XIV. DOWN UNDER

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.

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]

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.

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. 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: 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."

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]

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]

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]

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.

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.

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]

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.

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.

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.

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.

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.

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.

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

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. The entry is | | is retained.

Spotted a typo or a problem in this chapter? Tell us