Here, it is submitted, is direct positive evidence of a remote prehistoric time as interesting to us as deciphering the cuneiform or hieroglyphic inscriptions or exploring Palestine. Speculative dreaming over a far-off past which never had a present has nothing to do with these facts of language; these names applied to things, places, persons; this total system of mythology. The present writer did not begin as one of those poor pitiable 'Celtomaniacs' who had been poring till purblind over their reliquary remains of a past which they could not prove, still holding fast to their faith in the preciousness of what they clasped in their hands or enclosed in their heart of hearts, and who, when they shyly showed their treasure in the light of the present, were told their diamonds were but charcoal, and the look of faith and wonder in whose yearning, dreamy eyes was met with scorn or the simper of superior knowledge, until they felt the increasing light of today did but serve to make their folly all the more definite. Such a one was Myfyr Morganwy, who lately died as Arch-Druid of Wales. He was certainly in possession of the ancient cult more or less, which has never been altogether extinct in the country. He adored the sun-god Hu as his saviour, and assembled the brethren at the time of the winter solstice to celebrate the coming of his Christ to bruise the serpent of Annwn, that seed time and harvest might not fail. He maintained to the last that Jesus was Hu, and the Christian system a corruption of bardism[1]. Not as one of these did the present writer begin, and not as with them is the matter going to end.

We shall now turn with increased interest to the Roman and Bardic reports concerning the learning of Britain. Those stern Roman eyes hard as granite, out of which the British battle-onset had so often struck the fire-flashes, like the granite broken all a-sparkle, have in [p.445] them an arresting lingering look almost of wonder as the writers turn to speak of the barbarians into whose faces they had peered so often under the battle-shield, and whose souls they had never penetrated; whose past history they had never fathomed up to the time of leaving the island in a last retreat.

'The Gauls,' says Pomponius Mela, 'have a species of eloquence peculiar to themselves, and the Druids are its teachers. These profess to know the size and form of the earth, and the universe, the motions of the heavens and of the stars, and the intentions of the immortal gods. They take the young nobles of their tribe under their tuition, and teach them many things in secret. Their studies last a long time, as much as twenty years, in caves, or the depths of the forests. One of their tenets which has transpired is the immortality of the soul and the existence of a future state; which inspires them with much additional courage in war. As a result of this doctrine, they burn and bury with their dead all those things which were adapted for them when living. In former times they carried their accounts with them to the grave, and their claims for debts; some of them would even burn themselves on the same funeral pyre with their friends, that they might be with them in a future life.'[2]

'Bardism,' say the Barddas[3], 'originated in the Isle of Britain. No other country ever obtained a proper comprehension of Bardism. Three nations corrupted what they had learned of the Bardism of the isle of Britain, blending it with heterogeneous principles, by which means they lost it: the Irish; the Kymry of Armorica, and the Germans.' Beyond the Barddas are the Druids. 'This institution,' says Caesar, 'is thought to have originated in Britain, and to have been thence introduced into Gaul; and even now those who wish to become more accurately acquainted with it generally repair thither for the sake of learning it.'[4]

It is not necessary to notice the customary explanations of ancient names as Roman or Norse, because, if the present reading of facts be true, they are to a great extent superseded. Our land was mapped out and named and trodden all over ages before the Romans and Norsemen came, and their bloody hoofs did but little to obliterate the deeper footprints of the earlier men of a peaceful invasion.

It is beginning to be felt more and more that the effects of military conquests on the life of the land have been vastly exaggerated. Such conquest does not sink very deep; although it makes a great show on the surface, it melts into the earth like a snowfall and passes away. The re-conquest by the conquered begins at once. This is especially illustrated by the conquests of the Turk. It was so more or less with the Romans in Britain. No such Romanization occurred as that which is advocated by one class of writers, except in the codification of the laws. No tabula rasa was ever made by the Romans, or [p.446] they would have remained; nor by the Norsemen, for they were incorporated and absorbed. Both fertilized the race that fed on them and flourished.

Arnold of Rugby gave utterance to a false cry in English literature on the subject of Celt and Saxon; he was unwearying in his glorification of the Saxon and depreciation of the Celt[5]. This cry was lustily echoed by his followers, and has often been re-echoed by the present writer in the most frequently demanded of all his lectures, one on the Old Sea-Kings. That cry has been a common bond even between the historians Froude and Freeman[6]. Nevertheless we have been falsely infected with a shallow enthusiasm respecting the Saxon element, and were almost entirely ignorant of what might be signified by the words 'Celtic' and 'Cymric.'

The Cymry and the Celtae clung to the soil which their names had covered on the surface, and their roots had ramified below. The race was as ineffaceable as the names. The conquerors brought a fresh infusion of life and a wash of new words and later letter-sounds, but the older elements remained. Men might come and men might go, the race went on for ever. The Loegrians of England coalesced with the Saxons from the Humber to the Thames, and must have mainly supplied them with wives, as mothers of the amalgam.

Of course the present mode of diagnosis does not enable us to get beyond the namers, or to distinguish between the cave-men of the Palaeolithic tribes and the men of the river-drift. These have to be left in the lump as the Cymry, the race of Kâm or Khebma, the ancient genetrix of the north first named in Ethiopia. If there had been a pre-lingual race that crawled out over Europe from the warm African birthplace, language could not tell us. At present, however, there is no reason to suppose there was. The cavemen answer to the Kafruti, whose representatives in Herodotus are the Ethiopian troglodytes[7].

The kep (kef) in Egyptian is the concealed place or place for concealment, the Kafruti of Africa were cavemen, and language reproduces in the Isles the kep, coff, or cave, whether as the womb of the mother or the earth, which was primally personified in Africa by the Kheb-Ma or Mother Kheb, the hippopotamus. And on the other line the Khebm abrades into the Kam type, as in the cwm, coomb, quim, camster, or Camelot. The men of the Neolithic age as stone-polishers can be identified with the karti (Eg.) or Celtae also the men of the Hut-circles, Weems, Picts-houses and holes in the ground, the karti, are doubly identified, because karti (Eg.) means holes underground as well as other forms of the kar, caer, or circle, including the dual Wales and Corn-Wales.

Their representatives are still extant in the interior of Africa, where Stanley found them living in the subterranean habitations of Southern [p.447] Unyoro, described by him as 'deep pits with small circular mouths, which proved on examination to lead to several passages from the mouth of the pit to more roomy excavations like so many apartments.'[8] The nearest approach to a Hottentot village is still to be found in a group of beehive houses in the shealing of the Garry of Aird Mhor, Uig, Lewis[9].

The Egyptian kar is a hole underground, the ku. The hole becomes a cell, and the cell a shrine, in the kher, that is, the kha-ru or uterine outlet. With the r suffixed, this makes the word kherp, a first formation which on one line is the crib, on another the grave. The entrance and circle of the Cair at Clava constitute the womb-shape, and clava represents the kherp, that is, the kha-ru or feminine cell, which becomes the grave, or, in another type of the abode, the crib.

The karti, or men of the huts and holes, are known to have been spinners and potters, weavers and corn-men. A spindle-whorl, fragments of pottery, and a weaving-comb have been found among their relics. Dr. Blackmore discovered the cast of a grain of wheat in the clay which had formed a part of the cover of one of their pits. Also, two concave stones for crushing corn and making meal have been found[10].

The earliest beings who issued forth from the dark land with Egypt for the mest-ru (mitzr), the outlet from the birthplace, were doubtless black and pigmean people. They left their nearest likeness with the Akka and the Bushmen, and these have their fellows, more or less, in the little black or very dark people of various lands. They are extant in the short-statured type of the north. The anthropologists bear witness to the primary pigmean people of the Isles who preceded the Celtae. The name of the Cymry testifies to the black complexion. Also the Irish preserve two appellations which have been traced back from territorial to tribal names; one of these is the Corca Duibne, the other the Corca Oidche. Both were black people at first; the one dates from darkness, the other from night. So, in the African Mandingo, dibi is the dark; tobon, in Manchu Tartar, and tufan, in Arabic, signify the dark night. Not only does duibne denote black, it also identifies the Typhonians, the children of Tef, goddess of the Great Bear, and the celestial black country of Kush, whose star is yet extant by name as Dubhe in that constellation. Also, as the first goddess of the north was followed by Uati, so the Oidche or night people seem to echo her name; uat being a modified form of Khebt, and the Corca Oidche are the people of night.

In Scottish folklore the Picts (Pechs) are the little men, on their [p.448] way to become pixies or wee-folk altogether. This tends to connect them with the small dark people of the Palaeolithic age. Here language may have preserved an ethnical note, for the name supplies a type used for things minified and small as in the pixy and pigmy; Pigwiggin the Dwarf, and the Pykle or Pightle, the small enclosure.

The seven holes underground (karti), or seven caves; seven provinces, or seven nights, or seven stars, may not be of much avail ethnologically or topographically, but they have their measurable value in the astronomical allegory, as will be seen when all is put together again, and then we shall find that the heavens are a mirror to the prehistoric past of men.

The British beginning was pre-solar and pre-lunar. It was the Sabean beginning on the night side, and the dating from the dark, the mythical abyss common to the oldest races in the world. Caesar says: 'All the Gauls assert that they are descended from the god Dis, and affirm that this tradition has been handed down by the Druids. For that reason they compute the divisions of every season, not by the number of days, but of nights; they keep birthdays and the beginnings of months and years in such an order that the day follows the night.'[11] The British in like manner kept the same reckoning, according to the first form of time in the Jewish Genesis. They reckoned by star-time and dated from the darkness. They were the children of Seb, who in the older and dual form is Sebt, and in the oldest Khebt. In the hieroglyphics the star, as Sef (Seb), is the sign of yesterday and the morrow, the star of the evening and the morning that constituted the first time. They were Sabeans by birth.

Hence their claim to be the children of Dis. The Latin Dis is the Egyptian Tes. The meaning of wealth, as that which is derived from the depths of the earth, will not help us. But the Tes is the Hades, the depth, the abyss itself. This is the British dyved (tepht) of the seven regions. In the Druidic mythology there are seven provinces of Dyved called the patrimony of Pwyll over which Seithwedd Saidi was the king. Seithwedd implies septiform, and these seven provinces are synonymous with the seven caves of the Mexicans, Quiches, and other American races, from whence the migration started in the dawn of creation.

Latterly we hear a good deal of the Eusks or Euskarians, a black-haired pre-Celtic race, short of stature, supposed to have left remains in the Basque, the Laps, and among the earliest people Wales and Ireland. The Basque call themselves the Euscaldunac. The Eusk name, whatever its origin, is perpetuated on all the waters of Europe, and this in all its forms is traceable to Egyptian.

Sekh or uskh is an Egyptian name for water. Uskh and sekh interchange, and the uskh-ti or sekh-ti are the mariners of Egypt. The sekht is a barque of the gods, very archaic, as it represents the [p.449] lotus, one of the earliest arks of the waters; the still earlier one being the Irish orc, the uterus. The uskh was a large broad boat of burthen, on which the Egyptians moved their armies by water. Uskh also means to range out far and wide. Thus we have the water and the bark, the mariners and the voyagers, all named in Egyptian; also the uskh people who went out on the uskh, in the uskh, rowed by the uskh, in the uskh range as far as the migration extended.

In Cormac's Glossary the ancient form of the name 'Scot' is Scuit, and signifies the wandering[12]. Sailors are the wanderers of the waters. In Egyptian khet means to navigate. With the s, the causative prefix to verbs, we have the word skhet, the vessel, ark, or boat. The skute is an English name for a wherry, and the scuit, or the wanderer, or sailor, corresponds to the Egyptian sekht, the mariner. The word Scot, therefore, may render the uskht, as the wanderer of the waters, as well as being the name of sekht, who was the ark personified, the primitive bearer of gods and men. Us (Eg.) has the same meaning of a large, extensive range. Ukha is a name of the bark, and means to seek and follow. These are variants of uskh, and will therefore include the Ugrian name, the Eskimo, the Ostiak, Uzbek, Osage, Oscan, and others, according to the ethnological data. If to this name we add the masculine article (Eg.), p, p-uskh yields the uskh, or Basque. Also, just as uskh and sekh interchange in Egyptian, so another name of the Basque people is Sikani. And if the Egyptian feminine article be added to uskh or sekh, we have the tosk, and the tshek, the native name of the Bohemian tongue, whilst the Oscan becomes Tuscan.

The cangia is a native name of an Egyptian vessel. And the Cangiani once inhabited the promontory on the Minevian shore opposite Mona[13]. Menevia or menapia denotes a primal place of anchorage, and here the Cangiani name preserves that of the Egyptian vessel, the cangia, Chinese junk, as the oldest form of the kennu or canoe, also surviving in the segon (s-khen) of Segontium, near Carnarvon, the chief city of the Cangiani.

The Finns call themselves the Quains. In the hieroglyphics the khent sign also reads fent, and the khennu or khenit are the navigators, sailors, pilots; the men who paddle a canoe. Khen means to navigate, transport, convey by water. The khenit are equivalent to our khenti of Kent, who were called the Cymri. The khen as seafarers may also have had an especial territory (tir) in Cantyre, as well as in Kent and Segont.

Phanes is said to have been found as the supreme divinity of the Finns[14]. If so, this suggests the derivation of their name from the same original as that of Pan and Fion, or the Fenians. That [p.450] original, according to the present reading, being An, the Egyptian Anup or Sut-Anubis, god of the Dog-star, our Baal. An, aan, and khan (as in the cynocephalus) are interchangeable; also the ben and the fenek are types of the dog-headed divinity, and fan or fion, Pan or Phanes, are forms of the same name. The Finns also worshipped the Great Bear as a goddess named Otava, tef being the Egyptian Typhon represented by the Great Bear. They have the great hill Kipumaki answering to the mount of the north, the khep of khebt. On its summit was the large flat stone of Kêd, surrounded by other large stones; in the middle one there were nine holes for the burial of diseases. The goddess who collected the diseases and cooked them did so in a vessel corresponding to the pair or cauldron of Kêd. Her name of kivutar seems to be a developed form of kheft.

The goddess of healing is named Suonetar, and the invocations addressed to her are called the runas of Svntv, i.e., of regeneration[15]. San (Eg.) means to charm, heal, restore, and save.

The Finns belong to the so-called Chudic or Shudic races, and the name identifies them with Sut of the Dog-star, the son of the typhonian genetrix and first form of the male god in heaven. In Egyptian the name of Sut, Suti, Sebti, is a deposit from kheft, the name of the north and its goddess. The Shudic races ale also those who went northward, but Shudic is secondary to the Khafetic or Japhetic name, and if the modification had taken place before the migration occurred, then the people so named would be secondary also, following the Khafetic or Cymric race. Still, the modification of Kheft into Clod or Shud may have been wrought out in Europe and the race may belong to the original people of the north.

The early inhabitants called Britain the Island of Bell, that is Baal, who, as Sutekh, the child Sut, is identifiable with the Saturn of Plutarch[16], who was bound in one of the British Isles. The people of the star-god Bell are one in mythology with the Finns of Phanes, Fenek, An, or Anup. The Chronicles of Eri[17] assert that long before the Celts left Spain, the god 'Baal had sent the blessed stone Liafail' to their ancestors with the instruction as to its proper use. This points to the Celtae coming by land from Egypt to Spain, and thence to Ireland, and at the same time distinguishes between the Celtae of Celtibenia and the earlier Cymry. According to the present view, Baal is Bar, the son of Typhon, or Sut-Anubis, who took shape in these islands as the Sabean Arthur, son of the Great Bear. The stone is the seven-stone of the Druids[18], the stone of the seven stars. One of the stones, the syth-stone, bears the name of Sut, i.e., the Sabean Baal.

There was a people known to the geographer Ptolemy[19] whom he calls the Epidii. He mentions the island of Epidium, lying between [p.451] Scotland and Ireland, and designates the Mull of Cantyre Epidion Akron. The Epidii may very well represent the Khefti. Also, in Egyptian, Kheft passed into the later Buto (Uati), and the isles of Bute may also represent the modified form of Kheft. They are seven in number, and as Hepta is seven in Greek, and hept in Egyptian, it seems probable that the seven isles of Bute were the Epidium of Ptolemy, and the Epidii an extant relic of the Khefti, named after the goddess of the North and the seven stars of her constellation.

A circular enclosure at Dunagoil, in the island of Bute, is called the Devil's Cauldron, in which rites of penance were performed. One part of the purgatorial pains consisted of sleeplessness; the penitents being threatened by the priests with eternal punishment if any one of them went to sleep. To prevent somnolency, they were provided with sharp instruments for the watchful to keep the unwary awake. Also in the burial-ground of the church the sexes were not allowed to mingle, but were interred apart until after the time of the Reformation[20]. These facts show the Devil's Cauldron belonged to the goddess Kêd, and that her rites survived to a late period. Her cauldron had to be watched for a year and a day under the strict injunction that the boiling was uninterrupted for a moment[21]. The penitents were keeping Keridwen's watch, and the dividing of the cauldron in two halves was also imitated in the separation of the sexes in burial.

Kheft (Eg.) came to signify the devil in Egypt, and here the cauldron of Kêd had become the devil's.

The Epidii are in the next stage of naming to the Japhetic race, descending from Kheft or Kêd. The same name apparently enters into that of the Menapii, a people of Ireland also mentioned by Ptolemy[22]. Dublin is supposed to be on the site of the ancient Menapia. Pliny[23] likewise designates the island of Mona or Man by the name of Menapia, by mistake apparently, as Menapia was the name of the mainland-point of the promontory of Segont. Also Menevia is the old name of St. David's. Apia and Evia are modifications of Khefi or Kêd. The old genetrix as Teb seems to have retained that form of her name in Dublin. In Egyptian men signifies to warp to shore, arrive, and anchor; it also names the harbour. Api (Eg.) means the first, chief, ancestral. So derived, Menapia or Menavia names the place of the first arrival, anchorage, and harbour, on whichever coast it may be found, and the Menapii would be the primordial inhabitants, whether in Wales, Ireland, or elsewhere.

The tradition of the Bards, now to be listened to with more respect, is that the first colonies came forth seeking a place where they could live in peace, and that they fled from a land which they could not possess without warfare and persecution, whereas they desired to do justly and dwell at peace amongst themselves. So they came across [p.452] the 'hazy sea,' from Defrobani. Defrobani agrees with Taprobane, a name of Ceylon. Did they mean they came across the hazy sea from Ceylon?

Here we have to distinguish between the celestial and geographical naming. Tep is a particular point of all commencement in the mythological astronomy, the beginning of movement in a circle, the starting-point. Ru is the outlet, gate, mouth. Tepru means oral commencement. Tepru is also a name of Tabor, a mount of the birthplace. Ben is the supreme height, the roof. Tep-ru-bani was an initial point in the solar circle, without going back for the moment to the earlier circle of Tep, the Great Bear.

The old writers, in their stories of voyages and the strange creatures to be met with in the East, often speak of the mermaid; a being half fish, half woman, that was to be met with off the coast of Taprobane. The Mermaid of the zodiac is the original of this, and is still to be found in the north-east or Taprobane, the sign of the Fishes, the lofty outlet or bekh of the beginning. That is the celestial Taprobane, which may have various geographical applications. It happens that we have another name of Ceylon amongst us. The island is likewise known as Serendib. Serendib is the place where the Hindus locate paradise, the place of beginning. Hence Adam's peak is found in the island. When Adam was cast out of Paradise, say the legends, both Jewish and Arabic, he fell and found footing on the island of Serendib; Eve on Djidda[24].

Adam is Atum (Eg.), who was the lord of this place and point of commencement in An (the fish) or Serendib. In the Samaritan version of the Pentateuch the name of Serendib (בידנרס) replaces that of Ararat[25]. These can be identified as one according to the mythos. The teb or tep is the point of commencement in the circle for Noah or for Adam, and it is the Tap in Taprobane, the Def in Defrobani, the Teve in Teve-Lanka, another name of Ceylon, and the Dib in Serendib. Tep (Eg.) denotes the upper heaven, the top, and the tepht is the lower. The ser or tser was the rock of the horizon; another name for the Tep Hill. This rock, the Ser-en-Tep, was at the initial point, where the solar ark rested in the birthplace of the beginning. From this exalted height we must descend to note a most trivial application of the word and signification of Ser-en-Tep or Serendib. It is a well-known threat, the meaning of which is entirely unknown, for our peasantry to promise a boy a 'Serendible good drubbing,' and this, which has been perverted at times into a 'seven-devil good drubbing,' is supposed to attain the highest point in thrashing. This is Serendib in England. It is also hieroglyphical. One ideograph of ser is the arm with the sceptre of rule grasped in the hand, typical of the arm of the Lord (Osiris), put forth in the person of Horus, the [p.453] Messiah son, at 'Ser-en-Tep,' each time the sun crossed the equinox of spring. The lifted arm and the topmost point are to be realized in our 'serendible good drubbing.' This descent of the mythical imagery to such common use serves as a kind of gauge for the length of time demanded for its transformation.

The ser or typical rock of Egypt, and of the Hebrew writings, whence came the living stream, was likewise the place where precious metals were found, and the word 'ser' is determined by the tam, that is, gold sceptre; ser signifying things of a golden hue, and this ser, the typical rock of old, still survives with us by name. The tzer becomes the rock, 'sela,' for the first time in the Hebrew writings[26], and in the lead mining districts of Cumberland the beds of rock which contain the ore are called 'sills.' The sil proves that we had the ser rock of the beginning.

Taprobani or Defrobani may have also been a type-name of Egypt. There was, according to the poet Dionysius[27], a Taprobane situated in the Erythrean, that is, the Red Sea. Tep was a city consecrated to Buto (still earlier Tep), goddess of the north. Tep-ru-Benn identifies the point of commencement in the land of the pyramid and palm, if it was meant for Hay. They say they came across the 'hazy sea' from the land of Hay. Hay in Welsh and kheb in Egyptian is the name of corn: khebu a crop of corn; and they were led forth from the land of corn by Hu, the god of corn. Kheb is the name of Lower Egypt, and Kep of the inundation. Hence we may infer that Defrobani and Hay, if geographical localities, were names of Egypt. Atum (Adam) of the peak in Taprobane or Serendib was the great god of On or An (Heliopolis) in Lower Egypt, and Irish legends assert that the migration proceeded from Anald, or An, the old.

A people deriving from Taprobane claim to come from the first and loftiest point of commencement. In the celestial allegory this means the circle of Tep or Khep, the Great Bear. If topographical, it is neither Taprobane of Ceylon nor the Red Sea, any more than the heights (ben) of Dover. They would claim to derive from the high lands in the country of Kam and Kush.

The divine names belonging to the myths are easily traced and identified in almost any language or land. But the names which have become ethnological and topographical for us are now more difficult to determine. Emigrants from Africa would not forthwith become Cymry and Celt, Gadhael and Pict. The nearest to an ethnological link between Egypt and the isles appears in the name of the Cymry preserved by the Welsh. Kam is a name of Egypt and of the black or dark people. A relic of the 'darkness' of Kam may be traced in the meaning of 'Gammy' which the tramps apply to their argot as the dark language, or lingo used for keeping dark. The sons of Kam were doubtless very dark when first they came.

[p.454] Martin, in his Itinerary Through the Western Islands of Scotland, says the inhabitants of the island of Skye were at that time for the most part black[28]. Doubtless that is over-coloured, but all who have travelled in the isles and in the remotest parts of Wales and Ireland have met with the old dark type, which has been greatly modified by admixture, but is not yet extinct.

On the Egyptian monuments the dark people are commonly called the 'evil race of Kush,' but when the Ethiopian element dominates, the dark people retort by calling the light complexions the pale degraded race of Arvad. And, in the ancient poem called Gwawd Lludd y Mawr[29] the detestation of the dark race for the light breaks out in a similar manner.

'The Kymry, flying in equal pace with ruin, are launching their wooden steeds (ships, the 'Horses of Tree') upon the waters. The North has been poisoned by depredatory rovers of pale disgusting hue and hateful form, of the race of Adam the Ancient, whom the flight of ravens has thrice compelled to change their abode and leave the exalted society of Seithin.'[30] Here it is claimed for the Cymry that they belong to the dark race, the pre- or ante-Adamic race; the children of Sut, the Druidic Saturn. It is the conflict of the dark and light races, such as is said to be found in the cuneiform legends of creation. The meaning can only be measured by the mythos which will show that Adam the ancient is the red man, so to say, versus the sons of Kam; and whereas the lighter complexions, and later Solarites, the world over, prided themselves on being the children of Cymry date from the dark, and prefer it to the hue of the white men who come to proclaim that they belong to the fallen race of Adam. This preference was expressed long after the Roman period of occupation.

Indeed, it would seem that in the England of our day either the growth of beard is visibly changing the face of the people or else the ruddy, fair-haired, light-complexioned Norsemen, who once came to the surface in these islands and floated for some centuries as the crown and flower of our race, are being gradually absorbed by the primeval dark type just as the foam of a troubled sea flashes white awhile and then merges once more in the dark depths; as if the more ancient hue had included theirs for colouring-matter and still asserted its supremacy.

Kam is a typical name for Egypt, and in the hieroglyphics 'ruui' means islands. The Kam-ruut might thus be Egyptians of the isles. But we can do better than this on behalf of the Cymry. And first of the word itself. We are told nowadays by the Latinizers of language that the Cymry are the Cimbri and Cambroges. Why not Comrogues? This can certainly be honestly derived from 'Taffy was a Welshman, Taffy was a thief,' ergo the Cymry were [p.455] the Comrogues or Combrogues, whose language, we may infer, is the Combrogue!

Zeuss[31] gives the oldest recorded form of the word as that in the Codex Legum Venedotianus, where it appears as Cymry, plural—ruui (Eg.) is plural for the isles—Kymru, for the country, and Cymraeg, for the language. Cymry corresponds to the Kimmerians of the isles, the north, and the darkness, or the black skin, the Κιμμέριο, Kimmerii, of which the ground form is said to be Kymr. But there is another possible reading, according to which the Cymry need not have named themselves from Kam or Egypt. Gomer (רמג) is the discoverer of the isles as the first. The Welsh philologists understand the word cym to mean the first. The Scottish kimmer, a young girl, is a first form, and chimp (Dorset) means a young shoot. Kimr, in Celtic, denotes the first in might, as the warrior, and the word appears to enter into the name of the Druidic god known among the Gauls as Camulus. This agrees with kem (Eg.), to discover; kem, an instant, first in time; khem, the shrine of the first Horus; kham, matter, body; kam, the black; all forms of the first. Moreover, the Egyptians came in the course of time to call the barbarians the ignorant, the savages, the aborigines, kam-ruti, and these preceded the cultivated Rut of Kam, or Egypt. Kam or kem (Eg.) means to discover; rui (Eg.) denotes the isles; and the Kem-rui would be the discoverers of the isles. Here we might utilize the typical Gomer. Gomer, in the book of the generations of Noah was the son of Japhet, whom we identify with kheft, the north, and the first of those amongst whom the isles were divided in their lands[32]. So far, so good but we have further to find the meeting-point of the Cymry and the Cabiri. According to Stephanius of Byzantium[33], the Cimbri or Cimmerii were called Abroi. Ap (ab) is the first, the ancestral, head, and with the rui (Eg.) for the isles, the Ab-rui are the first islanders. Abrui is an abraded Kabrui, and Kabrui (Eg.) means the island-born. The Hebrew word gevi (יוג), rendered gentiles, relates Gomer to the ancient mother Khef and to the north, and the children of Khef were the sailors, the Cabiri, the later Abroi, hence their oneness with the discoverers of the isles, the Cymry. Abarts, the Hyperborean mentioned by Herodotus[34], was the hero of a story that the writer declined to relate as belonging to the Hypernotians, or one of those tales which are told only to the marines. Abaris was said to have carried an arrow round the earth without eating anything. Abaris personifies the Abaroi or Cabiri, the sailors, and his arrow may have been the mariner's compass. The story was probably told of the Cabiri, who sailed round the world by the aid of the arrow that pointed north. In Egypt only can we find the starting-point of both the Cymry and Cabiri as one people.

[p.456] The ancient genetrix of the human race in Africa is named Kheb­ma, as before explained, and this word modifies into Kheb and Kam, as names of Northern Egypt. The an (Eg.) are the children, sons (a plural of ar, the son), companions who take one form as the seven Cabiri, answering to the seven sons of Mitzraim, i.e., Kheb or Kam, originally Khebma, the place or the mother, Kheb. The letter y in Cymry is not a primate; it represents the f, as guilty is the earlier guiltif; so that the original form of the word is Cfm-ry, and cfm corresponds to the Hebrew םוח, which we find at last in khevma or khebma, the hippopotamus and the type of the land of Kam, the typhonian genetrix, whose children are the Camari or the Cabiri. They are the an, or children of Kam, the black Anians. The earliest records of the past were entrusted by the primitive people to the keeping of the heavens, and it is there they have yet to be deciphered and read in the primal hieroglyphics. The Kamani or Cabiri in India, Wales, or Scotland, are the children (an) of Kam, Kfm, or Khebm, the old hippopotamus goddess of the north pole, who bore the Cabiric seven. These, wherever found, date from the first formation. If the y at the end of the word implies the k, then we have the an in an earlier form as the rekh (Eg.) or race instead of sons, and the Cymraig are the race of Kani, Kvm, or Khebm, the hippopotamus-goddess, the typical abode of birth, still extant in the cwm. The Laps, who call themselves the Sabme, are the same people by name, as the ethnologists arc now beginning to suspect them to be by race. In Egyptian the ruti are the race or rekh, and, as we have seen, Khem-ruti is the Egyptian type-name for the uncivilized and savage race.

These then are the representatives of the earliest ruti of Africa, the Kafruti, Kamruti, Kvm-ruti, or Khebm-ruti, who went out to become the Sabme-ruti of Lapland, and the Kamruti, Kamari, Kam­rekh, or Cymraig, or Cymry of Wales.

The traditions of the British bards may be precipitated into some form of solid fact when we can once evaporize the mythic matter which held them in solution. These tell us that the colonizers came across the 'hazy sea,' considered to have been appropriately named, from the land of Hay. Hay in the old Welsh, as in Irish, would be Ham. Ham is modified from Kam. In Egyptian we have the origin of this permutation of m and v, and there it is m and b, as in num and nub, these permutations are made visible in the hieroglyphics by which more than one phonetic value is obtained from a reduced ideograph. If we take the permutation of the v in Hay with b, this gives us the land of Hab.

A modified form of kheb is found in the name of a land that lay below the second cataract, called the land of Heb. 'I entered the land of Heb,' says Su-Hathor, 'visited its water places and opened its harbours.'[35] This was in the time of the Second [p.457] Amenemhat, Twelfth Dynasty. That may have been the Welsh 'Land of Hay,' with the name so ancient as to have then become thus modified from Kheb!

The land of Hay we know as Kab, and it has been shown how the two names of Kam and Kab are interchangeable on account of an original name khebm or kvm (םוח) Welsh cwm. We can illustrate the modification in Welsh by the name of the Gipsy. There is no need to assume that the name of Gipsy is a corruption of Egyptian. Further research will teach philologists that language never has been tampered with in the past as it is in the present. Kheb is the hieroglyphic form of Egypt. Si is a son or child. Kheb­si, the child or descendant of Kheb, Kab, Kab-t, Egypt, is our Gipsy. And in Welsh the kab has not only been modified into Hay, it has lost the h in af or Aiftess, a female Gipsy, whilst keeping the meaning, and Egypt is known as Yr Aipht.

We begin with kab, the inundation, that which is poured out on the ground. Kheb is to be laid low, be low; kheb is Lower Egypt. Khept is to be extended on the ground, to crawl, sit, or be prostrate on the ground. Kaf and hef also signify the same thing, to squat or crawl. Hef is the name of things that go, squat, or crawl on the ground, as the viper, snake, caterpillar, worm, and a squatting woman. Af is the sun in the lower hemisphere, the squatter and crawler. See how this survives in English. The eft crawls on the ground. The havel is the slough of a snake, cast on the ground. The hoof and hoff (hock) are parts next the ground. Ivy or alehoof creeps on the ground. Haver is the part of the barn-door close to the earth, whilst the hovel squats near to the ground, and in Welsh the Gipsy is still the Hay or Af, as the squatter on the ground; this proves how closely language has likewise kept to the rootage in the primary stratum. Aftess or Aiphtess is in Welsh the female Gipsy—t being the sign of the feminine gender in Egyptian—whilst in the Scotch name for Gipsy the earlier 'hfa' has modified into 'faa.'

The Gipsy, as the child of Kheb, is named from Lower Egypt, and from the hippopotamus goddess who became the British Kêd, the mother of the Ketti. We are only using the Gipsy name, however, as a camera obscura in which we can see the backward past. Kheft is modified on the one hand into Aft and on the other into Kêd, from which it is proposed to derive various names of the people of Britain. Whatsoever after-applications the names derived from Kêd may have, the Khefti or Japheti are the people of the north, the hinder part of the whole circle. These are named from the north and the goddess of the North, who was Kheft, or Aft, Welsh Aipht. The original name is extant among the Finns in their goddess Kivutar, whilst the accent on the e in the name of the British genetrix Kêd denotes the missing consonant.

[p.458] Javan was one of the sons of Japhet[36], and the earlier name of the Akhaioi who became Hellenized, is Achivi; also Koivy is a name of the Hellenistic languages. These, too, were the sons of Kheft, the genetrix, and mother of the gevi or gentiles. In the modified form we have the khuti, the chudic or tschudic races in general, who were the first to cross Europe, the quarter of Kheft or Japhet. These issued forth as the Khefti or Gevim of Genesis. The Gutium of the Assyrian astrological tablets, who are synonymous with the Gevim, must have belonged by name to the Khefti or Kheftim, whence the Gutim. In the modified form of the name we have the Ketti, Coti, Catini, Gadeni, Cotani, Catieuchlani, and others. With these must be classed the name of the Goth.

This secondary stage of the name corresponds to that of Gwydion, the British Mercury, Sut-Anubis, the son of the mother Kheft or Kêd, as if these were the children. The first of the sons of Kheft were the Cymry (Gomer) of the isles. In Nennius[37] the descendants of Gomer (or the Cymry) are the Galli, and he derives the Scythi and Gothi from Magog, the second son of Gomer, as the Cymry in the second degree. Kheft then, modified into Khêd, gives us a type-name for the Ketti of these isles. Khêd, the mother, is for ever identified with the ark of the waters represented by the revolving Bear. The seven stars of that constellation are the seven Cabiri, the primordial navigators. The people who came into the isles could only come as navigators in post-geological time. These named in Egyptian are the Ketti. Khet means to navigate, sail, go by water, or with the current towards the north. Thus the ketti are the sailors, the sons of Kheft, goddess of the north and the Great Bear, the mother Kêd. The isles must have been discovered by the Cymry, and these therefore were the kheti of the north, the chudic people in general, an early branch of whom came into Britain.

We are told by the Barddas that one of the three mighty labours of the island of Britain was lifting the stone of Ketti[38]. This was in building the circles or arks of Kêd, which again relates them to the Ketti as the builders. Callimachus[39], identifies the Celtae as the Keaton.

The Atti-Cotti are mentioned by Ammianus[40]. Jerome also speaks of the Atti-Cottos[41]. Concerning two ancient Celtic tribes, the Scoti and Atticoti, he says: 'The nation of the Scoti have no wives (each man for himself), but, like cattle, they wanton with any woman as their desires may prompt. I, as a young man, have seen the Atticoti eating human flesh.'

Atai (Eg.) is the chief, superior, noble. The 'Ara-Cotii, famed for linen gear,' are celebrated among the first great founders of the world who ploughed their pathways through the seas in the dim [p.459] starlight of the past, called the 'distributors of men and countries when there arose the great diversity.' The kheti, in Egyptian, are also the weavers, from khet, the loom, and to weave. Thus the coti may be the sailors, builders, and weavers, under the one name derived from Kheft.

Moreover, Kep or Kef, the goddess of the Great Bear, the ark of the seven Cabiri, survives in the kef, the cabin, skip, skiff, and ship, each a name of the water-vessel called after the water-horse. The coti or ketti, then, we identify with the Abroi or Cabari, the sailors, and both with the discoverers of the isles, the Cymry. Their fame as weavers agrees with khet (Eg.), net, or woof, the later form of knitting being to weave.

Kêd or kud abrades into hud. In Egyptian khep is mystery. Khept was the goddess of mystery, or the mysteries. Cibddar, in Welsh, is the mystic, or son of mystery; and the land of Hûd is a name of Dyved. The cell of Kêd is found under the flat stone of Echemaint; and this cell under the flat stone is called elsewhere Carchar Hûd, the prison of Hûd, the mystery. Carchar, the plural of car, is karti (Eg.), a name of prisons, the kars, below. The cell of Kêd and Hûd identifies Hûd as the modified form of Kêd or Kûd, and Hûd, the mystery, is the equivalent of kep (kheft), the mystery, in Egyptian, and the kars of Hûd in the mysteries correspond to the kars of Dyved in Wales, called the land of Hûd. Hûd as a name of Kêd gives us the feminine Egyptian form of Hu, and we recover the genetrix and her son in Hu and Hûd. Hudol, in Cornish, is a magician, as the son of Hûd. Now, another Welsh name for the Gipsies is 'Tula Abram Hood'; that is, the people of Abram Hood. In Egyptian tula (tum) means a whole people, a community. In Ab-ram we have another form of kab, hab, af, hef, the word for squatting on the ground. Rem, in Egyptian or English, is to rise up and remove. Af-rem is squat and go, as is the Gipsy fashion.

Another reading is possible however without going to this root. The Gipsies call themselves the Roma, their language the Romany, and in Egyptian, rema is the express name for the natives of a country, and a people who called themselves Rema in Egyptian would mean natives of Egypt. If for ap we read kab, then Tula-Kab-Rem-Hut is the hut people who were natives of Egypt. The Gipsy name of Hood, again preserves that derived from Kêd, in the form of hud. Hu was the son of Kêd, and the people of Hu are the Hut or Hood, the children of Kêd. So Kheft became Uati in Egypt. The son Hut (Eg.) is corn, or the seed of Kêd (compare the kid), and the priests of Kêd were called Hodigion, bearers of ears of corn. Hod is corn in Welsh, and hut in the hieroglyphics.

A still more curious connecting-link in relation to the word 'hut' is supplied by the statement of the Lee tribe of Gipsies, who told [p.460] Borrow[42] that their name in Egypt signified an onion. In this count they had identified it with the Leek, which modified into Leigh, at lastly Lee. Now in Egyptian the onion is 'hut,' and they were the 'Tula-aph-remhut,' who were the Hut by name, which, as the Lees said rightly, is the Egyptian name of the onion. Hut, the onion, also means the hot; rekh (Eg.), the equivalent of Lee signifies heat, and Leek modifies into Lee. Moreover, the onion is worn in the hat by the Welsh, and the Egyptian hut is both onion and hat.

This forms a further link in the chain which connects the Gipsies, Egyptians and the primitive people of our islands, by name.

The Hodigion were an order of priests. The magic wand of Mathonwy, which grew on the bank of the River of Ghosts, was called the Hudlath by Taliesin[43]. This was the staff of the Druidic priests, also named the Hud-wydd. Wydd is wood cut from the tree of life, the Egyptian and English ash. The hut staff is a mace in the hieroglyphics, and the determinative of the onion; it is apparently headed with an onion. This sign would therefore be equivalented by the onion worn on the head, in the hat, of the hut.

From time immemorial there has been a Gipsy encampment near Kelso, at a place called Yetholni, where the Gipsy king Lee died a few years ago. This was the holm, the land deposited at the confluence of two waters, the location of the Hut. Yeth and Heth permute in the names of the Cwn Annwt, or hell-hounds.

The gevi, or gentiles; of Genesis are the heathen, and the hut give us the name of the Huthen, or Hethen, the worshippers of Hu and the children of Kêd, who were our ancestors.

We have now got the khut, coti, or ketti, in the modified form of the Hut or Huti. Meantime this had occurred. The beginning was with the Great Mother, who bore her Sabean son as Khut (or Sut, the Dog-star); in later ages she bore the solar child, whose name is Hu. Kêd and Hu are the Great Bear and Sun. The moon was also adopted as a type of the genetrix. Huti (Eg.) is the sun and moon joined together in the hut or winged disk. Thus Kêd and Arthur, or in Egypt Sut-Typhon, were first—as will be demonstrated; the moon was second, and the sun was last. Now with the Hut and Huti we have the blending of lunar and solar astronomical mythology, and the modification of Khuti into Huti is the replica of the Ketti people becoming the Hut.

When we first hear of Somerset, a tribe of the Hedui are dwelling in the east of the shire. This word has the Egyptian terminal 'ui,' which also means the proper, good, genuine. The hedui are the proper or true hed, i.e., Hud or Hut. They are also the people of the upper half of the circle, the south-eastern part. Hut (Eg.) is the name of this upper region, and of the white crown. Hutui is the upper and right-hand half of the whole.

[p.461] Hut is white and light. On the western side are the Cimbri or Cymry; they are on the dark side of the circle, and kam (Eg.) means black; the west is the Ament. The Hedui thus claim to belong to the primitive people who derived from Kêd, Kheft, or Japhet. In either sense the nomenclature is Egyptian.

The Hedui of England became the Gaulish Aedui and the Irish Aedh. This is traceable. The Gaulish Druids looked to England as the chief seat of their religion. Both Hedui and Aedh meet in one divine name—and these divine names are alone primordial—that of the god Hu, whose title, as the son of Kêd, was Aeddon, the British Adonis. The priest of Aeddon was named after him as the Aedd.

'I have been Aedd,' says Taliesin[44], describing the transformation of the deity from one character to the other, as it was represented in the mysteries. At (Eg.) is the lad, and in our English, 'Jack's the lad,' the meaning is enshrined. Jack (Kak) was the god in the dark, Hu in the light, and Taliesin, having just passed through the change, says, 'I am now Taliesin,'[45] or the radiant one, i.e., Hu.

The origin of the Aedui and Hedui and their relation to the sun-god, who, as the child, was the still earlier Sabean fire-god, are shown by the word Aedha, Greek aithos, Latin aedes, and its connection with warmth, fire, or light; also with the Hindustani id, the solar festival at Easter, and with od, the Akkadian name of Shamash, the sun-god.

The Irish ecclesiastics of this name are countless, which shows it was of a sacred type. It is rendered Aidus by the Latinists, and by the English it takes a return curve, and is always rendered Hugh, the hard form of Hu. Mac-Hugh, or Magee, is the final shape of the son of Hu. Cathair Aedhas is the stone or circle of Hu, and the son of Hu is an Aed in the English church, as Bishop Magee.

The god Hu and his followers, the Hut and Hedui, are solely responsible for the 'Jews in Cornwall,' of whom tradition tells. The Hut with the s terminal instead of the t would become the Hus, as children of Hu. Hu or Hiu becomes Iu. Iu (Eg.) means to go forth, as did the son of the mother called Hu and Iu. The Ius are the Jews. The story is that Jews migrated to Cornwall, and worked as slaves in the mines; this is continually repeated in Cornish books. But if the Jews were ethnological, they would still be the Hut of Wales, who were called Hus or Ius. The Hebrews only got there by an edict of language, through the sound of the letter j. The name is not ethnological. Old smelting-houses are still called 'Jews-houses' by the Cornish people. This offers the right clue.

Hut, in Egyptian, is the white, whether metal or other substance. Hut is the name for silver, as the white metal. The white metal, Hut, rendered silver, most probably includes tin, so inseparable is Hut and the white thing, the image of light and of the white god Hu. But that does not matter here. Huel is the Cornish name of a [p.462] tin-mine. This relates the tin to Hu, the white god, and Hu with the terminal is Hut. Hut being white is also that which is whitened. Iua (Eg.), for instance, means to wash, that is, to purify and whiten. This process applied to smelting and refining ore, making the black tin white, is Iua in Egyptian, and the refinery is the Iua-house, or Jew-house, singular; Jews-houses, plural.

This derivation of the Jew-house from Iua, to wash and whiten, is corroborated by the fact that the smelting-house is also called the white-house, and white is hut (Eg.). White represents an earlier quhite in Gaelic; and chiwidden, in Cornish, is the white or Jew-house. The Egyptian hut, for white, had an earlier form, as khu is light, and akhu is white, and with the terminal these are khut and akhut. Chi-wid-den, however, rendered khi-hut-ten (Eg.), might mean the white house as the place of beating and spreading out thin, to whiten or make the white, and khi-hut—that is, literally, the house of white tin.

The chiwidden, or white house, is the smelting, refining, beating, whiting house; and for discovering this process chiwidden was placed in the Christian calendar of saints. Chiwidden, as person, can also be derived from the white god Hu. The white god and the white substance have one name as tahn, the repa, and tin. Chi-hut-tahn is the young sun-god, the heir-apparent, who is the white ruler, the Iu or manifestor, who was Hu in the character of Aeddon or Prydhain.

This appearing youth also turns up in Cornish hagiography as a companion of Chiwidden, called St. Perran, who landed in Cornwall at Perran-Zabuloe with a millstone tied round his neck[46]. Per-ran (Eg,) signifies the appearing, manifesting youth; it has the same meaning as Per-t-han (Prydhain) and again as St. Picrous (of the crossing, where the eye of Horus or the tahn is found in the Egyptian planisphere), who was also credited with the discovery of tin or tahn. Kiran in the legends equates with Piran.

The spelling of the name of Kiran called the saint will enable us to clinch the meaning. Kir or kar (Eg.) is the course, and an (Eg.) means to repeat, appear the second or another time. Kiran is the great saint who in his old age went to Cornwall to die. Cor-an (Eg.) is the repeated, secondary circle or cor, and he is undoubtedly the Corin or Corineus who was fabled to divide the island of Albion with Brut in the time of the giants[47].

Market-Jew is one of the many names of Marazion[48] connected with the legend of the Jews in Cornwall. We have identified the Jew with Iua, to whiten and purify; the market hyphened with it shows its relation in Egyptian, but not by making Market-Jew the Jew's Market. Khat (Eg.) is the name of a mine and a quarry. Mar is a region, [p.463] a limit, a street. Mar-khat-iua is the region, the limit, of the mine and smelting-houses. Market-Jew, then, is a name of the place solely associated with the mining and smelting of the famous tin.

Different names of Marazion tell the same tale. Mara-shen (Eg.) is the water-limit and the lands end, as place of turning-back. Mar-kes-iu, the form used by Leland[49], Mar-kys-yoo used by William of Worcester[50], and the other spellings, Markesiow and Marghasiewe, correlate with the Iua or Jew in this way. Mar is the region, land-limit, bank, as it is likewise the water-limit; khes is to ram, beat, pound, found, and if we keep to our determinative Iua to whiten, the Mar-khes-iua is the water-region or land-limit of the foundry and refinery of tin.

Norris[51] says it is a rule without exception for words ending with t or d in Welsh or Briton, if they exist in Cornish, to turn the t or d into s. Thus the hut become the hus, ius, or Jews in Cornwall.

The Jews vanish and leave us the Hus or Hut, the worshippers of Hu and children of Kêd.

Mother and son are typified by the mine and metal. Kheft, the hinder quarter, the north, the underworld, the well of source, is also the mine. Kheft was the mine itself abraded in Khabt and Khêt (the eagle or accented a having been an earlier fa), the mine, the quarry; and the white metal, the Hu, was the child of the womb, the Kêd, Kheft, Khaut. Kheft, the mine, still survives in the shaft.

The rut in Egypt were the race, the people, mankind. And the word lives in the English lede for people and mankind. It is a type-word in various languages of the same value as rut. In the names of places we have the land of the rut, in Rutlandshire, Redruth, Ruthin, Rutchester, Ludershal; the City of Lud, in London, and Ludlow. Then there are the laths and ridings.

The county of Kent is divided into five 'laths' for civil purposes, and these are subdivided into hundreds. The lath is supposed to come from the Saxon gelathian, to assemble. But the Cymry and the rut, as the Egyptians called themselves, are more likely to have brought the name of the lath, especially as the rut is a symbolical figure of five—the sign of five steps corresponding to the five laths of Kent; and as the rut image is the determinative of the word khent, the south, so the country of Kent is in the south of England.

We have the earlier orthography of the lath and leet in our rides, ruts, and ridings for divisions; rod-knights, or reding-kings; rate, to govern, rule; rede, to counsel or advise, and the Irish raths. The laths and ene were relics of the rut, the race par excellence as the people of Egypt, whose name of the rut, the first, from the root of all, is retained in our word rathe, for the earliest. The Triads [p.464] speak of the Brython from Lydaw (Britanny), who were of the original stock of the Cymry. Both the name of Brython and Lydaw tend to show the relationship. Gwydion is called the great purifier of the Brython[52]. In later times the Brython from abroad are distinguished from the primitive Cymry as one of the cruel races that afflict them[53].

Now an early name of Britanny is Lydaw. Au (Eg.) is the place or country. Lydaw or Rut-au then is the land of the rut, the ancient race. Rut and Lud are interchangeable, but rut is the oldest form. So the Rutuli of Italy are probably older than the Latin name. Also Rhodez in Rovergne was the place of the ancient Ruteni; Rennes, of the Rhedonis; Rouen, of the Rothomagi.

The Scotian Fir da Leith, rendered the men of two halves, is from the Egyptian rut, to be divided, the men who separated from the parent stock. Rut (Eg.) means to be several, repeated. These were the Fir da Leith. In the coal country a Leite is a joint or division in the coal, Scottish lith and Gaelic luth for a joint; that is the sense of the divided Leith. The lathe is a division of a county, and the lath is made by splitting.

We learn from the 10th chapter of Genesis[54] that Mizraim (Egypt) begat Ludim. There were various branches from the rut in Egypt which spread in Africa, Asia, and Europe under the one name. In a sepulchral inscription at Thebes the Ruten or Ludim are described as the people of the 'Northern Lands behind the Great Sea.' This name may have included the people of Lydaw, Britanny, and Britain. The range of Tahtmes III, Seti I, and Rameses II was immense both by land and sea. 'I have given thee to smite the extremities of the waters; the circuit of the great sea is grasped in thy fist,' is said by the god to Tahtmes. 'I have given thee to smite the Tahennu, the isles of the Tena'—the divided, cut-off, remote people. 'The chiefs of all countries are clasped together in thy fist.'[55]

The oldest names of the children are derived from the motherhood. The ruti bear the name of Urt, the greatest, chief, first, and oldest; the Egyptians of Kheb. The Auritae or Kafritae included two names of the typhonian genetrix. The Ketti we derive from Kêd, who, as Kheft, named the Japheti. This naturally enough suggests a divine origin for the Picts and Scots, who were the Cymry in Scotland. The Welsh bear ample testimony to the fact that the Picts were of the race of the Gwyddyl (Gadhael), whom we call the Cymry of the second degree, that of sonship. It is well known that Ireland was, so to say, the first Scotland, or country of the Scot. In ancient records Scotia means Ireland. In the fabulous history of Scotland it is said that a daughter of Pharaoh named Scota was wedded to a Celtic prince, and these were the progenitors of the [p.465] Scots. We are told by Hesychius that Venus was worshipped in Egypt under the name of Scotia[56]; by which he means Sekhet (or Bast), called the goddess of drink and pleasure. Venus is a general name for the genetrix, and Sekhet, also identified with the element of heat, is one of the two characters of the Great Mother. The Irish Bridget will help us to recover Scotia in the isles, in Ireland first and Scotland afterwards.

One part of the process in converting the Irish was to take their ancient deities, the devil included, and transform them into Christian saints, and as saints they have figured in the calendar ever since. Thus the mythical Patrick appears to be identifiable with the god Ptah not but that there may have been a priest of Ptah named Patrick. The rekh (Eg.) is the mage, wise man, priest, and there may have been one or many Ptah-rekhi, the priests of Ptah. Patrick, or Ptah-rekh is probably the hard form of the Paterah known as a Druidical title. Attius Paterah, the friend of Ausonius, was a Druidical Paterah or Patrekh in this sense; he who was said to have been 'stirpe satus druiden gentis armoricae,'[57] and the companion of Dyved.

When the original Patrick landed in Ireland, the country was ruled by Niul of the Nine Hostages, who may possibly be a form of the Welsh ner, Budd Ner. Budd answers to the put circle of the nine gods, which was represented by the Bed of Tydain, in Tad Awen, the father of the nine British muses. Ptah was the framer of the put circle of nine in the solar reckoning, and division of the dry period. It is not necessary to claim the sacred title of Budd as denoting a form of Ptah, but we certainly have Ptah as the 'old Puth.' The title of Budd is written Vytud and Vedud by Cuhelyn[58], and it is also assigned to the goddess Kêd. Now, in the hieroglyphics, fut, the earlier form of put, signifies the circle of four quarters which preceded the put circle of the nine gods.

Nial of the Nine denotes the second of these two, and this was the order of things when Patrick came to Ireland. Also, there is a character that figures in Hanes Taliesin as 'Bald Serenity,'[59] a form of Ptah, who is pictured as bald or wearing the close-fitting skullcap, the sign of baldness. Bald Serenity had his abode in the middle of a lake or mere. Ptah carries in his hands the Nilometer sign, the emblem of serenity, as lord of the waters. Ptah was the former of the egg, and a daughter of 'Bald Serenity' was named Crierwy, the 'token of the egg,' also the manifestation of the egg.

The pudduck is a frog, and Ptah was in one form the frog-headed deity, the biune being whose likeness was reflected in the twofold nature of frog on land and tadpole in the water. Budd seems to be the British Buddha, and both are probably derived from Putha, so that Pat may be the living representative of Ptah. Patrick is said to have been christened Succath or Socher by his [p.466] parents. The sekht (Eg.) is the ark of Sekari, and Sekari is a title of Ptah; Ptah-Sekari is the Ptah of the Sekhet or ark, the silent or mummy form of the god. Paterah was the companion of Dyved, or Hu, the solar Tevhut, who was the son of Ptah.

Patrick was accompanied by St. Bridget, she whose fire was in the keeping of nine maids, and surrounded with a fence of a circular form, the put circle of the hieroglyphics, the divine circle of the nine gods; put being the name of number nine.

Nial of the nine hostages looks like the ruler of the put circle of nine gods who was Ptah in Egypt. If historical, he would be affiliated to that system of reckoning by the solar nine, which includes the partition of China into the nine divisions of Yu.

Sheelah-na-Gig is sometimes called Patrick's mother, sometimes his wife, and is an Irish form of the Great Mother, Sheelah's day is March 18th. Sheelah as the mythical mother is known by the figures called 'Sheelah-na-Gigs,'[60] very primitive and plain in their meaning. These were portrayed over the entrance of ancient churches, and formed in one particular part a hieroglyphic ru, the typical mouth or cteis which Sheelah pointed to as the door of life. Kekh (Eg.) means a sanctuary, in English a church; the chech is a stone chest, kist-vaen or cromlech, and the birthplace supplied the type of the burial-place. This gave appropriateness to the Sheelah­na-Gigs being portrayed as the way of life over the church-door, Sherah (Eg.) means source, the waters of source. Serah (Eg.) is to reveal and exhibit. Sheelah-na-Gig may mean the revealer of source in the sanctuary and birthplace. Sheelah is a goddess of drink and pleasure, as was Bast (Eg.), who exists as the Bebaste of the Irish mythology; therefore it may be inferred that Sheelah the revealer and Bebaste are identical. Sher (Eg.) means to breathe with joy, which the Irish do on Sheelah's day, and the shamrock worn on Patrick's, the previous day, is drowned in the last glass of whisky on Sheelah's night to her immortal memory. Further, Sheelah-na-Gig ought to enable us to read the name of Bridget. Ket is the womb, the birthplace personified in Kêd. The Sheelah-na-Gig exhibits the ket. End is a name of Prydhain, the child. Bridget may therefore be a personification of the mother of Brid, Brute, or Prid, the manifestor as the solar son.

In Scotland Bridget was known as Scota; she is called Scota by various writers[61]. Scota, the wife of Patrick, adds to the likelihood of his being the god Ptah, for Sekhet was the consort of Ptah, the mother of the solar son—the Egyptian Pridhain or reappearing youth—and she, like Bridget, was the goddess of fire[62].

The month of Choiak was sacred to Sekhet and her festival. In the sacred year this answers to our October-November. And in [p.467] the Roman calendar the principal festival of Bridget is celebrated on the 7th of October[63].

The Scottish Scota, Bridget, once identified through Patrick with the Egyptian Sekhet, ought to help us still farther north. For Sekhet was a name of the lioness-headed goddess Pasht, Pekht, or Peht. The consort of Ptah takes two forms as goddess of the Two Truths of the north and the south. As goddess of fire in the south she is lioness-headed; as goddess of moisture in the north she is cat-headed; the one is named Sekhet, the other Pasht, Bast, Pekht, Peht, or Buto. Buto, in the north, is the cat-headed form of the genetrix, and baudrons, the Scotch name for a cat, retains that of Peht or Buto, the cat-headed goddess. Butha is also an Irish name of the moon.

The Irish goddess of moisture is called Be-Baste that is, Bast or Pasht of Egypt; and Scota (Bridget) is the fire-goddess, that is, Sekhet. These are the two divine sisters in the Ptah Triad, the plural form of the genetrix. The gist of all this is that the names of the Picts and the Scots meet in this goddess, who is Pekht in one form as the divinity of the northern frontier and Sekht as the mistress of fire in the south.

If we were to derive the Sgiot or Scot from Sekhet the goddess, then the Sgiot-ach of the Scotch probably comes from the akh (Eg.), meaning the illustrious, noble, honourable sons of Sekhet (Seota), who is recognized on the monuments as the goddess of pleasure and drink, ergo of whiskey, the fire-water; spirit and fire being synonymous in the symbolism of the Two Truths.

The Scotch were anciently called Cruitnich, the Corn-men, the cultivators of corn, and the word cruitne is extant as the name of a place called Cruden. Sekhet is an Egyptian name of corn. We hear of the Picts and Scots as the painted men, and sekht signifies the painted. The Gaelic sgod, a dweller in woods and forests, answers to sekhet (Eg.), field and forest. The Picts, and Scots are generally coupled together; Pekht and Sekhet will enable us to make a geographical distinction.

Pekht denotes the hinder, the northern part. Peh (Eg.) is the rump. The pukha was the infernal locality of the underworld. Pick-a-back is a pleonasm of hindwardness. Pest (Eg.) is the pes, the back, and in Gammer Gurton's Needle we read, 'My Gammer sat down on her Pes.'[64] Pes, peh, pekh are forms of one word, back. The Picts therefore were the people of the hinder part of the land, the Egyptian symbol for the north. Khebt has the same meaning, and in Kent a gipsy (kheb-si) is still called a pikey. The Peak in Derbyshire has been shown to be a type of the hinder part, and in the Saxon Chronicle the men of the Peak are called Pecsaetan[65]. They, too, were Picts according to the naming from the north, the genetrix Pekht being a later form of the goddess of the North who was the earlier Kheft. [p.468] Suâ, the south, is an abraded suka, and with the terminal t, sukat is synonymous with south. The Scot was localized as the southerner of the two.

Pasht and Sekhet are a form of the twin-lions of the equinox facing the north and the south. Our Pash or Pasch of Easter is named after the goddess who presides at the place of the equinox, the Pekha, in her dual form. The pekh or bekh was the solar birthplace at the time of the vernal equinox.

The western equinox is represented also by her name, although the date is now belated. The Monday after the 10th of October is called Pack-Monday; on this day hears were baited, and dogs were whipped. Formerly a number of cats used to be burned to death on the Place de Grève, Paris, in the midsummer fire of St. John. The cat-headed Sekhet was the Egyptian goddess of fire. The bear was a type of the ancient outcast mother as well as the dog, both having been symbols of Sut-Typhon. Poke-day in Suffolk is when food is divided and portioned out among the labourers. Pekh (Eg.), is food, and to divide.

Pekh appears to have left her name in the county of Buchan. Her image survives in the red lion of Scotland, red being the colour of the northern, the lower crown, and of the female lion represented by Pekht. The wonderful temple at Bubastis was made of red granite. Bede[66] wrote the name of the Picts as Pehtas, and in Egyptian pekht became peht.

The twin lioness (or the lioness and cat), as pekhti, represents double might and vigilance; pehti means vigilant and foreseeing. This meaning is modified in our word peke, to peep, pry, and peer into. Pekht was the watcher, and in one of her two forms she must have watched from 'Arthur's Seat,' Edinburgh, where the dim outline of the lion is not solely drawn from imagination, although the work of man has been almost effaced by the work of time. It is obvious too that this was Sekhet, the goddess of fire, known as Scota (or Bridget), who tended the fire with her nine maidens, at Edinburgh, the maiden castle.

Mai (Eg.) is the cat-lion, ten is the elevated seat, the throne, which in the hieroglyphics is lion-shaped. And Edinburgh was the maiden city, ergo not only the circle of the nine maidens of Scota, but also the seat of the cat-lion.

The mai is also the lion rampant of Scotland, and has its tail between its legs and thrown over its back.

Lastly, in the arms of England the lion and the unicorn are united in a common support, and the unicorn is a type of Typhon, the one-horned, the ramakh (hippopotamus or rhinoceros), called the mythical unicorn, the ancient Kheb or Kheft of Egypt and the Kêd of Britain.

In the eastern part of the territory of the Rhobogdii, in Ireland, [p.469] says Richard of Cirencester[67], was situated the promontory of the same name; their metropolis was Rhobogdium. Rru (Eg.) is a name for the children. May not these Rhobogdii have been the rru as children of Pekht, the dual lioness? Pekht in the form of the twin lions, also named the rhiu, was seated on the rock of the horizon called the ru as the place of the lions or Pékhti.

The Rru-Pekhti should be the children of the goddess Pekht, unless they called themselves descendants of the Pekhti. Either way the promontory of Rhobogdium repeats the Egyptian imagery.

Bast, the goddess of drink, has given us some names connected with drinking. To booze is to drink deeply. A bussard is a great drinker. A basking is a drenching. The bush was a symbol of drink at the alehouse door. Afterwards the wooden frame of the signboard was termed the bush. Grose says buzz, to buzzer one, signifies to challenge a person to pour out all the wine from the bottle into his glass, and to drink it, should it prove more than the glass would hold. It is said to a person who hesitates to empty a bottle that is nearly out[68]. To buzz is to empty the bottle, and the buzzard is the coward who refuses. Bes (Eg.) is the inundator or swiller.

Bast as goddess of pleasure is our divinity of bussing. To buss is to kiss, conjoin; to baste is to tack together. To Bast we owe the bastard. To bask is pleasure. Baskefysyke[69] is a name of fulutio. Bagford mentions an image that once stood at Billingsgate. The porters used to ask the passers-by to kiss the same, and if they refused, they were bumped on the seat against it. He calls it a post, and intimates that it represented some old image that formerly stood there, perhaps of Belin. Bagford adds, 'Somewhat of the like post or rather stump was near St. Paul's, and is at this day called St. Paul's Stump.'[70] This is probably alluded to as the bosse of Billingsgate in Good News and Bad News.

'The Water-workes, huge Paul's, old Charing Crosse,
Strong London bridge, at Billingsgate the bosse.'[71]

The bosh is a figure, the Egyptian pesh a statue.

We can recover the bosse as the seat of Bast.

Besa (Eg.) is a name of the seat or of seats. Pest (Eg.) is the back, spine, seat. The Bessy who was Bast made a special symbol of the cow's tail. The gate of Belin, the birthplace of the son, was represented by the bosse or Bast, the hinder part, and those who would not bus her in front were bumped behind.

Pekh, the goddess of pleasure, is possibly invoked in the expression, 'an' it please the Pix,' i.e., if Pekh please, for she was terrible at times; in the character of Sekhet she was the punisher of the [p.470] wicked. Her name is sacred as that of the Pyx, the vessel in which the host, mass, or consecrated wafer, is kept. The pyx is an emblem of the womb, and pekh, later bekh, is the birthplace, where the bread was baked. Mesi (Eg.) is a cake, mes-t is the womb, and mes means to engender and generate the child; the pyx with the bread in it represents the mother and child; but the mother signified by the name of Pekh, the goddess of Pasche, of bussing, of pleasure and drinking, is the old cat-headed puss or beast. Kissing the pax after the service, according to the Ritual of Rome, is a survival of kissing the bosse-image of pekh as the goddess of the Easter crossing.

The fairy is a diminutive of early deity, and pekh also survives in the form of a fairy, as the Piskey or Pixy of Devonshire and Wales. A man who is glamoured, it may be with drink, is still said to be piskey-led; the goddess of drink thus protects her followers, or plays the devil with them, as the Puck or Pouke.

The lioness-headed Pekh (Pasht), who was both Pekht and Sekht, mother of the Pict and Scot, was one of the very ancient deities of Egypt, but not the oldest.

The goddess of the North and of the Bear is the most ancient form of the genetrix, first, oldest, and chief, as her names declare. She, as the present writer contends, passed into the form of Uati as goddess of the North, who had her sanctuary at Dep (tep, the first), at the extremity of the Rosetta branch of the Nile, and who, as Uati the dual one, bifurcates into Pasht and Sekht of the solar myth. Sekhet also has the title of Urt, the great goddess, who had been Ta-Urt.

The secondary stage of the lioness goddesses is well shown by the two lions that draw the car of Kubele, the Great Mother, the Kheb of Egypt.

There may be some sort of gauge in this naming. If the ethnological titles follow the order of the divine dynasties, then those who claim from Kêd are primeval, whilst those who date from Pekht and Sekht of the lioness type are in a second or a third degree of descent from the beginning. This assimilation to the divine order is likely to afford some guidance in seeing that the Pict and the Scot were off­shoots from the Cymry of Britain, who claimed to be the children of Kêd. Thus, when we meet with the Atta-Coti in Scotland, and know that atta (Eg.) is the father and typical ancestor, it looks as though the Atta-Coti still claimed in another country to belong to the original race of the Ketti. The Catini, or Gadini, may likewise have claimed descent from Kêd.

Here for example is an illustration by which the tentative tentacles appear to hold fast in another bit of anchorage in the heavens. We are told there was a Scottish tribe during the Pictish period named the Selgovae, in the West of Scotland, their western boundary being the River Dee, and their southern limit the Solway Frith[72].

[p.471] Selk also is an Egyptian goddess who was connected with one of the four quarters, as she is found conjoined with the four genii which quarter is shown by the scorpion borne on her head. Selk means the scorpion, once the sign of the western equinox; and serkh is the hole, the opening of the Ament in the west. The Selgovae were the people of the western quarter. Afa (Eg.) means born of. Selk-afa is born of Selk. Her name is also found in Sark. Selk (or Serk) is a goddess of Dakheh, in Nubia[73], the dog-star was sacred to her, which takes her back to the primal motherhood. The name of Dakheh reminds one that Bridget was said to be a daughter of Dakha[74].

The Picts disappeared in so mysterious a manner because they never existed in the distinct ethnological sense supposed.

The Cymry were the first known people in Scotland; they preceded the Pict, Scot, and Gael; the appearance of the Picts in the north of the country is strictly connected with the disappearance of the Cymry, and will account for it. The disappearance is but the submergence of the name of the Cymry in that of the Picts and Scots. The Cymry being the original race that inhabited Scotland, bifurcated into the Picts and Scots. The Picts vanished, and the Scots' name spread over the land. In India we find the same thing occurs under the same names. Dr. Bellew[75] has recently called attention to the fact that in Afghanistan large sections of the Afridi people and the family of the Khan of Kelat are called the Kamari, whilst the inhabitants of the 'Pukhtún-khwá country' are designated Pacts and Scyths, the equivalent for our Picts and Scots. The name of Pukhtün-khwá, rendered by Egyptian from pukht, divided in two, and ka, for country, recognizes that division north and south of the bifurcating race, as in Scotland, and as in the land of Egypt. Here, then, are the Cymry in India, as in Scotland, dividing into the people of the two lands (of Egypt) called North and South, whence the Picts and Scots. An (Eg.) denotes the companions, fellows, the family, as in Cabiri, the seven 'An' of Kheb, the goddess of the Great Bear. The Pict and Scot, or Pact and Scyth, follow and correspond to the division of the heavens by north and south when the solstices only were marked and reckoned by, and the Great Mother was represented by the two divine sisters, who in one system were Pekht and Sekht of the lioness type of the genetrix. We need not, therefore, be surprised to meet with the Logan of Logar in India answering to the Logrians of ancient Britain. For Dr. Bellew also finds the Logan, whom he parallels with the British Loegrwys[76]. The Logan (Rekhari) [p.472] are the an, genetrix, fellows; and rekh denotes the race, or the people of a district. The race of Kheft or Kêd may also be found in India in the chedi, a very ancient people who lived in Bundelkhand, and were famous for their close attachment to ancient customs, laws, and religion. In both directions the naming must have been carried out from one source, which was the land of Kam, םוח, or Khebma, as only by the Egyptian mythology and language can the facts be interpreted. It is this unity of origin in Egypt that has created the glamour concerning the lost ten tribes who have been discovered in so many lands, including Afghanistan. There is a common source for the people, the mythology, and the naming. The Afridi folk, found in India at the head of the Kamari, the Pacts and Scyths, may now be claimed as a form of the Auritae, Afruti, the primal Kafruti of Africa, and the brotherhood of the Kamari, Cabiri, Abroi, and Cymry goes back to the unity of the black race.

Before Caesar landed in Britain, the people of Dorset were known as the Morini and the Durotniges. The Morini (in Egyptian Mer­uni) are the inhabitants of the water-region and the land-limit. Ten (Eg.) is the extremity of the land, the frontier. The t adds the article the, and rekhi signifies the people of a district. The Teru­trekhi or Durotriges are the people of the district on the water-frontier at the limit of the land. Rekh (Eg.) gives us a type-name, but one somewhat difficult to utilize. For the rekhi may be the architects, builders, metallurgists, refiners, timekeepers (Druids), teachers of various arts and sciences. They are the magi, the learned, the knowers, and experts.

Richborough, at the navigable estuary of the river forming the Isle of Thanet, yields the Borough of the Rekh. Buru (Eg.) is the high place. Here was the Roman haven of Rutupia and the Urbs Rutupiae of Ptolemy[77], described as one of the chief cities of Kent, and commonly supposed to have been one of the first Roman stations in England. The name proves it was one of the first Egyptian stations. Ru is the gate, road, way. Tepi means the first, the point of commencement, and from this initial point proceeded the Watling Street or Way, the ru which as primary is in Egyptian rutupi. The castle of Rutupi on Richborough Hill was said to exhibit a more perfect specimen of Roman military architecture than is found elsewhere in Britain. But is not that owing to the rekh (builders) who preceded the Romans?

Rutupi is not only the point of commencement for the great road, as tep is the sacred hill, also written tepr, i.e., Thabor, our Dover. The hill of Rutupi stood by the bay—whence the Romans procured the famous oysters mentioned by Juvenal*—which is now mere marshland. As teb (Eg.) is fish, and ru a pool, rutupi may also denote the oyster-bay. It is not necessary to prove too much, but such is the fundamental nature of Egyptian naming.

[p.473] Ragae, the chief city of the Coitani, was a name of Leicester; thus ragae and leic permute in the ster or Kester of the leic or rekh. The Logi also inhabited the north-east part of Sutherlandshire and the south-east of Strathnearn. A people named the Regnai, Ptolemy's Ρηγνοι[79], were in possession of Sussex and Surrey before the Romans came and were powerful enough to maintain a kind of independence afterwards. Tacitus[80] mentions their king Cogidubnus as a faithful ally of Rome. Regnum, the modern Chichester, was the capital of the Regnai. Rekh-uni (Eg.) are the native rekh. As the rekh were, amongst other things, masters of the art of smelting, and as the Weald of Sussex was famed from time immemorial for its ironworks, it is possible the rekh in this instance signifies the workers in metal, the regnai being of the old race (rekh) of knowers.

But we can get in a little closer. The rekh is the brazier and smelting-furnace. Nai is the Egyptian plural. The rekhnai, the plural rekh, signifies the smelters, and furnace-men. Khekh-tebn (Eg.), the equivalent of Gogi-dubnus, is the ruler of the division or circle.

Creklade or Greeklade, not far from Oxford, is famed in ancient traditions as the place to which certain Greek philosophers came with Brute. Drayton remarks that the History of Oxford in the Proctor's Book and certain old verses[81] affirm this, and that both Creklade and Lechlade (the physicians' lake) in this shire derived their title from these Greeks and Lechs or Leeches. Once we get the Greeks and Brutus out of the way, we can better interpret the obscurities of tradition. Our lechs are the Egyptian rekhi, the learned, the wise men, the mages, the men of science, physicians and astronomers, builders and metal workers. Rat, the equivalent of our lade, a place, means a place, to plant, make fast. Lechlade, i.e., Rekh-rat, is the settlement of the rekh. The Roll-rich stones, in the same county, mark another place of the rekh. Rer is a circuit, circle, to go round. The stones formed a circle of the rekhi, who were also masons, builders, and religious teachers in Egypt.

The name of Crek classicized into Greek is probably derived from kha, a book-place, an altar, and rekh. Kharekh would naturally abrade into Crek, and be as naturally read Greek. Creklade is thus the college of the rekh. The magi of Egypt are the pure wise spirits and intelligences. And the rekh exists with us as the rook, a name for the parson. The rekh, the pure wise spirit, has for determinative the rekh bird, the Arabic roc, a mythical bird. The rekh is the phoenix, the ancient bird-type of transformation. This rekh becomes our ancient and wise bird, the rook. Thus we have the Egyptian rekh in several forms.

At Caiplie, near Fifeness, in the parish of Kilrenny, Scotland, there is a cave with sculptured walls. The name Caiplie is modernized from [p.474] Caip-lawchy. The Egyptian equivalent will be Kep-Rekhi, and kep is the concealed place, the hidden sanctuary; men, pure spirits, knowers, the mages. 'Kar-rennui' signifies the astronomers as namers of the star-courses, from kar, an orbit, and renn, to name. Another of these caves is found at Dysart, which name in the same language reads Teb-sart, the cave or place of the sowers of wisdom and science. In the name of Rugby we probably have the bi (Eg.), a place of the rekh, the learned. Leighton-Buzzard is a town near Ashridge. Leigh-ton denotes the ten division, seat of the rekh. The buau (Eg.) were chiefs, heads, archons. Ser is to arrange, organize, dispose, distribute, amplify, augment, conduct, console. Sart is to plant, grow, sow the seeds of wisdom and science. The Buau-sart were the chief ministers and officers of the rekh, Leighton being the centre of a settlement, the boundary of a shire. Rickmersworth introduces another name of the rekh of Egypt in the mer, plural mert. The mer was a monk, a person attached to a temple. Mars-worth is possibly the worth, a nook of land belonging to the mert, in the English plural the mers. Thus Rickmersworth would be the enclosure of the rekh, the wise men, mages, pure spirits, who lived the monkish or mer life, and whose sanctuary, park, pavilion, a retired nook, was at Marsworth and Rickmersworth. In Domesday, however, the name appears with the Egyptian masculine article prefixed as Prick-mare-word, that is, 'The-Rick-Mer-worth.'[82] P-rick-mer-worth was held by the abbot of St. Alban's. St. Alban's held the manor in demesne, and this may give another meaning to the mer. The mer is a superintendent, overseer, governor; Morien, a name given to the builder of Stonehenge by the Welsh Barddas[83] may have been the superintending mer in this sense. The 'Fomorians' is one of the Irish typal names of the race. Fu-meri-uni (Eg.) are a large number of inhabitants enclosed and governed, equal to a claim of being civilized. Moor Park is at Rickmersworth, and park in Egyptian is hert, our worth, a nook of land enclosed. Rekh-Mer might signify the prefect, superintendent of the rekh, who was modernized into the abbot of St. Alban's, and if so, the hert would be his place, as park, garden, pavilion, whence Moor Park.

The time came when the Welsh specially distinguished England as the land of the rekh. Lloeger is the name for England known to the Barddas[84]. The Britons divided the island into Lloeger, Cymru, ag Alban. When shut up in Wales, that district constituted three regions, called Gwynedd, Pywys, and Dehenbarth, which were distributed into a number of Cwinmwds, Trevs, and Cantrevs. But in the first Triadic division England is Lloeger. 'Lloegyr,' says Lady Charlotte Guest[85], 'is the term used by the Welsh to designate England.' The writers of the middle ages derive the name from the son of the Trojan Brutus, Locryn, whose brother, Camber, bequeathed his [p.475] name to the principality. But from another authority, that of the Triads, we learn that the name was given to the country by an ancient British tribe, called the Lloegrwys[86]. Lloegrwys is a form of the Logrians of Lloeger.

This brings us to the original type-name of the rekh or lekh, which may afterwards indicate the calling, but primarily it means the race (it is the same word), as the descendants. Just as the Irish laegh is posterity, or luch, offspring; luchd, Gaelic, people.

Cormac Mac Cullman[87] derives the Orbraige as the descendants (raige) of Orb or Orbh, raige meaning posterity or race. O'Donovan, in his commentary on this, says: 'Orbh was the ancestor of the people called Orbraigh, who were descended from Fereidhech, son of Fergus Mac Roigh, King of Ulster in the first century.'[88] The Irish orb here represents the Egyptian kherp, to be first, chief, principal, royal, consecrated. The Orbraigh were the royal race.

The Lloegrian race of England were the posterity of the Cymry, corresponding to the Logan of Afghanistan as the race, the descendants of the Kamari and Afridi. The primeval unity of the Lloegrians and Cymry in race and religion is acknowledged in the Gododin[89] by an address to the universal goddess Kêd, 'O fair Kêd! Thou ruler of the Lloegrian tribes.' The Lloegrians were one in religion after they were divided by new ethnological lines of demarcation in Britain. Lloeger rendered by rekh-r means the division of the rekh. All we can say of them further is to repeat that they include the magi, the metal-workers, the builders, the doctors.

They gave us the rike, the master, the governor; the leech, the laghe-man (lawyer), the lake (player and actor). The lace-maker and lacking (fulling), lake and lockram (kinds of linen), leach or purified brine in salt-making, leches for cakes, and the loker or carpenter's plane, are named after them.

The Scottish Picts' towers are called Brochs, and as these are built in contradistinction to the caves and holes, it may be the rekh (Eg.) enters into their name. The rekh is an architect and builder. The pa (or b) denotes a house. The p-rekh would be the house that was built, and the brick would be named in the same way as the means of building. Further the rekh is the furnace, and the brick is burnt. So read, the pa-rekh would be the burnt house, and the brock may not only have been the erected house but also the vitrified fort.

The rekh (Eg.) as people of a district apparently supply the English ric as in Cyneric. This became a kingdom in the German konig-reich, but the earlier Cyneric was derived from the rekh or people of a district who were of kin and formed the gens. The bishopric is now the only word with this ending in ric, meaning rule and sway. But is the ric compounded with bishop identical with the [p.476] ric in Cyneric? Not necessarily. The rekhi (Eg.) are various. They are certain people of a district, and may be a religious order, as the magi, the knowers or men of learning. The ric of the bishop may therefore denote his sway and dominion over the rekhi or the rooks. But as the rekh or people of a district are also the race, mankind, at first in the gens, and then generally, the ric becomes secularised, and Cyneric and Bishopric are two distinct forms of the rekh.

The origin of the ship, as in fellowship, can be traced far beyond the verb scapan, to shape. Ship is no doubt akin to shape, but there is an earlier source for the word. The sep (Eg.) were a body of persons belonging to a religious house. The sepa was a district, a country. This in the earlier form is our scape in landscape; shaab, Arabic, a large and noble tribe; szczep, Polish, family, tribe, race; sibbo, Anglo-Saxon, race or relations; suba, Hindustani, a province.

Skab (Eg.) means double; to kab is to double and redouble. The sheb image of the second life is the double. Whence the kab (kab-t) is a family. With the s prefixed, this is the skab, shab, or ship, as a companionship or fellowship, from the redoubled fellow or companion; this is the German schaft, equivalent to kabt, a family. In Hebrew the tribes are shebt. This was the sept, as the English clan, race, or family, that proceeded like the seven stars from the common genetrix. Sheft (Eg.) means order, and a section; zeppet, Circassian, foundation and groundwork; shebt, Hebrew, tribe or tribes; safedd, Welsh, the fixed state; saft, Scotch, a rest, peaceful; heft, Eg., peace, number seven, and the ship; septum, Latin, an enclosure; sapti (Eg.) to construct, wall in.

The sept in Swahili is the kabila, like the Arab tribes of that name; in Turkish the kabile is a clan, tribe, or sept. The gbalai in Gbandi is a farm. The Zincali chival is a village, the Latin cubile, a bed, a place of repose. The Welsh gefail is a smithy; the Swahili cofila, a caravan; the Cornish ceible and English coble, a barge or flat-bottomed boat; Malayan, kapal; Irish, cabal, a ship; Gaelic, cabail; kuff, German, a kind of vessel, with a main and mizen mast; evu, Adampe, canoe; uba, Ibu, a canoe; abies, Latin, ship; kufe, German, tub; keeve, Scotch; cuve, French; kufa, Polish. An old tub is a nickname for the sailing vessel.

The root of the matter in relation to the ship arid number seven is that the first ship in a double sense was the constellation of the seven stars, the sept or kabt of the Cabiri, and all forms of the name lead back to them, and to the genetrix Khebt or Khepsh. Seb-ti (Eg.) reads five-two, or seven, and this companionship of the seven in heaven was copied on the earth in the sept, schaft, and the ship of the companions, or companionship.

Maccu, maqvi, and macwy are different forms of a word frequently found in the Ogham inscriptions of Wales, as in Maccu­Decceti, Macu-Treni, Maqvi-Treni. In the Irish and Gaelic mac [p.477] it has come to signify the child, the son of. But the individual is not primary; the gens, tribe, or clan is named first, and the word ending as mac can be traced backwards. Maga, Cornish, is to feed and nourish. Mao, Welsh, to breed, nurture, rear, and bring up; maeg, English, a kinsman or blood-relation; maika, Hindustani, kindred, relations, the mother's family. And in the Irish Book of Armagh[90] Maccu or Mocu has the force of gens or clan, and interchanges with the word corca, people, in Mocu-Dalot and Corca­dallan; Mocu-themne and Corca-temne; Mocu-runtir is rendered by the phrase, 'de genere runtir.' Magad (Welsh), a brood, follows magu, to breed, and magad is identical with the so-called Anglo-Saxon maegreth for the family, tribe, people, which is the Egyptian mâhaut, earlier makhaut, meaning the clan, family, cognate, with especial reference therefore to the motherhood. The magad, brood, and makhaut clan of blood-relations, belong to the earliest sociological types, hence in the Quiche language machu means very old. In Zulu Kaffir, makade denotes a very ancient thing, and in Arabic mahkid is root-origin. The maccu or makhaut is the clan, gens, family, or community, and the Mocu-Druidi or Maccu-Druidi were the Druidic clan, family, community. The Mocu-runtir was the clan that had their cattle (run, Eg.) in common; ter being the whole people, all. Dallan seems to be the same word as runtir, reversely compounded. In Ar-magh the name is localized, and as it is on the hill, the ard may be the Egyptian ascent, and as art is also the ceremonial type, Armagh may denote the place of a religious family, the makhau, on the height. Possibly the vi in maqvi may stand for the Egyptian fu or fi, meaning numerous, and as the Welsh qv passes into or comes to be equivalented by the letter p, magvy is the later mop and mob; the mop being an assembly of servants at a fair waiting to be hired; the mob, an indistinguishable multitude, yet represents the many, the common family or makh. The fact and relationship of the makh is shown by the magbote, a fine for murdering a kinsman. It also exists in the magdalen, an asylum, whilst its hieroglyphic sign is extant by name in the mace. Every early name shed by the human being has been applied elsewhere in the animal kingdom or in other domains. Thus the societary phase represented by the maegeth in English and the mâhaut (makbaut) for the clan in Egyptian is now represented by the maggot, which bears the name and continues the type of the makhaut as an indistinguishable swarm or multitude, that bred like maggots, and were massed under a clan-name, a mac-something or other. Moreover, the human makhaut or maggots worshipped a god of the same status as their own, a maggot deity—the same process of naming applies to the divinities as well as to animals, reptiles, or insects—and in the crom-cruacr the Irish adored the maggot-god. Crom in Irish [p.478] means a maggot, and O'Curry[91] says the name of the celebrated idol of the Gadhael signifies literally the 'Bloody Maggot.' But if we render it the maggot of blood, we obtain a kind of synonym for the makhaut, which was a family, or clan of cognates founded solely on the tie of blood, originally on the mother's side. The motherhood of the family under this name was doubtless represented by the Irish goddess macha, the Egyptian makha, who holds the two vases in her hands, or meh, a name of Hathor, the habitation. This naming of the family, the place, and the person had been applied in various lands. The mother and her emblem typify the abode. In Kaffir the mâi or maki is the womb; maga, Tasmanian, the mons veneris; maga, Fijian, the same; makau, Maori, the female; maci-ma, khaling, the old woman; maku, Timbuktu, the womb: mke, Swahili, the female as producer; English make, German magd, and Egyptian meht. In Swahili the makao is the abode; in Hindustani, the macka is the maternal mansion; magha, Sanskrit, a typical house; muk, Akkadian, a building; mogha, Sanskrit, an enclosure or fence; maha or makha (Eg.), a sepulchre, an enclosure; mukhooa, Arabic, a storehouse; mok, African Penin, a town; moki, African Murundo, a town. Mas or mauce, in Irish, euphemised as the thigh, in the name of Más-reagh, in Sligo, is a form of the maccu, abode. Más-a'-Riaghna, near Antrim, the thigh of the queen, identifies the más with the Egyptian mes-t, the place of birth, the womb, and with the imagery of the Bear and Thigh constellation. From the maccu as the family or clan is then derived the mac now prefixed to names with the understood meaning 'son of,' whereas primarily it signified the clan. The clan and mac are acknowledged to be synonymous by the sacred keepers of the Clan-Stone in Arran, whose family name was Clan-Chattons alias Mack-Intosh[92]. Thus Mac-Donald was the Maccu or Mâhau, the family or clan of Donald, and this is still indicated by the style of the Macdonald, who is Donald of the Maccu named from the uterine abode itself, whence the magad-brood and the makhaut­clan; hence also the personal title, as in the Swahili mkuu, a chief, a great man; the mek, in African Senaar, a king; makh, Akkadian, supreme; the makht (Eg.), a mason and the explorer of mines; the Irish moghaide, a husbandman; the Japanese mikado, an emperor, and the mac in the Highlands, who is still the great man.

Typology explains the nature and cause of conservatism in the matter of names. The 'O' prefix is still the sign of the mother-circle, whether extant as the Irish O of O'Brien, the Japanese O of titular honour; the Maori 'Ouou;' Egyptian uau; Fijian ah, a prefix and title of respect; and various others. The ¡ circle is the hieroglyphic deposit of the hoe, hoh, haigh, and khekh, the circles [p.479] of many languages, as the ega, Akkadian, crown; aukhu (Eg.), diadem; hak (Eng.), enclosure; khekh (Eg.), a collar; kak, sanctuary; chakra, Hindustani, circle; khokheye, Circassian, circle; kekee, Swahili, a bracelet; cokocoko, Fijian, beads; gocv, Craven, and kok, Basque, an egg; a name which on every line of language may be traced to that circle represented by the Irish og, the virgin (mother) of the beginning. The O, like the Mac, is an ideographic sign of descent on the mother's side, from the time when the children did not know their own fathers.

The name of the Gadhael is derivable from Kêd, the mother. Hel, har, or ar (Eg.), is the son. This can be corroborated by the symbolic branch. The mother and son were represented by the tree of life and the branch, the Welsh pren and Egyptian renpu. One form of the tree of life is the ash; an ancient name of this tree is the Kit. Ash-keys are called Kit-keys. Kit-Mut is a name of the Egyptian Great Mother, our Kêd. The ash is one of the few trees on which the mistletoe branch can be found, but very rarely. The mistletoe was the Druidic pren or branch, and Guidhel is one of the names of the mistletoe, which was especially venerated at the time of the winter solstice. Guidhel, the branch, is hel or har, the child of Kêd whence al, Welsh, for the race. Thus the Guidhel is the son or offspring of Kêd; if we apply this ethnologically, the Gael is a branch race of the ketti (or Cymry), acknowledged to be so by the name, and whereas the ketti are directly named from Kêd, the tree herself, the Gadhael are named after the branch as the offspring. The earliest form of the name Guidhel is Gwyddyl. And Gwydd is the wood or tree of the branch race, that became the Gael of Ireland, and afterwards of Scotland.

The w in Welsh often has to represent an earlier f or v; consequently the name of the Gwyddyl, in the Welsh form, preserves that of the al, the race (in Egyptian the sonship) of Kheft. Gwydd, for example, is the Welsh goose, and kheft (Eg.) is the typical goose or duck of the genetrix, whose names (Kheft and Aft) it bears. The Gwyddyl are also identified and denounced in later writings as the distillers and devils, and in Egyptian the name of the old mother denoted the mystery of fermentation, and Kheft supplied a type-word for the evil one, the devil, the English quede.

Tradition affirms that five Firbolg brothers divided Ireland between them. The name of the Firbolg people is usually said to mean the big-bellies, and bolg is an Irish name for the bellows, which are called after the belly. It is possible that the early people were pot-bellied like the soko and gorilla, on account of their diet. It is also conceivable that the term big-bellies might be a nickname employed by the men of a later cult to describe the worshippers of the great or enceinte mother. In Hebrew גלפ (pelg) denotes an image of fullness and inflation, or bulge. But this is not a primary appellation [p.480] applied to a race. The Irish bolg are identical with the Hebrew peleg in another sense. The Fir-bolg are the five brothers who divided Ireland between them, and are probably a form of the five kings in the astronomical allegory who came between the flood of Noah and the conquest of Abraham, in which interval we find peleg. In Akkadian and Assyrian pulagu and bulugu mean division, but, as we see in the Hebrew pelg, this may be a family division, the tribe, kindred, or gens[93]. The dividers of the earth made the divisions into which the first families were formed. Thus the Swedish bolag signifies partnership and the Icelandic felag, the mann-felag was an association, a community of men. In Arabic we have the balak for a crowd; in Turkish, the buluk is a number of persons, as a military company; also the German, Russian, and Polish pulk: Persian, fay-lak; Lithuanic, pulkas; Greek, phalaggos; Gaelic, burach; Sanskrit, varga. The one root supplies the English bulk; German volk, a mass of men; Danish flok, a company; English flock; Norse, flokk; Anglo-Saxon fylc, a company; Hindustani, firka; Latin, vulgi. the common herd; Spanish, vulgo; Italian, volgo; and English, folk. All these have one origin and retain the meaning of the division as a distinct body of men associated, so that the flag is the type as a military sign, and the name of it preserves the same word. These, then, it is contended were the Fir-Bolg. They may have worshipped the great mother, and so supplied a nickname, for the prostitute is still known as the bulker. Oldham, in his Poems, speaks of the 'bulk-ridden strumpet,' who is so-called from being used by the bolg or bulk, the whole body of men[94]. The bulker is the namesake still of the Greek Παλακίς[95] the concubine who, in Egyptian temples, was the divine consort, the Latin pallaca or pellex, a harlot, a strumpet, and Hebrew שגלפ (pilegsh), the concubine, woman of the court, or prostitute. She represents the earliest status of the woman as consort of the company, the mut and mort, who was once the great mother. The Hebrew נלפ likewise denotes this intercourse in common.

Belawg (Welsh) means apt to be ravaging; boloch is disquiet; the Scottish pilk, English filch, is to pilfer, bilk to defraud, and bileigh, to bely. Words often conspire, so to say, to give a bad. character to the oldest names of the people.

In the African Galla, bulgu is the name of the cannibal, and in Irish folgha meant bloody. The Scottish belgh, or bilch, is the monster. And so the Firbolg got a bad name. But they have left us the billy for a brother, a term of endearment because the bolg was a brotherhood or family, gens, or division; also the fellow, a companion, the w representing a g, as the felly or felloe of a wheel stands for fellick. Moreover, the burgh is a deposit of the bolg, as the general enclosure of the clan, also the park for animals [p.481] and the net of that name for enclosing the fish[96], and the paroch, later parish. The burgh or borough is related to the tithing by ten over which the borsholder presided, as borow in Old English is tithing, and the tithe is a tenth. The no. 10 is per in Akkadian, fer in Dselana; fura, Yula; fura, Kasm; fulu, Malagasi; fulu, Batta; pulu, Atshin; blawue, Basa; puluh, Malayan and others; the Fir-bolgs were probably founded on the division by ten, which was the base of the hundreds and counties.

The Hebrew type-word is apparently compounded from pu (Eg.) to divide and rekh (lekh), relations, people of a district, the race. The pu, fu, or bu (Eg.) also signifies the belly, i.e., the womb, as birthplace. From this, the bu-lekh or bolg are the people of the womb, who descended on the mother's side when the individual fatherhood was necessarily unknown.

As an Ethnic name springing out of the fellowship, the bolg of Ireland is the same as that of the belgae and the bulgars. All three represent the folk-name of those who date from the division and discreting of the undistinguishable herd, as well as the earth on which they settled, no matter where they dwelt at first, before the bulk was as yet subdivided into individual families and whilst the woman still remained the bulker. The existence of a Belgian tribe or people with a language nearly akin to the Irish has been recently proved by the glossa malperga, disinterred by Leo[97], which may, perhaps, supply an Ethnic link between the Belgae and the Firbolgs.

The Irish traditions report that the Round Towers were erected by the 'Tuath-dadanan,' who were opposed in their work by the priesthood of the Firbolg, which led to a religious war[98]. They have been described as an early race of conquerors from the north of Europe. It happens, however, that tuaith is an Irish name of the north, and for the left hand. Tievet is also a form of Tuath, as in Tievetory the hillside north. In the hieroglyphics, the north, the lower of the two hemispheres, is first the tepht (Eg.) and next the tuaut (Eg.), and this was the Welsh Dyved of the seven provinces in the north. Tena (Eg.) means to divide, turn away, and become separate; ani (uni) are the inhabitants. This tends to show that the Tuath-da-Dana-an were emigrants from the north, whichever country it may have been. It happens also that the Tuaut of the north is the domain of Ptah the builder and establisher, and one of his titles is Tatanen. Ptah-Tatanen typifies the eternal with a round pillar, which, as a fourfold cross is the emblem of stability, and of the four corners (Å). Tatanen means the nen, type, image, statue; and tata, the head of ways, or, as we say, the crossroads. The round tower, with its four windows, one to each quarter, is a similar ideograph, and it raises a suspicion whether the Tuath may not have been named from the north quarter in connection with the word [p.482] tatanen or dadanan, as indicator of the four of which the Tuath was one, just as we have the Tuath in Cross-<