Asenath; - "Look within thine _Aumbrey_, and thou shall find withal to - furnish thy table". Then she hastened thereto and found "a - store of Virgin honey, white as snow of sweetest savour". The - archangel tells Asenath that "all whom Penitence bringeth - before Him shall eat of this honey gathered by the bees of - Paradise, from the dew of the roses of Heaven, and those who - eat thereof shall never see death but shall live for - evermore."--_Aucassin and Nicolette and other Mediæval - Romances_, p. 209 (Everyman's Library). - - [656] Gordon, A. O., _Prehistoric London_, p. 66. - - [657] _Lost Language_, ii., 141. - - [658] _Golden Legend_, iii., 117. - - [659] _Cornwall_, p. 207. - - [660] Hunt, J., _Popular Romances of the West of England_, p. 76. - - [661] P. 20 - - [662] Exod. xxvi. 7. - - [663] Arnold, E., _Light of Asia_. - - [664] _Cf._ Abelson, J., _Jewish Mysticism_, p. 137. - - [665] The Bryan of popular ballad seems to have been famed for the - casting of his glad eye:-- - - "Bryan he was tall and strong - Right blithsome rolled his een." - --_Percy Reliques_, i., 276. - - [666] Hughes, T., _Scouring the White Horse_, p. 110. - - [667] Taylor, J., _The Devil's Pulpit_, ii., 297. - - [668] P. 344. - - [669] Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 175. - - [670] Among the Maoris potent powers were supposed to reside in the - human eye. "When a warrior slew a chief, he immediately - gouged out his eyes and swallowed them, the _atua tonga_, or - divinity, being supposed to reside in that organ; thus he not - only killed the body, but also possessed himself of the soul - of his enemy, and consequently the more chiefs he slew, the - greater did his divinity become."--Taylor, R., _Te Ika A - Maui, or New Zealand and its Inhabitants_. - - [671] _Mykenæ_, p. 77. - - [672] B.M., _Guide to the Early Iron Age_, p. 107. - - [673] _Archaic Sculpturings_, p. 23. - - [674] _Britannia Antiquissima_, p. 50. - - [675] Coles, F. R., _The Motes of Kirkcudbrightshire_, p. 151. - - [676] Johnson, W., _Byways_, p. 195. - - [677] _Lyonesse, a Handbook for the Isles of Scilly_, p. 70. - - [678] The Cambridgeshire Comberton is situated on the Bourn brook: - there is also a Great and Little Comberton underlying Bredon - Hill in the Pershore district of Worcester. - - [679] The term "Bluestone" in the West of England meant _holy - stone_. - - [680] Wilson, J. G., _Imperial Gazetteer_. - - [681] On the tip-top of Highgate Hill is now standing an - _Englefield_ House immediately adjacent to an _Angel_ Inn. - - [682] _Lyonesse_, p. 41. - - [683] _Ibid._, p. 39. - - [684] _Ibid._, p. 39. - - [685] _Ibid._, p. 79. - - [686] _Ibid._, p. 78. - - [687] P. 112. - - [688] Writing _not_ in connection with either Monglow or - Camperdizil Miss Gordon observes: "We may conjure up the - scene where the watery stretches reflected in molten gold the - 'pillars of fire' symbolising the presence of God; we seem to - behold the reverend forms of the white clad Druids revolving - in the mystic 'Deasil' dance from East to West around the - glowing pile, and so following the course of the Sun, the - image of the Deity".--_Prehistoric London_, p. 72. - - [689] Eckenstein, L., _Comp. St. Nursery Rhymes_, p. 97. - - [690] P. 98. - - [691] Skeat believed _pun_ meant something _punched_ out of shape. - Is it not more probably connected with the Hebrew _pun_ - meaning _dubious_? - - - - - CHAPTER XI - - THE FAIR MAID - - "We could not blot out from English poetry its visions of the - fairyland without a sense of irreparable loss. No other literature - save that of Greece alone can vie with ours in its pictures of the - land of fantasy and glamour, or has brought back from that - mysterious realm of unfading beauty treasures of more exquisite and - enduring charm."--ALFRED NUTT. - - "We have already shown how long and how faithfully the Gaelic and - Welsh peasants clung to their old gods in spite of all the efforts - of the clerics to explain them as ancient kings, or transform them - into wonder-working saints, or to ban them as demons of - Hell."--CHARLES SQUIRE. - - -In the preceding chapter it was shown that the number eleven was for -some reason peculiarly identified with the Elven, or Elves: in Germany -eleven seems to have carried a somewhat similar significance, for on the -eleventh day of the eleventh month was always inaugurated the Carnival -season which was celebrated by weekly festivities which increased in -mirthful intensity until Shrove Tuesday.[692] Commenting upon this -custom it has been pointed out that "The fates seem to have displayed a -remarkable sense of artistry in decreeing that the Great War should -cease at the moment when it did, for the hostilities came to an end at -the 11th hour of the 11th day of the 11th month".[693] - -Etymologists connect the word Fate with fay; the expression _fate_ is -radically _good fay_, and it is merely a matter of choice whether Fate -or the Fates be regarded as Three or as One: moreover the aspect of -Fate, whether grim or beautiful, differs invariably to the same extent -as that of the two fairy mothers which Kingsley introduces into _The -Water Babies_, the delicious Lady Doasyouwouldbedoneby and the -forbidding Mrs. Bedonebyasyoudid. - - [Illustration: FIG. 353.--Printer's Ornament (English, 1724).] - -The Greek _Moirae_ or Fates were represented as either three austere -maidens or as three aged hags: the Celtic _mairae_, of which Rice Holmes -observes that "no deities were nearer to the hearts of Celtic peasants," -were represented in groups of three; their aspect was that of gentle, -serious, motherly women holding new-born infants in their hands, or -bearing fruits and flowers in their laps; and many offerings were made -to them by country folk in gratitude for their care of farm, and flock, -and home.[694] - -In the Etrurian bucket illustrated on page 474, the Magna Mater or Fate -was represented with two children, one white the other black: in the -emblems herewith the supporting Pair are depicted as two Amoretti, and -the Central Fire, Force, or Tryamour is portrayed by three hearts -blazing with the fire of Charity. There is indeed no doubt that the -Three Charities, Three Graces, and Three Fates were merely presentations -of the one unchanging central and everlasting Fire, Phare, or Force. -Among the Latins the Moirae were termed Parcae, and seemingly all -mythologies represent the Great Pyre, Phare, or Fairy as at times a -Fury. In Britain Keridwen--whose name the authorities state meant -_perpetual love_--appears very notably as a Fury, and on certain British -coins she is similarly depicted. What were the circumstances which -caused the moneyers of the period to concentrate such anguish into the -physiognomy of the pherepolis it would be interesting to know: the fact -remains that they did so, yet we find what obviously is the same -fiery-locked figure with an expression unmistakably serene. - - [Illustration: FIG. 354.--Printer's Ornament (English, 1724).] - - [Illustration: FIGS. 355 to 358.--British.] - - [Illustration: FIG. 359.--Mary, in an Oval Aureole, Intersected by - Another, also Oval, but of smaller size. Miniature of - the X. Cent. From _Christian Iconography_ (Didron).] - -Tradition seems to have preserved the memory of the Virgin Mary as one -of the Three Greek Moirae or Three Celtic Mairae or Spinners, for -according to an apocryphal gospel Mary was one of the spinsters of the -Temple Veil: "And the High priest said; choose for me by lot who shall -spin the gold and the white and fine linen, and the blue and the -scarlet, and the true purple. And the true purple and the scarlet fell -to the lot of Mary, and she took them and went away to her house."[695] -The purple heart-shaped mulberry in Greek is _moria_, and the Athenian -district known as Moria is supposed to have been so named from its -similitude to a mulberry leaf. In Cornwall the scarlet-berried holly is -known as Aunt Mary's Tree, and as _aunt_ in the West of England was a -title applied in general to _old_ women, it is evident that Aunt Mary of -the Holly Tree must have been differentiated from the little Maid of -Bethlehem. According to _The Golden Legend_ St. Mary died at the age of -seventy-two, a number of which the significance has been partially -noted, and she was reputed to have been fifteen years of age when she -gave birth to the Saviour of the World: the number fifteen is again -connected with St. Mary in the miracle thus recorded of her early -childhood: "And when the circle of three years was rolled round, and the -time of her weaning was fulfilled, they brought the Virgin to the Temple -of the Lord with offerings. Now there were round the temple according to -the fifteen Psalms of Degrees, fifteen steps going up."[696] Up these -mystic fifteen steps we are told that the new-weaned child miraculously -walked unaided. - -The New Testament refers to three Marys; in the design overleaf the -figure might well represent Fate, and that there was once a Great and a -Little Mary is somewhat implied by the fact that in Jerusalem adjoining -the church of St. Mary was "another church of St. Mary called the -Little":[697] that there was also at one time a White Mary and a Black -Mary is indubitable from the numerous Black Virgins which still exist in -continental churches. Even the glorious Diana of Ephesus was, as has -been seen, at times represented as black: the name Ephesus, where the -Magna Mater was pre-eminently worshipped, is radically Ephe, and that -Godiva of Coventry was alternatively associated with night is clear from -the fact that the Godiva procession at a village near Coventry included -two Godivas, one white, the other black.[698] - -Near King's Cross, London, in the ward of Farendone, used to exist a -spring known as Black Mary's Hole: this name was popularly supposed to -have originated from a negro woman who kept a black cow and used to -draw water from the spring, but tradition also said that it was -originally the Blessed Mary's Well, and that this having fallen into -disrepute at the time of the Reformation the less attractive cognomen -was adopted.[699] - - [Illustration: FIG. 360.--Engraving on Pebble, Montastruc, Bruniquel. - - FIG. 361.--Dagger-handle in form of mammoth, Bruniquel. - - From _A Guide to the Antiquities of the Stone Age_ - (B.M.).] - -The immense antiquity of human occupation of this site is indicated by -the fact that opposite Black Mary's Hole there was found at the end of -the seventeenth century a pear-shaped flint instrument in the company of -bones of some species of elephant: after lying unappreciated for many -years the tool in question has since been recognised as a piece of human -handiwork, and may fairly claim to be the first of its kind recorded in -this or any other country.[700] That the contemporaries of the mammoth -were no mean artists is proved by the Bruniquel objects--particularly -the engraving on pebble--here illustrated: not only does the elephant -figure on our prehistoric coinage, but it is also found carved on -upwards of a hundred stones in Scotland and notably upon a broch at -_Brechin_ in Forfarshire. Such was the skill of the Brigantian -flintworkers who were settled around Burlington or Bridlington -(Yorkshire, anciently _Deira_) that they successfully fabricated small -fish-hooks out of flint, a feat forcing one to endorse the dictum of T. -Quiller Couch: "This is a matter not unconnected with our present -subject, as the hand which fashioned so skilfully the barbed arrow-head -of flint, and the polished hammer-axes may be fairly associated with a -brain of high capabilities".[701] - - [Illustration: FIG. 362.--Probable Restoration of Dagger with Mammoth - Handle. From _A Guide to the Antiquities of the Stone - Age_ (B.M.).] - -We have seen that in Scandinavia Mara--doubtless Black Mary--was a -ghastly spectre associated with the Night _Mare_: to this Black Mary may -perhaps be assigned _mar_, meaning to injure or destroy, and probably -also _morose_, _morbid_, and _murder_. We again get the equation _mar_ = -Mary in _marrjan_ the old German for _mar_, for _marrjan_ is equivalent -to the name Marian which is merely another form of Mary. The Maid Marian -who figured in our May-day festivities in association with the sovereign -archer Robin Hood, was obviously not the marrer nor the morose Mary but -the Merry Lady of the Morris Dance, _alias_ the gentle Maiden Vere or -daughter deare of Flora. To White Mary or Mary the Weaver of the scarlet -and true purple, may be assigned _mere_, meaning true and also _merry_, -_mirth_, and _marry_: to Black Mary may be assigned _myrrh_ or _mar_, -meaning bitterness, and it is characteristic of the morose tendency of -clericalism that it is to this root that the authorities attribute the -Mary of Merry England. - -The association of the May-fair or Fairy Mother with fifteen, and -merriment is pointed by the custom that the great fair which used to be -held in the Mayfair district of London began on May 1 and lasted for -fifteen days: this fair, we are told, was "not for trade and -merchandise, but for musick, showes, drinking, gaming, raffling, -lotteries, stage plays, and drolls".[702] That the Mayfair district was -once dedicated to Holy Vera is possible from Oliver's Mount, the site of -which, now known as Mount Street, is believed to mark a fort erected by -Oliver Cromwell. We have noted an Oliver's Castle at Avebury or -Avereberie, hence it becomes interesting to find an Avery Row in -northern Mayfair, and an Avery Farm Row in Little Ebury Street. The term -Ebury is supposed to mark the site of a Saxon _ea burgh_ or _island -fort_, an assumption which may be correct: at the time of Domesday there -existed here a manor of Ebury, and that this neighbourhood was an _abri_ -or sanctuary dedicated to Bur or Bru is hinted in the neighbouring -place-names _Bruton_ Street (adjoining Avery Row, which is equivalent to -Abery Row), _Bour_don Street, _Bur_ton Street, and _Bur_wood Place. -Among the charities of Mayfair is one derived from a benefactor named -Abourne: we have noticed that the tradition of the neighbourhood is that -Kensington Gardens were the haunt of Oberon's fair daughter, and I have -already ventured the suggestion that Bryanstone Square--by which is -Brawn Street--marks the site of a Brawn, Bryan, Obreon, or Oberon -Street. Northwards lies Brondesbury or Bromesbury: at Bromley in Kent -the parish church was dedicated to St. Blaze, and the local fair used to -be held on St. Blaze's Day,[703] and that the Broom or _planta genista_ -was sacred to the primal Blaze is further pointed by the ancient custom -of firing broom-bushes on 1st May--the Mayfair's day.[704] In Cornwall -furze used to be hung at the door on Mayday morning: at Bramham or -Brimham Rocks in Yorkshire the custom of making a blaze on the eve of -the Summer Solstice prevailed until the year 1786.[705] By Bromesbury or -Brondesbury is Primrose Hill, which was also known as Barrow Hill: there -are, however, no traces of a barrow on this still virgin soil which was -probably merely a brownlow, brinsley, or brinsmead, unmarked except by -fairy bush or stone.[706] The French for primrose is primevere, and that -the Mayfair was the Prime and Princess of _all_ meads is implied by -Herrick's lines:-- - - Come with the Spring-time forth, fair Maid, and be - This year again the Meadow's Deity. - Yet ere ye enter, give us leave to set - Upon your head this flowry coronet; - To make this neat distinction from the rest, - You are _the Prime_, and Princesse of the feast: - To which with _silver_ feet lead you the way, - While sweet-breath'd nymphs attend you on this day. - This is your houre; and best you may command, - Since you are Lady of this fairie land. - Full mirth wait on you, and such mirth as shall - Cherrish the cheek, but make none blush at all. - -With the "silver feet" of the Meadow Maid may be connoted the curious -custom of the London Merrymaids thus described by a French visitor to -England in the time of Charles II.: "On the first of May, and the five -or six days following, all the pretty young country girls, that serve -the town with milk, dress themselves up very neatly and borrow abundance -of silver plate whereof they make a pyramid which they adorn with -ribbons and flowers, and carry upon their heads instead of their common -milk-pails."[707] That this pyramid or pyre of silver represented a -crown or halo is further implied by an engraving of the eighteenth -century depicting a fiddler and two milk-maids dancing, one of the maids -having on her head a silver plate. It is probable that this symbolised -the moon, and that the second dancer represented the sun, the twain -standing for the Heavenly Pair, or the Powers of Day and Night. - -In Ireland there is little doubt that St. Mary was bracketed -inextricably with St. Bride, whence the bardic assertion:-- - - There are _two_ holy virgins in heaven - By whom may I be guarded - Mary and St. Brighed.[708] - -In a Latin Hymn Brighid--"the Mary of the Gael"--is startlingly -acclaimed as the Magna Mater or Very Queen of Heaven:-- - - Brighid who is esteemed the Queen of the true God - Averred herself to be _Christ's Mother_, and made herself such by - words and deeds.[709] - -At Kildare where the circular pyreum assuredly symbolised the central -Fire, the servants of Bride were known indeterminately as either -Maolbrighde or Maolmuire, _i.e._, servants of Brighde, or servants of -Muire, and it is probable that _Muire_, the Gaelic form of Mary, was -radically _mother ire_, the word _ire_ being no doubt the same as _ur_, -an Aryan radical meaning _fire_, whence _ar_son, _ar_dent, etc. The -circular pyreum of Bride or Brighit the Bright, may be compared with the -"round church of St. Mary" in Gethsemane: here the Virgin was said to -have been born, and on the round church in question containing her -sepulchre it was fabled that "the rain never falls although there is no -roof above it".[710] This circular church of St. Mary was thus like the -circular hedge of St. Bride open to the skies, and it is highly probable -that the word Mary, Mory, Maree, etc., sometimes meant _mor_, _mawr_, or -_Big_ Eye. The golden centre or Bull's Eye will be subsequently -considered, meanwhile it is relevant to _Mor eye_ to point out that less -than 200 years ago it was customary to sacrifice a bull on 25th -August--a most ardent period of the year--to the god Mowrie and his -"devilians" on the Scotch island of Inis Maree, evidently Mowrie's -island.[711] At other times and in other districts, Mowrie, Muire, or -Mary was no doubt equated with the Celtic Saints Amary and Omer: the -surviving words _amor_, _amour_, pointing logically to the conclusion -that _love_ was Mary's predominant characteristic. There is no radical -distinction between _amour_ and _humour_, both words probably enshrining -the adjectival _eu_, meaning soft, gentle, pleasing, and propitious: -humour is merriment. A notable connection with Mary and _amour_ is found -in Germany where Mother Mary is alternately Mother Ross or Rose: not -only is the rose the symbol of _amour_, but the word _rose_ is evidently -a corrosion of _Eros_, the Greek title of Cupid or Amor. Miss -Eckenstein states: "I have come across Mother Ross in our own [English] -chapbook literature,"[712] whence it becomes significant to find that -Myrrha, the Virgin Mother of the Phrygian Adonis, was the consort of a -divine Smith, or Hammer-god named Kinyras. The word Kinyras may thus -reasonably be modernised into King Eros, and it is not unlikely that -inquiries at Ross, Kinross, and Delginross would elicit a connection -between these places and the God of Love. - - [Illustration: FIG. 363.--From _Cities of Etruria_ (Dennis, C.).] - - [Illustration: FIG. 364.--From _Ancient Pagan and Modern Christian - Symbolism_ (Inman, C. W.).] - -The authorities are slovenly content to equate Mary with Maria, Muire, -Marion, etc., assigning all these variations without distinction to -_mara_, or bitterness: with regard to Maria, however, it may be -suspected that this form is more probably to be referred to Mother -Rhea, and more radically to _ma rhi_, _i.e._, Mother Queen, Lady, or -Princess. That the word was used as generic term for Good Mother or Pure -Mother is implied by its almost universal employment: thus not only was -Adonis said to be the son of Myrrha, but Hermes was likewise said to be -the child of Maia or Myrrha. The Mother of the Siamese Saviour was -entitled Maya Maria, _i.e._, the Great Mary; the Mother of Buddha was -Maya; Maia was a Roman Flower goddess, and it is generally accepted that -_May_, the month of the Flower goddess, is an Anglicised form of Maia. - - [Illustration: FIG. 365.--Maya, the Hindoo Goddess, with a Cruciform - Nimbus. Hindostan Iconography. From _Ancient Pagan and - Modern Christian Symbolism_ (Inman, C. W.).] - -The _earliest known_ allusion to the morris dance occurs in the church -records of Kingston-on-Thames, where the morris dancers used to dance in -the parish church.[713] There are in Britain not less than forty or -fifty Kingstons, three Kingsburys, four Kentons, seven Kingstons, one -Kenstone, and four Kingstones: all these may have been the towns or -seats of tribal Kings, but under what names were they known before Kings -settled there? It is highly improbable that royal residences were -planted in previously uninhabited spots, and it is more likely that our -Kings were crowned and associated with already sacred sites where stood -a royal and super-sacred stone analogous to the Scotch _Johnstone_. This -was certainly the case at Kingston-on-Thames where there still stands in -the market-place the holy stone on which our ancient Kings were crowned: -near by is _Can_bury Park, and it would not surprise me if the original -barrow or mound of _Can_ were still standing there. The surname Lovekyn, -which appears very prominently in Kingston records, may be connoted with -the adjective _kind_, and it is probable that Moreford, the ancient name -of Kingston-on-Thames, did not--as is supposed--mean _big ford_, but -Amor or Mary ford. In Spain and Portugal (Iberia) the name Maria is -bestowed indiscriminately upon men and women: that the same -indistinction existed in connection with St. Marine may be inferred from -the statement in _The Golden Legend_: "St. Marine was a noble virgin, -and was _one only_ daughter to her father who changed the habit of his -daughter so that she seemed and was taken for his son and not a -woman".[714] - -If the Mary of the Marigolds or "winking marybuds," which "gin to ope -their golden eyes," was Mary or Big Eye, it may also be surmised that -San Marino was the darling of the Mariners, and was the chief Mary-maid, -Merro-maid or Mermaid: although the New Testament does not associate the -Virgin Mary with _mare_ the sea, amongst her titles are "Myrhh of the -Sea," "Lady of the Sea," and "Star of the Sea". At St. Mary's in the -Scillies, in the neighbourhood of Silver Street, is a castle known as -Stella Maria: this castle is "built with salient angles resembling the -rays of a star," and Pelistry Bay on the opposite side of the islet was -thus presumably sacred to Belle Istry, the Beautiful Istar or Star. It -has often been supposed that Start Point was named after Astarte, and -there is every probability that the various rivers Stour, including the -Kentish Great Stour and Little Stour, were also attributed to Istar or -Esther. The Greek version of the Book of _Esther_--a varient of -Istar--contains the remarkable passage, "A little fountain became a -river, and there was light, and the sun, and much water": in the -neighbourhood of the Kentish Stour is Eastry; in Essex there is a Good -Easter and a High Easter, and in Wilts and Somerset are Eastertowns. In -England the sun was popularly supposed to dance at Eastertide, and _in -Britain alone_ is the Easter festival known under this name: the ancient -Germans worshipped a Virgin-mother named Ostara, whose image was common -in their consecrated forests. - -What is described as the "camp" surrounding St. Albans is called the -Oyster Hills, and amid the much water of the Thames Valley is an -Osterley or Oesterley. On the Oyster Hills at St. Albans was an hospice -for infirm women, dedicated to St. Mary de Pree, the word _pree_ here -being probably _pre_, the French for a meadow--but Verulam may have been -_pre land_, for in ancient times it was known alternatively as Vrolan or -_Bro_lan.[715] The Oesterley or Oester meadow in the Thames Valley, -sometimes written Awsterley, was obviously common ground, for when Sir -Thomas Gresham enclosed it his new park palings were rudely torn down -and burnt by the populace, much to the offence of Queen Elizabeth who -was staying in the place at the time. Notwithstanding the royal -displeasure, complaints were laid against Gresham "by sundry poor men -for having enclosed certain common ground to the prejudice of the poor". - -Next Osterley is Brentford, where once stood "the Priory of the Holy -Angels in the Marshlands": other accounts state that this organisation -was a "friary, hospital, or fraternity of the Nine holy orders of -Angels". With this holy Nine may be connoted the Nine Men's Morrice and -the favourite Mayday pageant of "the Nine Worthies". As _w_ and _v_ were -always interchangeable we may safely identify the "worthies" with the -"virtues," and I am unable to follow the official connection between -_worth_ and _verse_: there is no immediate or necessary relation between -them. The Danish for _worth_ is _vorde_, the Swedish is _varda_, and -there is thus little doubt that _worthy_ and _virtue_ are one and the -same word. In _Love's Labour's Lost_ Constable Dull expresses his -willingness to "make one in a dance or so, or I will play the tabor to -the Worthies and let them dance the Hey". - -Osterley is on the river Brent, which sprang from a pond "vulgarly -called Brown's Well,"[716] whence it is probable that the Brent vulgarly -derived its name from Oberon, the All _Parent_. Brentford was the -capital of Middlesex; numerous pre-historic relics have been found -there, and that it was a site of immemorial importance is testified by -its ancient name of Breninford, supposed to mean King's Road or Way. But -bren_en_ is the plural of bren--a Prince or King, and two fairy Princes -or two fairy Kings were traditionally and proverbially associated with -the place. In Cowper's _Task_ occur the lines:-- - -United yet divided twain at once So sit two kings of Brentford on one -throne. - -Prior, in his _Alma_, refers to the two Kings as being "discreet and -wise," and it is probable that in Buckingham's _The Rehearsal_, of which -the scene is laid at Brentford, we have further scraps of genuine and -authentic tradition. _The Rehearsal_ introduces us to two true Kings and -two usurpers: the true Kings who are represented as being very fond of -one another come on to the stage hand-in-hand, and are generally seen -_smelling at one rose_ or one nosegay. Imagining themselves being -plotted against, one says to the other:-- - - Then spite of Fate we'll thus combined stand - And like true brothers still walk hand in hand. - -Driven from their throne by usurpers, nevertheless, towards the end of -the play, "the two right Kings of Brentford descend in the clouds -singing in white garments, and three fiddlers sitting before them in -green". Adjacent to Brentford is the village of Twickenham where at the -parish church used to prevail a custom of giving away on Easter Day the -divided fragments of two great cakes.[717] This apparently innocuous -ceremony was, however, in 1645 deemed to be a superstitious relic and -was accordingly suppressed. We have seen that charity-cakes were -distributed at Biddenden in commemoration of the Twin Sisters; we have -also seen that St. Michael was associated with a great cake named after -him, hence it is exceedingly probable that Twickenham of the Two Easter -Cakes was a seat of the Two or Twa Kings who survived in the traditions -of the neighbouring Breninford or King's Ford. - - [Illustration: FIGS. 366 to 370.--British. From Akerman.] - -That the Two or Twa Kings of Twickenham were associated with Two Fires -is suggested by the alternative name Twi_ttan_ham: in Celtic _tan_ meant -fire, and the term has survived in _tan_dsticker, _i.e._, fire-sticks, -or matches: it has also survived in _tinder_, "anything for kindling -fires from a spark," and in _etincelle_, the French for spark. In -Etruria Jupiter was known as Tino or Tin, and on the British Star-hero -coin here illustrated the legend reads TIN: the town of Tolentino, with -which one of the St. Nicholas's was associated in combination with a -star, was probably a shrine of Tall Ancient Tino; in modern Greece Tino -is a contracted form of Constantine. The Bel_tan_ or Bel_tein_ fires -were frequently in pairs or twins, and there is a saying still current -in Ireland--"I am between Bels fires," meaning "I am on the horns of a -dilemma". The Dioscuri or Two Kings were always associated with fires or -stars: they were the _beau-ideal_ warriors or War Boys, and to them was -probably sacred the "Warboy's Wood" in Huntingdon, where on May Day the -poor used to go "sticking" or gathering fuel. The Dioscuri occur -frequently on Roman coins, and it will be noticed that the British -Warboy is often represented with a star, and with the palm branch of -Invictus. On the assumption of the Blessed Virgin Mary it is said that -an angel appeared before her bearing "a bough of the palm of -paradise--and the palm shone by right great clearness and was like to a -green rod whose leaves shone like to the morrow star".[718] There is -very little doubt that the mysterious fish-bone, fern-leaf, spike, ear -of corn, or back-bone, which figures so frequently among the "what-nots" -of our ancient coinage represented the green and magic rod of Paradise. - - [Illustration: FIG. 371.--Star or Bush (MS., circa 1425). From _The - History of Signboards_ (Larwood & Hotten).] - -At Twickenham is Bushey Park, which is assumed to have derived its name -from the bushes in which it abounded: for some reason our ancestors -combined their Bush and Star inn-signs into one, _vide_ the design -herewith: we have already traced a connection between _bougie_--a -candle, and the _Bogie_ whose habitation was the brakes and bushes: -whence it is not unlikely that Bushey Park derived its title from the -Elphin fires, Will-o-the-wisps, or bougies which must have danced -nightly when Twickenham was little better than a swamp. The Rev. J. B. -Johnston decodes Bushey into "Byssa's" isle or peninsula, and it is not -improbable that Bushey in Hertfordshire bears the same interpretation, -only I do not think that the supposititious Byssa, Bissei, or Bisi was -an Anglo-Saxon. That "Bisi" was Bogie or Puck is perhaps implied further -by the place-name Den_bies_ facing Boxhill: we have already noted in -this district Bagdon, Pigdon, Bookham, and Pixham, whence Denbies, -situated on the brow of Pigdon or Bagdon, suggests that here seemingly -was the actual Bissei's den. The supposititious Bissei assigned to -Bushey may be connoted with the giant Bosow who dwelt by repute on -Buzza's Hill just beyond Hugh Town, St. Mary's. According to Miss -Courtney the Cornish family of Bosow are traceable to the giant of -Buzza's Hill.[719] Presumably to Puck or Bog, are similarly traceable -the common surnames Begg, Bog, etc. - -By the Italians the phosphorescent lights or bougies of St. Elmo are -known not as Castor and Pollux, but as the fires of St. Peter and St. -Nicholas: the name Nicholas is considered to mean "Victory of the -People"; in Greek _nike_ means _victory_: we have seen that in Russia -Nicholas was equated with St. Michael, in face of which facts it is -presumptive that St. Nicholas was Invictus, or the Unconquerable. In -London, at Paternoster Lane used to stand "the fair parish church of St. -Michael called Paternoster,"[720] and that St. Nicholas was originally -"Our Father" or Paternoster is implied by the corporate seal of -Yarmouth: this represents St. Nicholas supported on either side by -angels, and bears the inscription _O Pastor Vere Tibi Subjectis -Miserere_. It must surely have savoured of heresy to hail the supposed -Nicholas of Patara in Lycia as _O Pastor Vere_, unless in popular -estimation St. Nicholas was actually the Great Pastor or True Feeder: -that Nicholas was indeterminately either the Father or the Mother is -deducible from the fact that in Scotland the name Nicholas is commonly -bestowed on girls. - -In France and Italy prayers are addressed to Great St. Nicholas, and it -is probable that there was always a Nichol and a Nicolette or _nucleus_: -we are told that St. Nicholas, whose mother's name was Joanna, was born -at Patara, and that he became the Bishop of Myra: on his fete day the -proper offering was a cock, and that Nicholas or Invictus was the -chanteur or Chanticleer, is implied by the statement: "St. Nicholas went -abroad in most part in London singing after the old fashion, and was -received with many people into their houses, and had much good cheer, as -ever they had in many places": on Christmas Eve St. Nicholas still -wanders among the children, notwithstanding the sixteenth century -censure--"thus tender minds to worship saints and wicked things are -taught". - -Nicholas is an extended form of Nike, Nick, or Neck, and the frequent -juxtaposition of St. Nicholas and St. George is an implication that -these Two Kings were once the Heavenly Twins. We have already noted an -Eleven Stone at Trenuggo--the _abode of Nuggo?_ and there is a -likelihood that Nuggo or Nike was there worshipped as One and Only, the -_Unique_: that he was Lord of the Harvests is implied by the fabrication -of a harvest doll or Neck. According to Skeat _neck_ originally meant -the nape or knop of the neck; it would thus seem that _neck_--Old -English _nekke_--was a synonym for knob or knop. In Cornwall Neck-day -was the great day of the year, when the Neck was "cried"[721] and -suspended in the ingle nook until the following year: in the words of an -old Cornishwoman: "There were Neck cakes, much feasting and dancing all -the evening. Another great day was Guldise day when the corn was drawn: -Guldise cakes and a lump of pease-pudding for every one."[722] - -Near London Stone is the Church of St. Nicholas Cole Abbey, and at Old -Jewry stood St. Mary Cole Church: it is not unlikely that this latter -was originally dedicated to Old King Cole, the father of the lovely -Helen and the Merry Old Soul whose three fiddlers may be connoted with -the three green fiddlers of the Kings of Brentford. The great bowl of -Cole, the _ghoul_ of other ages, may be equated with the _cauldron_ or -_calix_ of the Pastor Vere: the British word for _cauldron_ was _pair_, -and the Druidic bards speak with great enthusiasm of "their cauldron," -"the cauldron of Britannia," "the cauldron of Lady Keridwen," etc. This -cauldron was identified with the Stone circles, and the Bardic poets -also speak of a mysterious _pair dadeni_ which is understood to mean -"the cauldron of new birth or rejuvenescence".[723] The old artists -seemingly represented the Virtues as emerging from this cauldron as -three naked boys or Amoretti, for it is said that St. Nicholas revived -three murdered children who had been pickled in brine by a wicked -inn-keeper who had run short of bacon. This miracle is his well-known -emblem, and the murder story by which the authorities accounted for the -picture is probably as silly and brutal an afterthought as the horrid -"tortures" and protracted dolours of other saints. Nevertheless some -ghoulish and horrible practices seem to have accompanied the worship of -the cauldron, and the author of _Druidism Exhumed_ reproduces a Scotch -sculpture of a cauldron out of which protruding human legs are waving -ominously in the air. - -St. Nicholas of Bari is portrayed resuscitating three youths from three -tubs: that Nicholas was radically the Prince of Peace is implied, -however, from the exclamation "Nic'las!" which among children is -equivalent to "fainites": the sign of truce or fainites is to cross the -two fore-fingers into the form of the _treus_ or cross. - -St. Nicholas is the unquestioned patron of all children, and in the past -bands of lads, terming themselves St. Nicholas' Clerks or St. Nicholas' -Knights, added considerably to the conviviality of the cities. -Apparently at all abbeys once existed the custom of installing upon St. -Nicholas' Day a Boy Bishop who was generally a choir or singing boy: -this so-called Bearn Bishop or Barnebishop was decked, according to one -account, in "a myter of cloth and gold with _two knopps_ of silver gilt -and enamelled," and a study of the customs prevailing at this amazing -festival of the Holy Innocent leaves little doubt that the Barnebishop -personified the conception of the Pastor Vere in the aspect of a lad or -"knave". The connection between _knop_ and _knave_ has already been -traced, and the "two knopps" of the episcopal knave or bairnbishop -presumably symbolised the _bren_ or breasts of Pastor Vere, the -celestial Parent: it has already been suggested that the knops on Figs. -30 to 38 (p. 149) represented the Eyes or Breasts of the All Mighty. - -In Irish _ab_ meant _father_ or _lord_, and in all probability St. -Abb's Head, supposedly named after a Bishop Ebba, was once a seat of -Knebba worship: that Cunobe was the Mighty Muse, singing like St. -Nicholas after the old fashion, is evident from the British coin -illustrated on page 305, a sad example of carelessness, declension, and -degradation from the Macedonian Philippus. - -The festival of the Burniebishop was commemorated with conspicuous pomp -at Cambrai, and there is reason to think that this amazing institution -was one of Cambrian origin: so fast and furious was the accompanying -merriment that the custom was inevitably suppressed. The only Manor in -the town of Brentford is that of Burston or Boston, whence it is -probable that Brentford grew up around a primeval Bur stone or -"Denbies". That the place was famous for its merriment and joviality is -sufficiently evidenced by the fact that in former times the parish rates -"were mainly supported by the profits of public sports and diversions -especially at Whitsuntide".[724] - -According to _The Rehearsal_ when the True Kings or Two Kings, -accompanied by their retinue of three green-clad fiddlers, descended -from the clouds, a dance was then performed: "an ancient dance of right -belonging to the Kings of Brentford, but since derived with a little -alteration to the Inns of Court". On referring to the famous pageants of -the Inns of Court we find that the chief character was the Lord of -Misrule, known otherwise as the King of Cockneys or Prince of Purpool. -We have seen that the Hobby Horse was clad in purple, and that Mary was -weaver of the true purple--a combination of true blue and scarlet. The -authorities connote _purple_, French _purpre_, with the Greek -_porphureos_, "an epithet of the surging sea," and they ally it with -the Sanscrit _bhur_, meaning _to be active_. The cockney, and very -active Prince of Purpool or Portypool was conspicuously celebrated at -Gray's Inn which occupies the site of the ancient Manor of _Poripool_, -and the ritual--condemned and suppressed by the Puritans as "popish, -diabolical, and antechristian"--seems invariably to have started by a -fire or phare lighted in the hall: this at any rate was the custom and -status with which the students at St. John's, Oxford, opened the -proceedings on All Hallows' Eve. - -The Druidic Bards allude to their sacred pyreum, or fire-circle, as a -_pair dadeni_, and that a furious Fire or Phare was the object of their -devotion is obvious from hymns such as-- - - Let burst forth ungentle - The horse-paced ardent fire! - Him we worship above the earth, - Fire, fire, low murmuring in its dawn, - High above our inspiration, - Above every spirit - Great is thy terribleness.[725] - -_Pourpre_ or _purple_, the royal or imperial colour, was doubtless -associated with the Fire of Fires, and the connection between this word -and _porphureos_ must, I think, be sought in the idea of _pyre furious_ -or _fire furious_, rather than any epithet of the surging sea. The Welsh -for purple is _porffor_. - -Either within or immediately adjacent to the Manor of Poripool or -Purpool were some famous springs named Bagnigge Wells: at the corner of -Bathhurst Street, Paddington, was a second Bagnigge Wells, and the -river Fleet used also at one time to be known as the Bagnigge. This -ubiquitous Bagnigge was in all probability _Big Nigge_ or Big Nicky-- - - Know you the Nixies gay and fair? - Their eyes are black and green their hair, - They lurk in sedgy shores. - -The fairy Nokke, Neck, or Nickel, is said to have been a great musician -who sat upon the water's edge and played a golden harp, the harmony of -which operated on all nature:[726] sometimes he is represented as a -complete horse who could be made to work at the plough if a bridle of -particular kind were used: he is also represented as half man and half -horse, as an aged man with a long beard, as a handsome young man, and as -a pretty little boy with golden hair and scarlet cap. That Big Nigge -once haunted the Bagnigge Wells is implied by the attendant legend of -Black Mary, Black Mary's Hole being the entrance, or immediately -adjacent, to one of the Bagnigge springs: similarly, as has been noted, -Peg Powler, and Peg this or that, haunted the streams of Lancashire. - -We have seen that Keightley surmised the word _pixy_ to be the endearing -diminutive _sy_ added to Puck, whence, as in Nancy, Betsy, Dixie, and so -forth, Nixy may similarly be considered as _dear little Nick_. In -Suffolk, the fairies are known as farisees, seemingly, _dear little -fairies_, and our ancestors seem to have possessed a pronounced -partiality for similar diminutives: we find them alluding to the Blood -of the Lambkin, an expression which Adamnan's editors remark as "a bold -instance of the Celtic diminutive of endearment so characteristic of -Adamnan's style": they add: "Throughout Adamnan's work, diminutives are -constantly used, and these in most cases are used in a sense of -endearment difficult to convey in English, perfectly natural as they are -in the mouth of the kindly and warm-hearted Irish saint. In the present -case Dr. Reeves thinks the diminutives may indicate the poorness of the -animals from the little there was to feed them upon."[727] As the -traditions of Fairyland give no hint for the assumption of any rationing -or food-shortage it seems hardly necessary to consider either the -pixies, the farisees, or the nixies as either half-starved or even -impoverished. - -In Scandinavia and Germany the nixies are known as the nisses, and they -there correspond to the brownies of Scotland: according to Grimm the -word _nisse_ is "Nicls, Niclsen, _i.e._, Nicolaus, Niclas, a common name -in Germany and the North, which is also contracted to Klas, Claas"; but -as _k_ seems invariably to soften into _ch_, and again into _s_, it is a -perfectly straight road from Nikke to Nisse, and the adjective _nice_ is -an eloquent testimonial to the Nisses' character. Some Nisses were -doubtless _nice_, others were obviously nasty, noxious, and nocturnal: -the Nis of Jutland is in Friesland called Puk, and also Niss-Puk, -Nise-Bok, and Niss-Kuk: the _Kuk_ of this last mentioned may be connoted -with the fact that the customary offering to St. Nicholas was a -cock--the symbol of the Awakener--and as St. Nicholas was so intimately -connected with Patara, the cock of St. Peter is no doubt related to the -legend. - -St. Nicholas, or Santa Claus, customarily travels by night: the nixies -were black-eyed; Old Nick was always painted black; _nox_, or night, is -the same word as nixy; and _nigel_, _night_, or _nicht_ all imply -blackness. According to Cæsar: "all the Gauls assert that they are -descended from the god Dis, and say that this tradition has been handed -down by the Druids. For that reason they compute the divisions of every -season not by the number of days but by nights; they keep birthdays, and -the beginnings of months and years in such an order that the day follows -the night."[728] The expressions fortnight, and sen'night thus not only -perpetuate an idea of great antiquity but one which is philosophically -sound: to our fore-runners Night was no wise evil, but the beneficent -Mother of a Myriad Stars: the fairies revelled in the dark, and in eyes -of old "the vast blue night was murmurous with peris wings"[729]. - -The place-name Knightsbridge is probably a mis-spelling of Neyte, one of -the three manors into which Kensington was once divided: the other two -were Hyde and Ebury, and it is not unlikely that these once constituted -a trinity--Hyde being the Head, Ebury the Brightness, and Neyte--Night. -The Egyptian represented Nut, Naut, or Neith as a Mother Goddess with -two children in her arms, one white the other black: to her were -assigned the words: "I am what has been, what is, and what will be," and -her worshippers declared: "She hath built up life from her own body". In -Scandinavia Nat was the Mother of all the gods: she was said to be an -awe-inspiring, adorable, noble, and beneficent being, and to have her -home on the lower slopes of the Nida mountains: _nid_ is the French for -_nest_, and with Neyte may be connoted _nuit_, the French for _night_. -That St. Neot was _le nuit_ is implied by the tradition that the Church -of St. Neot in Cornwall was built not only by night, but entirely by -Neot himself who drew the stones from a neighbouring quarry, aided only -by the help of reindeer. These magic reindeer are obviously the animals -of St. Nick, and it is evidently a memory of Little Nick that has -survived in the tradition that St. Neot was a saint of very small -stature--somewhere about 15 inches high.[730] With Mother _Nat_ of -Scandinavia, and Mother _Naut_ or Neith of Egypt, may be connoted -Nutria, a Virgin-Mother goddess of Etruria; a divine nurse with whose -name may be connected _nutrix_ (nurse) and _nutriment_. - -St. Nicholas is the patron saint of seafarers and there are innumerable -dedications to him at the seaside: that Nikke was Neptune is -unquestionable, and connected with his name is doubtless _nicchio_ the -Italian for a shell. From _nicchio_ comes our modern _niche_, which -means a shell-like cavity or recess: in the British EPPI coin, -illustrated on page 284, the marine monster may be described as a nikke, -and the apparition of the nikke as a perfect horse might not ineptly be -designated a _nag_. - -I have elsewhere illustrated many representations of the Water-Mother, -the Mary-Maid, the Mermaid, the Merrow-Maid, or as she is known in -Brittany--Mary Morgan. The resident nymph or genius of the river -Se_vern_ was named Sa_brina_; the Welsh for the Severn is Ha_vren_, and -thus it is evident that the radical of this river name is _brina_, -_vren_, or _vern_: the British Druids recognised certain governing -powers named _feraon: fern_ was already noted as an Iberian word meaning -_anything good_, whence it is probable that in Havren or Severn the -affix _ha_ or _se_ was either the Greek _eu_ or the British and Sanscrit -_su_, both alike meaning the _soft, gentle, pleasing_, and -_propitious_. - - Sabrina fair, - Listen where thou art sitting - Under the glassy, cool, translucent wave, - In twisted braids of lilies, knitting - The loose train of thy amber-dropping hair. - -In the neighbourhood of Bryanstone Square is Lissom Grove, a corruption -of Lillestone Grove: here thus seemingly stood a stone sacred to the -Lily or the All Holy, and the neighbouring church of St. Cyprian -probably marks the local memory of a traditional _sy brian_, _Sabrina_, -or _dear little brownie_. - -Near Silchester, on the boundary line between Berks and Hants, is a -large stone known as the Imp stone, and as this was formerly called the -Nymph stone,[731] it is probable that in this instance the Imp stone was -a contraction of Imper or Imber stone--the Imp being the Nymph of the -amber-dropping hair. The Scandinavians believed that the steed of the -Mother Goddess Nat produced from its mouth a froth, which consisted of -honey-dew, and that from its bridle dropped the dews in the dales in the -morning: the same idea attached to the steeds of the Valkyre, or War -Maidens, from whose manes, when shaken, dew dropped into the deep dales, -whence harvests among the people.[732] - -Originally, _imp_ meant a scion, a graft, or an offspring, a sprout, or -sprig: _sprig_, _spright_, _spirit_, _spirt_, _sprout_, and _sprack_ (an -old English word meaning lively, perky, or pert), are all radically -_pr_: in London the sparrow "was supposed to be the soul of a dead -person";[733] in Kent, a sparrow is termed a _sprug_, whence it would -appear that this pert, perky, little bird was once a symbol of the -sprightly sprout, sprite, or spirit. - - [Illustration: FIG. 372.--Six-winged angel holding lance, wings - crossed on breast, arrayed in robe and mantle. (From - Didron.)] - -Stow mentions that the fair parish church of St. Michael called -Paternoster when new built, was made a college of St. Spirit and St. -Mary. All birds in general were symbols of St. Spirit, but more -particularly the Columba or Culver,[734] which was pre-eminently the -emblem of Great Holy Vere: we have already illustrated a half white, -half black, six-winged representation of this sacred sign of simplicity -and love, and the six-winged angel here reproduced is, doubtless, -another expression of the far-spread idea:-- - - The embodied spirit has a thousand heads, - A thousand eyes, a thousand feet, around - On every side, enveloping the earth, - Yet filling space no larger than a span. - He is himself this very universe; - He is whatever is, has been, and shall be; - He is the lord of immortality.[735] - -It is difficult to conceive any filthiness or evil of the dove, yet the -hagiologists mention "a foul dove or black culver," which is said to -have flown around the head of a certain holy Father named Nonnon.[736] -We may connote this Nonnon with Nonna or Non, the reputed mother of St. -David, for of St. David, we are told, his birth was heralded by angels -thirty years before the event, and that among other miracles (such as -restoring sight to the blind), doves settled on his shoulders. Dave or -Davy is the same word as dove; in Welsh _dof_ means _gentle_, and it is -more probable that the gentle dove derived its title from this word than -as officially surmised from the Anglo-Saxon _dufan_, "to plunge into". -According to Skeat, _dove_ means literally _diver_, but doves neither -dive nor plunge into anything: they have not even a diving flight. The -Welsh are known familiarly as Taffys, and the Church of Llan_daff_ is -supposed to mean Church on the River Taff: it is more probable that -Llandaff was a shrine of the Holy Dove, and that David with the doves -upon his shoulder was a personification of the Holy Spirit or Wisdom. -_Non_ is the Latin for _not_, and the black dove associated with Nonnon -or _not not_ was no doubt a representation of that _Neg_ation, -non-existence or inscrutable void, which existed before the world was, -and is otherwise termed Chaos or Cause. That Wisdom or the Holy Spirit -was conceived as the primal and inscrutable _Darkness_, is evident from -the statement in _The Wisdom of Solomon_: "For God loveth none but him -that dwelleth with Wisdom. For she is more beautiful than the sun, and -above all the orders of stars: being compared with the light _she is -found before it_." - -The Nonnon of whom "it seemed that a foul dove or black culver flew -about him whilst he was at Mass at the alter" was said to be the Bishop -of Heliopolis, _i.e._, the city of the Sun, and he comes under notice -in connection with St. Pelagienne--"said of _pelagus_ which is as much -to say as the _sea_". The interpretation further placed upon St. -Pelagienne is that "she was the sea of iniquity, and the flood of sins, -but she plunged after into the sea of tears and washed her in the flood -of baptism". That poor Pelagienne was the Water Mother of Mary Morgan is -implied further by the fragment of autobiography--"I have been called -from my birth Pelagienne, but for the pomp of my clothing men call me -Margaret":[737] we have seen that Pope Joanna of Engelheim was also -called Margaret, whence it is to be suspected that although it is true -that _pelagus_ meant _the sea_ St. Pelagienne was primarily the _Bella_ -or beautiful _Jeanne_, _i.e._, Mary Morgan or Morgiana. - - [Illustration: FIGS. 373 to 376.--Greek. From Barthelemy.] - -On the coins of King _Janus_ of Sicily there figured a dove; _jonah_, -_yuneh_, or _Ione_ are the Hebrew and Greek terms for dove; the Ionian -Greeks were worshippers of the dove, and the consociation of St. Columbe -Kille or the "little dove of the church" with the Hebridean island of -Iona is presumptive evidence of the worship of the dove in Iona. In the -Rhodian Greek coins here illustrated the reverse represents the rhoda or -rose of Rhodes, and the obverse head may be connoted with the story of -St. Davy with the dove settled on his shoulder: that the dove was also -an English emblem is obvious from the British coins, Figs. 377 to 384; -the dove will also be found frequently introduced on the contemned -_sceattae_ illustrated _ante_, page 364. - - [Illustration: FIG. 377.--British. From Akerman.] - - [Illustration: FIG. 378.--British. From Evans.] - - [Illustration: FIGS. 379 to 384.--British (Channel Islands). From - Barthelemy.] - - [Illustration: FIG. 385.--The Father, Represented as Slightly - Different to the Son. French Miniature of the Close of - the XIII. Cent. From _Christian Iconography_ - (Didron).] - - [Illustration: FIG. 386.--The Divine Dove, in a Radiating Aureole. - From a French Miniature of the XV. Cent. From - _Christian Iconography_ (Didron).] - - [Illustration: FIG. 387.--From _Christian Iconography_ (Didron).] - - [Illustration: FIG. 388.--God the Father, with a Bi-Triangular - Nimbus; God the Son, with a Circular Nimbus; God the - Holy Ghost, without a Nimbus, and within an Aureole. - (Fresco at Mount Athos.) From _Christian Iconography_ - (Didron).] - - [Illustration: FIG. 389.--The Three Divine Persons, Adorned with the - Cruciform Nimbus. Miniature of the close of the XIII. - Cent. MS. in the Bibliothèque Royale. From _Christian - Iconography_ (Didron).] - - [Illustration: FIG. 390.--God the Father, and God the Son, with - Features Exactly Identical. French Miniature of the - commencement of the XIII. Cent. From _Christian - Iconography_ (Didron).] - -Among the golden treasures unearthed by Schliemann at Mykenae was a -miniature "model of a temple" on which are seated two pigeons with -uplifted wings:[738] among the curious and interesting happenings which -occurred during the childhood of the Virgin Mary it is recorded that -"Mary was in the Temple of the Lord as if she were a dove that dwelt -there, and she received food as from the hand of an angel": Fig. 380 -appears to illustrate this dove dwelling in a Temple. The legend -continues that when the Holy Virgin attained the age of twelve years -the Angel of the Lord caused an assembly of all the widowers each of -whom was ordained to bring with him his rod: the High Priest then took -these rods and prayed over them, but there came no sign: at last Joseph -took his rod "and behold a dove came out of the rod and flew upon -Joseph's head".[739] It is said by Lucian that in the most sacred part -of the temple of Hieropolis, the holy city of Syria, were three figures -of which the centre one had a golden dove upon its head: not only was no -name given to this, but the priests said nothing concerning its origin -or form, calling it simply "The sign": according to the British -Bards--"To Addav came the sign. It was taught by Alpha, and it was the -earliest polished melody of Holy God, and by a wise mouth it was -canticled." There is little doubt that the descending dove with wings -outstretched was a variant of the three rays or Broad Arrow, that the -_awen_ was the _Iona_, and that this same idea was conveyed by the -Three _ains_, or _eyen_, Eyes, Golden Balls, or pawnbroker's sign. It is -recorded of St. Nicholas of Bari, the patron saint of pawnbrokers, that -immediately he was born he stood up in the basin in which he was being -washed and remained with hands clasped, and uplifted eyes, for two -hours: in later life he became wealthy, and threw into a window on three -successive nights a bag of gold as a dowry for three impoverished and -sore-tempted maidens. In commemoration of these three bags of gold St. -Nicholas became the patron saint of pawnbrokers whose sign of the Three -Golden Balls is a conversion of the three anonymous gifts. - - [Illustration: FIG. 391.--From Barthelemy.] - - [Illustration: FIG. 392.--British (Channel Islands). From - Barthelemy.] - -In Hebrew the Three Apples, Eyes, or Golden Balls are called _ains_ or -fountains of living water, and to this day in Wales a spring of water is -called in Welsh the Eye of the Fountain or the Water Spring. It will be -remembered that the sister of St. Nonna, and therefore the aunt of St. -Davy, was denominated Gwen of the Three Breasts, _Tierbron_, or three -breasts, may be connoted with three-eyed Thor, and the combination of -Eyes and Sprigs is conspicuously noticeable in Fig. 39, page 364: one -will also note the head of No. 49 on the same plate. - -The Three Holy Children on the reverse of Fig. 391--a Byzantine -coin--are presumably the offspring of St. Michael _alias_ Nichol on the -obverse: the arms of Cornwall consist of fifteen golden balls called -_besants_; the county motto is One and All. Of St. Nicholas of Tolentino -who became a friar at the age of _eleven_, we are told that a star -rested over his altar and preceded him when he walked, and he is -represented in Art with a lily in his hand--the symbol of his pure -life--and a star over his head: that Nicolette was identified with the -Little Star or Stella Maris is clear from Troubadour _chansons_, such as -the following from that small classic _Aucassin and Nicolette_-- - - Little Star I gaze upon, - Sweetly drawing to the moon, - In such golden haunt is set - Love, and bright-haired Nicolette. - God hath taken from our war - Beauty, like a shining star. - Ah, to reach her, though I fell - From her Heaven to my Hell. - Who were worthy such a thing, - Were he emperor or king? - Still you shine, oh, perfect Star, - Beyond, afar. - -It is impossible to say whether the three-eyed elphin faces illustrated -_ante_, page 381, are asters, marguerites, marigolds, or suns: in the -centre of one of them is a heart, and without doubt they one and all -symbolised the Great Amour or Margret. During excavations at Jerusalem -in 1871, the symbol of Three Balls was discovered under the Temple of -King Solomon on Mount Moriah: this temple was circular, and it is -probable that the name Moriah meant originally Moreye or Big Eye. That -the three cavities in question were once ains or eyes is implied by the -explorer's statement: "Within this recess are three cylindrical holes -5-1/4 inches in diameter, the lines joining their centres forming the -sides of an equilateral triangle. Below this appears once to have been a -basin to collect the water, but whatever has been there, it has been -violently removed ... there can be little doubt that this is an ancient -overflow from the Birket Israil."[740] It is probable that the measure -of these three cup-like holes was once 5 inches, and that the resultant -fifteen had some original connection with the fifteen besants or basins -of Byzantine Britain. - - [Illustration: FIG. 393.--From _The Recovery of Jerusalem_ (Wilson - and Warren).] - -With the _brook Birket Israil_ at Mount Moriah may be connoted the -neighbouring "large pool called El Burak": the existence on Mount Moriah -of subterranean cisterns or basins known as Solomon's Stables renders it -probable that El Burak was El Borak, the fabulous white steed upon which -the faithful Mussulman expects one day to ride. The Eyes of the British -broks or nags here illustrated are curiously prominent, and in Fig. 396 -the _eleven_-eared wheat sprig is springing from a trefoil: with the -lily surmounting the CUNO steed may be connoted the two stars or morrow -stars which frequently decorate this triune emblem of Good Deed, Good -Thought, Good Word: they may be seen to-day on the badges of those -little Knights of To-morrow, the Boy Scouts. - - [Illustration: FIGS. 394 to 396.--British. From Evans.] - - [Illustration: FIG. 397.--British (Channel Islands). From - Barthelemy.] - -The lily appears in the hand of the PIXTILOS figure here illustrated, -and among the Pictish emblems found on the vitrified fort at Anwath in -Scotland is the puckish design illustrated on page 496, Fig. 293. This -was probably a purely symbolic and elementary form of the dolorous and -pensive St. John which Christianity figured with a pair of marigolds or -marguerites in lieu of feathers or antennae. - - [Illustration: FIG. 398.--From _Christian Iconography_ (Didron).] - - [Illustration: FIG. 399.--From _An Essay on Ancient Gems_ (Walsh, - R.).] - - [Illustration: FIG. 400.--Gaulish. From Akerman.] - - [Illustration: FIGS. 401 and 402.--Gaulish. From Akerman.] - - [Illustration: Fig. 403.--From _Symbolism of the East and West_ - (Aynsley, Mrs. Murray).] - - [Illustration: FIG. 404.--English Eighteenth Century Printer's - Ornament.] - -Accompanying the Pictish inscription in question were the elaborate -barnacles or spectacles reproduced _ante_, page 495: in Crete the -barnacles, as illustrated on page 494, are found humanised by a small -winged figure holding a wand, and the general effect of the two circles -when superimposed is that of the figure 8. The nine-rayed ABRACAX lion -as portrayed by the Gnostics, and doubtless a variant of Abracadabra, -has its serpentine body twined into an 8; on a Longstone in Brittany -there is a figure holding an 8 tipped staff, and the same emblem will be -noticed on the coins of the Longostaliti, a _Gaul_ish people who -seemingly were so ghoulish as to venerate a _cal_ix or _caul_dron: from -the _pair dadeni_ or cauldron of renaissance represented on these astral -coins it will be noticed there are emerging two stars and other -interesting nicknacks. The locks of hair on the astral figure -represented on the coins of Marseilles--a city founded by a colony of -Phocean Greeks from Ionia--number exactly eight: in Scotland we have -traced the memory of eight ancient hags, the Mothers of the World: in -Valencia we have noted the procession of eight scrupulously coiffured -Giants, and there is very little doubt that the eight survivors of the -Flood,[741] by whom the world was re-peopled, is a re-statement of the -same idea of the Gods of the four quarters and their Consorts. In -connection with the Ogdoad or Octet of eight gods one may connote the -curious erection which once decorated the London Guildhall, the seat of -Gogmagog:[742] here, "on each side of the flight of steps was an -_octangular_ turreted gallery, balustraded, having an office in each, -appropriated to the hallkeeper: these galleries assumed the appearance -of arbours from being each surrounded by six palm-trees in ironwork, the -foliage of which gave support to a large balcony, having in front a -clock (with three dials) elaborately ornamented, and underneath a -representation of the Sun, resplendent with gilding; the clock frame was -of oak. At the angles were the cardinal virtues, and on the top a -curious figure of Time with a young child in his arms."[743] At the -village of _Thame_-on-Thames, which the authorities state meant _rest, -quiet_, otherwise _tame_ or kindly, gentle _Time_, there is a celebrated -figure of St. Kitt, _alias_ Father Time, with the little figure of New -Time or _Change_ upon his shoulder. In Etruria a parallel idea would -seem to have been current, for Mrs. Hamilton Gray describes an Etruscan -work of art inscribed "Isis nourishing Horus, or Truth teaching -Time".[744] It is most unusual to find the Twins depicted as old men, or -Bald ones with the mystic Lock of Horus on their foreheads, but in the -eighteenth-century emblem here reproduced the intention of the deviser -is unmistakable, and the central Sun is supported by two Times. - -In a cave situated at the cross roads at Royston in Hertfordshire, there -is the figure of St. Kitt beneath which are apparently eight other -figures: these are assumedly "other saints," but the Christian Church -does not assign any singular pre-eminence to St. Christopher, and the -decorators of the Royston Cave evidently regarded St. Kitt as the -Supreme One or God Himself. It is abundantly evident that to our -ancestors Kit or Kate was God, Giant, Jeyantt,[745] or Good John: that -he was deemed the deity of the ocean is obvious from instances where the -water in which he stands is full of crabs, dolphins, and other ocean -creatures. I have suggested that Christopher was a representation of -_dad_ or Death carrying the soul over the river of Death, _i.e._, -"Dowdy" with the spriggan on his back. Among sailors Death is known -familiarly as "Old Nick," "Old Davy," or "Davy Jones," and in -Cornwall they have a curious and inexplicable saying: "as ancient as the -Flood of Dava". I think this Dava must have been the genius of the -rivers Dove, Taff and Tavy. - - [Illustration: FIG. 405.--St. Christopher. From Royston Cave. - [_To face page 640._ ] - - [Illustration: FIG. 406.--Mediæval Paper mark. From _Les Filigranes_ - (Briquet, C. M.).] - -That Kit was connected with the eight of the Cretan Eros figure is -further implied by the fact that on the summit of a lofty hill near -Royston or Roystone there is, or was, a "hollow oval". The length of -this prehistoric monument was stated in 1856 as about 31 feet -(originally 33?) and its breadth about 22 feet. "Within this bank are -two circular excavations meeting together in the middle and nearly -forming the figure eight. Both excavations descend by concentric and -contracting rings to the walls which form the sides of the -chambers."[746] From this description the monument would appear to be -identical in design with the 8-in-an-oval emblem here illustrated, a -mediæval papermark traceable to the Italian town of St. Donino. Examples -of twin earthwork circles forming the figure 8 are not unknown in -Ireland. - -At Royston, which, as we shall see, was the Lady Roesia's town, is a -place called Cocken Hatch, but whether this is the site of the -eight-form monument in question, I am unaware: in the megalithic stone -illustrated on p. 638 the Cadi is not only holding an 8 on the tip of -his _caduceus_, but he has also a _cadet_ or little son by the hand: -_cadi_ is Arabic for a _judge_, and in Wales the Cadi no doubt acted as -the final judge. In Celtic the word _cad_ meant war, an implication -that in one of his aspects Ked or St. Kitt was the ever-victorious -Michael or the all-conquering Nike: there is a Berkshire ballad extant, -in which the word _caddling_, meaning fighting, is employed, yet -caddling is the same word as _cuddling_. In Scotland, _caddie_ means a -messenger or errand boy: Mercury or Hermes was the Messenger of the -Gods: among the Greeks, Iris was the Messenger, and Iris was -unquestionably the Turkish Orus or St. George. In Arabia, St. George is -known as El Khoudr, and it is believed that El Khoudr is not yet dead, -but still flies round and round the world: in a subsequent chapter it -will be shown that Orus is the same as Horus the Egyptian dragon-slayer; -hence Giggras, another of St. George's titles, may be resolved into -Mighty Mighty Horus or Eros, and it is possible that the Pictish town of -Delginross should read _Tall King Eros_. - -The eleven rows of rocks at Carnac extend, it is said, for _eight_ -miles, and at the neighbouring Er-lanic are two megalithic circles, one -dipping into the sea, the other submerged in deep water: according to -Baring-Gould, these two rings are juxtaposed, forming an 8, and lie on -the south-east of the island; the first circle consists of 180 stones -(twice _nine_), but several are fallen, and it can only be seen complete -when the tide is out; one stone is 16 feet high; the second circle can -be seen only at low tide.[747] - -It is probable that the measurements of the Venus de Quinipily, -illustrated on p. 530, are not without significance: the statue stands -upon a pedestal, 9 feet high, and the figure itself rises 8 feet -high.[748] With eight may be further connoted the eastern teaching of -the "Noble Eightfold Path," and also the belief of Western Freemasonry -as stated in Mackey's _Lexicon of Freemasonry_: "Eight was esteemed as -the first cube (2 × 2 × 2), and signified friendship, prudence, counsel, -and justice. It designated the primitive Law of Nature, which supposes -all men to be equal." The root of _eight_, _octave_, and _octet_ or -_ogdoad_ is _Og_, the primeval giant, who, as we have seen, was reputed -to have waded alongside the ark with its eight primordial passengers. - -When flourishing, the megalithic monument at Carnac must have dwarfed -our dual-circled, two-mile shrine at Avebury: "The labour of its -erection," to quote from Deane, "may be imagined from the fact that it -originally consisted of eleven rows of stones, about 10,000 in number, -of which more than 300 averaged from 15 to 17 feet in height, and from -16 to 20 or 30 feet in girth; one stone even measuring 42 feet in -circumference". - -One of the commonest of sepulchral finds in Brittany is the stone axe, -sometimes banded in alternate stripes of black and white: the axe was -pre-eminently a Cretan emblem, and my suggestion that the Carnac stones -were originally erected to the honour of St. Ursula and the 11,000 -Virgins is somewhat strengthened by the coincidence that the London -Church of St. Mary Axe was closely and curiously identified with the -legend. According to Stow: "In St. Marie Street had ye of old time a -parish church of St. Marie the Virgin, St. Ursula and the 11,000 -Virgins, whose church was commonly called St. Marie at the Axe of the -sign of an axe over against the east, and thereof on St. Marie -Pellipar". In view of the fact that the town of Ypres boasted an -enormous collection of relics of the 11,000 Virgins, the title Pellipar -may be reasonably resolved into _Belle power_: the Cretan axe or double -axe symbolised almighty _power_.[749] - - [Illustration: FIG. 407.--Bronze statuette, Despeña Perros. - - FIG. 408.--Bronze statuette, Aust-on-Severn, Gloucs. - - From _A Guide to the Antiquities of the Bronze Age_ - (B.M.).] - -According to an Assyrian hymn, Istar, the immaculate great _Star_, the -"Lady Ruler of the Host of Heaven," the "Lady of Ladies," "Goddess -without peer," who shaped the lives of all mankind was the "Stately -world-Queen sov'ran of the Sky". - - Adored art thou in every sacred place, - In temples, holy dwellings, and in shrines. - Where is thy name not lauded? Where thy will - Unheeded, and thy images not made?[750] - -In the caves or "fetish shrines" of Crete have been found rude figurines -of the Mother and the Child, and it is probable that the pathetically -crude bronze statuettes here illustrated represent the austere wielder -of the wand of doom. Fig. 407 comes from Iberia where it was discovered -in the vicinity of what was undoubtedly a shrine near the pass over the -Sierra _Morena_ at Despena _Perros_: Fig. 408 comes from the English -village of Aust-on-Severn. The place-name Aust appears in Domesday as -Austreclive, and the authorities suppose it to have meant "not _East_ as -often thought, but the Roman Augusta": I doubt whether any Roman Augusta -ever troubled to claim a mere cleeve, and it is more probable that -Austreclive was a cleft or pass sacred to the austere Austre. There is -an Austrey at Atherstone, an Austerfield at Bawtry, and an "Austrells" -at Aldridge: this latter, which may be connoted with the Oyster Hills -round Verulam, the authorities assume to have meant "Austerhill, hill of -the hearth, forge or furnace". That Istar was the mighty Hammer Smith is -probable, for the archaic hymnist writes:-- - - I thee adore-- - The gift of strength is thine for thou art strong. - -In all likelihood the head-dress of our figurines was intended to denote -the crescent moon for the same hymnist continues:-- - - O Light divine, - Gleaming in lofty splendour over the earth, - Heroic daughter of the moon, O hear! - O stately Queen, - At thought of thee the world is filled with fear, - The gods in heaven quake, and on the earth - All spirits pause and all mankind bow down - With reverence for thy name ... O Lady Judge - Thy ways are just and holy; thou dost gaze - On sinners with compassion, and each morn - Leadest the wayward to the rightful path. - Now linger not, but come! O goddess fair, - O Shepherdess of all, thou drawest nigh - With feet unwearied. - -I have suggested that the circle of Long Meg and her daughters -originally embodying the idea of a Marygold, Marguerite, or Aster, was -erected to the honour of St. Margaret the Peggy, or Pearl of Price, and -it is possible that the oyster or producer of the pearl may have derived -its name from Easter or Ostara: that Astarte was St. Margaret is obvious -from the effigies herewith, and the connection is further pointed by the -already noted fact that in the neighbourhood of St. Margaret's, -Westminster, there prevailed traditions of a Giantess named Long Meg. -This powerful Maiden was evidently Margaret or Invicta, on the -War-path, her pugilistic exploits being far-famed: it is particularly -related that Long Meg distinguished herself in the wars at Bulloigne, -whence it will probably prove that "Bulloigne" was associated with the -War Maid whom the Romans termed Bellona, and that both Bulloigne and -Bologna were originally shrines of Bello gina, either the _Beautiful -Woman_ or the _War Queen_. - - [Illustration: FIG. 409.--St. Margaret. From Westminster Abbey. From - _The Cross: Christian and Heathen_ (Brock, M.).] - - [Illustration: FIG. 410.--Astarte, the Syrian Venus. From a Coin in - the British Museum. From _The Cross: Christian and - Heathen_ (Brock, M.).] - -That Istar, "the heroic daughter of the moon," was Bellona or the Queen -of War is clear from the invocation-- - - O hear! - Thou dost control our weapons and award - In battles fierce the Victory at will, - O crowned majestic Fate. Ishtar most high, - Who art exalted above all the gods, - Thou bringest lamentation; thou dost urge - With hostile hearts our brethren to the fray. - _The gift of strength is thine for thou art strong_, - Thy will is urgent brooking no delay, - Thy hand is violent, thou _queen of war_, - Girded with battle and enrobed with fear, - Thou sov'ran wealder of the wand of Doom, - The heavens and earth are under thy control. - -There is very little doubt that the heroic Long Meg of Westminster was -alternatively the Mary Ambree of old English ballad: in Ben Jonson's -time apparently any remarkable virago was entitled a Mary Ambree, and -the name seems to have been particularly associated with Ghent.[751] As -the word Ambree is radically _bree_, it is curious to find John of -Gaunt, who is associated with Kensington, also associated with Carn Brea -in Cornwall: here, old John of Gaunt is believed to have been the last -of the giants, and to have lived in a castle on the top of Carn Brea, -whence in one stride he could pass to a neighbouring town four miles -distant. The Heraldic Chain of SSS was known as John of Gaunt's chain: -the symbol of SSS occurs frequently on Candian or Cretan monuments, and -it is probable that John of Gaunt's chain was originally Jupiter's, or -Brea's chain.[752] - -The name Ghent, Gand, or Gaunt may be connoted not only with Kent or -Cantium, and Candia or Crete, but also with Dr. Lardner's statement: -"That the full moon was the chief feast among the ancient Spaniards is -evident from the fact that _Agandia or Astartia_ is the name for Sunday -among the Basques". - -We have already seen that Cain was identified with "the Man in the -Moon," that _cann_ was the Cornish for _full moon_, and we have connoted -the fairy Kenna of Kensington with the New Moon: the old English -_cain_, meaning _fair_ or bright, is clearly connected with _candid_ -and _candescent_. Kenna is the saint to whom the village of Keynsham on -the Somersetshire Avon is dedicated, and St. Kenna is said there to have -lived in the heart of a wood. To the north of Kensington lies St. John's -Wood, and also the ancient seat named Caen or Ken Wood: this Ken Wood, -which is on the heights of Highgate, and is higher than the summit of -St. Paul's, commands a panoramic view of the metropolis that can nowhere -else be matched. Akin to the words _ken_, _cunning_, and _canny_, is the -Christian name Conan which is interpreted as being Celtic for _wisdom_. -The Celtic names Kean and Kenny--no doubt akin to Coyne--meant _vast_, -and in Cornish _ken_ meant _pity_. On the river Taff there is a -Llan_gain_ of which the church is dedicated to St. Canna, and on the -Welsh river Canna there is a Llan_ganna_ or Llan_gan_: at Llan_daff_ by -Car_diff_ is Canon's Park. - -There is a celebrated well in Cornwall known as St Kean's, St. Kayne's, -St. Keyne's, or St. Kenna's, and the supposed peculiarity of this -fountain is that it confers mastery or chieftainship upon whichever of a -newly-wedded couple first drinks at it after marriage. St. Kayne or St. -Kenna is also said to have visited St. Michael's Mount, and to have -imparted the very same virtue to a stone seat situated dizzily on the -height of the chapel tower: "whichever, man or wife, sits in this chair -first _shall rule_ through life": this double tradition associating rule -and mastery with St. Kayne makes it justifiable to equate the "Saint" -with _kyn_, _princess_ and with _khan_ the _great Han_ or King. There -was a well at Chun Castle whose waters supposedly bestowed perpetual -youth: _can_, meaning a drinking vessel, is the root of _canal_, -_channel_, or _kennel_, meaning water course: we have already connoted -the word _demijohn_ or Dame Jeanne with the Cornish well termed Joan's -Pitcher, and this root is seemingly responsible for _canopus_, the -Egyptian and Greek term for the human-headed type of vase as illustrated -on page 301. A writer in _Notes and Queries_ for 3rd January, 1852, -quotes the following song sung by children in South Wales on New Year's -morning, _i.e._, 1st January, when carrying a can of water newly drawn -from the well:-- - - Here we bring new water - From the well so clear, - For to worship God with - The happy New Year. - Sing levez dew, sing levez dew, - The water and the wine; - The seven bright gold wires - And the bugles they do shine. - - Sing reign of Fair Maid - With gold upon her toe, - Open you the west door, - and let the old Year go. - Sing reign of Fair Maid - With gold upon her chin, - Open you the east door, - And let the New Year in. - -We have traced Maggie Figgy of St. Levan on her titanic chair -supervising the surging waters of the ocean, and there is little doubt -that the throne of St. Michael's was the corresponding seat of Micah, -the Almighty King or Great One. The equation of Michael = Kayne may be -connoted with the London Church now known as St. Nicholas _Acon_: this -name appearing mysteriously in ancient documents as alternatively -"Acun," "Hakoun," "Hakun," and "Achun" it is supposed may have denoted -a benefactor of the building. In Cornish _ughan_ or _aughan_ meant -_supreme_; in Welsh _echen_ meant _origins_ or _sources_,[753] and as -_Nicholas_ is the same word as _nucleus_ it is impossible now to say -whether St. Nicholas Acon was a shrine of the _Great One_ or of _echen_ -the little Nicholas or _nucleus_. Probably as figured at Royston where -Kitt is bearing the Cadet or the small _chit_ upon his shoulder, the two -conceptions were concurrent: on the opposite side of the Royston Cave is -figured St. Katherine, Kathleen, or Kate: Catarina means _the pure one_, -but _catha_ as in _catholic_ also means the universal, and there is no -doubt that St. Kathleen or Kate was a personification of the Queen of -the Universe. - -Cendwen or Keridwen, _alias_ Ked, was represented by the British Bards -as a mare, whale, or ark, whence emerged the universe: the story of -Jonah and the whale is a variant of the Ark legend, and it is not -without significance that the Hebridean island of Iona is identified as -the locale of a miraculous "Whale of wondrous and immense size lifting -itself up like a mountain floating on the surface".[754] Notwithstanding -the forbidding aspect of this monster, St. Columba's disciple quiets the -fears of his companion by the assurance: "Go in peace; thy faith in -Christ shall defend thee from this danger, I and that beast are under -the power of God". - -It has been seen that Night was not necessarily esteemed as evil, nor -were the nether regions considered to be outside the radius of the -Almighty: that Nicholas, Nixy, or Nox was the black or nether deity is -obvious, yet without doubt he was the same conception as the Babylonish -"exalted One of the nether world, Him of the radiant face, yea radiant; -the exalted One of the nether world, Him of the dove-like voice, yea -dove-like".[755] - -That St. Margaret was the White Dove rather than the foul Culver is -probable from her representation as the Dragon-slayer, and it is -commonly accepted that this almost world-wide emblem denoted Light -subduing Darkness, Day conquering Night, or Good overcoming Evil. But -there is another legend of St. Margaret to the effect that the maid so -meek and mild was swallowed by a Dragon: her cross, however, haply stuck -in its throat, and the beast perforce let her free by incontinently -bursting (date uncertain); in Art St. Margaret therefore appears as -holding a cross and rising from a dragon, although as Voragine candidly -admits--"the story is thought to be apocryphal". We have seen that Magus -or the Wandering Jew was credited with the feat of wriggling out of a -post--"and they saw that he was no other than a beardless youth and fair -faced": that the adventure of Maggie was the counterpart to that of -Magus is rendered probable by the fact that St. Margaret's birth is -assigned to Antioch, a city which was alternatively known as Jonah. With -Jonah or Iona may be connoted the British Aeon-- - - Aeon hath seen age after age in long succession, - But like a serpent which has cast its skin, - Rose to new life in youthful vigour strong. - -In Calmet's _Biblical Dictionary_ there is illustrated a medal of -ancient Corinth representing an old man in a state of decrepitude -entering a whale, but on the same medal the old man renewed is shown to -have come out of the same fish in a state of infancy. - -Among the Greeks Apollo or the Sun was represented as riding on a -dolphin's back: the word _dolphin_ is connected with _delphus_, the -womb, and doubtless also with _Delphi_, the great centre of Apollo -worship and the legendary navel of the Universe. Alpha has been noted as -the British name of Noah's wife, and it is probable that Delphi meant at -one time the Divine Alpha or Elf: in the Iberian coin here illustrated -(origin uncertain) the little Elf or spriggan is equipped with a cross; -in the coin of Carteia (Spain) the inscription XIDD probably corresponds -to the name which the British Bards wrote--"Ked". - - [Illustration: FIGS. 411 and 412.--Iberian. From Akerman.] - -In India the Ark or Leviathan of Life is represented as half horse or -half mare, and among the Phoenicians the word _hipha_ denoted both -_mare_ and _ship_: in Britain the _Magna Mater_, Ked, was figured as the -combination of an old giantess, a hen, a mare, and as a ship which set -sail, lifted the Bard from the earth and swelled out like a ship upon -the waters. Davies observes: "And that the ancient Britons actually did -portray this character in the grotesque manner suggested by our Bard -appears by several ancient British coins where we find a figure -compounded of a bird, a boat, and a mare". The coin to which Davies here -refers is that illustrated on page 596, Fig. 356: that the Babylonians -built their ships in the combined form of a mare and fish is clear from -the illustration overleaf. - -The most universal and generally understood emblem of peace is a dove -bearing in its beak an olive-branch,[756] or sprig, and this emblem is -intimately associated with the Ark: among the poems of the Welsh Bard -Aneurin is the expectation-- - - The crowned Babe will come like Iona - Out of the belly of the whale; great will be his dignity. - He will place every one according to his merits, - He is the principal strong tower of the Kingdom.[757] - - [Illustration: FIG. 413.--A Galley (Khorsabad). From _Nineveh_ - (Layard).] - - [Illustration: FIGS. 414 and 415.--British (Channel Islands). From - Barthelemy.] - -As Iona means dove, the culver on the hackney's back (Fig. 415) is -evidently St. Columba, and the crowned Babe in Fig. 414 is in all -probability that same "spriggan on Dowdy's back," or Elphin, as the -British Bards speak so persistently and mysteriously of "liberating". In -Egypt the spright is portrayed rising from a maculate or spotted beast, -and in all these and parallel instances the emblem probably denoted -rejuvenescence or new birth; either Spring _ex_ Winter, Change _ex_ -Time, the Seen from the Unseen, Amor _ex_ Nox, Visible from Invisible, -or New from Old. - - [Illustration: FIG. 416.--From _The Correspondences of Egypt_ - (Odhler).] - - [Illustration: FIG. 417.--Mediæval Papermark. From _Les Filigranes_ - (Briquet, C. M.).] - -The eight parents from the Ark may be connoted with Aught from Naught, -for _eight_ is the same word as _aught_ and _naught_ is the same word as -_night_, _nuit_, or _not_: _naughty_ means evil, whence the legend of -Amor being born from Nox or Night might perhaps have been sublimated -into the idea of Good emerging even from things noxious or -nugatory.[758] Yet in the Cox and Box like rule of Night and Day the -all-conquering Nikky was no doubt regarded as _unique_: "Shining and -vanishing in the beauteous circle of the Hours, dwelling at one time in -gloomy Tartarus, at another elevating himself to Olympus giving ripeness -to the fruits": it is not unlikely that the ruddy _nectarine_ was -assigned to him, and similarly _nectar_ the celestial drink of the gods, -or _ambrosia_ in a liquid form. - -Of the universally recognised Dualism the black and white magpie was -evidently an emblem, and the superstitions in connection with this bird -are still potent. The Magpie is sometimes called Magot-pie, and -Maggoty-pie, and for this etymology Skeat offers the following -explanation: "Mag is short for Magot--French _Margot_, a familiar form -of _Marguerite_, also used to denote a Magpie. This is from Latin -_Margarita_, Greek _Margarites_, a pearl." There is no material -connection between a pearl and a Magpie, but both objects were alike -emblems of the same spiritual Power or Pair: between Margot and Istar -the same equation is here found, for in Kent magpies were known -popularly as _haggisters_.[759] Although I have deemed _hag_ to mean -_high_ it will be remembered that in Greek _hagia_ meant holy, whence -haggister may well have been understood as _holy ister_. - -Layamon in his _Brut_ mentions that the Britons at the time of Hengist's -invasion "Oft speak stilly and discourse with whispers of two young men -that dwell far hence; the one hight Uther the other Ambrosie". Of these -fabulous Twain--the not altogether forgotten Two Kings of their -ancestors--we may equate Uther with the _uter_ or womb of Night and -Aurelie Ambrosie with Aurora the Golden Sunburst. - -It is probable that the Emporiae, some of whose elphin horse coins were -reproduced on page 281, were worshippers of Aurelie Ambrosie or "St. -Ambrose" of whom it will be remembered: "some said that they saw a star -upon his body": it is also not unlikely that our Mary Ambree or Fair -Ambree was the daughter of Amber, the divine Umpire and the Emperor of -the Empyrean. The ballad recalls:-- - - There was none ever like Mary Ambree, - Shee led upp her souldiers in battaile array - 'Gainst three times theyr number by breake of the day; - Seven howers in skirmish continued shee, - Was not this a brave bonny lasse, Mary Ambree?[760] - -The sex of this braw Maiden was disguised under a knight's panoply, and -it was only when the fight was finished that her personality was -revealed. - - No captain of England; behold in your sight - Two breasts in my bosome, and therefore no knight, - No knight, sons of England, nor captain you see, - But a poor simple lass called Mary Ambree. - -If the reader will turn back to the Virago coins illustrated _ante_, p. -596, which I think represent _Ked_ in the aspect of _Hecate_--the names -are no doubt cognate--he will notice the pastoral crook of the little -Shepherdess or Bishop of all souls, and there is little doubt that these -figures depict what a Welsh Bard termed "the winged genius of the -splendid crosier". - -Although Long Meg of Westminster was said to be a Virago, and was -connected in popular opinion with "Bulloigne," it is not unlikely that -Bulloigne was a misconception of Bulinga; the ornamental water of what -is now St. James' Park is a reconstruction of what was originally known -as Bulinga Fen, and in that swamp it is probable that -Kitty-with-her-canstick, _alias_ Belinga the _Beautiful Angel_, was -supposed to dwell. The name Bolingbroke implies the existence somewhere -of a Bolinga's brook where Belle Inga might also probably have been seen -"dancing to the cadence of the stream"; in Shropshire is an earthwork -known as Billings Ring, and at Truro there is a Bolingey which is -surmised to have meant "isle of the Bollings". These Bollings were -presumably related to the Billings of Billingsgate and elsewhere,[761] -and the Bellinge or Billing families were almost certainly connected -with Billing, the race-hero of the Angles and Varnians. According to -Rydberg the celestial Billing "represents the evening and the glow of -twilight, and he is ruler of those regions of the world where the -divinities of light find rest and peace": Billing was the divine -defender of the Varnians or Varinians, which word, says Rydberg, "means -'defenders' and the protection here referred to can be none other than -that given to the journeying divinities of light when they have reached -the Western horizon".[762] - - [Illustration: FIG 418.--Adapted from the Salisbury Chapter Seal. - From _The Cross: Christian and Pagan_ (Brock, M.).] - -That Billing and the Ingles were connected with Barkshire, the county of -the Vale of the White Horse or Brok, is implied by place-names such as -Billingbare by Inglemeer Pond in the East, by Inkpen Beacon--originally -Ingepenne or Hingepenne--in the South, and by Inglesham near Fearnham -and Farringdon in the West. Near Inglemeer is Shinfield and slightly -westward is Sunning, which must once have been a place of uncanny -sanctity for "it is amazing that so inconsiderable a village should have -been the See of _eight_ Bishops translated afterwards to Sherborn and at -last to Salisbury."[763] The seal of Salisbury represents the Maiden of -the Sun and Moon, and it is probable that the place-name Maidenhead, -originally Madenheith, near Marlow (Domesday Merlawe--Mary low or hill?) -did not, as Skeat so aggressively assumes, mean a _hythe_ or landing -place for maidens, but Maiden_heath_, a heath or mead sacred to the braw -Maiden. - -With the Farens and the Varenians may be connoted the Cornish village of -Trevarren or the abode of Varren: this is in the parish of St. Columb, -where Columba the Dove is commemorated not as a man but as a Virgin -Martyr. Many, if not all, Cornish villages had their so-called "Sentry -field" and the Broad Sanctuary at St. Margaret's, Westminster, no doubt -marks the site of some such sanctuary or city of refuge as will be -considered in a following chapter. That St. Margaret the Meek or Long -Meg was the _Bride_ of the adjacent St. Peter is a reasonable inference, -and it is probable that "Broad Sanctuary" was originally hers. According -to _The Golden Legend_: "Margaret is Maid of a precious gem or -ouche[764] that is named a Margaret. So the blessed Margaret was white -by virginity, little by humility, and virtuous by operation. The virtue -of this stone is said to be against effusion of blood, against passion -of the heart, and to comfortation of the spirit." I am unable to trace -any immediate connection between St. Margaret and the Dove, but an -original relation is implied by the epithets which are bestowed by the -Gaels to St. Columbkille of Iona who is entitled "The Precious Gem," -"The Royal Bright Star," "The Meek," "The Wise," and "The Divine Branch -who was in the yoke of the Pure Mysteries of God". These are titles -older than the worthy monk whose biography was written by Adamnan: they -belong to the archetypal Columba or Culver. There is a river Columb in -Devonshire upon which stands the town of Cullompton: in Kent is Reculver -once a Royal town of which "the root is unknown, but the present form -has been influenced by old English _culfre_, _culfer_, a culver-dove or -wood-pigeon". - -That St. Columba of Iona was both the White and the Black Culver is -implied by his two names of Colum (dove) and Crimthain (wolf): that the -great Night-dog or wolf was for some reason connected with the _nutrix_ -(_vide_ the coin illustrated on page 364, and the Etrurian Romulus and -Remus legend) is obvious, apart from the significance of the word _wolf_ -which is radically _olf_. Columbas' mother, we are told, was a certain -royal Ethne, the _eleventh_ in descent from Cathair Mor, a King of -Leinster: Leinster was a _stadr_, _ster_, or place of the Laginenses, -and that Columba was a personification of Young Lagin or the Little -_Holy King_ of Yule is implied (apart from much other evidence) in the -story that one of his visitors "could by no means look upon his face, -suffused as it was with a marvellous glow, and he immediately fled in -great fear". - -Among the Gaels the Little Holy King of Tir an Og, or the Land of the -Young, was Angus Og or Angus the youthful: when discussing Angus -(_excellent virtue_) in connection with the ancient goose and the cain -goose I was unaware that the Greek for goose is _ken_. In the far-away -Hebrides the men, women, and children of Barra and South Uist (or Aust?) -still hold to a primitive faith in St. Columba, St. Bride, or St. Mary, -and as a shealing hymn they sing the following astonishingly beautiful -folk-song:-- - - Thou, gentle Michael of the white steed, - Who subdued the Dragon of blood, - For love of God and the Son of Mary - Spread over us thy wing, shield us all! - Spread over us thy wing, shield us all! - - Mary, beloved! Mother of the White Lamb - Protect us, thou Virgin of nobleness, - Queen of Beauty! Shepherdess of the flocks! - Keep our cattle, surround us together, - Keep our cattle, surround us together. - - Thou Columkille, the friendly, the kind, - In the name of the Father, the Son, and the Spirit Holy, - Through the Three-in-One, through the Three, - Encompass us, guard our procession, - Encompass us, guard our procession. - - Thou Father! Thou Son! Thou Spirit Holy! - Be the Three-One with us day and night, - On the Machair plain, on the mountain ridge, - The Three-One is with us, with His arm around our head, - The Three-One is with us, with His arm around our head. - -But the Boatmen of Barray sing for the last verse:-- - - Thou Father! Thou Son! Thou Spirit Holy! - Be the Three-One with us day and night, - And on the crested wave, or on the mountain side, - Our Mother is there, and Her arm is under our head, - Our Mother is there, and Her arm is under our head.[765] - - -FOOTNOTES: - - [692] _The Evening Standard_, 12th Nov., 1918. - - [693] _Ibid._ - - [694] _Ancient Britain_, p. 283. - - [695] _Cf._ Stoughton, Rev. J., _Golden Legends of the Olden Time_, - p. 9. - - [696] _Cf._ Stoughton, Rev. J., _Golden Legends of the Olden Time_, - p. 5. - - [697] Wright, T., _Travels in the East_, p. 39. - - [698] Windle, Sir B. C. A., _Life in Early Britain_, p. 116. - - [699] Mitton, G. E., _Clerkenwell_, p. 79. - - [700] B.M., _Guide to Antiquities of Stone Age_, p. 26. - - [701] _Holy Wells of Cornwall._ - - [702] Mitton, G. E., _Mayfair_, p. 1. - - [703] Walford, E., _Greater London_. - - [704] Bonwick, E., _Irish Druids_, p. 208. - - [705] Hardwick, C., _Traditions, Superstitions, and Folklore_, p. - 34. - - [706] The surname Brinsmoad still survives in the Primrose Hill - neighbourhood. - - [707] _Faiths and Folklore_, ii., 401. - - [708] Herbert, A., _Cyclops Christianus_, p. 114. - - [709] _Ibid._, p. 114. - - [710] _Travels in the East_, p. 28. - - [711] Donnelly, I., _Atlantis_, p. 428. - - [712] _Comparative Studies in Nursery Rhymes_, p. 82. - - [713] Walford, E., _Greater London_, ii., 305. - - [714] iii., 226. - - [715] _A New Description of England_, p. 112. - - [716] _A New Description of England_, p. 118. - - [717] Walford, E., _Greater London_, i., 77. - - [718] _Golden Legend_, iv., p. 235. - - [719] _Cornish Feasts and Folklore_, p. 114. - - [720] Stow, p. 217. - - [721] In some parts this ceremony was known as "crying the Mare": - in Wales the horse of the guise or goose dancers was known as - Mari Lhwyd. - - [722] Mrs. George of Sennen Cove. - - [723] Irvine, C., _St. Brighid and her Times_, p. 6. - - [724] _Greater London_, l., p. 40. - - [725] Quoted, _St. Brighid and Her Times_, p. 7. - - [726] Keightley, I., _F. M._, pp. 139-49. - - [727] Huyshe, W., _Life of Columba_, p. 129. - - [728] _De Bello Gallico_, p. 121. - - [729] See Appendix B, p. 873. - - [730] _Cf._ Courtney, Miss M. E., _Cornish Feasts and Folklore_, p. - 105. - - [731] Wilson, J., _Imperial Gazetteer_, i., 1042. - - [732] Rydberg, V., _Teutonic Mythology_, p. 361. - - [733] Windle, Sir B. C. A., _Life in Early Britain_, p. 63. - - [734] The _cul_ of _culver_ or _culfre_ and _columba_ was probably - the Irish _Kil_: hence the _umba_ of _columba_ may be - connoted with _imp_. - - [735] Rig-Veda (mandala X, 90). - - [736] _Golden Legend_, v., 235. - - [737] _Golden Legend_, v., 236. - - [738] Mykenae, p. 267. - - [739] Stoughton, Dr. J., _Golden Legends of the Olden Time_, p. 9. - - [740] Wilson and Warren, _The Recovery of Jerusalem_, i., 166. - - [741] Noah, Shem, Ham, Japhet, and their respective wives. - - [742] Gogmagog is also found at Uriconium, now Wroxeter, in - Shropshire. Since suggesting a connection between Gog and - Coggeshall in Essex, I find that Coggeshall was traditionally - associated with a giant whose remains were said to have been - found. _Cf._ Hardwick, C., _Traditions, Superstitions and - Folklore_, p. 205. - - [743] Thornbury, W., _Old and New London_, i., 386. - - [744] _Sepulchres of Ancient Etruria_, p. 16. - - [745] The civic giant of Salisbury is named Christopher. - - [746] _Archæologia_, from _The Gentleman's Magazine_, vol. i., p. - 124. - - [747] _Brittany_, p. 232. - - [748] Aynsley, Mrs. Murray, _Symbolism of the East and West_, p. - 87. - - [749] I have elsewhere reproduced examples of the double axe - crossed into the form of an ex (X). Sir Walter Scott observes - that in North Britain "it was no unusual thing to see - females, from respect to their supposed views into futurity, - and the degree of divine inspiration which was vouchsafed to - them, arise to the degree of HAXA, or chief priestess, from - which comes the word _Hexe_, now universally used for a - witch". He adds: "It may be worth while to notice that the - word Haxa is still used in Scotland in its sense of a - druidess, or chief priestess, to distinguish the places where - such females exercised their ritual. There is a species of - small intrenchment on the western descent of the Eildon - hills, which Mr. Milne, in his account of the parish of - Melrose, drawn up about eighty years ago, says, was - denominated _Bourjo_, a word of unknown derivation, by which - the place is still known. Here a universal and subsisting - tradition bore that human sacrifices were of yore offered, - while the people assisting could behold the ceremony from the - elevation of the glacis which slopes inward. With this place - of sacrifice communicated a path, still discernible, called - the _Haxellgate_, leading to a small glen or narrow valley - called the _Haxellcleuch_--both which words are probably - derived from the Haxa or chief priestess of the pagans" - (_Letters on Demonology_). It may be suggested that the - mysterious _bourjo_ was an _abri_ of pere Jo or Jupiter. The - Scotch _jo_ as in "John Anderson my Jo," now signifying - _sweetheart_, presumably meant joy. - - [750] _Cf._ McKenzie, Donald A., _Myths of Babylonia_, p. 18. - - [751] Mary Ambree - Who marched so free, - To the siege of Gaunt, - And death could not daunt - As the ballad doth vaunt. - - [752] In Kirtlington Park (Oxon) was a Johnny Gaunt's pond in - which his spirit was supposed to dwell. A large ash tree was - also there known as Johnny Gaunt's tree. - - [753] Herbert, A., _Cyclops_, p. 202. - - [754] _Life of Columba_, p. 40. - - [755] _Cf._ Mackenzie, D. A., _Myths of Babylonia_, p. 86. - - [756] There is a London church entitled "St. Nicholas Olave". - - [757] _Cf._ Morien, _Light of Britannia_, p. 67. - - [758] Skeat connotes _naughty_ with "_na_ not, _wiht_ a whit, see - no and whit": it would thus seem to have been equivalent to - _no white_, which is black or nocturnal. - - [759] Hardwick, C., _Traditions, Superstitions, and Folklore_, p. - 254. - - [760] The _seven_ hours in skirmish are suggestive of the Fair maid - with gold upon her toe:-- - - The _seven_ bright gold wires - And the bugles they do shine, - - _ante_, p. 650. - - [761] Presumably Billingham River in Durham was a home of the - Billings: there is a Billingley in Darfield parish, - Yorkshire, a Billingsley in Bridgenorth, Salop: Billingbear - in Berks is the seat of Lord Braybrook: Billingford _or - Pirleston_ belonged to a family named Burley: at Billington - in Bradley parish, Staffs, is a commanding British camp known - as Billington Bury. Billinge Hill, near Wigan, has a beacon - on the top and commands a view of Ingleborough. - - [762] _Teutonic Mythology_. - - [763] _A New Description of England_, 1724, p. 61. - - [764] An _ouche_ is a _bugle_: "the bugles they do shine". - - [765] Quoted from _Adamnan's Life of Columba_ (Huyshe, W.). - - - - - CHAPTER XII. - - PETER'S ORCHARDS. - - "But all the beauty of the pleasaunce drew its being from the song - of the bird; for from his chant flowed love which gives its shadow - to the tree, its healing to the simple, and its colour to the - flower. Without that song the fountain would have ceased to spring, - and the green garden become a little dry dust, for in its sweetness - lay all their virtue."--_Provençal Fairy Tale_. - - -Among the relics preserved at the monastery of St. Nicholas of Bari is a -club with which the saint, who is said to have become a friar at the age -of _eleven_, was beaten by the devil: a club was the customary symbol of -Hercules; the Celtic Hercules was, as has been seen, depicted as a -baldhead leading a rout of laughter-loving followers by golden chains -fastened to their ears, and as it was the habit of St. -Nicholas-of-the-Club to wander abroad singing after the ancient fashion, -one may be sure that Father Christmas is the lineal descendant of the -British Ogmios or Mighty Muse, _alias_ the Wandering Jew or Joy. That -Bride "the gentle" was at times similarly equipped is obvious from a -ceremony which in Scotland and the North of England used to prevail at -Candlemas: "the mistress and servants of each family take a sheaf of -oats and dress it up in woman's apparel, put it in a large basket and -lay a wooden club by it, and this they call "Briid's Bed," and then the -mistress and servants cry three times: "Briid is come, Briid is -welcome"! This they do just before going to bed": another version of -this custom records the cry as--"Bridget, Bridget, come is; thy bed is -ready". - -In an earlier chapter we connected Iupiter or Jupiter with Aubrey or -Oberon, and that this roving Emperor of Phairie Land was familiar to the -people of ancient Berkshire is implied not only by a river in that -county termed the Auborn, but also by adjacent place-names such as -Aberfield, Burfield, Purley, and Bray. Skeat connotes Bray (by -Maidenhead) with "Old English _braw_, Mercian _breg_, an eyebrow," but -what sensible or likely connection is supposed to exist between the town -of Bray and an eyebrow I am unable to surmise: we have, however, -considered the prehistoric "butterfly" or eyebrows, and it is not -impossible that Bray was identified with this mysterious Epeur (Cupid) -or Amoretto. The claims to ubiquity and antiquity put by the British -poet into the mouth of Taliesin or _Radiant Brow_--the mystic child of -Nine constituents[766]--is paralleled by the claims of Irish Ameurgin, -likewise by the claims of Solomonic "Wisdom," and there is little doubt -that the symbolic forms of the "Teacher to all Intelligences" are beyond -all computation. - -That Berkshire, the shire of the White Horse, was a seat of beroc or El -Borak the White Horse is further implied by the name Berkshire: -according to Camden this originated "some say from Beroc, a certain wood -where box grew in great plenty"; according to others from a disbarked -oak [_i.e._, a _bare oak_!] to which when the state was in more than -ordinary danger the inhabitants were wont to resort in ancient times to -consult about their public affairs".[767] Overlooking Brockley in Kent -is an Oak of Honor Hill, and probably around that ancient and possibly -bare Oak the natives of old Brockley or Brock Meadow met in many a -consultation.[768] At Coventry is Berkswell: Berkeleys are numerous, and -that these sites were _abris_ or sanctuaries is implied by the official -definition of Great Berkhamstead, _i.e._, "_Sheltered, home place, or -fortified farm_". - -At St. Breock in Cornwall there is a pair of Longstones, one measuring -12 feet 4 inches, the other 8 feet, and in all probability at some time -or other these pierres or petras were symbols of the phairy Pair who -were the Parents and Protectors of the district. At St. Columb in -Cornwall there is a Longstone known as "The Old Man": now measuring 7 -feet 6 inches, in all probability this stone was originally 8 feet high; -it was also "once apparently surrounded by a small circle". - - [Illustration: FIG. 419.--British. From Akerman.] - -In the British coin here illustrated the Old Man jogging along with a -club is probably CUN the Great One, or the Aged One. The brow of Honor -Oak ridge is known as Canonbie Lea, which may be resolved into the -"meadow of the abode of King On": from this commanding height one may -contemplate all London lying in the valley; facing it are the highlands -of Cuneburn, Kenwood, Caenwood, and St. John's Wood. London stone is -situated in what is now termed Cannon Street--a supposed corruption of -Candlewick Street: the greater probability is that the name is connected -with the ancient Kenning or Watch Tower, known as a _burkenning_, which -once occupied the site now marked by Tower Royal in Cannon Street: the -ancient Cenyng Street by Mikelgate at York, or Eboracum--a city -attributed to a King Ebrauc who will probably prove to be identical with -Saint Breock--marked in all likelihood the site of a similar broch, -burgkenning, barbican, or watch tower. One may account for ancient -Candlewick by the supposition that this district was once occupied by a -candle factory, or that it was the property of a supposititious Kendal, -who was identical with the Brook, Brick, or Broken of the neighbouring -Brook's wharf, Brickhill, and Broken wharf. At Kendal in Westmorland, -situated on the river Can or Kent, around which we find Barnside, the -river Burrow or Borrow, and Preston Hall, we find also a Birbeck, and -the memories of a Lord Parr: this district was supposedly the home of -the Concanni. The present site of Highbury Barn Tavern by Canonbury -(London) was once occupied by a "camp" in what was known as Little St. -John's Wood,[769] and as this part of London is not conspicuously -"high," it is not improbable that Highbury was once an _abri_: in the -immediate neighbourhood still exists Paradise Road, Paradise Passage, -Aubert Park and a Calabria Road which may possibly mark the site of an -original Kil abria. At Highbury is Canonbury Tower, whence tradition -says an underground passage once extended to the _priory_ of St. John's -in Clerkenwell: from Highbury to the Angel at Islington there runs an -Upper Street: _upper_ is the Greek _hyper_ meaning _over_ (German -_uber_), and that the celebrated "Angel" was originally a fairy or -Bellinga, is somewhat implied by the neighbouring Fairbank Street--once -a fairy bank?--and by Bookham Street--once a home of Bogie or Puck? -From Canonbie Lea at Honor Oak, Brockley (London), one overlooks -Peckham, Bickley, Beckenham, and Bellingham, the last named being -decoded by the authorities into _home of Belling_. - -We have noted the tradition at Brentford of Two Kings "united yet -divided twain at once," yet there is also an extant ballad which -commences-- - - The noble king of Brentford - Was old and very sick. - -The Cornish hill of Godolphin was also known as Godolcan, and in view of -the connection between Nicolas and eleven it may be assumed that this -site was sacred either to Elphin, the _elven_, the Holy King, or the Old -King. At Highbury is an Old Cock Tavern, and in Upper Street an Old Parr -Inn: not improbably Old Parr was once the deity of "Upper" Street or -"Highbury," and it is also not unlikely that the St. Peter of -Westminster was similarly Old Parr, for according to _The History of -Signboards_--"'The OLD MAN,' Market Place, Westminster, was probably -intended for Old Parr, who was celebrated in ballads as 'The Olde, Olde, -Very Olde Manne'. The token represents a bearded bust in profile, with a -bare head.[770] In the reign of James I. it was the name of a tavern in -the Strand, _otherwise called the Hercules Tavern_, and in the -eighteenth century there were two coffee-houses, the one called 'the OLD -MAN'S,' the other 'the YOUNG MAN'S' Coffee-house."[771] - -If the Old, Old, Very Old Man were Peter the white-haired warden of the -walls of Heaven it is obvious that the Young Man would be Pierrot: it is -not by accident that white-faced Pierrot, or Peterkin, or Pedrolino, is -garbed in white and wears a conical white cap, the legend that accounts -for this curious costume being to the effect that years and years ago -St. Peter and St. Joseph were once watching (from a burkenning?) over a -wintry plain from the walls of Paradise, when they beheld what seemed a -pink rose peering out from beneath the snow; but instead of being a rose -it proved to be the face of a child, who St. Peter picked up in his -arms, whereupon the snow and rime were transformed into an exquisite -white garment. It was intended that the little Peter should remain -unsullied, but, as it happened, the Boy, having wandered from Paradise, -started playing Ring-o-Roses on a village green where a little girl -tempted him to talk: then the trouble began, for Pierrot speckled his -robe, and St. Peter was unable to allow him in again; but he gave him -big black buttons and a merry heart, and there the story ends.[772] - -In Pantomime--which has admittedly an ancestry of august antiquity--the -counterpart to Pierrot is Columbine, or the Little Dove; doubtless the -same Maiden as the Virgin Martyr of St. Columb, Cornwall: this parish is -situated in what was termed "The Hundred of _Pydar_"; in Welsh Bibles -Peter is rendered _Pedr_, and one of the Welsh bards refers to -Stonehenge as "the melodious quaternion of Pedyr": in Cornwall there is -also a Padstow or Petroxstowe, and there is no doubt that Peter, like -Patrick, was the Supreme Padre or Parent. According to the native -ancient ecclesiastical records of Wales known as the Iolo MSS., the -native name of St. Patrick was Maenwyn, which means _stone sacred_: -hence one may assume that the island of Battersea or Patrixeye was the -abode of the padres who ministered at the neighbouring shrine of St. -Peter or petra, the Rock upon which the church of Christ is -traditionally built. - - [Illustration: FIG. 420.--From _A New Description of England_ (1724).] - -At Patrixbourne in Kent was a seat known as Bifrons, once in the -possession of a family named Cheyneys:[773] whether there be any -connection between this estate named Bifrons and _Bifrons_, or _Two -fronted_, a sobriquet applied to Janus, I am unaware: the connection -Cheyneys--Bifrons--Patrixbourne is, however, the more curious inasmuch -as they immediately neighbour a Bekesbourne, and on referring to Peckham -we find that a so-termed Janus bifrons was unearthed there some -centuries ago. The peculiarity of this Peckham Janus is that, unlike any -other Janus-head I know, it obviously represents a Pater and Mater, and -not two Paters, or a big and little Peter. The feminine of Janus is Jane -or Iona, and at Iona in Scotland there existed prior to the Reformation -when they were thrown into the sea, some remarkable _petræ_, to wit, -three noble marble globes placed in three stone basins, which the -inhabitants turned three times round according to the course of the -sun:[774] these were known as _clacha brath_ or Stones of Judgment. - -Tradition connects St. Columba of Iona in the Hebrides with Loch Aber, -or, as it was sometimes written, Loch Apor, and among the stories which -the honest Adamnan received and recorded "nothing doubting from a -certain religious, ancient priest," is one to the effect that Columba -on a memorable occasion, turning aside to the nearest rock, prayed a -little while on bended knees, and rising up after prayer blessed the -brow of the same rock, from which thereupon water bubbled up and flowed -forth abundantly. With the twelve-mouthed _petra_ or rock of Moses -which, according to Rabbinic tradition, followed the Israelites into the -wilderness, may be connoted the rock-gushing fountain at Petrockstowe, -Cornwall. That St. Patrick was Shony the Ocean-deity, to whom the -Hebrideans used to pour out libations, is deducible from the legend that -on the day of St. Patrick's festival the fish all rise from the sea, -pass in procession before his altar, and then disappear. The personality -of the great St. Patrick of the Paddys is so remarkably obscure that -some hagiographers conclude there were seven persons known by that name; -others distinguish three, and others recognise two, one of whom was -known as "_Sen_ Patrick," _i.e._, the senile or senior Patrick: there is -little doubt that the archetypal Patrick was represented indifferently -as young and old and as either seven, three, two, or one: whence perhaps -the perplexity and confusion of the hagiographers. - -It is not improbable that the Orchard Street at Westminster may mark the -site of a burial ground or "Peter's Orchard," similar to that which was -uncovered in Wiltshire in 1852: this was found on a farm at Seagry, one -part of which had immemorially been known as "Peter's Orchard".[775] -From generation to generation it had been handed down that in a certain -field on this farm a church was built upon the site of an ancient -_heathen_ burial ground, and the persistence of the heathen tradition is -seemingly presumptive evidence, not only of inestimable age, but of the -memory of a pre-Christian Peter. - -It may be assumed that "Peter's Orchard" was originally an apple orchard -or an Avalon similar to the "Heaven's Walls," which were discovered some -years ago near Royston: these "walls," immediately contiguous to the -Icknield or Acnal Way, were merely some strips of unenclosed but -cultivated land which in ancient deeds from time immemorial had been -called "Heaven's Walls". Traditional awe attached to this spot, and -village children were afraid to traverse it after dark, when it was said -to be frequented by supernatural beings: in 1821 some labourers digging -for gravel on this haunted spot inadvertently discovered a wall -enclosing a rectangular space containing numerous deposits of sepulchral -urns, and it then became clear that here was one of those plots of -ground environed by walls to which the Romans gave the name of -_ustrinum_.[776] - -The old Welsh graveyards were frequently circular, and there is a -notable example of this at Llanfairfechan: the Llanfair here means holy -enclosure of Fair or Mairy, and it is probable that Fechan's round -churchyard was a symbol of the Fire Ball or _Fay King_. At Fore in -Ireland the Solar wheel figures notably at the church of "Saint" Fechan -on an ancient doorway illustrated herewith. That the Latin _ustrinum_ -was associated with the Uster or Easter of resurrection is likely -enough, for both Romans and Greeks had a practice of planting roses in -their graveyards: as late as 1724 the inhabitants of Ockley or Aclea in -Surrey had "a custom here, time immemorial, of planting rose trees in -the graves, especially by the young men and maidens that have lost -their lovers, and the churchyard is now full of them".[777] That "The -Walls of Heaven" by Royston was associated with roses is implied by the -name Royston, which was evidently a rose-town, for it figures in old -records as _Crux Roies_, _Croyrois_, and _Villa de cruce Rosia_. The -expression "God's Acre" still survives, seemingly from that remote time -when St. Kit of Royston, the pre-Christian "God," was worshipped at -innumerable Godshills, Godstones, Gaddesdens, and Goodacres. - - [Illustration: FIG. 421.--From _The Age of the Saints_ (Borlase, - W. C.).] - -Tradition asserts that the abbey church of St. Peter's at Westminster -occupies the site of a pagan temple to Apollo--the Etrurian form of -Apollo was Aplu, and there is no doubt that the sacred _apple_ of the -Druids was the symbol of the "rubicund, radiant Elphin" or Apollo. -According to Malory, a certain Sir Patrise lies buried in Westminster, -and this knight came to his untoward end by eating an apple, whereupon -"suddenly he brast (burst)":[778] from this parallel to the story of St. -Margaret erupting from a dragon it is probable that Sir Patrise was the -original patron of Westminster, or ancient Thorney Eye. Patera was a -generic title borne by the ministers at Apollo's shrines, and as -glorious Apollo was certainly the Shine, it is more than likely that -Petersham Park at Sheen, where still stands a supposedly Roman _petra_ -or altar-stone, was a park or enclosure sacred to Peter, or, perhaps, to -Patrise of the apple-bursting story. - -The Romans applied the title Magonius to the Gaulish and British Apollo; -sometimes St. Patrick is mentioned as Magounus, and it is probable that -both these epithets are Latinised forms of the British name Magon: the -Druidic Magon who figures in the traditions of Cumberland is in all -probability the St. Mawgan whose church neighbours that of the Maiden -St. Columb in the Hundred of Pydar in Cornwall. - -One of the principal towns in Westmorland is Appleby, which was known to -the Romans as Abellaba: the Maiden Way of Westmorland traverses Appleby, -starting from a place called Kirkby Thore, and here about 200 years ago -was found the supposed "amulet or magical spell," illustrated in Fig. -422. The inscription upon the reverse is in Runic characters, which some -authorities have read as THOR DEUS PATRIUS; and if this be correct the -effigy would seem to be that of the solar Sir Patrise, for apparently -the object in the right hand is an apple: there is little doubt that the -great Pater figures at Patterdale, at Aspatria, and at the river -Peterill, all of which are in this neighbourhood, and in all probability -the Holy Patrise or Aspatria was represented by the culminating peak -known as the "Old Man" of Coniston. - -Some experts read the legend on Fig. 422 as THURGUT LUETIS, meaning "the -face or effigies of the God Thor": according to others Thurgut was the -name of the moneyer or mintmaster; according to yet others the coin was -struck in honour of a Danish Admiral named Thurgut: where there is such -acute diversity of opinion it is permissible to suggest that -Thurgut--whose effigy is seemingly little suggestive of a sea-dog--was -originally the _Three Good_ or the _Three God_, for the figure's sceptre -is tipped by the three circles of Good Thought, Good Deed, and Good -Word. In Berkshire the country people, like the Germans with their -_drei_, say _dree_ instead of _three_, and thus it may be that the -Apples Three, or the Apollos Three (for the ancients recognised Three -Apollos--the celestial, the terrestrial, and the infernal) were -worshipped at Apple_dre_, or Apple_dore_ opposite Barnstable, and at -Apple_dur_ Comb or Apple_dur_well, a manor in the parish of Godshill, -Isle of Wight. - - [Illustration: FIG. 422.--From _A New Description of England_.] - -English "Appletons" are numerous, and at Derby is an Appletree which was -originally Appletrefelde: it is known that this Apple-Tree-Field -contained an apple-tree which was once the meeting place of the Hundred -or Shire division, and it is probable that the two Apuldre's of Devon -served a similar public use. As late as 1826 it was the custom, at -Appleton in Cheshire, "at the time of the wake to clip and adorn an old -hawthorn which till very lately stood in the middle of the town. This -ceremony is called the bawming (dressing) of Appleton Thorn".[779] -Doubtless Appleton Thorn was originally held in the same estimation as -the monument bushes of Ireland, which are found for the most part in the -centre of road crossings. According to the anonymous author of _Irish -Folklore_,[780] these ancient and solitary hawthorns are held in immense -veneration, and it would be considered profanation to destroy them or -even remove any of their branches: from these fairy and phooka-haunted -sites, a lady dressed in a long flowing white robe was often supposed to -issue, and "the former dapper elves are often seen hanging from or -flitting amongst their branches". We have in an earlier chapter -considered the connection between spikes and spooks, and it is obvious -that the White Lady or Alpa of the white thorn or aubespine is the -Banshee or Good Woman Shee:-- - - She told them of the fairy-haunted land - Away the other side of Brittany, - Beyond the heaths, edged by the lonely sea; - Of the deep forest-glades of Broce-liande, - Through whose green boughs the golden sunshine creeps, - Where Merlin,[781] _by the enchanted thorn-tree_ sleeps. - -In the forest of Breceliande--doubtless part of the fairy Hy -Breasil--was a famed Fountain of Baranton or Berendon into which -children threw tribute to the invocation, "Laugh, then, fountain of -Berendon, and I will give thee a pin".[782] The first pin was presumably -a spine or thorn; the first flower is the black-thorn; on 1st January -(the first day of the first month), people in the North of England used -to construct a blackthorn globe and stand hand in hand in a circle round -the fire chanting in a monotonous voice the words "Old Cider," -prolonging each syllable to its utmost extent. I think that Old Cider -must have been Thurgut, and that in all probability the initial _Ci_ was -_sy_, the ubiquitous endearing diminutive of pucksy, _pixie_, etc. - -According to Maundeville, "white thorn hath many virtues; for he that -beareth a branch thereof upon him, no thunder nor tempest may hurt him; -and no evil spirit may enter in the house in which it is, or come to the -place that it is in": Maundeville refers to this magic thorn as the -aubespine, which is possibly a corruption of _alba_ thorn, or it may be -of Hob's thorn. In modern French _aube_ means the dawn. - -We have seen that there are some grounds for surmising that Brawn Street -and Bryanstone Square (Marylebone) mark the site of a Branstone or fairy -stone, in which connection it may be noted that until recently: "near -this spot was a little cluster of cottages called 'Apple Village'":[783] -in the same neighbourhood there are now standing to-day a Paradise -Place, a Paradise Passage, and Great Barlow Street, which may quite -possibly mark the site of an original _Bar low_ or _Bar lea_. Apple -Village was situated in what was once the Manor of Tyburn or Tyburnia: -according to the "Confession" of St. Patrick the saint's grandfather -came from "a village of Tabernia,"[784] and it is probable that the -Tyburn brook, upon the delta of which stands St. Peter's (Westminster), -was originally named after the Good Burn or Oberon of Bryanstone and the -neighbouring Brawn Street. The word _tabernacle_ is traceable to the -same roots as _tavern_, French _auberge_, English _inn_. - -Around the effigy of Thurgut will be noted either seven or eight M's: in -mediæval symbolism the letter M stood usually for Mary; the parish -church of Bryanstone Square is dedicated to St. Mary, and we find the -Virgin very curiously associated with one or more apple-trees. According -to the author of _St. Brighid and Her Times_: "Bardism offers nothing -higher in zeal or deeper in doctrine than the _Avallenan_, or Song of -the Apple-trees, by the Caledonian Bard, Merddin Wyllt. He describes his -Avallenan as being one Apple-tree, the Avallen, but in another sense it -was 147 apple-trees, that is, mystically (taking the sum of the digits, -1 4 7 equal 12), the sacred Druidic number. Thus in his usual repeated -description of the Avallen as one apple-tree, he writes:-- - - Sweet apple-tree! tree of no rumour, - That growest by the stream, without overgrowing the circle. - -Again, as 147 apple trees-- - - Seven sweet apple-trees, and seven score - Of equal age, equal height, equal length, equal bulk; - Out of the bosom of mercy they sprung up. - -Again-- - - They who guard them are one curly-headed virgin." - -In fairy-tale the apple figures as the giver of rejuvenescence and new -life, in Celtic mythology it figures as the magic Silver Branch which -corresponds to Virgil's Golden Bough. According to Irvine the word -_bran_ meant not only the Druidical system, but was likewise applied to -individual Druids who were termed _brans_: I have already suggested that -this "purely mystical and magical name" is our modern _brain_; according -to all accounts the Druids were eminently men of brain, whence it is -possible that the fairy-tale "Voyage of _Bran_" and the Voyage of St. -Brandon were originally brainy inventions descriptive of a mental voyage -of which any average brain is still capable. The Voyage of Bran relates -how once upon a time Bran the son of Fearbal[785] heard strange music -behind him, and so entrancing were the sounds that they lulled him into -slumber: when he awoke there lay by his side a branch of silver so -resplendent with white blossom that it was difficult to distinguish the -flowers from the branch. With this fairy talisman, which served not -only as a passport but as food and drink, and as a maker of music so -soothing that mortals who heard it forgot their woes and even ceased to -grieve for their kinsmen whom the Banshee had taken, Bran voyaged to the -Islands called Fortunate, wherein he perceived and heard many strange -and beautiful things:-- - - A branch of the Apple Tree from Emain - I bring like those one knows; - Twigs of white silver are on it, - Crystal brows with blossoms. - - There is a distant isle - Around which sea horses glisten: - A fair course against the white swelling surge, - Four feet uphold it. - -In Wales on 1st January children used to carry from door to door a -holly-decked apple into which were fixed three twigs--presumably an -emblem of the Apple Island or Island of Apollo, supported on the three -sweet notes of the Awen or creative Word. Into this tripod apple were -stuck oats:[786] the effigy of St. Bride which used to be carried from -door to door consisted of a sheaf of oats; in Anglo-Saxon _oat_ was -_ate_, plural _aten_, and it is evident that oats were peculiarly -identified with the Maiden. - -In Cormac's _Adventure in the Land of Promise_ there again enters the -magic Silver Branch, with three golden apples on it: "Delight and -amusement to the full was it to listen to the music of that branch, for -men sore wounded or women in childbed or folk in sickness would fall -asleep, at the melody when that branch was shaken". The Silver Branch -which seems to have been sometimes that of the Apple, sometimes of the -Whitethorn, corresponds to the mistletoe or Three-berried and -Three-leaved Golden Bough: until recent years a bunch of Mistletoe or -"All Heal"--the essential emblem of Yule--used to be ceremoniously -elevated to the proclamation of a general pardon at York or Ebor: it is -still the symbol of an affectionate _cumber_ or gathering together of -kinsmen. King Camber is said to have been the son of Brutus; he was -therefore, seemingly, the young St. Nicholas or the Little Crowned King, -and in Cumberland the original signification of the "All Heal" would -appear to have been traditionally preserved. In _Tales and Legends of -the English Lakes_ Mr. Wilson Armistead records that many strange tales -are still associated with the Druidic stones, and in the course of one -of these alleged authentic stories he prints the following Invocation:-- - - _1st Bard_. Being great who reigns alone, - Veiled in clouds unseen unknown; - Centre of the vast profound, - Clouds of darkness close Thee round. - - _3rd Bard_. Spirit who no birth has known, - Springing from Thyself alone, - We thy living emblem show - In the mystic mistletoe, - Springs and grows without a root, - Yields without flowers its fruit; - Seeks from earth no mother's care, - Lives and blooms the child of air. - - _4th Bard_. Thou dost Thy mystic circle trace - Along the vaulted blue profound, - And emblematic of Thy race - We tread our mystic circle round. - - _Chorus_. Shine upon us mighty God, - Raise this drooping world of ours; - Send from Thy divine abode - Cheering sun and fruitful showers. - -In view of the survival elsewhere of Druidic chants and creeds which are -unquestionably ancient, it is quite possible that in the above we have a -genuine relic of prehistoric belief: that the ideas expressed were -actually held might without difficulty be proved from many scattered and -independent sources; that Cumberland has clung with extraordinary -tenacity to certain ancient forms is sufficiently evident from the fact -that even to-day the shepherds of the _Borrow_dale district tell their -sheep in the old British numerals, _yan_, _tyan_, _tethera_, -_methera_,[787] etc. - -The most famous of all English apple orchards was the Avalon of Somerset -which as we have seen was encircled by the little river Brue: with -Avalon is indissolubly associated the miraculous Glastonbury Thorn, and -that Avalon[788] was essentially British and an _abri_ of King Bru or -Cynbro is implied by its alternative title of Bride Hay or Bride Eye: -not only is St. Brighid said to have resided at Avalon or the Apple -Island, but among the relics long faithfully preserved there were the -blessed Virgin's scrip, necklace, distaff, and bell. The fact that the -main streets of Avalon form a perfect cross may be connoted with Sir -John Maundeville's statement that while on his travels in the East he -was shown certain apples: "which they call apples of Paradise, and they -are very sweet and of good savour. And though you cut them in ever so -many slices or parts across or end-wise, you will always find in the -middle the figure of the holy cross."[789] That Royston, near the site -of "Heaven's Walls," was identified with the Rood, Rhoda, or Rose Cross -is evident from the ancient forms of the name Crux Roies (1220), -Croyrois (1263), and Villa de Cruce Rosia (1298): legend connects the -place with a certain Lady Roese, "about whom nothing is known," and -probability may thus associate this mysterious Lady with Fair Rosamond -or the Rose of the World. In the Middle Ages, The Garden of the Rose was -merely another term for Eden, Paradise, Peter's Orchard, or Heaven's -Walls, and the Lady of the Rose Garden was unquestionably the same as -the Ruler of the Isles called Fortunate-- - - --a Queen - So beautiful that with one single beam - Of her great beauty, all the country round - Is rendered shining. - -Some accounts state that the bride of Oberon was known as Esclairmond, a -name which seemingly is one with _eclair monde_ or "Light of the World". - -We have seen that the surroundings of the Dane John at Canterbury are -still known as Rodau's Town: the coins of the Rhodian Greeks were -sometimes _rotae_ or wheel crosses in the form of a rose, and there is -little doubt that our British rota coins were intended to represent -various conceptions of the Rose Garden, or Avalon, or the Apple Orchard: -using another simile the British poets preached the same Ideal under the -guise of the Round Table.[790] Fig. 179, (_ante_, p. 339) represented a -rose combined with four sprigs or sprouts, and in Fig. 423 (British) the -intention of the rhoda is clearly indicated: on the carved column -illustrated on page 708 the rood is a _rhoda_, and my suggestion in an -earlier chapter that "Radipole road," near London, may have marked the -site of a rood pole is somewhat strengthened by the fact that Maypoles -occasionally displayed St. George's red rood or the banner of England, -and a white pennon or streamer emblazoned with a red cross terminating -like the blade of a sword. Occasionally the poles were painted yellow -and black in spiral lines, the original intention no doubt being -representative of Night and Day. - - [Illustration: FIGS. 423 and 424.--British. From Akerman.] - - Alas poore Maypoles what should be the cause - That you were almost banished from the earth? - Who never were rebellious to the lawes, - Your greatest crime was harmless honest mirth, - What fell malignant spirit was there found - To cast your tall Pyramids to ground? - -The same poet[791] deplores the gone-for-ever time when-- - - All the parish did in one combine - To mount the rod of peace, and none withstood - When no capritious constables disturb them, - Nor Justice of the peace did seek to curb them, - Nor peevish puritan in rayling sort, - Nor over-wise churchwarden spoyled the sport. - -Overwise scholars have assumed that the Maypole was primarily and merely -a phallic emblem; it was, however, more generally the simple symbol of -justice and "the rod of peace": _rod_, _rood_, and _ruth_ are of course -variants of one and the same root. - -Among, if not the prime of the May Day dances was one known popularly as -Sellingers Round: here probably the _r_ is an interpolation, and the -immortal Sellinga was in all likelihood _sel inga_ or the innocent and -happy Ange of Islington:-- - - To Islington and Hogsdon runnes the streame, - Of giddie people to eate cakes and creame. - -At the famous "Angel" of Islington manorial courts were held seemingly -from a time immemorial: on a shop-front now facing it the curious -surname Uglow may be seen to-day, and in view of the adjacent Agastone -Road it is reasonable to assume that at Hogsdon, now spelt Hoxton, stood -once an Hexe or Hag stone, perhaps also that the hill by the Angel was -originally known as the _ug low_ or Ug hill. We have noted that fairy -rings were occasionally termed hag tracks, and that the Angel district -was once associated with these evidences of the fairies is seemingly -implied by a correspondent who wrote to _The Gentleman's Magazine_ in -1792 as follows: "Having noticed a query relating to fairy rings having -once been numerous in the meadow between Islington and Canonbury, and -whether there were any at this time, and having never seen those -extraordinary productions whether of Nature or of animals, curiosity -led me on a late fine day to visit the above spot in search of them, -but I was disappointed. There are none there now; the meadow above -mentioned is intersected by paths on every side and trodden by man and -beast." Man and beast have since converted these intersections into mean -streets among which, however, still stand Fairbank and Bookham Streets. - - [Illustration: FIG. 425.--From _Christian Iconography_ (Didron).] - -The Maypole was generally a sprout and was no doubt in this respect a -proper representative of the "blossoming tree" referred to in a Gaelic -Hymn in honour of St. Brighid-- - - Be extinguished in us - The flesh's evil, affections - By this blossoming tree - This Mother of Christ. - -The May Queen was invariably selected as the fairest and best -dispositioned of the village maidens, and before being "set in an Arbour -on a Holy Day" she was apparently carried on the shoulders of four men -or "deacons":[792] assuredly these parochial deacons were personages of -local importance, and they may possibly account for the place-name -Maydeacon House which occurs at Patrixbourne, Kent, in conjunction with -Kingston, Heart's Delight, Broome Park, and Barham. The word _deacon_ is -_Good King_ or _Divine King_: we have seen that four kings figured -frequently in the wheel of Fortune, and the ceremonious carrying by four -deacons was not merely an idle village sport for it formed part of the -ecclesiastical functions at the Vatican. An English traveller of some -centuries ago speaking of the Pope and his attendant ceremonial, states -that the representative of Peter was carried on the back of four deacons -"after the maner of carrying whytepot queenes in Western May -games":[793] the "Whytepot Queen" was no doubt representative of Dame -Jeanne, the demijohn or Virgin, and the counterpart to Janus or St. -Peter. - - [Illustration: FIG. 426.--Cretan. From Barthelemy.] - -One of what Camden would have dubbed the sour kind of critics inquired -in 1577: "What adoe make our young men at the time of May? Do they not -use night-watchings to rob and steal yong trees out of other men's -grounde, and bring them home into their parish with minstrels playing -before? And when they have set it up they will deck it with floures and -garlands and dance around, men and women together most unseemly and -intolerable as I have proved before." The scenes around the Maypole -("this stinckyng idoll rather") were unquestionably sparkled by a -generous provision of "ambrosia":-- - - From the golden cup they drink - Nectar that the bees produce, - Or the grapes ecstatic juice, - Flushed with mirth and hope they burn.[794] - -On that ever-memorable occasion at Stonehenge, when the Saxons massacred -their unsuspecting hosts, a Bard relates that-- - - The glad repository of the world was amply supplied. - Well did Eideol prepare at _the spacious circle of the world_ - Harmony and gold and great horses and intoxicating mead. - -The word _mead_ implies that this celestial honey-brew was esteemed to -be the drink of the Maid; _ale_ as we know was ceremoniously brewed -within churches, and was thus probably once a _holy_ beverage drunk on -_holy_-days: the words _beer_ and _brew_ will account for -representations of the senior Selenus, as at times _inebriate_. The -Fairy Queen, occasionally the "Sorceress of the ebon Throne," was -esteemed to be the "Mother of wildly-working dreams"; Matthew Arnold -happily describes the Celts as "drenched and intoxicated with fairy -dew," and it seems to have a general tenet that the fairy people in -their festal glee were sometimes inebriated by ambrosia:-- - - From golden flowers of each hue, - Crystal white, or golden yellow, - Purple, violet, red or blue, - We drink the honey dew - Until we all get mellow, - Until we all get mellow.[795] - -In the neighbourhood of Fair Head, Antrim, there is a whirlpool known as -Brecan's Cauldron in connection with which one of St. Columba's miracles -is recorded. That the Pure King or Paragon was also deemed to be "that -brewer" or the Brew King of the mystic cauldron, is evident from the -magic recipe of Taliesin, which includes among its alloy of ingredients -"to be mixed when there is a calm dew falling," the liquor that bees -have collected, and resin (amber?) and pleasant, precious silver, the -ruddy gem and the grain from the ocean foam (the pearl or margaret?):-- - - And primroses and herbs - And topmost sprigs of trees, - Truly there shall be a puryfying tree, - Fruitful in its increase. - Some of it let that brewer boil - Who is over the _five_-woods cauldron. - -We have noted the five acres allotted to each Bard, five springs at -Avebury, five fields at Biddenden, "five wells" at Doddington, five -banners at the magic fountain of Berenton, and five fruits growing on a -holy tree: the mystic meaning attached to five rivers was in all -probability that which is thus stated in Cormac's _Adventure in the Land -of Promise_: "The fountain which thou sawest with the five streams out -of it is the fountain of Knowledge, and the streams are the five senses -through which Knowledge is obtained. And no one will have Knowledge who -drinketh not a draught out of the fountain itself and out of the -streams." That Queen Wisdom was the Lady of the Isles called Fortunate, -is explicitly stated by the poet who tells us that there not Fantasy but -Reason ruled: he adds:-- - - All this is held a fable: but who first - Made and recited it, hath in this fable - Shadowed a truth.[796] - -From the group of so-called Sun and Fire Symbols here reproduced, it -will be seen that the svastika or "Fare ye well" cross assumed -multifarious forms: in Thrace, the emblem was evidently known as the -_embria_, for there are in existence coins of the town of Mesembria, -whereon the legend MESEMBRIA, meaning the (city of the) midday sun, is -figured by the syllable MES, followed by the svastika as the equivalent -of EMBRIA.[797] - - [Illustration: FIG. 427.--Sun and Fire Symbols from Denmark of the - later Bronze Age. From _Symbolism of the East and - West_ (Murray-Aynsley).] - -The whirling bird-headed wheel on page 709 is a peculiarly interesting -example of the British rood, or rota of ruth; as also is No. 40 of Fig. -201 (_ante_, p. 364) where the peacock is transformed into a svastika: -the _pear_-shaped visage on the obverse of this coin may be connoted -with the Scotch word _pearie_, meaning a pear-shaped spinning-top, and -the seven _ains_ or balls may be connoted with the statement of -Maundeville, that he was shown seven springs which gushed out from a -spot where once upon a time Jesus Christ had played with children. - -No. 43 of the contemned sceattae (p. 364) evidently represents the -legendary Bird of Fire, which, together with the peacock and the eagle, -I have discussed elsewhere: this splendid and mysterious bird--as those -familiar with Russian ballet are aware--came nightly to an apple-tree, -but there is no reason to assume that the apple was its only or peculiar -nourishment. The Mystic Boughs illustrated on page 627 (Figs. 379 to -384) may well have been the mistletoe or any other berried or -fruit-bearing branch: in Fig. 397 (p. 635) the Maiden is holding what is -seemingly a three-leaved lily, doubtless corresponding to the old -English Judge's bough or wand, now discontinued, and only faintly -remembered by a trifling nosegay.[798] - -Symbolists are aware that in Christian and Pagan art, birds pecking at -either fruit or flowers denote the souls of the blessed feeding upon the -joys of Paradise: all winged things typified the Angels or celestial -Intelligences who were deemed to flash like birds through the air, and -the reader will not fail to note the angelic birds sitting in Queen -Mary's tree (Fig. 425, p. 686). - -There is a delicious story of a Little Bird in Irish folk-tale, and -among the literature of the Trouveres or Troubadours, there is _A Lay of -the Little Bird_ which it is painful to curtail: it runs as follows: -"Once upon a time, more than a hundred years ago, there lived a rich -villein whose name I cannot now tell, who owned meadows and woods and -waters, and all things which go to the making of a rich man. His manor -was so fair and so delightsome that all the world did not contain its -peer. My true story would seem to you but idle fable if I set its beauty -before you, for verily I believe that never yet was built so strong a -keep and so gracious a tower. A river flowed around this fair domain, -and enclosed an orchard planted with all manner of fruitful trees. This -sweet fief was builded by a certain knight, whose heir sold it to a -villein; for thus pass baronies from hand to hand, and town and manor -change their master, always falling from bad to worse. The orchard was -fair beyond content. Herbs grew there of every fashion, more than I am -able to name. But at least I can tell you that so sweet was the savour -of roses and other flowers and simples, that sick persons, borne within -that garden in a litter, walked forth sound and well for having passed -the night in so lovely a place. Indeed, so smooth and level was the -sward, so tall the trees, so various the fruit, that the cunning -gardener must surely have been a magician, as appears by certain -infallible proofs. - -"Now in the middle of this great orchard sprang a fountain of clear, -pure water. It boiled forth out of the ground, but was always colder -than any marble. Tall trees stood about the well, and their leafy -branches made a cool shadow there, even during the longest day of summer -heat. Not a ray of the sun fell within that spot, though it were the -month of May, so thick and close was the leafage. Of all these trees the -fairest and the most pleasant was a pine. To this pine came a singing -bird twice every day for ease of heart. Early in the morning he came, -when monks chant their matins, and again in the evening, a little after -vespers. He was smaller than a sparrow, but larger than a wren, and he -sang so sweetly that neither lark, nor nightingale, nor blackbird, nay, -nor siren even, was so grateful to the ear. He sang lays and ballads, -and the newest refrain of the minstrel and the spinner at her wheel. -Sweeter was his tune than harp or viol, and gayer than the country -dance. No man had heard so marvellous a thing; for such was the virtue -in his song that the saddest and the most dolent forgot to grieve whilst -he listened to the tune, love flowered sweetly in his heart, and for a -space he was rich and happy as any emperor or king, though but a burgess -of the city, or a villein of the field. Yea, if that ditty had lasted -100 years, yet would he have stayed the century through to listen to so -lovely a song, for it gave to every man whilst he hearkened, love, and -riches, and his heart's desire. But all the beauty of the pleasaunce -drew its being from the song of the bird; for from his chant flowed love -which gives its shadow to the tree, its healing to the simple, and its -colour to the flower. Without that song the fountain would have ceased -to spring, and the green garden become a little dry dust, for in its -sweetness lay all their virtue. The villein, who was lord of this -domain, walked every day within his garden to hearken to the bird. On a -certain morning he came to the well to bathe his face in the cold -spring, and the bird, hidden close within the pine branches, poured out -his full heart in a delightful lay, from which rich profit might be -drawn. 'Listen,' chanted the bird in his own tongue, 'listen to my -voice, oh, knight, and clerk, and layman, ye who concern yourselves with -love, and suffer with its dolours: listen, also, ye maidens, fair and -coy and gracious, who seek first the gifts and beauty of the world. I -speak truth and do not lie. Closer should you cleave to God than to any -earthly lover, right willingly should you seek His altar, more firmly -should you hold to His commandment than to any mortal's pleasure. So you -serve God and Love in such fashion, no harm can come to any, for God and -Love are one. God loves sense and chivalry; and Love holds them not in -despite. God hates pride and false seeming; and Love loveth loyalty. God -praiseth honour and courtesy; and fair Love disdaineth them not. God -lendeth His ear to prayer; neither doth Love refuse it her heart. God -granteth largesse to the generous, but the grudging man, and the -envious, the felon and the wrathful, doth he abhor. But courtesy and -honour, good sense and loyalty, are the leal vassals of Love, and so you -hold truly to them, God and the beauty of the world shall be added to -you besides. Thus told the bird in his song'."[799] - -It is not necessary to relate here the ill-treatment suffered by the -bird which happily was full of guile, nor to describe its escape from -the untoward fate destined for it by the villein. - -In Figs. 428 to 430 are three remarkable British coins all of which -seemingly represent a bird in song: it is not improbable that the idea -underlying these mystic forms is the same as what the Magi termed the -_Honover_ or Word, which is thus described: "The instrument employed by -the Almighty, in giving an origin to these opposite principles, as well -as in every subsequent creative act, was His Word. This sacred and -mysterious agent, which in the Zendavesta is frequently mentioned under -the appellations _Honover_ and _I am_, is compared to those celestial -birds which constantly keep watch over, the welfare of nature. Its -attributes are ineffable light, perfect activity, unerring prescience. -Its existence preceded the formation of all things--it proceeds from the -first eternal principal--it is the gift of God."[800] - - [Illustration: FIGS. 428 to 430.--British. From Evans.] - -The symbol of Hanover[801] was the White Horse and we have considered -the same connection at Hiniver in Sussex: it is also a widely accepted -verity that the White Horse--East and West--was the emblem of pure -Reason or Intelligence; the Persian word for _good thought_ was -_humanah_, which is seemingly our _humane_, and if we read _Honover_ as -_ancient ver_ the term may be equated in idea with _word_ or _verbum_. -The Rev. Professor Skeat derives the words _human_ and _humane_ from -_humus_ the ground, whence the Latin _homo_, a man, literally, "a -creature of earth," but this is a definition which the pagan would have -contemptuously set aside, for notwithstanding his perversity in bowing -down to wood and stone he believed himself to be a creature of the sun -and claimed: "my high descent from Jove Himself I boast". - -We have seen that Jove, Jupiter, or Jou was in all probability Father -_Joy_, and have suggested that the Wandering Jew was a personification -of the same idea: it has also been surmised that Elisha--one of the -alternative names of the Wanderer--meant radically Holy Jou: it is not -improbable that the Shah or Padishah of Persia was similarly the -supposed incarnation of this phairy _père_. The various -well-authenticated apparitions of the Jew are quite possibly due to -impersonations of the traditional figure, and two at least of these -apparitions are mentioned as occurring in England: in one case the old -man claiming to be the character wandered about ejaculating "Poor Joe -alone"; in another "Poor John alone alone".[802] Both "Joe" and "John" -are supposed by Brand to be corruptions of "Jew": the greater -probability is that they were genuine British titles of the traditional -Wanderer. - -The exclamation of "alone alone" may be connoted with the so-called -Allan apples which used to figure so prominently in Cornish festivities: -these Allan apples doubtless bore some relation to the Celtic St. Allan: -_haleine_ means _breath_,[803] _elan_ means fire or energy, and it is in -further keeping with St. Allan that his name is translated as having -meant _cheerful_. - -The festival of the Allan apple was essentially a cheery proceeding: two -strips of wood were joined crosswise by a nail in the centre; at each of -the four ends was stuck a lighted candle with large and rosy apples hung -between. This construction was fastened to a beam or the ceiling of the -kitchen, then made to revolve rapidly, and the players whose object was -to catch the Allan apples in their mouths frequently instead had a taste -of the candles.[804] Obviously this whirling firewheel was an emblem of -Heol the Celtic Sun _wheel_, and as Newlyn is particularly mentioned as -a site of the festival, we may equate St. Newlyna of Newlyn with the -Noualen of Brittany, and further with the Goddess Nehellenia or New -Helen of London. Nehellenia has seemingly also been traced at Tadcaster -in Yorkshire where the local name Helen's Ford is supposed to be a -corruption of the word Nehellenia:[805] Nelly, however, is no corruption -but a variant of Ellen. The Goddess Nehallenia is usually sculptured -with a hound by her side, and in her lap is a basket of fruits -"symbolising the fecundating power of the earth".[806] In old English -_line_ meant to fecundate or fertilise, and in Britain Allan may be -considered as almost a generic term for rivers--the all fertilisers--for -it occurs in the varying forms Allen, Alan, Alne, Ellen, Elan, Ilen, -etc.: sometimes emphasis on the second syllable wears off the -preliminary vowel, whence the river-names Len, Lyn, Leen, Lone, Lune, -etc., are apparently traceable to the same cause as leads us to use -_lone_ as an alternative form of the word _alone_. The Extons Road, Jews -Lane, and Paradise now found at King's Lynn point to the probability -that King's Lynn (Domesday _Lena_, 1100 _Lun_, 1314 Lenne[807]) was -once a London and an Exton. The great red letter day in Lynn used to be -the festival of Candlemas, and on that occasion the Mayor and -Corporation attended by twelve decrepit old men, and a band of music, -formerly opened a so-called court of Piepowder: on reference to the -Cornish St. Allen it is agreeable to find that this saint "was the -founder of St. Allen's Church in Powder". This Powder, sometimes written -Pydar, is not shown on modern maps, but it was the title for a district -or Hundred in Cornwall which contains the village of Par: it would -appear to be almost a rule that the place-name Peter should be closely -associated with Allen, _e.g._, Peterhead in Scotland, near Ellon, and -Petrockstowe or Padstowe in Cornwall is near Helland on the river Allan. - -[Illustration: FIG. 431.--Sixteenth Century Printer's Ornament.] - -In the emblem herewith the _alan_ or cheery old Pater is associated like -Nehelennia with the fruits of the earth, amongst which one may perhaps -recognise _coddlins_ and other varieties of Allan apple. - -The Cornish Allantide was celebrated on the night of Hallow'een, and as -Sir George Birdwood rightly remarks the English Arbor Day--if it be ever -resuscitated--should be fixed on the first of November or old "Apple -Fruit Day," now All Hallows[808] or All Saint's Day, the Christian -substitute for the Roman festival of Pomona; also of the first day of -the Celtic Feast of Shaman or Shony the Lord of Death. Shaman may in all -probability be equated with Joe alone, and Shony with poor John alone -alone: Shony, as has been seen, was an Hebridean ocean-deity, and the -omniscient Oannes or John of Sancaniathon, the Phoenician historian, -lived half his time in ocean: the Eros or Amoretto here illustrated from -Kanauj may be connoted with Minnussinchen or the little Sinjohn of -Tartary. - - [Illustration: FIG. 432.--From Kanauj. From _Symbolism of the East - and West_ (Aynsley, Mrs. Murray).] - -With the apple orchard Pomona or of the Pierre, Pere, or Pater Alone, -the monocle and monarch of the universe, may be connoted the far-famed -paradise of Prester or Presbyter _John_: this mythical priest-king is -rendered sometimes as Preste _Cuan_, sometimes as _Un Khan_ or John -King-Priest, and sometimes as Ken Khan: he was clearly a personification -of the King of Kings, and his marvellous Kingdom, which streamed with -honey and was overflowing with milk, was evidently none other than -Paradise or the Land of Heaven. "Mediæval credulity" believed that this -so-called "Asiatic phanton," in whose country stood the Fountain of -Youth and many other marvels, was attended by seven kings, twelve -archbishops, and 365 counts: the seventy-two kings and their kingdoms -said to be the tributaries of Prester John may be connoted with the -seventy-two dodecans of the Egyptian and Assyrian Zodiac: these -seventy-two dodecans I have already connoted with the seventy-two stones -constituting the circle of Long Meg. Facing the throne of Prester -John--all of whose subjects were virtuous and happy--stood a wondrous -mirror in which he saw everything that passed in all his vast dominions. -The mirror or monocle of Prester John is obviously the speculum of -Thoth, Taut, or Doddy, and I suspect that the seventy-two dodecans of -the Egyptian and Chaldean Zodiac were the seventy-two Daddy Kings of Un -Khan's Empire: none may take, nor touch, nor harm it-- - - For the round of Morian Zeus has been its watcher from of old - He beholds it and Athene thy own sea-grey eyes behold.[809] - -The first written record of Preste Cuan figures in the chronicles of the -Bishop of Freisingen (1145): the name Freisingen is radically _singen_: -and it is quite probable that the Bungen Strasse at Hamelyn identified -with the Pied Piper was actually the scene of a "Poor John, Alone, -Alone," incident such as Brand thus describes: "I remember to have seen -one of these impostors some years ago in the North of England, who made -a very hermit-like appearance and went up and down the streets of -Newcastle with a long train of boys at his heels muttering, 'Poor John -alone, alone!' I thought he pronounced his name in a manner singularly -plaintive,"[810] we have seen that the Wandering Jew was first recorded -at St. Albans: the ancient name for Newcastle-on-Tyne--where he seems to -have made his last recorded appearance--was _Pan_don. With the _panshen_ -or pope of Tartary may be connoted the probability that the rosy Allan -apple of Newlyn was a _pippen_: the parish of "Lynn or St. Margaret," -not only includes the wards of Paradise and Jews Lane, but we find there -also an Albion Place, and the curious name Guanock; modern Kings Lynn -draws its water supply from a neighbouring _Gay_ wood. - -In the year 1165 a mysterious letter circulated in Europe emanating, it -was claimed, from the great Preste Cuan, and setting forth the wonders -and magnificence of his Kingdom: this epistle was turned into verse, -sung all over Europe by the _trouveres_, and its claims to universal -dominion taken so seriously by Pope Alexander that this _Pon_tiff or -_Pon_tifex[811] published in 1177 a counter-blast in which he maintained -that the Christian professions of the mysterious Priest King were worse -than worthless, unless he submitted to the spiritual claims of the See -of Rome. There is little doubt that the popular Epistle of Prester John -was the wily concoction of the Gnostic Trouveres or Merry Andrews, and -that the unimaginative Pope who was so successfully stung into a reply, -was no wise inferior in perception to the scholars of recent date who -have located to their own satisfaction the mysterious Kingdom of Prester -John in Tartary, in Asia Minor, or in Abyssinia: by the same peremptory -and supercilious school of thought the Garden of Eden has been -confidently placed in Mesopotamia, and the Irish paradise of Hy Breasil, -"not unsuccessfully," identified with Labrador. - -The probability is that every community attributed the Kingdom of Un -Khan to its own immediate locality, and that like the land of the Pied -Piper it was popularly supposed to be joining the town and close at -hand. In the fifteenth century a hard-headed French traveller who had -evidently fallen into the hands of some whimsical mystic, recorded: -"There was also at _Pera_ a Neapolitan, called Peter of Naples, with -whom I was acquainted. He said he was married in the country of Prester -John, and made many efforts to induce me to go thither with him. I -questioned him much respecting this country, and he told me many things -which I shall here insert, but I know not whether what he said be the -truth, and shall not therefore warrant any part of it." Upon this -honeymoon the archæologist, Thomas Wright, comments: "The manner in -which our traveller here announces the relation of the Neapolitan shows -how little he believed it; and in this his usual good sense does not -forsake him. This recital is, in fact, but a tissue of absurd fables and -revolting marvels, undeserving to be quoted, although they may generally -be found in authors of those times. They are, therefore, here omitted; -most of them, however, will be found in the narrative of John de -Maundeville."[812] - -We have seen that the Wandering Jew was alternatively termed Magus, a -fact already connoted with the seventy-two stones of Long Meg, or -Maggie: it was said that Un Khan was sprung from the ancient race of the -Magi,[813] and I think that the solar circle at Shanagolden by Canons -Island Abbey, on the Shannon in the country of the Ganganoi, was an -_abri_ of Ken Khan, Preste Cuan, or Un Khan. - -The rath or dun of Shanid or Shenet, as illustrated _ante_, p. 55, has a -pit in its centre which, says Mr. Westropp, "I can only suppose to have -been the base of some timber structure": whether this central structure -was originally a well, a tower, or a pole, it no doubt stood as a symbol -of either the Tower of Salvation, the Well of Life, or the Tree of -Knowledge. There is little doubt that this solar wheel or wheel of Good -Fortune--which as will be remembered was occasionally depicted with four -deacons or divine kings, a variant of the seventy-two dodecans--was akin -to what British Bardism alluded to as "the melodious quaternion of -Peter," or "the quadrangular delight of Peter, the great choir of the -dominion";[814] it was also akin to the design on the Trojan whorl which -Burnouf has described as "the four epochs (quarters) of the month or -year, and the holy sacrifice".[815] - -The English earthwork illustrated in Fig. 433 (A) is known by the name -of Pixie's Garden, and its form is doubtless that of one among many -varieties of "the quadrangular delight of Peter". A pixy is an elf or -_ouphe_, and the Pixie's Garden of _Uff_culme Down (Devon) may be -connoted in idea with "Johanna's Garden" at St. Levans: Johanna, as we -have seen, was associated with St. Levan (the home of Maggie Figgie), -and in the words of Miss Courtney: "Not far from the parish of St. Levan -is a small piece of ground--Johanna's Garden--which is fuller of weeds -than of flowers".[816] I suspect that Johanna, like Pope Joan of -Engelheim and Janicula, was the fabulous consort of Prester John or Un -Khan. - - [Illustration: FIG. 433.--From _Earthwork of England_ (A. Hadrian - Allcroft).] - - [Illustration: FIG. 434.--From _Symbolism of the East and West_ - (Aynsley, Mrs. Murray).] - -Fig. 433 (B) represents two diminutive earthworks which once existed on -Bray Down in _Dor_setshire: these little Troytowns or variants of the -quadrangular delight of Peter may be connoted with the obverse design of -the Thorgut talisman found near Appleby and illustrated on page 675: -the two crescent moons may be connoted with two sickles still remembered -in Mona, and the twice-eight crescents surrounding Fig. 434 which is -copied from a mosaic pavement found at Gubbio, Italy. - - [Illustration: FIG. 435.--From _The Word in the Pattern_ (Watts, Mrs. - G. F.).] - -The Pixie's Garden illustrated in Fig. 433 (A) obviously consists of -four T's centred to one base and the elaborate svastika, illustrated in -Fig. 435, is similarly distinguished by four concentric T's. The Kymbri -or Cynbro customarily introduced the figure of a T into the thatch of -their huts, and it is supposed that _ty_, the Welsh for a house or home, -originated from this custom. We have seen that the Druids trained their -super sacred oak tree (Hebrew _allon_) into the form of the T or Tau, -which they inscribed Thau (_ante_, p. 393), and as _ty_ in Celtic also -meant _good_, the four T's surrounding the svastika of Fig. 435 would -seem to be an implication of all surrounding beneficence, good luck, or -_all bien_. - -The Cynbro are believed to have made use of the T--Ezekiel's mark of -election--as a magic preservative against fire and all other -misfortunes, whence it is remarkable to find that even within living -memory at _Camber_well by Peckham near London, the _chi_-shaped or -ogee-shaped[817] angle irons, occasionally seen in old cottages, were -believed to have been inserted "_in order to protect the house from_ -fire as well as from falling down".[818] - - [Illustration: FIG. 436.--Celtic Emblem. From _Myths of Crete_ - (Mackenzie, D. A.).] - - [Illustration: FIGS. 437 and 438.--Mediæval Papermarks. From _Les - Filigranes_ (Briquet, C. M.).] - -Commenting upon Fig. 435, which is taken from a Celtic cross at Carew -in Wales, Mrs. G. F. Watts observes: "This symbol was used by British -Christians to signify the labyrinth or maze of life round which was -sometimes written the words 'God leadeth'".[819] Among the Latin races -the Intreccia or Solomon's Knot, which consists frequently of three -strands, is regarded as an emblem of the divine Being existent without -beginning and without end--an unbroken Unity: coiled often into the -serpentine form of an S it decorates Celtic crosses and not infrequently -into the centre of the maze is woven the _svastika_ or Hammer of Thor. -The word Svastika is described by oriental scholars as being composed of -_svasti_ and _ka_: according to the Dictionaries _svasti_ means -_welfare, health, prosperity, blessing, joy, happiness_, and _bliss_: in -one sense _ka_ (probably the _chi_ [Greek: ch]) had the same meaning, -but _ka_ also meant "The Who," "The Inexplicable," "The Unknown," "The -Chief God," "The Object of Worship," "The Lord of Creatures," "Water," -"The Mind or Soul of the Universe". - -In southern France--the Land of the Troubadours--the Solomon's Knot, as -illustrated in Fig. 438, is alternatively known as _lacs d'amour_, or -the knot of the Annunciation: this design consists, as will be noted, of -a svastika extended into a rose or maze, and a precisely similar emblem -is found in Albany. The title _lacs d'amour_ or lakes of love, -consociated with the synonymous knot of the Annunciation, is seemingly -further confirmation of the equation _amour_ = Mary: another form of -knot is illustrated in Fig. 440, and this the reader will compare with -Fig. 439, representing a terra-cotta tablet found by Schliemann at Troy. - - [Illustration: FIG. 439.--From _Troy_ (Schliemann).] - - [Illustration: FIGS. 440 and 441.--Mediæval Papermarks. From _Les - Filigranes_ (Briquet, C. M.).] - -It will be remembered that according to the Pierrot legend St. Peter -looking out from the Walls of Heaven detected what he first took to be a -rosebud in the snow: the name Piers, which like Pearce is a variant of -Peter, is essentially _pieros_, either Father Rose or Father Eros. The -rood or rhoda pierre here illustrated is a Rose cross, and is -conspicuously decorated with intreccias, or Solomon's Knots: whether -the inscription--which looks curiously Arabic--has ever been deciphered -I am unable to say; it would, however, seem that the Andrew or Chi -cross, which figures upon it, permits the connection of this Chooyvan -rood with Choo or Jou. - - [Illustration: FIG. 442.--From _A New Description of England_ (Anon, - 1724).] - -Among the whorls from Troy, Burnouf has deciphered objects which he -describes as a wheel in motion; others as the _Rosa mystica_; others as -the three stations of the Sun, or the three mountains. The Temple of -Solomon was situated on Mount Moriah, one of the three holy hills of -Hierosolyma, and it is probable that Meru, the paradise peak of -Buddhism, was like Mount Moriah, originally Amour. That the wheel coins -of England were symbolic of the Apple Orchard, the Garden of the Rose, -or of the Isles called Fortunate is further pointed by the variant here -illustrated, which is unmistakeably a _Rosa mystica_. - - [Illustration: FIG. 443.--From Evans.] - -As has been pointed out by Sir George Birdwood it was the Apple Tree of -the prehistoric Celtic immigrants that gave to the whole peninsular of -the West of England--Gloucestershire, Somersetshire, Dorsetshire, -Devonshire, and Cornwall, the mystic name of "Ancient Avalon," or Apple -Island:-- - - Deep meadowed, happy, fair with orchard lawns, - And bowery hollows, crowned with summer seas. - - [Illustration: Fig. 443A.--British. From Evans.] - -FOOTNOTES: - - [766] Primary chief bard am I to Elphin, - And my original country is the region of the summer stars; - Idno and Heinin called me Merddin, - At length every king will call me Taliesin. - - I was with my Lord in the highest sphere, - On the fall of Lucifer into the depth of hell - I have borne a banner before Alexander; - I know the names of the stars from north to south; - I have been on the galaxy at the throne of the Distributer; - I was in Canaan when Absalom was slain; - I conveyed the Divine Spirit to the level of the vale of Hebron; - I was in the court of Don before the birth of Gwdion. - I was instructor to Eli and Enoc; - I have been winged by the genius of the splendid crosier; - I have been loquacious prior to being gifted with speech; - I was at the place of the crucifixion of the merciful Son of God; - I have been three periods in the prison of Arianrod; - I have been the chief director of the work of the tower on Nimrod; - I am a wonder whose origin is not known. - I have been in Asia with Noah in the ark, - I have seen the destruction of Sodom and Gomorra; - I have been in India when Roma was built, - I am now come here to the remnant of Troia. - - I have been with my Lord in the manger of the ass: - I strengthened Moses through the water of Jordan; - I have been in the firmament with Mary Magdalene; - I have obtained the muse from the cauldron of Caridwen; - I have been bard of the harp to Lleon or Lochlin, - I have been on the White Hill, in the court of Cynvelyn, - For a day and a year in stocks and fetters, - I have suffered hunger for the Son of the Virgin, - I have been fostered in the land of the Deity, - I have been teacher to all intelligences, - I am able to instruct the whole universe. - I shall be until the day of doom on the face of the earth - And it is not known whether my body is flesh or fish. - - [767] _A New Description of England_ (1724), p. 57. - - [768] _Brax_field Road at modern Brockley may mark the site of this - meadow. - - [769] Wilson, J., _Imperial Gazetteer_, i., 946. - - [770] _Cf._ CUN, coin, _ante_, p. 666. - - [771] P. 494. - - [772] _Cf._ Pierrot's Family Tree. _T.P.'s Weekly_, 1st August, - 1914. - - [773] Wilson, J., _Imperial Gazetteer_, ii., 584. - - [774] Toland, _History of Druids_, p. 356. - - [775] _Cf_. Gomme, Sir L., _Folklore as an Historic Science_, pp. - 43, 44. - - [776] _Cf._ Gomme, Sir L., _Folklore as an Historic Science_, p. - 44. - - [777] _A New Description of England_, p. 65. - - [778] _Morte D'Arthur_, Bk. xviii, ch. viii. - - [779] Hazlitt, W. Carew, _Faiths and Folklore_, i., 12. - - [780] "Lageniensis," p. 86. - - [781] Taliesin or _Radiant Brow_ claims to have been Merlin. - - [782] "All the old traditions which give an interest to the Forest - continue to be current there. The Fairies, who are kind to - children, are still reported to be seen in their white - apparel upon the banks of the Fountain; and the Fountain - itself (whose waters are now considered salubrious) is still - said to be possessed of its marvellous rain-producing - properties. In seasons of drought the inhabitants of the - surrounding parishes go to it in procession, headed by their - _five_ great banners, and their priests, ringing bells and - chanting Psalms. On arriving at the Fountain, the Rector of - the Canton dips the foot of the Cross into its waters, and it - is sure to rain before a week elapses." - - "Brecilicn etait une de ces forets sacrees qu'habitaient les - pretresses du druidisme dans le Gaule; son nom et celui de sa - vallee l'attesteraient a defaut d'autre temoignage; les noms - de lieux sont les plus surs garans des evenemens - passés."--_Cf._ Notes on _The Mabinogion_ (Everyman's - Library), p. 383-90. - - [783] Mitton, G. E., _Hampstead and Marylebone_. - - [784] Probably the Glamorganshire "Tabernae Amnis," now Bont y Von. - - [785] Fearbal or sometimes Fibal. The "Merry Devil" associated in - popular tradition with Edmonton beyond Islington was known by - the name of Peter Fabell: I think he was originally "the - Angel," and that the names Fearbal or Fabell meant _Fairy or - Fay Beautiful_. - - [786] "Morien," _Light of Britannia_, p. 61. - - [787] I am inclined to think that the _eena deena dina dux_ of - childrens' games may be a similarly ancient survival. - - [788] There was also an Aballo, now Avalon, in France: there is - also near Dodona in Albania an Avlona or Valona. A - correspondent of _The Westminster Gazette_ points out that: - "Valona is but a derivative of the Greek (both ancient and - modern) _Balanos_. This is clearer still if you realise that - the Greek _b_ is (and no doubt in ancient days also was) - pronounced like an English _v_: thus, _valanos_." - - [789] _Travels in the East_, p. 152. - - [790] According to Malory: "Merlin made the Round Table in tokening - of roundness of the world, for by the Round Table is the - world signified by right, for all the world, Christian and - heathen, repair unto the Round Table; and when they are - chosen to be of the fellowship of the Round Table they think - them more blessed and more in worship than if they had gotten - half the world; and ye have seen that they have lost their - fathers and their mothers, and all their kin, and their wives - and their children, for to be of your fellowship."--_Morte - D'Arthur_, Book xiv. 11. - - [791] Fenner, W., _Pasquils Palinodia_, 1619. - - [792] _Faiths and Folklore_, ii., 401. - - [793] _Ibid._, 402. - - [794] Aneurin's _Gododin_. - - [795] _Cf._ "Laganiensis," _Irish Folklore_, p. 35. - - [796] _Cf._ _New Light on Renaissance_, p. 169. - - [797] Birdwood, Sir G., preface to _Symbolism of East and West_, p. - xvi. - - [798] Hazlitt, W. Carew, _Faiths and Folklore_, ii., 402. - - [799] _Cf._ _Aucassin and Nicoletté_, Everyman's Library. - - [800] Fraser, J. B., _Persia_, p. 129. - - [801] At Looe in Cornwall the site of what was apparently the - ancient forum or Fore street, is now known as "Hannafore". - Opposite is St. George's Islet. The connection between George - and Hanover suggests that St. George was probably the patron - saint of Hanover. - - [802] Hardwick, C., _Traditions, Superstitions, and Folklore_, p. - 159. - - [803] The _lungs_ are the organs of _haleine_. - - [804] Courtney, Miss M. E., _Cornish Feasts_, p. 3. - - [805] Johnson, W., _Folk Memory_, p. 212. - - [806] _Cf._ _ibid._, p. 211. - - [807] The authorities are perplexed by this place-name. "O. E. - _Llynn_ means usually a torrent running over a rock which - does not exist here. Its later meaning, a pool, is not - recorded until 1577". - - [808] The Elsdale Street at Hackney which is found in close contact - with Paradise Passage, Well Street, and Paragon Road may mark - an original Elves or Ellie's Dale. Leading to "The Grove" is - _Pigwell_ Passage. - - [809] _Ante_, p. 323. - - [810] _Cf._ Hardwick, C., _Trad. Super. and Folklore_, p. 159. - - [811] This word means evidently much more than, as supposed, - _bridge builder_. - - [812] The Rev. Baring-Gould quotes portions of this epistle in his - _Curious Myths of the Middle Ages_, but its contents are - evidently distasteful to him as he breaks off: "I may be - spared further extracts from this extraordinary letter which - proceeds to describe the church in which Prester John - worships, by enumerating the precious stones of which it is - constructed, and their special virtues": as a matter of fact, - the account is an agreeable fairy-tale or fable which is no - more extravagant than the account of the four-square, - cubical, golden-streeted New Jerusalem attributed to the - Revelations of St. John. - - [813] Chambers' _Encyclopædia_, viii., 398. - - [814] Guest, Dr., _Origines Celtica_, ii., 182. - - [815] _Cf._ Schliemann, _Troy_. - - [816] _Cornish Feasts_, p. 76. - - [817] _Cf. ante_, p. 345, Fig. 183, No. 10. - - [818] Aynsley, Mrs. Murray, _Symbolism of the East and West_, p. - 60. - - [819] _The Word in the Pattern_. - - - - - CHAPTER XIII. - - ENGLISH EDENS - - At bottom, a man is what his thinking is, thoughts being the - artists who give colour to our days. Optimists and pessimists live - in the same world, walk under the same sky, and observe the same - facts. Sceptics and believers look up at the same great stars--the - stars that shone in Eden, and will flash again in Paradise.--Dr. J. - FORT NEWTON. - - -The name under which Jupiter was worshipped in Crete is not yet -deciphered, but as we are told that the favourite abode of King Jou at -Gnossus was on Mount Olympus where in its delightful recesses he held -his court, and administered patriarchal justice; and as we are further -told by Julius Firmicus that: "vainly the Cretans to this day adore the -tumulus of Jou," it is fairly obvious that, however many historic King -Jou's there may have been, the archetypal Jou was a lord of the tumulus -or dun. - -The ancient Irish were accustomed to call _any_ hill or artificial mound -under which lay vaults, a _shee_, which also is the generic term for -fairy: similarly we have noted a connection between the term _rath_--or -dun--and _wraith_. Although fairies were partial to banks, braes, -purling brooks, brakes, and bracken, they particularly loved to -congregate in duns or raths, and their rapid motions to and fro these -headquarters were believed to create a noise "somewhat resembling the -loud humming of bees when swarming from a hive". I have little doubt -that all hills, _bryns_, or barrows were regarded not only as _bruen_, -or breasts, but as ethereal beehives, and the superstitions still -associated with bees are evidence that bees themselves were once deemed -sacred. There are upwards of a thousand localities in Ireland alone -where the word _rath_, _raw_, _rah_, _ray_, or _ra_ marks the site of a -fairy rath,[820] and without going so far as to assert that every -British -_dun_ or -_ton_ was a fairy _dun_ or _doun_ further -investigation will probably establish an unsuspected multitude of -Dunhills or Edens. - - [Illustration: FIG. 444.--Birs Nimroud.] - -We have seen that in Ireland _fern_ meant anciently _anything good_, and -also in all probability _fer en_ the Fires or Fairies: at the romantic -hill of Cnock-Firinn or the _Hill of firinn_ was supposed to dwell a -fairy chief named Donn Firineach, _i.e._, Donn the Truthful or the -Truthteller;[821] evidently, therefore, this Don was a counterpart and -consort of Queen Vera, and as he is reputed to have come from Spain his -name may be connoted with the Spanish _don_ which, like the Phoenician -_adon_, is a generic term meaning _the lord_. With "Generous Donn the -King of Faery" may be connoted the Jewish Adonai, a plural form of -_Adon_ "lord" combined with the pronoun of the first person: when -reading the Scriptures aloud the Jews rather than utter the super-sacred -word Jhuh, substitute Adonai, and in Jewry Adonai is thus a title of the -Supreme Being. Among the Phoenicians Adon or _the lord_ was specially -applied to the King of Heaven or the Sun and that sacred Nineveh was -essentially a dunhill is evidenced by Fig. 444 - -With Adon may be connoted Adonis, the lovely son of Myrrha and Kinyras, -whose name has been absorbed into English as meaning any marvellously -well-favoured youth: prior to the festivals of Adonis it was customary -to grow forced gardens in earthen or _silver_ pots, and there would thus -seem to have been a close connection in ideas between our English -"_whytepot_ queen" or maiden with the pyramid of silver, and with the -symbolic Gardens of Adonis or Eden as grown in Phrygia and Egypt. - -Skeat connotes the word maiden--which is an earlier form than -_maid_--with the Cornish _maw_, a boy: if, however, we read _ma_ as -_mother_ the word _maiden_ becomes _Mother Iden_, and I have little -doubt that the Maiden of mythology and English harvest-homes was the -feminine Adonis. Adonis was hymned as the Shepherd of the Twinkling -Stars; I have surmised that Long Meg of the seventy-two Daughters was -the Mighty Maiden of the Stars, whence it is interesting to find Skeat -connoting _maiden_ with Anglo-Saxon _magu_, a kinsman: that Long Meg was -the All Mother whence _mag_ or _mac_ came to mean _child of_ has already -been suggested. Not only does Long Meg of Cumberland stand upon Maiden -Way, but there is in the same district a Maidenmoor probably like -Maidenhead or Maidenheath, a heath or mead dedicated to the Maid. Our -dictionaries define the name May as a contraction of either Mary or -Margaret, _i.e._, Meg: in the immediate neighbourhood of Long Meg is -another circle called Mayborough, of which the vallum or enclosure is -composed of stones taken from the beds of the Eamount or Eden rivers; in -the centre of Mayborough used to stand four magnificent monoliths -probably representative of the four _deacons_ or Good Kings who -supported the Whytepot Queen. - -There is a seat called St. Edans in Ireland close to Ferns where, as -will be remembered, is St. Mogue's Well: in Lincolnshire is a -Maidenwell-_cum-Farworth_, and at Dorchester is a Haydon Hill in the -close proximity of Forstone and _Goodman_stone. That this Haydon was the -_Good Man_ is implied by the stupendous monument near by known as Mew -Dun, Mai Dun, or Maiden Castle: this _chef d'oeuvre_ of prehistoric -engineering, generally believed to be the greatest earthwork in Britain, -is an oblong camp extending 1000 yards from east to west with a width of -500 yards, and it occupies an area of 120 acres:[822] entered by four -gates the work itself is described as puzzling as a series of mazes, and -to reach the interior one is compelled to pass through a labyrinth of -defences. The name Dorchester suggests a Droia or Troy camp, and I have -little doubt that the labyrinthine Maiden was a colossal Troy Town or -Drayton. Among the many Draytons in England is a Drayton-Parslow, which -suggests that it stood near or upon a Parr's low or a Parr's lea: out of -great Barlow Street, Marylebone, leads Paradise Place and Paradise -Passage: there is a Drayton Park at Highbury, and in the immediate -proximity an Eden Grove and Paradise Road: there was a Troy Town where -Kensington Palace now stands,[823] and in all likelihood there was -another one at Drayton near Hanwell and Hounslow. That Hounslow once -contained an _onslow_ or _ange hill_ seems to me more probable than that -it was merely the "burial mound" of an imaginary _Hund_ or _Hunda_: in -Domesday Hounslow figures as Honeslow which may be connoted with -Honeybourne at Evesham and Honeychurch in Devon. With regard to the -latter it has been observed: "The connection between a church and honey -is not very obvious, and this is probably Church of _Huna_": the -official explanation of "Honeybourne" is--"brook with honey sweet -water," but it is more probable that Queen Una was reputed to dwell -there. That Una was not merely the creation of Spenser is evidenced from -the fact that in Ireland "Una is often named by the peasantry as regent -of the preternatural _Sheog_ tribes":[824] at St. Mary's-in-the-Marsh, -Thanet, is a Honeychild Manor and an Old Honeychild: with the Three -White Balls at Iona it may be noted that on the summit of Hydon Heath -(Surrey) is a place marked Hydon's Ball. - -At a distance of "about 110 yards" from Mayborough is another circle -known as Arthur's Round _Table_: a mile from Dunstable is a circular -camp known as Maiden Bower, whence it is probable that Dunstable meant -either Dun staple (market), or that the circular camp there was a -"table" of "generous Donn". That the term "Maiden" used here and -elsewhere means _maiden_ as we now understand it may be implied from the -famous Maiden Stone in Scotland: this sculptured Longstone, now -measuring 10 feet in height, bears upon it the mirror and comb which -were essentially the emblems of the Mairymaid. - -There is an eminence called Maiden Bower near Durham which figures -alternatively as _Dun_holme; Durham is supposed to mean--"wild beast's -home or lair," but I see no more reason to assign this ferocious origin -to Durham than, say, to Dorchester or Doracestria: Ma, the mistress of -Mount Ida, was like Britomart[825] esteemed to be the Mother of all -beasts or _brutes_, and particularly of _deer_; Diana is generally -represented with a deer, and the woody glens of many-crested Ida were -indubitably a lair of forest brutes-- - - Thus Juno spoke, and to her throne return'd, - While they to spring-abounding Ida's heights, - Wild nurse of forest beasts, pursued their way.[826] - -Yorkshire, or Eboracum and the surrounding district, the habitat of the -Brigantes, was known anciently as Deira: by the Romans Doracestria, or -Dorchester was named Durnovaria upon which authority comments: "In the -present name there is nothing which represents _varia_, so that it -really seems to mean 'fist camp'"; doubtless, fisticuffs, -boxing-matches, and many other kind of Trojan game were once held at -Doracestria as at every other Troy or Drayton. - -King Priam, the Mystic King of Troy, is said to have had fifty sons and -daughters: the same family is assigned not only to St. Brychan of -Cambria, but also to King Ebor, or Ebrauc of York, whence in all -probability the Brigantes who inhabited Yorkshire and Cumberland were -followers of one and the same Priam, Prime, Broom, Brahm, or Brahma: the -name Abraham or Ibrahim is defined as meaning "father of a multitude". -The Kentish Broom Park near Patrixbourne whereby is Hearts Delight, -Maydeacon House, and Kingston is on Heden Downs, and immediately -adjacent is a Dennehill and Denton: at Dunton Green, near Sevenoaks, the -presence of a Mount Pleasant implies that this Dunton was an Eden Town. - -There is an Edenkille, or Eden Church at Elgin, and at Dudley is a Haden -Cross, supposed to have derived its title "from a family long resident -here": it would be preferable and more legitimate to assign this family -name to the site and describe them as the "De Haden's". There is a -Haddenham at Ely, and at Ely Place, Holborn, opposite St. Andrews, is -Hatton Garden: I suggest that Sir Christopher Hatton, like the Hadens of -Haden Cross, derived his name from his home, and not _vice versa_. - -In the Hibernian county of Clare is an Eden Vale: Clare Market in London -before being pulled down was in the parish of St. Clement _Dane_, here -also stood Dane's Inn, and within a stone's throw is the church of St. -Dunstan. The numerous St. Dunstans were probably once Dane stones, or -Dun stanes, and the sprightly story of St. Dunstan seizing the nose of a -female temptress with the tongs must be relegated to the Apocrypha. In -the opinion of Sir Laurence Gomme the predominant cult in Roman London -was undoubtedly that of Diana, for the evidence in favour of this -goddess includes not only an altar, but other finds connected with her -worship: Sir Laurence goes even further than this, stating his -conviction that "Diana practically absorbed the religious expression of -London":[827] that London was a _Lunadun_ has already been suggested. - -It has always been strongly asserted by tradition that St. Paul's -occupies the site of a church of Diana: if this were so the Diana stones -on the summit of Ludgate Hill would have balanced the Dun stones on the -opposing bank of the river Fleet, or Bagnigge. We have seen that _mam_ -in Gaelic meant a gently sloping hill; the two dunhills rising from the -river Fleet, or Bagnigge, were thus probably regarded like the Paps of -Anu at Killarney, as twin breasts of the Maiden: there are parallel -"Maiden Paps" near Berriedale (Caithness), others near Sunderland, and -others at Roxburgh. According to Stow the famous cross at Cheapside was -decorated with a statue of Diana, the goddess, to which the adjoining -Cathedral had been formerly dedicated: prior to the Reformation, two -jets of water--like the jets in Fig. 44 (p. 167)--prilled from Diana's -naked breast "but now decayed". - -By Claremarket and the church of St. Clement Dane stood Holywell Street, -somewhat north of which was yet another well called--according to -Stow--Dame Annis the _Clear_, and not far from it, but somewhat West, -was also one other _clear_ water called Perilous Pond. This "perilous" -was probably once _peri lass, i.e., perry lass_, or _pure lass_, and the -neighbouring Clerkenwell (although the city clerks or _clerken_ may in -all likelihood have congregated there on summer evenings), was once -seemingly sacred to the same type of phairy as the Irish call a -_cluricanne_.[828] The original Clerken, or Cluricanne, was in all -probability the resplendent _clarus_, clear, shining, _Glare_ King, or -_Glory_ King: but it is equally likely that the -_ken_ of Clerken was -the endearing diminutive _kin_, as in Lambkin. That St. Clare was adored -by her disciples is clear from _The Golden Legend_, where among other -interesting data we are told: "She was crowned with a crown right clear -shining that the obscurity of the night was changed into clearness of -midday": we are further told that once upon a time as a certain friar -was preaching in her presence: "a right fair child was to fore St. -Clare, and abode there a great part of the sermon". It is thus -permissible to assume that this marvellous holy woman, whose doctrine -shall "enlumine all the world," was originally depicted in company of -the customary Holy Child, or the Little Glory King. - -The original Clerken Well stood in what is now named Ray Street, and -quite close to it is Braynes Row; not far distant was Brown's Wood.[829] -The name Sinclair implies an order or a tribe of Sinclair followers, and -that the St. Dunstan by St. Clement's Dane and Claremarket was something -more than a monk is obvious from the tradition that "Our Lord shewed -miracles for him _ere he was born_": the marvel in point is that on a -certain Candlemas Day the candle of his Mother Quendred[830] -miraculously burned full bright so that others came and lighted their -tapers at the taper of St. Dunstan's mother; the interpretation placed -upon this marvel was that her unborn child should give light to all -England by his holy living.[831] - - [Illustration: FIG. 445.--Gaulish. From Akerman.] - -As recorded in _The Golden Legend_ the life of poor St. Clare was one -long dolorous great moan and sorrow: it is mentioned, however, that she -had a sister Agnes and that these two sisters loved marvellously -together. We may thus assume that the celestial twins were Ignis, _fire_ -and Clare, _light_: _Agnes_ is the Latin for _lamb_, and this symbol of -Innocence is among the two or three out of lost multitudes which have -been preserved by the Christian Church. In the illustration herewith the -lambkin, in conjunction with a star, appears upon a coin of the Gaulish -people whose chief town was Agatha: its real name, according to Akerman, -was Agatha Tyke, and its foundation has been attributed both to the -Rhodians and the Phoceans. Agatha is Greek for _good_, and _tyke_ meant -fortune or good luck: the effigy is described as being a bare head of -Diana to the right and without doubt Diana, or the divine Una, was -typified both by _ignis_ the fire, and by _agnes_ the lamb: in India -Agni is represented riding on a male _agnes_, and in Christian art the -Deity was figured as a ram. - - [Illustration: FIG. 446.--Agni.] - - [Illustration: FIG. 447.--From _Christian Iconography_ (Didron).] - -At the Cornish town of St. Enns, St. Anns, or St. Agnes, the name of St. -Agnes--a paragon of maiden virtue--is coupled with a Giant Bolster, a -mighty man who is said to have held possession of a neighbouring hill, -sometimes known as Bury-anack: at the base of this hill exists a very -interesting and undoubtedly most ancient earthwork known as "The -Bolster".[832] As Anak meant _giant_,[833] Bury Anack was seemingly the -_abri_, _brugh_, _bri_, or fairy palace of this particular Anak, and if -we spell Bolster with an e he emerges at once into Belstar, the -_Beautiful Star_ who is represented in association with Agnes on page -719: probably the maligned Bolster of Cornwall had another of his abris -at Bellister Castle on the Tyne, now a crumbling mass of ruins. - -Some accounts mention the Clerkenwell pool of Annis the Clear as being -that of Agnes the Clear: opposite the famous Angel of this neighbourhood -is Claremont Square, and about half a mile eastward is Shepherdess Walk; -that the Shepherdess of this walk was Diane, _i.e.,_ Sinclair the -counterpart of Adonis, the Shepherd of the twinkling stars, is somewhat -implied by Peerless Street, which leads into Shepherdess Walk. Perilous -Pool at Clerkenwell was sometimes known as Peerless Pool: it has been -seen that the hags or fairies were associated with this Islington -district which still contains a Paradise Passage, and of both "Perilous" -and "Peerless" I think the correct reading should be _peri lass_; it -will be remembered that the peris were quite familiar to England as -evidenced by the feathery clouds or "perry dancers," and the numerous -Pre Stones and Perry Vales.[834] In Red Cross Street, Clerkenwell, are -or were Deane's Gardens; at Clarence Street, Islington, the name Danbury -Street implies the existence either there or elsewhere of a Dan barrow. - -Opposite Clare Market and the churches of St. Dunstan and St. Clement -Dane is situated the Temple of which the circular church, situated in -Tanfield Court,[835] is dedicated to St. Anne: St. Anne, the mother of -St. Mary, is the patron saint of Brittany, where she has been identified -with Ma or Cybele, the Magna Mater of Mount Ida; that Anna was the -consort of Joachim or the Joy King I do not doubt, and in her aspect of -a Fury or Black Virgin she was in all probability the oak-haunting Black -Annis of Leicestershire: "there was one flabby eye in her head". In view -of the famous round church of St. Mary the Virgin it is permissible to -speculate whether the "small circular hut of stone," in which Black Mary -of Black Mary's Hole was reputed to have dwelt on the banks of the -Fleet, Bagnigge or Holeburn (now Holborn) was or was not the original -Eye dun of the Pixy, or Big Nikke. - -The emblems associated with the Temple and its circular church are -three; the Flying Horse or Pegasus; two men or _twain_ riding on a -single horse (probably the Two Kings) and the Agnus Dei: in the emblem -herewith this last is standing on a dun whence are flowing the four -rivers of Eden. The lamb was essentially an emblem of St. John who, in -Art, is generally represented with it; whence it is significant that in -Celtic the word for lamb is identical with the name Ion, the Welsh being -_oen_, the Cornish _oin_, the Breton _oan_, the Gaelic _uan_, and the -Manx _eayn_. That Sinjohn was always _sunshine_ and the _sheen_, never -apparently darkness, is implied by the Basque words _egun_ meaning -_day_, and Agandia or Astartea meaning Sunday. The Basque for _God_ is -_jainco_, the Ugrian was _jen_, and the Basque _jain_, meaning _lord_ or -_master_, is evidently synonymous with the Spanish _don_ or _donna_. - - [Illustration: FIG. 448.--Divine Lamb, with a Circular Nimbus, not - Cruciform, Marked with the Monogram of Christ, and the - [Greek: A] and [Greek: Ô]. Sculptured on a Sarcophagus - in the Vatican. The earliest ages of Christianity. - From _Christian Iconography_ (Didron).] - -In addition to St. Annes opposite St. Dunstans, and St. Clement Dane -there is a church of St. Anne in Dean Street, Soho: Ann of Ireland was -alternatively Danu, and it is clear from many evidences that the initial -_d_ or _t_ was generally adjectival. The Cornish for _down_ or dune is -_oon_, and Duke was largely correct when he surmised in connection with -St. Anne's Hill, Avebury: "I cannot help thinking that from Diana and -Dian were struck off the appellations Anna and Ann, and that the -_feriæ_, or festival of the goddess, was superseded by the fair, as now -held, of the saint. I shall now be told that the fane of the hunting -goddess would never have been seated on this high and bare hill, that -the Romans would have given her a habitation amidst the woods and -groves, but here Callimachus comes to my aid. In his beautiful Hymn on -Diana he feigns her to entreat her father Jupiter, 'also give me _all_ -hills and mountains'." - -Not only is Diana (Artemis) made to say "give me all hills and -mountains," but Callimachus continues, "for rarely will Artemis go down -into the cities": hence it is probable that all denes, duns, and downs -were dedicated to Diana. In Armenia, Maundeville mentions having visited -a city on a mountain seven miles high named Dayne which was founded by -Noah; near by is the city of Any or Anni, in which he says were one -thousand churches. Among the rock inscriptions here illustrated, which -are attributed to the Jews when migrating across Sinai from Egypt, will -be noticed the name Aine prefixed by a thau cross: the mountain rocks of -the Sinai Peninsular bear thousands of illegible inscriptions which from -time to time fall down--as illustrated--in the ravines; by some they are -attributed to the race who built Petra.[836] I am unable to offer any -suggestion as to how this Roman lettering AINE finds itself in so -curious a milieu. - - [Illustration: FIG. 449.--View of Wady Mokatteb from the S. E. From - _The One Primeval Language_ (Forster, O.).] - -Speaking of the bleak moorlands of Penrith (the _pen ruth?_), where are -found the monuments of Long Meg and of Mayborough, Fergusson testily -observes: "No one will now probably be found seriously to maintain that -the long stone row at Shap was a temple either of the Druids or of -anyone else. At least if these ancient people thought a single or even a -double row of widely-spaced stones stretching to a mile and a half -across a bleak moor was a proper form for a place to worship in, they -must have been differently constituted from ourselves[837]." -Indubitably they were; and so too must have been the ancient Greeks: the -far-famed Mount Cynthus, whence Apollo was called Cynthus, is described -by travellers as "an ugly hill" which crosses the island of Delos -obliquely; it is not even a mountain, but "properly speaking is nothing -but a ridge of granite". I am told that Glastonbury--the Avalon, the -Apple Orchard, the Sacred Eden of an immeasurable antiquity--is -disappointing, and that nowadays little of any interest is to be seen -there. "Donn's House," the gorgeous _bri_ or palace of generous Donn the -King of Faery, is in reality no better than a line of sandhills in the -Dingle Peninsula, Kerry; of the inspiring Tipperary I know nothing, but -can sympathise with the prosaic Governor of the Isle of Man, who a -century or so ago reported that practically every dun in Manxland was -crowned with a cairn which seemed "nothing but the rubbish of Nature -thrown into barren and unfruitful heaps". - -"Miserable churl" sang the wily, enigmatic Bird, whose advice to the -rich villein has been previously quoted,[838] "when you held me fast in -your rude hand easy was it to know that I was no larger than a sparrow -or a finch, and weighed less than half an ounce. How then could a -precious stone three ounces in weight be hid in my body? When he had -spoken thus he took his flight, and from that hour the orchard knew him -no more. _With the ceasing of his song the leaves withered from the -pine, the garden became a little dry dust and the fountain forgot to -flow._" - -Among the legends of the Middle Ages is one to the effect that -Alexander, after conquering the whole world determined to find and -compass Paradise. After strenuous navigation the envoys of the great -King eventually arrived before a vast city circled by an impenetrable -wall: for three days the emissaries sailed along this wall without -discovering any entrance, but on the third day a small window was -discerned whence one of the inhabitants put out his head, and blandly -inquired the purpose of the expedition; on being informed the -inhabitant, nowise perturbed, replied: "Cease to worry me with your -threats but patiently await my return". After a wait of two hours the -denizen of Heaven reappeared at the window and handed the envoys a gem -of wonderful brilliance and colour which in size and shape exactly -reproduced _the human eye_[839]. Alexander, not being able to make head -or tail of these remarkable occurrences, consulted in secret all the -wisest of the Jews and Greeks but received no suitable explanation; -eventually, however, he found an aged Jew who elucidated the mystery of -the hidden Land by this explanation: "O King, the city you saw is the -abode of souls freed from their bodies, placed by the Creator in an -inaccessible position on the confines of the world. Here they await in -peace and quiet the day of their judgment and resurrection, after which -they shall reign forever with their Creator. These spirits, anxious for -the salvation of humanity, and wishing to preserve your happiness, have -destined this stone as a warning to you to curb the unseemly desires of -your ambition. Remember that such insatiable desires merely end by -enslaving a man, consuming him with cares and depriving him of all -peace. Had you remained contented with the inheritance of your own -kingdom you would have reigned in peace and tranquillity, but now, not -even yet satisfied with the conquest of enormous foreign possessions and -wealth, you are weighed down with cares and danger." - -The name of the aged Jew who furnished Alexander with this information -is said to have been Papas, or Papias: Papas was an alternative name for -the Phrygian Adonis, whence we may no doubt equate the old Adonis -(_i.e._, Aidoneus, or Pluto?) with the Aged Jew, or the Wandering Jew. -It has been seen that the legend of the Wandering Jew apparently -originated at St. Albans: in France _montjoy_ was a generic term for -herald, and I have little doubt that these Mountjoys were originally so -termed as being the denizens of some sacred Mount. There is a Mount Joy -near Jerusalem, and there was certainly at least one in France: among -the legends recorded in Layamon's _Brut_ is one relating to a Mont Giu -and a wondrous Star: "From it came gleams terribly shining; the star is -named in Latin, comet. Came from the star a gleam most fierce; at this -gleam's end was a dragon fair; from this dragon's mouth came gleams -enow! But twain there were mickle, unlike to the others; the one drew -toward France, the other toward Ireland. The gleam that toward France -drew, it was itself bright enow; to _Munt-Giu_ was seen the marvellous -token! The gleam that stretched right west, it was disposed in seven -beams."[840] It is probable that Chee Tor in the neighbourhood of -Buxton, Bakewell,[841] and Haddon Hall, was once just as bogie a Mount -as Munt-Giu: at Church_down_ in Gloucester is a Chosen Hill, which -apparently was sacred to Sen Cho, and this hill was presumably the -original church of Down; all sorts of "silly traditions" are said to -hang around this spot, and the natives ludicrously claim themselves to -be "the Chosen" People. - - [Illustration: FIG. 450.--From _The Everyday Book_ (Hone, W.).] - -Chee Tor at Buxton overlooks the river Wye, a name probably connected -with _eye_, and with numerous _Ea_mounts, _Ey_tons, _Ea_tons, _How_dens, -etc.: that Eton in Bucks was an Eye Dun is inferable from the _ad -montem_ ceremonies which used until recently to prevail at Salt -Hill.[842] In British, _hy_ or _ea_, as in Hy Breasil, Batters_ea_, -Chels_ea_, etc., meant an island, and the ideal Eden was usually -conceived and constructed in island form: if a natural "Eye Town" were -not available it was customary to construct an artificial one by running -a trench around some natural or artificial barrow. The word _eye_ also -means a shoot, whence we speak of the eye of a potato, and the standard -Eyedun seems always to have possessed an eye of eyes in the form either -of a tree, a well, or a tower: it was not unusual to surmount the Beltan -fire or Tan-Tad with a tree; the favourite phare tree was a fir tree, in -Provence the Yule log was preferably a pear tree. It was anciently -supposed that the earth was an island established upon the floods, and -Homer preserves the belief of his time by referring to Oceanus as a -river-stream:-- - - And now, borne seaward from _the river stream_ - _Of the Oceanus_, we plow'd again - The spacious Deep, and reach'd th' Ææan Isle, - Where, daughter of the dawn, Aurora takes - Her choral sports, and whence the sun ascends.[843] - -According to Josephus, the Garden of Eden "was watered by one river -which ran round about the whole earth,[844] and was parted into four -parts," and this immemorial tradition was expressed upon the circular -and sacred cakes of ancient nations which were the forerunners of our -Good Friday's Hot Cross Buns. Associated with the pagan Eucharists here -illustrated[845] will be noted Eros--whose name is at the base of -_eucharist_--also what seemingly is the Old Pater. In Egypt the cross -cake was a hieroglyph for "civilised land," and was composed of the -richest materials including milk and honey, the familiar attributes of -Canaan or the Promised Land. The remarkable earthwork cross at Banwell -has no doubt some relation to the Alban cross on our Easter _bun_, Greek -_boun_, and the so-termed Pixies' Garden illustrated in Fig. 433(A), -probably was once permeated by the same phairy imagination as perceived -Paradise in the dusty "Walls of Heaven," "Peter's Orchard," and -"Johanna's Garden". - - [Illustration: FIG. 451.--Love-Feast with Wine and Bread. Relief in - the Kircher Museum at Rome, presumably pagan. After - Roller, pl. LIV. 7.] - - [Illustration: FIG. 452.--A Pagan Love-Feast. Now in the Lateran - Museum. From Roller, _Les Cata. de Rome_, pl. LIV. The - pagan character is assured by the winged Eros at the - left.] - -The name Piccadilly is assumed to have arisen because certain buns -called piccadillies were there sold: the greater likelihood is that the -bun took its title from Piccadilly. This curious place-name, which -commemorates the memory of a Piccadilly Hall, is found elsewhere, and -is probably cognate with Pixey lea, _Poukelay_, and the legend PIXTIL, -etc. Opposite Down Street, Piccadilly, or Mayfair, there are still -standing in the Green Park the evidences of what may once have been -tumuli or duns, and the Buckden Hill by St. Agnes' Well in Hyde Park -may, as is supposed, have been a den for bucks, or, as is not more -improbable, a dun sacred to Big Adon:[846] leading to Buck Hill and St. -Agnes' Well there is still a pathway marked on the Ordnance map Budge -Walk, an implication seemingly that Bougie, or Bogie, was not unknown in -the district. We have connoted Rotten Row of _Hyde_ Park with Rotten Row -Tower near Alnwick: this latter is situated on _Aidon_ Moor. By _Down_ -Street, Mayfair, is Hay Hill, at the foot of which flowed the Eye Brook, -and this beck no doubt meandered past the modern Brick Street, and -through the Brookfield in the Green Park where the fifteen joyful -heydays of the Mayfair were once celebrated: whether the Eye Brook -wandered through Eaton Square--the site of St. Peter's Church--I do not -know, nor can I trace whether or not the "Eatons" hereabout are merely -entitled from Eaton Hall in the Dukeries. Each Eaton or island ton, -certainly every sacred island, seems to have been deemed a "central boss -of Ocean: that retreat a goddess holds,"[847] and this central boss -appears to have been conceived indifferently or comprehensively as -either a Cone, a Pyramid, a Beehive, or a Teat. Wyclif, in his -translation of the Bible, refers to Jerusalem as "the totehill Zyon," -and there is little doubt that all teathills were originally cities or -sites of peace: according to Cyprien Roberts: "The first basilicas, -_placed generally upon eminences_, were called Domus Columbæ, dwellings -of the dove, that is, of the Holy Ghost. They caught the first rays of -the dawn, and the last beams of the setting sun."[848] Everywhere in -Britain the fays were popularly "gentle people," "good neighbours," and -"men of peace": a Scotch name for Fairy dun or High Altar of the Lord of -the Mound used to be--_sioth-dhunan_, from _sioth_ "peace," and _dun_ "a -mound": this name was derived from the practice of the Druids "who were -wont occasionally to retire to green eminences to administer justice, -establish peace, and compose differences between contending parties. As -that venerable order taught a _saogle hal_, or World-beyond-the-present, -their followers, when they were no more, fondly imagined that seats -where they exercised a virtue so beneficial to mankind were still -inhabited by them in their disembodied state".[849] - -In Cornwall there is a famous well at Truce which is legendarily -connected with Druidism:[850] Irish tradition speaks of a famous Druid -named Trosdan; St. Columba is associated with a St. Trosdan;[851] at St. -Vigeans in Scotland there is a stone bearing an inscription which the -authorities transcribe "Drosten,"[852] probably all the dwellers on the -Truce duns were entitled Trosdan,[853] and it is not unlikely that the -romantic Sir Patrise of Westminster was originally Father Truce. It has -already been noted that _treus_ was Cornish for cross, that children -cross their fingers as a sign of fainits or truce, and there is very -little doubt that cruciform earthworks, such as Shanid, and cruciform -duns such as Hallicondane in Thanet were truce duns. The Tuatha de -Danaan, or Children of Donn, who are supposed to have been the -introducers of Druidism into Ireland, were said to have transformed into -fairies, and the duns or raths of the Danaan are still denominated -"gentle places".[854] That the ancient belief in the existence of -"gentle people" is still vivid, is demonstrated beyond question by the -author of _The Fairy Faith in Celtic Countries_, who writes (1911): "The -description of the Tuatha de Danaan in the 'Dialogue of the Elders' as -'sprites or fairies with corporeal or material forms, but endued with -immortality,' would stand as an account of prevailing ideas as to the -'good people' of to-day".[855] The generous Donn, the King of Faery, is -obviously Danu, or Anu, or Aine, the Irish goddess of prosperity and -abundance, for we are told that well she used to cherish the circle of -the gods.[856] At Knockainy, or the _Hill of Ainy_, Aine, whose name -also occurs constantly on Gaulish inscriptions,[857] was until recent -years worshipped by the peasants who rushed about carrying burning -torches of hay: that Aine was Aincy, or _dear little aine_, is inferred -by the alternative name of her dun Knockain_cy_: "Here," says Mr. -Westropp, "a cairn commemorates the cult of the goddess Aine, of the -god-race of the Tuatha De Danaan. She was a water-spirit, and has been -seen, half raised out of the water, combing her hair. She was a -beautiful and gracious spirit, 'the best-natured of women,' and is -crowned with meadow-sweet (_spiræa_), to which she gave its sweet smell. -She is a powerful tutelary spirit, protector of the sick, and connected -with the moon, her hill being sickle-shaped, and men, before performing -the ceremonies, used to look for the moon--whether visible or not--lest -they should be unable to return."[858] By St. Anne's in Dean Street, -Soho, is Dansey Yard, where probably _dancing_ took place, and dins of -every sort arose. - -The original sanctuary at Westminster was evidently associated with a -dunhill which seems to have long persisted for Loftie, in his _History -of Westminster_, observes: "The _hillock_ on which we stand is called -Thorn Ey".[859] Tothill Street, Westminster, marks the site of what was -probably the teat hill of Sir Patrise: the tothills being centres of -neighbourly intercourse a good deal of tittle-tattle doubtless occurred -there, and from the toothills watchmen _touted_, the word _tout_[860] -really meaning peer about or look out: "How beautiful on the Mounds are -the feet of Him that bringeth _tidings_--that publisheth Peace".[861] It -has been supposed that certain of the Psalms of David were addressed not -to the Jewish Jehovah, but to the Phoenician Adon or Adonis, and it is -not an unreasonable assumption that these hymns of immemorial antiquity -were first sung in some simple Eyedun similar to the wattled pyreum at -Kildare, or that at Avalon or Bride Eye. - -The oldest sanctuary in Palestine is a stone circle on the so-called -Mount of God, and in Britain there is hardly a commanding eminence which -is not crowned with a Carn or the evidences of a circle. The Cities of -Refuge and the Horns of the Altar, so constantly mentioned in the Old -Testament, may be connoted with the fact that in an island fort at Lough -Gur, Limerick, were discovered "two ponderous horns of bronze," which -are now in the British Museum: it will be remembered that at Lough Gur -is the finest example of Irish stone circles. But stone circles are -probably much more modern than the reputed founding of St. Bride's first -monastery at Kildare. We are told that Bride the Gentle, the Mary of the -Gael, who occasionally hanged her cloak upon a lingering sunbeam, had a -great love of flowers, and that once upon a time when wending her way -through a field of _clover_[862] she exclaimed, "Were this lovely plain -my own how gladly would I offer it to the Lord of Heaven and Earth". She -then begged some sticks from a passing carter, staked and wattled them -into a circle, and behold the Monastery was accomplished. The character -of this simple edifice reminds one of "that structure neat," to which -Homer thus alludes:-- - - Unaided by Laertes or the Queen, - With tangled thorns he fenced it safe around, - And with contiguous stakes riv'n from the trunks - Of solid oak black-grain'd hemm'd it without.[863] - -The circle of Mayborough originally contained two cairns which are -suggestive of Andromache's "turf-built cenotaph with altars twain": the -great bicycle within a monocycle at Avebury is trenched around, and the -summit of the circumference is still growing thickly with "tangled -thorns". On the Wrekin there is a St. Hawthorn's Well; of "Saint" -Hawthorn nothing seems to be known, and I strongly suspect that he was -originally a sacred thorn or monument bush. The first _haies_ or hedges -were probably the hawthorn or haw hedges around the sacred Eyes, and the -original _ha-has_ or sunk ditches were presumably the water trenches -which surrounded the same jealously-guarded Eyes: and as _ha-ha_ is also -defined as "an old woman of surprising ugliness, a caution," it may be -suggested that the caretakers or beldames[864] of the awful Eyes were, -like some of the vergers and charwomen of the present day, not usually -comely. - - [Illustration: FIG. 453.--Trematon, Cornwall.] - - [Illustration: FIG. 454.--Chun Castle.] - -The iris-form of the Eye was shown in the ground plan _ante_, page 534, -and that this design was maintained even for ages after the first -primitive Rock or Tower had given place to statelier edifices might be -shown by many more evidences than the design here illustrated: the -_maton_ of this Trematon Castle was in all probability the same Maiden -as the Shee of Maiden Castle, Maiden Paps, and the Maiden Stane. -Trematon, in Cornwall, was the site of a Stannary Court, whence arose -the proverbial localism "Trematon Law," and there are peculiarities -about the Castle which merit more than passing attention. Rising -majestically amid the surrounding foliage the keep is described as -standing on the summit of a conical mound: Baring-Gould characterises -the aspect as being that of a pork pie, whence its windowless walls -would seem to bear a resemblance to the massive masonry at Richborough. -The Richborough walls now measure 10 feet 8 inches in thickness and -nearly 30 feet in height; those at Trematon are stated as being 10 feet -thick and 30 feet high. Like Maiden Castle at Dorchester, Trematon is of -an oval form and it was formerly divided into apartments, but as there -are no marks of windows they would appear to have been lighted from the -top.[865] The gateway consisted of three strong arches, and the general -arrangements would seem to have resembled those at Chun where, as will -be noted, there were three outer chambers encircling about a dozen inner -stalls. Chun is cyclopean unmortared stonework; Maiden Castle is -earthwork; Richborough is supposedly Roman masonry: of Trematon little -is known that may be deemed authentic, but it is generally believed to -have been originally erected prior to the Conquest: as, however, the -Anglo-Saxons were incapable of masonry it would seem that Trematon might -be assigned to an antiquity not less than that of Richborough Castle -which it so curiously parallels. With the various Maiden Lanes of -King's Cross, Covent Garden, and elsewhere may be connoted the Mutton -Lane of Hackney, which was famous for a bun house which once rivalled -that at _Cheynes_ Walk, Chelsea: Maiden Lane, Covent Garden, is a -continuation of Chandos Street, and it will probably prove that the -surname Chandos is ultimately traceable to _Jeanne douce_. In Caledonia -_douce_ is not necessarily feminine, and the King John tradition, which -unaccountably lingered around Canonbury,[866] may be connoted with the -John Street and Mutton Hill of Clerkenwell. The sheep or mutton is the -proper emblem of St. John, and perhaps the same King John may be further -identified with the Goodman of the adjacent Goodman's Fields. We have -seen that in Caledonia the gudeman was the devil, whence it becomes -interesting to find near Brown's Wood, Islington, stood once a "Duval's -(vulgarly called Devil's) Lane".[867] - -St. Columba alludes affectionately to-- - - My _derry_, my little oak grove, - My dwelling and my little cell. - -The Eye dun illustrated _ante_, page 584, which is described as the -strangest, most solitary, most prehistoric-looking of all our motes, is -known as _Trow_dale Mote; St. Columba is associated with _Tiree_; he is -also said to have been imprisoned at _Tara_, and to have written the -book _Durrow_ with his own hand: there is thus some ground for tracing -the Mote, Maton, Maid or Maiden, _alias_ St. Columba, to Droia or Troy. -That the dove was pre-eminently a Cretan emblem is well known, and that -all derrys or trees were sacred Troys or sanctuaries is further implied -by the ancient meaning of the adjective _terribilis_, _i.e._, sacred: -thus we find Westminster or Thorn Ey alluded to by old writers as a -_locus terribilis_,[868] and it would seem that any awe-inspiring or -awful spot was deemed _terrible_ or sacred. - -In the Celtic Calendar there figures a St. Maidoc or Aidan: Maidoc is -_maid high_, and I am afraid St. Aidan was occasionally "a romping girl" -or _hoiden_. One does not generally associate Pallas Athene with -revelry, and it is difficult to connect with gaiety the grim example of -Athene which the present proprietors of _The Athenæum_ have adopted as -their ideal; yet, says Plato, "Our virgin Lady, delighting in the sports -of the dance, thought it not meet to dance with empty hands; she must be -clothed in full armour, and in this attire go through the dance. And -youths and maidens should in every respect imitate her example, -honouring the goddess, both with a view to the actual necessities of war -and to the festivals." Hoiden or hoyden meant likewise a gypsy--a native -of Egypt "the Land of the Eye"--and also a heathen: Athene, who was -certainly a heathen maid, may be connoted with Idunn of Scandinavia, who -keeps the apples which symbolise the ever-renewing and rejuvenating -force of Nature.[869] Tradition persistently associates Eden with an -apple, although Holy Writ contains nothing to warrant the connection: -similarly tradition says that Eve had a daughter named Ada: as Idunn was -said to be the daughter of Ivalde we may equate Idunn, the young and -lovely apple-maid, with Ada or Ida, and Ivalde, her mother with the Old -_Wife_, or Ive Old.[870] In an earlier chapter we connected Eve with -_happy_, Hob, etc., and there is little doubt that Eve, "the Ivy Girl," -was the Greek Hebe who had the power of making old men young again, and -filled the goblets of the gods with nectar. - -Idunn, "the care-healing maid who understands the renewal of youth," -was, we are told, the youthful leader of the _Idunns_ or fairies: in -present-day Welsh _edyn_ means a _winged one_, and _ednyw_ a spirit or -essence. It is said that from the manes of the horses of the Idunns -dropped a celestial dew which filled the goblets and horns of the heroes -in Odin's hall; it is also said that the Idunns offer full goblets and -horns to mortals, but that these, thankless, usually run away with the -beaker after spilling its contents on the ground. There must be an -intimate connection between the legend of the fair Idunns, and the fact -that at the Caledonian Edenhall, on the river Eden, is preserved an -ancient goblet known as The Luck of Edenhall:-- - - If this glass do break or fall - Farewell the luck of Edenhall. - -The river Eden flows into the Solway Firth, possibly so named because -the Westering Sun must daily have been seen to create a golden track or -sun-way over the Solway waters. Ptolemy refers to Solway Firth as Ituna -Estuarium, so that seemingly Eden or Ituna may be equated not only with -the British rivers Ytene and Aeithon, but also with the Egyptian Aten. -According to Prof. Petrie, the cult of Aten "does not, so far, show a -single flaw in a purely scientific conception of the source of all life -and power upon earth. The Sun is represented as radiating its beams on -all things, and every beam ends in a hand which imparts life and power -to the king and to all else. In the hymn to the Aten, the universal -scope of this power is proclaimed as the source of all life and action, -and every land and people are subject to it, and owe to it their -existence and allegiance. No such grand theology had ever appeared in -the world before, so far as we know, and it is the forerunner of the -later monotheist religions while it is even more abstract and impersonal -and may well rank as a scientific theism." - - [Illustration: FIG. 455.--British. From Evans] - -Egyptian literature tells of a King Pepi questing for the tree of life -in company with the Morning Star carrying a spear of Sunbeams. - - Thy rising is beautiful, O living Aton, Lord of Eternity, - Thou art shining, beautiful, strong, - Thy love is great and mighty. - Thy rays are cast into every face - Thy glowing hue brings life to hearts - When thou hast filled the two Lands with thy love - O God, who himself fashioned himself, - Maker of every land. - Creator of that which is upon it, - Men, all cattle, large and small. - All trees that grow in the soil, - They live when thou dawnest for them. - Thou art the mother and the father of all that thou has made. - -Yet this resplendent Pair or Parent was also addressed by the Egyptians -as the Sea on High and invoked-- - - Bow thy head, decline thy arms, O Sea! - -The Maiden Morning Star or Stella Maris was imagined as refreshing the -heart of King Pepi to life: "She purifies him, she cleanses him, he -receives his provision from that which is in the Granary of the Great -God, he is clothed by the Imperishable Stars." The intimate connection -between Candia and Egypt, the "Land of the Eye" is generally admitted, -and as it is an etymological fact that the letters _m_ and _n_ are -almost invariably interchangeable (indeed if language begins with voice -and ends with voice it is impossible to suppose that two such similar -sounds could have maintained their integrity), it is probable that -Candia is radically related to Khem, which seemingly was the most -ancient name for Egypt. The celebrated "Maiden Bower," by Mount -Pleasant, Dunstable, is believed to be the modern equivalent of magh -_din_ barr, pronounced mach _dim_ barr, and it is decoded as _magh_, a -level expanse, _din_, a hill or hill fortress, and _barr_, a summit: I -note this derivation--which certainly cannot be applied to the Maiden -Stane--as it equates _din_ with _dim_, in which connection it is -noteworthy that in France and Belgium _Edinburgh_ becomes _Edimbourg_. -In all probability therefore Adam, Master of Eden, was originally Adon -or "the Lord," and Notre _Dame_ of France was equivalent to the -_Madonna_ of Italy. - - [Illustration: FIG. 456.--From _The Correspondences of Egypt_ - (Odhner).] - -In Caledonia the moothills were known alternatively as _Dom_hills, and -in the "Chanonry of Aberdeen" was a dun known as Donidon or Dunadon: -_doom_ still means fate or judgment; in Scots Law giving sentence was -formerly called "passing the doeme"; the judge was denominated the -Doomster, and the jury the Doomsmen. In the Isle of Man the judges are -termed Deemsters, and in Scandinavia stone circles are known as Doom -rings: the Hebrew Dan meant _judgment_, and the English Dinah[871] is -interpreted as _one who judges_; in the Isle of Man the Laws are not -legal until they have been proclaimed from the _Tyn_wald Hill. That the -Domhills of Britain have largely preserved their physical condition is -no doubt due to the doom frequently inflicted on malefactors that they -should carry thither a certain quantity of earth and deposit it.[872] - -In Europe there are numerous megalithic monuments known popularly as -"Adam's Graves," and near Draycott at Avebury the maps mark an Adam's -Grave. On the brow of a hill near Heddon (Northumberland) is a -trough-like excavation in the solid rock known as the Giant's Grave; -there is a similar Giant's Grave near Edenhall by Penrith, and a -neighbouring chasm entitled The Maiden's Step is popularly connected -with Giant Torquin: this Torquin suggests Tarquin of Etruria, between -which and Egypt there was as close if not a closer connection than that -between Candia and Khem. - -At Maidstone, originally Maidenstone, there is a _Moat_ Park: in Egypt -_Mut_ was one of the names given to the Queen of Heaven, or Lady of the -Sky: Mut was no doubt a variant of Maat, or Maht, the Egyptian Goddess -of Truth, for in the worship of the Egyptian Aton "Truth" occupied a -pre-eminent position, and the capital of Ikhnaton, the most conspicuous -of the Aton-worshipping kings, was called the "Seat of Truth". - - [Illustration: FIG. 457.--Maat.] - - [Illustration: FIG. 458.--Mut.] - -Surmounting the Maat here illustrated is a conspicuous _feather_ which -we have already connoted with _feeder_ and _fodder_. Maat, the giver of -provision from that which is in the granary of the Great God, is thus -presumably allied with _meat_, also to _mud_,[873] or liquid earth. The -word _mud_ is not found in Anglo-Saxon, but is evidently the -Phoenician _mot_, and it would be difficult for modern science to add -very much to the prehistoric conception of the Phoenicians. According -to their great historian Sancaniathon: "The beginning of all things was -a condensed, windy air, or a breeze of thick air, and a chaos turbid and -black as Erebus. Out of this chaos was generated Môt, which some call -Ilus" (_mud_), "but others the putrefaction of a watery mixture. And -from this sprang all the seed of the creation, and the generation of the -universe.... And, when the air began to send forth light, winds were -produced, and clouds, and very great defluxions and torrents of the -heavenly waters."[874] It is probable that _Sancaniathon_, the -Phoenician sage to whom the above passage is attributed, was radically -_Iathon_ or _Athene_. - -We have connoted the Egyptian sun-god Phra with Pharoah, or Peraa, who -was undoubtedly the earthly representative of the same Fire or Phare as -was worshipped by the Parsees, or Farsees of Persia: the Persian -historians dilate with enthusiasm on the justice, wisdom, and glory of a -fabulous Feridoon whose virtues acquired him the appellation of the -Fortunate, and it is probable that this Feridoon was the Fair Idoon -whose palace, like the Fairy Donn's, was located on some humble fire -dun, or peri down. The name Feridoon, or Ferdun (the Fortunate),[875] is -translated as meaning _paradisiacal_: Ferdusi is etymologically -equivalent to _perdusi_, which is no doubt the same word as _paradise_, -and we can almost visualise the term _feridoon_ transforming itself into -_fairy don_. Nevertheless by one Parthian poet it was maintained-- - - The blest Feridoon an angel was not, - Of musk or of amber, he formed was not; - By justice and mercy good ends gained he, - Be just and merciful thou'lt a Feridoon be.[876] - -In Germany, Frei or Frey meant a privileged place or sanctuary: in -London such a sanctuary until recently existed around the church of St. -Mary Offery, or Overy (now St. Saviours, Southwark), and in a subsequent -chapter we shall consider certain local traditions which permit the -equation of St. Mary Overy, and of the Brixton-Camberwell river _Effra_, -with the Fairy _Ovary_ of the Universe. The Gaelic and Welsh for an -opening or _mouth_ is _aber_, whence Aberdeen is held to mean the mouth -of the Don: but at Loch_aber_ or Loch _Apor_ this interpretation cannot -apply, and it is not improbable that Aberdeen on the river Don was -primarily a Pictish Abri town--a Britain or Prydain. As the capital of -Caledonia is Edinburgh or Dunedin, it may be suggested that the whole of -Caledonia stern and wild was originally a _Kille_, or church of Don. - -At Braavalla, in Osturgothland, there are remains of a marvellous "stone -town," whence we may assume that this site was originally a Braavalla, -or _abri valley_: the chief of the Irish Barony of Barrymore who was -entitled "The Barry" is said to have inhabited an enchanted brugh in one -of the Nagles Hills. Near New Grange in Ireland there is a remarkable -dolmen known locally as the house or tomb of Lady "Vera, or Birra":[877] -five miles distant is Bellingham, and I have little doubt that every -fairy dun or fairy town, the supposed local home of Bellinga, the Lord -Angel or the Beautiful Angel, was synonymously a "Britain"; that Briton -and Barton are mere variants of the same word is evident from such -place-names as Dumbarton, originally Dunbrettan. - - [Illustration: FIG. 459.--New Grange, Ireland. - - Fig. I _The Barrow at New Grange_ - - Fig. II _Section of the Tumulus_ - - Fig. III _Section of the Gallery & Dome_] - - [Illustration: FIG. 460--Kit's Coty, near Maidstone. - [_To face page 751._ ] - -It has been seen that Prydain--of whom it was claimed that before his -coming there was little ordinance in these Islands save only a -superiority of oppression--was the reputed child of King Aedd: Aedd was -one of the titles of Hu, the first of our national Three Pillars, and he -was probably identical with Aeddon, a name which, says Davies, "I think -was a title of the god himself": the priests of Hu were apparently -termed Aeddons, whence like the Mountjoys of France we may assume they -were the denizens of the Aeddon duns: inquiry will probably establish -one of these sanctuaries at Haddington; at Addington (Domesday -_Edin_tone) in Kent there are the remains of one still standing. With -the pagan Aeddons may be connoted the Celtic Saint Aidan, Æden, or -Aiden, whose name is associated with Lindis_farne_, also the St. Aidan, -or Maidoc of _Ferns_, who among other prodigies is recorded as having -driven to and from Rome in twenty-four hours. At _Farn_ MacBride in -Glencolumkille, there are some cromlechs which exactly resemble in plan -the house of Lady Vera, or Birra, at New Grange:[878] at Evora, in -_Por_tugal, situated on bleak heathland, is a similar monument which -Borrow described as the most perfect and beautiful of its kind he had -ever seen: "It was circular, and consisted of stones immensely large and -heavy at the bottom, which towards the top became thinner, having been -fashioned by the hand of art to something like the shape of _scallop -shells_.... Three or four individuals might have taken shelter within -the interior in which was growing a small thorn tree."[879] The scallop -shell, like the cockle and all coquilles, was obviously an emblem of -Evora, the Ovary, the Aber, the opening. - -The _Bona dea_ of Candia was represented with a headdress in the form of -a cat; we shall connote this animal (German _kater_) with St. Caterina -or Kate, the immaculate pure one, and it is not unnoteworthy that the -Kentish _Kit's_ coty, near Maidstone, _vide_ the photograph here -reproduced, contains what might be a rude much-weathered image of the -sacred _cat_, lioness, or _kit_ten:[880] In Caledonia is a famous -Cat[881] Stane, and the Duchess of Sutherland still bears the honorary -title "Lady of the Cat".[882] The word _kitt_en resolves into Great -Itten: the New Forest used to be known as the Forest of Ytene,[883] and -I do not think that the great British Forest of Dean has any real -connection with the supposition that the Danes may have taken up their -residence there: _Dean_ was almost a generic name for forest, and we -meet with it from Arden to the Ardennes.[884] - -For an explication of the word _dawn_ Skeat observes: "see day"; it is, -however, probable that _dawn_ was the little or young Don or Adon. By -the Welsh the constellation Cassiopeaia is known under the title of -Don's chair. That the Irish Don was Truth is probable from the statement -"His blue dome (the sky) was an infallible weather-glass, whence its -name the Hill of Truth".[885] - -According to the Edda,[886] a collection of traditions which have been -assigned variously by scholars to Norway, Greenland, and the British -Isles, the world was created by the sons of Bor, and in the beginning -the gods built a citadel in Ida-plain and an age of universal innocence -prevailed. Situated on Cockburn Law in Berwickshire--a wick or fortress -of Ber upon which stands the largest of all the brochs--is a prehistoric -circle known as Edina or Wodens Hall. The English name Edana or Edna, -defined as meaning _perfect happiness_ or _rich gift_, is stated to be a -variant of Ida or Ada: in Hebrew the name Adah means _beauty_, and Ada, -the lovely daughter of Adam, is probably Eda, the "passionately -beloved"[887] Breaton princess of Hibernia, or Ma Ida of Tyburnia or -Marylebone. - -The Garden of Eden has somewhat unsuccessfully, I believe, been located -in Mesopotamia: the Jews doubtless had their Edens even though -Palestine is arid, and the authorities translate the name Adam as having -meant _red earth_: according to early Rabbinical writers Adam was a -giant; he touched the Arctic pole with one hand and the Antarctic with -the other.[888] I have here noted but a handful of the innumerable Edens -in Britain which includes five rivers of that name:[889] that the Lady -of Britain was Prydain, Brython, or _pure Athene_, _i.e._, Wisdom, is a -well-recognised tradition, for she is conventionally represented as -Athene. In Greece the girl-name Theana meant _Divine Intelligence_,[890] -and Ida was interpreted _far seeing_: in Troy the goddess of the city, -which originally stood upon a dun hill, was Athene, and the innumerable -owl-headed emblems found there by Schliemann were her sign: "Before the -human form was adopted her (Athene's) proper symbol was the Owl; a bird -which seems to surpass all other creatures in acuteness and refinement, -of organic perception; its eyes being calculated to discern objects -which to all others are enveloped in darkness; its ear to hear sounds -distinctly when no other can perceive them at all, and its nostrils to -discriminate effluvia with such nicety that it has been deemed prophetic -from discovering the putridity of death even in the first stages of -disease."[891] - -We have noted the existence of some exclusively British fairies known as -Portunes: among the Latins Portunas was a name of Tri_ton_ or Nep_tune_: -the Mother of the British Portunes might be termed Phortuna, or, as we -should now write the word, Fortuna, and the stone circle at Goodaver in -Cornwall might be described as a Wheel of Good Phortune: the Hebrew for -_fortune_ is _gad_, and it is probable that the famous Gadshill, near -Rochester, was at one time a God's Hill; from Kit's Coty on the heights -above Rochester it is stated that according to tradition a continuous -series of stone monuments once extended to Addington where are still the -remains of another coty or cromlech. - -There are in England numerous Addingtons or Edintones, and at at least -two of these are Druidic remains: the Kentish Addington, near Snodland -and Kit's Coty, is dedicated to St. Margaret, and the church itself is -situated on a rise or dun. Half a mile from Bacton in Hereford is a -small wood known as St. Margaret's Park, and in the centre of this is a -cruciform mound, its western arm on the highest ground, its eastern on -the lowest: this cruciform mound was described in 1853 as being 15 feet -at base,[892] a familiar figure which may be connoted with the statement -in _The Golden Legend_ that St. Margaret was fifteen years of age. In -addition to the cruciform mount at St. Margaret's Park, Bacton, there -are further remains of archæologic interest: about 100 years ago nine -large yew trees which were surrounding it--one of gigantic size--were -felled to the ground, and my authority states that its venerable -antiquity was evident from the decayed stumps of _oaks_ still visible -felled ages ago together with more recent ones.[893] In addition to the -cross in this prehistoric Oak grove of the Lady Margaret there are three -curious cavities, two of them circular, the third oval or egg-shaped: -the ancient veneration for the _oeuf_, or egg, has degenerated to the -Easter egg, and in Ireland the Dummy's Hill,[894] associated with -egg-trundling may, I think, be equated with Donna or the Dame. - -The Cretan Britomart in Greek was understood to mean _sweet maiden_; in -Welsh _pryd_ meant precious, dear, fair, beautiful; Eda of Ireland was -"passionately beloved," and to the Britons the sweet maiden was -inferentially Britan_nia_, the _new_ pure Athene, Ma Ida the Maid or -Maiden whose character is summed up in the words _prude_, _proud_, -_pride_, and _pretty_. In Ireland we may trace her as Meave, _alias_ -Queen Mab, and the headquarters of this Maiden were either at Tara or at -Moytura: the latter written sometimes Magh Tuireadh, probably meant the -plain of Troy, for there are still all the evidences here of a -megalithic Troy town. The probabilities are that Stanton Drew in -Somerset, like Drewsteignton in Devon, with which tradition connects St. -Keyna, was another Dru stonetown for here are a cromlech, a logan stone, -two circles, some traces of the Via Sacra or Druid Way and an ancient -British camp: in Aberdeen there are circles at _Tyre_bagger, Dun_adeer_, -and at Deer. - -Among other so-called monuments of the Brugh at Moytura recorded in the -old annalists are "the Two Paps of the Morrigan," "The Mound of the -Morrigan," _i.e_., the Mound of the Great Queen, also a "Bed of the -Daughter of Forann":[895] Forann herself was doubtless the Hag whose -weirdly-sculptured chair exists at Lough Crew in Meath: _Meath_ was -esteemed the _mid_, _middle_, or _midst_, of Ireland, and here as we -have seen existed the central stone at Birr. There is a celebrated Hag's -Bed at Fermoy, doubtless the same Hag as the "Old Woman of Beare," whose -seven periods of youth necessitated all who lived with her to die of old -age: this Old Woman's grandsons and great grandsons were, we are told, -tribes and races, and in several stories she appears to the hero as a -repulsive hag who suddenly transforms herself into a beautiful Maid. At -Moytura--with which tradition intimately associates the Children of -Don--is a cairn called to this day the "cairn of the One Man": with this -One Man we may connote Un Khan or Prester John, of whose mystic Kingdom -so many marvellous legends circulated during the Middle Ages. - -Among the miracles attributed to St. Patrick is one to the effect that -by the commandment of God he "made in the earth a great circle with his -staff": this might be described as a _byre_, _i.e._, an enclosure or -bower, and we may connote the word with the stone circle in -Westmoreland, at Brackenbyr, _i.e._, the byre of Brecon, Brechin, or the -Paragon? The husband of Idunn was entitled Brage, whose name _inter -alia_ meant King: Brage was the god of poetry and eloquence; a -superfluity of prating, pride, and eloquence is nowadays termed _brag_. - -The burial place of St. Patrick, St. Bride, and Columba the Mild, is -alleged to be at Duno in Ulster: "In Duno," says _The Golden Legend_, -"these three be buried all in one sepulchre": the word Duno is _d'uno_, -the divine Uno, and the spot was no doubt an Eden of "the One Man": -Honeyman[896] is a fairly common English surname, and although this -family may have been dealers in honey, it is more probable that they are -descendants of the One Man's ministers: in Friesland are megalithic -Hunnebeds, or Giant's Beds, and I have little doubt that the -marvellously scooped stone at Hoy in the Hebrides[897]--the parallel of -which existed in Egypt, the Land of the Eye--was originally a Hunne Bed -or _grotte des fees_. - -"Of Paradise," says Maundeville, "I cannot speak for I have not been -there": nevertheless this traveller--who was not necessarily the arch -liar of popular assumption--has recorded many artificial paradises which -he was permitted to explore: the word _paradise_ is the Persian -_pairidaeza_, which means an enclosure, or place walled in: it is thus -cognate with our _park_, and the first parks were probably sanctuaries -of the divine Pair. Nowhere that I know of is the place-name -Paradise[898] more persistent than in Thanet or Tanet, a name supposed -by the authorities to be Celtic for _fire_: at the nose of the North -Foreland old maps mark Faire Ness, and I have little doubt that Thanet, -"by some called Athanaton and Thanaton,"[899] was originally sacred to -Athene. In Suffolk is a Thingoe, which is understood to mean "how, or -mound of the _thing_, or provincial assembly": the chief Cantian _thing_ -or folkmoot was probably held at the Dane John at Cantuarbig or -Durovernon; the word _think_ implies that Athene was a personification -of Reason or Holy Rhea, and the equivalence of the words _remercie_ and -_thank_, suggest that all dons, donatives, and donations were deemed to -have come from the Madonna or Queen Mercy, to whom thanks or -remerciements were rendered by the utterance of her name. In the North -of England there are numerous places named Unthank, which seemingly is -ancient Thank: the Deity is still thanked for _meat_, _i.e._, _fare_, or -_forage_; _free_, according to Pearsall, "comes from an Aryan root -meaning _dear_ (whence also our word _friend_), and meant in old -Teutonic times those who are _dear_ to the head of the household--that -is connected with him by ties of friendship, and not slaves, or in -bondage".[900] The word _dear_, French _adore_, connects _tre_ or abode -with Droia or Troy: yet the _Sweet Maiden_ of Crete could at times show -dour displeasure, and one of her best known representations is thus -described: "The pose of the little figure is dignified and firm, the -side face is even winning, but the eyes are fierce, and the outstretched -hands holding the heads of the snakes are so tense and show such -strength that we instinctively feel this was no person to be played -with".[901] The connection at Edanhall of The Maiden's Step with Giant -Torquin establishes a probability that the Maid or the Maiden was either -the Troy Queen or the Eternal Queen, or _dur queen_, the hard Queen, at -times a little dragon, oftener a _dear Queen_, _i.e._, Britomart, the -Sweet Maiden, or Eda, the passionately beloved, the _Adorée_. "Bride, -the _gentle_" is an epithet traditionally applied to St. Bride, St. -Brigit, or St. Brig; in Welsh, _brig_ and _brigant_ mean _tip top_ or -_summit_, and these terms may be connoted with the Irish _brig_ meaning -pre-eminent power, influence, authority, and high esteem. At Chester, or -Deva, there has been found an inscription to the "Nymph-Goddess Brig," -and at Berrens in Scotland has been found an altar to the Goddess of -Brigantia, which exhibits a winged deity holding a spear in one hand, -and a globe in the other. - -In the British Museum is a coin lettered CYNETHRYTH REGINA: this lady, -who is described as the widow of Offa, is portrayed "in long curls, -behind head long cross": assuredly there were numerous Queen -Cynethryths, but the original Cynethryth was equally probably Queen -Truth, and in view of the fact that the motto of Bardic Druidism was -"the Truth against the world," we may perhaps assume that the Druid was -a follower of Truth or Troth. - -In the opinion of the learned Borlase the sculpture illustrated on page -485 represents the six progressive orders of Druidism contemplating -Truth, the younger men on the right viewing the Maiden draped in the -garb of convention, the older ones on the left beholding her nude in her -symbolic aspect as the feeder of two serpents: it is not improbable that -Quendred, the miraculous light-bearing Mother of St. Dunstan, was a -variant of the name Cynethryth, at times Queen Dread, at times Queen -Truth. - - [Illustration: FIG. 461.--Britannia, A.D. 1919. - _By permission of the Proprietors of "Punch"._] - -The frequent discovery of coins--Roman and otherwise--within cromlechs -such as Kit's Coty and other sacred sites appears to me to prove -nothing in respect of age, but rather a survival of the ancient -superstition that the fairies possessed from time immemorial certain -fields which could not be taken away or appropriated without gratifying -the pixy proprietors by a piece of money:[902] the land-grabber is no -novelty, nor seemingly is conscience money. That important battles -occurred at such sites as Moytura and Braavalla is no argument that -those fantastic Troy Towns or Drewsteigntons were, as Fergusson -laboriously maintained, monuments to commemorate slaughter. According to -Homer-- - - Before the city stands a lofty mound, - In the mid plain, by open space enclos'd; - Men call it Batiaea; but the Gods - The tomb of swift Myrinna; muster'd _there - The Trojans and Allies their troops array'd_.[903] - -Nothing is more certain than that with the exception of a negligible -number of conscientious objectors, a chivalrous people would defend its -Eyedun to the death, and that the last array against invaders would -almost invariably occur in or around the local Sanctuarie or Perry dun. - -It is a wholly unheard of thing for the British to think or speak of -Britain as "the Fatherland": the Cretans, according to Plutarch, spoke -of Crete as their Motherland, and not as the Fatherland: "_At first_," -says Mackenzie, "the Cretan Earth Mother was the _culture deity_ who -instructed mankind ... in Crete she was well developed before the -earliest island settlers began to carve her images on gems and seals or -depict them in frescoes. She symbolised the island and its social life -and organisation."[904] - -FOOTNOTES: - - [820] _Irish Folklore_, p. 32. - - [821] _Irish Folklore_, p.78 - - [822] Heath, F. R. and S., _Dorchester_, p. 40. - - [823] Dorchester stands on the "Econ Way" - - [824] _Irish Folklore_, p. 79. - - [825] In _Crete the Forerunner of Greece_, Mr. and Mrs. Hawes - remark that Browning's great monologue corresponds perfectly - with all we know of the Minoan goddess-- - - I shed in Hell o'er my pale people peace - On earth, I caring for the creatures guard - Each pregnant yellow wolf and fox-bitch sleek, - And every feathered mother's callow brood, - And all that love green haunts and loneliness. - - [826] _Iliad_, xv., 175. - - [827] _London_, p. 59. - - [828] _Irish Folklore_, p. 34. - - [829] Gomme, Sir L., _The Topography of London_, ii., 215. - - [830] See Cynethryth _post_, p. 761. - - [831] _Golden Legend_, iii., 188. - - [832] Hunt, R., _Popular Romances of the West of England_, p. 73. - - [833] Cf. Numbers xiii. 33. - - [834] Adjacent to Perry Mount, Perrivale, Sydenham, are Adamsrill - road, Inglemere road, _Allen_by road, and _Ex_bury road. - - [835] This Tanfield Court supposedly takes its name from an - individual named Tanfield. Wherever the original Tanfield was - it was doubtless the scene of many a bonfire or Beltan - similar to the joyous "Tan Tads," or "Fire Fathers" of - Brittany. - - [836] _Cf_. Forster, Rev. C., _The One Primeval Language_, 1851. - - [837] _Rude Stone Monuments_, p. 131. - - [838] "His feathers were all ruffled for he had been grossly - handled by a glove not of silk, but of wool, so he preened - and plumed himself carefully with his beak." - - [839] _Folklore_, xxix., No. 3, p. 195. - - [840] P. 165. - - [841] At Bickley in Kent there is a _Shaw_field Park, which may be - connoted with the Bagshaw's Cavern at Buxton. - - [842] By Chee Tor is Mon_sal_ Dale, and we may reasonably connote - _sal_ and "_salt_" with Silbury and Sol: into the waters of - the Solway Firth flows the river Eden or Ituna, and doubtless - the Edinburgh by Salisbury Crags is older than any Saxon - Edwin or Scandinavian Odin. (Since writing I find it was - originally named Dunedin, _cf._ Morris Jones, Sir G., - _Taliesin_.) - - [843] _Odyssey_, Book I., 67. - - [844] Chapter I. - - [845] From an article by Dr. Paul Carus in _The Open Court_. - - [846] The fine megalith now standing half a mile distant at "The - Den" was transported from Devonshire about a century ago--no - doubt with the idea of tripping some unwary archæologist. - - [847] _Odyssey_, Book I., 67. - - [848] _Cours d'Hieroglyphique Chretienne_, in _L'Universite - Catholique_, vol. vi., p. 266. - - [849] _Cf._ Hazlitt, W. C., _Faiths and Folklore_, i., 222. - - [850] Hunt, p. 328. - - [851] Deer, near Aberdeen, is said to have derived its name from - _deur_, the Gaelic for _tear_, because St. Drostan shed tears - there. The monkish authority in the Book of Deer says: - "Drostan's tears came on parting with Columcille". Said - Columcille, "Let Dear be its name henceforward". - - [852] Fergusson, p. 273. - - [853] The Tuttle family may similarly be assigned to one or other - of the innumerable Toothills. - - [854] _Irish Folklore_, p. 31. - - [855] Wentz, W. Y. Evans, p. 404. - - [856] In Irish _aine_ means _circle_. - - [857] Westropp, T. J., _Proc. of Royal Irish Academy_. - - [858] _Cf._ _Folklore_, xxix., No. 2, p. 159. - - [859] Quoted from Besant's _Westminster_. - - [860] Besant supposes that Tothill Street took its name from - watermen touting there for fares. - - [861] Ps. lii. 7. - - [862] In Persia the Shamrakh was held sacred as being emblematical - of the Persian triads. - - [863] _Odyssey_, xiv., 12. - - [864] Skeat comments upon the word _hag_ as "perhaps connected with - Anglo-Saxon _haga_, a hedge enclosure, but this is - uncertain": this authority's definition of a _ha-ha_ is as - follows: "Ha-ha, Haw-haw, a sunk fence (F.). From F. _haha_ - an interjection of laughter, hence a surprise in the form of - an unexpected obstacle (that laughs at one). The French word - also means an old woman of surprising ugliness, a 'caution'." - - The Celts were conspicuously chivalrous towards women, and I - question whether they burst into haw-haws whensoever they met - an ill-favoured old dame. As to the ha-has, or "unexpected - obstacles," Cæsar has recorded that "the bank also was - defended by sharp stakes fixed in front, and stakes of the - same kind fixed under the water were covered by the river": - if, then, the amiable victim who unexpectedly stumbled upon - this obstacle chuckled ha-ha! or haw-haw! as he nursed his - wounded limbs, the ancient Britons must have possessed a far - finer sense of humour than has usually been assigned to them. - - [865] Stockdale, F. W. L., _Excursions Through Cornwall_, 1824, p. - 116. - - [866] Gomme, Sir L., _The Topography of London_, ii., 222. - - [867] _Ibid._, ii., 216. - - [868] Besant, W., _Westminster_, p. 20. - - [869] Rydberg, _Teutonic Mythology_, p. 118. - - [870] In the Kentish neighbourhood of Preston, Perry-court, - Perry-wood, Holly Hill, Brenley House, and Oversland is an - _Old Wives Lees_, and Britton Court Farm. - - [871] A London cockney refers to his sweetheart as his _donah_. - - [872] See "Archæologia" (from _The Gentleman's Magazine_), i., 286. - - [873] The English moot hills are sometimes referred to as _mudes_ - or _muds_, Johnson, W., _Byways_, p. 67. - - [874] Quoted from Donnelly, I., _Ragnarok_. - - [875] Moody, S., _What is Your Name?_ p. 266. - - [876] Anon, _Secret Societies of the Middle Ages: History of the - Assassins_. - - [877] Fergusson, J., _Rude Stone Monuments_, p. 231. - - [878] Fergusson, p. 523. - - [879] _Ibid._, p. 390. - - [880] Almost immediately above the cromlech is Dan's Hill, and in - close neighbourhood are Burham, Borough Court, Preston Hall, - Pratling Street, and Bredhurst, _i.e._, Bred's Wood. That - Bred was _San Od_ is possibly implied by the adjacent - _Snod_hurst and _Snod_land. At Sinodun Hill in Berkshire, - Skeat thinks _Synods_ may have once been held. The Snodland - neighbourhood in Kent abounds in prehistoric remains. - - [881] The authorities assume that the _cat_ is here cath, the - Gaelic for _war_. It might equally well be _cad_, the Gaelic - for _holy_: in the East a _jehad_ is a Holy War. - - [882] Lang, A., _Myth, Ritual, and Religion_, i., 72. - - [883] _A New Description of England_, 1724. - - [884] Sharon Turner informs us, on the authority of Cæsar, Strabo, - and Diodorus Siculus, that the Britons "cleared a space in - the wood, on which they built their huts and folded their - cattle; and they fenced the avenues by ditches and barriers - of trees. Such a collection of houses formed one of their - towns." _Din_ is the root of _dinas_, the Welsh word in - actual use for a _town_. - - [885] Westropp, T. J., _Proceedings of Royal Irish Academy_, p. - 165. - - [886] With _Edda_, a general term for the rules and materials for - verse-making, may be connoted our _ode_. - - [887] According to the original Irish of the story-teller, - translated and published for the first time in 1855, Conn, - the Consort of Eda, "was a puissant warrior, and no - individual was found able to compete with him either on land - or sea, or question his right to his conquest. The great King - of the West held uncontrolled sway from the island of Rathlin - to the mouth of the Shannon by sea, and as far as the - glittering length by land. The ancient King of the West, - whose name was Conn, was good as well as great, and - passionately loved by his people. His Queen (Eda) was a - Breaton (British) princess, and was equally beloved and - esteemed, because she was the great counterpart of the King - in every respect; for whatever good qualification was wanting - in the one, the other was certain to indemnify the omission. - It was plainly manifest that heaven approved of the career in - life of the virtuous couple; for during their reign the earth - produced exuberant crops, the trees fruit ninefold - commensurate with their usual bearing, the rivers, lakes and - surrounding sea teemed with abundance of choice fish, while - herds and flocks were unusually prolific, and kine and sheep - yielded such abundance of rich milk that they shed it in - torrents upon the pastures; and furrows and cavities were - filled with the pure lacteal produce of the dairy. All these - were blessings heaped by heaven upon the western districts of - Innes Fodhla, over which the benignant and just Conn swayed - his sceptre, in approbation of the course of government he - had marked out for his own guidance. It is needless to state - that the people who owned the authority of this great and - good sovereign were the happiest on the face of the wide - expanse of earth. It was during his reign, and that of his - son and successor, that Ireland acquired the title of the - 'happy Isle of the West' among foreign nations. Con Mor and - his good Queen Eda reigned in great glory during many years." - - [888] Wood, E. J., _Giants and Dwarfs_, p. 11. According to - Maundeville in Egypt "they find there also the apple-tree of - Adam which has a bite on one side". - - [889] There is a conspicuously interesting group of names around - the river Eden in Sussex. At Edenbridge is Dencross, and in - close neighbourhood Ide Hill, Dane Hill, Paxhill Park, Brown - Knoll, St. Piers Farm, Hammerwood, Pippenford Park, Allen - Court, Lindfield, Londonderry, and Cinder Hill. With - Broadstone Warren and Pippinford Park it is noteworthy that - opposite St. Bride's Church, Ludgate Hill, is Poppins Court - and Shoe Lane: immediately adjacent is a Punch Tavern, whence - I think that Poppins was Punch and _Shoe_ was Judy. The gaudy - _popinjay_, at which our ancestors used to shoot, may well - have stood in Poppins Court: a representation of this - brilliant parrot or parrakeet is carved into one of the - modern buildings now occupying the site. - - [890] Moody, S., _What is Your Name_? p. 257. - - [891] Knight, R. Payne, _The Symbolic Language of Ancient Art and - Mythology_, p. 128. - - [892] "Archæologia" (from _The Gentleman's Magazine_), p. 270. - - [893] "Archæologia" (from _The Gentleman's Magazine_), p. 270. - - [894] "When I was a child I would no more have thought of going out - on Easter morning without a real Easter egg than I would have - thought of leaving my stocking unsuspended from the foot of - my bed on Christmas Eve. A few days before Easter I used to - go out to the park, where there were a great many whin - bushes, and gather whinblossoms, which I carried home to my - mother, who put two eggs in a tin, one for me and one for my - sister, and added the whinblossoms and water to them, and set - them to boil together until the eggs were hard and the shells - were stained a pretty brown hue. - - "On Easter Monday my sister and I would carry our eggs to a - mound in the park called 'The Dummy's Hill,' and would trundle - them down the slope. All the boys and girls we knew used to - trundle their eggs on Easter Monday. We called it 'trundling'. - The egg-shell generally cracked during the operation of - 'trundling,' and then the owner of it solemnly sat down and ate - the hard-boiled egg, which, of course, tasted very much better - than an egg eaten in the ordinary way. 'The Dummy's Hill' was - sadly soiled with egg-shells at the end of Easter Monday - morning. - - "My uncle, who was a learned man, said that this custom of - 'trundling' eggs was a survival of an old Druidical rite. It - seems to me to be queer that we in the North of Ireland should - still be practising that ancient ceremony when English children - should have completely forgotten it, and should think of an - Easter egg, not as a real thing laid by hens and related to the - ancient religion of these islands, but as a piece of - confectionery turned out by machinery and having no ancient - significance whatever."--Ervine, St. John, _The Daily - Chronicle_, 4th April, 1919. - - [895] Fergusson, J., _Rude Stone Monuments_, p. 191. - - [896] The surname Honeywell found at Kingston implies either there - or somewhere a Honeywell. There are several St. Euny Wells in - Cornwall. - - [897] It measures 36 feet x 18 feet 9 inches, see _ante_, p. 9. - - [898] At Margate are Paradise Hill, Dane Park, Addington Street - leading to Dane Hill, and Fort Paragon: at Ramsgate is also a - Fort Paragon, and a four-crossed dun called Hallicondane. - There used to be a Paradise near Beachy (Bougie, or Biga Head - (?)): by Broadstairs or Bridestowe which contains a shrine to - St. Mary to which all passing vessels used to doff their - sails, is Bromstone, and a Dane Court by Fairfield, all of - which are in St. Peter's Parish. By the Sister Towers of - Reculver are Eddington, Love Street, Hawthorn Corner, and - Honey Hill: in Thanet, Paramour is a common surname. By - Minster is Mount Pleasant and Eden Farm: by Richborough is - Hoaden House and Paramore Street. To Reculver as to - Broadstairs passing mariners used customarily to doff their - sails:-- - - Great gods, whom Earth and Sea and Storms obey, - Breathe fair, and waft us smoothly o'er the main. - Fresh blows the breeze, and broader grows the bay, - And on the cliffs is seen Minerva's fane. - We furl the sails, and shoreward row amain - Eastward the harbour arches, scarce descried, - Two jutting rocks, by billows lashed in vain, - Stretch out their arms the narrow mouth to hide. - Far back the temple stands and seems to shun the tide. - - --_Æneid_, Bk. III., lxviii. - - [899] _A New Description of England and Wales_, 1724, p. 84. - - [900] _The English Language_, p. 141. - - [901] Mr. and Mrs. Hawes, _Crete the Forerunner of Greece_, p. 123. - - [902] Hazlitt, W. Carew, _Faiths and Folklore_, i., 222. - - [903] _Iliad_, ii., 940. - - [904] _Myths of Crete and Pre-Hellenic Europe_, pp. 70, 190. The - italics are mine. - - - - - CHAPTER XIV. - - DOWN UNDER. - - "It is our duty to begin research even if we have to penetrate many - a labyrinth leading to nowhere and to lament the loss of many a - plausible system. A false theory negatived is a positive - result."--THOS. J. WESTROPP. - - -In the year 1585 a curious occurrence happened at the small hamlet of -Mottingham in Kent: betimes in the morning of 4th August the ground -began to sink, so much so that three great elm trees in a certain field -were swallowed up into a pit of about 80 yards in circumference and by -ten o'clock no part of them could be seen. This cavity then filled with -water of such depth that a sounding line of 50 fathoms could hardly find -or feel any bottom: still more alarming grew the situation when in an -adjacent field another piece of ground sunk in like manner near the -highway and "so nigh a dwelling house that the inhabitants were greatly -terrified therewith".[905] - -To account for a subsidence much deeper than an elm tree one must -postulate a correspondingly lofty _soutterrain_: the precise spot at -Mottingham where these subsidences are recorded was known as Fairy Hill, -and I have little doubt that like many other Dunhills this particular -Fairy Hill was honeycombed or hollowed. Almost every Mottingham[906] or -Maiden's Home consisted not only of the characteristic surface features -noted in the preceding chapter, but in addition the thoroughly ideal -Maiden's Home went down deep into the earth: in Ireland the children of -Don were popularly reputed to dwell in palaces _underground_; similarly -in Crete the Great Mother--the Earth Mother associated with circles and -caves, the goddess of birth and death, of fertility and fate, the -ancestress of all mankind--was assumed to gather the ghosts of her -progeny to her abode in the Underworld.[907] - -Caves and caverns play a prime and elementary part in the mythologies of -the world: their role is literally vital, for it was believed that the -Life of the World, in the form of the Young Sun, was born yearly anew on -25th December, always in a cave: thus caves were invariably sacred to -the Dawn or God of Light, and only secondarily to the engulfing powers -of Darkness; from the simple cell, _kille_, or little church gradually -evolved the labyrinthine catacomb and the stupendous rock-temple. - -The County of Kent is curiously rich in caves which range in importance -from the mysterious single _Dene_ Hole to the amazing honeycomb of -caverns which underlie Chislehurst and Blackheath: a network of caves -exists beneath Trinity Church, Margate; moreover, in Margate is a -serpentine grotto decorated with a wonderful mosaic of shell-work which, -so far as I am able to ascertain, is unique and unparalleled. The grotto -at Margate is situated in the Dene or Valley underneath an eminence now -termed _Dane_ Hill: one of the best known of the Cornish so-called -Giant's Holts is that situated in the grounds of the Manor House of -Pen_deen_, not in a dene or valley, but on the high ground at Pendeen -Point. In Cornish _pen_ meant head or point, whence Pendeen means _Deen -Headland_, and one again encounters the word _dene_ in the mysterious -Dene holes or Dane holes found so plentifully in Kent: these are -supposed to have been places of refuge from the Danes, but they -certainly never were built for that purpose, for the discovery within -them of flint, bone, and bronze relics proves them to be of neolithic -antiquity. - -There must be some close connection in idea between the serpentine -grotto in The _Dane_, Margate, the subterranean chamber at Pen_deen_, -Cornwall, the Kentish _Dene_ Holes and the mysterious tunnellings in the -neighbourhood of County _Down_, Ireland: these last were described by -Borlase as follows: "All this part of Ireland abounds with Caves not -only under mounts, forts, and castles, but under plain fields, some -winding into little hills and risings like a volute or ram's horn, -others run in zigzag like a serpent; others again right forward -connecting cell with cell. The common Irish think they are skulking -holes of the Danes after they had lost their superiority in that -Island."[908] They may conceivably have served this purpose, but it is -more probable that these mysterious tunnellings were the supposed -habitations of the subterranean Tuatha te Danaan, _i.e._, the Children -of _Don_ or _Danu_. - - [Illustration: FIG. 462.--Ground plan of a section of the Chislehurst - caves, from an article by Mr. W. J. Nichols, published - in _The Journal of the British Archæological - Association_, 1903.] - -In County Down we have a labyrinthine connection of cell with cell, and -in some parts of Kent the same principle appears to have been at work -culminating in the extraordinary subterranean labyrinth known as "The -Chislehurst Caves": these quarryings, hewn out of the chalk, cover in -seemingly unbroken sequence--superposed layer upon layer--an enormous -area, under the Chislehurst district: between 20 and 30 miles of -extended burrowings have, it is said, already been located, yet it is -suspected that more remain to be discovered. Commenting upon this -extraordinary labyrinth Mr. W. J. Nichols, a Vice-President of the -British Archæological Association, has observed: "Not far from this -shaft we see one of the most interesting sights that these caves can -show us: a series of galleries, with rectangular crossings, containing -many chambers of semicircular, or apsidal form, to the number of thirty -or more--some having altar-tables formed in the chalk, within a point or -two of true orientation. This may be accidental, but the fact remains; -and the theory is supported by the discovery of an adjoining chamber, -apparently intended for the officiating priest. There is an air of -profound mystery pervading the place: a hundred indications suggest that -it was a subterranean Stonehenge; and one is struck with a sense of -wonder, and even of awe, as the dim lamplight reveals the extraordinary -works which surround us." - -In the caverns of Mithra twelve apses corresponding to the twelve signs -of the Zodiac used to be customary: the _thirty_ apses at Chislehurst -may have had some relation to the thirty dies or days, and if the number -of niches extended to thirty-three this total should be connoted with -the thirty-three elementary giants considered in an earlier chapter. - -There are no signs of the Chislehurst Caverns having at any time been -used systematically as human abodes, but in other parts of the world -similar sites have been converted into villages: one such existing at -Troo in France is thus described by Baring-Gould: "What makes Troo -specially interesting is that the whole height is like a sponge -perforated with passages giving access to halls, some of which are -circular and lead into stone chambers; and most of the houses are wholly -or in part underground. The caves that are inhabited are staged one -above another, some reached by stairs that are little better than -ladders, and the subterranean passages leading from them form a -labyrinth within the bowels of the hill and run in superposed -stories."[909] The name of this subterranean city of Troo may be -connected with _trou_, the French generic term for a hole or pit: the -Provençal form of _trou_ is _trauc_, which etymologists identify with -_traugum_, the Latin for a cave or den. The Latin _traugum_ (origin -unknown) is radically the same as _troglos_, the Greek for a cave, -whence the modern term _troglodite_ or cave dweller, and it is not -unlikely that the _dene_ of _denehole_ is the same word as _den_: the -Provençal _trauc_ may be connoted with the English place-name Thurrock, -which is on the Essex side of the river Thames, and is famous for the -large number of deneholes that still exist there. - -The place-name Thurrock and the word _trauc_, meaning a cave, may -evidently be equated with the two first syllables of _traugum_ and -_troglos_. According to my theories the primitive meaning of _tur og_ -was Eternal, or _Enduring Og_, and it is thus a felicitous coincidence -that Og, the famous King of Bashan, was a troglodite: the ruins of his -capital named Edrei, which was situated in the Zanite Hills, still -exist, and are thus described by a modern explorer: "We took with us a -box of matches and two candles. After we had gone down the slope for -some time, we came to a dozen rooms which, at present, are used as goat -stalls and store-rooms for straw. The passage became gradually smaller, -until at last we were compelled to lie down flat and creep along. This -extremely difficult and uncomfortable progress lasted for about eight -minutes, when we were obliged to jump down a steep well, several feet in -depth. Here I noticed that the younger of my two attendants had remained -behind, being afraid to follow us; but probably it was more from fear of -the unknown European, than of the dark and winding passages before us. -We now found ourselves in a broad street, which had dwellings on both -sides, whose height and width left nothing to be desired. The -temperature was mild, the air free from unpleasant odours, and I felt -not the smallest difficulty in breathing. Further along there were -several cross-streets, and my guide called my attention to a hole in the -ceiling for air, like three others which I afterwards saw, now closed -from above. Soon after we came to a market-place, where, for a long -distance, on both sides of the pretty broad street were numerous shops -in the walls, exactly in the style of the shops seen in Syrian cities. -After a while we turned into a side street, where a great hall, whose -roof was supported by four pillars, attracted my attention. The roof, or -ceiling, was formed of a single slab of jasper, perfectly smooth and of -immense size, in which I was unable to perceive the slightest -crack."[910] The here-described holes in the ceiling for air "now closed -from above" correspond very closely to the shafts running up here and -there from the Chislehurst caves to the private gardens overhead. - -In connection with the troglodite town of Troo, and with the French word -_trou_ meaning a hole, it is worthy of note that a subterranean chamber -or "Giant's Holt," exists at _Trew_ in Cornwall, and a similar one at -the village of _Trew_oofe: the name Trewoofe suggests the word -_trough_, a generic term for a scooped or hollowed-out receptacle: we -have already noted that in the west of England a small ship is still -called a _trow_; the Anglo-Saxon for a trough was _troh_, the German is -_trog_, the Danish is _trug_, and the Swedish _trag_. - -The artificial cave at _Trewoofe_ also suggests a connection with the -famous Cave-oracle in Livadia known as the Den of _Trophonius_: this -celebrated oracle contained small niches for the reception of -gift-offerings and there are curious little wall-holes in some of the -Cornish _souterrains_ which cannot, so far as one can judge, have filled -any other purpose than that served by the niches in the Cave of -Trophonius. The calcareous mountain in which the oracle of Trophonius -was situated is tunnelled by a number of other excavations, but over the -entrance to what is believed to be the veritable prophetic grotto is -graved the mysterious word CHIBOLET, or, according to others, ZEUS -BOULAIOZ, meaning ZEUS THE COUNSELLOR. The Greek for _counsellor_ is -_bouleutes_, and the radical _bouleut_ of this term is curiously -suggestive of Bolleit, the name applied to _two_ of the Cornish -subterranean chambers, _i.e._, the Bolleit Cave in the parish of St. -Eval and the Bolleit Cave near St. Buryan: the latter of these sites -includes a stone circle and other monolithic remains which are believed -by antiquarians to mark the site of some battle; whence the name Bolleit -is by modern etymologers interpreted as having meant _field of blood_, -but it exceeds the bounds of coincidence that there should also be a -Bolleit cave elsewhere, and the greater probability would seem that -these Cornish _souterrains_ were sacred spots serving among other uses -the purposes of Oracle and Counsel Chambers. If the disputed -inscription over the Trophonian Den really read CHIBOLET it would decode -agreeably in accordance with my theories into CHI or Jou the COUNSELLOR; -but I am unaware that the Greek Zeus was ever known locally as Chi.[911] - -The celebrated Blue John cave of Derbyshire--where we have noted Chee -Dale--is situated in _Tray_ Cliff, and in the neighbouring "Thor's Cave" -have been found the remains of prehistoric man: similar remains have -been unearthed at Thurrock where the dene holes are conspicuously -abundant, and in view of the persistent recurrence of the cave-root -_tur_ or _trou_ it is worth noting that cave making was a marked -characteristic of the people of _Tyre_: "Wherever the Tyrians -penetrated, to Malta, Sicily, Sardinia, similar burial places have been -discovered."[912] According to Baring-Gould all the subterranean -dwellings of Europe bear a marked resemblance to the troglodite town of -King Og at Edrei--a veritable Tartarus or Underworld--and the _drei_ of -Edrei is no doubt a variant of trou, Troo, Trew or Troy, for, as already -seen, in the Welsh language "Troy town" is Caer _Droia_ or Caer _Drei_. - -One has to consider three forms or amplifications of the same -phenomenon: (1) the single cave; (2) several caves connected to one -another by serpentine tunnels; (3) a labyrinth or honeycomb of caves -leading one out of the other and ranged layer upon layer. Etymology and -mythology alike point to the probability, if not the certainty, that -among the ancients a cave, natural or artificial, was regarded as the -symbol of, and to some extent a facsimile of the intricate Womb of -Creation, or of Mother Nature. "Man in his primitive state," says a -recent writer, "considers himself to have emerged from some cave; in -fact, _from the entrails of the Earth_. Nearly all American -creation-myths regard men as thus emanating from the bowels of the great -terrestrial mother."[913] - - [Illustration: FIG. 463.] - - [Illustration: Sections of a Dene-hole and Ground Plan of Chambers. - (_Based upon a plan and description by Mr. T. V. - Holmes, F.G.S._) - - FIG. 464.--From _The Chislehurst Caves_ (Nichols, W. J.).] - -Fig. 463, evidently representative of the Great terrestrial Mother -holding in her hand a simple horn, the fore-runner of the later _cornu -copia_ or horn of abundance, is the outline sketch of a rock-carved -statue, 2 feet in height, discovered on the rubble-covered face of a -rock cliff in the Dordogne: this has been proved to be of Aurignacian -age and is the only yet discovered statue of any size executed by the -so-called Reindeer men; in the Chislehurst caves have been discovered -the deer horn picks of the primeval men who apparently first made them. - - [Illustration: FIG. 465.--Ground plan of a group of Dene Holes in - Hangman's Wood, Kent. From a plan by Mr. A. R. - Goddard, F.S.A.] - -The Kentish Dene hole is never an aimless quarrying; on the contrary it -always has a curiously specific form, dropping about 100 feet as a -narrow shaft approximately 3 feet in diameter and then opening out into -a six-fold chamber, _vide_ the plans[914] herewith. This is not a -rational or business-like form of chalk quarry, and it must have been -very difficult indeed to bucket up the output in small driblets, -transport it from the tangled heart of woods, and pack-horse it on to -galleys in the Thames: nevertheless something similar seems to have been -the procedure in Pliny's time for he tells that white chalk, or -_argentaria_, "is obtained by means of pits sunk like wells with narrow -mouths to the depth sometimes of 100 feet, when they branch out like the -veins of mines and this kind is chiefly used in Britain".[915] - -In view of the fact that either chalk or flints could have been had -conveniently in unlimited quantities for shipment, either from the coast -cliffs of Albion, or if inland from the commonsense everyday form of -chalk quarry, it is difficult to suppose otherwise than that the -Deneholes--which do _not_ branch out indiscriminately like ordinary -mine-veins--were dug under superstitious or ecclesiastical control. Of -this system perhaps a parallel instance may be found in the remarkable -turquoise mines recently explored at Maghara near Sinai: "These mines," -says a writer in _Ancient Egypt_,[916] "lie in the vicinity of two -adjacent caves facing an extensive site of burning, which has the -peculiarities of the high-places of which we hear so much in the Bible. -These caves formed a sanctuary which, judging from what is known of -ancient sanctuaries in Arabia generally, was at once a shrine and a -store house, presumably in the possession of a priesthood or clan, who, -in return for offerings brought to the shrine, gave either turquoise -itself, or the permission to mine it in the surrounding district. The -sanctuary, like other sanctuaries in Arabia, was under the patronage of -a female divinity, the representative of nature-worship, and one of the -numerous forms of Ishthar." - -The name of this Istar-like or Star Deity is not recorded, but in this -description she is alluded to as _Mistress of the Turquoise Country_, -and later simply as _Mistress of Turquoise_. We may possibly arrive at -the name of the British Lady of the star-shaped dene holes by reference -to a votive tablet which was unearthed in 1647 near Zeeland: this is to -the following effect:-- - - To the Goddess Nehalennia-- - For his goods well preserved-- - Secundus Silvanius - A chalk Merchant - Of Britain - Willingly performed his merited vow. - -I am acquainted with no allusions in British mythology to Nehalennia, -but she is recognisable in the St. Newlyna of Newlyn, near Penzance, and -of Noualen in Brittany: it is not an unreasonable conjecture that St. -Nehalennia of the Thames was a relative of Great St. Helen, and she was -probably the little, young, or _new Ellen_. At Dunstable, where also -there are dene holes, we find a Dame Ellen's Wood, and it may be -surmised that _Nelly_ was originally a _diminutive_ of Ellen. - -Among the Bretons as among the Britons precisely the same mania for -burrowing seems at one period to have prevailed, and in an essay on _The -Origin of Dene Holes_, Mr. A. R. Goddard pertinently inquires: "What, -then, were these great excavations so carefully concealed in the midst -of lone forests?" Mr. Goddard points out that an interesting account of -the use made of very similar places in Brittany by the peasant armies, -during the war in La Vendee, is to be found in Victor Hugo's _Ninety -Three_, and that that narrative is partially historic, for it ends, "In -that war my father fought, and I can speak advisedly thereof". Victor -Hugo writes: "It is difficult to picture to oneself what these Breton -forests really were. They were towns. Nothing could be more secret, more -silent, and more savage. There were wells, round and narrow, masked by -coverings of stones and branches; the interior at first vertical, then -horizontal, spreading out underground like funnels, and ending in dark -chambers." These excavations, he states, had been there from time -immemorial, and he continues: "One of the wildest glades of the wood of -Misdon, perforated by galleries and cells, out of which came and went a -mysterious society, was called The Great City. The gloomy Breton forests -were servants and accomplices of the rebellion. The subsoil of every -forest was a sort of _madrepore_, pierced and traversed in all -directions by a secret highway of mines, cells, and galleries. Each of -these blind cells could shelter five or six men." - -The notion that the dene holes of Kent were built as refuges from the -Danes, and that the tortuous _souterrains_ of County Down were -constructed by the defeated Danes as skulking holes is on a par with the -supposition that the _souterrains_ of La Vendee were built as an -annoyance to the French Republic; and the idea that the solitary or -combined dene holes situated in the heart of lone, dense, and -inaccessible forests were due to action of the sea, or mere shafts sunk -by local farmers simply for the purpose of obtaining chalk seems to me -irrational and inadequate. It is still customary for hermits to dwell in -caves, and in Tibet there are Buddhist Monasteries "where the inmates -enter as little children, and grow up with the prospect of being -literally immured in a cave from which the light of day is excluded as -well as the society of their fellow-men, there to spend the rest of -their life till they rot": it is thus not impossible that each dene hole -in Britain was originally the abode of a hermit or holy man, and that -clusters of these sacred caves constituted the earliest monasteries. In -Egypt near Antinoe there is a rock-hewn church known as _Dayn_ Aboo -Hannes, which is rendered by Baring-Gould as meaning "The Convent of -Father John": it would thus appear that in that part of the world _dayn_ -was the generic term for _convent_, and it is not unlikely that the -ecclesiastical _dean_ of to-day does not owe his title to the Greek word -_diaconus_, but that the original deaneries were congeries of dene holes -or dens. The mountains and deserts of Upper Egypt used to be infested -with ascetics known as Therapeutæ who dwelt in caves, and the immense -amount of stone which the extensive excavations provided served -secondarily as material for building the pyramids and neighbouring -towns: the word Therapeut, sometimes translated to mean "holy man," and -sometimes as "healer," is radically _thera_ or _tera_, and one of the -most remarkable of the Egyptian cave temples is that situated at Derr or -Derri. - -In addition to dene holes on the coast of _Dur_ham and at _Dun_stable -there are dene holes in the _dun_, _down_, or hill overlooking Kit's -Coty: it may reasonably be surmised that the latter were inhabited by -the _drui_ or wise men who constructed not only Kit's Coty but also the -other extensive megalithic remains which exist in the neighbourhood. The -well-known cave at St. Andrews contains many curious Pictish sculptures, -and the connection between _antrou_ (or _Andrew_), a cave, and _trou_, a -hole, extends to the words _entrails_, _intricate_, and _under_. -Practically all the "Mighty Childs" of mythology are represented as -having sprung from caves or underground: Jupiter or Chi (the _chi_ or -[Greek: ch] is the cross of _Andrew_[917]) was cave-born and worshipped -in a cave; Dionysos was said to have been nurtured in a cave; Hermes was -born at the mouth of a cave, and it is remarkable that, whereas a cave -is still shown as the birthplace of Jesus Christ at Bethlehem, St. -Jerome complained that in his day the pagans celebrated the worship of -Thammuz, or Adonis, _i.e._, Adon, _at that very cave_. - -Etymology everywhere confirms the supposition that underlying cave -construction and governing worship within caves was a connection, in -idea, between the cave and the Mother of Existence or the Womb of -Nature. The "Womb of Being" is a common phrase applied to Divinity, and -in Scotland the little pits which were constructed by the aborigines are -still known as _weems_, from _wamha_, meaning a cave. In Lowland Scotch -_wame_ meant _womb_, and _wamha_, a cave, is obviously akin not only to -_wame_ but also to _womb_, Old English _wambe_; indeed the cave was -considered so necessary a feature of Mithra-worship that where natural -cavities did not exist artificial ones were constructed. The standard -reason given for Mithraic cave-worship was that the cave mystically -signified "the descent of the soul into the sublunary regions and its -regression thence". Doubtless this sophisticated notion at one period -prevailed: that all sorts of Mysteries were enacted within caves is too -well known to need emphasis, and I think that the seemingly -unaccountable apses within the Chislehurst labyrinth may have served a -serious and important purpose in troglodite philosophy. - -The celebrated cave at Royston is remarkably bell-shaped; many of the -barrows at Stonehenge were _bell_-formed, and in Ceylon the gigantic -bell-formed pyramids there known as Dagobas are connected by -etymologists with _gabba_, which means not only _shrine_ but also -_womb_. In the design on p. 783, Isis, the Great Mother, is surrounded -by a cartouche or halo of bell-like objects: the sistrum of Isis which -was a symbol of the Gate of Life was decorated with bells; bells formed -an essential element of the sacerdotal vestments of the Israelites; -bells are a characteristic of modern Oriental religious usage, and in -Celtic Christianity the bell was regarded--according to C. W. King--as -"the actual type of the Godhead".[918] - - [Illustration: FIG. 466.--Section of Royston Cave traced from a - drawing in _Cliff Castles and Cliff Dwellings of - Europe_ (Baring-Gould, S.).] - - [Illustration: FIG. 467.--From _Ancient Pagan and Modern Christian - Symbolism_ (Inman, C. W.).] - - [Illustration: FIG. 468. [_To face page 788._] - -The Royston Cave is said to be an exact counterpart to certain caves in -Palestine,[919] which are described as "tall domes or bell-shaped -apartments ranging in height from 20 to 30 feet, and in diameter from 10 -to 12 to 20 or 30 feet, or more. The top of these domes usually -terminates in a small circular opening for the admission of light and -air. These dome-shaped caverns are mostly in clusters three or four -together. They are all hewn regularly. Some of them are ornamented -either near the bottom or high up, or both with rows of small holes or -niches like pigeon holes extending quite round."[920] It was customary -to sell pigeons in the Temple at Jerusalem: there is a prehistoric cave -in Dordogne on the river Dronne which _vide_, Fig. 468 is distinguished -by pigeon holes. This sacred cave is still used as a pigeonry, and in -view of the mass of evidence connecting doves with prehistoric caves and -Diana worship, I should not be surprised if the pigeons which congregate -to-day around St. Paul's are the direct descendants of the Diana's Doves -of the prehistoric _domus columbae_.[921] At _Chadwell_ in Essex are -ordinary dene holes, and at Tilbury there were "several spacious caverns -in a chalky cliff built artificially of stone to the height of 10 -fathoms and somewhat straight at the top": I derive this information, as -also the illustrations here reproduced, from the anonymous _New -Description of England and Wales_, published in 1724. - - [Illustration: FIGS. 469 and 470.--From _A New Description of - England_ (Anon, 1724).] - - [Illustration: FIG. 471.--Sculpturings from the interior of Royston - Cave. - [_To face page 784._] - -Both St. Kit and St. Kate figure on the walls of the bell-shaped cave -situated beneath Mercat House at the cross roads at Royston; and thus -the name Mercat may here well have meant Big Kit or Kate: close by was -an ancient inn known as the Catherine Wheel. We shall probably be safe -not only in assigning Kit's Coty to Kate or Ked "the most generous and -most beauteous of ladies," but also in assigning to her the Kyd brook, -on the right bank of which the Chislehurst caves are situated: "It is -somewhat remarkable," says Mr. Nichols, "that the archæological -discoveries hitherto made have been for the most part on the line of -this stream". The Kyd brook rises in what is now known as the Hawkwood, -which was perhaps once equivalent to the Og from whom the King of Edrei -took his title. - -Following the course of the Kyd brook--in the neighbourhood of which the -Ordnance Map records a "Cadlands"--there exists to this day within -Elmstead Woods a sunken road, a third of a mile in length, now covered -with venerable oaks: three miles southward are the great earthworks at -Keston, the supposed site of the Roman station of Noviomagus, "with its -temple tombs and massive foundations of flint buildings scattered -through the fields and woodland in the valley below".[922] - -The name Noviomagus meant seemingly New Magus; that Keston was a seat of -the Magi is implied by the fact that the ruins in question are situated -in Holwood Park: whether this meant Holywood Park, or whether it was so -known because there were holes in it, is not of essential importance; it -is sufficiently interesting to note that there are legends at Keston -that two subterranean passages once ran from the ruins, the one to Coney -Hall Hill adjoining Hayes Common, the other towards Castle Hill at -Addington.[923] These burrows have not been explored within living -memory, but at Addington itself near the remains of a monastery which -stand upon an eminence "a subterranean passage communicates which even -now is penetrable for a considerable distance".[924] At Addington are -not only numerous tumuli, but it is a tradition among the inhabitants -that the place was formerly of much greater extent than at present, and -we are told that timbers and other material of ruined buildings are -occasionally turned up by the plough: here also is an oak of which the -trunk measures nearly 36 feet in girth, and in the churchyard is a yew -which from the great circumference of its trunk must be of very great -antiquity; that Addington was once a seat of the Aeddons or Magi, is an -inference of high probability. - -Addington is situated in what is now Surrey, and is in close proximity -to a place named Sanderstead: the Sander whose stead or enclosure here -stood may be connoted with the French Santerre, which district abounds -with _souterrains_: in the valley of the Somme alone there are at least -thirty "singular excavations" which _communicate with parish -churches_:[925] these Santerre and Sanderstead similarities may be -connoted with the fact that on the coast of _Dur_ham are caverns hewn in -the limestone and known as Dane's holes. - -In the forest of Tournehem near St. Omer are some curious square and -circular _fosses_ known locally as Fosses, Sarrasines, or Fosses des -Inglais:[926] saracens is the name under which the Jews or Phoenicians -are still known in Cornwall, and in view of the Tyrians love of -burrowing or making trous, Tournehem may here perhaps be identified with -Tyre, or the Tyrrhenians of Etruria. The Inglais can hardly be the -modern English, but are more probably the prehistoric Ingles whose -marvellous monument stands to-day at Mount Ingleborough in Yorkshire, or -ancient Deira: this must have been a perfect Angel borough, or Eden, for -not only is it a majestic hill crowned by a tower called the Hospice, -and with other relics previously noted, but it also contains one of the -most magnificent caverns in the kingdom. This is entered by a low wide -arch and consists for the first 600 feet, or thereabouts, of a mere -tunnel which varies in height from 5 to 15 feet: one then enters "a -spacious chamber with surface all elaborated in a manner resembling the -work of a Gothic cathedral in limestone formations of endless variety of -form and size, and proceeds thence into a series of chambers, corridors, -first made accessible in 1838, said to have an aggregate extent of about -2000 feet, and displaying a marvellous and most beautiful variety of -stalactites and stalagmites. A streamlet runs through the whole, and -helps to give purity to the air."[927] This description is curiously -reminiscent of the famous and gigantic Han Grotto near Dinant: with the -Han Grotto, through which run the rivers Lesse and Tamise, may be -connoted the Blue John Cavern in Derbyshire, and I have little doubt -that Han or Blue John, or Tarchon was the Giant originally worshipped by -the Chouans or Jacks, who inhabited the terrible recesses of La Vendee. -The name Joynson which occurs in the Kentish dene hole district implies -possibly the son of a Giant, or a son of Sinjohn: it is not unlikely -that the "Hangman's" Wood, in which the group of dene holes here planned -occur, was originally the Han, Hun, giant, or Hahnemann's Wood. At -Tilbury the spacious caverns were adjacent to _Shen_field, in the -neighbourhood of Downs Farm: at Dunstable is a little St. John's Wood, a -Kensworth, and a Mount Pleasant; this district is dotted with "wells," -and the adjacent Caddington is interpreted as having meant "the hill -meadow of Cedd or Ceadda". - -Dinant or Deonant is generally supposed to derive its name from Diana, -and we are told that the town originally possessed "_onze_ eglises -paroissales". Whether these eleven parishes were due to chance or -whether they were originally sacred to an elphin eleven must remain a -matter of conjecture: at the entry to the Grotto in Dane Hill, Margate -(Thanet), is a shell-mosaic _yoni_ surmounted by an eleven-rayed star. - -The association of "les Inglais" with the fosses in the forest of -Tournehem may possibly throw some light upon the curiously persistent -sixfold form in which our British dene holes seem invariably to have -been constructed. Engelland as we have seen was the mystic Angel Land in -which the unborn children of the future were awaiting incarnation: that -six was for some reason associated with birth and creation is evident -from the six days of Jewish tradition, and from the corresponding 6000 -years of Etrurian belief. The connection between six and creation is -even more pointed in the Druidic chant still current in Brittany, part -of which has already been quoted:-- - - Beautiful child of the Druid, answer me right well. - What would'st thou that I should sing? - Sing to me the series of number one that I may learn it this very day. - There is no series for one, for One is Necessity alone. - The father of death, there is nothing before and nothing after. - -Nevertheless the Druid or Instructor runs through a sequence expounding -three as the three Kingdoms of Merlin, five as the terrestrial zones, or -the divisions of time, and _six_ as "_babes of wax quickened into life -through the power of the moon_":[928] the moon which periodically wanes -and waxes like a matron, was of course Diana, whence possibly the -sixfold form of the dene or Dane holes. - -In the Caucasus--the land of the Kimbry, _don_ was a generic term for -water and for river:[929] we have a river _Dane_ in Cheshire, a river -_Dean_ in Nottinghamshire, a river _Dean_ in Forfarshire, a river _Dun_ -in Lincolnshire, a river _Dun_ in Ayrshire, and a river _Don_ in -Yorkshire, Aberdeen, and Antrim. There is a river Don in Normandy, and -elsewhere in France there is a river Madon which is suggestive of the -_Madonna_: the root of all these terms is seemingly Diane, Diana, or -Dione, and it may reasonably be suggested that the dene or Dane holes of -this country, like many other dens, were originally shrines dedicated to -the prehistoric Madonna. - -The fact that the subsidence at Modingham immediately filled up with -water is presumptive evidence not only of a vast cavern, but also of a -subterranean river, or perhaps a lake. That such spots were sacrosanct -is implied by numerous references such as that quoted by Herbert wherein -an Italian poet describes a visit of King Arthur to a small mount -situated in a plain, and covered with stones: into that mount the King -followed a hind he was chasing, tracking her through subterranean -passages until he reached a cavern where "he saw the preparations for -earthquakes and volcanic fires. He saw the flux and reflux of the sea." - - [Illustration: Thirteenth Century Window from Chartres. FIG. - 472.--From _Christian Iconography_ (Didron).] - -Among the poems of Taliesin is one entitled _The Spoils of Hades_, -wherein the mystic Arthur is figured as the retriever of a magic -cauldron, no doubt the sun or else the _pair dadeni_, or cauldron of -new birth: "It commences," says Herbert, "with reference to the -prison-sepulchre of Arthur describing in all _six_ such sanctuaries; -though I should rather say one such under _six_ titles". This mysterious -_six_ is suggestive of the _six_fold dene holes, and that this six was -for some reason associated with the Madonna is obvious from the -Christian emblem here illustrated. According to the theories of the -author of _L'Antre des Nymphes_, "the cave was considered in ancient -times as the universal matrix from which the world and men, light and -the heavenly bodies, alike have sprung, and the initiation into ancient -mysteries always took place in a cave". I have not read this work, and -am unacquainted with the facts upon which M. Saintyves bases his -conclusions: these, however, coincide precisely with my own. It will not -escape the reader's attention that Fig. 472 is taken from Chartres, the -_central_ site of Gaul, to which as Cæsar recorded the Druids annually -congregated. - -Layamon in his _Brut_ recounts that Arthur took counsel with his knights -on a spot exceeding fair, "beside the water that Albe was named":[930] I -am unable to trace any water now existing of that name which, however, -is curiously reminiscent of Coleridge's romantic Alph:-- - - In Xanadu did Kubla Khan - A stately pleasure-dome decree, - Where Alph, the sacred river, ran - Through caverns measureless to man - Down to a sunless sea. - -It has already been noted that the Saxon monks filled up passages at St. -Albans which ran even under the river: that similar constructions -existed elsewhere is clear from the Brut of Kings where it is stated -that Lear was buried by his daughter Cordelia in a vault under the river -Soar in Leicestershire: "a place originally built in honour of the god -Janus, and in which all the workmen of the city used to hold a solemn -ceremony before they began upon the new year".[931] That the Druids -worshipped and taught in caves is a fact well attested; that solemn -ceremonies were enacted at Chislehurst is probable; that they were -enacted in Ireland at what was known as Patrick's Purgatory even to -comparatively modern times is practically certain. This famous -subterranean Purgatory, which Faber describes as a "celebrated engine of -papal imposture," flourished amazingly until 1632, when the Lords -Justices of Ireland ordered it to be utterly broken down, defaced, and -demolished; and prohibited any convent to be kept there for the time to -come, or any person to go into the said island on a superstitious -account.[932] The popularity of Patrick's Purgatory, to which immense -numbers of pilgrims until recently resorted, is connected with a local -tradition that Christ once appeared to St. Patrick, and having led him -to a desert place showed him a deep hole: He then proceeded to inform -him that whoever entered into that pit and continued there a day and a -night, having previously repented and being armed with the true faith, -should be purged from all his sins, and He further added that during the -penitent's abode there he should behold both the torments of the damned, -and the joyful blisses of the blessed. That both these experiences were -dramatically represented is not open to doubt, and that the actors were -the drui or magi is equally likely: Lough _Derg_, the site of the -Purgatory, is suggestive of drui, and also of Thurrock where, as we have -seen, still exist the dene holes of troglodites. - -On page 558 was reproduced a coin representing the Maiden in connection -with a right angle, and there may be some connection between this emblem -and the form of Patrick's Purgatory: "Its shape," says Faber, "resembles -that of an L, excepting only that the angle is more obtuse, and it is -formed by two parallel walls covered with large stones and sods, its -floor being the natural rock. Its length is 16-1/2 feet, and its width 2 -feet, but the building is so low that a tall man cannot stand erect in -it. It holds nine persons, and a tenth could not remain in it without -considerable inconvenience."[933] This Irish chapel to hold nine may be -connoted with Bishop Arculf's description in A.D. 700 of the Holy -Sepulchre at Jerusalem. He describes this church as very large and -round, encompassed with three walls, with a broad space between each, -and containing three altars of wonderful workmanship, in the middle -wall, at three different points; on the south, the north, and the west. -"It is supported by twelve stone columns of extraordinary magnitude; and -it has eight doors or entrances through the three opposite walls, four -fronting the north-east, and four to the south-east. In the middle space -of the inner circle is a _round grotto cut in the solid rock_, the -interior of which is _large enough to allow nine men to pray standing_, -and the roof of which is about a foot and a half higher than a man of -ordinary stature."[934] To the above particulars Arculf adds the -interesting information that: "On the side of Mount Olivet there is a -cave not far from the church of St. Mary,[935] on an eminence looking -towards the valley of Jehoshaphat, in which are two very deep pits. One -of these extends under the mountain to a vast depth; the other is sunk -straight down from the pavement of the cavern, and is said to be of -great extent. These pits are always closed above. In this cavern are -four stone tables; one, near the entrance, is that of our Lord Jesus, -whose seat is attached to it, and who, doubtless, rested Himself here -while His twelve apostles sat at the other tables."[936] - -Jerusalem was for many centuries regarded as the admeasured centre of -the whole earth, and doubtless every saintuaire was originally the local -_centre_: in Crete there has been discovered a small shrine at Gournia -"situated in the very centre of the town," and with the mysterious pits -of elsewhere may be connoted the "three walled pits," nearly 25 feet -deep, which remain at the northern entrance of Knossus: the only -explanation which has been suggested for these constructions is that -"they may have been oubliettes". - -Around Patrick's Purgatory in Lough Derg were built seven chapels, and -it is evident that at or near the site were many other objects of -interest: Giraldus Cambrensis says there were nine caves there,[937] -another account states that an adventurer--a venerable hermit, Patrick -by name--"one day lighted on this cave which is _of vast extent_. He -entered it and wandering on in the dark lost his way so that he could no -more find how to return to the light of day. After long rambling through -the gloomy passages he fell upon his knees and besought Almighty God if -it were His will to deliver him from the great peril wherein he -lay."[938] This adventure doubtless actually befell an adventurous -Patrick, and before starting on his foolhardy expedition he would have -been well advised to have consulted some such experienced Bard as the -Taliesin who--claiming himself to be born of nine constituents--wrote-- - - I know every pillar in the Cavern of the West. - -Similarly the author of _The Incantation of Cunvelyn_ maintained:-- - - With the habituated to song (Bard) - Are flashes of light to lead the tumult - In ability to descend - Through spikes along brinks - Through the opening of trapdoors.[939] - -This same poet speaks of the furze or broom bush in blossom as being a -talisman: "The furzebush is it not radiance in the gloom?" and he adds -"of the sanctity of the winding refuge they (the enemy) have possessed -themselves". Upon this Herbert very pertinently observes: "This sounds -as if the possessors of the secret had an advantage over their opponents -from their faculty of descending into chambers and galleries cunningly -contrived, and artfully obscured and illuminated.... I think there was -somewhere a system of chambers, galleries, etc.,[940] approaching to the -labyrinthine character."[941] - -The Purgatory of St. Patrick was once called _Uamh Treibb Oin_, the -_wame_, or cave of the tribe of Oin or Owen, upon which Faber comments: -"Owen, in short, was no other than the Great God of the Ark, and the -same as Oan, Oannes, or Dagon": he was also in all probability the -_Janus_ of the river Soar, the _Shony_ of the Hebrides, the Blue _John_ -of Buxton, the Tar_chon_ of Etruria, and the St. Patrick on whose -festival and before whose altar all the fishes of the sea rose and -passed by in procession. After expressing the opinion "I am persuaded -that Owen was the very same person as Patrick," Faber notes the -tradition, no doubt a very ancient one among the Irish, that Patrick was -likewise called Tailgean or Tailgin: there is a celebrated Mote in -Ireland named Dun_dalgan_, and the Glen_dalgeon_, to which the -miraculous Bird of St. Bridget is said to have taken its flight, was -presumably a glen once sacred to the same Tall John, or Chief King, or -Tall Khan, or High Priest, as was worshipped at the Pictish town of -Delginross in Caledonia; we have already considered this term in -connection with the Telchines of Telchinia, Khandia, or Crete. - -That Lough _Derg_ was associated with Drei, Droia, or Troy, and with the -_drui_ or Druids, is further implied by its ancient name Lough _Chre_, -said to mean lake of the _soothsayers_. Sooth is Truth and the Hibernian -_chre_ may be connoted with the "Cray," which occurs so persistently in -the Kentish dene hole district, _e.g._, Foots Cray, St. Mary Cray, and -St. Paul's Cray: the Paul of this last name may be equated with the -Poole of the celebrated Buxton Poole's Cavern, Old Poole's Saddle, and -Pell's Well: the "bogie" of Buxton was no doubt the same Puck, Pooka, or -Bwcca, as that of the Kentish Bexley, Bickley, and Boxley at each of -which places are dene holes. - - [Illustration: FIG. 473.--Sculpture on the Wall of St. Clement's - Cave, Hastings. - [_To face page 797._] - -The cauldron of British mythology was known occasionally as Pwyll's -Cauldron, Pwyll, the chief of the Underworld, being the infernal or -Plutonic form of the Three Apollos. Referring to the Italian tale of -King Arthur's entrance into the innermost caverns of the earth, Herbert -observes: "Valvasone's account of this place is a just description of -the Cor upon Mount Ambri, and goes to identify it with the mystical Ynys -Avallon (Island of Apples). All that he says of it is in wide departure -from the tales which he might have read in Galfridus and Giraldus. But -when we further see that he places within its recesses the cauldron of -deified nature or Keridwen, it truly moves our wonder whence this matter -can have come into his pages."[942] Doubtless Herbert would have puzzled -still more in view of what is apparently the same mystic cauldron, bowl, -or tureen carved upon the walls of St. Clement's Caves at Hastings.[943] - -Presumably the St. Clement of these caves which have been variously -ascribed to the Romans and the Danes, was a relative of St. Clement Dane -in London by St. Dunstan in the West: the Hastings Caves are situated -over what is marked on the Ordnance map as Torfield, and as this is -immediately adjacent to a St. Andrew it is probable that the Anderida -range, which commences hereby and terminates at the Chislehurst Caves, -was all once dedicated to the ancient and eternal Ida. _Antre_ is a -generic term for cave, and as _trou_ means hole, the word _antrou_ is -also equivalent to _old hole_. When first visiting the famous Merlin's -Cave at Tintagel or Dunechein, where it is said that Art_hur_ or -Ar_tur_, the mystic Mighty Child, was cast up by the ninth wave into the -arms of the Great Magician, my companion's sense of romance received a -nasty jar on learning that Merlin's Cave was known locally as "The Old -Hole": it may be, however, that this term was an exact rendering of the -older Keltic _antrou_, which is literally _old hole_: the Tray Cliff in -Derbyshire, where is situated the Blue John Mine, may well have been the -_trou_ cliff. - -The highest point of the highland covering St. Clement's Caves is known -as "The Ladies' Parlour"; at the foot of this is Sandringham Hotel, -whence--in view of the neighbouring St. Andrew and Tor field--it is -possible that "Sandringham"[944] was here, as elsewhere, a _home of the -children of Sander_: immediately adjacent is a Braybrook, and a -Bromsgrove Road. Near Reigate is a Broome Park which we are told "in the -romantic era rejoiced in the name of Tranquil Dale":[945] the -neighbouring Buckland, Boxhill, and Pixhome Lane may be connoted with -Bexhill by Hastings, and there are further traditional connections -between the two localities. Under the dun upon which stand the remains -of Reigate Castle are a series of caves, and besides the series of caves -under the castle there are many others of much greater dimensions to the -east, west, and south sides:[946] my authority continues, "Here many of -the side tunnels are sealed up; one of these is said to go to Reigate -Priory--which is possible--but another which is _reputed to go to -Hastings_, impels one to draw the line somewhere".[947] - -We have seen that Brom and Bron were obviously once one and the same, -and there is very little doubt that the Bromme of Broompark or Tranquil -Dale was the same Peri or Power as was presumably connected with Purley, -and as the Bourne or Baron associated with Reigate. In one of the -Reigate caverns is a large pool of clear water which is said to appear -once in seven years, and is still known as Bourne water:[948] under the -castle is a so-called Baron's Cave which is about 150 feet long, with a -vaulted roof and a circular end with a ledge or seat around it. In -popular estimation this is where the Barons met prior to the signing of -Magna Charta: possibly they did, and without doubt many representatives -of _The_ Baron--good, bad, bold, and indifferent--from time to time sat -and conferred upon the same ledge. From the Baron's Cave a long inclined -plane led to a stairway of masonwork which extended to the top of the -mound. - -Reigate now consists of a pair of ancient Manors, of which one was -Howleigh; the adjacent _Ag_land Moor, as also _Ox_ted, suggests the -troglodyte King Og of Edrei. Among the Reigate caves is one denominated -"The Dungeon": _Tin_tagel was known alternatively not only as -_Dun_dagel, but also as _Dune_chein, evidently the same word as the -great _Dane_ John tumulus at Canterbury. The meaning of this term -depends like every other word upon its context; a _dungeon_ is a -down-under or dene hole, the keep or _donjon_ of a castle is its main -tower or summit: similarly the word dunhill is identical with dene hole; -_abyss_ now means a yawning depth, but on page 224 Abyss was represented -as a dunhill. - -From the cavern at Pentonville, known as Merlin's Cave, used to run a -subterranean passage: modern Pentonville takes its title from a ground -landlord named Penton, a tenant who presumably derived his patronymic -either from that particular _penton_ or from one elsewhere. In -connection with the term _pen_ it is curious to find that at Penselwood -in Somerset there are what were estimated to be 22,000 "pen pits": these -pits are described as being in general of the form which mathematicians -term the frustrum of a cone, not of like size one with another, but from -10 to 50 feet over at top and from 5 to 20 feet in the bottom.[949] I -have already surmised that the various Selwoods, Selgroves, and -Selhursts were so named because they contained the cells of the austere -_selli_: by Penselwood is Wincanton, a place supposed to have derived -its title from "probably a man's name; nasalised form of _Hwicca_, _cf._ -Whixley, and see _ton_"; but in view of the innumerable _cone_-shaped -cells hereabout, it would seem more feasible that _canton_ meant _cone -town_. We have already illustrated the marvellous cone tomb said to have -once existed in Etruria: in connection with this it is further recorded -that within the basement King Porsenna made an inextricable labyrinth, -into which if one ventured without a clue, there he must remain for he -never could find the way out again; according to Mrs. Hamilton Gray the -labyrinth of a counterpart of this tomb still exists, "but its locality -is unascertained". - -There are said to be pits similar to the Wincanton pen pits in -Berkshire, there known as Coles pits: we have already connoted St. -Nichol of the tub-miracle, likewise King Cole of the Great Bowl with -Yule the Wheel or Whole. The Bowl of Cole was without doubt the same as -the _pair dadeni_, or Magic Cauldron of _Pwyll_ which Arthur "spoiled" -from Hades: with _Paul's_ Cray may be connoted the not-far-distant Pol -Hill overlooking Sevenoaks. Otford, originally Ottanford, underlies Pol -Hill, which was no doubt a dun of the celestial Pol, _alias_ Pluto, or -Aidoneus: in the graveyard at Ottanford may be seen memorials of the -Polhill family, a name evidently analogous to Penton of Pentonville. - -The memory of our ancestors dwelling habitually in either pen pits, dene -holes, or cole pits, has been preserved in Layamon's _Brut_, where it is -recorded: "At Totnes, Constantin the fair and all his host came ashore; -thither came the bold man--well was he brave!--and with him 2000 knights -such as no king possessed. Forth they gan march into London, and sent -after knights over all the kingdom, and every brave man, that speedily -he should come anon. The Britons heard that, _where they dwelt in the -pits_, in earth and in stocks they hid them (like) badgers, in wood and -in wilderness, in heath and in fen, so that well nigh no man might find -any Briton, except they were in castle, or in burgh inclosed fast. When -they heard of this word, that Constantin was in the land, _then came -out of the mounts_ many thousand men; they leapt out of the wood as if -it were deer. Many hundred thousand marched toward London, by street and -by weald all it forth pressed; and the brave women put on them men's -clothes, and they forth journeyed toward the army." - -It has been assumed that the means of exit from the dene holes, and from -the subterranean city with which they communicated, was a notched pole, -and it is difficult to see how any other method was feasible: in this -connection the Mandan Indians of North America have a curious legend -suggestive of the idea that they must have sprung from some troglodite -race. The whole Mandan nation, it is said, once resided in one large -village underground near a subterranean lake; a grape-vine extended its -roots down to their habitation and gave them a view of the light. Some -of the most adventurous climbed up the vine and were delighted with the -sight of the earth which they found covered with buffalo and rich with -every kind of fruit: men, women, and children ascended by means of the -vine (the notched pole?), but when about half the nation had attained -the surface of the earth a big or buxom woman, who was clambering up the -vine, broke it with her weight and closed upon herself and the rest the -light of the Sun. There is seemingly some like relation between this -legend and the tradition held by certain hill tribes of the old Konkan -kingdom in India, who have a belief that their ancestors came out of a -cave in the earth. In connection with this Konkan tale, and with the -fact that the Concanii of Spain fed on horses, it may here be noted that -not only do traces of the horse occur in the most ancient caves, but -that vast deposits of horse bones point to the probability that horses -were eaten sacrificially in caves.[950] In the Baron's Cave at Reigate, -"There are many bas relief sculptures, Roman soldiers' heads, grotesque -masks of monks, horses' heads and other subjects which can only be -guessed at":[951] these idle scribblings have been assigned to the Roman -soldiery, who are supposed at one time to have garrisoned the castle, -and the explanation is not improbable: the favourite divinity of the -Roman soldiery was Mithra, the Invincible White Horse, and several -admittedly Mithraic Caves have been identified in Britain.[952] It has -always been supposed that these were the work of Roman invaders, and in -this connection it should be noted that deep in the bowels of the -Chislehurst labyrinth there is a clean-cut well about 70 feet deep lined -with Roman cement: but granting that the Romans made use of a ready-made -cave, it is improbable that they were responsible for the vast net-work -of passages which are known to extend under that part of Kent. There -is--I believe--a well in the heart of the Great Pyramid; a deep -subterranean well exists in one of the series of caves at Reigate. - -In his article on the Chislehurst Caves Mr. Nichols inquires, "might not -the shafts of these dene holes have lent themselves to the study of the -heavenly bodies?" That the Druids were adepts at astronomy is testified -by various classical writers, and according to Dr. Smith there are sites -in Anglesey still known in Welsh as "the city of the Astronomers," the -Place of Studies, and the Astronomers' Circle.[953] There was a famous -Holy Well in Dean's Yard, Westminster, and it would almost seem that a -well was an integral adjunct of the sacred duns: according to Miss -Gordon "there is a well of unknown antiquity at Pentonville under -Sadlers Wells Theatre (Clerkenwell), lined with masonry of ancient date -throughout its entire depth, similar to the prehistoric wells we have -already mentioned in the Windsor Table Mound, on the Wallingford Mound, -and the Well used by the first Astronomer Royal at Greenwich".[954] But -masonry-lined wells situated in the very bowels of the earth as at -Chislehurst and Reigate cannot have served any astronomic purpose; they -must, one would think, have been constructed principally for ritualistic -reasons. At Sewell, near Dunstable, immediately next to Maiden Bower -there once existed a very remarkable dene hole: this is marked on the -Ordnance Maps as "site of well," but in the opinion of Worthington -Smith, "this dene hole was never meant for a well". It was recently -destroyed by railway constructors who explored it to the depth of 116 -feet; but, says Worthington Smith, "amateur excavators afterwards -excavated the hole to a much greater depth and found more bones and -broken pots. The base has never been reached. The work was on the top of -a very steep and high bank."[955] On Mount Pleasant at Dunstable was a -well 350 feet deep,[956] and any people capable of sinking a narrow -shaft to this depth must obviously have been far removed from the -savagery of the prime. - -In 1835 at _Tin_well, in Rutlandshire, the singular discovery was made -of a large subterranean cavern supported in the centre by a stone -pillar: this chamber proved on investigation to be "an oblong square -extending in length to between 30 and 40 yards, and in breadth to about -8 feet. The sides are of stone, the ceiling is flat, and at one end are -two doorways bricked up."[957] About forty years ago, at Donseil in -France--or rather in a field belonging to the commune of Saint Sulpice -le _Don_seil[958]--a ploughman's horse sank suddenly into a hole: the -grotto which this accident revealed was found to have been cut out from -soft grey granite in an excellent state of preservation and is thus -described: "After passing through the narrow entrance, you make your way -with some difficulty down a sloping gallery some 15 yards in length, to -a depth beneath the surface of nearly 20 feet; this portion is in the -worst condition. Then you find yourself in a _circular gallery_ -measuring about 65 feet in circumference, _with the roof supported by a -huge pillar_, 18 feet in diameter. It is worth noticing that the walls, -which are hewn out of the granite, are not vertical, but convex like an -egg. At 19 feet to the left of the inclined corridor, and at an -elevation of 30 inches above the level of the soil of the circular -gallery, we come upon a small opening, through which it is just possible -for a man to squeeze himself: it gives access to a gallery -_thirty-three_ feet long, at the bottom of which a loftier and more -spacious gallery has been begun, but, apparently, not completed."[959] - - [Illustration: FIG. 474. PLAN OF THE GROTTO AT MARGATE.] - -I invite the reader to note the significance of these measurements and -to compare the general design of the Donseil _souterrain_ with the form -of Fig. 474: this is the ground plan of a grotto which was accidentally -discovered by some schoolboys in 1835, and exists to-day in the side of -_Dane_ Hill, Margate. Its form is very similar to the apparent design of -the great two-mile Sanctuary at Avebury, see page 351, and its -situation--a dene or valley on the side of a hill--coincides exactly -with that of the small Candian cave-shrines dedicated to the serpent -goddess. In Candia no temples have been discovered but only small and -insignificant household shrines: "It is possible," says Mr. Hall, "that -the worship of the gods on a great scale was only carried out in the -open air, or the palace court, or in a grave or cave not far distant. -Certainly the sacred places to which pilgrimage was made and at which -votive offerings were presented, were such groves, rocky gorges, and -caves."[960] - -The sanctity of Cretan caves is indisputably proved by the immense -number of votive offerings therein found, in many cases encrusted and -preserved by stalagmites and stalactites. Among the house shrines of the -Mother Goddess and her Son remain pathetic relics of the adoration paid -by her worshippers: one of these saved almost intact by Sir Arthur Evans -is described as a small room or cell, smaller even than the tiny chapels -that dot the hills of Crete to-day--a place where one or two might pray, -leave an offering and enjoy community with the divinity rudely -represented on the altar ... one-third of the space was for the -worshipper, another third for the gifts, the last third for the -goddess.[961] - -There are diminutive _souterrains_ in Cornwall notably at St. Euny in -the parish of Sancreed where the gift niches still remain intact: in -many instances these "Giants Holts" are in serpentine form, and the -serpentine form of the Margate Grotto is unmistakable. The Mother -Goddess of Crete has been found figured with serpents in her hands and -coiling round her shoulders: according to Mr. Mackenzie: "Her mysteries -were performed in caves as were also the Paleolithic mysteries. In the -caves there were sacred serpents, and it may be that the prophetic -priestesses who entered them were serpent charmers: cave worship was of -immense antiquity. The cave was evidently regarded as the door of the -Underworld in which dwelt the snake-form of Mother Earth."[962] - - [Illustration: FIG. 475.--Ground plan of _Souterrain_ at St. Euny's, - Sancreed, Cornwall.] - -It has been seen that the serpent because of sloughing its skin was the -emblem of rejuvenescence, regeneration, and New Birth; it is likely -that the word _sanctus_ is radically the same as _snag_, meaning a short -branch, and as _snake_, which in Anglo-Saxon was _snaca_: it is certain -that the _snake trou_ or snake cave was one of the most primitive -_sanctuaries_.[963] Not only is the Margate Grotto constructed in -serpentine form, but upon one of the panels of its walls is a Tree of -Life, of which two of the scrolls consist of horned serpents: these are -most skilfully worked in shells, and from the mouth of each serpent is -emerging the triple tongue of Good Thought, Good Deed, Good Word. - -The word dean, French _doyen_, is supposed to be the Latin _decanum_ the -accusative of decanus, one set over ten soldiers or ten monks: it is, as -already suggested, more probable that the original deans were the -priests of Diane, and that they worshipped in dene holes, in dens, in -denes, on downs, and at dunhills. The word _grot_ is probably the same -as _kirit_, the Turkish form of Crete, and as the _Keridwen_ or _Kerid -Holy_ of Britain. The ministers of the Cretan Magna Mater were entitled -_curetes_, and the modern curate may in all likelihood claim a verbal -descent from the Keridwen or Sancreed whose name is behind our _great, -crude_, and _cradle_. The Magna Mater of Kirid or Crete was sometimes as -already mentioned depicted with a cat upon her head: I have equated the -word _cat_ with Kate, Kitty, or Ked, and in all probability the -catacombs of Rome anciently Janicula were originally built in her -honour. In Scotland _souterrains_ are termed _weems_, a word which is -undoubtedly affiliated both in form and idea with womb, tomb, and -coombe: the British bards allude frequently to the grave as being the -matrix or womb of Ked; as archæologists are well aware, primitive -burials frequently consisted of contracting the body into the form of -the foetus, depositing it thus in a stone cist, chest, or "coty": and -there is little doubt that the St. Anne who figures so prolifically in -the catacombs of Janicula, was like St. Anne of Brittany the -pre-Christian Anne, Jana, or Diane. - -At Caddington by Dunstable there is a Dame Ellen's Wood; Caddington -itself is understood to have meant--"the hill meadow of Cedd or Ceadda," -and among the prehistoric tombs found in this neighbourhood was the -interment illustrated on page 64. It has been cheerily suggested that -"the child may have been buried alive with its mother": it may, but it -equally may not; the pathetic surround of sea-urchins or -popularly-called fairy loaves points to sentiment of some sort, -particularly in view of the tradition that whoso keeps a specimen of the -fairy loaf in his house shall never lack bread.[964] _Echinus_, the -Latin for sea-urchin, is radically the same word as Janus; in the -Margate grotto an echinus forms the centre of most of the conchological -suns or stars with which the walls are decorated, and a large echinus -appears in each of the four top corners of the oblong chamber. - -I have suggested that the Kentish Rye, a town which once stood on a -conical islet and near to which is an earthwork known nowadays as Rhee -wall, was once dedicated to Rhea or Maria, and that Margate owes its -designation to the same Ma Rhea or Mother Queen. According to "Morien" -_Rhi_ was a Celtic title of the Almighty, and is the root of the word -_rhinwedd_ (Virtue): according to Rhys _rhi_ meant _queen_, and was a -poetic term for a lady: according to Thomas _Rhea_ is the feminine noun -of _rhi_, prince or king; it would thence follow that _regina_, like the -French name Rejane, meant originally Queen Gyne, either Queen Woman or -Royal Jeanne. There are numerous Ryhalls, Ryhills, and in Durham is a -Ryton which figured anciently as Ruyton, Rutune, and _Ruginton_: near -Kingston is Raynes Park, and at Hackney, in the neighbourhood of the -Seven Sisters and Kingsland Roads, is Wren's Park. - -That the Candians colonised the North of Africa is generally supposed, -whence it becomes likely that the marvellous excavations at _Rua_ were -related to the worship of the serpentine _Rhea_: these are mentioned by -Livingstone who wrote: "Tribes live in underground houses in Rua. Some -excavations are said to be 30 miles long, and have running rills in -them; a whole district can stand a siege in them. The 'writings' -therein, I have been told by some of the people, are drawings of animals -and not letters, otherwise I should have gone to see them."[965] - -The word grotesque admittedly originated from the fantastic designs -found so frequently within grottos or grots, and if the natives of Rua -could construct a _souterrain_ 30 miles in extent, I see no reason to -doubt the accuracy of the tradition that the natives of Reigate had run -a tunnel towards Rye which is within a few miles of St. Clement's Caves -at Hastings. The _gate_ of Margate and Reigate means _opening_; _wry_ -means awry or twisting, and we may probably find the original name of -Reigate in the neighbouring place-name Wray Common. - -The Snake grotto at Margate, which is situated almost below a small -house named "Rosanna Lodge," is decorated throughout with a most -marvellous and beautiful mosaic of shellwork, the like of which -certainly exists nowhere else in Britain: the dominant notes of this -decoration are roses or rosettes, and raisins or grapes; over the small -altar in the oblong chamber, at the extremity, are rising the rays of -the Sun. The shells used as a groundwork for this decorative scheme were -the yellow periwinkle now naturally grey with antiquity but which, when -fresh, must, when illuminated, have produced an effect of golden and -surpassing beauty. In the shrines of Candia large numbers of sea-shells, -artificially tinted in various colours, have come to light:[966] that -the altar at the Cantian Margate grotto was constructed to hold a lamp -or a candle cannot be doubted, in which connection one may connote a -statement by "Morien" that "All shell grottos with a candle in it -(_sic_) were a symbol of the cave of the sun near the margin of the -ocean with the soul of the sun in it".[967] There is indeed little doubt -that the snake trou under Rosanna Lodge was, like the grotto at St. -Sulpice le Donseil, dedicated to le Donseil or _donna sol_. At the mouth -of the shrine is a figurine seated, of which, unfortunately, the head is -missing, but the right hand is still holding a cup: in Fig. 44 _ante_, -page 167, Reason is holding a similar cup into which is distilling _la -rosee_, or the dew of Heaven--doubtless the same goblet as was said to -be offered to mortals by the fairy Idunns; their earthly -representatives, the Aeddons, may be assumed once to have dwelt in the -Dane Park or at Addington Street, now leading to Dane Hill where the -grotto remains. - -We have connected the Cup of Reason with the mystic Cauldron of -Keridwen, or "cauldron of four spaces," and have noted among the recipe -"the liquor that bees have collected _and resin_," to be prepared "when -there is a calm dew falling": another Bard alludes to "the -gold-encircled liquor contained in the golden cup," and I have little -doubt that resin, rosin, or rosine was valued and venerated as being, -like amber, the petrified tears of Apollo. I do not suggest that the -Rosanna Lodge in the dene at Margate has any direct relation to the -grotto of Reason beneath, but there is evidently a close connection with -the small figurine holding a cup and the Lady Rosamond of Rosamond's -Well at Woodstock. "There was," says Herbert, "a popular notion of an -infernal maze extending from the bottom of Rosamond's Well": this -labyrinth almost certainly once existed, for as late as 1718 there were -to be seen by the pool at Woodstock the foundations of a very large -building which were believed to be the remains of Rosamond's -Labyrinth.[968] - -The story of Fair Rosamond being compelled to swallow poison is -precisely on a par with the monkish legend that St. George was "tortured -by being forced to drink a poisoned cup," and how the Rosamond story -originated is fairly obvious from the fact that on her alleged -tombstone, "among other fine sculptures was engraven the figure of a -cup. This, which perhaps at first was an accidental ornament (perhaps -only the chalice), might in aftertimes suggest the notion that she was -poisoned; at least this construction was put upon it when the stone came -to be demolished after the nunnery was dissolved." The above is the -opinion of an archæologist who died in 1632, and it is in all -probability sound: the actual site of Rosamond's Bower at Woodstock -seems to have been known as Godstone, and it was presumably the ancient -Ked Stone that gave birth to the distorted legend. According to the -Ballad of Fair Rosamond, that maiden was a ladye brighte, and most -peerlesse was her beautye founde:-- - - Her crisped locks like threads of gold - Appeared to each man's sighte, - Her sparkling eyes like Orient pearls - Did cast a heavenlye light. - - The blood within her crystal cheekes - Did such a colour drive - As though the lillye and the rose - For mastership did strive. - -The ballad continues that the enamoured King-- - - At Woodstock builded such a bower - The like was never seene, - Most curiously that bower was built - Of stone and timber strong - An hundered and fifty doors[969] - Did to this bower belong, - And they so cunninglye contrived - With turnings round about, - That none but with a clue of thread - Could enter in or out. - -According to Drayton, Rosamond's Bower consisted of vaults underground -arched and walled with brick and stone: Stow in his _Annals_ quotes an -obituary stone reading, _Hic jacet in tumba Rosa Mundi; non Rosa Munda, -non redolet sed olet_, which may be Anglicised into, Here lies entombed -a mundane Rosa not the Rose of the World; she is not redolent, but -"foully doth she stinke". I am inclined, however, to believe that the -traditional Rosamond was really and indeed the "cleane flower" and that -the ignorant monks added calumny to their other perversions. History -frigidly but very fortunately relates that "the tombstone of Rosamond -Clifford was taken up at Godstone and broken in pieces, and that upon it -were interchangeable weavings drawn out and decked with roses red and -green and the picture of the cup, out of which she drank the poison -given her by the Queen, carved in stone".[970] At the Cornish village of -Sancreed, _i.e._, San Kerid or St. Ked, engraved upon the famous nine -foot cross is a similar cup or chalice, out of which rises a tapering -fleur de lys: with the word _creed_ may be connoted the fact that the -artist of Kirid or Crete, "with a true instinct for beauty, chose as his -favourite flowers the lovely lily and iris, the wild gladiolus and -crocus, all natives of the Mediterranean basin, and the last three, if -not the lily, of his own soil".[971] Opinions differ as to whether the -Sancreed lily is a spear head or a fleur de lys: they also differ as to -the precise meaning of the cup: in the opinion of Mr. J. Harris Stone, -"the vessel or chalice is roughly heart-shaped--that is the main body of -it--and the head of the so-called spear is distinctly divided and has -cross-pieces which, being recurved, doubtless gave rise to the lily -theory of the origin. Now there was an ancient Egyptian cross of the -Latin variety rising out of a heart like the mediæval emblem of _Cor in -Cruce, Crux in Corde_, and this is irresistibly brought to my mind when -looking at this Sancreed cross. The emblem I am alluding to is that of -Goodness."[972] - - [Illustration: FIG. 476.--The famous Sancreed Cross. From _The - Cornish Riviera_ (Stone, J. Harris). - [_To face page 816._] - -With this theory I am in sympathy, and it may be reasonably suggested -that the alleged "tombstone" of Rosamond at Godstone was actually a -carved megalith analogous to that at Sancreed: the carving on the latter -may be comparatively modern, but in all probability the rock itself is -the original _crude_ Creed stone, Ked stone, or Good stone, touched up -and partly recut. - -The Rose is the familiar emblem of St. George or Oros who, according to -some accounts, was the son of Princess Sophia the Wise: his legs were of -massive silver up to the knees, and his arms were of pure gold from the -elbows to the wrists. According to other traditions George was born at -Coventry, and "is reported to have been marked at his birth (forsooth!) -with a red bloody cross on his right hand".[973] The first adventure of -St. George was the salvation of a fair and precious princess named Sabra -from a foul dragon who venomed the people with his breath and this -adventure is located at Silene: with this Silene may be connoted the -innocent Una, who in some accounts occupies the position of the Lady -Sabra: Sabra is suggestive of Sabrina, the little Goddess of the river -Severn, whose name we have connected with the soft, gentle, pleasing and -propitious Brina: that St. Burinea, the pretty daughter of Angus whose -memory is sanctified as the patron of St Burian's or Eglos_berrie_, was -originally _pure_ Una is more likely than that this alleged Maiden was -an historic personage of the sixth century. - -The series of excavations at Reigate, of which the principal is the -Baron's Cave, extends to a Red Cross Inn which marks the vicinity where -stood the chapel of the Holy Cross, belonging to the Priory of the -Virgin and Holy Cross: about a mile from Reigate in a little brook (the -Bourne Water) used to stand a great stone stained red by the victims of -a water Kelpie, who had his lair beneath. The Kelpie was exorcised by a -vicar of Buckland: nevertheless the stone remained an object of awe to -the people, which, says Mr. Ogilvie, "was regarded as a vile -superstition by a late vicar who had the stone removed to demonstrate to -his parishioners that there was nothing under it, but some of the old -folks remember the story yet".[974] Part of Reigate is known as Red -Hill, obviously from the red sandstone which abounds there: at Bristol -or Bristowe, _i.e_., the Stockade of Bri, the most famous church is that -of St. Mary Redcliffe: the Mew stone off Devonshire is red cliff, the -inscriptions at Sinai are always on red stone, and there is little doubt -that red rock was particularly esteemed to be the symbol of gracious -Aine, the Love Mother. In Domesday the Redcliff of St. Mary appears as -Redeclive,[975] and may thus also have meant Rood Cleeve: in London we -have a Ratcliffe Highway, and in Kensington a Redcliffe Square. - -In what is now the Green Park, Mayfair, used to be a Rosamond's Pool: -with Rosamond, the Rose of the World, and Rosanna--whose name may be -connoted with the inscription RU NHO or QUEEN NEW,[976] which occurs on -one of the Sancreed crosses may also be connoted St. Rosalie of Sicily -or Hypereia, whose grotto and fete still excite "an almost incredible -enthusiasm". The legend of St. Rosalie represents her as-- - - Something much too fair and good - For human nature's daily food, - -and her mysterious evanishment is accounted for by the tradition that, -disgusted by the frivolous life and empty gaiety of courts, she -voluntarily retired herself into an obscure cavern, where her remains -are now supposed to be buried under wreaths of imperishable roses which -are deposited by angels.[977] - - [Illustration: FIG. 477.--Iberian. From Akerman] - - [Illustration: FIG. 478.--Kerris Roundago. From _Antiquities of - Cornwall_.] - -According to ecclesiastical legend the beloved St. Rosalie--whose fete -is celebrated in Sicily on the day of St. Januarius--was the daughter of -a certain Tancred, the first King of Sicily: it is not unlikely that -this Tancred was Don Cred or Lord Cred, a relation of the Cornish -Sancreed.[978] Sancreed is supposed to derive its name as being "an -abstract dedication to the Holy Creed": but it is alternatively known as -San_cris_: the Cretans, or Kiridians, or Eteocretes claimed Cres the Son -of Jupiter by the nymph Idea as their first King, and they traced their -descent from Cres. In a subsequent volume we shall consider this Cres at -greater length, and shall track him to India in the form of Kristna, to -whose grace the subterranean cross at Madura seems to have been -dedicated. In Celtic _cris_ meant pure, holy; _crios_ meant the -Sun:[979] the principal site of Apollo-worship was the island of Crissa; -in England Christy[980] is a familiar surname, and I am convinced that -the Christ tradition in Britain owed little to the Roman mission of -Augustine, but was of far older origin. We may perhaps trace the -original transit of Cris to Sancris at Carissa, now Carixa, in Spain: -among the numerous coins of this district some as figured herewith bear -the legend Caris, some bear the head of the young Hercules, others a -female head.[981] As in classic Latin _C_ was invariably pronounced -hard, it is probable that the maiden Caris was Ceres, and that the -Cretan pair are responsible for Kerris Roundago, an egg-like monument -near Sancreed; also for Cresswell in Durham where is the famous Robin -Hood Cave:[982] one may further trace Caris at Carisbrook near Ryde, at -the diminutive Criss Brook near Maidstone, and at the streamlet Crise in -Santerre. - - [Illustration: FIG. 479.--Christ, with a Nimbus Resembling a Flat - Cap, or Casquette. From a Carving on Wood in the - Stalls of Notre Dame d'Amiens. XVI. Cent. From - Didron.] - -The town of Carissa, now Carixa, may be connoted with the synonymous -_cross_ or _crux_: the Cornish for _cross_ was _crows_, and at -Crows-an-Rha, near St. Buryans, there is a celebrated wayside cross or -crouch.[983] That Caris was _carus_ or _dear_, and that he was the -inception of _charis_ or charity will also eventually be seen: I have -elsewhere suggested that _charis_, or _love_, was originally 'k Eros or -Great Eros; in the Christian emblem here illustrated Christ is -associated with a rose cross, which is fabricated from the four hearts, -and thus constitutes the _Rosa mystica_. At Kerris Roundago are four -megaliths. - - [Illustration: FIG. 480.] - - [Illustration: FIG. 481.] - -The Sancris cup or chalice[984] might legitimately be termed a _cruse_: -Christ's first miracle was the conversion of a cruse or can of water -into wine, and the site of this miracle was Cana. The _souterrain_ of -St. Sulpice le Donseil is situated in a district known as La Creuse, and -the solitary pillar in the heart of this grotto, as also that in the -Margate grotto, and that in the _souterrain_ at Tinwell, were probably -symbols of what the British Bard describes as "Christ the concealed -pillar of peace". The Celtic Christs here reproduced from an article in -_The Open Court_ by Dr. Paul Carus are probably developments of ancient -Prestons or Jupiter Stones: the connection between these crude Christs -and Cres, the Son of Jupiter, by the nymph Idea, is probably continuous -and unbroken. - -A cruse corresponds symbolically to a cauldron or a cup: according to -Herbert, "The Cauldron of the Bards was connected by them with Mary in -that particular capacity which forms the portentous feature in St. -Brighid (_viz._, her _being Christ's Mother_) to the verge of -identification. The reason was that divine objects considered by them -essentially, and, as it were, sacramentally as being Christ, were -prepared within and produced out of that sacred and womb-like -receptacle." He then quotes two bardic extracts to the following -effect:-- - - (1) The One Man and our Cauldron, - And our deed, and our word, - With the bright pure Mary daughter of Anne. - - (2) Christ, Creator, Emperor and our Mead, - Christ the Concealed, pillar of peace, - Christ, Son of Mary and of my Cauldron, a pure pedigree![985] - -The likelihood is that the solitary great Jasper stone in the roof of -the four-columned hall at Edrei, the Capital of King Og, was similarly a -symbol of the ideal Corner Stone or the Concealed Pillar of Peace. - -At Mykenae the celebrated titanic gateway is ornamented by two lions -guarding or supporting a solitary pillar or numeral 1: at other times a -figure of the Magna Mater takes the place of this ONE, and it is -probable that the Io of Mykenae was originally My Kene, _i.e._, Mother -Queen or, more radically, Mother Great One. That Io was represented by -the horns or crescent moon is obvious from the innumerable idols in the -form of cows horns found at Mykenae: we have already connected Cain, -Cann, and Kenna with the moon or _choon_, Latin _luna_, French _lune_, -otherwise Cynthia or Diana. - -Not only was Crete or Candia essentially an island of caves, but the -district of the British Cantii seems if anything to have been even more -riddled: _canteen_ is a generic term for cellar or cool cave, and the -origin of this word is not known. In Mexico _cun_ meant _pudenda -muliebris_, in London _cunny_ and _cunt_ carry the same meaning, and -with _cenote_, the Mexican for _cistern_, may be connoted our English -rivers Kennet and Kent. Dr. Guest refers to the cauldron of _Cend_wen -(Keridwen): according to Davidson the magic cup of the Cabiri -corresponded to the _Condy_ Cup[986] of the Gnostics which is the same -as that in which _Guion_ (Mercury) made his beverage--the beverage of -knowledge or divine Kenning, the philosophical Mercury of the mediæval -alchemists. Sometimes the Egg or Cup was encircled by two serpents said -to represent the Igneous and Humid principles of Nature in conjunction: -it is not improbable that the spirals found alike at Mykenae and New -Grange represented this dual coil, spire, or maze of Life, and the Coil -Dance or the Snail's Creep, which was until recently executed in -Cornwall, may have borne some relation to this notion.[987] - - [Illustration: FIG. 482.--Entry to New Grange.] - -In the neighbourhood of Totnes and the river Teign is the world-famous -Kent's Cavern,[988] whence has emanated evidence that man was living in -what is now Devonshire, contemporaneously with the mammoth, the -cave-lion, the woolly rhinoceros, the bison, and other animals which are -now extinct. Kent's Cavern is in a hill, _dun_, _tun_, or what the -Bretons term a _torgen_, and the _torgen_ containing Kent's Cavern is -situated in the Manor of Torwood in the parish of Tor, whence Torbay, -Torquay, etc.: in Cornwall _tor_, or _tur_, meant belly, and _tor_ may -be equated with _door_, Latin _janua_. - -The entrance to Kent's Hole is in the face of a cliff, and the people -mentioned in the Old Testament as the _Kenites_ were evidently -cliff-cave dwellers, for it is related that Balaam looked on the Kenites -and said: "Strong is thy dwelling-place, and thou puttest thy nest in a -rock":[989] Kent is the same word as _kind_, meaning _genus_; also as -_kind_, meaning affectionate and well-disposed, and it is worthy of note -that the cave-dwelling Kenites of the Old Testament were evidently a -kindly people for the record reads: "Saul said unto the Kenites 'Go, -depart, get you down from among the Amalekites, lest I destroy you with -them: for _ye shewed kindness to all the children of Israel when they -came up_ out of Egypt'.[990] So the Kenites departed from among the -Amalekites."[991] - -There is evidence that Thor's Cavern in Derbyshire was inhabited by -prehistoric troglodites; the most high summit in the Peak District is -named Kinder Scout, and in the southern side of Kinder Scout is the -celebrated Kinderton Cavern: at Kinver in Staffordshire there are -prehistoric caves still being lived in by modern troglodites, and at -Cantal in France there are similar cave dwellings. - -In Derbyshire are the celebrated Canholes and at Cannes, by Maestricht, -is an entrance to the amazing grottos of St. Peter: this subterranean -quarry is described as a succession of long horizontal galleries -supported by an immense number of square pillars whose height is -generally from 10 to 20 feet: the number of these vast subterranean -alleys which cross each other and are prolonged in every direction -cannot be estimated at less than 2000, the direct line from the built up -entrance near Fort St. Peter to the exit on the side of the Meuse -measures one league and a half. That these works were at one time in the -occupation of the Romans, is proved by Latin inscriptions, but evidently -the Romans did not do the building for, "underneath these inscriptions -you can trace some ill-formed characters traditionally attributed to the -Huns; which is ridiculous since the Huns did not build, and therefore -had no need of quarries, and moreover were ignorant of the art of -writing".[992] In view of the fact that the gigantic cavern farther up -the Meuse, is entitled the Han Grotto, this tradition of Hun "writing" -is not necessarily ridiculous: the Huns in question, whoever they were, -probably were the people who built the Hun's beds and were worshippers -of "the One Man and our Cauldron". - -The Peter Mount now under consideration does not appear to have been -such a Peter's Purgatory as found on "the island of the tribe of Oin": -on the contrary its galleries, based on pillars about 16 feet high, are -traced on a regular plan. These cross one another at right angles, and -their most noticeable feature is the extreme regularity and perfect -level of the roof which is enriched with a kind of cornice--a cornice of -the severest possible outline, but with a noble simplicity which gives -to the galleries a certain monumental aspect. - -Within the criss-cross bowels of the Peter Mount is another very -remarkable curiosity--a small basin filled with water called -Springbronnen ("source of living water") which is incessantly renewed, -thanks to the drops falling from the upper portion of a fossil tree -fixed in the roof.[993] The modern showman does not vaunt among his -attractions a "source of living water," and we may reasonably assume -that this appellation belongs to an older and more poetic age: the -Hebrew for "fountain of living waters" is _ain_, a word to be connoted -with Hun, Han, and St. Anne of the Catacombs: St. Anne is the patron of -all springs and wells; at Sancreed is a St. Eunys Well, and the word -_aune_ or _avon_ was a generic term for any _gentle flowing_ stream. - -It is reasonable to equate St. Anne of the Catacombs with "Pope Joan" of -Engelheim, and it is probable that the original Vatican was the -terrestrial seat of the celestial Peter, the Fate Queen or Fate King: -with St. Peter's Mount may be connoted the Arabian City of Petra which -is entirely hewn out of the solid rock. The connection between the Irish -Owen, or Oin, and the Patrick of Patrick's Purgatory has already been -considered, and that Janus or Janicula was the St. Peter of the Vatican -is very generally admitted: we shall subsequently consider Janus in -connection with St. Januarius or January; at Naples there are upwards of -two miles of catacombs, and the Capo di _Chino_, under which these -occur, may probably be identified with the St. Januarius whose name they -bear. - - [Illustration: FIG. 483.--Seventeenth Century Printer's Mark.] - -That Janus, the janitor of the Gates of Heaven and of all other gates, -was a personification of immortal Time is sufficiently obvious from the -attributes which were assigned to him; that the Patrick of Ireland was -also the Lord of the 365 days is to be implied from the statement of -Nennius that St. Patrick "at the beginning" founded 365 churches and -ordained 365 bishops.[994] I was recently accosted in the street by a -North-Briton who inquired "what _dame_ is it?": on my failure to catch -his meaning his companion pointed to my watch chain and repeated the -inquiry "what _time_, is it"; but even without such vivid evidence it is -clear that _dame_ and _time_ are mere variants of the same word. It is -proverbial that Truth, _alias_ Una, _alias_ Vera, is the daughter of -Time: that Time is also the custodian of Truth is a similar commonplace: -Time is the same word as Tom, and Tom is a contracted form of Thomas -which the dictionaries define as meaning _twin, i.e., twain:_ Thomas is -the same name as Tammuz, a Phrygian title of Adonis, and in Fig. 404 -(_ante_, p. 639), Time was emblemised as the Twain or Pair; in Fig. 483, -Father Time is identified with Veritas or Truth, for the legend runs, -"Truth in time brings hidden things to light".[995] The Lady Cynethryth, -who dwells proverbially at the bottom of a well, is, of course, daily -being brought to light; it is, however, unusual to find her thus -depicted clambering from a dene hole or a den. In all probability the -"Sir Thomas" who figures in the ballad as Fair Rosamond's custodian was -originally Sir Tammuz, Tom, or Time-- - - And you Sir Thomas whom I truste - To bee my loves defence, - Be careful of my gallant Rose - When I am parted hence. - -The relentless Queen who appears so prominently in the story may be -connoted with the cruel Stepmother who figures in the Cinderella cycle -of tales--a ruthless lady whom I have considered elsewhere. The silken -thread by which the Queen reached Rosamond--to whose foot, like -Jupiter's chain, it was attached--is paralleled by the thread with which -Ariadne guided the fickle Theseus. In an unhappy hour the Queen -overcomes the trusty Thomas, and guided by the silken thread-- - - Went where the Ladye Rosamonde - Was like an Angel sette. - - But when the Queen with steadfast eye - Beheld her beauteous face - She was amazed in her minde - At her exceeding grace. - -The word _grace_ is the same as _cross_, and grace is the interpretation -given by all dictionaries of the name John or Ian: the red cross was -originally termed the Jack, and to the Jack, without doubt, was once -assigned the meaning "Infinite in the East, Infinite in the West, -Infinite in the South. Thus it is said, He who is in the fire, He who is -in the heart, He who is in the Sun, they are _One_ and the same:" in -_China_ the Svastika is known as the _Wan_. - -FOOTNOTES: - - [905] Walford, E., _Greater London_, ii., 95. - - [906] Mottingham, anciently Modingham, is supposed to be from Saxon - _modig_, proud or lofty, and _ham_, a dwelling. Johnstone - derives it as, "Enclosure of Moding," or "of the Sons of Mod - or Mot". We may assume these people were followers of the - Maid, and that Mottingham was equivalent to Maiden's Home. - - [907] Mackenzie, D. A., _Myths of Crete_, p. xlvi. - - [908] Borlase, Wm., _Antiquities of Cornwall_, p. 296. - - [909] _Cliff Castles_, p. 33. - - [910] _Cf._ Baring-Gould, _Cliff Castles_. - - [911] Chislehurst is supposed to mean the pebble hurst or wood, but - Chislehurst is on chalk and is less pebbly than many places - adjacent: at Chislehurst is White Horse Hill: Nantjizzel or - _jizzle valley_, in Cornwall, is close to Carn Voel, _alias_ - the Diamond House, and thus, I am inclined to think that - Chislehurst was a selhurst or selli's wood sacred to Chi the - great Jehu. - - [912] Adams, W. H. A., _Famous Caves and Catacombs_, p. 90. - - [913] Spence L., _Myths of Mexico and Peru_, p. 293. - - [914] In 1867 Mr. Roach Smith published the following description: - "The ground plan of the caves was like a six-leaved flower - diverging from the central cup which is represented by the - shaft. The central cave of each three is about 14 yards long - and about 6 yards high. The side caves are smaller, about 7 - yards long and 2 yards wide. The section is rather singular: - taken from end to end the roof line is horizontal: but the - floor rises at the end of the cave so that a sketch of the - section from end to end of the two principal caves is like - the outline of a boat, the shaft being in the position of the - mainmast. The section across the cave is like the outline of - an egg made to stand on its broader end. They are all hewn - out of the chalk, the tool marks, like those which would be - made by a pick, being still visible."--_Archæologia_, i., 32. - - Dr. Munro states: "They are usually found on the higher ground - of the lower reaches of the Thames ... in fact, North Kent and - South Essex appear to be studded with them."--_Prehistoric - Britain_, p. 222. - - [915] _Nat. Hist._, lib. xvii., cap. viii. - - [916] Part I. - - [917] One of the most characteristic symbols of the Ægean is St. - Andrew's Cross: I have suggested that the Scotch Hendrie - meant _ancient drie_ or _drew_, and it is not without - significance that tradition closely connects St. Andrews in - Scotland with the Ægean. The legend runs that St. Rule - arrived at St. Andrews bringing with him a precious relic--no - less than Sanct Androwis Arme. "This Reule," continues the - annalist, "was ane monk of Grece born in Achaia and abbot in - the town of Patras"--Simpkins, J. E., _Fife_, Country - Folklore, vol. vli., p. 243. - - [918] _The Gnostics and their Remains_, p. 72. - - [919] "It is certain that ancient caves do exist in Palestine which - in form and circumstance, and to some extent also in - decoration, approximate so nearly to the Royston Cave that if - any historical connection could be established between them, - it would scarcely seem doubtful that the one is a copy of the - other."--Beldam, J., _The Royston Cave_, p. 24. According to - the same authority there are indications at the Royston Cave - "of an extreme and primeval antiquity," and he adds, "it - bears, indeed, a strong resemblance in form and dimension to - the ancient British habitation; and certain marks and - decorations in its oldest parts such as indentations and - punctures, giving a diapered appearance to the surface, are - very similar to what is seen in confessedly Druidical and - Phoenician structures," p. 22. - - [920] Beldam, J., _The Royston Cave_, p. 24. - - [921] In Caledonia dovecots or _doocats_ are still superstitiously - maintained: there may be a connection between _doocat_ and - the "Dowgate" Hill which neighbours the present Cathedral of - St. Paul. - - [922] Nichols, W. J., _The Chislehurst Caves and Dene Holes_, p. 5. - - [923] Walford, E., _Greater London_, ii., 127. - - [924] _Ibid._, p. 131. - - [925] Goddard, A. R., _Essex Archæological Society's Transactions_, - vol. vii., 1899. - - [926] Courtois, _Dictionaire Geographique de l'Arrondissement de - Saint Omer_, p. 156. - - [927] Wilson, J. G., _Gazetteer_, i., 1044. - - [928] Eckenstein, L., _Comparative Studies in Nursery Rhymes_, p. - 154. - - [929] Dan or Don is one of the main European root river names; it - occurs notably in the story of the _Dan_aides who carried - water in broken urns to fill a bottomless vessel, and again - in _Dan_aus who is said to have relieved Argos from drought. - - [930] P. 242. - - [931] Herbert, A., _Cyclops_, p. 154. - - [932] Wright, T., _Patrick's Purgatory_, p. 162. - - [933] _Ibid._, p. 231. - - [934] _Travels in the East_, p. 2. - - [935] "This was the _round_ church of St. Mary, divided into two - stories by slabs of stone; in the upper part are four altars; - on the eastern side below there is another, and to the right - of it an empty tomb of stone, in which the Virgin Mary is - said to have been buried; but who moved her body, or when - this took place, no one can say. On entering this chamber, - you see on the right-hand side a stone inserted in the wall, - on which Christ knelt when He prayed on the night in which He - was betrayed; and the marks of His knees are still seen on - the stone, as if it had been as soft as wax." - - [936] Wright comments upon this: "Dr. Clarke is the only modern - traveller who has given any notice of these subterranean - chambers or pits, which he supposes to have been ancient - places of idolatrous worship". - - [937] _Cf._ Baring-Gould, _Curious Legends_, p. 238. - - [938] _Mysteries of the Cabiri_, ii., 393. - - [939] _Cf._ Herbert, A., _Cyclops_, p. 155. - - [940] _Ibid._, p. 154. - - [941] It is not improbable that the Pied Piper incident was - actually enacted annually at the Koppenburg, and that the - children of Hamelyn were given the treat of being taken - through some brilliantly lit cavern "joining the town and - close at hand". Whether the Koppenburg contains any grottos I - am unable to say. - - [942] _Cyclops_, p. 156. - - [943] The authorities connect the surnames Kettle and Chettle with - the Kettle or Cauldron of Norse mythology, whence Prof. - Weekley writes: "The renowned Captain Kettle, described by - his creator as a Welshman, must have descended from some - hardy Norse pirate". Why Norse? The word _kettle_, Gaelic - _cadhal_, is supposedly borrowed from the Latin _catillus_, a - small bowl: the Greek for cup is _kotulos_, and it is - probable that _kettle_ and _cotyledon_ are alike radically - Ket, Cot, or Cad. In Scotland _adhan_ meant cauldron, whence - Rust thinks that Edinbro or Dunedin was once a cauldron hill. - - [944] Sandringham, near King's Lynn, appeared in Domesday as - Sandersincham: upon this Johnston comments, "Curious - corruption. This is 'Holy Dersingham,' as compared with the - next parish Dersingham. French _saint_, Latin _sanctus_, - Holy." - - [945] Ogilvie, J. S., _A Pilgrimage in Surrey_, ii., 183. - - [946] _Ibid._, p. 166. - - [947] _Ibid._, p. 167. The italics are mine. - - [948] "The old Bourne stream, generally known as the 'Surrey Woe - Water,' has already commenced to flow through Caterham - Valley, and at the moment there is quite a strong current of - water rushing through an outlet at Purley. - - "There are also pools along its course through Kenley, - Whyteleafe, and Warlingham, which suggest that the stream is - rising at its principal source, in the hills around Woldingham - and Oxted, where it is thought there exists a huge natural - underground reservoir, which, when full, syphons itself out at - certain periods about every seven years. - - "Tradition says that when the Bourne flows 'out of season' or - at irregular times it foretells some great calamity. It - certainly made its appearance in a fairly heavy flow in three - of the years of the war, but last year, which will always be - historical for the declaration of the armistice and the prelude - of peace, there was no flow at all."--_The Star_, 15th March, - 1919. - - [949] "Archæologia" (from _The Gentleman's Magazine_), i., 283. - - [950] _Cf._ Johnson, W., _Byeways_, pp. 411, 417. - - [951] Ogilvy, J. S., _A Pilgrimage in Surrey_, ii., 164. - - [952] That the solar horse was sacred among the Ganganoi of - Hibernia is probable, for: "On that great festival of the - peasantry, St. John's Eve, it is the custom, at sunset on - that evening, to kindle immense fires throughout the country, - built like our bonfires, to a great height, the pile being - composed of turf, bogwood, and such other combustibles as - they can gather. The turf yields a steady, substantial body - of fire, the bogwood a most brilliant flame: and the effect - of these great beacons blazing on every hill, sending up - volumes of smoke from every part of the horizon, is very - remarkable. Early in the evening the peasants began to - assemble, all habited in their best array, glowing with - health, every countenance full of that sparkling animation - and excess of enjoyment that characterise the enthusiastic - people of the land. I had never seen anything resembling it: - and was exceedingly delighted with their handsome, - intelligent, merry faces; the bold bearing of the men, and - the playful, but really modest deportment of the maidens; the - vivacity of the aged people, and the wild glee of the - children. The fire being kindled, a splendid blaze shot up; - and for a while they stood contemplating it, with faces - strangely disfigured by the peculiar light first emitted when - the bogwood is thrown on. After a short pause, the ground was - cleared in front of an old blind piper, the very beau-ideal - of energy, drollery, and shrewdness, who, seated on a low - chair, with a well-plenished jug within his reach, screwed - his pipes to the liveliest tunes and the endless jig began. - - "But something was to follow that puzzled me not a little. When - the fire burned for some hours, and got low, an indispensable - part of the ceremony commenced. Every one present of the - peasantry passed through it, and several children were thrown - across the sparkling embers; while a wooden frame of some 8 - feet long, with a horse's head fixed to one end, and a large - white sheet thrown over it, concealing the wood and the man on - whose head it was carried, made its appearance. This was - greeted with loud shouts as the '_white horse_'; and having - been safely carried by the skill of its bearer several times - through the fire with a bold leap, it pursued the people, who - ran screaming and laughing in every direction. I asked what the - horse was meant for, and was told it represented all cattle. - - "Here was the old pagan worship of Baal, if not of Moloch too, - carried on openly and universally in the heart of a nominally - Christian country, and by millions professing the Christian - name! I was confounded; for I did not then know that Popery is - only a crafty adaptation of pagan idolatries to its own scheme; - and while I looked upon the now wildly excited people, with - their children and, in a figure, all their cattle passing again - and again through the fire, I almost questioned in my own mind - the lawfulness of the spectacle, considered in the light that - the Bible must, even to the natural heart, exhibit it in to - those who confess the true God."--Elizabeth, Charlotte, - _Personal Recollections_, quoted from "S. M." _Sketches of - Irish History_, 1845. - - [953] _The Religion of Ancient Britain_, p. 28. - - [954] _Prehistoric London_, p. 137. - - [955] _Man the Primeval Savage_, p. 328. - - [956] _Ibid._, p. 66. - - [957] _Archæologia_, i., 29. - - [958] _Le donseil_ probably here means _donsol_, or _lord sun_. - Adonis and all the other Sun lords were supposed to have beep - born in a cave on 25th December. We have seen that Michael's - Mount (family name St. Levan), was known alternatively as - _dinsol_. - - [959] Adams, W. H. D., _Famous Caves and Catacombs_, p. 183. - - [960] _Ægean Archæologia_, p. 156. - - [961] Mr. and Mrs. Hawes, _Crete the Forerunner of Greece_, p. 65. - - [962] _Myths of Crete and Pre-Hellenic Europe_, p. 183. - - [963] "Herodotus in _Book VIII_. says that the ancients worshipped - the Gods and Genii of any place under the form of serpents. - 'Set up,' says some one in Persius' _Satires_ (No. 1), 'some - marks of reverence such as the painting of two serpents to - let boys know that the place is sacred.'"--Seymour, F., _Up - Hill and Down Dale in Ancient Etruria_, p. 237. - - [964] Johnson, W., _Byways_, p. 304. - - [965] _Proceedings of the Royal Geographical Society_, 1869. - - [966] MacKenzie, D. A., _Myths of Crete_, p. 138. - - [967] _Light of Britannia_, p. 200. - - [968]_Cf._ _Percy Reliques_ (Everyman's Library), p. 21. - - [969] The Baron's Cave at Reigate is "about 150 feet long" (_ante_, - p. 799). - - [970] _Percy Reliques_, p. 20. - - [971] Hawes, _Crete the Forerunner of Greece_, p. 125. - - [972] _The Cornish Riviera_, p. 265. - - [973] H. O. F., _St. George for England_, p. 15. - - [974] _A Pilgrimage in Surrey_, ii., 177. - - [975] At Bristol is White Lady's Road. - - [976] The curious name Newlove occurs as one of the erstwhile - owners of the Margate grotto: the Lovelace family, for whose - name the authorities offer no suggestions except that it is a - corruption of the depressing Loveless, probably either once - worshipped or acted the Lovelass. This conjecture has in its - favour the fact that "many of our surnames are undoubtedly - derived from characters assumed in dramatic performances and - popular festivities".--Weekley, A. B., _The Romance of - Names_, p. 197. "To this class belong many surnames which - have the form of abstract nouns, _e.g._, _charity_, _verity_, - _virtue_, _vice_. Of similar origin are perhaps, _bliss, - chance, luck_, and _goodluck_."--_Ibid._, p. 197. - - [977] With the old English custom of burying the dead in roses, and - with the tradition that at times a white lady with a red rose - in her mouth used to appear at Pen_deen_ cave (Courtney, Miss - M. L., _Cornish Feasts and Folklore_, p. 9), in Cornwall may - be connoted the statement of Bunsen: "The Phoenicians had a - grand flower show in which they hung chaplets and bunches of - roses in their temples, and _on the statue of the goddess - Athena_ which is only a feminine form of Then or Thorn" - (_cf._ Theta, _The Thorn Tree_, p. 40). The probability is - that not only was the rose sacred to Athene but that Danes - Elder (_Sambucus ebulus_), and Danes flower (_Anemone - pulsutilla_) had no original reference to the Danes, but to - the far older Dane, or donna, the white Lady. Both _don_ and - _dan_ are used in English, as the equivalent of _dominus_, - whence Shakespeare's reference to Dan Cupid. - - [978] Adams, W. H. D., _Famous Caves and Catacombs_, p. 177. - - [979] Davidson, P., _The Mistletoe and its Philosophy_, p. 51. - - [980] The term Christ is interpreted as "the anointed". - - [981] Akerman, J. Y., _Ancient Coins_, p. 25. - - [982] We shall consider Robin Hood whom the authorities already - equate with Odin in a subsequent chapter. In Robin Hood's - Cave have been discovered remains of paleolithic Art - representing a horse's head. In Kent the ceremony of the - Hooden Horse used until recently to survive, and the same - Hood or Odin may possibly be responsible for "_Wood_stock". - - [983] Crutched Friars in London marks the site of a priory of the - freres of the Crutch or Crouch. - - [984] The San_creed_ chalice may be connoted ideally and - philologically with the San_graal_, Provençal _gradal_: the - apparition of a child in connection with the graal or gradal - also permits the equation _gradal_ = _cradle_. At Llandudno - is the stone entitled _cryd Tudno, i.e._, the cradle of - Tudno. - - [985] _Cyclops_, p. 137 - - [986] _The Mistletoe and its Philosophy_, p. 31. - - [987] "The young people being all assembled in a large meadow, the - village band strikes up a simple but lively air, and marches - forward, followed by the whole assemblage, leading - hand-in-hand (or more closely linked in case of engaged - couples) the whole keeping time to the tune with a lively - step. The band or head of the serpent keeps marching in an - ever-narrowing circle, whilst its train of dancing followers - becomes coiled around it in circle after circle. It is now - that the most interesting part of the dance commences, for - the band, taking a sharp turn about, begins to retrace the - circle, still followed as before, and a number of young men - with long, leafy branches in their hands as standards, direct - this counter-movement with almost military precision."--_Cf._ - Courtney, Miss M. L., _Cornish Feasts and Folklore_, p. 39. - - [988] The name Kent here appears to be of immemorial antiquity, and - was apparently first printed in a 1769 map which shows - "Kent's Hole Field". - - [989] Num. xxiv. 21. - - [990] In modern Egyptian _kunjey_ means _kinship_. - - [991] 1 Sam. xv. 6. - - [992] Adam, W. H. D., _Famous Caves and Catacombs_, p. 167. - - [993] Adams, W. H. D., _Famous Caves and Catacombs_, p. 163. - - [994] Usher, Dr. J., _A Discourse on the Religion Anciently - Professed by the Irish and British_, p. 77. - - [995] At the foot of this emblem the designer has introduced an - intreccia or Solomon's knot between his initials R. S. - - - - -CONCLUSIONS - - "I can affirm that I have brought it from an utter darknesse to a - thin mist, and have gonne further than any man before me."--JOHN - AUBREY. - - "But for my part I freely declare myself at a loss what to say to - things so much obscured by their distant antiquity; and you, when - you read these conjectures, will plainly perceive that I have only - groped in the dark."--CAMDEN. - - - [Illustration: FIG. 484.--From _Mythology of the Celtic Races_ - (Rolleston, T. W.).] - - [Illustration: FIG. 485.--_Ibid._] - -One may perhaps get a further sidelight on the marvellous labyrinthic -cave temples of the ancients by a reference to the so-called worm-knots -or cup-and-ring markings on cromlechs and menhirs. With regard to these -sculptures Mr. T. W. Rolleston writes: "Another singular emblem, upon -the meaning of which no light has yet been thrown, occurs frequently in -connection with megalithic monuments. The accompanying illustrations -show examples of it. Cup-shaped hollows are made in the surface of the -stone, these are often surrounded with concentric rings, and from the -cup one or more radial lines are drawn to a point outside the -circumference of the rings. Occasionally a system of cups are joined by -these lines, but more frequently they end a little way outside the -widest of the rings. These strange markings are found in Great Britain -and Ireland, in Brittany, and at various places in India, where they are -called _mahadeos_. I have also found a curious example--for such it -appears to be--in Dupaix' _Monuments of New Spain_. It is reproduced in -Lord Kingsborough's _Antiquities of Mexico_, vol. lv. On the circular -top of a cylindrical stone, known as the Triumphal Stone, is carved a -central cup, with nine concentric circles round it, and a duct or -channel cut straight from the cup through all the circles to the rim. -Except that the design here is richly decorated and accurately drawn, it -closely resembles a typical European cup-and-ring marking. That these -markings mean something, and that wherever they are found they mean the -same thing, can hardly be doubted, but what that meaning is remains yet -a puzzle to antiquarians. The guess may perhaps be hazarded that they -are diagrams or plans of a megalithic sepulchre. The central hollow -represents the actual burial-place. The circles are the standing stones, -fosses, and ramparts which often surrounded it: and the line or duct -drawn from the centre outwards represents the subterranean approach to -the sepulchre. The apparent avenue intention of the duct is clearly -brought out in the varieties given herewith, which I take from Simpson. -As the sepulchre was also a holy place or shrine, the occurrence of a -representation of it among other carvings of a sacred character is -natural enough; it would seem symbolically to indicate that the place -was holy ground. How far this suggestion might apply to the Mexican -example I am unable to say."[996] - -Mr. Rolleston is partially right in his idea that the designs are as it -were ground plans of monuments, but that theory merely carries the point -a step backward and the question remains--Why were monuments constructed -in so involved and seemingly absurd a form? I hazard the conjecture that -the Triumphal Stone with its central cup and _nine_ concentric circles -was a symbol of Life, and of the _nine_ months requisite for the -production of Human Life; that the duct or channel straight from the cup -through all the circles to the rim implied the mystery of creation; and -that the seemingly senseless meander of long passages was intended as a -representation of the maw or stomach. That the Druids were practised -physiologists is deducible from the complaint made against one of them, -that he had dissected 600 bodies: the ancient anatomists might quite -reasonably have traced Life to a germ or cell lying within a mazy and -seemingly unending coil of viscera: we know that auguries were drawn -from the condition of the entrails of sacrificial victims, whence -originally the entrails were in all probability regarded as the seat of -Life. _Mahadeo_, the Indian term for a worm-knot or cup-marking, -resolves as it stands into _maha_, great; and _deo_, Goddess: our -English word _maw_, meaning stomach, is evidently allied to the Hebrew -_moi_, meaning bowels; with _moeder_, the Dutch for womb, may be -connoted Mitra or Mithra, and perhaps Madura. It is well known that the -chief Festival celebrated in the Indian cave temples at Madura and -elsewhere is associated with the _lingam_, or emblem of sex, and it may -be assumed that the invariable sixfold form of the Kentish dene holes -was connected in some way with sex worship. The word _six_ is for some -reason, which I am unable to surmise, identical with the word _sex_: the -Chaldees--who were probably not unconnected with the "pure Culdees" of -Caledonia--taught that Man, male and female, was formed upon the _sixth_ -day: Orpheus calls the number _six_, "Father of the celestial and mortal -powers," and, says Davidson, "these considerations are derived from the -doctrine of Numbers which was highly venerated by the Druids".[997] Six -columbas centring in the womb of the Virgin Mary were illustrated on -page 790, and it will probably prove that _columba_ meant holy womb, -just as _culver_ seemingly meant holy ovary. - - [Illustration: FIGS. 486 to 491.--Paper-marked Mediæval Emblems, - Showing the Combination of Serpent, Circle, and Six - Lobes. From _Les Filigranes_ (Briquet, C. M.).] - - [Illustration: FIGS. 492 to 502.--Paper-marked Mediæval Emblems, - Showing Circle and Serpent "like the intestines". From - _Les Filigranes_ (Briquet, C.M.).] - -The sixfold marigold or wheel was used not infrequently as an emblem -during the Middle Ages: in Fig. 504--a mediæval paper-mark--this design -is sanctified by a cross, and the centre of Fig. 486 consists of the -circle and Serpent. Figs. 492 to 502 exhibit further varieties of -this circle and Serpent design--the symbol of fructifying Life--and some -of these examples bear a curious resemblance to the twists and -convolutions of the entrails. In Egypt, Apep, the Giant Serpent, was -said to have--"resembled the intestines":[998] the word Apep is -apparently related to _pepsis_, the Greek for _digestion_, as likewise -to our _pipe_, meaning a long tube. - - [Illustration: FIG. 503] - -Prof. Elliot Smith, who has recently published some lectures entitled -_The Evolution of the Dragon_, sums up his conclusions as follows: "The -dragon was originally a concrete expression of the divine powers of -life-giving; but with the development of a higher conception of -religious ideals it became relegated to a baser rôle, and eventually -became the symbol of the powers of evil".[999] I have elsewhere -illustrated a mediæval dragon-mark which was sanctified by a cross, and -it is a highly remarkable fact that the papermakers of the Middle Ages -were evidently _au fait_ with the ancient meaning of this sign. Several -of their multifarious serpent designs are associated with the small -circle or pearl, in which connection it is noteworthy that not only had -pearls the reputation of being givers of Life, but that _margan_, the -ancient Persian word for pearl, is officially interpreted as meaning -_mar_, "giver," and _gan_, "life". This word, says Prof. Elliot Smith, -has been borrowed in all the Turanian languages ranging from Hungary to -Kamchatka, also in the non-Turanian speech of Western Asia, thence -through Greek and Latin (_margarita_) to European languages.[1000] The -Persian _gan_, in Zend _yan_, seeming corresponds to the European John, -or Ian; and it is evident that Figs. 486 to 491 might justly be termed -marguerites. - -One of the most favourite decorations amongst Cretan artists is the -eight-limbed octopus, and it is believed that the Mykenian volute or -spiral is a variant of this emblem. According to Prof. Elliot Smith the -evidence provided by Minoan paintings, and Mykenian decorative art, -demonstrates that the spiral as a symbol of life-giving was definitely -derived from the octopus.[1001] Other authorities believe that the -octopus symbolised "the fertilising watery principle," and that the -svastika is a conventionalised form of this creature. In the light of -these considerations it would thus seem highly probable that the knot, -maze, Troy Town, or trou town, primarily was emblematic of the Maze or -Womb of Life, conceived either physically or etherially in accord with -the spirit of the time and people. - -There is a certain amount of testimony to the fact that the Druids -taught and worshipped within caves, and there is some reason to suppose -that the Druids had a knowledge, not only of the lense, telescope, or -Speculum of the Pervading Glance, but also of gunpowder, for Lucan, -writing of a grove near Marseilles, remarks: "There is a report that the -grove is often shaken and strangely moved, and that dreadful sounds are -heard from its caverns; and that it is sometimes in a blaze without -being consumed". That abominations were committed in these eerie places -I do not doubt: that animals were maintained in them there is good -reason to suppose; and in all probability the story of the Cretan -Minotaur, to whom Athenian youths were annually sacrificed, was based on -a certain amount of fact. The Bull being the symbol of life and -fecundity, there would have been peculiar propriety in maintaining a -bull or _toro_, Celtic _tarw_, within the _trou_, labyrinth, or maze of -life: upon two of the British coins here illustrated the Mithraic Bull -appears in combination with an intreccia. The colossal labyrinths built -in Egypt to the honour of the sacred toro are well known: in Europe -remains of the horse are constantly discovered within caves,[1002] and -it is a cognate fact that in Mexico a tapir--the nearest approach Mexico -could seemingly show to a horse--was maintained in the subterranean -temple of the god Votan. - - [Illustration: FIGS. 504 to 506.--British. From Akerman.] - -This Votan of South America is an interesting personality: according to -the native traditions of the Chiapenese Indians--there was once a man -named Votan, who was the grandson of the man who built the ark to save -himself and family from the Deluge. Votan was ordered by the Lord to -people America and "He came _from the East_" bringing with him seven -families: Votan, we are further told, was of the race of Chan, and built -a city in America named Nachan, after Chan his family name. The name -Votan is seemingly a variant of Wotan, the Scandinavian All Father, and -also of Wootton, which is a common Kentish family name: Wotan of -_Wednesday_ was, it is believed, once widely worshipped in Kent, notably -at _Woodnes_borough, which is particularly associated with the -tradition: on Christmas Eve Thanet used to celebrate a festival called -_Hooden_ing which consisted of decorating either the skull of a horse, -or the wooden figure of a horse's head, which then was perambulated on a -pole by a man hidden beneath a sheet.[1003] - -In Central America _chan_ meant serpent, in which connection it is -noteworthy that in Scandinavian mythology Wotan presides over the great -world snake coiled at the roots of the mighty Ash Tree, named Iggdrasil. -This word may, I think, be resolved into _igg dra sil_, or High Tree -Holy, and the Ash of our innumerable Ashdowns, Ashtons, Ashleys, -Ashursts, etc., may in all probability be equated not only with _aes_, -the Welsh for _tree_, but also with _oes_, the Welsh for _life_. That -Janus, whose coin was entitled the _as_, was King As has already been -suggested, and that As or Ash[1004] was Odin is hardly open to doubt. -According to Borlase (W. C.): "There is reason to believe that the Sun -was a principal divinity worshipped under the name of Fal, Phol, Bel, -Beli, Balor, and Balder, all synonymous terms in the comparative -mythology of the Germanic peoples whether Celtic or Teutonic in speech. -A curious passage in Johannes Cornubiensis permits us to equate this -deity with Asch or As, one name of Odin. The more deeply we study this -portion of the subject the more certain becomes the identity of the -members of the pantheon of the two western branches of the -Aryan-speaking peoples."[1005] - -The word _Kent_ or Cantium is, I think, connected with Candia, but -whether Votan of the race of Chan came from Candia, Cantium, or -Scandinavia is a discussion which must be reserved for a subsequent -volume: it is sufficient here to note in passing that one-third of the -language of the Mayas is said to be pure Greek, whence the question has -very pertinently been raised, "Who brought the dialect of Homer to -America? or who took to Greece that of the Mayas?" - -It is now well known that there was communication between the East and -West long before America was rediscovered by Columbus, and there is -nothing therefore improbable in the Chiapenese tradition that their -Votan, after settling affairs in the West, visited Spain and Rome. The -legend relates that Votan "went by the road which his brethren, the -Culebres, had bored," these Culebres being presumably either the -inhabitants of Calabar in Africa now embraced in the Niger Protectorate, -or of Calabria, the southernmost province of Italy. The allusion to a -road which the Culebres had bored might be dismissed as a fiction were -it not for the curious fact mentioned by Livingstone that tribes lived -underground in Rua: "Some excavations are said to be thirty miles long -and have running rills in them; a whole district can stand a siege in -them. The 'writings' therein I have been told by some of the people are -drawings of animals and not letters, otherwise I should have gone to see -them." The primitive but, in many respects, advanced culture of Mykenae -and of Troy does not seem to have possessed the art of writing, and -contemporary ideas must thus necessarily have been expressed by symbols -akin to the multifarious animal-hieroglyphics of ancient Candia: it -would even seem possible that the writings of underground Rua were -parallel to the records of Egypt alleged in the following passage: "It -is affirmed that the Egyptian priests, versed in all the branches of -religious knowledge, and apprised of the approach of the Deluge, were -fearful lest the divine worship should be effaced from the memory of -man. To preserve the memory of it, therefore, they dug in various parts -of the kingdom subterranean winding passages, on the walls of which they -engraved their knowledge, under different forms of animals and birds, -which they call hieroglyphics, and which are unintelligible to the -Romans."[1006] - -The existence of underground ways seems to be not infrequent in Africa, -for Captain Grant, who accompanied Captain Speke in his exploration for -the source of the Nile, tells of a colossal tunnel or subway bored under -the river Kaoma. Grant asked his native guide whether he had ever seen -anything like it elsewhere and the guide replied, "This country reminds -me of what I saw in the country to the south of Lake Tanganyika": he -then described a tunnel or subway under another river named also Kaoma, -a tunnel so lengthy that it took the caravan from sunrise to noon to -pass through. This was said to be so lofty that if mounted upon camels -the top could not be touched: "Tall reeds the thickness of a -walking-stick grew inside; the road was strewed with white pebbles, and -so wide--400 yards--that they could see their way tolerably well while -passing through it. The rocks looked as if they had been planed by -artificial means." The guide added that the people of Wambeh Lake -shelter in this tunnel,[1007] and live there with their families and -cattle.[1008] - -In view of these Rider-Haggard-like facts it is unnecessary to discredit -the tradition that the South American Votan of the tribe of Chan visited -his kinsmen the Culebres, by the road which the Culebres had bored. The -journey is said to have taken place in the year 3000 of the world or -1000 B.C., and among the spots alleged to have been visited was the city -of Rome where Votan "saw the house of God building". It is well known -that great cities almost invariably exhibit traces of previous cities on -the same site: Schliemann's excavations at Troy proved the pre-existence -of a succession of cities on the site of Troy, and the same fact has -recently been established at Seville and elsewhere. The city of Rome is -famous for a labyrinth of catacombs, the building of which has always -been a mystery: the catacombs abound in pagan emblems, and it is, I -believe, now generally supposed that they are of pre-Christian origin. - -A correspondent of _Notes and Queries_ suggested in 1876 that the Roman -Catacombs were the work of the prehistoric Cimmerii who notoriously -dwelt _in subterraneis domiciliis_. The rocks of the Crimea, notably at -Inkerman, are honeycombed with caverns; in fact the burrowing -proclivities of the Kymbri are proverbialised in the expression -"Cimmerian darkness". The same correspondent of _Notes and -Queries_[1009] further drew attention to the remarkable fact that in the -year 1770 coal mining operations in Ireland, at Fair Head, near The -Giant's Causeway, disclosed prehistoric quarryings together with stone -hammers "of the rudest and most ancient form". It is difficult to -believe that prehistoric man, surrounded by inexhaustible supplies of -fuel in the form of forest and peat, found it necessary to mine, with -his poor implements, for coal fuel, and the description of the -supposedly prehistoric mine--"wrought in the most expert manner, the -chambers regularly dressed and pillars left at proper intervals to -support the roof"--arouses not only a strong suspicion that the -_souterrain_ in question was actually a shrine, but also that the -place-name Antrim--where these quarryings occur--may be connected with -_antre_, a cave. When the Fair Head labyrinth was accidentally disclosed -we are told that two lads were sent forward who soon found themselves in -"numerous apartments in the mazes and windings of which they were -completely bewildered and were finally extricated, not without some -difficulty". - -With Joun of Etruria, and Janus of Janicula may be connoted the Ogane of -Africa, whose toe, like that of Peter, was reverently kissed: that -Northern Africa, Etruria, and Dodona were once peopled by a kindred race -is one of the commonplaces of anthropology, and these Iberian people -are, I think, traceable not only in Britain and Hibernia, but in the -actual names _Berat_, _Bri_tain, _Aparica_ (now Africa), -_Barbary_, _Berber_ or _Barabbra_, _Epirus_, _Hebrew_, _Culebre_, -_Calabria_, and _Celtiberia_. Tacitus, who describes the ancient -Britons as being dark complexioned and curly haired, adds: "that portion -of Spain in front of Britain encourages the belief that the ancient -Iberians had come over and colonised this district--the Gauls took -possession of the adjacent coast". According to Huxley and Laing the -aboriginal inhabitants of Caledonia were from--"the great Iberian -family, the same stock as the Berbers of North Africa":[1010] the -prehistoric inhabitants of Wales similarly belonged to the Iberian stock -and--"no other race of men existed in Wales until the neolithic -period".[1011] - -In Cornwall the persisting Iberian type is popularly supposed to be the -offspring of Spanish sailors wrecked at the time of the Armada, but this -theory is not countenanced by anthropologists. Speaking of the short -natives of the Hebridean island of Barra--a significant name--Campbell, -in his _West Highland Tales_, observes: "Behind the fire sat a girl with -one of these strange foreign faces which are occasionally to be seen in -the Western Isles, a face which reminded me of the Nineveh sculptures, -and of faces seen in St. Sebastian. Her hair was as black as night, her -clear eyes glittered through the peat smoke. Her complexion was dark and -her features so unlike those who sat about her, that I asked if she were -a native of the island, and learned that she was a Highland girl." - -Whether this Barra maiden was a persistent type of Hebrew may be -questioned: she was certainly not Mongolian, the other great family -whose traces still persist here. The Hebrews traditionally came from -Candia, and the Candians or Cretans are universally described as -diminutive and dark-haired: according to Prof. Keith the typical Bronze -Age man was narrow-faced, round-headed, handsome, and about 5 feet 8 -inches in height. "It is curious," he says, "that men of this type are -playing leading parts in large proportion to the number living." - -The antithesis to the round-headed Gael, and the oval-headed Cynbro is -the square-headed Teuton, Finn, or Mongol. While the Cretan was -essentially creative and artistic, we are told on the other hand that -"it must always be remembered that the Phoenicians were only -intermediaries and created no art of their own".[1012] The same verity -is still curiously true of the modern Jew who almost invariably is an -intermediary, rarely if ever a producer: neither in Caledonia, Cambria, -or Hibernia does one often find a Jewish nose, and the craftsmen-artists -of the primeval world were, I think, not the Jews of Tyre, but the older -Jous of Candia or Crete. In the name Drew, translated to have meant -_skilful_, we have apparently a true tradition of the Jous of Cornwall -and the Jous of Droia, or Troy. - -It is presumably the Mongolian influence in Prussia, the home of the -square-headed, that justified Matthew Arnold in writing: "The universal -dead-level of plainness and homeliness, the lack of all beauty and -distinction in form and feature, the slowness and clumsiness of the -language, the eternal beer, sausages, and bad tobacco, the blank -commonness everywhere pressing at last like a weight on the spirits of -the traveller in Northern Germany, and making him impatient to be -gone--this is the weak side, the industry, the well-doing, the patient, -steady elaboration of things, the idea of science governing all -departments of human activity--this is the strong side; and through -this side of her genius, Germany has already obtained excellent -results." - -The unimaginative and plodding German is the antithesis to the -impressionable, poetic, and romantic Celt, as probably were the loathed -Magogei to the chic Cretans whose national characteristics are -commemorated in their frescoes and vases. I have already suggested that -the same antipathies existed between the ugsome Mongolians and the -swarthy slim Iberians of Epirus or Albania. Descendants of both -Mongolians and Jous undoubtedly exist to-day in Britain, particularly in -Cornwall, where Dr. Beddoe notes and comments upon the slanting Ugrian -or Mongolian eye. The same authority observes that anthropologists had -long been calling out for the remains of an Iberian, or pre-Celtic, -language in the British Isles before their philological brethren awoke -to the consciousness of their existence. "Mongolian or Ugrian types have -been recognised though less distinctly; and now Ugrian grammatical forms -are being dimly discerned in the Welsh and Irish languages."[1013] In -Ireland only two Iberian words are known to have survived, one of which, -as we have seen, was _fern_, meaning _anything good_. In view of the -fact that the Celtiberians were also known as Virones,[1014] and as the -Berones (these last named neighbouring the Pyrenees), it would seem -possible that the Iberians were the Hibernians, and had originally a -first-class reputation. As already noted our records state of Prydain, -the son of Aedd, that before his advent there was little gentleness in -Britain, and only a superiority in oppression. - -It is probable that the Iberians were the original builders of -_barrows_, and the excavators of the stupendous _burrows_, found from -Burmah to Peru, and from Aparica to Barra: in which direction the -Iberian culture flowed it would be premature at present to discuss, but -the question will ultimately be settled by an exercise of the perfectly -sound canon of etymology, that in comparing two words _a_ and _b_ -belonging to the same language, of which _a_ contains a lesser number of -syllables, _a_ must be taken to be a more original word unless there be -evidence of contractions or other corruption. The theory of a generation -ago that our innumerable British monosyllables are testimonies of -phonetic decay is probably as false as many similar notions that have -recently been relegated to limbo. In a paroxysm of enthusiasm for the -German-made Science of Language, and for the theory that sound etymology -has nothing to do with sound, one of the disciples of Max Müller has -observed that unless _every letter_ in a modern word can be -scientifically accounted for according to rule the derivation and -definition cannot be accepted. The Dictionaries now prove that spelling -was a whimsical, temporary, shallow thing, and it will, I am confident, -be an accepted axiom in the future that "Language begins with voice, -language ends with voice". If the present book fails to add any weight -to this dictum of Latham the evidence is none the less everywhere, and -is merely awaiting the shaping hand of a stronger, more competent, and -more influential workman than the present writer. - -Whether or not the radicals I have used will prove to be chips of -Iberian speech remains to be further tested, but in any case, the -official contention that the language we speak to-day is, "of course, in -no sense native to England but was brought thither by the German tribes -who conquered the island in the fifth and sixth centuries"[1015] may be -confidently impugned: Prof. Smith is, however, doubtless correct in his -statement that when our Anglo-Saxon ancestors came first to ravage -Britain, and finally to settle there, they found the island inhabited by -a people "weaker, indeed, but infinitely more civilised than -themselves". - -The present essay will not have been published in vain if to any extent -it discredits the dull contempt in which our traditions and ancient -coinage are now held; still less if it negatives the offensive -supposition that England was "the one purely German nation which arose -out of the wreck of Rome," and that practically all our English -place-names are of German origin. - -On re-reading my MSS. in as far as possible a detached and impartial -spirit, there would appear to be much _prima facie_ evidence in favour -of the traditional belief that these islands once possessed a very -ancient culture, and that the Kimbri, or followers of Brute, were -originally pirates or adventurers who reached these shores "over the -hazy sea from the summer country which is called Deffrobani, that is -where Constantinoblys now stands".[1016] Constantinople--originally the -Greek colony of Byzantium--is the city nearest the site of Troy; Ægean -influences have long been recognised in Britain, and the accepted theory -is that these influences penetrated overland via Gaul. This supposition -seems, however, to be strikingly negatived in a fact noted recently by -Prof. Macalister, who, speaking of the spiral decoration found alike at -Mykenae and New Grange, observes: "But spirals cannot travel through the -air; they must be depicted on some portable object in order to find -their way from Orchomenos to the neighbourhood of Drogheda. The lines -of the trade routes connecting these distant places ought to be peppered -with objects of late Minoan Art-bearing spirals. Even a few painted -potsherds would be sufficient. But there is no such thing. The media -through which the spiral patterns were _ex hypothesi_ carried to the -north have totally disappeared."[1017] We have seen a similar lack of -connective evidence in the case of the British spearhead, which -seemingly either evolved independently in this country, or was brought -hither by sea from the Ægean. - -With regard to Celtic and Ægean spiral decoration, Prof. Macalister -writes: "People in the cultural stage of the builders of New Grange do -not cultivate Art for Art's sake. Some simple religious or magical -significance must lie hidden in these patterns.... Therefore, if we are -to suppose that the barbarians acquired the spiral patterns from the -Ægean merchants we must once more postulate the enthusiastic trading -missionary who taught them how to draw spirals in the intervals of -business. I, for one, cannot believe in that engaging altruist. I prefer -to believe that the spirals at New Grange are not derived from the Ægean -at all, but that they are an independent growth."[1018] - -The Trojans were proverbially a pious race, and personally I should -prefer the theory of enthusiastic (sea) trading missionaries to the -painfully overworked hypothesis of independent growth. - -According to Mr. Donald A. Mackenzie the process of developing symbols -from natural objects can be traced even in the Paleolithic Age:[1019] -the earliest town at Troy which was built in the Neolithic Age existed -on a hillock and has been likened to the ubiquitous hill fort of -Caledonia; seemingly Troy was originally a Dunhill and it was not until -about 2500 B.C. that the original hillock, dunhill, or Athene -Hill,[1020] was levelled. It is a most remarkable fact that, according -to Prof. Virchow, "the few skulls which were saved out of the lower -cities have this in common, that without exception they present the -character of a more civilised people: all savage peculiarities in the -stricter sense are entirely wanting in them".[1021] So far, then, as the -testimony of anthropology carries weight, the Trojan fell from a high -state of grace, and neolithic Man was quite as capable of the fair -humanities as any modern Doctor of Divinity. - -If, as I now suggest, the Iberians, the Hebrews, and the British or -Kimbry were originally one and the same race, and if, as I further -suggest, fragments of the "British" language are recoverable, it follows -that the same words will unlock doors in every direction where Iberian -or Kimbrian influence permeated: this in a subsequent volume I shall -endeavour to show is actually the case, from Burmah to Peru.[1022] - -Schliemann mentions in connection with Mykenae a small stream known -nowadays as the Perseia, and as Mykenae was said to have been founded by -Perseus, the stream Perseia was presumably connected with the ancient -pherepolis. The survival of this fairy name is the more remarkable as -Mykenae itself was utterly destroyed, buried, and lost sight of, yet the -title of this rivulet survived: is there any valid reason to deny a -similar vitality and antiquity to the brook- and river-names of -Britain? Most of these have been complacently ascribed to German -settlers, others to Keltic words, but some are admittedly pre-Keltic. -Amongst the group of "rare insolubles" occurs the river Kennet which -flows past Abury, and may be connoted with the river Kent in the Kendal -district. Apart from the Kentish Cantii Herodotus speaks of a race -called Kynetes or Kynesii, both of which terms, as Sir John Rhys says, -"have a look of Greek words meaning dogmen": according to Herodotus, -"the Celts are outside the Pillars of Hercules and they border on the -Kynetii, who dwell the farthest away towards the west of the inhabitants -of Europe". Ancient writers locate the Kynetes in the west of Spain -which, according to Rhys, "suggests a still more important -inference--namely, that there existed in Herodotus' time a continental -people of the same origin and habits as the non-Celtic aborigines of -these islands".[1023] _Kennet_, as we have seen, was a British word -meaning Greyhound; I think the Kynetes were probably worshippers of -every variety of _chien_, and that dog-headed St. Christopher, the -kindly giant of Canaan, was the jackal-headed "Mercury" of the -track-making merchants of Candia.[1024] In Ireland there figures in the -Pantheon a Caindea, whose name is understood to mean the _gentle -goddess_: the fact of the dove being held in such high estimation in -Candia,[1025] as elsewhere, is presumptive evidence of the Candian -goddess being fundamentally regarded as gentle, and that Candian -adventurers were gentlemen. That Crete or Candia was an Idaeal, Idyllic, -and an Aerial island is implied not only by its titles Idaea, Doliche, -and Aeria, but also by the characteristics of its Art. - -Etymology--by which I mean a Science that does not quibble at everything -beyond the view of Mrs. Markham as being out of bounds--permits us to -assume that the faith of the Iberii was belief in the Iberian _peyrou_, -the Parthian _peri_, the British _perry_, _phairy_, or _fairy_. -Anthropologists patronisingly describe the creed of primitive man as -being animism by which they mean that an anima or soul was attributed to -everything on earth: this may be a credulous and degraded faith, or it -may be sublimated into the conception of the Egyptian philosophers of -whom it has been said: "In their view the earth was a mirror of the -heavens, and celestial intelligences were represented by beasts, birds, -fishes, gems, and even by rocks, metals, and plants. The harmony of the -spheres was answered by the music of the temples, and the world beheld -nothing that was not a type of something divine." - -Speaking of the fairy tales of Ireland W. B. Yeats characterises them as -full of simplicity and musical occurrences: "They are," he adds, "the -literature of a class for whom every incident in the old rut of birth, -love, pain, and death, has cropped up unchanged for centuries; who have -steeped everything in the heart _to whom everything is a symbol_". It is -generally supposed that fairy tales are of a higher antiquity than -cromlechs and stone avenues, and anthropologists have not hesitated to -extract from them incidents of crude character as evidence of the -barbarous and objectionable period in which they originated. With a -curious perversity Anthropology has, however, ignored the fair -humanities of phairie, while eagerly seizing upon its crudities: in view -of the prophet Micah's environment there seems to me to be no -justification for such prejudice, and if fairy-tale is really archaic -its beauties may quite well be coeval with its horrors. - -In his booklet on _Folklore_ Mr. Sydney Hartland observes: "Turning from -savage nations to the peasantry of civilised Europe, you will be still -more astonished to learn that up to the present time the very same -conditions of thought are discernible wherever they are untouched by -modern education and the industrial and commercial revolution of the -last hundred years. There can only be one interpretation of this. The -human mind, alike in Europe and in America, in Africa and in the South -Seas, works in the same way, according to the same laws." This one and -only permissible theory of independent evolution is daily losing ground, -and in any case it can hardly be pushed to such extremes as identity of -words and place-names. - -But while I am convinced that Crete was a culture-centre of immense -importance, this bright and particular star, was, one must think, too -small a place to account for the vast influence apparently traceable to -it. Schliemann, whom nobody now ridicules, claimed to have discovered at -Troy a bronze vase inscribed in Phoenicean characters with the words: -"From King Chronos of Atlantis," and in a paper opened after his death -he expressed his belief: "I have come to the conclusion that Atlantis -was not only a great territory between America and the West Coast of -Africa, but the cradle of all our civilisation as well". The anonymous -suggestion which appeared a few years ago in the columns of _The Times_, -that Crete was the reality of the wonderful island "fabled" by Plato, -seems to me to have nothing to support it, and I would commend to the -attention of those interested the facts collected by Ignatius Donnelly -in _Atlantis_, and by others elsewhere. Personally I incline to the -opinion that Plato's story was well founded, and that the identities -found in Peru and Mexico, Britain, the Iberian Peninsula, and Northern -Africa are due to these countries, like the Isles of the Mediterranean, -being situated in the full sweep of Atlantean influence. - -According to Plato, the inhabitants of Atlantis ("an island situated in -front of the straits which you call the columns of Hercules: the island -was larger than Libya and Asia put together and was the way to other -islands") were not only highly civilised, but they "despised everything -but virtue not caring for their present state of life and thinking -lightly on the possession of gold and other property". It is thus quite -possible that the Atlanteans and not the pious Trojans were the -enthusiastic and altruistic missionaries who carried the spiral ornament -to Mykenae as to New Grange. Prof. Macalister finds it difficult to -believe in the existence of such a frame of mind, but it seems to accord -very closely to that of the hypothetical peace-loving Aryans or "noble -nations" which etymologists have already been compelled to postulate, -and which my own findings both herein and elsewhere endorse: the -semi-supernaturalness of the Idaens has already been noted, as likewise -has that of the ancient Britons and of the modern Bretons. - -In the year 1508 a French vessel met with a boat full of American -Indians not far from the English coast,[1026] and there is thus one -historic warrant for the possibility of very ancient maritime contact -between Europe and America. The Maoris of New Zealand emigrated from -Polynesia in frail canoes during the historic period, and I have little -doubt that the Maoris of to-day, who tattoo themselves with spirals -similar to those found upon the prehistoric monuments of Britain, were -cognate with the woad-tattoed Britons, who opposed their naked bodies to -the invincible legends of Cæsar. One can best account for the many and -close connections between the South Sea islands and elsewhere by the -supposition that some of these islands were colonised by Atlantis, -Lyonesse, or whatever the traditional lost island was entitled: and as -many of the maritime Atlanteans must have been at sea when the alleged -catastrophe occurred, these survivors would have carried the dire news -to many distant lands: whence perhaps the almost universal tradition of -a Flood, and the salvation of only one boat load of people. - -It has been said that the chief thing which makes Japan so fascinating a -land to dwell in is the consciousness that you are there living in an -atmosphere of universal kindliness and courtesy. There are still to-day -races in Polynesia who display the same kindly and almost angelic -dispositions,[1027] whence there is nothing ridiculous in the -supposition that Peru, whose natives claimed to be children of the Sun, -was associated with peyrou, the Iberian for phairy, or that the original -Angles were deemed to be angels, and England or Inghilterra their -country. - -One of the most noted beliefs of all races, whether civilised or savage, -is the erstwhile existence of a Golden Age when all men were well -happified, and if existence to primitive man was merely the hideous and -protracted nightmare which anthropologists assume, it is difficult to -see at what period of his upward climb this curiously idyllic story came -into existence: it would be simpler to assume that the tradition had -some foundation in fact, and was not merely the frenzied invention of a -dreamer. No race possesses more beautiful traditions of the Adamic Age -than the British, and I have little doubt that the four quarters of the -Holy Rood or Wheel are connected with the four fabulous Cities of -Enchantment which figure in Keltic imagination. According to Irish MSS. -the Tuatha de Danaan, or Tribe of the Children of Don, after suffering a -terrible defeat at the hands of the Fomorians, quitted Ireland, returned -to Thebes, and gave themselves up to the study of Magic: leaving Greece -they next went to Denmark (named after them) where they founded four -great schools of diabolical learning--the Four Cities of Keltic -imagination. It would thus seem possible that the Children of Don were -the fabricators of the Eden, or Adam, tradition, and that they may be -connoted with the Danoi under which name Homer habitually refers to the -Greeks: with these Danoi or Danaia, Dr. Latham connotes the Hebrew -tribe of Dan, supposing that both these peoples traced their origin to -the same culture-hero.[1028] That Gardens of Eden were frequent in these -islands has been evidenced in a preceding chapter, and in Asia the -custom of constructing Edens or Terrestrial Paradises was equally -prevalent: Maundeville and other travellers have left detailed accounts -of these _abris_, all of which seem to have been constructed more or -less to the standard design of the Garden of Eden, watered by four -rivers, with a Tree or Fountain in the midst. - -It is supposed that the celebrated Epistle of Prester John was a -malicious antepapal concoction of the Gnostic Troubadours, or Servants -of Love: these were certainly the shuttles that disseminated it over -Europe. I have elsewhere endeavoured to show the role played in mediæval -Europe by the Troubadours and Minnesingers (_Love Singers_), and the -subject might be infinitely extended. The derivation of _trouvere_, or -_troubadour_, from _trouver_ to find, is probably too superficial, and -if the matter were more fully investigated it is probable that, like the -Merry Andrew, these mystic singers and philanderers originated from some -Troy or Ancient Troy. Whether the _drui_ or _druids_ are similarly -traceable to the same root is debatable, but that the bards of Britain -were depositaries and disseminators of the Gnosis I do not doubt: the -evidence on that point is not only the testimony of outsiders, but it is -inherent in the literature itself, and whether this literature was -committed to writing in the sixth, twelfth, or eighteenth century is -immaterial. There are in existence many unquestionably prehistoric tales -and ideas which have been handed down verbally, and committed to writing -for the first time only within the past few years: many more are living -_viva voce_, and are not yet registered. The Welsh bards, like the bards -of other races, were a recognised class, graduates in a particular Art, -and were strictly and definitely trained in the traditional lore of -their profession. This hereditary order which was known to the Romans -certainly as early as 200 B.C., like the bards of other countries, -almost unquestionably transmitted an enormous literature solely by word -of mouth.[1029] If the feats of even the modern human memory were not -well vouched for they would not be credited: in the past, the Zend -Avesta, the Kalevala, the Popul Vuh, Homer, much of the Old Testament, -and in fact all very ancient literature has come down to us simply by -memory alone. - -To an inquirer such as myself, incompetent to criticise Welsh -literature, yet hesitating to accept the once current theories of -fabrication, forgery, and deception, it is peculiarly gratifying to find -so distinguished a scholar as Sir John Morris-Jones vindicating at any -rate some portion of the suspect literature. In his study _Taliesin_, -Sir John grinds detractors past and present into as fine and small a -powder as that to which Spedding imperturbably reduced the flashy -superficialities of Macaulay,[1030] and I confess it has caused me most -agreeable emotions to find Sir John alluding to a certain truculent -D.Litt. as "that naïve type of mind which naturally assumes that what it -does not understand is mere silliness":[1031] it is even more -stimulating to witness the iconoclastic and dogmatic Nash rolled in the -dust for his "unparalleled impudence" in laying down the law of -antiquity in language. - -Among the fragments of Welsh poetry occurs the claim "Bardism or -Druidism originated in Britain--pure Bardism was never well understood -in other countries--of whatever country they might be, they are entitled -Bards according to the rights and institutes of the Bards of the Island -of Britain."[1032] Before superciliously dismissing the high claims of -British Bardism it would be well to consider not only the recent -findings of Prof. Sir John Morris-Jones, but to bear steadily in mind -the following points: (1) The cultured shape of the extraordinarily -ancient British skull: (2) Avebury, the strangest megalithic monument in -the world: (3) Stonehenge, a unique and most developed form of stone -circle: (4) that England was the principal home of stone circles: (5) -that England not only possessed the greatest earth-pyramid in the world, -but that Britain was peculiarly the home of the barrow, and that there -is no word _barrow_ in either Greek or Latin, thus seeming to have been -essentially British: (6) that in Cæsar's time the youth of the Continent -were sent to Britain to study the Druidic philosophy which was believed -to have originated there: (7) the remarkable character of the English -coinage which dates back admittedly to 200 B.C., and for aught one knows -much earlier: (8) that the art of enamelling on bronze probably -originated in Britain, and the craft of spear-making evolved there. - -In _Earthwork of England_ Mr. Allcroft observes: "Of all the many -thousands of earth-works of various kinds to be found in England, those -about which anything is known are very few, those of which there remains -nothing more to be known scarcely exist. Each individual example is in -itself a new problem in history, chronology, ethnology, and -anthropology; within every one lie the hidden possibilities of a -revolution in knowledge. We are proud of a history of nearly twenty -centuries: we have the materials for a history which goes back beyond -that time to centuries as yet undated. The testimony of records carries -the tale back to a certain point: beyond that point is only the -testimony of archæology, and of all the manifold branches of archæology -none is so practicable, so promising, yet so little explored, as that -which is concerned with earthworks. Within them lie hidden all the -secrets of time before history begins, and by their means only can that -history be put into writing: they are the back numbers of the island's -story, as yet unread, much less indexed." - -The prehistoric building here illustrated might be any age: it is -standing to-day in a remote corner of Britain, and, so far as I am able -to trace, has been hitherto uncharted and unrecognised. Whether it were -a temple or the compound of a chieftain, the authorities to whom it has -been referred are unable to say: my brother, to whom its discovery was -due, is of the opinion that it was a temple, and on a subsequent -occasion we hope--after digging--to publish a more detailed account of -it, merely now noting it as an example of the innumerable objects of -interest which exist in this country at present unrecognised, -unconsidered, and unvalued. - - [Illustration: FIG. 507.--Ground plan of a hitherto Uncharted English - Edifice.] - -Evidence has been forthcoming that a cave in Oban was occupied by human -beings, at an epoch when the sea was 30 feet higher than its present -level, and it is now generally admitted that humanity existed in these -islands prior to the Glacial Period. Archæology of the future will -provide strong wine of astonishment to her followers: she will prove -beyond question that mythology is not merely fossil philosophy, but is -likewise to a large extent fossil history, and that the records may be -pieced together from the traditionary blissful Tertiary Period to that -time and onwards when a perilous torrent-fire struck the earth, -resulting in sequent horrors, and the slow replenishment of the -world.[1033] She will prove, I think, further that the land now called -England possesses a documentary record, and an intellectual ancestry -which is practically beyond computation, and if History shies at her -findings she will instance Brandon as a typical example of continuous -occupation and unbroken sequence from the Stone Age to to-day. Further, -she will in all probability prove that in either Crete or England the -main doctrines of Christianity were practically indigenous. The version -of Christianity which returned to us about 1500 years ago is now -generally attributed to the mystic Therapeuts of Egypt: from the time it -was officially adopted by the temporal powers the materialising process -seems almost steadily to have progressed, notwithstanding the -allegorising teaching of the Troubadours and kindred Gnostics who -claimed really to know.[1034] Happily petrifaction is a preservative, -and it may be doubted whether when Comparative Archæology has finished -her researches any of the prehistoric Christianity preached by the -Celtic Christies will prove actually lost, and whether the supposedly -impassable gulf of ages which separates the earliest literature from the -testimony of the Stones may not practically be bridged. That our popular -customs were the detrita of dramatised mythology, and that many of these -customs evidence an astonishing beauty of imagination and depth of -thought, will not be questioned except by those unfamiliar with English -folklore. In many cases the quaint customs which still linger in the -countryside, and the cults which underlie them are, as Dr. Rendel Harris -has recently observed, those of misunderstood rituals and lost -divinities, and thus embalmed like flies in the amber of unchanging -habit turn out to be the very earliest beliefs and the most primitive -religious acts of the human race: "Every surviving fragment of such a -ritual is as valuable to us as a page of an early Gospel which time has -blurred or whose first hand has been overwritten".[1035] - -Few nowadays have any sympathy with the theories which a generation ago -autocratically ascribed Myth to a Disease of Language; still less is it -possible to accept the more modern supposition that Mythology is merely -the gross growth of disgusting savagery! There is more truth in Bacon's -dictum that in the first ages when such inventions and conclusions of -the human reason as are now trite and common were new, and little known, -all things abounded with fables, parables, similes, comparisons, and -illusions which were not intended to conceal, but to inform and teach. -Research tends more and more to justify Bacon in his penetrating -judgment: "And this principally raises my esteem of these fables, which -I receive not as the product of the age or invention of the poets, but -as sacred relics, gentle whispers, and the breath of better times, that -from the traditions of more ancient nations came at length into the -flutes and trumpets of the Greeks". Whence these sacred relics came, -whether from Atlantis, Crete, or Britain,[1036] we are not yet in a -position to assert, but eventually the Comparative Method will decide -this point. Dr. Rendel Harris who has, to quote his own words, -"audaciously affirmed that Apollo was only our _apple_ in -disguise,"[1037] further concludes: "It is tolerably certain that Apollo -in the Greek religion is a migration from the more northerly regions and -his mythical home is somewhere at the back of the north wind".[1038] -While I am in sympathy with many of Dr. Harris' findings, it is, -however, difficult to accept his conclusions that the Olympian -divinities were merely "personifications of, or projections from the -vegetable word": the greater probability seems to me that the Apple was -named after Apollo rather than Apollo from the Apple: similarly the -mandrake was in greater likelihood an emblem of Venus rather than -Aphrodite a projection from the Mandrake. The Venus of the Gael was -Bride or Brigit, "The Presiding Care," who was represented with a brat -in her arms: there is an old Spanish proverb to the effect that "An -ounce of Mother is worth a ton of Priest"; nowhere was Woman more -devoutly idealised than among the Celts, and it is more probable that -the conception of an immaculate Great Mother originated somewhere in -Europe rather than in the sensuous and woman-degrading East. Of the -legends of Ireland Mr. Westropp has recently observed: "When we have -removed the strata of euhemerist fiction and rubbish from the ruin, the -foundations and beautiful fragments of the once noble fane of Irish -mythology will stand clear to the sun":[1039] "Whether," said Squire, -"the great edifice of Celtic mythology will ever be wholly restored one -can at present only speculate. Its colossal fragments are perhaps too -deeply buried and too widely scattered. But even as it stands ruined it -is a mighty quarry from which poets yet unborn will hew spiritual marble -for houses not made with hands." - - -FINIS - - [Illustration: British. From Akerman.] - -FOOTNOTES: - - [996] _Mythology of the Celtic Races,_ p. 68. - - [997] _The Mistletoe_, p. 30. - - [998] Budge, W., _Legends of the Gods_, lxxii. - - [999] P. 234. - - [1000] Smith, Prof. Elliot, _The Evolution of the Dragon_, p. 157. - - [1001] _Ibid._, p. 176. - - [1002] Notably at Solutre--_the Sol uter_? - - [1003] Wright, Miss E. M., _Rustic Speech and Folklore_, p. 303. - - [1004] Odin was essentially a _Wind_ God: in Rutlandshire gales are - termed _Ash_ winds. _N. and Q._, 1876, p. 363. - - [1005] _The Age of the Saints_, p. xxvii. - - [1006] _Cf._ Christmas, H. C., _Universal Mythology_, p. 43. - - [1007] In _Wambeh_ we again seem to detect _womb_. - - [1008] Quoted from Donnelly, I., _Atlantis_. - - [1009] Henry Kilgour, Notes and Queries, 8th January and 19th - February, 1876. - - [1010] _The Prehistoric Remains of Caithness_, pp. 70, 71. - - [1011] Macnamara, N. C., _Origin and Character of the British - People_, p. 179. - - [1012] Read, Sir H., _A Guide to Antiquities of Bronze Age_, p. 17. - - [1013] _Races of Britain_, p. 46. - - [1014] _Strabo_, III., lv., 5. - - [1015] Smith, L. P., _The English Language_, p. 1. - - [1016] Triad, 4. - - [1017] _Proceedings of Royal Irish Academy_, xxxiv., C. 10, 11, p. - 387. - - [1018] _Ibid._ - - [1019] _Myths of Crete and Pre-Hellenic Europe_, p. 235. - - [1020] _Myths of Crete and Pre-Hellenic Europe_, p. 232. - - [1021] _Ilios_, p. xii. - - [1022] There were peoples in the Caucasus known as the Britani or - Burtani. - - [1023] _Celtic Britain_, p. 268. - - [1024] In a subsequent volume I shall trace the Iberian _perro_ or - dog to _Peru_, where the perro or dog was the supreme object - of devotion. - - [1025] The capital of old Ceylon was Candy: I am unable to trace the - origin of the port of Colombo. - - [1026] Baring-Gould, S., _Curious Myths_, p. 527. - - [1027] The inhabitants of Tukopia are described as: "Tall, - light-coloured men with thick manes of long, golden hair ... - wonderful giants, with soft dark eyes, kind smiles, and - child-like countenances". The surroundings of the villages of - this Polynesian island were like well-tended parks, all - brushwood having been carefully removed. "They presented - sights so different in blissful simplicity from what were to - be seen in Melanesia, they all looked so happy, gay, and - alluring, that it hardly needed the invitations of the kind - people, without weapons or suspicion, and with wreaths of - sweet-scented flowers round their heads and bodies, to incline - us to stay." This exquisite morsel of Arcadia was, like other - parts of pure Polynesia, governed by a dynasty of hereditary - chieftains, who were looked up to with the greatest respect, - and to whom honours were paid almost as to demi-gods.--_Cf._ - Sir Harry Johnston in _The Westminster Gazette_. - - [1028] "I think that the Eponymus of the Argive Danaia was no other - than that of the Israelite Tribe of Dan; only we are so used - to confine ourselves to the soil of Palestine in our - consideration of the Israelites that we treat them as if they - were adscriptigleboe, and ignore the share they may have taken - in the history of the world."--_Ethnology of Europe_, p. 137. - - [1029] Cæsar says it took twenty years' study to acquire: other - writers say the Druids taught 20,000 verses. - - [1030] _Cf._ _Evenings with a Reviewer_. - - [1031] _Y Cymmroder_, xxiii. - - [1032] _Cf._ Davies, E., _Celtic Researches_, p. 183. - - [1033] In _Ragnarok_ Donnelly argues that the glacial epoch and the - "drift" were due to the earth's collision with one of the many - million comets which are careering through the solar universe. - It would certainly appear probable that such abnormous masses - of ice as are evidenced by the Glacial Period, must have been - the result of abnormous heat first sucking up the lakes and - rivers, and then returning them in the form of clouds, rain, - and snow. Practically all mythologies contain an account of - some unparalleled catastrophe, and in the opinion of Donnelly - the widespread story of man's progenitors emerging from a cave - is based upon the literal probability of man--if he survived - at all--surviving in caverns. Among the numerous myths which - Donnelly cites in support of his ingenious theory is the - following British one: "The profligacy of mankind had provoked - the great Supreme to send a pestilential wind upon the earth. - A pure poison descended, every blast was death. At this time - the patriarch, distinguished for his integrity, was shut up, - together with his select company, in the inclosure with the - strong door (the cave?). Here the just ones were safe from - injury. Presently a tempest of fire arose. It split the earth - asunder to the great deep. The lake Llion burst its bounds, - and the waves of the sea lifted themselves on high around the - borders of Britain, the rain poured down from heaven, and the - waters covered the earth." Donnelly believes that comets were - the origin of the world-wide fiery-dragon myth. In support of - this theory he might have instanced the following Scotch - legend: "There lived once upon a time in Sutherland a great - dragon, very fierce and strong. It was this dragon that burnt - all the fir woods in Ross, Sutherland, and the Reay country, - of which the remains charred, blackened, and half-decayed may - be found in every moss. Magnificent forests they must have - been, but the dragon set fire to them with his fiery breath - and rolled over the whole land. Men fled from before his face - and women fainted when his shadow crossed the sky-line. He - made the whole land desert."--(Henderson, Dr. G. H., Intro. to - _The Celtic Dragon Myth_, p. xxii.) The burnt forests found in - Ireland were noted on p. 21. - - [1034] All these "heretics" claimed to be the real possessors of the - true Christian doctrine, and they charged Rome with being - _Mère sotte_, an ignorant and blatant usurper: the incessant - and insidious conflict which was carried on between Gnosticism - and Rome has been considered in _A New Light on the - Renaissance_, also in _The Lost Language of Symbolism_, and - with the exception of a few surface errors there is little in - those volumes which I should now rewrite. The murderous - campaign which was launched against the Albigenses not only - failed seemingly to stamp them out, but if Baring-Gould's - opinion is valid the descendants of the Albigenses are even - to-day not extinct. In _Cliff Castles_ he writes as follows: - "There was a curious statement made in a work by E. Bose and - L. Bonnemere in 1882, which if true would show that a - lingering paganism is to be found among these people. It is to - this effect: 'What is unknown to most is that at the present - day there exist adepts of the worship (of the Celts) as - practised before the Roman invasion, with the sole exception - of human sacrifices, which they have been forcibly obliged to - renounce. They are to be found on the two banks of the Loire, - on the confines of the departments of Allier and - Saone-et-Loire, where they are still tolerably numerous, - especially in the latter department. They are designated in - the country as Les Blancs, because that in their ceremonies - they cover their heads with a white hood, and their priests - are vested like the Druids in a long robe of the same colour. - They surround their proceedings with profound mystery; their - gatherings take place at night in the heart of large forests, - about an old oak, and as they are dispersed through the - country over a great extent of land, they have to start for - the assembly from different points at close of day so as to be - able to reach home again before daybreak. They have four - meetings in the year, but one, the most solemn, is held near - the town of La Clayette under the presidence of the high - priest. Those who come from the greatest distance do not reach - their homes till the second night, and their absence during - the intervening day alone reveals to the neighbours that they - have attended an assembly of the Whites. Their priests are - known, and are vulgarly designated as the bishops or - archbishops of the Whites; they are actually druids or - archdruids.... We have been able to verify these interesting - facts brought to our notice by M. Parent, and our personal - investigations into the matter enable us to affirm the - exactitude of what has been advanced.' If there be any truth - in this strange story we are much more disposed to consider - the Whites as relics of a Manichæan or Albigensian sect than - as a survival of Druidism." P. 46. - - [1035] _Origin and Meaning of Apple Cults._ - - [1036] "Lords and Commons of England--Consider what nation whereof - ye are, and whereof ye are the Governors: a nation not slow - and dull, but of a quick, ingenious and piercing spirit; acute - to invent, subtle and sinewy to discourse, not beneath the - reach of any point the highest that human capacity can soar - to. Therefore, the studies of learning in her deepest sciences - have been so ancient and so eminent among us, that writers of - good antiquity and able judgment have been persuaded that the - School of Pythagoras, and the Persian Wisdom, took beginning - from the old philosophy of this Island, Britain."--Milton. - - [1037] In _The Lost Language of Symbolism_ I anticipated this - opinion. - - [1038] Writing of the Pied Piper story Mr. Ernest Rhys observes: - "There is every reason to believe that Hamelin was as near - home as Newton, Isle of Wight, and that the Weser, deep and - wide, was the Solent".--Preamble to _Fairy Gold_ (Ev. - Library). - - [1039] _Proc. of Royal Irish Academy_, xxxiv., C., No. 8, p. 140. - - - - - APPENDIX A. - - IRELAND AND PHOENICIA. - - -The following extract is taken from _Britain and the Gael: or Notices of -Old and Successive Races; but with special reference to the Ancient Men -of Britain and its Isles_.--Wm. Beal, London, 1860. - - Plautus, a dramatic writer, and one of the great poets of - antiquity, who lived from one to two centuries before the Christian - era; was mentioned in the last section. In his Pænulus, is the tale - of some young persons said to have been stolen from Carthage, by - pirates, taken to Calydonia, and there sold; one of these was - Agorastocles, a young man; the others were two daughters of Hanno, - and Giddeneme, their nurse. Hanno, after long search, discovered - the place where his daughters were concealed, and by the help of - servants who understood the Punic language, rescued his children - from captivity. Plautus gives the supposed appeal of Hanno, to the - gods of the country for help, and his conversations with servants - in the Punic language, are accompanied with a Latin translation. - The Punic, as a language, is lost, and those long noticed, but - strange lines had long defied the skill of learned men. But at - length, by attending to their vocal formation (and all language, - Wills states, is addressed to the ear). It was discovered by - O'Neachtan, or some Irish scholar, that they were resolvable into - words, which exhibited but slight differences from the language of - Keltic Ireland. The words were put into syllables, then translated - by several persons, and these translations not only accorded with - the drama, but also, with the Plautine Latin version. The lines - were put to the test of more rigid examination, placed in the hands - of different persons one of whom was Dr. Percy, bishop of Dromore. - They were also given to different Irish scholars for translation, - to persons who had no correspondence with each other on this - subject, nor knew the principal object in view; and by the whole - the same meaning was given. - -Bohn's edition, by H. T. Riley, B.A., is before the writer; but from the -edition used by the late Sir W. Betham, some few lines from Plautus, -with the Gaelic or Irish underneath, are given, and the eye will at once -perceive how closely the one resembles the other. Milphio, the servant -of Agorastocles, addressed Hanno and his servants in Punic, and asked -them "of what country are you, or from what city?" - -The following is the reply, and the supposed appeal of Hanno to the god, -or gods of the country:-- - - _Plautus._ { Hanno Muthumballe bi Chaedreanech. - _Irish._ { Hanno Muthumbal bi Chathar dreannad. - _English._ { I am Hanno Muthumbal dwelling at Carthage. - - _Plautus._ { Nyth al O Nim ua-lonuth sicorathissi me com syth. - _Irish._ { N'iaith all O Nimh uath-lonnaithe socruidhse me comsith. - _English._ { Omnipotent much dreaded Deity of this country, assuage my - troubled mind. - - _Plautus._ { Chim lach chumyth mum ys tyal mycthi barii im schi. - _Irish._ { Chimi lach chuinigh muini is toil miocht beiridh iar mo - scith. - _English._ { Thou the support of feeble captives, being now exhausted - with fatigue, of thy free will guide me to my children. - - _Plautus._ { Lipho can ethyth by mithii ad ædan binuthi. - _Irish._ { Liomtha can ati bi mitche ad eadan beannaithe. - _English._ { O let my prayers be perfectly acceptable in thy sight. - - _Plautus._ { Byr nar ob syllo homal O Nim! Ubymis isyrthoho. - _Irish._ { Bior nar ob siladh umhal O Nimh! ibhim A frotha. - _English._ { An inexhaustible fountain to the humble; O Deity! Let me - drink of its streams. - - _Plautus._ { Byth lym mo thym noctothii nel ech an ti daise machon. - _Irish._ { Beith liom mo thime noctaithe, neil ach tanti daisic mac - coinne. - _English._ { Forsake me not! my earnest desire is now disclosed, which - is only that of recovering my daughters. - - _Plautus._ { Uesptis Aod eanec Lic Tor bo desiughim lim Nim co lus. - _Irish._ { Is bidis Aodh eineac Lic Tor bo desiussum le mo Nimh co - lus. - _English._ { And grateful Fires on Stone Towers will I ordain to blaze - to Heaven. - - _Plautus._ { Gau ebel Balsameni ar a san. - _Irish._ { Guna bil Bal-samen ar a san. - _English._ { O that the good Bal-samhen (_i.e._ Beal the sun) may - favour them. - Act v. scene 1 and 2. - -This alleged work of Plautus, and these strange lines, have long been -before the world, and under the notice of men of letters. Is there any -reason to doubt whether it is genuine? If not, can it be supposed that -the writer purposely placed some strange jargon before his readers to -bewilder them? and if so, by what singular hazzard should it so closely -resemble the language of the Gael. Plautus avers, that Milphio addressed -the strangers (Hanno and servants), in Punic, and declared to -Agorastocles, his master, that "no Punic or Carthaginian man speaks -Punic better than I". Unless these statements can be proved to be -worthless, will they not as connecting links appear to say, probably the -Gaels of Britain, and the Punic people of Carthage, were branches of the -old and once celebrated race, known as Phenicians? - - - - - APPENDIX B. - - PERRY-DANCERS AND PERRY STONES. - - -On page 312 I stated that in Kent the light cloudlets of a summer day -were known as "Perry-dancers": as I am unable to trace any printed -authority for this statement it is possible that it was a -mis-remembrance of the following passage from Ritson's "Dissertation on -Fairies," prefacing _English Folklore and Legends_, London, 1890: "Le -Grand is of opinion that what is called Fairy comes to us from the -Orientals, and that it is their genies which have produced our fairies -... whether this be so or not, it is certain that we call the auroræ -boreales, or active clouds in the night, perry-dancers." - -In connection with my suggestion that Stonehengles, now Stonehenge, of -which the outer circle consists of thirty stones, meant _Stone Angels_, -may be considered the repeated statements of Pausanias that the oldest -gods of all were rude stones in the temple, or the temple precincts. In -Achaean _Pharae_ he found some thirty squared stones _named each after a -god_: obviously these were phairy or peri stones, and the chief stone -presumably stood for the _pherepolis_. - -That _ange_ or _inge_ varied into _ink_ is implied not only by _Ink_pen -Beacon figuring in old records as _Inge_penne and _Hinge_pene, but also -by Ritson's statement: "In days of yore, when the church at _Ink_berrow -was taken down and rebuilt upon a new site, the fairies, _whose haunt -was near the latter place_, took offence at the change". The following -passage quoted by Keightley from Aubrey's _Natural History of Surrey_ is -of interest apart from the significant names: "In the vestry of Frensham -Church, in Surrey, on the north side of the chancel is an extraordinary -great kettle or cauldron, which the inhabitants say, by tradition, was -brought hither by the fairies, time out of mind, from Borough-hill about -a mile hence. To this place, if anyone went to borrow a yoke of oxen, -money, etc., he might have it for a year or longer, so he kept his word -to return it. There is a cave where some have fancied to hear music. In -this Borough-hill is a great stone lying along of the length of about 6 -feet. They went to this stone and knocked at it, and declared what they -would borrow, and when they would repay, and a voice would answer when -they should come, and that they should find what they desired to borrow -at that stone. This cauldron, with the trivet, was borrowed here, after -the manner aforesaid, and not returned according to promise; and though -the cauldron was afterwards carried to the stone, it could not be -received, and ever since that time no borrowing there." - - - - - APPENDIX C. - - BRITISH SYMBOLS. - - -In _Wookey Hole_ Mr. H. E. Balch quotes the following important passage -from Gildas: "A blind people [the Britons], they paid divine honour to -the mountains, wells, and streams. Their altars were pillars of stone -inscribed with emblems of the sun and moon, or of a beast or bird _which -symbolised some force of nature_". This passage justifies the -supposition that the inscribed "barnacles," elephants, etc., were -symbolic, and supports the contention that a people using such -subtleties were far from "blind". The Museum at Glastonbury contains a -bronze ring about 3 inches in diameter, in the form of a serpent with -its tail in its mouth. Obviously this object, which was found at Stanton -Drew, _i.e._, _the stone town of the Druids_, was symbolic, probably, of -the Eternal Wisdom. - - - - - APPENDIX D. - - GLASTONBURY. - - -In view of the fact that Halifax claimed to possess the Holy Face of St. -John, and that four roads centred there in the form of a cross at the -chapel of St. John, it is interesting to note that the four cross-roads -of Glastonbury are similarly associated with St. John. In the words of a -local guidebook, "From the Tor, a walk will bring you to Weary-All Hill -to view the town, and it is curious to note that from this hill it seems -to be laid out as a perfect cross, St. John's Church being the central -point". - -The probability is that there was some connection between the St. John -of modern Glastonbury and the Fairy King Gwyn who was exorcised from the -neighbouring Tor by a certain St. Collen. - - - - - APPENDIX E. - - THE DRUIDS AND CRETE. - - -Since the preceding pages were in the press I have come into the -possession of _La Religion des Gaulois_ by Jacques Martin (Paris, 1727). -This standard writer favours the idea that _druid_ is derived from the -Celtic _deru_, meaning an oak, but he also makes a remarkable statement -to the following effect: "If the opinion of P. Pezron was well founded -one should also say that certain people of Crete whom one called -_Druites_, because their country was full of oaks, made a trade of magic -and enchantment, which is far removed from the truth and perhaps also -from good sense" (vol. i., p. 176). In the same volume (pp. 406-7) -Martin illustrates a Gaulish god whose name Dolichenius is curiously -suggestive of Dalgeon, Telchin, Talgean, and Telchinea. - - - - -L'ENVOI. - - -Now if any brother or well-wisher shall conscientiously doubt or be -dissatisfied, touching any particular point contained in this treatise, -because of my speaking to many things in a little room: and if he or -they shall be serious in so doing, and will befriend me so far, and do -me that courtesy, to send to me before they condemn me, and let me know -their scruples in a few words of writing, I shall look upon myself -obliged both in affection and reason, to endeavour to give them full -satisfaction. - - H. B. - - OVERBYE, - CHURCH COBHAM, - SURREY. - - - - - INDEX - - - _Abar_, 325 - - Abaris, 325, 330, 377 - - Abb, St., 617 - - _Abbey_, 515 - - Abchurch, 513, 518 - - Abdera, 296 - - _Abdy_, 526 - - _Aber_, 310 - - _Aber!_ 310, 325 - - Aber, Loch, 670, 749 - - Aberdeen, 749 - - Aberfield, 664 - - Aberystwyth, 194 - - Abhras, 325 - - Abonde, 165, 216 - - -- La Dame, 557 - - Abra, 328 - - Abracadabra, 325 - - Abraham, 227 - - _Abraham_, 716 - - _Abri_, 289 - - _Abroad_, 369 - - _Abundance_, 216 - - Abundia, 165 - - Abyss, 224 - - _Ac_, 48 - - _Ache_, 200 - - Achil, 280 - - Achill, 82 - - Achilles, 82 - - Acorn, 227 - - Ada, 455, 742 - - _Ada_, 753 - - Adad, 508 - - Adam, 745, 754 - - Adam and Eve, 495, 501, 589 - - Adam Cædmon, 110 - - Adam's Dances, 589 - - -- Graves, 746 - - -- Peak, 546 - - Addington, 750, 755, 785, 813 - - _Addy_, 509 - - _Adelphi_, 365 - - Adisham, 560 - - _Adkin_, 509 - - Adon, 712 - - Adonai, 712 - - Adonis, 46, 112, 153, 605, 712 - - Aedd, K., 309, 749 - - Aeddon, 749 - - Aeddons, The, 750 - - Ægean influences, 850 - - -- The, 81, 93 - - Ægeon, 402 - - Ægina, 399 - - Aeithon, R., 743 - - Aeon, 203, 652 - - Aeons, 204 - - Aeria, 76 - - _Africa_, 375 - - Agatha, 719 - - -- St., 253 - - Agland Moor, 799 - - Agglestone, 280 - - _Agnes, St._, 591 - - Agnes, St., Well, 732 - - -- the Clear, 721 - - Agni, 591, 719 - - _Ague_, 200 - - Aidan, St., 742, 751 - - Aidon Moor, 732 - - Aine, 288, 368, 544, 724 - - Aion, 321 - - _Aitkin_, 509 - - Akeman, St., 38, 200 - - _Alas!_ 412 - - Alava, 322 - - _Alban_, 251 - - Alban, St., 129 - - Albani! 125 - - Albania, 84, 86, 112, 261 - - Albano, 89, 112 - - Albans, St., 107, 208, 268, 523, 791 - - Albanus, R., 89 - - Albany, The, 162 - - Alberic, 342 - - Alberich, 510 - - Albi, 377 - - Albigenses, 865 - - Albine, St., 148 - - Albinia, R., 97 - - Albinus, 321 - - _Albion_, 124 - - Albion, Prince, 162, 317 - - Albiorix, 301 - - Albon, 247 - - Al Borak, 347, 468 - - Albs, 342 - - Albury, 342 - - Alcmena, 140, 200 - - Alcantara, 290 - - _Alef_, 240 - - Alexander, 727 - - Alf, 559 - - _Alfred_, 153 - - _Alibone_, 131 - - Alipius, St., 321 - - Allah, 581 - - Allan apples, 696 - - -- St., 696 - - Allantide, 698 - - Allan Water, 103 - - _Allen_, 104 - - Allen, St., 132 - - All Hallows, 244, 288 - - All-Heal, 181, 681 - - Allington, 290 - - "All is one," 133 - - _Allistone_, 318 - - _Alma_, 136 - - Alma Mater, 258 - - _Alma Mater Cantabrigia_, 167 - - Almaquah, 136 - - Almo, R., 136 - - Almond, R., 137 - - Aln, R., 417 - - Alne, R., 103, 697 - - Alnwick, 417 - - _Aloft_, 165 - - Alone, R., 103, 417 - - _Alp_, 127 - - Alpha, 152, 363, 653 - - Alphabet, 12, 13 - - -- Bardic, 14 - - -- Celtiberian, 14 - - Alphage, St., 154 - - Alpha Place, 288 - - Alph, R., 791 - - Alpheus, 288 - - Alphey, 154 - - Alphian Rock, 153, 548 - - Alphin, 284 - - Alphington, 548 - - Aluph, 165 - - Alva, Lady, 153 - - _Alvastone_, 318 - - Alvechurch, 524 - - Alvescott, 153 - - Amber, 565 - - -- R., 569 - - -- Stone, 566 - - Amberstone, 568 - - Amberwood, etc., 569 - - Ambresbury, 554, 569 - - Ambrose, St., 565 - - Ambrosden, 569 - - Ambrosia, 567, 688 - - Ambrosius aurelius, 565 - - Amergin, 326, 327, 665 - - _Amicable_, 249 - - Amor, 225, 287 - - Amoretti, 381-3 - - _Amour_, 604 - - Ana, 282, 288 - - Ancaster, 444 - - Anchetil, 557 - - Anchor, 496 - - Ancient One, 577 - - Anderida, 797 - - _Andrew_, 117, 122 - - Andrew, St., 117, 163, 319, 443, 471, 780 - - Andrews, St., 160 - - _Androgynous_, 122 - - _Ange_, 217, 556 - - Angel, 305 - - Angel Christopher, 262 - - Angel Inn, 588 - - -- The, 667, 685 - - _Angel_, 552 - - Angels, 175 - - Angle, 552, 558, 792 - - _Angle_, 556 - - Anglesea, 492, 560 - - Anglo-Saxon, 60 - - Anglo-Saxons, 22, 85, 107 - - Angus Og, 661 - - _Angus_, 266 - - Angus Mac Oge, 397 - - Anlaf, St., 154 - - Anne, St., 722, 811, 828 - - Annesbury, 565 - - Annis, Dame, 717 - - -- the clear, 721 - - Anses, 473 - - Antiquity of European habitation, - - Antlers, 257 - - Antony, St., 242 - - _Antre_, 797 - - _Antrim_, 845 - - Anu, 197, 722 - - -- Paps of, 717 - - Anubis, 111 - - Any, 724 - - Apep, 836 - - Apex, 292 - - Apheia, 426, 532 - - Apsley, 529 - - Apt, 526 - - Apollo, 71, 104, 134, 242, 320, 324, 508, 562, 867 - - _Apollo_, 673 - - Apor, Loch, 749 - - _Appear_, 867 - - Apple, 674, 742 - - _Apple_, 674, 867 - - Apple of Adam, 754 - - -- village, 678 - - Appleby, 674 - - Appledore, 675 - - Appledurwell, 675 - - Apples, Three, 181 - - Appleton, 675 - - _Archdruid of Tara_, 563 - - Archery, 508 - - Arethusa, 398 - - Argonauts, 84 - - Arianrod, 438 - - Ark, 56, 158, 450, 653 - - Arrow, 325 - - Arrow-Elf, 306 - - Artemis, 258, 724 - - Arthur, K., 63, 798 - - Aryans, 10, 168 - - Asch, 841 - - Ash, 841 - - Ass, 114, 212 - - Astarte, 646 - - Astronomy, 167 - - -- Druidic, 804 - - Aten, 743 - - _Athenæum_, 742 - - Athene, 323, 461, 584, 742, 819 - - Athens, 322 - - Atlantis, 19, 855 - - _Attire_, 100 - - Aubers Ridge, 289 - - Auborn, R., 664 - - Aubrey Walk, 289, 439 - - _Auburn_, 507, 572 - - Aubury, 335 - - _Aught_, 655 - - Aulph, 165 - - Aumbrey, 569 - - Aunt, 597 - - Aunt Judy, 225 - - -- Mary, 220 - - -- Mary's Tree, 597 - - Austerfield, 645 - - Aust on Severn, 645 - - Austreclive, 645 - - Alvington, 349 - - Avagddu, 158 - - Avalon, 289, 682 - - _Avebury_, 27, 335, 351, 368, 475, 498, 518, 808 - - Avebury, 403 - - Averroes, 378 - - Avery, 601 - - Avereberie, 342 - - _Avon_, 425 - - -- R., 828 - - "Awd Goggie," 189 - - Axe, 643 - - Aylesbury, 481 - - Aylesford, 480, 481 - - _Ayliffe_, 162 - - - Babchild, 356 - - Babe, 653 - - Babes of wax, 788 - - Babette, 356 - - Bab's, 356 - - -- Cairn, 589 - - Baccho, St., 240 - - Bacchus, 240 - - Bach Camp, 246 - - Backbone, 254 - - Bacon, 240 - - _Bacon_, 246 - - Bacton, 755 - - bad, 372 - - Badcock, 195 - - Bagden, 232 - - Baggy Point, 238 - - Bagnigge, R., 722 - - -- Wells, 618 - - Bagshaw, 448, 728 - - Bain, R., 137 - - _bairn_, 325 - - _bake_, 245 - - Balder, 71, 76, 473 841 - - Bald one, 640 - - Baldwin, 154 - - Ball, 158 - - Balor, 192, 841 - - Balls, Three, 181 - - Bana, R., 137 - - Banac, R., 137 - - Bancroft, 138 - - Bandog, 112 - - Bandon, R., 137 - - Banney, R., 137 - - Bannockburn, 137 - - Banon, R., 137 - - Banstead, 445 - - Banwell, 445 - - Bara, Feast of, 320 - - Baranton, 676 - - Barbara, 329, 473 - - _Barbara_, 353 - - Barbara, St., 354 - - Barbarie, The Town of, 353 - - _barbaroi_, 889 - - _barbes_, 377 - - Barbe, St., 377 - - Barbury, 353 - - Bardic Triads, 177, 181, 184, 185 - - Bardism, 860 - - Bardon, 350 - - Barea, 329 - - Bargeist, 346 - - Barle, R., 348 - - Barlow, 678, 714 - - Bark, R., 348 - - Barnabas, St., 553 - - _Barnabas_, 507 - - Barnacles, 346 - - _Barnebas_, 509 - - Barneby Bright, 507 - - Barnwell, 572 - - Baroc, 468 - - _baron_, 319 - - Baron's Cave, 799 - - Barra, I., 661, 846 - - Barri, I., 467 - - Barrow, R., 510 - - _barrow_, 319 - - Barrows, 333 - - Barry, 839 - - _Barry_, 508 - - Barry, I., 348 - - -- The, 749 - - Bashan, 194 - - Basilica Ulpia, 296 - - Basinghall, 511 - - Basques, 648 - - Battersea, 464, 669 - - Baucis, 227, 291 - - Beads, 82, 579 - - Beaker, 302 - - Beane, R., 110, 137 - - Bean-setting dance, 539 - - Bear, 72 - - Beard, 373 - - Beare, Old Woman of, 757 - - Beccles, 299 - - Beckjay, 282 - - Becky, R., 246 - - Bee, 46 - - Beech, 387, 569 - - Beeg, R., 246 - - Beelzebub, 222 - - Beer Head, 349 - - Bees, 567 - - Bega, St., 238 - - Bekesbourne, 670 - - Bel, 46, 841 - - _bel_, 248 - - Belerium, 193 - - Belgrave, 347 - - Beli, 841 - - Belin, 241 - - Belindi, 241 - - Bell, 445, 781 - - -- Giant, 347 - - Belleros, 193 - - Bellingham, 749 - - Bellister, 721 - - Bellona, 647 - - Bel's Fires, 612 - - Ben, R., 137 - - Beneficia R., 110 - - Beltan, 730 - - Beltane, 169 - - Beltan fires, 611 - - Berat, 460, 467 - - Berbers, 205, 375, 846 - - Berberis, 385 - - Berea, 341 - - Bergyon, Giant, 331 - - Berith, 460 - - Berkeley, 666 - - Berkhampstead, 666 - - _Berkshire_, 664 - - Berkswell, 666 - - Berne, 329 - - Bernesbeg, 507 - - Beroë, 460, 484 - - Berrens, 761 - - Berries, Three, 181 - - Berry, 345 - - _Bertha_, 362 - - Bertinny, 334 - - Bertram, 507 - - Bewl Bri, 350 - - Beyrout, 460 - - Beyrut, 134 - - Bickley, 448 - - Biddenden, 589 - - -- Maids, 371 - - Biddy, 372 - - Bifrons, 670 - - _big_, 238 - - Bigbury, 238 - - Bigha, 238 - - Bigness, 238 - - Billing-, 558, 668 - - Birbeck, 667 - - Bird of Fire, 691 - - Birds, 326, 691 - - Bird-wheel, 691 - - Birmingham, 431, 437 - - Birr, 335 - - Birra, Lady, 749 - - Birrenswork, 387 - - Bishop, The, 590 - - _bishop_, 577 - - Black, 475 - - -- Annis, 722 - - -- and White Dove, 486 - - Blackfriars, 467 - - Black Mary, 598, 722 - - -- Mary's Hole, 619 - - Blackthorn, 419, 677 - - Blaze, St., 244, 602 - - Blban, 248 - - _bleary_, 193 - - Blind Fiddler, The, 226 - - -- Man's Buff, 425 - - Blue, 270, 273, 579 - - -- John, 795 - - -- -- Cavern, 787 - - -- Stones, 587 - - Boar, 58, 241, 242, 329 - - _Bocock_, 195 - - Boduo, 276 - - Boduoc, 277 - - _boer_, 242 - - Bog, 233 - - _bogel_, 233 - - Boggart, 232 - - Bogle, 518 - - Bohemia, 307 - - Bolerium, 193 - - _Bolingbroke_, 658 - - Bolleit caves, 771 - - Bolster, Giant, 720 - - _Bonchurch_, 163 - - _Bond_, 162 - - Bonfire, 169, 245 - - Bookham, 231, 667, 686 - - Bor, 752 - - Boreas, 422 - - Boreland Mote, 533 - - _borough_, 312 - - Borr, 471 - - Borrowdale, 682 - - Boskenna, 510 - - _bosom_, 509 - - Bosomzeal, 349 - - Bosow, Giant, 613 - - _boss_, 529 - - Bosse Alley, 509 - - Bossenden Woods, 510 - - Boston, 248, 510 - - _both_, 372 - - _bouche_, 293 - - Boudicca, 519 - - Boulogne, 210, 647 - - Bourdon, 601 - - Bourjo, 644 - - Bournemouth, 551 - - Bourne Water, 799, 818 - - Bowl, 615 - - Box-, 246 - - Boxhill, 231 - - Box Hill, 386 - - -- tree, 665 - - Boy Bishop, 590, 616 - - Boyne R., 110 - - Braavalla, 749 - - Bracken, 385 - - Brackenbyr, 758 - - Bradford, 82 - - Bradmore, 432 - - Bradstone, 312 - - Brage, 758 - - Brahan Stone, 530 - - Brahma, 145, 161, 223 - - _Brahma_, 716 - - Brahmins, 163 - - Brahan Wood, 317 - - Brain, 378, 574 - - _brain_, 320, 324 - - Braintree, 430 - - Bramble, 159 - - Branch, Silver, 679 - - -- The Divine, 660 - - Bran Ditch, 387 - - Brandon, 36, 349 - - -- St., 679 - - Brangwyn, 572 - - Branksea, 551 - - Bran, the Blessed, 379 - - -- Voyage of, 679 - - Brantome Cave, 783 - - _brass_, 467 - - _brat_, 458 - - Bratton, 402 - - Brawn, St., 317 - - Bray, 406, 664 - - -- Down, 704 - - -- R., 348 - - Braybroke, 798 - - Braynes Row, 718 - - _bread_, 460 - - Bread and Cheese Lands, 371, 589 - - _breath_, 460 - - Brecan's Cauldron, 689 - - Breceliande, 676 - - Brecon, 380 - - Brede Place, 460 - - Bredon, 350 - - Breeches, 377 - - _breed_, 458 - - Brehon Laws, 318, 333 - - Brennos, 379 - - Brent, R., 609 - - Brentford, 609, 617, 668 - - Breock, St., 666 - - Bress, 46, 389, 467 - - Bretons, 575 - - Breton souterrains, 778 - - Brewer, 295 - - Brew King, 689 - - Brian, 379, 389 - - -- Boru, 380 - - Briancon, 379 - - Briareus, 82, 402 - - Brickel's Lane, 510 - - Bride Eye, 682 - - -- St., 119, 327, 458, 552, 603, 663, 686, 736, 761, 823 - - Bridewell, 458 - - Bride's Fire, St., 472 - - Bridget, St., 169 - - Bridlington, 492 - - Brig, 761 - - Brigan, 379 - - Brigantes, 715 - - Brightlingsea, 119, 312, 343 - - Brigid, 459, 467 - - Brigit, 388 - - Brigit's Bird, 433 - - Bri Leith, 397 - - Brimham Rocks, 602 - - _brimstone_, 477 - - Brinsmead, 317 - - _Brinsmead_, 602 - - Brisen, Dame, 343 - - Brisons, The, 336, 343 - + - Bristol, 818 - - Britani, 852 - - Britannia, 118, 461 - - British character, 122 - - Britomart, 118, 460, 715, 757 - - _Briton_, 100, 377 - - Brittany, 44 - - Brixham, 343 - - Brixton, 343 - - Broad arrow, 363, 534, 629 - - -- Sanctuary, 660 - - Broadstairs, 95, 119 - - Broad, The, 121, 337 - - Brochs, 343 - - Brockhurst, 343 - - Brockley, 343, 666 - - Brodhulls, 119 - - _broglodite_, 769 - - _brok_, 347 - - Brok, 471 - - Broken Wf., 510 - - Bromfield, 419 - - Bromley, 602 - - Bromley's, etc., 419 - - Brompton, 419 - - Brondesbury, 419, 602 - - Bronwen, 334 - - Bronze, 463 - - _bronze_, 467 - - Brooch, 348 - - _brood_, 458 - - _brook_, 510 - - Brookland, 343 - - Broom, 419, 602, 795 - - Broome Park, 716, 798, 799 - - _brow_, 324 - - _Browne_, 317 - - Brownies, 620 - - Brownie Stone, 316 - - Brownlows, 318 - - Brown Willy, 387 - - Brown's Well, 609 - - -- Wood, 718, 741 - - Browny, 315 - - Bru, 311, 348, 349 - - Brue, R., 289, 348 - - Bruin, 329 - - Brun, R., 387 - - Bruno, St., 317 - - Brunswick, 402 - - Brute, 124 - - Brutes, Mistress of, 715 - - Bruton, St., 601 - - Brutus, 83, 119, 186, 681 - - -- Stone, 312, 350 - - Bryan, 577 - - Bryanstone, 314, 507, 530, 601, 678 - - -- Sq., 317 - - Brychan St., 379, 716 - - _bryony_, 328 - - _Brython_, 100 - - _bubs_, 374 - - Bubwood, 374 - - Bucato, 305 - - Bucca Dhu, 231 - - -- Gwidden, 231 - - Buck, 239 - - Buckaboo, 578 - - Buckden, 732 - - Bucket, 294, 474, 479, 481 - - Buckingham, 387 - - Buckland, 231, 246 - - Bucklersbury, 518 - - Buckwheat, 254 - - Bug, 255 - - Bugbear, 232 - - Buggaboo, 232 - - Buggy, 405 - - Bukephalus, 280 - - Bulinga Fen, 658 - - Bull, 46, 119, 259, 265, 328, 336, 414, 604, 840 - - Bun, 261, 515 - - -- Hot cross, 731 - - Bungen, 303 - - Bunhill, 155 - - Buratys, 331 - - Burchun, 331 - - Burdock, 385 - - Burfield, 664 - - Burford, 386 - - Burgate, 510 - - _burgeon_, 484 - - Burgoyne, 380 - - Burinea, St., 817 - - Burkenning, 666 - - _burn_ 510, 572 - - Burn, R., 387 - - Burnebishop, 590 - - Burnham, 387 - - Burnie Bee, 507 - - Burnsall, 402 - - Burrian, 327 - - Burry, R., 348, 387 - - Burtani, 852 - - Burtree, 576 - - Burwood, 601 - - _bury_, 319 - - Buryan, St., 345, 510 - - Buryan's St., 817 - - Buryanack, 720 - - _bush_, 293 - - Bush, 612 - - Bushey Park, 612 - - Butterfly, 46, 176 - - -- idols, 360 - - Buxton, 291, 796 - - Buzza's Hill, 613 - - _Byron_, 317 - - Byzantium, 362, 510 - - Byzing Wood, 510 - - - Cab, 504 - - Cabala, 577 - - Cabalists, 135 - - Cabiri, 493 - - Cabura, 493 - - Cac Horse, 453 - - _cackle_, 243 - - Cacus, 478 - - _caddie_, 642 - - Caddington, 787, 811 - - Cadi, 136, 234, 641 - - Cadlands, 785 - - _Cadman_, 110 - - Caenwood, 151 - - Cain, 149 - - -- and Abel, 503 - - Caindea, 151, 319, 537 - - Cairn Voel, 424 - - Caistor, 443 - - _cake_, 245 - - _calandar_, 341 - - Caleb, 150 - - Calne, 342 - - Calpe, 283 - - Camber, K., 681 - - Camberwell, 705 - - Cambrai, 406, 617 - - Cambre Castle, 396 - - Cambria, 310 - - Cambourne, 222, 397 - - Camperdizil, 586 - - _Can_, 310, 630 - - Can-, 826 - - Can, R., 221, 667 - - Canaan, 150 - - Canbury, 349, 607 - - Cancan, 412 - - _candescent_, 212 - - Candia, 151, 319 - - _candid_, 212 - - Candle, 171 - - -- in cave, 813 - - _candour_, 212 - - Candour, British, 101 - - Cane Goose, 223 - - Cangians, 519 - - Canhole, 448 - - Canna, R., 261 - - -- St., 649 - - Cannibalism, Jewish, 185 - - Cannon, 274 - - -- St., 666 - - _canny_, 212 - - Canonbie Lea, 666 - - Canonbury, 667 - - Cantabria, 322 - - Cantabres, 323 - - _canteen_, 824 - - _canter_, 409 - - Canterbury, 87, 90, 168, 239, 409 - - Cantii, 411, 519 - - Cantorix, 410 - - Cape Wrath, 574 - - Caphira, 494 - - Cardia, 556 - - Cardinal, 555 - - Carfax, 514 - - Caris, 820 - - Carisbroke, 821 - - Carnac, 217, 642 - - Carn Bre, 396 - - Cars, 503 - - Cart-wheeling, 164 - - _Cass_, 243 - - Cassock, 234 - - Castor and Pollux, 354, 475 - - _castra_, 477 - - Cat, 58, 751 - - -- Lady of, 752 - - -- Stane, 752 - - Catacombs, 810, 844 - - Catchpole, 446 - - Cathay, 191 - - _Catherine_, 243 - - Catherine, St., 784 - - Caucasus, 852 - - _Cauchemar_, 477 - - Cauldron, 615, 687, 797, 823, 875 - - -- of Pwyll, 801 - - _cause_, 224 - - Causeway, 439 - - Cave, 765, 773, 780 - - Cave, at Bethlehem, 780 - - Cave = matrix, 790 - - Caverns, 193, 194 - - Celi, 224 - - _celibate_, 340 - - Celtiberia, 12 - - Celtiberians, 323 - - Celtic words, 61 - - Celts, 116, 228 - - Cendwen, 651, 824 - - Cenimagni, 283 - - Cenomagni, 411 - - Cenomani, 329 - - Centaur, 305, 424 - - Centaurs, 409 - - Centre, 794 - - Ceres, 402, 821 - - Chac, 161 - - Chad, St., 288 - - Chadfish, 212 - - Chadwell, 288, 783 - - Chain, 482 - - Chairs, Stone, 545 - - Chalice, 167 - - Chalk pits, 776 - - _Chandos_, 741 - - _change_, 146 - - Chaos, 224, 225, 292, 490, 507 - - Chariot, 435, 470, 517 - - -- of Jehovah, 503 - - Charis, 469 - - Charon, 282 - - Chartres, 791 - - Chastity, 457 - - Chee Dale, 447 - - -- Tor, 728 - - Chei, St., 447 - - Cheiran, St., 409 - - Chemin des Dames, 439 - - Chester, 444, 445 - - _Chester_, 447 - - Chevauchée, 511 - - -- de St. Michael, 420 - - Chew Magna, 447 - - Cheyne, 93, 741 - - Cheyneys, 670 - - Chi, 772, 780 - - Chi ([Greek: X]), 385, 446 - - Chiana, R., 97 - - _chic_, 97 - - Chichester, 445 - - Children in Hell, 558 - - Chilperic, 342 - - Chin, 161 - - China, 191, 216, 272, 292 - - _chink_, 400 - - Chios, 225 - - Chiron, 409 - - Chisbury Camp, 446 - - Chislehurst, 766, 772 - - Chiun, 140 - - Choir, Gawr, 561 - - Chosen Hill, 729 - - Christ, 178, 206, 211, 214, 250, 264, 265, 487, 537, 574 - - _Christ_, 820 - - Christianity, 31, 864 - - Christian "tortures," 107 - - Christine, St., 496 - - Christmas, 257 - - Christofer, The, 270 - - Christopher, St., 54, 107, 112, 151, 164, 204, 264, 267, 299, 640, 853 - - Chuckhurst, 372 - - _chuckle_, 471 - - _chun_, 92 - - Chun, 649, 740 - - -- Castle, 90 - - Chwyvan Cross, 708 - - Chyandour, 97 - - Ciconians, 192 - - Cimmerians, 844 - - Cingen, 412 - - Circle, 604 - - -- and Triangle, 571, 573 - - Circles, 499, 503 - - -- Stone, 543 - - Cirencester, 453 - - Cissbury Ring, 446 - - Cities of Refuge, 736 - - Clare, St., 718 - - Claus, 140 - - Clement, St., 716, 797 - - Clerkenwell, 718 - - Clover, 737 - - Clowes, 299 - - Club, 663, 666 - - Cluricanne, 718 - - _coach_, 468 - - Coal-mining, prehistoric, 845 - - _cock_, 195 - - Cock, 196, 197, 361, 620 - - -- R., 197 - - Cockayne, 190, 195, 196 - - Cockburn Law, 752 - - Cockchafer, 255 - - Cocker, R., 198 - - Cockey, 197 - - Cock horse, 444 - - -- Law, 197 - - Cockle, 245, 385, 473 - - -- bread, 248 - - Cockles, Hot, 248 - - Cocknage, 197 - - Cockney, 190 - - -- dialect, 529 - - Cockshott, 197 - - Cocks Tor, 197 - - Codfish, 213 - - _cog_, 195 - - Cogenhoe, 197 - - Coggeshall, 197, 639 - - Coggo, 197 - - Cogidumnus, 446 - - Cogs, 195 - - Cogynos, 197 - - _Cohen_, 112 - - Coil Dance, 824 - - _coin_, 897 - - Coinage, 394 - - -- British, 240 - - Coins, 763 - - Coke hill, 197 - - Coldharbour, 299 - - Cole Abbey, 615 - - -- Old King, 103 - - Coleman, 155 - - Coles pits, 801 - - Colman, St., 43 - - Colne, R., 342 - - Cologne, 216 - - Columb, R., 661 - - Columba, St., 43, 552, 660 - - Columbine, 93, 669 - - -- St., 93, 669 - - _com_, 310 - - Com, 330 - - Comb, 715 - - Combarelles, 402 - - _Comber_, 310 - - Comberton, 586 - - Comet, 864 - - _commére_, 330 - - _common_, 440 - - Comparative method, 75 - - _compére_, 330 - - _Conan_, 649 - - Conann, 192 - - Concangi, 411 - - Concanni, 411, 667 - - Concord, St., 141 - - Condy Cup, 824 - - _cone_, 236 - - Cone, 398, 800 - - Coney Hall Hill, 785 - - Conical cap, 669 - - Coniston, 151 - - Conn, 753 - - -- K., 151, 512 - - Connaught, 151, 182, 512 - - Conneda, 182, 753 - - Constantine, 226, 365, 566 - - Constantinople, 64 - - Conyers, 272 - - _Cook_, 195, 196, 245 - - Cooknoe, 197 - - Cook's Kitchen Mine, 222 - - Coquet, R., 197 - - _Coquille_, 248 - - _Cormac_, 517 - - Cornish types, 848 - - _Cos_, 510 - - Coundon, 435 - - Counter Earth, 580 - - Coveney, 430 - - Covent Garden, 428 - - Coventina, 427 - - Coventry, 427, 435 - - _Cox_, 195 - - _cradle_, 810 - - Cranbrook, 427 - - Cray, 796 - - Cres, 105, 819 - - Crescent, 254, 286, 390, 392, 528 - - Crescents, 492, 704 - - Cresswell Crags, 402 - - Cretan Caves, 808 - - -- Horse, 407 - - -- Maze Coins, 87 - - -- Ship, 491 - - Cretans, 846 - - Crete, 11, 76, 104, 182, 192, 493, 687, 855 - - Crew, Lough, 200 - - Crimea, 844 - - Crissa, 820 - - Cromlechs, 17 - - Cronus, 82 - - Cross, 104, 106, 286, 296, 441, 445, 560, 561, 683 - - _cross_, 107, 821 - - Cross of St. John, 104 - - -- -- -- George, 104 - - -- Red, 270 - - _crude_, 810 - - Cruse, 822 - - Cuchulainn, 278 - - Cuckmere, R., 452 - - Cuckoo, 197 - - Cuin, 290 - - -- coin, 397 - - Culdees, 835 - - Culebres, 842 - - Cullompton, 661 - - _cumber_, 569 - - Cumberland, 682 - - _cun_, 92 - - _Cun-_, 235 - - Cunbaria, 330 - - Cunegonde, 412 - - Cuneval, 318 - - _cunning_, 212, 280 - - CUNO - - Cuno, 279, 305 - - Cunob, 528 - - Cunobeline, 241 - - Cup, 813 - - -- and Ring markings, 833 - - Cupid, 225, 231, 233, 304, 326, 494, 594 - - Cupra, 493 - - _curate_, 810 - - Cuthbert, St., 362 - - Cuthbert's beads, St., 248 - - Cyclops, 192 - - Cymbeline, 241 - - Cymner, 310 - - Cymry, 310 - - Cynethryth, 761 - - Cynopolis, 54 - - Cynthia, 151, 213 - - Cynthus, Mt., 726 - - - _da_, 320 - - Dactyli, 574 - - Dad-, 256 - - _dad_, 509 - - _daddy_, 209, 256 - - Daddy, 263 - - Daddy's Hole, 349 - - Dagda Mor, 169, 389, 397, 512 - - Daisy, 169, 210, 216, 233, 384 - - Dalston, 285 - - _dame_, 745 - - Danaan, Tuatha te, 766 - - Danbury, 721 - - Dancing, 540 - - Dandelion, 189 - - Dane Hill, 765 - - -- John, 90, 683, 800 - - -- R., 789 - - Dane's Inn, 716 - - Danoi, 858 - - Dansey, 735 - - Daphnephoria, 541 - - Darbies, 227 - - Darby, 227 - - Darkness, 626 - - Date palm, 258 - - Dava, Flood of, 641 - - David, St., 625 - - Davy Jones, 641 - - _dawn_, 752 - - _day_, 320 - - Day, St., 320 - - Dayne, 724 - - _dazzle_, 591 - - _deacon_, 687 - - _dean_, 779, 810 - - Dean, Forest of, 752 - - -- R., 789 - - Deane's Gardens, 721 - - Dear, 734 - - _dear_, 760 - - Death, 263, 264, 307 - - -- disregarded, 173 - - Deberry, 345 - - Deemster, 746 - - Dee, R., 320 - - Deer, 257, 405, 599, 715 - - Deffrobani, 84 - - Delginross, 605, 796 - - Delphi, 653 - - Demijohn, 302, 687 - - Denbies, 613 - - Deneholes, 765-74 - - Denmark, 690 - - Dennehill, 716 - - Derbyshire, 401 - - Derg, L., 792, 796 - - _derry_, 36 - - Deucalion, 337 - - Devil's Dyke, 519 - - Dew, 167 - - _dextra_, 477 - - Dhia, 319 - - Diamond Horse, The, 424 - - Diana, 134, 135, 239, 258, 444, 475, 717, 788 - - Dianthus, 189 - - Digits, 575 - - Diminutives, 619 - - _di_, 319 - - _dieu_, 319 - - Dinant, 788 - - Dingwall, 317 - - Dinsul, 208 - - Dioscoros, 366 - - Dioscorus, 354 - - Dioscuri, 354, 512 - - Dionysus, 71 - - Divinity of Kings, 172 - - Dod-, 256 - - Dodbrook, 349 - - Doddington, 262 - - Dodecans, 207, 700 - - Dodman, The, 263, 349 - - Dodona, 89, 92, 133, 260, 273, 339 - - Dog, 54, 57, 111, 112, 121, 150, 152, 155, 264, 293, 329, 346, 853 - - Doliche, 76 - - Dolmen chapel, 30 - - Dolphin, 653 - - Domhills, 745 - - Don, 664 - - Doncaster, 444 - - Donidon, 745 - - _donjon_, 800 - - Donn, 712 - - -- Children of, 734 - - Don, R., 749, 789 - - Don's Chair, 752 - - Donseil cave, 806 - - Donn's House, 726 - - Doo Cave, 494 - - Doom Rings, 746 - - Doomster, 745 - - _Dorchester_, 713, 715 - - Dordogne, 406, 774 - - Dorking, 386 - - Dot and Circle, 276, 547 - - Dots, 105, 250 - - Double Disc, 494 - - _dour_, 119 - - Dove, 92, 144, 486, 624, 627, 652, 853 - - _dove_, 625 - - Dove Cots, 733 - - Dover, 95 - - Doves, 790 - - Dowgate Hill, 783 - - Dowdeswell, 252 - - Dowdy, 640 - - Down, County, 786 - - Dragon, 208, 242, 260, 270, 272, 274, 655, 836 - - -- guards, 274 - - -- slayer, 651 - - Drainage, 103 - - Dray, River, 87 - - Drayton, 714 - - Dress, 100, 122 - - _Drew_, 471 - - Drewsteignton, 757 - - _droit_, 101 - - Drosten, 734 - - Drucca coin, 483 - - _Druid_, 761 - - Druidesses, 570 - - Druidic Creeds, 536 - - -- Fairy tale, 166 - - -- Music, 562 - - -- Remains in Spain, 324 - - Druidism, 6-9, 66, 87, 167, 171, 393, 488, 544 - - Druid Physiologists, 834 - - Druids, 554 - - -- caves, 791 - - -- circles, 544 - - -- Town, 572 - - Druids = _brans_, 679 - - ducat, 397 - - Dudsbury, 263 - - _due_, 223 - - Dumbarton, 472, 523 - - Dummy's Hill, 756 - - Dun, R., 789 - - Duncannon, 274 - - Dundalgan, 796 - - Dunechein, 90 - - Dunence, 552 - - _dungeon_, 800 - - Dunodon, 745 - - Duno, 758 - - Dunstable, 714, 745, 777 - - -- grave, 64, 65 - - Dunstan, St., 716 - - Dunton, 716 - - _Durham_, 715 - - Durovern, 258 - - Duval, 741 - - - EAGLE, 280 - - Earthwork, 862 - - Easter, 608 - - -- dancing, 540 - - Eaton, 733 - - _ebb_ 524 - - Ebbe, R., 524 - - Ebchester, 431 - - Ebgate, 513 - - Ebony, 165 - - Ebor, R., 370 - - Ebora, 328, 329 - - Ebrington, 349 - - Ebro, R., 323, 370 - - Ebur, 329 - - Ebury, 601, 621 - - Eceni, 411 - - Echo, 226 - - Eclipse, 167 - - Ecne, 390 - - Eda, 455, 753 - - -- good Queen, 151 - - -- Queen, 512 - - Edans, St., 713 - - Edda, The, 752 - - Eden, 683, 730, 858 - - Edenhall, 743 - - Edenkille, 716 - - Eden, R., 713 - - -- Vale, 716 - - Edimbourg, 745 - - Edina Hall, 753 - - Edinburgh, 730 - - _Edinburgh_, 797 - - Edmonton, 679 - - Edna, 753 - - Edrei, 194, 769 - - Effingham, 430 - - Effra, R., 749 - - Egg, 223, 226, 276, 532, 756 - - Egypt, 9, 46, 69, 135, 166, 189, 252, 254, 414, 475, 577, 843 - - _Egypt_, 534 - - Eight, 188, 189, 204, 636, 642 - - _eight_, 655 - - Eight Bishops, 659 - - Eighteen, 206, 207, 588 - - El, 132, 135 - - Elaine, 103 - - Elbarrow, 133 - - Elbe, R., 558 - - El Borak, 635, 664 - - Elboton, 154 - - _elder_, 153 - - Elen, 103, 221, 235 - - -- R., 103 - - Elens Ways, 519 - - Elephant, 160 - - Eleven, 214, 421, 548, 557, 574, 581, 593, 633, 788 - - _eleven_, 217 - - Eleven Blindfolded Men, 577 - - -- curtains, 576 - - -- feet longstones, 548, 552 - - -- foot grave, 560 - - -- hundred, 214 - - -- Loch, 219 - - -- thousand, 214 - - _elf_, 153 - - Elfe, 153 - - Elfland, 559 - - Elgin, 450 - - _Elijah_, 147 - - Elini Cunob, 528 - - Elisha, 147 - - Elk, 289 - - Ellan, 133 - - Ellen, Dame, 778 - - Ellendown, 565 - - Ellendune, 133 - - Elles, The, 154 - - Ellesmere, 439 - - Ellingfort, 285 - - _Ellistone_, 318 - - Elmo's Fires, St., 475 - - Elphin, 158, 664 - - -- Horses, 281, 287 - - _Elphinstone_, 318 - - Elphinstone, 548 - - Elphinstones, 217 - - Elven, 217 - - Elwyn St., 132 - - Ely, 716 - - Ember Days, 572 - - _emerge_, 219 - - Empire, 570 - - Empyrean, 570 - - _enceinte_, 220 - - Engelheim, 359, 591 - - Engelland, 558, 788 - - Englefield, 588 - - Englewood, 553 - - Englysshe Wood, 588 - - Ennis, 557 - - Enns, St., 720 - - _Ep_, 430 - - Ep, 523 - - Epeur, 326 - - Ephesus, 598 - - Ephialtes, 478 - - Epirus, 322 - - _epo_, 430 - - Epona, 284, 445 - - Epora, 328 - - Eppi, 523 - - Eppilos, 430 - - Eppilus, 280 - - Epping, 445 - - Epsom, 430 - - _equity_, 332 - - Eros, 158, 604 - - Esclairmond, 683 - - Eseye, 531 - - Esus, 278 - - Ethereal Plant, 181 - - Ethereus, 215 - - Ethne, 461 - - _ethnic_, 462 - - Eton, 730 - - Etruria, 17, 89, 139, 145, 148, 217, 236, 475 - - Eubonia, 163, 165, 216, 346 - - Eubury, 335 - - Euchar, 389 - - Euny, St., 261, 828 - - Eure, R., 870 - - Europa, 265 - - Europe, 525 - - Eve, 152, 403, 500, 742 - - _Eve_, 496 - - Evesham, 430 - - Evora, 329, 751 - - Exton, 685, 697 - - _exuberance_, 328 - - Eye, 251, 252, 282, 532, 538, 604, 727 - - -- ball, 579 - - -- of Christ, 384 - - -- of Heaven, 195, 216 - - -- of Horus, 122 - - -- Land of the, 252 - - -- of S'iva, 526 - - -- Towns, 730 - - Eyes, 499, 539, 624 - - - F, 497 - - Fabell, Peter, 679 - - Fainites! 616 - - Fainits! 117 - - Fairbank, 667, 686 - - Fairmead, 569 - - Fairs, 572 - - Fairy Family, 522 - - -- Hill, 764 - - -- Hills, 552 - - -- leaves, 65 - - -- Queen, 308 - - _fake_, 206 - - Fal, 424, 450, 841 - - -- R., 424 - - Falcon, 426 - - Faraday, 508 - - Farandole, 412 - - _farisees_, 619 - - Farn, 751 - - Faroe Islands, 507 - - Farringdon, 466 - - Fata, 202 - - Fate, 593 - - -- Tree, 322 - - _fay_, 153 - - Fearbal, 679 - - Feather, 160, 258, 366, 746 - - Feathers, 496 - - Fechan, St., 672 - - _feckless_, 206 - - _fecund_, 206 - - Fées, 165 - - Felikovesí, 423 - - Felixstowe, 423, 426 - - Fen, 426 - - _Ferdinand_, 507 - - Feridoon, 748 - - _fern_, 266 - - Fern, 260, 267, 385 - - -- Islands, 206, 209 - - Fernacre, 550 - - Ferns, 256 - - Feron, 286 - - Feronia, 572 - - Ferriby, 495 - - Fiddler, The, 225 - - Field-names, 41 - - Fiery cross, 107 - - Fife, 153, 201 - - Fifteen, 206, 598, 601, 633, 755, 806 - - Fifty Sons, 716 - - Fig, 206 - - -- Sunday, 500 - - Fingers, 574 - - Finwell cave, 806 - - _fir_ = _quercus_ - - Fir Tree, 730 - - _fire_, 467 - - Fire, 72, 166, 167, 618 - - -- Halo, 571 - - -- Insurance, 705 - - -- of Heaven, 164 - - Fish, 247, 254, 286, 296 - - _five_, 363 - - Five, 238, 437, 513, 503, 689 - - -- acres, 372 - - -- grains, 517 - - -- islands, 517 - - -- king's, 262 - - -- peaks, 518 - - -- roads, 516 - - -- streams, 517 - - -- wells, 261 - - Flamborough, 492 - - Fleur de lys, 816 - - _Fleur de lys_, 242 - - Flint Knapping, 349 - - Flokton, 435 - - Flood, 857 - - -- The, 20 - - Flora dance, 486 - - Flounders Field, 419 - - Flower names, 68 - - Fly, 221 - - Foal, 422 - - _fog_, 211 - - Foleshill, 435 - - Folkestone, 423, 426, 432 - - Font de Gaune, 402 - - Footprints, 546 - - Forbury, The, 438 - - Fore, 672 - - Forfar, 368, 495 - - Fortunate Isles, 683, 690 - - Fortune, 489 - - -- Wheel of, 537 - - Fosses des Inglais, 786 - - -- Sarrasins, 786 - - Fossils in tomb, 65 - - Fountain of Knowledge, 689 - - Four Cities, 859 - - -- Kings, 687 - - -- Quarters, 188 - - -- Rivers, 722 - - -- Roads, 515 - - -- -streamed Mount, 130 - - -- -teated Horse, 284 - - Fox, 263 - - Fraid, St., 459 - - Frederick the Great, 462 - - _free_, 760 - - Freemasonry, 295 - - Frei, 748 - - Freisingen, 700 - - Freya, 572 - - Friday, 572 - - Fulham, 422, 426 - - _fun_, 57 - - Furry dance, 271, 274, 412, 486 - - Furze, 602, 795 - - - _gad_, 143 - - Gaddeaden, 673 - - Gadfly, 282 - - Gadshill, 755 - - Gaelic, 79 - - -- regrets, 69 - - Gaelic tenderness, 43 - - _gagga_, 478 - - Galva, Carn, 318 - - Gancanagh, 412 - - Gander, 223 - - Ganesa, 160, 280 - - Gangani, 411 - - Ganganoi, 54, 702 - - Ganging Day, 246 - - Gangrad, 143 - - Garden of the Rose, 683 - - Gardens of Adonis, 712 - - _gas_, 225 - - _gauche_, 477 - - Gauls and Britons, same speech, 91 - - Gaurs, 561 - - Gayhurst, 288 - - _Gedge_, 471 - - _Gee_, 91 - - Gee, 282 - - Geecross, 446 - - Geho, 282 - - Gemini, 475 - - _general_, 146 - - _generate_, 145 - - _Genesis_, 145 - - Geneva, 329 - - _geniality_, 140 - - _genie_, 146 - - _genital_, 145 - - genius, 146 - - _gennet_, 285 - - "Gentle People," 733 - - "Gentle Places," 734 - - Gentry, The, 146 - - _genus_, 145 - - _George_, 272 - - George, St., 242, 268, 271, 304, 614, 642, 695, 817 - - Gerberta, 362 - - Germans, 525 - - Germany, 74 - - Gest, 272 - - _gewgaw_, 448 - - Geyser, 243 - - _ghost_, 231 - - Gian Ben Gian, 140, 304 - - Giant's Beds, 758 - - -- civic, 188 - - -- grave, 746 - - -- graves, 191 - - -- hedges, 17 - - Giants = Dwarfs, 233 - - Gig, 433, 471 - - _gigantic_, 195 - - _giggle_, 190 - - Gigglewick, 189 - - Giggy's, St., 190 - - Giglet Fair, 194 - - Gig na Gog, 190 - - Gigonian Rock, 194 - - _gigue_, 195 - - Gilbey, 284 - - Givendale, 429 - - Givon's grove, 430 - - Glastonbury, 289, 682 - - Gnosis, 76, 279, 859 - - Gnossus, 76, 794 - - Gnostic gems, 108, 112 - - Gnostics, 135, 361 - - Goat, 57, 361, 504 - - Goblet, 813 - - _god_, 178 - - _Godber_, 572 - - Gode, 220 - - Godiva, 41, 403, 475, 598 - - Godmanham, 550 - - Godolcan, 285 - - Godolphin, 284 - - -- Hill, 668 - - Godrevy, 531 - - God's Acre, 673 - - Godstone, 815 - - Godstones, etc., 673 - - Goemagog, 186-8 - - Gofannon, 432 - - Gog, 188, 478 - - _Gog_, 194 - - _goggle_, 189 - - Goginan, 194 - - Gogmagog, 83, 639 - - Golden Age, 858 - - -- Ball Bar, 590 - - _Golden Bough, The_, 71, 74 - - Goldhawk, 433 - - _Gooch_, 195 - - _good_, 178 - - _Goodge_, 195, 477 - - Goodman, 741 - - Goodmanstone, 713 - - "Good Neighbours," 733 - - Good People, 556 - - -- -- The, 174 - - Goodwood, 446 - - Goose, 223, 228, 243, 276, 346, 512, 661 - - _goose_, 224, 225, 231 - - Goosegog, 345 - - Goosey, 447 - - Goostrey, 447 - - Gorhambury, 111, 562 - - Gorsedd, 564 - - -- prayer, 181 - - _Gosh_, 195 - - Gospel oak, 228 - - Goss, 243 - - Goswell, 243 - - Govan, 426 - - Govannon, 426 - - Gowk, 198 - - _Grace_, 830 - - Graces, Three, 181 - - _Great_, 810 - - Great Bear, 216 - - Greek, 81 - - -- in Mexico, 842 - - Greeks, indebted to barbarians, 163 - - Green, 263 - - Greengoose Fair, 243 - - Green Man, 268 - - -- -- and Still, 270 - - _Gretchen_, 302, 362 - - Greyhound bitch, 36 - - Grimm's Law, 51, 60 - - _grot_, 810 - - _grotesque_, 812 - - Gudeman, The, 109 - - Guedienus, 325 - - guess, 273 - - Guinea, 400 - - Guion, 824 - - Gun, 274 - - Gunpowder, 839 - - Gur, Lough, 736 - - _gush_, 273 - - _gust_, 243, 272 - - Gwenevere, 389 - - Gwennap, 531 - - _gyne_, 511 - - Gyre, 562 - - - HABONDE, 165 - - Hack, 283 - - Hackington, 411 - - _Hackney_, 283 - - _hackney_, 392 - - Hackney, 285, 287, 699 - - Haddenham, 716 - - Haddington, 750 - - Haden Cross, 716 - - Hag, 737 - - Hagbourne, 38 - - Hagman, 199 - - Hag tracks, 200, 283 - - Hags, 685 - - -- chair, 200 - - _Haha_, 58 - - Haha, 737 - - _Haig_, 199 - - Hailsham, 568 - - Hakon, 235 - - Halcyon, 290 - - Half moon, 490 - - Halifax, 514 - - Hallicondane, 290, 412, 734 - - Hamelyn, 867 - - Hammer, 270, 355 - - -- of Thor, 706 - - Hammersmith, 431 - - Hand, 744 - - Hangman's Wood, 787 - - Han Grotto, 787, 827 - - Hannafore, 275 - - Hanover, 275, 695 - - Happy Valley, 523 - - Harp, 562 - - Harper, 305 - - Harpocrates, 118 - - Hastings, 95, 798 - - Hathor, 46 - - Hatton Garden, 716 - - Hawk, 205 - - _hawker_, 205 - - Hawthorn, 152, 159 - - -- St., 737 - - Haxa, 644 - - _haycock_, 198 - - Haydon, 713 - - Hay Hill, 421 - - Haymarket, 421 - - Heart, 158, 287, 595, 816 - - -- Cross, 105 - - Heart's Delight, 350, 687 - - Heathen chant, 373 - - Heaven's Walls, 672, 683 - - Hebe, 743 - - Heber, 310 - - Hebrew, 79 - - _Hebrew_, 191, 369 - - Hebrews, 184 - - _Hebrews_, 502 - - Hebrides, 165 - - _Hebrides_, 315 - - Hebron, 34, 370 - - Heck! 283 - - Heddon, 746 - - Helen, 103, 221, 286, 477 - - Helena, 104 - - Helen, St., 456, 587 - - Helen's day, St., 478 - - Helens, St., 95, 103 - - Helicon, 289 - - Heligan Hill, 289 - - Helios, 103, 104, 135 - - Hellana, 103 - - Hellas, 133, 412 - - Hellen, 337 - - Hellenes, 103, 412 - - Hellingy, 588 - - Helston, 271, 412 - - Hen, 197, 653 - - Hengist, 275 - - -- and Horsa, 85 - - Hengston Hill, 554 - - Hensor, 386 - - _Hepburn_, 526 - - Hephaestus, 426 - - _Hepworth_, 527 - - Herculaneum and Pompeii, 19 - - Hercules, 97, 114, 139, 200, 666, 668 - - Hermes, 116 - - Herne's Oak, 239 - - Herring-bone-walls, 91 - - Hesy, Tel el, 531 - - Hewson, 450 - - Hexe, 644 - - Hibera, 323 - - _Hibernia_, 310 - - Hidden One, 577 - - Hide and Seek, 578 - - Hieroglyphics, 114 - - _high_, 125 - - Highbury, 667 - - Himbra, Pt., 586 - - Hindus, 168 - - _hinge_, 556 - - Hiniver, 695 - - Hinover, 275, 452 - - _hip_, 524 - - Hip! Hip! Hip! 526 - - Hipperholme, 514 - - _hips_, 526 - - Hipswell, 513 - - Hive, 710 - - Hivites, 497 - - Hob, 165, 513 - - Hobany, 216, 284 - - Hobby, 423 - - -- Horse, 268, 275, 527 - - _Hobday_, 526 - - Hobredy, 165 - - _hoch_, 125 - - _Hogg_, 199 - - Hogmanay, 199 - - Hoketide, 244 - - Holborn, 722 - - Holda, 220 - - Holed stone, 538 - - Holiburn, Giant, 318 - - Holland House, 422 - - Hollantide, 245 - - Holle, 220 - - Holloway, 517, 521 - - Holly, 40, 140, 417, 597 - - Hollybush, 155 - - Hollyhock, 204 - - Holly tree, 220 - - Holofernes, 266 - - _holy_, 140 - - Holy Ghost, 487 - - -- Holy Vale, 586 - - -- Sepulchre, 793 - - Holvear Hill, 590 - - Holwood Park, 785 - - Homer, 63, 99, 225, 326, 327 - - Homerton, 287 - - Honeybourne, 261, 714 - - Honeybrooke, 38 - - Honey Child, 261, 714 - - Honeychurch, 714, 261 - - Honeycrock, 568 - - Honeydew, 623 - - _Honeyman_, 758 - - Honeysuckle, 258 - - Honor Oak, 228, 231, 666 - - Honover, 695 - - Hoodening, 841 - - Hoodown, 350 - - Hoof, 573 - - Hoop, 542 - - _hoop_, 525 - - Hooper, 425 - - Hooper's Blind, 311 - - -- Hide, 578 - - Hop, 523 - - Hop o' my Thumb, 524 - - -- Queen, 540 - - Hope, 523 - - _hope_, 524 - - Hopkin, 540 - - Hoppyland, 523 - - _hops_, 524 - - Horn, 286 - - Horns of Altar, 736 - - Horsa, 275 - - Horse, 241, 274, 389, 615, 623, 840 - - -- Eye, 282 - - -- Eye Level, 568 - - -- flesh, 478 - - -- hair wig, 332 - - -- = Liberty, 328 - - Horselydown, 38 - - Horse-ornaments, 286 - - -- ship, 654 - - Horseshoe, 572 - - Horus, 46 - - Hospitality, 227 - - Hounds, 461 - - Hounslow, 714 - - Howel, 104 - - Hoxton, 285, 685 - - Hoy, 758 - - Hoy obelisk, 9 - - Hoyden, 742 - - Hu, 84, 214, 320, 311, 327, 349, 386, 450, 586, 749 - - _hubbub_, 525 - - Hube, Mt., 542 - - Hudkin, 509 - - _huge_, 198 - - Huggen Lane, 511 - - Huggins Hall, 350 - - _Hugh_, 320 - - Hugh Town, 586 - - _humane_, 695 - - Humber, R., 569 - - _Hun_, 234 - - Hun, 827 - - Huns, 216 - - Hunsonby, 220 - - Hyde, 473, 455, 621 - - Hydon's Ball, 714 - - Hyperboreans, 324, 370, 562 - - Hypereia, 320, 346 - - Hyperion, 328 - - Hymn of Hate, 525 - - - Ibar, St., 311, 826 - - Iberian coin, 292, 322, 397 - - -- coins, 247, 254, 265, 297, 231, 386 - - -- language, 266 - - Iberians, 451 - - Iceni, 248 - - Icenians, 451 - - _Ichnield_, 519 - - Ichnield way, 248, 411, 518, 520 - - Ickanhoe, 248 - - Ida, 742 - - _Ida_, 754 - - -- Mt., 574, 715, 455 - - -- plain, 752 - - -- plains, 473 - - Idaeiana, 456 - - Ideia, 76 - - Idle, R., 462 - - Idle's Bush, 462 - - Idunn, 742 - - Ieithon, 461 - - Iffley, 40 - - Iggdrasil, 841 - - Ikeni, 283, 519 - - Iliberi, 322 - - Ilibiris, 330 - - _Iliffe_, 162 - - Ilkley, 290 - - Illtyd St., 257 - - Illtyds House, 257 - - _Ilma_, 136 - - Ilmatar, 137 - - Imp Stone, 623 - - Inachus, 266, 282 - - _inane_, 201 - - _inch_, 556 - - _Inch_, 557 - - Inchbrayock, 495 - - _inept_, 526 - - Ing, 556 - - Inga, 556 - - _Inge_, 556 - - Ingene Lane, 511 - - _ingle_, 552 - - Ingleborough, 587, 786 - - Inghilterra, 557 - - Inglesham, etc., 659 - - Ingletons, etc., 588 - - Inkberrow, 874 - - Inkpen, 659 - - Inn, 294, 298 - - Inquisition, 549 - - Intoxication, 688 - - Intreccia, 706, 840 - - Intreccia coins, 491 - - Invicta, 275 - - Invictus, 210 - - Io, 282, 362, 399 - - Iona, 627, 651, 670, 714 - - Ionia, 92 - - Ipareo, 320 - - Ippi, 523 - - Ireland, 182, 193 - - Iris, 265 - - Irish circles, 545 - - _Iron_, 574 - - _Isaac_, 471 - - Isle of Dogs, 38, 113 - - Islington, 685 - - Issey, St., 531 - - Istar, 608, 644 - - Ith, Plain of, 473 - - Ivalde, 742 - - Ives, St., 41, 425, 427, 430, 531 - - Ivy, 493 - - -- Bridge, 427 - - -- Girl, The, 40, 540 - - Ixion, 163 - - Iysse, St., 531 - - - Jack, 97, 195, 417 - - Jack a lantern, 152 - - -- in green, 268 - - -- The, 270, 273 - - -- the Giant Killer's well, 212 - - -- up the orchard, 447 - - Jackal, 111, 263 - - _jackass_, 212 - - Jah, 161 - - Jaina cross, 105 - - Jana, 97 - - _Jane_, 447 - - Janicula, 828 - - Janina, 261, 460 - - _janitor_, 146 - - Januarius, St., 828 - - January, 140, 146 - - -- 1st, 650 - - Janus, 92, 141, 203, 140, 213, 241, 399, 490, 555, 626, 670, 795, 828, - 841 - - -- of Sicily, 143 - - Japan, 216, 857 - - Jason, 82 - - _jaunty_, 143 - - _Jay_, 91 - - Jay, 283 - - Jehovah, 184, 502, 508 - - Jehu, 282 - - jennet, 285 - - _jenny_, 212 - - Jenny, Aunt, 228 - - Jerusalem, 296, 794 - - Jesus, 214 - - _jeu_, 106, 448 - - _Jew_, 91 - - Jew, Eternal, 203 - - _Jews_, 502 - - Jews, 456 - - -- Garden, 468 - - -- in Cornwall, 80 - - -- Harp, 448 - - -- Lane, 697 - - -- The Everlasting, 196 - - Jews Walk, 439 - - -- Wandering, 448, 663, 696, 728 - - _jig_, 195 - - _jingle_, 400 - - _jinn_, 146 - - Jinn, 166 - - Jo, 644 - - Joan, 227 - - -- Pope, 357 - - Joan's Pitcher, 190, 301 - - Jock, 106 - - Jockey, 444 - - _jocund_, 106 - - Johanna, 213 - - Johanna's garden, 703 - - _John_, 830 - - John, 53 - - -- of Gaunt, 648 - - -- of Perugia, 326 - - -- St., 165, 268, 449, 514, 537, 539, 636 - - -- the Baptist, 448 - - Johnstone, 53 - - Johnstone's Inn, 331 - - John's Wood, St., 151 - - Jonah, 652 - - _Jones_, 92 - - Jonn, 91 - - _jonnock_, 97, 236 - - _Joseph_, 147 - - Joseph's Rod, 629 - - Jou, 91, 147, 151, 456, 508, 710 - - Jove, 140, 257 - - -- androgynous, 233 - - -- coin, 282 - - _joviality_, 140 - - _Joy_, 91 - - _joy_, 106, 147 - - Juda, 362 - - Jude, St., 287 - - _Judge_, 447 - - Judge's bough, 691 - - -- walk, 439 - - _Judson_, 447 - - Judy, 362, 754 - - Jug, 295, 301 - - _Jug_, 447 - - Jugantes, 453 - - Juggling, 563 - - Juktas, Mt., 471 - - _June_, 146 - - _junior_, 146 - - Juno, 144, 146, 223, 243, 407, 493, 715 - - _Jupiter_, 311 - - Jupiter, 142, 227, 283, 362, 386, 458, 508 - - -- Ammon, 578 - - Jupiter's Chain, 581, 830 - - Just, St., 563 - - Jutt, 359 - - _Juxon_, 446 - - - Kaadman, 109, 204, 249, 288 - - Kalbion, 125 - - Kate Kennedy, 319 - - -- St., 784 - - Katherine Wheel, 107 - - Kayne, St., 212, 221, 649 - - _Keach_, 471 - - _Kean_, 212 - - Ked, 242 - - Kelpie, 283, 818 - - _Kember_, 310 - - _Ken_, 212 - - Ken, R., 221 - - -- wood, 151, 649 - - Kendal, 221, 411, 667 - - Kenia, Mt., 236 - - Kenna, 213, 261, 317 - - -- Princess, 162 - - -- St., 649 - - Kennet, R., 853 - - Kenites., 826 - - Kennington, 292 - - _Kenny_, 212, 649 - - Kensington, 317 - - -- Gore, 420 - - -- Hippodrome, 449 - - Kent, 95, 411 - - -- R., 667 - - Kent's Cavern, 4, 401, 825 - - -- Copse, 349 - - Keridwen, 158, 651 - - _Keridwen_, 157 - - Kerris Roundago, 820 - - Keston, 785 - - Kettle, 797 - - Keyne, St., 757 - - Keynsham, 212 - - _Khan_, 234, 310 - - Khem, 745 - - Kid, 504 - - Kigbear, 194 - - Kilburn, 155 - - Kildare, 603 - - Kilkenny, 290 - - _Kil_kenny, etc., 340 - - Killbye, 284 - - Kilts, 98 - - Kimball, 39 - - Kimbdton, 39 - - _Kind_, 826 - - _King_, 234, 342 - - King Charles' Wain, 406 - - -- of Cockney's, 617 - - -- of the May, 527 - - King's cross, 288 - - -- Lynn, 697 - - Kingston, 548, 606 - - _Kingston_, 349 - - Kingstons, etc., 606 - - Kinross, 605 - - Kinyras, 605 - - Kintyre, 409 - - Kio, 282 - - -- eye coin, 253 - - Kirkcudbright, 362 - - Kirkmabreck, 579 - - Kit, St., 784 - - -- with a canstick, 152 - - Kit's Coty, 153, 750, 751, 780 - - Knap Hill, 528 - - -- well, 528 - - _Knave_, 529 - - Knightsbridge, 621 - - Knockainy, 288, 735 - - Knocking Stone, 317 - - _Knop_, 528 - - Knot, 707 - - _Know_, 280 - - _Konah_, 236 - - Konkan, 412 - - Konken, 412 - - Koppenburg, 303 - - Kostey, 226, 231 - - Kristna, 105, 820 - - Kun, Mt., 236 - - Kunnan, Island of, 157 - - Kwan yon, 216 - - Kyd brook, 784, 785 - - Kymbri, 16, 330 - - _Kymbri_, 310 - - Kymbric, 79 - - Kynetii, 853 - - - L, 792 - - _labour_, 322 - - Labyrinth, 706 - - Labyrinths, 107 - - _Lac d'Amour_, 707 - - Ladies Walk, 439 - - _lady_, 512 - - Ladybird, 507 - - Lady Bird, 591 - - Lamb, 719, 722 - - Land's End, 193 - - Language, poetic element - - _lanky_, 285 - - Lanky man, 337 - - Lansdown, 342 - - Lansdowne, 417 - - Latin cross, 105 - - Laurel-Bearer, 541 - - Leaf, 427 - - -- Man, Little, 305 - - _Leaper_, 568 - - Lear, K., 791 - - Leda, 354, 512 - - Leen, R., 697 - - Legs, 346 - - Leinster, 661 - - Len, R., 697 - - Lense, 839 - - Lenthall, 285 - - Leprechaun, 330 - - Levan, St., 212, 703 - - Leven, Loch, 219 - - Levens, 221 - - Leviathan, 162 - - Lewes, 416 - - Lewis, 432 - - _liberal_, 322 - - Liberini, 322 - - _liberty_, 322 - - Libora, 328 - - Liege, 330 - - Lieven, 217, 224 - - Lif and Lifthraser, 558 - - life, 153 - - Life Tree, 322 - - _Lily_, 242 - - Lily, 633 - - Linden, 154, 228 - - Linscott, 285 - - Lion, 57, 578 - - Lissom Grove, 623 - - Little Bird, Lay of, 692 - - -- Britain, 522 - - -- Leaf Man, 577 - - -- London, 292 - - "Little Mothers," 174 - - _Livingstone_, 318 - - Lizard, 284 - - _Llan_, 103 - - Llandrindod, 367 - - Llandudno, 256, 272, 552 - - Llanfairfechan, 672 - - Llangan-, 261 - - _loaf_, 253 - - Londesborough, 285 - - _London_, 104 - - London, 103, 521, 522, 717 - - -- Bridge, 575 - - -- Fields, 285 - - -- Stone, 513, 518 - - Lone, R., 221, 697 - - _long_, 285 - - Long Man, 337 - - -- Meg, 205, 209, 266, 588, 646, 713 - - Lonsdale, 221 - - Lord of Misrule, 617 - - Lothbury, 470 - - Lough Gur, 562 - - _love_, 153 - - Love, 168, 225, 275 - - Lovekyn, 607 - - _Lovelace_, 818 - - Lucifer, 222 - - Luna, 234 - - Lune, R., 221, 697 - - Lunus, 234 - - Lyne grove, 285 - - Lyn R., 697 - - - M, 678 - - m and n, 745 - - _ma_, 186 - - Ma, 136, 258 - - Maat, 746 - - Mab, Queen, 556, 757 - - Mabon, 163 - - Mabonogi, 557 - - _Mac_, 375 - - Mc, 205 - - McAlpine laws, 172 - - _McAuliffe_, 205 - - Macclesfield, 511 - - Macedonian stater, 394 - - Macha, 512 - - Madeira, 89 - - Madon, R., 789 - - _Madonna_, 745 - - Madonna, 790 - - Madura, 104 - - Maga, 202 - - _magazine_, 205 - - Maggie Figgie, 205, 211 - - -- Figgy, 500 - - -- Witch, 219 - - Maggots, 222 - - Magi, 181, 413, 544, 702 - - _magic_, 202 - - _magna mater_, medals, 128 - - Magog, 188 - - _magog_, 194 - - Magogoei, 191 - - Magon, 674 - - Magonius, 674 - - Magpie, 656 - - Magu, 436 - - _magus_, 202 - - Magus, 203, 436, 702 - - Magusae, 436 - - Mahadeo, 835 - - Mahadeos, 832 - - Maht, 746 - - Maia, 606 - - _maid_, 458 - - Maida, 151, 456 - - _maiden_, 712 - - Maiden Bower, 714, 745 - - -- Castle, 713 - - -- Lane, 428 - - -- Paps, 209, 717 - - -- Stane, 745 - - -- Stone, 715 - - -- Way, 206 - - Maidenhead, 660 - - Maidoc, St., 742, 751 - - Mairae, 594 - - _maisie_, 211 - - Mama Allpa, 135 - - -- Cochs, 196 - - _mamma_, 136 - - Mammoth dagger, 599 - - Man in the Moon, 149, 161, 293 - - -- Isle of, 163, 205, 320, 346, 556 - - -- in the Oak, 230, 240 - - Manorbeer, 468 - - Manston, 96 - - Maoris, 579, 857 - - Mara, 600 - - Marazion, 91 - - Mare, 616, 653 - - Mare Street, 285 - - Maree, Loch, 604 - - Margaret, St., 208, 219, 220, 275, 647, 660, 755 - - Margate, 91 - - -- Grotto, 765, 807 - - Margery Daw, 219 - - -- Hall, 208 - - _margot_, 220 - - Marguerite, 210, 216 - - _Marguerite_, 839 - - _Maria_, 91, 301 - - Marian, Maid, 268 - - Marigold, 210, 607, 636 - - Marine, St., 607 - - _Marion_, 270 - - Market Jew, 91 - - Marlow, 660 - - Marne, 406 - - _marrain_, 330 - - _marry_, 601 - - Marseilles, 81 - - Martha's, St., 585 - - Martin, St., 274 - - _Mary_, 201, 604 - - Mary, 201 - - -- Ambree, 648, 657 - - -- Morgan, 201, 626 - - -- St., 287, 590, 595, 793 - - Mary's Island, St., 586 - - Materialism, 74 - - Math, 432 - - Matterhorn, 147 - - Maur, St., 217, 576 - - Maurus, 217 - - Maurice, St., 217, 224 - - Mawgan, St., 674 - - _May_, 606, 713 - - May doll, 542 - - -- Queen, 308, 686 - - Maya, 606 - - Mayas, 842 - - Mayborough, 713 - - _Maycock_, 195 - - Mayday, 268, 287 - - Maydeacon, 687 - - -- House, 350 - - Mayfair, 601 - - Maypole, 260, 438, 684 - - mazes, 87, 585 - - _Meacock_, 195 - - Mead, 688 - - _mead_, 473 - - Meadows, 568 - - Meantol, 226 - - _meat_, 747 - - Meath, 757 - - Meave, 757 - - Meek, The, 660 - - _meek_, 211 - - Meg, 208 - - Megale, 223 - - Megalopolis, 362 - - Megstone, 206, 266 - - Meigle, 505 - - "Men of Peace," 733 - - _mer_, 91 - - _merchant_, 97 - - Mercury, 85, 97, 111, 134, 140, 195, 227, 262, 269, 347 - - _mère_, 91 - - Merlin's Cave, 797, 800 - - Merritot, 447 - - _merry_, 590, 600 - - Merry Andrews, 701 - - -- Maidens, 206, 549 - - Meru, Mt., 708 - - Mesembria, 691 - - Metal inlay, 464 - - Mexico, 105, 161 - - Mirror, 251, 700, 715 - - Micah, 111, 184 - - Michal, 208 - - Michael, St., 111, 207, 245, 271, 287, 304, 416, 420, 504, 511, 557, 661 - - Michael's Mount, 208 - - Michaelmas, 245 - - -- Day, 213 - - _Michelet_, 212 - - Mickleham, 208 - - Mihangel, 557 - - Mildmay, 287 - - Milkmaids, 603 - - Minerva, 139 - - Minnis Bay, 94 - - -- Rock, 94 - - Minos, 333, 440 - - -- King, 95 - - Minotaur, 840 - - Minster, 95 - - _minster_, 96 - - Mist, 211 - - Mistletoe, 181, 681 - - Mithra, 121, 768, 781, 835 - - Mithras, 413 - - _mo_, 234 - - Moccus, 240 - - Mogadur, 208 - - Mogounus, 202 - - Mogue, St., 266 - - _moke_, 211 - - Moirae, 594 - - Mona, 391 - - _monastery_, 96 - - Mongols, 191, 847 - - Mont Giu, 728 - - _montjoy_, 728 - - Moon, 149, 234 - - Moot hills, 209, 747 - - _morbid_, 600 - - Morgan, 201 - - Morgana, 317 - - Moria, 597, 322 - - Moriah, Mt., 633, 708 - - Morni, 175 - - Morning Star, R., 68 - - _morose_, 600 - - Morrigan, 757 - - Morris dance, 606 - - Mother Goose, 223, 225 - - "Mother Margarets," 222 - - Mother Ross, 604 - - "Mothers' Blessings," 174, 230 - - Mottingham, 764, 789 - - _mouche_, 221 - - Mound, 448 - - -- of Peace, 733 - - Mounds, 171 - - Mount Pleasant, 288, 716, 745 - - Mountain tops, 171 - - _mouth_, 293 - - Mowrie, 604 - - Moytura, 757 - - _mud_, 747 - - Mudes, 747 - - _muggy_, 211 - - Mug's well, 208 - - Muire, 604 - - Mulberry, 596 - - _murder_, 600 - - Mushroom, 261 - - Music of Spheres, 67 - - Mut, 746 - - Mutton, 741 - - Mykale, 261 - - Mykenae, 258, 383, 430, 843, 850 - - _mykenae_, 824 - - Myrrh, 601 - - Myrrha, 605 - - Mysteries, The, 56 - - - Nag, 622 - - Nag's Head, 589 - - Name, Sacred, 535 - - Nat, 621 - - _naught_, 655 - - _naughty_, 656 - - Necessity, 489 - - _neck_, 614 - - Neck Day, 614 - - _nectar_, 656 - - Nectar, 688 - - Nehelennia, 456, 777 - - Nehellenia, 697 - - _neigh_, 279 - - Neith, 621 - - _Nelly_, 697, 777 - - Nelly, 456 - - Neot, St., 621 - - _new_, 257 - - New Grange, 9, 166, 258, 266, 561, 750, 850 - - New Jerusalem, 702 - - New Year's Gifts, 141 - - Newark, 450 - - _Newbon_, 162 - - Newcastle, 700 - - Newmarket, 450 - - Newington, 450 - - Newlands Corner, 387 - - _Newlove_, 818 - - Newlyn, 697 - - Neyte, 621 - - _nice_, 620 - - _niche_, 622 - - _Nicholas_, 613 - - Nicholas, 478 - - -- St., 140, 239, 504, 563, 614, 663 - - Nicolette, 633 - - Night, 621 - - _night_, 620 - - Nina, 46 - - Nine, 72, 94, 194, 214, 537, 549, 588, 609, 642, 664, 792, 834 - - Nine maids, 549 - - Nine men's morris, 585, 609 - - Nine Worthies, 609 - - Nineteen, 169, 472, 587, 806 - - Nineveh, 93 - - Nisses, 620 - - Nixy, 619 - - Noah, 152, 450 - - Noe, R., 450 - - Nonnon, 625 - - Norway, 96 - - November, 244 - - Noviomagus, 785 - - Nox, 225 - - _nucleus_, 614 - - Nut, 621 - - Nutria, 622 - - Nymph Stone, 623 - - - Oaf, 524 - - Oak, 78, 67, 133, 226, 228, 370, 393, 665 - - Oannes, 201 - - Oats, 663, 680 - - Oberland, 329 - - Oberon, 317, 320, 570, 588, 683 - - _ocean_, 142 - - Oceanus, 142 - - -- R., 730 - - Ock, R., 198 - - Ockbrook, 198 - - Ockham, 231 - - Ockley, 672 - - Octopus, 839 - - Oddendale, 461 - - Odestone, 461 - - Odin, 157, 461, 743, 842 - - Odstone, 509 - - Oendis, 537 - - Oengus, 266, 512 - - _Offa_, 524 - - Offham Hill, 416 - - Offida, 474 - - _Og_, 194, 195, 243 - - Og, 194, 769 - - -- R., 198 - - Ogane, 400, 845 - - Ogbury, 198 - - Ogdoad, 189 - - _Ogle_, 190 - - Ogmios, 114, 148, 195, 201, 304, 663 - - Ogmore, R., 198 - - _ogre_, 198 - - Ogwell, 198 - - Ogygia, 193 - - OHIO, 535 - - Oin, 795 - - Oisin, 175 - - _Ok_, 126 - - Okehampton, 194 - - Okement, R., 194 - - Okenbury, 349 - - Olaf's Beard, St., 267 - - Olantigh Park, 292 - - Olave St., 155, 285 - - Olcan, R., 239 - - Old Cider, 677 - - -- Davy, 641 - - -- Harry, 199 - - -- Hob, 527 - - -- Joan, 90, 227 - - -- King, The, 152 - - -- man, The, 152, 225, 666, 668, 675 - - -- Moore, 225, 327 - - -- Nick, 140, 476, 620 - - -- Parr, 327, 668 - - -- Poole's Saddle, 796 - - -- Shock, 447 - - -- Surrender, 374 - - -- Wife, 742 - - Olen, 566 - - _Oliff_, 162 - - Olinda Rd., 285 - - Oliphaunt, 159 - - Olive, 155, 427 - - -- tree, 322 - - Oliver, 601 - - Olivet, Mt., 793 - - Oluf, St., 157 - - Omar, St., 225 - - On, 450 - - Ona, 282 - - One, 489, 537, 547 - - "One and All," 132 - - -- Essence, 229 - - -- Man, 758 - - -- Man, The, 823 - - Onslow, 550 - - _ope_, 525 - - Ophites, 496 - - _opine_, 285 - - _oppidum_, 523 - - _Orand_, 572 - - Oratory of Gallerus, 450 - - Orchard, 671 - - Orme's Head, 272 - - _Osmund_, 267 - - _osmunda_, 267 - - Ossian, 177, 225 - - Ostara, 608, 646 - - Osterley, 608 - - _ounce_, 556 - - Ouphes, 524 - - Ovary, St., Mary, 748 - - _over_, 329 - - Oving, 419 - - Ovington Sq., 419 - - Overkirkhope, 495 - - Overton, 500 - - Owen, 795 - - Owl, 754 - - Oxford, 514 - - Oxted, 799 - - Oyster Hills, 608, 646 - - - _pa_, 135 - - Pachevesham, 430 - - Padstow, 273, 669 - - Paddington, 151, 456 - - Pair, 354 - - _pair_, 458 - - Paleolithic symbol, 254 - - Palm, 278, 390 - - Palm leaf, 247, 255, 258 - - -- of Paradise, 612 - - Palmette, 258 - - Palmtree, 256 - - Pan, 134, 137, 206, 250, 448 - - _Pankhurst_, 137 - - Panku, 137 - - Pann, 162 - - Pans, 169 - - Pansy, 169, 182 - - _pantaloon_, 377 - - _papa_, 126, 136 - - Papa Stour, etc., 339 - - Papas, 728 - - Papermarks, 365, 381, 503 - - Pappas, 136 - - Paps, 209, 757 - - -- of Anu, 334 - - _Paradise_, 759 - - Paradise, 517, 667, 678, 683, 697, 699, 701, 714 - - -- Celtic, 174 - - Paragon, 759 - - Parcae, 595 - - Pardenic, 424 - - Pardon churchyard, 472 - - _parent_, 323 - - Paris, 412 - - _parish_, 312 - - Parisii, 493 - - _parrain_, 330 - - _parricides_, 323 - - _parrot_, 327 - - Parsees, 412, 748 - - Parslow, 714 - - _Parsons_, 343 - - Parthenon, 207 - - Partholon, 337 - - Parton, 533, 572 - - Patera, 674 - - Patrick, 794 - - -- St., 42, 113, 175, 182, 202, 552, 671, 758, 829 - - Patrick's Purgatory, 791, 794 - - Patrise, Sir, 674, 734 - - Patrixbourne, 670, 687, 716 - - Paul. St., 342, 346 - - Paul's, St., 239, 472 - - Paul's Stump, 509, 542 - - _paunch_, 139 - - _pawky_, 231 - - Paxhill, 754 - - Peaceful immigrations, 85 - - Peace Mounds, 736 - - Peak, 291 - - -- Hill, 440 - - Pear, 691 - - -- Tree, 730 - - _Pearce_, 707 - - Pearl, 660, 836 - - Pechs, 244 - - Peck, 294 - - Peckham, 231, 373, 670 - - Pedlar of Swaffham, 575 - - Pedrolino, 668 - - _peer_, 319 - - Peerless Pool, 721 - - Peg, 232 - - Pegasus, 276, 277, 278, 287, 295, 305, 722 - - Peggy, 233 - - Peirun, 338 - - Pelagienne, St., 626 - - Pelasgi, 92 - - Pelasgian Heresy, 178 - - Pell's Well, 796 - - Pendeen, 766 - - _Pennefather_, 137 - - Penny, 169 - - _penny_, 397 - - Pennyfields, 169 - - Pennyroyal, 169, 267 - - Pen pits, 800 - - Penrith, 724 - - Penselwood, 800 - - Pentagon, 77 - - Pentargon, 90 - - Pentecost, 243 - - Penton, 800 - - Pentonville, 800 - - Pepi, King, 744 - - Pera, 702 - - _pere_, 323 - - Perigord, 402 - - Perilous Pool, 721 - - -- Pond, 718 - - _periphery_, 368 - - Periwinkle, 384, 385 - - Perkunas, 431 - - Peronne, 406 - - Peroon, 358, 431 - - Perran Round, 387 - - Perranzabuloe, 316 - - Perriwiggen, 320 - - Perriwinkle, 320, 384, 385 - - Perro, 329 - - Perron du Roy, 315, 420 - - Perry Court, 313 - - -- dancers, 312, 874 - - -- Stones, 874 - - -- Woods, 313 - - Perseia, R., 852 - - Persia, 168, 412 - - Persians, 171, 181, 182, 183, 322, 544, 570 - - _person_, 367 - - Perth, 461 - - Peru, 135, 196, 858 - - Perugia, 326 - - Perun, 316 - - _Peter_, 669 - - Peter Mount, 826 - - -- St., 127, 249, 478, 613, 668 - - -- the Poor, 502 - - Peter's Hill, 472 - - -- Orchard, 671, 683 - - -- Purgatory, 827 - - Peterill, R., 675 - - Peterkin, 668 - - Petersham, 674 - - Petra, 724 - - Petrockstow, 671 - - Petrocorii, 402 - - Petronius quoted, 73 - - _Phæton_, 504 - - Pharoah, 242 - - _Pharoah_, 507 - - Pherepolis, 313 - - Phial, 427 - - Philemon, 227 - - _philosophy_, 394 - - Phocean Greeks, 507 - - Phoebus, 111 - - Phoenicians, 13, 78, 99, 871 - - Phol, 424, 841 - - _phooka_, 206 - - Phoroneus, 266 - - Phra, 507, 748 - - Phrygia, 227, 326, 574 - - Phrygians, 164 - - Picardy, 381 - - Piccadilly, 731 - - Pichtil, 305 - - Pickhill, 231 - - Pickmere, 231 - - Pickthorne, 231 - - Picktree, 231 - - Pickwell, 231 - - Pictish sculptures, 381 - - Pictones, 244 - - Picts, 244 - - Pied Piper, 303, 700, 795 - - Piepowder, 698 - - Pierre, 668 - - Pierrot, 138, 668 - - _Piers_, 707 - - Pig, 240, 406 - - Pigdon, 231 - - _pigeon_, 144 - - Pigeon caves, 783 - - Pilgrim's Way, 520 - - Pillar, 241, 255, 269, 384, 481, 823 - - -- palm, 258 - - Pillars, 297, 309 - - Pink, 169, 182 - - Pipbrook, 386 - - Piper, 305 - - Pipes of Pan, 158 - - Piran, St., 316 - - _pirate_, 526 - - Pisgies, 176 - - Pitcher, 300, 302, 570 - - Pixham, 231 - - Pixie's Garden, 703 - - Pixtil, 264, 305, 557 - - _pixy_, 230 - - Place-name persistences, 34 - - Plan au guare, 561 - - _planta genista_, 419 - - Pleasant, Mt., 759 - - Plough Monday, 227, 271, 272 - - Plutarch quoted, 75 - - _pock_, 290 - - _Pocock_, 195 - - Pol Hill, 801 - - _pollute_, 426 - - Polyphemus, 193 - - _Pontiff_, 701 - - _pony_, 284, 445 - - Pooctika, 305 - - Poole's cavern, 796 - - Poor John Alone, 696 - - _pope_, 126 - - Pope, 357-9 - - -- Joan, 626, 703 - - Pope's Hole, 589 - - Popinjay, 754 - - Poppy, 245, 385 - - Population, density, - - Porsenna's Tomb, 236 - - Portreath, 574 - - Portunes, 489, 755 - - Poseidon, 440 - - Pot of Treasure, 576 - - Poukelays, 231, 316 - - _Power_, 458 - - _prad_, 402 - - _prate_, 327 - - Prechaun, 330 - - Precious Gem, The, 660 - - Prehistoric edifice, 863 - - _presbyter_, 330 - - Presteign, 319 - - Prester, John, 699, 858 - - Preston, 312, 313, 349, 372, 402, 416 - - Prestonbury Rings, 332 - - _pretty_, 458 - - Pria, 328 - - Priam, 716 - - Prickle, 292 - - Priest, 330 - - _pride_, 119 - - Prime, 602 - - Primrose, 182 - - -- Hill, 602 - - _prince_, 318 - - Prince of Purpool, 617 - - Prize Ring, 563 - - Proboscis deities, 161 - - Prometheus, 153 - - Proserpine, 484 - - Proteus, 507 - - _proud_, 458 - - Provence, 170 - - Prow, 399 - - _prude_, 119, 458 - - Prujean, Sq., 331 - - Prussia, 847 - - Prydain, 118, 309, 311, 749 - - Prydwen, 548 - - _Psyche_, 177 - - Puck, 230, 280, 320 - - Puckstone, 552 - - Puckstones, 231, 316 - - _pun_, 592 - - Punch, 138, 754 - - Punchinello, 138 - - Punning, 54 - - Purbeck, 551 - - Pure, 458 - - Purfleet, 349 - - Purgatory, 175 - - Purity, Hymn to, 183 - - Purley, 664 - - Purple, 617 - - Pwll,477 - - Pwyll, 796 - - Pydar, 698 - - -- Hundred of, 669 - - Pyrenees, 323 - - Pyrrha, 337 - - Pythagoras, 180 - - - Quean, 511 - - _queen_, 235 - - Quendred, 719, 761 - - Quick, 153 - - _quick_, 245 - - _Quimper_, 310 - - Quinipily, 531 - - - Ra, 152 - - Racing, Etrurian, 409 - - Radipole, 684 - - -- rood, 438 - - Radwell, 470 - - Rainbow, 265 - - Rath, 711 - - _rath_, 574 - - Rawdikes, 434 - - Rayed Fingers, 356 - - Rayham, 93 - - Raynes Park, 812 - - Reading, 437 - - -- St., 443 - - Rea, R., 436 - - _reason_, 437 - - Reason, 690, 695, 813 - - Reculver, 95, 661, 759 - - Red cliff, 818 - - -- Cross, 104, 438, 471 - - -- Horse, 278 - - -- Rood, 555 - - Reddanick, 438 - - Redon, 434 - - Redones, 435 - - Redruth, 396, 438 - - _regina_, 812 - - Regni, 445 - - Reigate, 798 - - _Reigate_, 812 - - Reindeer, 622 - - Resin, 689, 814 - - _rex_, 300 - - Rey cross, 437 - - Rhadamanthus, 440 - - _Rhea_, 301 - - Rhea, 92, 493 - - _rhetoric_, 574 - - _rhi_, 300 - - _rhoda_, 338 - - Rhoda coin, 339 - - Rhode, 440 - - Rhodesminnis, 440 - - Rhodians, 683 - - Rialobran, 314, 318 - - Richborough, 441, 567, 738 - - _ride_, 435 - - _rigan_, 301 - - Ripon, 437 - - _river_, 437 - - River God, 142 - - Roads, 517 - - Roas Bank, 93 - - Robin Goodfellow, 230, 284 - - -- Hood, 509 - - Rochester, 87, 443 - - Rock, 73, 127, 129, 207 - - -- Monday, 127 - - -- of Moses, 671 - - Rodau's Town, 339, 350, 435, 683 - - Roden, R., 435 - - Roding, R., 435 - - _roi_, 300 - - Romans, 26, 520 - - Rome, 17 - - _roue, 436_ - - Rood, 437 - - Rosalie, St., 819 - - _Rosa mystica_, 709 - - Rosamond, 683, 814, 830 - - Rosanna, 813 - - _Rose_, 604 - - Rose, 442, 610, 626, 669, 672, 817, 819 - - -- coins, 683 - - Ross, 605 - - Rota coins, 683 - - Rothwell, 438 - - Rotomagi, 436 - - Rotten Row, 418, 732 - - Rottenrow, 433 - - Rottingdean, 443 - - Rotuna, 443 - - Round Table, 683 - - Row Tor, 550 - - Royal Bright Star, The, 660 - - Royston, 640, 641, 672, 678, 683, 781 - - Ruadan, St., 434 - - Rua excavations, 812 - - Rudra, 526 - - Rudstone, 435 - - _rue_, 435 - - Rule, cave of St., 160 - - Rule, St., 780 - - Ruthen, 443 - - Rutland, 434 - - Rutupiae, 442 - - Rye, 811 - - - Sabra, Lady, 817 - - Sabrina, 622, 817 - - Saffron Walden, 260 - - Saint's, bisexual, 234 - - St., John and Father, 165 - - -- Nicholas Acon, 850 - - Salakee, 589 - - Salisbury, 340 - - -- Crags, 730 - - -- Seal, 659 - - Salla Key, 538 - - Sampson, St., 313 - - Sancreed, 538, 549, 816 - - -- cross, 816 - - _Sanctuary_, 810 - - Sanderstead, 786 - - Sandringham, 798 - - Sangraal, 822 - - Sanscrit, 49 - - Santa Claus, 140 - - Santones, 244 - - Saturn, 140 - - Saul, 208 - - Saxons, 452, 481, 553 - - Scales, 218 - - Scandinavians, 471, 558 - - Scarab, 122 - - Scarabeus, 256 - - Scarf, 264 - - Sceattae, 364, 506 - - Scilly, Islands, 340, 585 - - Scroll coins, 252 - - Seal, 224, 506 - - Sea Urchins, 811 - - Secrecy, 118 - - _Seeley_, 213 - - Selby, 340 - - Selena, 213 - - Selenus, 688 - - Selgrove, etc., 340 - - Sellinger's Round, 685 - - Selli, The, 339 - - Selly Oak, 340 - - Selsea, 340 - - Semele, 257 - - Sence, R., 437 - - Sengann, 411, 512 - - _Senile_, 146 - - Sennen, 425 - - Sentry Field, 660 - - Serapis, 497 - - Serpent, 204, 351, 352, 483, 486, 495, 500, 838 - - -- Shrines, 809 - - Seven, 495, 657 - - -- Barrows, 416 - - -- Kings, 228, 547 - - Sevenoaks, 228 - - Seventy-two, 206, 597, 700 - - Severn, R., 622 - - Shadwell, 288 - - Shah, 696 - - Shaman, 699 - - Shamrock, 101, 182, 737 - - Shandy's Hill, 349 - - Shanid, 53, 411, 512 - - Shannon, 53, 411, 512 - - Shawfield, 448 - - _Shec_, 195 - - Sheen, 674 - - Sheep, 213 - - _shekel_, 400 - - Shells, 247, 248, 813 - - Shên jên, 517 - - Shened, Castle, 703 - - Shenstone, 53 - - Shepherdess, 657, 662 - - -- walk, 721 - - Shick Shack Day, 447 - - Shield, 543 - - Ship, 166 - - -- of Isis, 450 - - Shobrook, R., 447 - - Shock, Old, 272 - - Shoe Lane, 754 - - Shoes, 269 - - Shony, 142, 201, 671, 699, 795 - - Shuck, 447 - - Shuckborough, 447 - - Shuggy Shaw, 447 - - Sicily, 320 - - Sickles, 492, 705 - - Sid, 440 - - Silbury, 340, 352 - - -- Hill, 341 - - Silenus, 213 - - Silgrave, 432 - - _Silly_, 213 - - Silus Stone, 339 - - Silver, 439, 512 - - -- plate, 603 - - -- St., 590 - - -- wheel, 438 - - Silverhills, etc., 439 - - Sinann, 512 - - _Sinclair_, 718 - - Sindre, 471 - - Sindry Island, 96 - - _sinister_, 477 - - Sinjohn, 201, 722 - - Sinodun, 751 - - S'iva, 526 - - Six, 487, 490, 624, 788, 790, 835 - - Six-winged Dove, 486 - - _sleep_, 537 - - Sleep Bringer, 537 - - Slee, R., 298 - - Smile Bringer, 537 - - _smite_, 467 - - _smith_, 432 - - Smith, Big, 591 - - -- -brethren, 471 - - Smithfield, 466 - - Snail's creep, 824 - - Snake, 841 - - _Snape_, 568 - - Snapson's Drove, 568 - - Snave, 568 - - _snob_, 529 - - Snodland, 751 - - Soar, R., 791 - - Sockburn, 272 - - Soho, 722 - - Solar chariot, 405 - - -- cross, 55 - - -- faces, 381 - - _solemn_, 297 - - Soles Court, 292 - - Solmariaca, 296 - - Solomon, 296, 298 - - Solomon's Knot, 706 - - -- Seal, 77 - - Solutre, 840 - - Solway, 340, 730, 743 - - Sophia, 817 - - -- St., 487 - - Soul, 148, 173 - - -- fivefold, 437 - - _Soul_, 172 - - Spain, 549 - - Sparrow, 623 - - -- hawk, 433 - - _speak_, 251 - - Spearheads, 465 - - Specks, 250 - - Spectacle ornament, 381 - - Spectral Horse, 294, 300 - - Speculum, 251 - - Sphinx, 306, 320, 321 - - Spike, 253 - - _spike_, 293 - - Spiked chariots, 404 - - Spindle Whorls, 534, 582 - - Spine, 254 - - Spirals, 825, 850 - - Spirit, St., 624 - - Splendid Mane, 348 - - _spook_, 230, 293 - - Spots, 250 - - Spotted Beast, 655 - - -- coins, 249 - - Sprig, 260, 689 - - Spring Festival, 307 - - Sprout, 260 - - SS, 479, 483 - - Stag, 257 - - Stanhope, 529 - - Stanton Drew, 757, 874 - - Star, 384, 612, 633, 744, 788 - - Statuettes, 645 - - Stella Maris, 607 - - Stone, 129 - - -- circles, 8 - - -- mortars, 17 - - -- of Fruitful Fairy, 462 - - Stonehenge, 6, 18, 133, 403, 518, 553, 561, 688, 874 - - Stork, 46 - - Stour, R., 608 - - Sulli, Isle, 348 - - _sulphur_, 477 - - Sun, 166, 167, 195 - - -- and Fire symbols, 690 - - -- god, 134 - - Sunning, 659 - - _svastika_, 230 - - Svastika, 18, 106, 117, 345, 361, 690, 704, 706, 831, 839 - - Swan, 224, 225, 243, 512 - - _swan_, 240 - - Sweet Sis, 453 - - _swine_, 240 - - Swine, 240 - - _sy_, 230 - - Sydenham, 440 - - Symbols, antiquity of, 851 - - Symbolism, 54, 56, 66, 834, 874 - - _Synagogue_, 222 - - - T, 705 - - _ta_, 320 - - Table, 714 - - Taddington, 261 - - _Taddy_, 509 - - Tailgean, 796 - - Talavera, 329 - - Talchin, 493 - - Talchon, 113 - - Taliesin, 83, 180, 324, 325, 378, 664 - - _tall_, 113 - - Tallstones, 547 - - Tammuz, 271 - - Tanfield, 722 - - Tapir, 840 - - Tara, 101, 182, 290, 424, 757 - - Tarchon, 89, 270, 795 - - _tariff_, 98 - - Tarquin, 90 - - Tarragona, 89, 278 - - Tarshish, 96 - - Tartan, 98 - - Tartars, 96, 253, 411 - - Tartary, 700 - - Tat, 256 - - Tattooing, 249 - - Tau, 392 - - Tear Bringer, 537 - - Tears of Apollo, 566 - - _teat_, 260 - - Tegid, 157 - - -- Voel, 424 - - Telchines, 493 - - Telescope, 839 - - Telmo's Fires, St., 478 - - Temple, 296, 328 - - Ten Lights, 577 - - Terebinth, 227 - - Termagol, 192 - - _terre_, 99 - - _terrible_, 742 - - _terror_, 100 - - Teut or Teutates, 226 - - Teutons, 558 - - Thadee, 288 - - Thane Stone, 461 - - _Thanet_, 759 - - _thank_, 760 - - _Theana_, 754 - - Therapeuts, 779 - - _theta_, 250 - - _Thing_, 760 - - Thirty, 198, 199, 204, 242, 434 - - -- and Eleven, 567 - - -- by Eleven, 738 - - -- three, 192, 198, 204, 214, 226, 641, 768, 806 - - Thistle, 328 - - Thopas, Sir, 159 - - Thor, 102, 355, 384, 674 - - Thorgut, 221 - - Thorn, 292, 558, 676 - - -- bush, 152, 293 - - Thors Cavern, 826 - - Thoth, 251, 256 - - Thought, 264 - - Thread, 830 - - _three_, 182 - - Three Apples, 632, 675 - - -- balls, 632 - - -- basins, 634 - - -- -berried branch, 327 - - -- breasts, 632 - - -- chained whip, 273 - - -- circles, 367, 381 - - -- crescents, 286 - - -- eyes, 102, 632 - - -- fates, 594 - - -- feathers, 366 - - -- fiddlers, 610, 615 - - -- fountains, 346 - - -- fronds, 258 - - -- Graces, 594 - - -- grooves, 579 - - -- hearts, 286 - - -- holy hills, 708 - - -- hundred and thirty, 203, 214 - - -- kings, 228, 632 - - -- legs, 163, 345 - - -- -One, 662 - - -- paps, 367 - - -- peaks, 257 - - Three rays, 535 - - -- springs, 257 - - -- stone balls, 670 - - -- twigged apple, 680 - - -- windows, 366 - - Threeleo cross, 350 - - Thurgut, 675 - - Thuringia, 305 - - Thurrock, 769 - - Thursday, 102 - - Ticehurst, 350 - - Tideswell, 448 - - _Time_, 829 - - Time, 639 - - -- Three faced, 143 - - TIN, 611 - - Tino, 611 - - Tintagel, 90, 800 - - _tired_, 123 - - Tirre, Sir, 104 - - Titan, 263 - - Titans, 206 - - Titania, 261, 159 - - Tithonus, 263 - - Tiw, 319 - - Toadstool, 261 - - _toddy_, 367 - - _token_, 400 - - Tom-Tit-Tot, 263 - - Toothill, 788 - - Toothills, 209 - - Torfield, 797 - - Torquay, 95 - - _Torquay_, etc., 826 - - Torquin, 760 - - Torrent-fire, 20, 864 - - Tory Hill, 290 - - -- Island, 96, 192, 355 - - Tot, 256 - - -- Hill, 309 - - -- Hill, St., 209 - - Totnes, 312, 349 - - Tottenham, 261 - - Touriacks, 376 - - Tours, 355 - - _tout_, 226 - - Toutiorix, 301 - - Tower, 355 - - _Tra mor, tra Brython_, 122 - - Tradition, 19, 27 - - Tranquil Dale, 798 - - Tray Cliff, 798 - - _tre_, 86 - - Trebiggan, Giant, 247 - - _tree_, 86 - - Tree, 96, 363 - - -- Crystal, 181 - - -- of Fate, 322 - - -- of Life, 495, 500-2 - - Trefoil, 182 - - Trefoil, 286 - - Treleven, 214 - - Trematon, 738 - - Trendia, 537 - - Trendle Hills, 578 - - Treport, 96 - - Trevarren, 660 - - Trew, 770 - - Trewa Witcher, 584 - - Triangle, 571 - - -- of Downs, 352 - - Trinacria, 320, 345 - - Trinidad, 256 - - Trinity, 101, 256, 499, 535 - - -- in moon, 150 - - -- of Evil, 356 - - Trinovantes, 86 - - Triple-tongued Serpent, 810 - - Triton, 247 - - Troglodites, 191 - - Trojan, 123 - - -- Horse, 408 - - Trojans, 186, 309, 312, 319 - - "Trojan's or Jew's Hall," 91 - - Troo, 768 - - Trophonius, Den of, 771 - - Trosdan, 734 - - _trou_, 86 - - Troubadours, 701, 858 - - _trough_, 771 - - _trow_, 98 - - Trowdale, 741 - - -- mote, 584 - - _Troy_, 584 - - Troy, 16, 19, 44, 49, 79, 83, 86, 102, 118, 227, 238, 399, 406, 411, - 466, 534, 707, 852 - - -- Game, 87, 215 - - -- goddess, 754 - - -- Town, 292, 443, 585, 714 - - -- Towns, 87, 581 - - -- weight, 104 - - Troynovant, 83, 86, 123 - - _truce_, 117 - - Truce, 734 - - _true_, 86 - - True, St., 349 - - Truth, 752, 761, 830 - - -- and Righteousness, 166 - - _try_, 101, 122 - - Tryamour, 247, 594 - - Tuatha de Danaan, 858 - - Tudas, 205 - - Tudno, St., 256 - - Tuesday, 102 - - Tunnel, 843 - - _tur_, 90 - - _turn, tourney_, 88 - - Turones, 300 - - Turquoise mines, 776 - - _Tuttle_, 734 - - Twelve Old men, 698 - - Twickenham, 610 - - Twin Brethren, 473 - - -- children, 474 - - -- Mounds, 417 - - -- Sisters, 589 - - Twinlaw cairns, 417 - - Two breasts, 253 - - -- cakes, 610 - - -- circles, 367, 475, 495 - - -- cups, 268 - - -- eyes, etc., 546 - - -- horses, 479, 546 - - -- Kings, 610 - - -- miles, 416 - - -- mounts, 209 - - -- necks, 243 - - -- pigeons, 628 - - -- pits, 793 - - -- racehorses, 478 - - -- rocks, 207, 212 - - -- serpents, 824 - - -- stags, 258 - - -- stars, 476 - - -- tumuli, 208 - - -- virgins, 603 - - Tyburn, 678 - - Tynwald, 746 - - Tyr, 102 - - _tyrant_, 100 - - Tyre, 79, 96 - - Tyrians, 89, 508, 772 - - - UAR, 389 - - Uber, Mount, 191 - - Uffington, 275, 403 - - Uffingham, 416 - - _Uglow_, 685 - - _ugly_, 201 - - Ugrians, 848 - - Uig, 198 - - Uist, Island, 661 - - Ule! 181 - - Ulysses, 198 - - Umbria, 569 - - Umpire, 570 - - Una, 261, 734 - - Uncumber, St., 373 - - _unique_, 614 - - _up_, 525 - - _upper_, 328 - - Upsall, 576 - - Upwell, 513 - - Urn, 300, 301, 797 - - Ursula, St., 266, 214, 643 - - Uther, and Ambrosie, 656 - - - V = W, 422 - - _vague_, 206 - - Valencia, 188 - - Vandalisms, 551 - - Varnians, 658 - - Varuna, 316 - - Varvara, 329, 368 - - Vatican, 828 - - Vedas, 168 - - Veil, upon veil, 576 - - Velchanos, 426 - - Ver, 267 - - _ver_, 266 - - Vera, 329, 362, 484 - - -- Lady, 749 - - Verbal tradition, 180, 860 - - Verdun, 282 - - Ver Galant, 268, 270 - - Vergingetorix, 300 - - Vernon, 440 - - Verray, 484 - - Verulam, 608 - - Veryan, St., 345 - - Via Egnatio, 519 - - Vidforull, 203, 227 - - Vigeans, 827 - - Village Stone, 312 - - Vine, 499, 500 - - _virgin_, 484 - - Virgin as Cone, 398 - - -- Mary, 206, 320 - - -- Sisters, 549 - - -- six-breasted, 296 - - _virtue_, 609 - - Virtues, 640 - - Virtues, Cardinal, 547 - - Vol coins, 423 - - Vorenn, 266 - - Votan, 840 - - Vulcan, 426, 469, 478 - - - W = V, 422 - - Wakes, 323 - - Walbrook, 510 - - Walham, 422, 426 - - Wallands Park, 416 - - _wallow_, 422 - - Wambeh, Lake, 844 - - Wand, 545 - - Wanderer, the, 143 - - War Boys, 612 - - War treasures, 564 - - Water, 425, 650 - - -- horse, 284 - - Wayland, 426, 439 - - Wayzgoose, 243 - - Well, 130, 804 - - Welland, R., 434 - - _welkin_, 438 - - Welsh language, 374 - - Werra, 485 - - Westminster Abbey, 673 - - Whale, 162, 651 - - Wheatear, 255, 287 - - Wheel, 164, 269, 276, 282, 438, 482, 574, 578 - - -- cross, 490, 515 - - -- -- coins, 491 - - -- of Fortune, 506 - - _whirligig_, 195 - - Whitby, 95 - - White, 148, 475 - - -- Horse, 273-5, 695, 803 - - -- -- Hill, 403 - - -- -- Stone, 481 - - -- -- Vale of, 272 - - -- Lady, 676 - - -- thorn, 677 - - Whit Monday, 420 - - Whorls, 407 - - Whylepot Queen, 687, 712 - - Wicker monsters, 407 - - Wiggonholt, 402 - - Wilton, 424 - - Will o' the Wisp, 152 - - _willow_, 426 - - Winander Mere, 221 - - Wincanton, 800 - - Winchelsea, 91 - - Windsor, 273 - - Winged genii, 326 - - -- wheels, 499 - - Wisdom, 625 - - Wise, The, 660 - - Woden's Hall, 753 - - Woe Water, 799 - - Wolf, 148, 378, 758 - - Womb, 781 - - Woodnesborough, 841 - - Woodpecker, 283 - - _word_, 390 - - _worthy_, 609 - - Wotan, 841 - - _wraith_, 574 - - Wreath, 573 - - Wreath, giant, 574 - - Wren's Park, 812 - - Wrestling, 186 - - Writing, 13 - - Wye, 292, 450 - - -- R., 729 - - - Xidd, 653 - - - Yankee, 97 - - Yankeeisms, 405 - - _yell_, 131 - - _yellow_, 131 - - Yeoman, 508 - - Yeo, R., 151 - - Yew, 385 - - -- barrow, 151 - - _Yokhanan_, 196 - - Yole! 194 - - York, 370, 667, 681, 715 - - Young Man, the, 668 - - Ypres Hall, 472 - - Ytene, 752 - - -- R., 743 - - Ythan, R., 461 - - Yule, 124, 131 - - - Zeal, 172 - - -- Monachorum, 340 - - Zed, 495 - - Zendavesta, 695 - - Zennon, 424, 584 - - Zeus, 444, 472, 771 - - Zodiac, 207 - - ABERDEEN: THE UNIVERSITY PRESS. - PAPER BY SPALDING & HODGE, LTD. - BINDING BY A. W. BAIN & CO., LTD. - - -Transcriber's Notes: - -Given the material, spelling errors were rarely corrected. Those in the -table below seemed suspicious given other instances of the same word. -Some punctuation errors have been silently corrected to avoid confusion -or for consistency. - -A number of words appear both hyphenated and unhyphenated. If a word was -found hyphenated on an end-of-line, the most frequent version was -followed. - -Figures 235, 236, 237 were misnumbered as 335, 336, 337 respectively. -These have been corrected. - -William Carew Hazlitt's work "Faiths and Folklore" is also cited as -"Faith and Folklore". The variant is retained. - -A number of footnoted quotations were missing either opening or closing -quote marks. Where possible, these have been confirmed in the referenced -sources and placed properly; otherwise, they are simply noted. - -The name 'Akerman' appears twice with an extraneous 'n' which has been -removed. - -Corrections and Comments - - 16 | wolves, beavers, and bisons.["] | Provided closing quote. - 62 | as English itself.["] | Provided closing quote. - 68n | mountain nor a flower[.]" | Missing period. - | the old, famil[i]ar, fanciful | Added 'i'. - 70 | music and dancing[,] stories, | Missing comma. - 105 | spindl[l]e whorls | Likely redundant 'l'. - 109n | [']the goodman's croft' | Leading ' restored. - 122 | Centuries ago, Diodorus of Sicily...| The punctuation of this - | | passage is confused. - | | by citations within - | | citations, with some - | | paraphrasing. It is - | | left as printed. - 127 | A[yr/ry]an | Corrected. - 134 | signifies _all_[./,] Pan | Stop/comma error. - 148 | festivit[i]es | Missing 'i' provided. - 159 | gene[e]sis | Redundant 'e' across page - | | break removed. - 163 | run[n]ing | Added 'n' missing on line - | | break hyphenation. - 176 | metemphsychosis | _sic_. - 192 | black, or reddish.["] | Added missing closing " - 193 | ["/']slayer of Belleros[']". | Nested quotation marks - | | corrected. - 216 | [h/l]and of the Rising Sun | Likely typo. - 258 | fruit[]fulness | _sic_. - 267 | FIGS. 95 to 102.--British. Nos.[ ] | The range of images from - to [] from Akerman. Nos.[ ]to | Akerman & Evans are - [ ] from Evans.] | missing. - 299 | and pilgrims.["] | Added missing quote. - 314 | "inscribed rock,['/"] | Corrected. - 335 | [b/B]asque for _head_ | Corrected for consistency. - - 385 | the root of the bracken.["] | Closing quote missing. - 386 | plura[l] | Added missing 'l'. - 386n | Byways in British Archæology, | - | 3[7]5-7. | Missing '7' provided and - | | confirmed in source. - 421 | floundering from F[l]ounders Field | Corrected to match prior - | | instances. - 428 | a corruption of Co[n]vent Garden | The intent seems to have - | | been 'Convent' here. - 431 | the scythes of Boudicca[']s | Probably possessive, but - | | left as in the text. - 432 | lewe[']s | Removed incorrect - | | apostrophe. - 438 | Arianrod/Arianrhod | Alternate spellings / - | | pronunciation. - 449 | the hippodrome[,/.] | Comma/stop error - | | corrected. - 472 | and ever[]where our hope | _sic_. - 479 | classica[l] | Provided missing 'l'. - 522 | but ["]the fact remains | Opening of quotation from - | | Gomme missing. - 555n | Cyclops Christiani[a/u]s | Changed to conform to - | | other instances. - 612 | Will[-]o-the-wisps | Added '-' to conform. - 635 | British [(]Channel [(]Islands) | Parenthesis misplaced, - | | appears elsewhere as - | | (Channel Islands). - 649 | chieft[ia/ai]nship | Corrected. - 665 | about their public affairs["]. | _sic_. The opening quote - | | mark for this citation - | | could not be located. - 674 | neigh[b]ours | Added missing 'b'. - 679 | one curly-headed virgin.["] | Likely close of quoted - | | passage. - 703 | ["]the four epochs | Missing quotation mark - | | provided. - 706 | the words ["/']God leadeth[']". | Corrected nested quotes. - 736 | watermen [t]outing | Likely typo: added 't'. - 754 | mea[n]t | Typo: added 'n'. - 779 | Budd[h]ist Monasteries | Added 'h' to conform. - 819 | of the Cornish Sancreed.[978] | The second footnote - | | on the page has no - | | anchor in the text. - | | One has been added, - | | arbitrarily. - 819n | _The Thorn Tree_, p. 40[)]. | Closed open '('. - 823 | _Cyclops_, p. 1[3]7. | May be p. 187. - 859 | adscriptigleboe/_adscripti | - | glebæ_ | The author misquotes R.G. - | | Latham. The spelling - | | is retained. - -Index - -There were several anomalies in the Index, which have been corrected or -completed to make the text useful. Punctuation has been made regular. -Some entries had no page references, and no attempt was made to provide -them. - - - 878 | Antiquity of European | _sic_: Page reference missing. - | habitation[] | - 881 | -- British, 24[0] | 3rd digit is missing, but this - | | begins a description of the - | | topic on that page. - | _coin_, [8/3]97 | Corrected page reference to - | | '397'. - | Co[n/o]knoe, 197 | Corrected typo. - | Co[n/o]k's Kitchen Mine, 222 | Corrected typo. - | Cunbaria, 330 | The entry is correct; p. 330, - | | however, is misnumbered as - | | 300. - 883 | fainites! / fainits! | The word is spelled both ways - | | in the text, but the index - | | entries reverse the references. - | | They have been switched here. - | fecu[u/n]d | Corrected flipped 'n'. - 884 | Five, 238, 437, [513], 503, 689 | No reference to 'five'. - | | on p. 513 (out of order) - | Grimm's Law, [51], 60 | '51' missing, but the Law - | | is defined there. - 885 | Herculaneum and Pompei[i, 19] | Final 'i' and page number - | | missing. Supplied by a - | | search. - 886 | -- coins, 247, 254, 265, 297, | Typo: there are Iberian coins - | 2[3/8]1, 386 | on p. 281. Mis-ordering is - | | retained. - 888 | [Morin, 275 / Morni, 175] | This entry is corrupted in - | | the text. - | The Mysteries, [56] | The text had no page reference - | | '56' was added as the only - | | plausible reference. - | | - 890 | Population density, [ ] | _sic_: Page reference missing. - | | - 893 | Trefoil, 286 | The duplicate entry referring - | | to p. 286 seems an error. - | | There is an image there which - | | which includes a shamrock - | | but there is no mention in - | | in the text. 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