A BOOK OF THE BEGINNINGS

NOTES TO SECTION 9

[1] [Camden, Britannia, ed. Gibson, col. 291-2. 'And so eminent is it for several famous ancient places, that as to that point it may justly dispute the preeminence with its neighbours. For scarce is there any one County in England that can she more footsteps of Antiquity.']

[2] [Unable to trace.]

[3] [Prisse, Monuments Égyptiens, p. 15.]

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

[5] [Nennius, The Historia Brittonum commonly attributed to Nennius, ch. 31. 'Vortigern received them as friends, and delivered up to them the island which is in their language called Thanet, and, by the Britons, Ruym.
    Note: Sometimes called Ruoichin, Ruith-in, or "river island," separated from the rest of Kent and the mainland of Britain by the estuary of the Wantsum, which, though now a small brook, was formerly navigable for large vessels, and in Bede's time was three stadiabroad, and fordable only at two places.' Giles tr.]

[6] [Commentaries on the Gallic Wars. Unable to trace.]

[7] [Polyolbion, song 1. 'Till through the sleepy main, to Thuly have gone.
    And seen the Frozen Isles, the cold Deucalidon,
    Amongst whose iron Rocks, grim Saturn yet remains
    Bound in those gloomy caves with adamantine chains.' See Complete Works, vol. 3, p. x.]

[8] [The Ancient State of Britain, (1809 ed.), p. 1, bk. 1, ch. 1. 'The shore of Gaul would be the boundary of the world, did not the Island of Britain claim from its magnitude almost the appellation of another world; for if measured to the Caledonian Promontory* it extends more than eight hundred miles in length.
* Dunnet Head.'
Bertram's tr.]

[9] [Britannia, London ed., 1590, p. 419. 'On the east-side of this County, near the river Guash, lye Brigacasteron and Rihall, where, when superstition had so bewitched our Ancestors, that it had almost remov'd the true God by the multiplicity of Gods, one Tibba, a Saint of the lesser rank, was worshipped by Falconers as a second Diana, and reputed a kind of Patroness of falconry.' Col. 456 of 1695 ed.]

[10] [Annals, (bk. 1, chs. 55-6?). No trace of such derivation, but there is ref. to the Cattians, as in: 'In the consulship of Drusus Caesar and Caius Norbanus, a triumph was decreed to Germanicus, the war continuing. He was preparing with all diligence to prosecute it in the summer; but anticipated it by a sudden irruption early in the spring into the territories of the Cattians: for he had conceived a hope that the enemy was divided into opposite parties under Arminius and Segestes; both remarkable for perfidy or fidelity towards us: Arminius was the incendiary of Germany; but Segestes had given repeated warning of an intended revolt, at other times, and during the banquet immediately preceding the insurrection, and advised Varus, "to secure him, and Arminius, and all the other chiefs; that the multitude, bereft of their leaders, would not dare to attempt anything; and Varus would have an opportunity to separate the guilty from the innocent." But fate decreed it, and he was slain by Arminius. Segestes, though drawn into the war by the universal agreement of the nation in it, yet continued to disapprove of it; his detestation being augmented by motives of a domestic nature, for Arminius had carried away the daughter of Segestes, already betrothed to another: the son-in-law hated, the fathers-in-law were at enmity; and those relations which are bonds of affection between friends, fomented the animosities of enemies.
    Germanicus therefore handed over to Caecina four legions, five thousand auxiliaries, and some tumultuary bands of Germans, who dwelt on this side the Rhine; he led himself as many legions, with double the number of allies, and erecting a fort in mount Taunus, upon the site of one raised by his father, he pushed on in battle array against the Cattians; having left Lucius Apronius to secure the roads and the rivers: for, as the roads were dry, and the rivers within bounds, events in that climate of rare occurrence, he had found no check in his rapid march, but on his return apprehended the violent rains and floods. He fell upon the Cattians with such surprise, that all the weak through sex or age were instantly taken or slaughtered: their youth swam over the Adrana and endeavoured to obstruct the Romans, who commenced building a bridge; then, repulsed by engines and arrows, and having in vain tried terms of peace, after some had gone over to Germanicus, the rest abandoned their cantons and villages, and dispersed themselves into the woods. Mattium, the capital of the nation, he burnt, ravaged the open country, and bent his march to the Rhine: nor durst the enemy harass his rear, which is their custom, whenever they have fled, more from craft than fear. The Cheruscans had purposed to assist the Cattians, but were deterred by Caecina, who moved about with his forces from place to place; and the Marsians, who dared to engage him, he checked by a victory.' Pp. 33-34, of 1839 ed. In Lat. eds., the Catti are referred to as the Chatti, or Chattos.]

[11] [The  Irish Version of the Historia Brittonum, (1848, Dublin ed.), p. 149, lines 161-64. 'From thence they conquered Alba,
    The noble nurse of fruitfulness.
    Without destroying the people or their houses,
    From the region of Cat to Forcu.
    Note: Cat. The region of Cat is the country now called Cathancsia, or Caithness. Its derivation from C'aith or Cat, one of Cruthne'a seven sons, is a patronymical fable. Whether derived from the wild cat, like the Clan Chattan, whose territory included Caithness (see Scott's Maid of Perth, iii. chap. 4), or from cath, war, battle, the sound of it seems to recur in the names Cathluan, Catnolodar, Catnolachan. That province may have owed celebrity to its position as a northern terminus; as Nennius says, "a Totenes usque ad Catenes."
    The Tractatus de Situ Albania, (composed by an Englishman, at least not by a Scot, soon after 1185, and printed by Innes, ii., 768-72, with a suspicion that Giraldus was its author), divides Albania into the seven portions of seven brothers, of which the seventh was "Cathanesia eitra montem et ultra montem, quia mons Mound dividit Cathanesiam per medium," The Mons Mound was Mount Ord, and the Cathanesia cis montem was the Sudurland (southern land) of the Northmen. "Of old, Sutherland was called Cattey, and its inhabitants Catteigh, and so likewise was Caithness and Strathnaver; and, in the Irish, Sutherland to this day is called Catey, and its inhabitants Catigh; adeo ut Catteyness nihil aliud sit quam promontorium Catta? seu Sutherlandiw, quod promontorium a latere oriental! mentis Ordi prsetenditur." Blaew cit. in Brand's Orkney, cap. xi. As Caithness lies not at all north, but fairly east, of Sutherland in its enlarged sense (for Dunnet Head in Caithness is only 58° 35'; and Cape Wrath is 58° 34'), it is evident that the Sudurland of the Northmen was only the portion properly so called, and that they did not include therein the Strathnavern. But as they divided those parts into the jarldom of Katanes and the Sudurland, we should, I think, infer that Strathnavern was included in the jarldom; while the Sudurland, though infested, and perhaps partly inhabited, by Northmen, was not thus feudally detached from the crown of the Scoto-Picts. Sir Walter Scott mentions, that the territory of the Clann Chattan comprehended Sutherland and Caithness [Cathanesiam citra et ultra], and that the Earl of Sutherlandshire was their paramount chief, with the title of Mohr Ar Chat; and, though he includes Inverness, and even Perth, within the limits of that clan or league of clans, as referable to the fifteenth century, we may safely esteem that the Chattanaich originally denoted the people of Katanes within and without Ord.
    Forcu. Of the place here called Furnu I can give no account. It must have been on the southern extremity of Fortren Mor. FOR is the favourite Pictish prefix, as in Fortren, their kingdom, Forteviot, their palace, Fordun, Forfar, Forres, &c. Possibly the Glas-cu of the Strathclyde Britons was Forcu in their vocabulary.' Todd and Herbert's ed.]

[12] [Origin and History of Irish Names and Places, vol. 1, p. 214. 'Look-out points, whether on the coast to command the sea, or on the borders of a hostile territory to guard against surprise, or in the midst of a pastoral country to watch the flocks, are usually designated by the word coimhead [covade]. This word signifies watching or guarding, and it is generally applied to hills from which there is an extensive prospect. Mullycovet and Mullykivet in Fermanagh must have been used for this purpose, for they are both modern forms of Mullaigh-coimheada, the hill of the watching; and Glencovet the name of a townland in Donegal, and of another near Enniskiilen, and Drumcovet in Derry, have a similar origin.']

[13] [De Situ Orbis, bk. 3. ch. 6. Unable to trace.]

[14] [Natural History, bk. 5. 66. See also note below.]

[15] [Angus, Savage Life and Scenes in Australia and New Zealand, vol. 1, p. 112. 'It is a singular fact that these western tribes have no means of kindling fire. They say that it formerly came down from the north; and the women, like the vestal virgins, always preserve it carefully, carrying it about with them in fire-sticks or between pieces of bark. Should the fire happen to go out, they procure it from a neighbouring encampment.']

[16] [Dawkins, Early Man in Britain and his Place in the Tertiary Period, p. 358. 'Fire was obtained in the Bronze age by striking a flint flake against a piece of iron pyrites, and these are sometimes found together in the tumuli, as in Fig. 125 (Strike-a-Light, Seven Barrows).
    The name of pyrites is itself, as Mr. Evans remarks, sufficient evidence of the purpose to which the mineral was applied in ancient times; and the statement of Pliny that fire of flint by Pyrodes, the son of Cilix, is a myth which points to the use of silex and pyrites rather than of steel.']

[17] [Pengelly, Kent's Cavern, its Testimony to the Antiquity of Man.
See also Dawkins, Early Man in Britain and his Place in the Tertiary Period, p. 194. 'The first evidence that there were in the caverns of this country two distinct sets of Palaeolithic implements, is that presented by Kent's Hole, so ably explored under the superintendence of Mr. Pengelly. In the lowest strata of crystalline breccia are rude implements of the River-drift type, in association with the remains of bear, out of one canine tooth of which animal a flake had been manufactured, presenting all the ordinary conchoidal fracture of flint. It had been made after the tooth had become fossilised. "The implements found in the Kent's Hole, breccia," Mr. Pengelly remarks, were "exclusively of flint and chert.']

[18] [Maspero, 'On the Stele C 14 in the Museum of the Louvre,' TSBA, 5, 557. See full text here.]

[19] [Dawkins, Early Man in Britain and his Place in the Tertiary Period, p. 220. 'The Cave-men have left behind, as we have seen in the last pages, more vivid pictures of their life and times than those founded upon implements arid weapons and the associated animal remains. Fortunately for us they employed the intervals of leisure from the chase in engraving upon bone, antler, and more rarely on ivory and stone, the hunting scenes which most vividly impressed themselves upon their memory. In the caves at Cresswell the figure of a horse (Fig. 53), delicately incised on a fragment of rib, is the first trace of the art of design in this country, proving that the faculty of representing animals, so wonderfully developed among the Cave-men of France, was shared also by those of Britain.']

[20] [Lartet and Duparc, Materiaux, 1874, pp. 101 onwards. 'The Cave-men depended mainly for their sustenance on the supply of reindeer and the other animals mentioned above; but when they had an opportunity they attacked the animals living in the sea. In the cave of Duruthy, explored by MM. Louis Lartet and Chaplain Duparc, near Sorde, in the valley of the Gave d'Oloron, in the Western Pyrenees, the figure of a seal is engraved on the canine of a cave-bear, which has been perforated for use as an ornament (Fig. 82).' From Dawkins, ibid., p. 217.]

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

[22] [Annals of Peterhead, p. 45. 'In walking up this glen, you come in contact with a very large stone of unhewn granite, and whose dimensions are, (as measured in May 1819,) 37 feet in circumference, and 27 feet over it. What could have been the use of this stone I could never learn.']

[23] [Lhuyd.
See Muller, Chips From A German Workshop, vol. 3, p. 245. 'About the beginning of the last century, Mr. Ed. Lhuyd (died 1709), the keeper of the Ashmolean Museum, was still able to collect from the mouths of the people a grammar of the Cornish language, which was published in 1707. He says that at this time Cornish was only retained in five or six villages towards the Land's End; and in his "Archaeologia Britannica" he adds, that although it was spoken in most of the western districts from the Land's End to the Lizard, "a great many of the in habitants, especially the gentry, do not understand it, there being no necessity thereof in regard there s no Cornish man but speaks good English."']

[24] [Emare, in Ancient Engleish Metrical Romanceës, vol. 2, p. 247, lines 1030-35. 'Thys ys on of Brytayne layes,
    That was ufed by olde dayes,
    Men callys playn the garye.
    Jhefu, that fettes yn thy trone,
    So graunte us with the to wone
    In thy perpetual! glorye!'
Ed., J. Ritson.]

[25] [Taylor, Words and Places, or, Etymological Illustrations of History, Ethnology and Geography, p. 108. 'All these places are noted for the production of salt, which was formerly obtained by the evaporation of sea-water in shallow wiches or bays, as the word baysalt testifies. Hence a place for making salt came to be called a wych-house, and Nantwich, Droitwich, and other places where rock-salt was found, took their names from the wych-houses built for its preparation.']

[26] [Ibid., p. 78. 'The suffix ton constitutes a sort of test-word by which we are enabled to discriminate the Anglo-Saxon settlements. It is the most common termination of English local names; and although it is a true Teutonic word, yet there is scarcely a single instance of its occurrence throughout the whole of Germany. In the little Anglo-Saxon colony on the French coast it is as common as it is in England, and it is not unfrequent in Sweden—a fact which may lead to the establishment of a connexion, hitherto unsuspected, between the Anglo-Saxon colonists of England and the tribes which peopled eastern Scandinavia.']

[27] [On the Distribution of English Place Names.]

[28] [Curiosities of Great Britain: England and Wales delineated, 11 vols., pub. 1853 onwards.]

[29] [Die Angelsächsischen Ortsnamen. See note below.]

[30] [Codex Diplomaticus Ævi Saxonici in Opera, vol. 3, p. xi. 'It is very remarkable that the largest proportion of the names of places among the Anglo-saxons should have been formed with this word, while upon the continent of Europe it is never used for such a purpose. In the first two volumes of the Codex Diplomaticus. Dr. Leo computes the proportion of local names compounded with tun at one eighth of the whole number, a ratio which unavoidably leads us to the conclusion that enclosures were as much favoured by the Anglo-saxons as they were avoided by their German brethren beyond the sea.' See also note below.]

[31] [A Neglected Fact in English History, p. 53. 'Anglo-Saxon England we find in the earliest diplomata to be not only a cultivated, but an enclosed country. Not only also is it divided by high roads, cross roads and lanes, but its separate holdings are distinguished by fences, hedge-rows, ditches, stones, trees, and posts.
    This condition of the country excited the intention of Dr. Leo, and the surprise of Mr. Kemble.
    The Doctor remarks,—"It is characteristic of Anglo-Saxon cultivation that their establishments were enclosures. No other German race thus names its settlements 'tun.'
    Mr. Kemble says—"It is very remarkable, that the largest proportion of the names of places among the Anglo-Saxons should have been formed with this word, while upon the continent of Europe it is never used for such a purpose. In the first two volumes of the Codex Diplomaticus, Dr. Leo computes the proportion of local names compounded with tun at one-eighth of the whole number."']

[32] [Williams, The Barddas. Unable to trace.]

[33] [Smith, 'Descriptive List of Antiquities Near Loch Etive, Argyllshire, Consisting of Vitrified Forts, Cairns, Circles, Crannogs, Etc., With Some Remarks on the Growth of Peat,' PSAS, 9 (1870-1), 89. 'Near Barcaldine is a mound called Tom Ossian, or the Mound of Ossian. ... It is a habit of people here to give many of the grave-mounds the name of Ossian. It implies that the place covers, in their belief, one of the great ancients. In this case it is said to be the place where Ossian sat, according to the second legend mentioned in the Statistical Report.']

[34] [Words and Places, or, Etymological Illustrations of History, Ethnology and Geography, p. 82. 'The most important element which enters into Anglo-Saxon names yet remains to be considered. This is the syllable ing. It occurs in the names of more than one-tenth, of the whole number of English villages and hamlets, often as a simple suffix, as in the case of Barking, Brading, Dorking, Hastings, Kettering, Tring, Woking; but more frequently we find that it forms the medial syllable of the name, as in the case of Buckingham, Kensington, Islington, Haddington, or Wellington.'
    Note: 'Mr. Kemble has compiled a list of 1,329 English names which contain this root. To ascertain the completeness of the enumeration, the Ordnance Maps of three counties—Kent, Sussex, and Essex—were carefully searched, and it was discovered that Mr. Kemble had overlooked no less than forty-seven names, in Kent, thirty-eight in Sussex, and thirty-four in Essex. If the omissions in other counties are in the same ratio, the total number of these names would be about 2,200. Large additions might also be made from Domesday Book. The Exon and Ely Domesdays alone contain thirty-six names not given by Mr. Kemble.']

[35] [Opera. See above note.]

[36] [Browne, On the Distribution of English Place Names.]

[37] [Richard of Cirencester, The Ancient State of Britain, ch. 3. 14. 'The Britons not only fought on foot and on horseback, but in chariots drawn by two horses, and armed in the Gallic manner. Those chariots, to the axle-trees of which scythes were fixed, were called covini, or wains.' P. 11, 1809 ed.]

[38] [Metamorphosis, ch. 7. 383. 'His mother Hyrie weepes
    Into a Lake. High-mounting Combe keepes
    Her son-sought Life.' Sandys' tr.]

[39] [Death's Door, one of 12 illustrations to Robert Blair's poem The Grave, first pub. 1808. The etchings were executed by Louis Schiavonetti. See all the illustrations here.]

[40] [Taylor, Words and Places, or, Etymological Illustrations of History, Ethnology and Geography, p. 82. 'The suffix ham, which is very frequent in English names, appears in two forms in Anglo-Saxon documents. One of these, ham: signifies an inclosure, that which hems in—a meaning not very different from that of ton or worth. These words express the feeling of reverence for private right, but ham involves a notion more mystical, more holy. It expresses the sanctity of the family bond; it is the home, the one secret and sacred place. In the Anglo-Saxon charters we frequently find this suffix united with the names of families—never with those of individuals. This word, as well as the feeling of which it is the symbol, was brought across the ocean by the Teutonic colonists, and it is the sign of the most precious of all the gifts for which we thank them. It may indeed be said, without exaggeration, that the universal prevalence throughout England of names containing this word HOME, gives us the clue to the real strength of the national character of the Anglo-Saxon race. What a world of inner difference there is between the English word home, and the French phrase chez nous! It was this supreme reverence for the sanctities of domestic life which gave to the Teutonic nations the power of breathing a new life into the dead bones of Roman civilization.']

[41] [John 3:4. 'Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?']

[42] [Mitchell, Past in the Present, pp. 87-9. 'A cairn of the bronze age may show still lower architectural features, and may be almost correctly described as a mere heap of stones ... Mr. Anderson, in describing this cairn (Proc. of Soc. of Antiq. of Scot., vol. xii. p. 446), says it "is structureless. It has nothing of the nature of a wall, external or internal; and thus, for ought that it shows to the contrary, the people who reared it might have been destitute of the constructive ability to erect a wall. And yet they were in their bronze age; while the people of Caithness, who constructed chambered cairns, were in their stone age. I do not infer from this, however," he goes on to say, "that these men of the bronze age in Fife were inferior in constructive capacity to the men of the stone age in the north of Scotland. But the facts have a very important bearing on the theory of the relative age of the two classes of cairns. They show that the rude, structureless cairn, enclosing a simple cist of slabs, is not on that account necessarily older than the elaborately-constructed chambered cairns. They show us that the less advanced structure may be characteristic of the more advanced civilisation; and hence we are taught that we should have erred completely if we had attempted to measure the relative civilisation of these two peoples by simply comparing the indications of constructive ability they have exhibited in the erection of their cairns." These views are so much in harmony with those I have long endeavoured to teach, that I gladly quote them.']

[43] [Ceremonial Institutions, p. 97. 'These oblations [defined as 'whatever religious Christians offered to God and the Church'], which were at first voluntary, became afterwards, by continual payment, due by custom. In mediaeval times a further stage in the transition is shown us: ''Besides what was necessary for the communion of priests and laymen, and that which was intended for eulogies, it was at first the usage to offer all sorts of presents, which at a later data were taken to the bishop's house and ceased to be brought to the church." And then by continuation and enlargement of such donations, growing into bequests, nominally to God and practically to the Church, there grew up ecclesiastical revenues.']

[44] [Black Book of Caermarthen, in Skene, Four Ancient Books of Wales, p. 303 onwards, section F.]

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

[46] [Skene, Four Ancient Books of Wales, p. 313.]

[47] [Dawkins, Cave Hunting, p. 161. 'While the caves at Perthi-Chwareu were being explored, the accidental discovery of human remains in the cairn of Tyddyn Bleiddyn, near Cefn, St. Asaph, in 1869, led to a systematic examination of its contents by Mrs. Williams Wynn, under the superintendence of the Rev. D. R. Thomas, myself, and the Rev. H. H. Winwood, which has resulted in the proof, that the people who buried their dead in caves used stone-chambered tombs for the same purpose.' Etc.]

[48] [Massey errs here. In his Irish Dictionary, p. 32, O'Reilly has 'Annoid, s.f. a church.']

[49] [Celtic Scotland: A History of Ancient Alban, vol. 2, p. 70. 'The untranslated terms in these passages are used to designate the different churches which belonged to the same monastic group. The Annoit is the parent church or monastery which is presided over by the patron saint, or which contains his relics.']

[50] [Davies, The Mythology and Rites of the British Druids, p. 314.]

[51] [See note above.]

[52] [ARC, 2, 12, triad 50, in Davies, The Mythology and Rites of the British Druids, p. 404.]

[53] [Farrer, Notice of Runic Inscriptions Discovered During Recent Excavations in the Orkneys, p. 37. Massey errs here. There is no such inscription in this work. However, Fergusson, Rude Stone Monuments in All Countries, p. 252, has: 'One inscription may, however, be considered as throwing some light on the subject. In XIX. XX. it is related, though in words so differently translated by the various experts to whom it was submitted, that it is difficult to quote them, that "much fee was found in the Orkhow, and that this treasure was buried to the north west," adding, "happy is he who may discover this great wealth."' He gives the same ref. So Massey obviously borrows from here.]

[54] [Britannia. Unable to trace. But see Davies, The Mythology and Rites of the British Druids, p. 400.]

[55] [Fergusson, Rude Stone Monuments in All Countries, p. 157. Massey errs here. The sign that appears on this rock is ¤.]

[56] [Ibid., p. 153. 'Meanwhile it may be well to point out, before going further, that this class of circles is peculiar to England. They do not exist in France or in Algeria. The Scandinavian circles are all very different, so too are the Irish. The one circle out of England that at all resembles them is that at Stennis, or rather Brogar, in the Orkneys, which will be described in detail further on. There we have a great 100-metre circle, with a ditch (but no rampart), a smaller 100-foot circle, with a ruined dolmen in its stone circle, as at Stanton Drew, and we have the Maes Knoll for the Maes How. The Stennis group has also the detached stones, though it wants the rudimentary avenues, and some minor peculiarities, and it may be more modem, but it is very similar; whereas those in Cornwall and elsewhere are small and irregular, and totally wanting in the dignity belonging to those which we have ventured to call Arthurian.']

[57] [De sitv orbis libri tres, bk. 3. c. 8. Unable to trace.]

[58] [Geography, bk. 4.6. 'They say that in the ocean, not far from the coast, there is a small island lying opposite to the outlet of the river Loire, inhabited by Samnite women who are Bacchantes, and conciliate and appease that god by mysteries and sacrifices. No man is permitted to land on the island; and when the women desire to have intercourse with the other sex, they cross the sea, and afterwards return again. They have a custom of once a year unroofing the whole of the temple, and roofing it again the same day before sun-set, each one bringing some of the materials. If any one lets her burden fall, she is torn in pieces by the others, and her limbs carried round the temple with wild shouts, which they never cease until their rage is exhausted. [They say] it always happens that some one drops her burden, and is thus sacrificed.' Hamilton and Falconer's ed.]

[59] [Gwalchmai. In Davies, The Mythology and Rites of the British Druids, p. 168.]

[60] [Geography, bk. 3. ch. 8. Massey errs here. There are only 5 chapters in this book. Unable to trace.]

[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, The Mythology and Rites of the British Druids, p. 67.]

[63] [Preiddew Annwn. Davies, The Mythology and Rites of the British Druids, p. 165 onwards.]

[64] [Ibid., app. 3, p. 518.]

[65] [De sitv orbis libri tres, bk. 3. c. 6. 'Sena in Britannico mari, Osismicis adversa litoribus, Gallici numinis oraculo insignis est; cujus antistites, perpetuâ virginitate sanctae, numero novem esse traduntur: Gallicenas vocant, putantque ingeniis singularibus praeditas; maria ac ventos concitare carminibus; seque in quae velint animalia vertere: sanare quae apud alios insanabilia sunt.']

[66] [Stuart, The Sculptured Stones of Scotland, pl. 59.]

[67] [The Annals of Tighernac, c. 728. 'Cath truagh iter Picardachaib ac Caislen Credhi, romemaidh ar in Ailphm cetna, robmadh a cricha a dame de uile, rogab [fo. 132] 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 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, 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, in Skene, Four Ancient Books of Wales.]

[69] [Borlase, Antiquities, Historical and Monumental of the County of Cornwall, p. 189. '"On the downs, leading from Wadebridge to St. Columb, and about two miles distant from it, is a line of  stones, bearing N. E. and S. W. This monument is generally called the nine maids."' From Davies, The Mythology and Rites of the British Druids, p. 166.]

[70] [Scott, The Minstrelsy of the Scottish Borders, vol. 2, p. 145, lines 1-4. 'They shot him dead at the Nine-Stone Rig,
    Beside the Headless Cross,
    And they left him lying in his blood,
    Upon the moor and moss.']

[71] [Or Cities. See BB 1:395—'The Black Book of Caermarthen,' in Skene, Four Ancient Books of Wales. See section F.]

[72] [Unable to trace.]

[73] [Aneirin, song 22, in Davies, The Mythology and Rites of the British Druids, p. 364.]

[74] [Antiquities, Historical and Monumental of the County of Cornwall, p. 189. See note 69 above.]

[75] [Duke, The Druidical Temples of the County of Wilts, p. 81. 'We are ignorant of the number of the stones which constituted each circle of the temple, but from analogy I infer, that the outer circle may have consisted of thirty stones, denoting the cycle of the days of the month; and the inner circle either of twelve, or nineteen, representing, as the case may have been, either the cycle of the months, or the celebrated Metonic or lunar cycle.'
Ibid., p. 162. 'This number of stones formed the celebrated Metonic cycle, so named from Meton a Grecian astronomer, but well known and in use long before his time. It embraces the period of 19 years, a term of years at the conclusion of which the Moon is found occupying a position precisely the same as at the beginning.']

[76] [Bleeck, Avesta, Vendidad, fargard, 2:61-4. Therefore make thou a circle of the length of a race-ground to all four comers.
    Thither bring thou the seed of the cattle, of the beasts of burden, and of men, of dogs, of birds, and of the red burning fires:
    Therefore make thou this circle the length of a race-ground to all four comers as a dwelling place for mankind;
    Of the length of a race-course to all four corners for the cows giving milk.']

[77] [Chips From A German Workshop, vol. 3, p. 284. 'What is there in a holed stone? It is a stone with a hole in it, and that is all. We do not wish to propound new theories; but in order to show how full of interest even a stone with a hole in it may become, we will just mention that the Men-an-tol, or the holed tone which stands in one of the field near Lanyon, is flanked by two other stones standing erect on each side. Let any one go there to watch a sunset about the time of the autumnal equinox, and he will see that the shadow thrown by the erect stone would fall straight through the hole of the Men-an-tol.']

[78] [Bottrell, Stories of West Cornwall. '"From the head being buried so deep in the ground, only part of the hole (which is in both stones about six inches diameter) could be seen; though the hole is too small to pop the smallest, or all but the smallest, baby through, the people call them crick-stones, and maintain they were so called before they were born. Crick-stones were used for dragging people through, to cure them of various diseases."' Quoted in Muller, ibid., vol. 3, p. 292.]

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

[80] [Chips From A German Workshop, vol. 3, p. 280. 'The same gentleman, writing to one of the Cornish papers, informs the public that a few years ago a rock known by the name of Garrack-zans might be seen in the town-place of Sawah, in the parish of St. Levan; an other in Roskestal, in the same parish. One is also said to have been removed from near the centre of Trereen, by the family of Jans, to make a grander approach to their mansion.']

[81] [See note below.]

[82] [Polyolbion, notes to song 3. 'By South Cadbury is that Camelot; a hill of a mile compass at the top, four trenches circling it, and twixt every of them an earthen wall; the content of it, within, about twenty acres, full of ruins and relics of old buildings. Among Roman coins there found, and other works of antiquity. Stow speaks of a silver Horseshoe there digged up in the memory of our fathers: Dii boni (saith Leland) quot hie profundissimarum fossarum! qiiot hie egestee teirce valla! quce demiim lyrcecipitia! atque ut ptaucis flniam, videtur mihi quidem esse et Artis el Naturce miraculum. Antique report makes this one of Arthur's places of his Round Table, AS the Muse here sings. But of this more in the next Canto.' See Complete Works, vol. 1, pp. 91-2.]

[83] [Muller, Chips From A German Workshop, vol. 3, p. 278. 'Mr. Scawen, in speaking of the mischief done by strangers in Cornwall, says:
    "Here, too, we may add, what wrong another sort of strangers has done to us, especially in the civil wars, and in particular by destroying of Mincamber, a famous monument, being a rock of infinite weight, which, as a burden, was laid upon other great stones, and yet so equally thereon poised up by Nature only, as a little child could instantly move it, but no one man or many remove it. This natural monument all travellers that came that way desired to behold; but in the time of Oliver's usurpation, when all monumental things became despicable, one Shrubsall, one of Oliver's heroes, then Governor of Pendennis, by labour and much ado, caused to be undermined and thrown down, to the great grief of the country; but to his own great glory, as he thought, doing it, as he said, with a small cane in his hand. I myself have heard him to boast of this act, being a prisoner then under him."
    Mr. Scawen, however, does not tell us that this Shrubsall, in throwing down the Mincamber, i.e. the Menamber, acted very like the old missionaries in felling the sacred oaks in Germany.']

[84] [Herodotus, Histories, bk. 3.18. 'Now the Table of the Sun is said to be something of this kind: there is a meadow outside the city, filled with the boiled flesh of all four-footed things; here during the night the men of authority among the townsmen are careful to set out the meat, and all day whoever wishes comes and feasts on it. These meats, say the people of the country, are ever produced by the earth of itself. Such is the story of the Sun's Table.' Godley's ed.
'They say this Table of the Sun is a certain Meadow in the Suburbs, furnish'd with the roasted Flesh of all Sorts of four-footed Animals, which being rang'd in Order by the Magistrates of the City in the Night, serve to feast all Comers in the Morning. The Inhabitants fay, that these things are a daily Present of the Earth: And this is their Account of the Table of the Sun.' Vol. 1, p. 257, 1737 ed.]

[85] [Monuments of Upper Egypt, p. 73. 'The latter most frequently take the form of the mastaba, a sort of truncated pyramid built of enormous stones and covering, as with a massive lid, the well at the bottom of which reposed the mummy. The visitor may observe two or three good specimens near the eastern side of the Great Pyramid; but a better opportunity of studying this sort of monument will be afforded us at Sakkarah.']

[86] [Gibson's Camden, col. 752, in Davies, The Mythology and Rites of the British Druids, p. 397.]

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

[88] [A Phrenologist Amongst the Todas, p. 168. 'It is situated on an exposed site bearing the outlines of stone walls, built on a largeness of scale, and in a form, nowhere else found amongst these people—with a Kromlech and numerous Kairns dotted close about.
    The specific name by which it is known—boath—is peculiar, and applicable solely to that style of structure.
    Now it should be borne in mind, if we would form an opinion on the origin of this edifice, that the Todas are unimaginative creatures of one idea; having one way of doing everything: intolerant of change or deviation from custom, unless for some manifestly practical advantage. How then do we find such a race in occupation of an eccentric building which does not fit in with any of its other institutions? Not a tirieri—for it is of lower grade in Toda estimation; its servant a vorshal, not a God. Not an ordinary palthchi, for one of the largest size exists apart, within a few paces of it.']

[89] [Origin and History of Irish Names and Places, vol. 2, pp. 214-16. 'In Ireland, as in other Christian countries, many of the churches had the right of sanctuary. A small piece of land was usually fenced off round the church, and the four corners were often marked by crosses or pillar-stones; this land was regarded as belonging exclusively to the church; and criminals fleeing from justice, or fugitives from their enemies, were safe from molestation for the time, once they had taken refuge either in the church itself or inside the boundary.
    The word tearmann was originally applied to those termini or boundaries, and in this sense it exactly corresponds with Latin terminus; but it was afterwards extended in meaning till it came to signify a sanctuary or asylum; and this is the sense in which it is generally used in Irish writings. It was often popularly used in a still more general way, to denote church lands, or lands belonging to a sanctuary, so that the expression "termon lands" is quite common in Anglo-Irish writings.
    This word is still retained in a good many local names, marking the precincts of sanctuaries; and in several of these the spots are almost as much venerated now as they were a thousand years ago, though they no longer afford an asylum to the fugitive. The memory of St. Fechin is preserved in the name of Termonfeckin Fechin's sanctuary, now applied to a parish near Drogheda. St. Berach, the founder of a church in the present county of Koscommon, who was descended from Brian, king of Connaught in the fourth century, flourished in the latter part of the sixth century, and was a pupil of St. Kevin of Glendalough. After leaving Glendalough, he crossed the Shannon, and founded an establishment for himself at a place called Cluain-coirpthe [Clooncorpa], near the shore of the river, in the desert of Kinel Dofa, which afterwards attained to great eminence. The old name is now forgotten, and the founder, who is still greatly venerated, is commemorated in the present name of the church and parish, Termonbarry, St. Berach's sanctuary.
    The warden or lay superintendent of church land was termed the erenagh [Gaelic aircheannach]: and this office was commonly held by members of the same family for generations. In some places the termons have preserved the family names of the erenagh instead of those of the patron saint. The church of St. Dabeog or Daveog, one of the very early Irish saints, was situated in an island in Lough Derg in Donegal; but the termon lands belonging to the church lay on the mainland, near the village of Pettigo. The hereditary wardens of this termon were the Magraths; and accordingly the place is called in the Four Masters, sometimes Termon Daveog, and sometimes Termon Magrath. The latter is the name now used, though it is usually shortened to Termon; the ruins of Termon castle, the ancient residence of the Magraths, are still standing; and the sanctuary has given name to the little river Termon, flowing through Pettigo into Lough Erne.
    The parish of Termonmaguirk in Tyrone was anciently called Tearmann-cuimnigh, which name Dr. Reeves (Adamn. 283) conjectures may have been derived from Cuimne, St. Columkille's sister. It got its present name from the family of MacGuirk, who were for a long time its hereditary wardens. In like manner, the O'Morgans were the wardens of Termonomongan in the west of the same county; its ancient name being Kilkerril, from St. Caireatt, the founder or patron of the church (Reeves: Colt. Vis. 72). Termon and Tarmon are the names of several places, indicating in every case the former existence of a sanctuary. Sometimes the word is found combined with other terms that have no reference to either patron or warden. Thus Termoncarragh, west of Belmullet in Mayo, means merely rough Termon, in reference, no doubt, to the ruggedness of the ground.']

[90] [Davies, The Mythology and Rites of the British Druids, p. 402.]

[91] [Barddas, p. xxiv.]

[92] [Wright, Wanderings of an Antiquary, vol. 1, p. 175. 'The great cromlech of Kits Coty House has been celebrated from a remote period. An old and absurd story—true only so far as it acknowledges this monument to have been sepulchral—pretends that Kits Coty House was raised over the remains of the British chief Catigera, slain in a battle fought at Aylesford between the Britons and the Saxons. It is nevertheless far from being, as we might suppose from these notices of it, a solitary monument; on the contrary, it is the centre of a considerable group, the remains of which are seen scattered over the fields below. One of the most remarkable of these, a large group of colossal stones in the middle of a field just beneath Kits Coty House, is called by the peasantry The Countless Stones, from a belief among them that no one can count them correctly. This is not an uncommon legend connected with such remains. The Countless Stones near Kits Coty House are apparently the remains of one of those more complicated cromlechs, consisting of more than one sepulchral chamber, with an alley of approach, which in Britany and the Channel Islands are popularly known by the title of Fairies' Alleys. Another large stone in the bottom is called the Coffin-stone, probably from its shape. If, instead of descending the hill, we proceed upwards from Kits Coty House, we shall find the brow of the hill covered with smaller monuments of the same description, consisting generally of groups of stones buried partly in the ridge of the hill, but evidently forming, or having formed, small sepulchral chambers. Each group is generally surrounded by a circle of stones. At the bottom of the bank near the road, a little distance behind Kits Coty House, is a hollow in the chalk, with the heads of large stones of the same description projecting out at each side, as though they had formed an avenue leading to an entrance in the side of the hill. All this group of monuments deserves further examination, combined with extensive excavations. They appear to have formed a British cemetery—the necropolis of the tribe. Fragments of rude pottery have I believe been discovered under Kits Coty House itself, and several deposits of British coins have occurred in the neighbourhood, the most recent example being that of a number of British silver coins found in digging for the foundations of the new mansion of Preston Hall, the seat of Mr. Betts, about two years ago.']

[93] [Eisenlohr, 'The Great Harris Papyrus, Part I,' RP, 6, 21. See p. 26.]

[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] [Thurnam, 'On Ancient British Barrows, especially those of Wiltshire and the adjoining Counties,' ASA, 43, 305. 'According to Dr. Thurnam, barrows of the Bronze age cluster thickly around Avebury, 106 being still to be seen in the sixteen square miles near it; while round Stonehenge Sir Richard Colt Hoare counted 300 within twelve square miles, and in the days of Stukeley 128 were visible from a hill close by.' From Dawkins, Early Man in Britain and his Place in the Tertiary Period, p. 376.]

[96] [Maurice, Indian Antiquities, vol. 6, p. 128. '"There are three entrances from the plain to the structure, the most considerable of which is from the north-east; and at each of them were raised on the outside of the trench, two huge stones, with two smaller within, parallel to them. The avenues to Stonehenge was first observed by Mr Aubrey. Dr. Stukeley found that it had extended more than one thousand seven hundred feet down to the bottom of the valley, and was raised a little above the Downs, between the two ditches. At the bottom it turns off to the right, or east, with a circular sweep, and then in a straight line goes up the hill between two groups of seven barrows each, called the King's Graves. The other branch points north-west, and enters the Cursus. This is half a mile from Stonehenge, ten thousand feet, or two miles long, inclosed by two ditches, three hundred and fifty feet asunder."' Quoting from Gibson's ed. of Camden's Britannia. Note: there is no mention of the word 'ystre.' See note below.]

[97] [Davies, The Mythology and Rites of the British Druids, p. 315, quoting from Maurice.]

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

[99] [The Excursion, being a portion of The Recluse, a poem, (1820 ed.) p. 99. 'Who to the Solitary turned, and said,
    "In sooth, with love's familiar privilege,
    You have decried, in no unseemly terms
    Of modesty, that wealth which is your own.
    Among these Rocks and Stones, methinks, I see
    More than the heedless impress that belongs
    To lonely Nature's casual work: they bear
    A semblance strange of power intelligent,
    And of design not wholly worn away."']

[100] [Laing and Huxley, Prehistoric Remains of Caithness, p. 21. 'The animal bones were less abundant, and more generally chipped into small pieces than those found in the other mounds. It seemed as if four-fifths of the food of the people by whom this most ancient midden had been accumulated, had consisted of periwinkles, and as if animal bones had been a delicacy, from which every particle of marrow was extracted by breaking them up. The extreme rarity of fish-bones in this and the other middens is a curious feature in a locality where fish are so abundant.'
Note that there is no mention of cannibalism in this paragraph. However, on p. 28 there is this: 'In the secondary midden, B, at the spot marked X , in the midst of a mass of limpet shells, and broken jaws, teeth, and bones of animals, I found the fragment of a human lower jaw. It is that of the size of a child about six years of age, the permanent teeth being formed, but not having yet displaced the milk teeth. No trace of any other human bone was found with it, and coupling it with the fact of another isolated fragment of human jaw having been found in another midden, both under circumstances precisely similar to those of the deer, pigs, and oxen by which they were surrounded, it raises a strong presumption that these aboriginal savages were occasionally cannibals.']

[101] [Rit. ch. 140. '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.' Birch's tr. Cf. Renouf.]

[102] [Rub. to Rit. ch. 101. '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.' Birch's tr. Cf. Renouf.]

[103] [Prose Edda, in Mallet, Northern Antiquities, p. 414. 'On the southern edge of heaven is the most beautiful homestead of all, brighter than the sun itself. It is called Gimli, and shall stand when both heaven and earth have passed away, and good and righteous men shall dwell therein for everlasting ages.']

[104] [Archaic Sculpturings of Cups, Circles &c, p.?]

[105] [Histories, bk. 2. 155. '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. 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.]

[106] [Histories, bk. 2. 156. '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; 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.]

[107] [Hecatæi Milesii Fragmenta. See note below.]

[108] [Library, bk. 3. 15. 'Now, since we have thus far spoken of the northern parts of Asia, it is convenient to observe something relating to the antiquity of the Hyperboreans. Amongst them that have written old stories much like fables Hecateas and some others say, that there is an island in the ocean over against Gaul, (as big as Sicily) under the arctic pole, where the Hyperboreans inhabit; so called, because they lie beyond the breezes of the north wind. That the soil here is very rich, and very fruitful; and the climate temperate, insomuch as there are two crops in the year.' Booth's tr.]

[109] [See note 106 above.]

[110] [Otway, A Tour in Connaught, p. 55. 'The next stage is Moate, formerly called the Moate of Gren-oge the Moate of young Grania or Grace. This fine specimen of the labours of the Irish in the erection of these artificial eminences, and which, perhaps, the largest in Ireland is, as I previously said of the rath at Lucan, completely hid by being covered with trees, and looks like nothing more than a hill planted thickly (each melancholy fir starving its neighbour) by some very improving Quaker. A legend there is concerning a Milesian princess taking on herself the office of a Brehon, and from this moate adjudicating causes, and delivering her oral laws to her people. At present Moate is a neat and pretty place, as all towns in Ireland are that are much inhabited by Quakers. It is really refreshing, after having your senses of sight, smelling, and hearing, outraged in passing through such an assemblage of mud cabins, pig-sties, and dung-hills, as Kilcock and Kinnegad present, to see the cultivated fields, the slated cottages, and the whitewashed dwellings in and about Moate. I have often supposed that Ireland might be advantaged, in a worldly sense, at least, were its people to turn Quakers.']

[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, Sculptured Stones of Scotland, pl. 134.]

[113] [Rit. 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. Cf. Renouf.]

[114] [Codex Diplomaticus, vol. 2, p. 238, no. 1120. In Kemble, Opera.]

[115] [Source. See also Duke, The Druidical Temples of the County of Wilts, p. 52.]

[116] ['Song of Hywell,' in Davies, The Mythology and Rites of the British Druids, p. 284.]

[117] [Stromata, bk. 5. 2. 'Now those instructed among the Egyptians learned first of all that style of the Egyptian letters which is called Epistolographic; and second, the Hieratic, which the sacred scribes practise; and finally, and last of all, the Hieroglyphic, of which one kind which is by the first elements is literal (Kyriologic), and the other Symbolic. Of the Symbolic, one kind speaks literally by imitation, and another writes as it were figuratively; and another is quite allegorical, using certain enigmas.
    Wishing to express Sun in writing, they make a circle; and Moon, a figure like the Moon, like its proper shape. But in using the figurative style, by transposing and transferring, by changing and by transforming in many ways as suits them, they draw characters. In relating the praises of the kings in theological myths, they write in anaglyphs. Let the following stand as a specimen of the third species—the Enigmatic. For the rest of the stars, on account of their oblique course, they have figured like the bodies of serpents; but the sun like that of a beetle, because it makes a round figure of ox-dung, and rolls it before its face. And they say that this creature lives six months under ground, and the other division of the year above ground, and emits its seed into the ball, and brings forth; and that there is not a female beetle. All then, in a word, who have spoken of divine things, both Barbarians and Greeks, have veiled the first principles of things, and delivered the truth in enigmas, and symbols, and allegories, and metaphors, and such like tropes.' ANCL, 12, 233.]

[118] [Mythology Among the Hebrews, 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, The Mythology and Rites of the British Druids, p. 117.]

[120] ['Song of Cuhelyn,' in Davies, The Mythology and Rites of the British Druids, p. 314.
Ibid., p. 52.]

[121] [Ibid., p. 315.]

[122] [Stuart, The Sculptured Stones of Scotland, pl. 123.]

[123] [Ibid., p. ?]

[124] [Ibid., pls. 15, 17, 33.]

[125] [Ibid., pl. 37.]

[126] [Ibid., pl. 18, right hand.]

[127] [Ibid., pl. 142.]

[128] [Ibid., p. 42, & pl. 132, fig. 3.]

[129] [Ibid., pl. 97.]

[130] [Hermean Zodiac.]

[131] [Stuart, The Sculptured Stones of Scotland, pl. 2.]

[132] [Ibid., pls. 2, 22, 24, 34, 39, 47, and 67.]

[133] [Houghton, 'On the Hieroglyphic or Picture Origin of the Characters of the Assyrian Syllabary,' TSBA, 6, 481-2. 'I believe that the meaning of the character [cuneiform] (az, ats, as), which has the Assyrian rendering of atsu, is at present unknown; the ancient forms of this sign, however, clearly point to the fact that the original picture was one representing a yoke for cattle in ploughing, or for horses, mules, or asses in drawing carriages or chariots; the Babylonian [cuneiform] differs but slightly from the Assyrian; in archaic Babylonian we have  [cuneiform]; in the British Museum tablet we meet with these four forms, [symbols] and [symbol]. Now we have already seen that [symbol] denotes a "yoke" or "fetters"; the first form, [symbol], I believe is a rude picture of a portion of the yoke of a chariot or other vehicle, with the sign of "four," under its curved part; the whole being intended to represent "a yoke for a horse or other quadruped"; [symbol] this we may compare the figure given by Canon Rawlinson ("Ancient Monarchies," i, p. 410), or that of a Roman jugum [symbol] (Smith's "Greek and Roman Antiquities," p. 652, 2nd ed.) Similarly the sign [symbol] denotes "some four-footed animal trained to the yoke," though one fails to obtain this idea from the character [symbol]. However, the determination of No. 172, [cuneiform], helps us to give a probable explanation of another character, viz., No. 220, [cuneiform] "beast of burden," which in the Babylonian is thus given, [cuneiform]; this is clearly compounded of No. 172 and No. 222, [cuneiform], or perhaps No. 221, [cuneiform]. If the latter, the whole would signify "a quadruped trained to the wooden yoke"; if the former, perhaps "a strong quadruped trained to the yoke"; [cuneiform], "sceptre," denoting "power" or it might be read, "that which has power over the yoke," i.e., able to draw the vehicle; or better still, as suggested by Mr. Sayce, the ideogram may be that of "a whip or goad + yoke."']

[134] [Stuart, The Sculptured Stones of Scotland, pl. 85.]

[Note, there is a third footnote after last one but not assigned anywhere, viz. Stuart, The Sculptured Stones of Scotland, pl. 15. See below. Should be note 1.]

[135] [Ibid., pl. 15.]

[136] [Ibid., pl. 34.]

[137] [Ibid., pl. 14, fig 1.]

[138] [Ibid., pl. 31.]

[139] [Ibid., p. ?]

[140] [Ibid., p. ?]

[141] [Birch, Gallery of Antiquities, p. 41. Massey errs here. In speaking of Ta-urt, not Apt/Opit, Birch says on this page: 'The goddess represented standing erect, with the body of a hippopotamus and the head of a female, is called in the hieroglyphics Te-oeri, "the great one," and has been demonstrated by Champollion to be called by Plutarch Thuoeris, the mistress of Typhon, who betrayed him to Osiris.']

[142] [Simpson, Archaic Sculpturings of Cups, Circles &c, p. 170.]

[143] [Ibid., p. 171.]

[144] [Source.]

[145] [Lipscomb, The History and Antiquities of Buckingham, vol. 3, p. 447.]

[146] [Crown of Laurel, in Complete Poetical Works, vol. 1, p. 419, lines 1461-4. 'Of the Bonehoms of Ashrige besyde Barkamstede,
    That goodly place to Skeltori moost kynde,
    Where the sank royall is, Crystes blode so rede,
    Wherevpon he metrefyde after his mynde.']

[147] [Davies, The Mythology and Rites of the British Druids, p. 211.]

 [148] [ARC, 7, 48, in Davies, The Mythology and Rites of the British Druids, p. 138.]

 [149] [Muller, Chips From A German Workshop, vol. 3, p. 247. 'But in the names of towns, castles, rivers, mountains, fields, manors, and families, and in a few of the technical terms of mining, husbandry, and fishing, Cornish lives on, and probably will live on, for many ages to come. There is a well-known verse:
    "By Tre, Ros, Pol, Lan, Caer, and Pen,
    You may know most Cornish men."'
Note: Muller spells Llan with one 'l'. Also Muller was quite mistaken, even for his day. Cornish is no longer a spoken language, and has almost died out completely.]

[150] [Ibid., vol. 3, p. 247. 'But it will hardly be believed that a Cornish antiquarian, Dr. Bannister, who is collecting materials for a glossary of Cornish proper names, has amassed no less than 2,400 names with Tre, 500 with Fen, 400 with Ros, 300 with Lan, 200 with Pol, and 200 with Caer. Tre, homestead; ros, moor, peatland, a common; pol, a pool; lan, an enclosure, church; caer, town; pen, head.']

[151] [See above note.]

[152] [See note 150 above.]

[153] [See note 150 above.]

[154] [The Mythology and Rites of the British Druids, p. 165.]

[155] [Horapollo, Hieroglyphica, 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. Domesday. fol. 141, no. 36.]

[157] [Chronicle.]

[158] [Historia Brittonum, bk. 1, 2, p. 27. 'Britonia insola a Britinia filio Isocon dicta est, i.e. the island of Britain is named from Britan, or some say that it was from one Brutus it was named, i.e. the first consul that was of the Romans; but Albion was the first name of the island of Britain. Eight hundred thousand paces is the length of the island of Britain. Two hundred thousand paces is its breadth. Eight and twenty principal caers [or cities] are in it; and these following are their names, according to the learned of Britain: Caer-Gortigern. The names of the cities are given in B. thus: C. Guirthirgirnd. C. Gutais, C. Luaill, C. Meguaid, C. Colon, C. Gustint, C. Abroc, C. Caratoc, C. Graat, C. Machuit, C. Ludain, C. Ceisi, C. Giraigon, C. Pheus, C. Miucip, C. Leoinarphuisc, C. Grucon, C. Sent, C. Leigion, C. Guent, C. Breatan, C. Lerion, C. Punsa, C. Gluteolcoit, C. Luitcoit, C. Urtaeh, C. Celhneno. The names, as given in L J, are C. Gorthigearnd, C. Gutais, C. Luaill, C. Meaenaid, C. Cholou, C. Gustaint, C. Abrog, C. Charadoc, C. Graad, C. Macaid, C. Lugain, C. Cose, C. Girangon, C. Peus, C. Minchip, C. Lcoanaird puisc, C. Grugoin, C. Sent, C. Legion, C. Guhent, C. Bretan, C. Lergum, C. Pennsa, C. Druithecolcoit, Luiteoit, C. Urtocht, C. Ceilimon. Most of these variations are doubtless attributable to error or ignorance in the transcribers, but they are worth preserving, as it is possible sometimes, even from a blunder, to obtain a clue to the true orthography. The twenty-eight caers do not occur till the close of the Latin Nennius; but, in the corresponding place of the MS. of 945, from Marcus, the names of thirty-three cities occur, p. 46. As Nennius gives one name, Verulam, which is not in that copy, the latter must have given six which Nennius did not receive; but the confusion of texts prevents my saying which they were. Caer Gurcoc and Caer Teim (Thanie?) were two of them. Archbishop Ussher has commented upon this catalogue in his Primordia, pp. 59, 65, or 33-5 of edit. 2, (Works, vol. v. p. 82). The Irish translator has, in some cases, left it difficult to identify his names; and, on the other hand, many of the explanations by Llwyd, Camden, Ussher, and earlier authors, are light and vague conjectures.' Pp. 27-9, of the Irish ed. Note, M. has 3 caers, this ed. lists 28.]

[159] [Barddas. See note below.]

[160] [Davies, The Mythology and Rites of the British Druids, p. 197]

[161] [Freeman, Norman Conquest, vol. 1, p.?]

[162] [Lepsius, Denkmaler, vol. 4, p. 43; vol. 4, p. 54, a.]

[163] [Taliesin, Kadair Teyrn On, 4, in Davies, The Mythology and Rites of the British Druids, p. 531.]

[164] [Pierret, Vocabulaire Hieroglyphique, under entry 'Tebti'.]

[165] [Maspero. Unable to trace.]

[166] [A New System, or, An Analysis of Ancient Mythology, vol. ?, p. ?]

[167] ['Ancient Poem,' ARC, 74, in Davies, The Mythology and Rites of the British Druids, p. 564.]

[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] [Spenser, Faery Queen, 2. 10, 11. 'And eke that ample Pit, yet farre renownd,
    For the large leape, which Debon did compell
    Coulin to make, being eight lugs of grownd;
    Into the which returning backe, he fell:
    But those three monstrous stones doe most excell
    Which that huge sonne of hideous Albion,
    Whose father Hercules in Fraunce did quell,
    Great Godmer threw, in fierce contention,
    At bold Canutus; but of him was slaine anon.' London ed., 1882.]

[170] [Ibid, ? (Poss. bk. 3, 9. 'Whom he through wearie wars and labours long,
    Subdewd with losse of many Britons bold:
    In which the great Goemagot of strong
    Corineus, and Coulin of Debon old
    Were ouerthrowne and layd on th'earth full cold.')]

[171] [Commentaries on the Gallic Wars. Unable to trace in this work.]

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

[173] [Geographiæ, bk. 2, section 2. 'The location of the British island of Hibernia.
    The north coast of the British Island of Hibernia lies close to the Hyperborean Sea, it has an outline thus.' There is no mention of Iouerna.
    Note: 'Section 2 itself is concerned with the island, as the Romans saw it, of Ireland which Ptolemy refers to by its ancient name of Hibernia rather than its Latin name, Britannia Parva. Hibernia was not a part of the Roman empire as such but was undoubtedly a place of trade to the Phoenician merchants and, presumably, to the Romans subsequently. However its geographical components were not altered by any Roman occupancy so that what Ptolemy reveals to us of its physical characteristics can be taken to be very much as it was known in the time of Marinus and for a long time previously. This allows us to examine an area of country untouched by any military incursion, with its accompanying environmental impact, between the time of Marinus and this work of Ptolemy.']

[174] [De sitv orbis libri tres, bk. 3, ch. 6. 'Super Britanniam Iverna est, paene par spatio, sed utrimque aequali tractu litorum oblonga: coeli ad maturanda semina iniqui, verum adeo luxuriosa herbis, non laetis modo, sed etiam dulcibus, ut se exiguâ parte diei pecora impleant, et, nisi pabulo prohibeantur, diutius pasta dissiliant.' Note: all editions of Pomponius Mela have Iverna, not Iuverna.]

[175] [See BB 1:14-16.]

[176] [Aristotle. See note 172 above.]

[177] [Birch, 'Inscription of Una,' RP, 2, 1.]

[178] [The Odyssey, bk. 11. ''So I spake, and the spirit of the son of Aeacus, fleet of foot, passed with great strides along the mead of asphodel, rejoicing in that I had told him of his son's renown.
    'But lo, other spirits of the dead that be departed stood sorrowing, and each one asked of those that were dear to them. The soul of Aias son of Telamon, alone stood apart being still angry for the victory wherein I prevailed against him, in the suit by the ships concerning the arms of Achilles, that his lady mother had set for a prize; and the sons of the Trojans made award and Pallas Athene. Would that I had never prevailed and won such a prize. So goodly a head hath the earth closed over, for the sake of those arms, even over Aias, who in beauty and in feats of war was of a mould above all the other Danaans, next to the noble son of Peleus. To him then I spake softly, saying:
    '"Alas, son of noble Telamon, so art thou not even in death to forget thy wrath against me, by reason of those arms accursed, which the gods set to be the bane of the Argives? What a tower of strength fell in thy fall, and we Achaeans cease not to sorrow for thee, even as for the life of Achilles, son of Peleus. Nay, there is none other to blame, but Zeus, who hath borne wondrous hate to the army of the Danaan spearsmen, and laid on thee thy doom. Nay, come hither, my lord, that thou mayest hear my word and my speech; master thy wrath and thy proud spirit."
    'So I spake, but he answered me not a word and passed to Erebus after the other spirits of the dead that be departed. Even then, despite his anger, would he have spoken to me or I to him, but my heart within me was minded to see the spirits of those others that were departed.
    'There then I saw Minos, glorious son of Zeus, wielding a golden sceptre, giving sentence from his throne to the dead, while they sat and stood around the prince, asking his dooms through the wide-gated house of Hades.
    'And after him I marked the mighty Orion driving the wild beasts together over the mead of asphodel, the very beasts that himself had slain on the lonely hills, with a strong mace all of bronze in his hands, that is ever unbroken.
    'And I saw Tityos, son of renowned Earth, lying on a levelled ground, and he covered nine roods as he lay, and vultures twain beset him one on either side, and gnawed at his liver, piercing even to the caul, but he drave them not away with his hands. For he had dealt violently with Leto, the famous bedfellow of Zeus, as she went up to Pytho through the fair lawns of Panopeus.
    'Moreover I beheld Tantalus in grievous torment, standing in a mere and the water came nigh unto his chin. And he stood straining as one athirst, but he might not attain to the water to drink of it. For often as that old man stooped down in his eagerness to drink, so often the water was swallowed up and it vanished away, and the black earth still showed at his feet, for some god parched it evermore. And tall trees flowering shed their fruit overhead, pears and pomegranates and apple trees with bright fruit, and sweet figs and olives in their bloom, whereat when that old man reached out his hands to clutch them, the wind would toss them to the shadowy clouds.
    'Yea and I beheld Sisyphus in strong torment, grasping a monstrous stone with both his hands. He was pressing thereat with hands and feet, and trying to roll the stone upward toward the brow of the hill. But oft as he was about to hurl it over the top, the weight would drive him back, so once again to the plain rolled the stone, the shameless thing. And he once more kept heaving and straining, and the sweat the while was pouring down his limbs, and the dust rose upwards from his head.
    'And after him I descried the mighty Heracles, his phantom, I say; but as for himself he hath joy at the banquet among the deathless gods, and hath to wife Hebe of the fair ankles, child of great Zeus, and of Here of the golden sandals. And all about him there was a clamour of the dead, as it were fowls flying every way in fear, and he like black Night, with bow uncased, and shaft upon the string, fiercely glancing around, like one in the act to shoot. And about his breast was an awful belt, a baldric of gold, whereon wondrous things were wrought, bears and wild boars and lions with flashing eyes, and strife and battles and slaughters and murders of men. Nay, now that he hath fashioned this, never another may he fashion, whoso stored in his craft the device of that belt!' Butcher and Lang's tr.]

[179] [Dyer, British Popular Customs, p. 469. 'Christmas festivities are well observed in Derbyshire; mummers or guisers go from house to house, and perform a play of St. George. They are dressed up in character and decorated with ribbands, tinsel, and other finery, and on being admitted into the house commence their performance by St. George announcing himself by beginning his oration:
    "I am St. George, the noble champion bold,
    And with my glittering sword
    I've won three crowns of gold;
    It's I who fought the fiery dragon,
    And brought it to the slaughter;
    And so I won fair Sabra,
    The king of Egypt's daughter.
    Seven have I won, but married none,
    And bear my glory all alone,
    With my Sword in my hand,
    Who dare against me stand?
    I swear I'll cut him down
    With my victorious brand."
    A champion is soon found in the person of Slasher, who, accepts the challenge. St. George then replies in a neat speech, when they sing, shake hands, and fight with their wooden swords, and Slasher is slain. The King then enters, saying: "I am the King of England, the greatest man alive," and after walking round the dead body, calls for, "Sir Guy, one of the chiefest men in the world's wonder," who shows his wonderful courage and prowess in calling for a doctor. The doctor, on making his appearance, gives a long and quaint account of his birth, parentage, education, and travels, whilst perambulating around the fallen Slasher, and ends his oration by saying:
    'Here take a little out of my bottle,
    And put it down thy throttle."
The dead man is thus cured, and having received the advice of, "Rise, Jack, and fight again, the play is ended." Jour. of the Arch. Assoc. 1852, vol. vii. p. 206.']

[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.' P. 343, 1856 ed.]

[181] [The Ecclesiastical History of the English Nations, bk. 1, 15. 'The newcomers received of the Britons a place to inhabit, upon condition that they should wage war against their enemies for the peace and security of the country, whilst the Britons agreed to furnish them with pay. Those who came over were of the three most powerful nations of Germany, Saxons, Angles, and Jutes. From the Jutes are descended the people of Kent, and of the Isle of Wight, and those also in the province of the West Saxons who are to this day called Jutes, seated opposite to the Isle of Wight. From the Saxons, that is, the country which is now called Old Saxony, came the East Saxons, the South Saxons, and the West Saxons. From the Angles, that is, the country which is called Anglia, and which is said, from that time, to remain desert to this day, between the provinces of the Jutes and the Saxons, are descended the East Angles, the Midland Angles, Mercians, all the race of the Northumbrians, that is, of those nations that dwell on the north side of the river Humber, and the other nations of the English.']

[182] [History of the Wars, bk. 7, 20. 'And the names of these nations are Angili, Frissones, and Brittones, the last being named from the island itself. And so great appears to be the population of these nations that every year they emigrate thence in large companies with their women and children and go to the land of the Franks. And the Franks allow them to settle in the part of their land which appears to be more deserted, and by this means they say they are winning over the island. Thus it actually happened that not long ago the king of the Franks, in sending some of his intimates on an embassy to the Emperor Justinian in Byzantium, sent with them some of the Angili, thus seeking to establish his claim that this island was ruled by him. Such then are the facts relating to the island that is called Brittia.' The Loeb ed., vol. 5, p. 255.]

[183] [Birch, Select Papyri in the Hieratic Character, pt 1, p. 108.]

[184] [Historia Brittonum, p. 27. 'The name of Britain is here derived from Brutus the first Roman consul; but in another part of this work it is said to have been derived from Brutus, son of Silvius, son of Ascanius, son of Æneas.' The editor's note to the Irish version, Nennius Leabhar breathnach annso sis.]