A BOOK OF THE BEGINNINGS

NOTES TO SECTION 9

[1] [Britan., Gibson, col. 291-2]

[2] [Source.]

[3] [Prisse, Mon. Egypt. 15.]

[4] [EBR 8, see 'Kent.']

[5] [Nennius, Hist. 31.]

[6] [Comm.]

[7] [Polyolb.]

[8] [Source.]

[9] [Britannia, L. ed. 1590. p. 419.]

[10] [Hist/Ann.]

[11] [Hist. Brit.]

[12] [Irish Names. 206.]

[13] [De Sit. bk. 3. ch. 6.]

[14] [Nat. Hist.]

[15] [Angus, Sav. Life, 1. 112.]

[16] [Dawkins, Early Hist. 358.]

[17] [Pengelly, Kent's Cavern.]

[18] [Maspero, TSBA, 5, pt. 2. 557.]

[19] [Dawkins, Early, 220.]

[20] [Explored by Lartet and Duparc in 1874. Materiaux. From Dawkins]

[21] [Dawkins, ib. figs. 75, 76, 82, 84. ]

[22] [p. 44.]

[23] [Lhuyd. See Muller, Chips, 3. 268-70]

[24] [Emare, 1032.]

[25] [Words and Places, as over.]

[26] [Taylor]

[27] [Source.]

[28] [Pub. etc.]

[29] [Die Ang.]

[30] [Opera.]

[31] [A Neglected Fact in Eng. Hist.?]

[32] [Rev. John Ab Ithel Williams]

[33] [A. Smith, PSAS, 9. 1870-1.]

[34] [Words & Places, p. 82.]

[35] [Opera.]

[36] [Paper by Browne, Distribution of English Place Names.]

[37] [Richard of Cirencester, ch. 3.]

[38] [Met. 7. 383.]

[39] [Death's Door.]

[40] [Taylor, p. 82.]

[41] [Gospel of Nicodemus, in ANF, 8. See Tischendorf.]

[42] [See Mitchell, Past in the Present, 87-9.]

[43] [Source.]

[44] [Source.]

[45] [Or Graves. See BB 1:395.]

[46] [Skene, 2. 313.]

[47] [Dawkins, Cave Hunting. 161.]

[48] [Source.]

[49] [Hist. An. Alban, 70.]

[50] [Source.]

[51] [Source.]

[52] [ARC, 2. 12. Triad 50.]

[53] [Farrer, Orkney Insc. 37, (in Fergusson?).]

[54] [Brit.]

[55] [Fergusson, Rude, etc. 157.]

[56] [Ib. 153.]

[57] [Bk. 3. c. 8.]

[58] [Bk. 4.]

[59] [Gwalchmai.]

[60] [Bk. 3. ch. 8.]

[61] [Theogony, 1-9. 'From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon, and dance on soft feet about the deep-blue spring and the altar of the almighty son of Cronos, and, when they have washed their tender bodies in Permessus or in the Horse's Spring or Olmeius, make their fair, lovely dances upon highest Helicon and move with vigorous feet.']

[62] [Davies, Myth. 67.]

[63] [Preiddew Annwn.]

[64] [Ib. app. 3. 518.]

[65] [Source.]

[66] [Stuart, Sculpt. pl. 59.]

[67] [The Annals of Tighernac, c. 728. 'Cath truagh4 iter Picardachaib ac Caislen Credhi, 7 romemaidh ar in Ailphm cetna, 7 robmadh a cricha 7 a dame de uile, 7 rogab [fo. 13 2] Nechtain mac Derili righi na Pi- cardach [A lamentable battle between the Picts at Caislen Credi, and the same Alpin was routed, and deprived of all his territories and people; and Nechtain, son of Derile, took the kingship of the Picts]. See Celtique Revue (Jan. 1895), tome 16, no. 1, p. 234, Whitley Strokes trans.
The Annals of Ulster, ed./trans. William Hennessey, Dublin, 1887, vol. 1, p. 181, 'The battle of Monidcroibh 12 between the Picts themselves, wherein Oengus was victor, and a great many were slain on the side of King Elpin. A lamentable battle was fought between the same persons, near Castle-Credi, 13 where Elpin fled.' Footnote 13 indicates that Castle Credi is now 'Boot Hill', i.e., Moot Hill, near Scone, in Scotland.]

[68] ['The Coronation Stone,' p. 30. Skene, in Four Anc. Bks.]

[69] [Borlase, Ant. of Corn. 189, pl. 17. fig. 1.]

[70] [Scott, Minstrelsy.]

[71] [Or Cities. See BB 1:395—Skene, Black Book of Caerm.]

[72] [Source.]

[73] [Aneirin, Song 22.]

[74] [Ant. Corn.?]

[75] [Discuss.]

[76] [Bleeck, Vendidad, Fargard, 2.]

[77] [Chips. 3. 296.]

[78] [Bottrell, Stories of W. Corn. Muller, Chips, 3.292.]

[79] [See letter, App. BB 2:675]

[80] [Source.]

[81] [The Summarie of Eng. Chron.?]

[82] [Polyolbion, notes to song 3.]

[83] [Muller, Chips, 3, 289. Citing Scawen. Should be mincambers.]

[84] [Herodotus, bk. 3.18.]

[85] [Mons. Upper Egypt, p. 73.]

[86] [Gibson's Camden. col. 752.]

[87] [Morganwy, Letter. BB 2:675.]

[88] [Phren. Todas.]

[89] [Origin?]

[90] [Davies, Myth. 402.]

[91] [Source.]

[92] [Wright, Wand. Ant. 175.]

[93] [RP, 6, 26. Eisenlohr.]

[94] [Hieroglyphica, bk. 1.38. 'To denote the Egyptian letters, or a sacred scribe, or a boundary, they delineate INK, and a SIEVE, and a REED, and they thus symbolise the Egyptian letters, because by means of these things all writings among the Egyptians are executed: for they write with a reed and nothing else: and they depict a SIEVE, because the sieve being originally an instrument for making bread is constructed of reed; and they thereby intimate that every one who has a subsistence should learn the letters, but that one who has not should practise some other art. And hence it is that among them education is called SBO, which when interpreted signifies sufficient food. Also they symbolize by these a sacred scribe, because he judges of life and death. For there is among the sacred scribes a sacred book called AMBRES, by which they decide respecting any one who is lying sick, whether he will live or not, ascertaining it from the recumbent posture of the sick person. And a boundary, because he who has learnt his letters has arrived at a tranquil harbour of existence, no longer wandering among the evils of this life.']

[95] [Arch. (ASA) 43.305.]

[96] [Maurice, Ind. Ant. 6. 120.]

[97] [Discuss.]

[98] [Mitchell, Past in the Present, fig. 51; see also figs. 48 & 49.]

[99] [The Excursion.]

[100] [Laing and Huxley, Caithness.]

[101] [Rit. 140. Birch. 'His Eye [his Spirit] is at peace in its place on (or over) his person at the hour of the night, full, the fourth hour of the earth, complete on the 30 Epiphi.']

[102] [Rub. to Rit. 101, Birch. 'He has his star [or shade] established to him says Isis, in heaven at the place where the Goddess Sothis is. He serves Horus in Sothis. He becomes as a shade, as a God amongst men. He has engraved a palm on his knee says Menka. He is as a God for ever, reinvigorating his limbs in Hades says Thoth, making his own type that of Osiris, causing the light to shine on his body in real linen for millions of times.']

[103] [Mallet.]

[104] [Arch. Sculpt.]

[105] ['I have already made mention more than once of the Egyptian oracle, and, as it well deserves notice, I shall now proceed to give an account of it more at length. It is a temple of Latona, situated in the midst of a great city on the Sebennytic mouth of the Nile, at some distance up the river from the sea. The name of the city, as I have before observed, is Buto; and in it are two other temples also, one of Apollo and one of Diana. Latona's temple, which contains the oracle, is a spacious building with a gateway ten fathoms in height. The most wonderful thing that was actually to be seen about this temple was a chapel in the enclosure made of a single stone, the length and height of which were the same, each wall being forty cubits square, and the whole a single block I Another block of stone formed the roof, and projected at the eaves to the extent of four cubits.' Tr. Rawlinson.
' ... and of the Oracle which is in Egypt I have made mention often before this, and now I will give an account of it, seeing that it is worthy to be described. This Oracle which is in Egypt is sacred to Leto, and it is established in a great city near that mouth of the Nile which is called Sebennytic, as one sails up the river from the sea; and the name of this city where the Oracle is found is Buto, as I have said before in mentioning it. In this Buto there is a temple of Apollo and Artemis; and the temple-house of Leto, in which the Oracle is, is both great in itself and has a gateway of the height of ten fathoms: but that which caused me most to marvel of the things to be seen there, I will now tell. There is in this sacred enclosure a house of Leto made of one single stone as regards both height and length, and of which all the walls are in these two directions equal, each being forty cubits; and for the covering in of the roof there lies another stone upon the top, the cornice measuring four cubits.' Tr. Macauley. Bk. 2. 155.]

[106] ['This, as I have said, was what astonished me the most, of all the things that were actually to be seen about the temple. The next greatest marvel was the island called Chemmis. This island lies in the middle of a broad and deep lake close by the temple, and the natives declare that it floats. For my own part I did not see it float, or even move; and I wondered greatly, when they told me concerning it, whether there be really such a thing as a floating island. It has a grand temple of Apollo built upon it, in which are three distinct altars. Palm-trees grow on it in great abundance, and many other trees, some of which bear fruit, while others are barren. The Egyptians tell the following story in connection with this island, to explain the way in which it first came to float: "In former times, when the isle was still fixed and motionless, Latona, one of the eight gods of the first order, who dwelt in the city of Buto, where now she has her oracle, received Apollo as a sacred charge from Isis, and saved him by hiding him in what is now called the floating island. Typhon meanwhile was searching everywhere in hopes of finding the child of Osiris." (According to the Egyptians, Apollo and Diana are the children of Bacchus and Isis; 1 while Latona is their nurse and their preserver. They call Apollo, in their language, Horus; Ceres they call Isis; Diana, Bubastis. From this Egyptian tradition, and from no other, it must have been that Æschylus, the son of Euphorion, took the idea, which is found in none of the earlier poets, of making Diana the daughter of Ceres.) The island, therefore, in consequence of this event, was first made to float. Such at least is the account which the Egyptians give.' Tr. Rawlinson.
'This house then of all the things that were to be seen by me in that temple is the most marvellous, and among those which come next is the island called Chemmis. This is situated in a deep and broad lake by the side of the temple at Buto, and it is said by the Egyptians that this island is a floating island. I myself did not see it either floating about or moved from its place, and I feel surprise at hearing of it, wondering if it be indeed a floating island. In this island of which I speak there is a great temple-house of Apollo, and three several altars are set up within, and there are planted in the island many palm-trees and other trees, both bearing fruit and not bearing fruit. And the Egyptians, when they say that it is floating, add this story, namely that in this island, which formerly was not floating, Leto, being one of the eight gods who came into existence first, and dwelling in the city of Buto where she has this Oracle, received Apollo from Isis as a charge and preserved him, concealing him in the island which is said now to be a floating island, at that time when Typhon came after him seeking everywhere and desiring to find the son of Osiris. Now they say that Apollo and Artemis are children of Dionysos and of Isis, and that Leto became their nurse and preserver; and in the Egyptian tongue Apollo is Oros, Demeter is Isis, and Artemis is Bubastis. From this story and from no other Æschylus the son of Euphorion took this which I shall say, wherein he differs from all the preceding poets; he represented namely that Artemis was the daughter of Demeter. For this reason then, they say, it became a floating island. Such is the story which they tell.' Tr. Macauley. Bk. 2. 156.]

[107] [Hec. Mil. Frag.?]

[108] [Bk. 3. 15]

[109] [See note 106 above.]

[110] [Otway, Tour, 55.]

[111] ['The Fairies,' first pub., London, 1850. The lines, 1-8, run as follows:
'Up the airy mountain,
Down the rushy glen,
We daren't go a-hunting,
For fear of little men;
Wee folk, good folk,
Trooping all together;
Green jacket, red cap,
And white owl's feather!'
See also AE 1:149. See also p. 117 of Strange and Secret Peoples, Fairies and Victorian Consciousness, by Carol. G. Silver, Oxford University Press, NY, 1999, who discusses this poem and Allingham's influence at length.]

[112] [Stuart, Sculpt. Stones Scot. pl. 134.]

[113] [Ch. 36. '[OH thou who] hast come against me, the lips closed! I am Chnum, the Lord of Shennu. The Passer by of the words of the Gods to Ra. My tongue is at the order [the messenger] of its Lord.' Birch's tr.]

[114] [Codex Dip. v. p. 238, no. 1120. In Opera.]

[115] [Source.]

[116] ['Song of Hywell,' in Davies, p. 284.]

[117] [Strom. 5.]

[118] [Poss. pp. 251-2: 'The awakening of National Consciousness plays a very prominent part in the history of the development of the Myth. From the moment when in ancient times this idea began to fill the soul of a great national community, it seized on and transformed the whole material of which its mythology was made. The fact that this noble consciousness gives a distinct direction of its own to every thing that fills the human soul, is another proof of its power to transform the spiritual life. In modern times the kindling of national self-consciousness, advanced by the arousing of spiritual opposition to foreign influences which had previously repressed national individuality, causes the production of documents to prove the awakening of this national opposition, documents which belong to the best part of literature and intellectual labour. Similarly, in ancient times before literature, this consciousness of opposition impressed its image especially on the myth, and made that subservient to its purpose. And on considering the relation of the myth to the idea of nationality, we see on many sides, how closely and inseparably the two are connected together, how the idea operates to transform the myth, and how it needs the myth as a support; for the myth, going back to the earliest times, confers on the new idea something like an historical title, and gives a broad basis to the intenseness of its by furnishing a justification of it. Hence it comes to pass that nations which have preserved no great stock of original myths on which the awakened national conscious ness could fall back, instinctively create similar stories, and this even in relatively modern times, in which a system of religion hardened into crystal on every side, combined with the corresponding stage of intellectual development, would leave no room for the revival of mythical activity. Of this there are two noteworthy instances, one in the middle ages (the twelfth or thirteenth century), the other in this century. The Cymry of Wales, becoming alive to the opposition in nationality between themselves and the English, felt the need of finding a justification of this opposition in the oldest prehistoric times. It was then first suggested to them that they were descendants of the ancient renowned Celtic nation; and to keep alive this Celtic national pride they introduced an institution of New Druids, a sort of secret society like the Freemasons. The New Druids, like the old ones, taught a sort of national religion, which however, the people having long become Christian and preserved no independent national traditions, they had mostly to invent themselves. Thus arose the so-called Celtic mythology of the god Hu and the goddess Ceridolu, etc., mere poetical fictions, which never lived in popular belief.']

[119] [Davies, Myth. 117.]

[120] ['Song of Cuhelyn,' in Davies, Myth, 314. Ib. 52.]

[121] [Ib. 315.]

[122] [Stuart, Sculpt. pl. 123.]

[123] [Stuart, Sculpt.]

[124] [Stuart.]

[125] [Sarcophagus in the Soane Museum.]

[126] [Plate 18, right hand.]

[127] [Plate 142, Stuart.]

[128] [P. 42, & pl. 132, fig. 3.]

[129] [Pl. 97. ib.]

[130] [Hermean Zod.]

[131] [Pl. 2, ib.]

[132] [Stuart.]

[133] [See TSBA, 6, pt. 2, pp. 481-2.]

[134] [Pl. 85, Stuart.]

[Note, there is a third footnote after last one but not assigned anywhere, viz. Pl. 15, Stuart. See below. Should be note 1.]

[135] [Pl. 15, Stuart.]

[136] [Pl. 34.]

[137] [Pl. 14, fig 1.]

[138] [Pl. 31.]

[139] [Stuart]

[140] [Ib.]

[141] [Birch, Gallery, p. 41.]

[142] [Simpson, p. 170.]

[143] [P. 171.]

[144] [Source.]

[145] [Lipscomb, Hist. 3. 447.]

[146] [Source.]

[147] [Davies, Myth. p. 211.]

 [148] [Davies, ARC, 7. p. 48.]

 [149] [Muller, Chips, 3.253. Note; Muller spells Llan with one 'l'.]

[150] [Ib. + footnote.]

[151] [Source.]

[152] [Ib.]

[153] [Ib. Chips.]

[154] [Myth, 165.]

[155] [See Horapollo, bk. 1:14. 'To denote the moon, or the habitable world, or letters, or a priest, or anger, or swimming, they pourtray a CYNOCEPHALUS. And they symbolise the moon by it, because the animal has a kind of sympathy with it at its conjunction with the god. For at the exact instant of the conjunction of the moon with the sun, when the moon becomes unillumined, then the male Cynocephalus neither sees, nor eats, but is bowed down to the earth with grief, as if lamenting the ravishment of the moon: and the female also, in addition to its being unable to see, and being afflicted in the same manner as the male, ex genitalibus sanguinem emittit: hence even to this day cynocephali are brought up in the temples, in order that from them may be ascertained the exact instant of the conjunction of the sun and moon. And they symbolise by it the habitable world, because they hold that there are seventy-two primitive countries of the world; and because these animals, when brought up in the temples, and attended with care, do not die like other creatures at once in the same day, but a portion of them dying daily is buried by the priests, while the rest of the body remains in its natural state, and so on till seventy-two days are completed, by which time it is all dead. They also symbolise letters by it, because there is an Egyptian race of cynocephali that is acquainted with letters; wherefore, when a cynocephalus is first brought into a temple, the priest places before him a tablet, and a reed, and ink, to ascertain whether it be of the tribe that is acquainted with letters, and whether it writes. The animal is moreover consecrated to Hermes [Thoth], the patron of all letters. And they denote by it a priest, because by nature the cynocephalus does not eat fish, nor even any food that is fishy, like the priests. And it is born circumcised, which circumcision the priests also adopt. And they denote by it anger, because this animal is both exceedingly passionate and choleric beyond others:—and swimming, because other animals by swimming appear dirty, but this alone swims to whatever spot it intends to reach, and is in no respect affected with dirt.' See also BB 2:237, NG 1:44, 71,  NG 2: 279, 307, AE 1:4, 31, AE 2:666.]

[156] [Lib. Dom. fo. 141, no. 36.]

[157] [Source.]

[158] [Hist. Brit.]

[159] [Source.]

[160] [Davies, Myth, 197]

[161] [Circa 597, vol. 1. E. A. Freeman]

[162] [Lepsius, Denk. 4. 43; 4. 54, a.]

[163] [Taliesin, Kadair Teyrn On., 4. In Davies]

[164] [Pierret, Dict, under entry 'Tebti'.]

[165] [Maspero.]

[166] [New System]

[167] ['Ancient Poem,' ARC, p. 74.]

[168] ['In those days men gan deem, that no burgh so fair was in any land, nor so widely known as Kaerleon by Usk, unless it were the rich burgh that is named Rome. The yet many a man was with the king in land, that pronounced the burgh of Kaerleon richer than Rome, and that Usk were the best of all waters.' Note, Layamon spells it Kaerleon, not Caerleon. In the Cott. Calig. MS, however, are the following lines: 'Heo iwunne þe burh Kair Uske; and þer-inne heo wuneden./ a þat her com liðen; ma of heore leoden./ For ilke legiuns; heo clupeden Kair Usc. Kaer Liun;/ Seo[ð]ðen her com oðer mon-cun; þe heo cleopeden Kaerliun.' See p. 158 of the electronic ed.: http://etext.lib.virginia.edu]

[169] [Faery Queen, 2. 10, 11. Spenser]

[170] [Ibid, ?]

[171] [Comm.]

[172] [De Mundo, s. 3.]

[173] [Source.]

[174] [Source.]

[175] [See sect. 1. pp. 14-16.]

[176] [Aristotle.]

[177] [Birch, RP, 2.]

[178] [Od. bk. 10 & 11.]

[179] [Dyer, p. 469.]

[180] [Essays, ch. 35—'Prophecies.' 'The trivial prophecy which I heard when I was a child, and Queen Elizabeth was in the flower of her years, was,
'When hempe is spun,
England's done:'
whereby it was generally conceived, that after the princes had reigned which had the principal letters of that word hempe, which were Henry, Edward, Mary, Philip, and Elizabeth, England should come to utter confusion.' Page 343, 1856 ed.]

[181] [Eccl. Hist. Gr. Brit.]

[182] [Hist. Wars.]

[183] [Sel. Pap. 108, 1. Birch.]

[184] [Hist. Brit.]