A BOOK OF THE BEGINNINGS
NOTES TO PART 1
A letter from the late Arch-Druid of Wales in reply to certain questions concerning the ancient religion with reference to some photographs of so-called Druidic monuments.
PONTYPR1DD, November 9th, 1872
You asked me
1. 'Is the circle or serpent upon ground where any remains or traditions indicated a previous monument of the kind?'
ANSWER.—Yes; because it seems to me there was here a Druidical circle before we repaired it, but I do not think that there was here a Druidical serpent. We have discovered and opened many of the graves of our ancestors round the spot; the bodies had been burnt and put in stone coffins. The ancient names of places in the neighbourhood prove that the boiling of Keridwen's broth—the consecrated vessel of the muses and knowledge (Pair Awen a Gwybodaeth), and the hunting of the goddess after Gwion the Little, transpired in this place; and that this legend is of very great antiquity, viz.: the boiling of Keridwen's broth, by which the nectar was obtained that made our bards immortal, is attested by the fact that it forms one of the earliest legends among the Hindus.
2. 'Is the Rocking-stone in your opinion a Druidical monument or the result of geological change; if the latter, was it used by the Druids for their purposes?'
ANSWER.—Probably geological change had something to do in the production of the phenomena, but it is also most probable that the Druids prepared and used this stone as an Ark-stone (Ark-faen). The old people used to relate to me that it was shaken by the wind before some ignorant persons cut off a piece of it, and changed its position in order to know its size and why it oscillated so easily.
3. 'What authority is there for inserting the word "cyfriu," and for the devices on the Eye-stones?'
ANSWER.—There is sufficient authority, but a discussion of which we cannot enter into here, for the insertion of the word cyfriu and the other hieroglyphics but it was our desire when we renovated the circles to carve them in the serpent-eye as the most convenient and proper place.
4. 'Supposing the above to be Druidical, and in view of the peculiar shape of it and the superimposition of the smaller portions of the monument, what relation would the whole have to the Indian yoni and the phallic cult?'
ANSWER.—The name which our ancestors gave the linga-stone was the Said-stone, or Seven-stone, and also syth-stone (Erect-stone), and sometimes (Maen-Llüd), Many-sided stone. But the Rocking-stone was not the Seven-stone, it was the yoni-stone, called by our ancestors the Ark-stone and stone of Keridwen. The Seven-stone in connection with the Ark-stone was with our ancestors the Beam (Pelydr), /|\ being the rays of the rising son equinoxes, and solstices, converging to a focus—an eye of Light—in the centre of the Ark-stone. As the seven or the beam coming from the sun into contact with the earth, caused the goddess Keridwen to conceive and bring forth living beings, so also the beams which were represented by the other three stones (tri maen gorsaf) coming into [p.676] contact with the Ark-stone, representing the womb of the goddess, gave being to the Throned-poets or Bards, who were to be the sons of Nature to teach the people the language of God in their own language. In another aspect the beam represented the 'cyfriu,' name of the Trinity; in another sense it represented the 'thrice-functioned' Hu, the Interpreter, Viceroy of the Eternal (Celi). In another sense it denoted the Creative Word (logos), through which the sentient world was created, and by which it is sustained, and because it came into a focus in the light-eye in the middle of the stone, the Ark-stone was called the stone of speech, the stone of the word (logos) and Maen Llog (Logan-stone). Creating and begetting meant the same thing on the stones. Our ancestors did not worship the Seven or the lingam, because they knew that it only symbolised the creative power of the Almighty, nor did they worship that which represented 'three-functioned,' Hu, as the creative Word or Logos; but when that had been deified by the earlier nations we assert that all worship of the Trinity to this day has been nothing but a form of the same cult. It is of no use, however, for me to try to explain, if you have not seen the symmetry of the ancient temples. It would be the same thing to make a man comprehend the most abstruse problems of mathematics who had not the least knowledge of common arithmetic. The best thing for you would be to procure that book which explains the ancient system of the Druids, called The Primitive Glory of the Kymry. There you will see everything about the yoni in primitive simplicity, also about the logos, also a full description of the mode of baptism as it existed with us before a Jew ever trod the earth. The worship of the Druids is that of all the eastern nations, but its beauty and simplicity have been greatly tarnished. I can venture to say concerning the old Cromlechs and Mother-circles, that they were the temples of the Stone-age, and as to the stone coffins or arks they were the primitive and consecrated arks of the Stone-age; in the same manner the Bards of the stones or the system called the 'Throne of the Bards of the Briton's Isle' was the religion of the Stone-age, and that it existed tens of thousands of years ago can be proved from the allusions it contains to the position of the sun on the shortest day of the year through the precession of the equinoxes.
Burial of Twins, p. 46.
In Galam, Africa, a boy and girl used to be buried alive before the great gate of the city to make it impregnable.
Ivin, p. 62.
Ivin, for the North; a mistake made by the copyist.
Ystorrynau, p. 83.
In deriving the name of the first British symbols from teru (Eg.) it should have been noted that this word is a plural form of ter, the shoot or sprig, answering to the shoots or sprigs of the Tree-Alphabets.
Ritu, p. 139.
This word should be rilu, but the error does not affect the argument.
Leather, p. 139.
Ther is the Egyptian name for leather.
Tuck, p. 151.
Wattling was an early form of weaving, and wat represents khet (Eg.), the woof, and to net or knit wattles of wickerwork were used for crossing the water, and these wattled causeways were known in Ireland as tochars, i.e., hurdles or wattle-work. Tek (Eg.), to cross, twist, twine, join with the fingers (named tekar, Eg.), explains this primitive weaving or teking. Bally Ath Cliath, a [p.677] name of Dublin, denotes the place where the ford (Ath, Eg. Khat) was once made of wattle-work or the hand-woven tochars. Tuck and tochar agree with the Akkadian tak and ak, to build, with the sign of reed-matting, explained by tek (Eg.) to cross, twist, and twine, to weave or wattle. Also in Maori, tekai is wickerwork.
Elm, p. 154.
The Irish ailm was not limited to the elm-tree as a species, the palm and the fir are also called the ailm in the Tree-Alphabets. The 'rime' (frost) may be paralleled with rem (Eg.) to weep.
Swap, Wasp, and Waft, p. 162.
Three different bases for these words can be traced in Egyptian. Khab (or khap) supplies the wap; Old High German wafsa; Lithuanic wapsa, the gad-fly. Khab modifies into Seb for the serpent as the stinger: sep being a form of the word. Wasp agrees with the Latin vespa, and these with the Egyptian pesh, to sting and bite, which is reproduced in the Fin Puskia, to strike or pierce with the horns, and Puskiainen, a wasp; pustet, Lap, to sting, a serpent; beach, Gael, wasp, bee, or stinging-fly; puccho, Kiranti, snake; pakarua, Maori, sting-ray; beissen, German, to bite; basilisk; puzzum, English, poison; bis, bish, or bisha, Hindustani, venom, poison; per, Latin, louse; pisu, Hindustani, flea; puce, French, flea; pasa, Okunga, itch; bisia, biafada, smallpox; pes, Hindustani, leprosy; puza, Zulu Kaffir, cutaneous eruption; push and pustule, English, boils; pisho, Swahili, cautery, marks of cautery. Pushing, striking, biting, stinging, itching, scratching, venom, poison, eruptions, as well as the weapons, are all included. Hence piga, Cornish, to prick; pik, Chinese, to cleave; pegu, Tamil, to divide; pesh, apatsh, the knife; poke, Maori, short axe; and pego, English, mentula.
Shau, the Cat, p. 163.
One group formerly read shau is now read mau in consequence of m being assigned as the value of the Ô but the name of the cat in the Barker Papyrus is written with the group áê¤;—shau.
Sothis, p. 164.
For 'So this,' p. 164, line.1, read Sothis.
Renn and Pren, p. 210.
With the Egyptian masculine article the prefixed to renn, the nursling, we obtain the pren, for the branch, the prince, and with the feminine article t, the Welsh and Cornish teyrn, the sovereign; Gaelic torn, the prince or lord. The unvirile 'reign' was continued (with the feminine terminal to the name) in the English runt, a dwarf and a bullock; two types of the child Horus, and the descending sun. The friend could scarcely be characterized as a personage, or the name might also have been derived from renn (Eg.), to dandle and fondle the child. From this root we have the Gaelic furan for fondling, Cornish brena, affection; Romany pireno, a sweetheart; Hindustani pran or paran, a sweetheart; and lastly the name of the beloved one (of either sex) as the fondling of affection called the friend.
Druid, p. 222.
In trying to get at the origin of the Druidic name I omitted to note that the Gaelic Old, Irish oide, means a teacher, an instructor. This represents the Egyptian ut; direction, instruction, command, to speak, give out voice, magic. Teru (Eg.) signifies the times and seasons: to adore, invoke, question, examine drive away, lay out, expel; bewail the dead; also teru supplies the name for sprigs, papyrus rolls and hieroglyphics; the Druid is thus the teru-oid, or teacher of things expressed by the word teru or ter. Trith in Irish means time. In Egyptian terut signifies the two times, and before: so the Druidic science included a knowledge of the times beforehand; the coming times.
Answering to ut (Eg.) for magic, we have hudol (Cornish) for a magician, which identifies the oid as the mage, and shows the earlier form in hud; as hut (Eg.) is the earlier form of ut.
Virgin Mother, p. 228.
In Sinclair's Statistical Account of Scotland; he observes that 'The Minister of Meigle Parish having informed us that in the churchyard of Meigle are the remains of the grand sepulchral monument of Vanora, called also Vanera, Wanor and Guinevar, the British Helena,' adds 'the fabulous Boece records a tradition prevailing in his time, viz., that if a young woman should walk over the grave of Vanora, she would entail on herself perpetual sterility.' The explanation is because Vanora or Guinevar had represented the Virgin Mother who preceded the fatherhood in mythology, and virginity is synonymous with sterility. The Great Mother was both the Virgin and the Calat, the adulteress who deserts her husband as did Helen. This is the character assigned to Guinevere, and it is identical with that of Deirdre and of the Egyptian Ta-urt, who deserted Sut for Horns, the star-god for the sun-god.
Hlonipa, p. 238.
Hlunu in Zulu also means the vagina faeminae, and the word is a term applied with insult to the mother's name. We have a similar application in the vulgar English, 'son of a bitch.' These names only indicate the earliest status of the pre-monogamous mother who was the bitch, Swabian petz, Lap pittjo, for the Bear, the first genetrix, who is designated the 'Great Mother of him who is married to his Mother; the Great One who bears the Gods.' The primitive names, when applied under the monogamous system, give the woman a bad character indeed.
Muht and Mut, p. 245.
For 'Muht from Mut,' read Mut from Muht.
The Oghams, p. 257.
This name has been derived by some writers from 'Ghuaim,' as signifying the guaim or wisdom, and the Irish gaum is identical with the Egyptian kem for science, research, discovery, and interpretation. Kami is a name of books or papyrus, and the kem-sep were the learned, the experts. Kamut (Eg.) means to place and carve. Kam is a variant of kan for cuttings, carvings or inscriptions and titles in ivory, bone, and stone, and the Oghams are the incised inscriptions. As such they are also aukhem (Eg.) or indestructible. But the earliest words contained a variety of meanings, and the special one wanted can only be identified by the type. Here the question is whether the type may not be simply that which is expressed by kef, quem, qv, aicme, and âm for the hand or group of five, denoting the digital origin? The five strokes read qv are equivalent to kef (Eg.) one hand, and the name of the group of five letters is aicme. In Egyptian the reduced âm means a fist, or the group of five. By permutation of p and m, kap and kam for the hand are synonymous. Kiam is the hand in the African Shilluk, and koam (T'koam) in the Hottentot; camay, Tagala; camot, Bissayan; camat, Pampango; kamot, Sulu; cumot, Umiray. The Ogham is the circle of the digits which formed the first 'hands,' still applied to the clock.
Cymhorta, p. 258.
It should have been noted that the Welsh y often represents the f, and cym has the force of םוכ; thus cyf and cam equate. The cy in cyniver is equal to kah (Eg.) double, and cy as cyf is necessary for the word cymhorta (cyfmhorta) to represent the kab-merti or cô-mert, of the persons attached and bound together.
Clavie, p. 261.
A connection between the clavie and the kherf is apparent by means of the Scottish clivvie, an instrument used for carrying a light, such as a fir-candle or rushlight. The clavie being used for the torch, the light itself, shows the identification of the light and the light-holder under one name. The Ar-en-Har (Eg.) [p.679] or eye of Horus, made annually, was also a candle and the censer. The kherf paddle, or oar-blade, was another type of Horus the kherf. As the lighted 'clavies' were carried about the boats it seems possible that the clavie may also have been at one time a kherf or paddle. If so, the paddle and candle were both emblematic of the har, for the clivvie was known in Scotland by the name of the Peer-Man, and Horus as the kherf is the majesty, the princeps. The kherf was his ideograph as the crosser of the waters, and a part of the ceremony consisted in crossing the boats with the clavies or torches.
The clavie was a ceremony of consecration by means of fire, and kherp signifies consecration, to pay homage, supply, sufficiency, the word being also identical with a crop.
The ceremony may likewise be illustrated by the Cymric chwilf or cwylfa, to seek, make a search, a watch, watching, a watching place, a mound of observation and exploration. The torches and the perambulations imply the seeking, exploring, prying of chwilfa, and thus the ceremony is akin to the seeking for Osiris in Egypt and the search with torches in the religious ceremonies of the Maori, as described by Bonwick in his 'Tasmanians at Home,' but, like that of the Maori, it must be older than the Osirian solar dynasty in Egypt. It belongs to the cult of Baal or Sut-Har, the son of the oldest genetrix. The pyramid sign of Sut is made in building the 'clavie'; the position chosen for the building is to the south, the station of Sut; the fire when done with is hurled down the western slope of the hill, where sank the solar fire while Sothis rose. The meaning of the proceeding can be read in connection with Bar, or Baal as the god of fire, who arose with his promises of another year, when the sun began to decline. From him they took their rekindled fire for the next year, not from the sun. The fir-candle suggests the fir-tree, the fire-tree, vir-tree, or Baal-tree, and tends to identify the clavie with the tree of fire and of bar the ar (son or candle) who was the kherf in person. In connection with the tree and shoot symbols, we have the greve, a tree or branch; the griff a graft; and, in relation to the fire-tree, the clovel, a large beam laid across the chimney in some Devonshire farm-houses. Also when we find the clavie connected with the name of 'Kitty' Clavers, that supplies a sound link with our Kedy, Kate or Kêd, and the Egyptian Ta-urt the 'spark-holder,' who was the mother of Bar or Fire, as well as of Time. Taur the spark-holder and mother of fire is still represented by the tar, Egyptian târ for smoke and ashes, i.e., tafr from ta, to carry; aft, fire, whence târ and tar.
Saints in general, p. 266.
The wells of healing are dedicated to certain saints, but, as Dr. Arthur Mitchell has said, no appeals or prayers are ever made to these saints. They have no local rootage. Mourie or Malrubius the Saint of Applecross died April 21st, 722, whilst his supposed day is that of August 25th. In the Island of Maree the saint is a god Mourie to whom bulls were sacrificed, and on the 25th of August it was the custom to divine by passing the head through a holed stone, one of the 'Monuments of Idolatry' found in the Island, and pouring out milk as oblations. Also, oaths were taken and considered binding, in the name of Mourie; 'by Mourie, was, according to Pennant, the oath of the country.' With these facts let us parallel the following: mer is an Egyptian name of a divinity and a cow. With the feminine terminal the mer is a mert, Gaelic mart, a cow. From mer or mel comes the name of milk. Mer is a bond, a binding, a mode of attaching. The mer was an Egyptian monk, attached to a temple; the mer is a pool or well, and the word means to lave. The mer is a circle. The merui is an island, and the especial seat of Mourie and the well-worship was the different lochs, as Loch Maree, Lochew, Loch Broome, Loch Carron, and Loch Alse. Is it not more probable that Mourie was the divinity of the merui, isle, the mer, circle, the mert, monks, the mer, cow, to whom the bull was offered? The traditions connect the name of the isle with a princess; and the worship, as shown by the circle, the welt and the offering of the bull, implies the goddess, the cow-goddess the Egyptian Mary, named Merui, a form of the cow-headed Hathor, who rises up as the white cow of the Irish lakes.
Simnel Cake, p. 269.
The Great Mother in mythology was at times represented as the male-female. Mut is thus portrayed, as was Neith and Venus, with the beard. The male-mother [p.680] was the mother of the male, her son, before the fatherhood was established; hence she was called the Virgin Mother. This form of the epicene being, which originated through beginning with the genetrix, was apparently continued in the English 'Shamnel' a very masculine kind of woman. Simnel Sunday and the Simnel cakes may therefore have been sacred to the 'Shamnel-Woman,' or masculo-feminine goddess, as the establisher of the son without the father. The Hebrew women who worshipped the queen of heaven, repudiated having made her cakes without their men (or Anosh); they were not Shamnel women. Smen-el (Eg.), to establish the son, is the exact equivalent of the English 'mothering' without the father, belonging to the earliest cult of the mother and son which was continued in Rome, where it had never ceased and where it still survives.
Direit or Dyrreith, p. 317.
The Egyptian name of both the sow and hippopotamus is Rert. These two animals are types of the typhonian genetrix. It is therefore certain that Ta-urt is an abraded form of Ta-Rert, the enceinte sow or pregnant hippopotamus, and this full form (Trrt) would have furnished the better parallel for the British 'Dyrreith.'
Kêd, p. 318.
Various illustrations of this name of the genetrix might have been adduced. For example, chwydd (Welsh) means to be big, swelling, as in pregnancy. Cwt, in Gaelic, is five score, the English hundred-weight, answering to khept (Eg.), the fist (or no. 5). Cwt (Welsh) is the hinder-part, equivalent to kheft. Cawd, is the stool or privy. Chwyf (Welsh), a motion, agitation, swelling, moving by degrees, contains the sense of kep (Eg.), ferment, heat, swelling motion of the genetrix. Gwd (Welsh), a turn round, a revolution, also agrees with the name of the circle-maker. As the w in these words represents an earlier f, they also stand for earlier forms. Kheft as the habitation supplies the modified heft, Scotch, dwelling; hafod, Welsh, booth, the hoved, hut and howth, which are primarily the habitation, named from the birthplace, the genetrix personified in Kêd. Moreover, khept for the hinder-part deposited the name of cat for the ice which is left behind when the water recedes, called cat-ice; the cat-in-pan for a turncoat; the Latin catulio, and its cognates. The Scottish monolith, the 'cat-stone,' is related to this root. The khât (Eg.) are the corpses, the dead bodies left behind, and the lower world—or underground—is also the khât (Khept) as the hinder-part. The 'cat-stone' is a monument of the khât, in Derbyshire the ged (for the dead) who rest in the lap of Kêd, but it does not necessarily denote a place of battle.
Troy, p. 333.
Troy was fabled to have been built by music. Because it was seven-circled, with the eighth for its manifestor, precisely the same as the octave in music. Pan playing on the seven-reeded pipes offers an ideograph of Troy, the teruui, or sesennu, being made by music, as the name shows (ses. 6; sen. 2). Troy was the octave and a form of the Ogdoad with Pan (P, Aan, the Aan, or Sut-Aan) as manifestor. Asgard is called Troy in the Edda.
The Madening Bower, p. 396.
The earliest middens were burial-mounds, not mere refuse-heaps. The mmu (Eg.) are the dead; the mut is the tomb; the mu-hat a sepulchre or enclosure for the dead. The maten was the pathway of the dead. The axe so often buried with the dead is a mateni. Maten (Eg.) signifies dead, also repose, resting, quiet, and to pacify. The Madening-bower at Dunstable is probably a form of the barrow or brugh. In associating it with the 'Maidens' the fact was overlooked that Roman coins found on the spot are designated 'Madening-money.' Money was one form of treasure buried with the dead, and the 'Madening-money' is probably the Maten-ing money with which the dead were supposed to pay their way. Maten also signifies to facilitate and make way. The Laps used to lay the axe and tinder-box by their dead; a reminder of our 'Strike-a-Light-Seven-Barrows.' They also dug holes in which offerings were placed; analogous to the holes in the British cup-stones.
Ster, p. 409.
Herodotus says, 'All the Nomads, except the Nasamonians, inter their dead in the same manner as do the Greeks; these bury them in a sitting posture.'
Iberiu, p. 440.
This name as a dual form of Iber or Heber agrees with the Egyptian Aperiu of the double holy house of Aper and of the equinoxes, applied to Ireland as the land of the West. Aper, the crosser, already identified with the crossing, the equal roads in Apheru and with the Hebrew Heber, the crosser, will account for the Heber of the Milesian legends who crossed over to Ireland. Heber, who is called the eldest of the eight Milesians, answers to Aper as the manifestor of the seven Heber, who took the south, and Heremon the north, look very like the Egyptian Sut and Har. The brothers Heber and Heremon quarrel, and the one kills the other. So Sut and Horus quarrelled and became enemies; hence their battle which was fought annually, and was continued for ever. Heremon called the first of four Scots who ruled over Ireland, is analogous to Har as the first of the four genii. Aper was a form of Sut-Anush, whose types were the dog and wolf, the wolf-dog, and the 'Jackal of the Western land,' and it appears to use that the Irish hero Cuchullin is a form of the war-god Sut-Anush, and of Arthur. Cuchullin means the wolf-hound of Chullin; the wolf and hound or the wolf-hound that was a type of Sut. Sut, the child-god, is a character of Cuchullin who slays the terrible wolf-hound whilst he is yet a child. Cuchullin's original name was Setanta, and anta is an Egyptian title for the Bull of Sut. Arthuri Regio, another name of Ireland, identifies the same deity as the 'Voice of the Bear,' the proclaimer of the Sothic year, Sut in the South and Aper of the Crossing East and West, or the equinoctial reckoning. The greatest confusion has been caused by the names having a common origin in the same system of typology.
Sheelah-na-Gig, p. 466.
Also called 'Cicely of the Branch.' Kohl in his Travels in Ireland notes that there once were women who made a profession of performing the part of the Sheelah-na-Gig; and their charm for bringing 'good-luck' was this persuadent nempe mulierem ut exhibeat iis quod mulleres secretissimum habent.
Tuath-da-Danaan, p. 481.
It is said in a MS. of the tenth century that the nobles of the Tuath-da-Danaan were accustomed to bury at Brugh. This is an ancient name of the locality now called New Grange, near Drogheda, the place of the most famous megalithic monument in Ireland, a tumulus said to contain 180,000 tons of stones which have been earthed over like a barrow or enormous mound. But is not the name of Brugh synonymous with Broch? And were not the Tuatha-da-Danaan the builders of and buriers in the brochs which here take the shape of earth-works lined with stone? Barrow or burrow is a modified form of brock, brugh, and burgh. Bu-reka (Eg.) denotes a place for hiding. The feminine type of the brugh is extant in the Irish bru and bolg for womb and belly; brig (of the Judgments) and Cornish freg for the wife, the first rurekh (ri-rekh or pa-rekh), as habitation of the race. The next bu-reka for the living or the dead was the cave of the hill then follows the town or city on the summit, the Brighton or Brixton; and lastly the County in Brecknock (the brugh on the hill), Berkshire and Pembroke but midway there is the artificial tumulus or excavated grave turned into a temple of stone to be covered with a mountain of earth, and the type is assigned to the 'Tuath-da-Danaan.' Now the Tuaut (Eg.) founded on the underworld denotes the gate of worship, adoration, the worshippers. Ta (Eg.) is earth, and nan means a type. Tanan is the earth typified, and therefore an earth-type. Ta, the earth, also means a heap or to heap with a conical pile for determinative. Nan also denotes the receptacle, house, or 'within,' English inn. Tuautta-tanan would signify the place of worship within the heap or mound of earth, the underground sanctuary. The Babylonian temple of Bit-Saggadhu was in the gate of the Deep. The Pa-Tuat was an Egyptian chapel used for the consecration of kings. The Tuaut or portal of Ptah's temple faced the North-wind, and the Irish tievetory is the hillside north. The Tuaut entrance is also glossed by the [p.682] English 'twat.' The Egyptian Tuautii are the people of the lower hemisphere, the north, which was the type of the earth-temple. The Tuatha are still known in Ireland by the name of the divine folk; an equivalent to tuautii (Eg.) for the worshippers.
Name of the Scot, p. 467.
Tradition tells us that Scotland was divided into seven provinces by the seven sons of Alban; and the name of the land contains that of the number seven, as seachd in Scotch; seacht, Irish, and shierght, Manx, are number seven. This name passes into the Welsh saith, and Cornish seyth for number seven, and the seyth or saith stone is the Seven-stone, which we may identify with the Stone of Skeith at Kurennie. On the Skeith-stone there is a form of the eight-rayed leaf-like ornament, different from the eight-rayed star, but the same in type according to the number which identifies it with the genetrix and the seven stars. In one role the Great Mother was Sekht by name. Also sekht (Eg.) denotes the ark (which, as the hept, has the name of number seven), tabernacle, or the birthplace on the horizon where the young god as the Eighth was born of the mother and became the manifestor of the pleroma of eight in the person of the child, the renpu or young shoot. Here it may be observed that Kil-rennie looks like the cit (cil, kher, shrine, or ark) of the mother who produced the rennu, her nursling, as the representative, mesi (Eg.), of the seven, and thus, the eight-rayed figure would be an equivalent for the eight-looped sign (nnu) or divine type, and the eight-rayed star. It maybe objected that a figure of eight is out of reckoning on a 'Seven-Stone,' and of course there may have been other stones at Skeith; still the seven and eight are almost inseparable in relation to the mother and child, and the Two Truths of the motherhood. For example, the Aghendole in Lancashire contains seven quarts in liquid measure, and eight pounds of meal in dry. That is a measure according to the Two Truths which are symbolised by the seven and eight on the stones. Moreover the seven divisions of the Seacht land reproduce in the north the seven provinces of Dyved, first founded in North Wales, corresponding to the Cymry of Scotland, who were divided into the Picts and Scots. By the bye, when we find the name of Pihteslea and Pictslei (in Domesday), the present Pitchley, in Northamptonshire, the name does not imply a settlement of the Scottish Picts. The naming from the hinder-part North is equally applicable in North-hamptonshire. So in Chinese pih (Amoy pik) is the North. Also Surrey—Sothe-reye in Robert of Gloucester—signifies the South-rekh (Eg.) or people of a southern district, and rekh which, as Reek (Yorks.), means the family, gens, lineage, modifies into rey and ley in the names of the district. This rekh (English reek, Irish raige) for the race, mankind, the people of a district, deposited the terminals rey, tey, ry, and ly, of our personal names. Also rekh, for the general body, became the leik, tic, or leich for the individual body. It is a Loegrian terminal, traceable to the Cymraig, from the Egyptian rekh, which is extant also in the Lap palleg for the body, answering to the Irish bolg, Hebrew pelg, Akkadian buligu, and Kaffir piriku.
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