FOOTNOTES:

Fig.6.—FromProc. of the Royal Irish Acad., xxxiii., C., No. 2.

Years ago Bryant maintained that “the fable of the horse certainly arose from a misprision of terms, though the mistake be as old as Homer”. There was nothing therefore new in the theories of the Max Müller school that all mythologies originated from a “disease of language”. Dr. Wilder, alluding to symbolism, speaks of the punning so common in those days, often making us uncertain whether the accident of similar name or sound led to adoption as a symbol or was merely a blunder. It was, I think, neither, and many instances will be adduced in favour of the supposition, that words originated from symbolic ideas, and notvice versa. That symbolismexisted before writing is evident from the innumerable symbols unearthed at Mykenæ, Troy, and elsewhere, where few traces of script or inscriptions have been found.By symbolism, primitive man unquestionably communicated ideas, and, as has already been pointed out, the roots of language bear traces of the rudimentary symbolism by which our savage forefathers named the objects around them as well as the conceptions of their primitive religion.[57]Faced by the “curiosity” that the Greek and Latin words forarchaic,arch,ark,arc, are all apparently connected in an intricate symbolism in which there is more than a suspicion that there is an etymological as well as a mystical interconnection, a writer inThe Open Courtconcludes: “it would seem as though the roots of such words derived their meaning from the Mysteries rather than that their mystical meaning was the result of coincidence”.[58]

That the Mysteries—or in other words dramatised mythology—Symbolism, and Etymology, are all closely connected with each other is a certitude beyond question. The theory, so pertinaciously put forward by Max Müller, was that myths originated from a subsequent misunderstanding of words. Using the same data as Max Müller, I suggest that words originated from the mysteries and not myths from the words.

InThe Holy Wells of Cornwall, Mr. T. Quiller Couch observes that Dr. Borlase, learned, diligent, and excellent antiquary as he was, to whom we are all indebted in an iconoclastic age for having copied for us fair things which time had blurred, seems to have had little sympathy with the faiths of the simple, silly, country folk (I use these adjectives in their older meaning), and to have passed them with something like contempt. At present the oral traditions of a people, their seeming follies even, have become of value as indicating kinship between nations shunted offby circumstances, to use the most modern term, in divergent ways.

Dr. Johnson would not admitfuninto his Dictionary as he deemed it a “low word”: I turn up my nose at nothing, being convinced that it is to low origins that the great lexicographers will eventually have to stoop. In truth, the innate strength of the English language, which is becoming more and more the Master Tongue of the world, lies in its homely, trivial, and democratic origin.[59]This origin, as I have elsewhere endeavoured to show, is due largely to symbolism, which is merely another term for metaphor. We used to be taught that every language was a dictionary of faded metaphor, and such an origin is undoubtedly more true than the current theory of barbaric yawps. The essence of symbolism is its simplicity. Who, for instance, does not understand that the Lion is the symbol of High Courage, and the Bull-dog of Tenacity, or holding on? At the present day the badge of one of His Majesty’s warships is the picture of a butting goat, accompanied by the words “Butt in”. This, as the authorities rightly describe it, is “pure symbolism,” but to a symbolist the legend “Butt in” is superfluous, as the mere butting goat adequately carries the idea. As Prof. Petrie has well said: “To understand the position and movement of thought in a primitive age, it must be approached on a far simpler plane than that of our present familiarity with writing. To reach the working of the childhood of our races we should look to the minds of children. If the child passes through ancestral changes in its bodily formation, so certainly it passes through such stages in the growthand capacity of its brain.”[60]I shall push the childish and extremely simple theory of symbolism to its logical conclusions, and shall show, for instance, that the Boar, because it burrowed with its plough-like snout, was the emblem of the ploughman, and that thus,boarandboerare the same word. Or, to take another instance, I shall show that probably because the cat sits washing herself, and is a model of cleanliness in sanitary respects, the cat who figures on the head of the Magna Mater of Crete was elevated into a symbol of the Immaculate or Pure One, and that the wordcat, Germankater, is identical with the name Kate or Caterina which meanspurity. The Sanscrit word forcatmeans literallythe cleanser, whence it is obvious that the cleanly habits of the cat strongly impressed the Aryan imagination.

Whether or not my theories are right, it is undeniable that the etymologies of Skeat and Murray are very often painfully wrong. The standard explanation, for instance, of the wordhaha, meaning a sunk fence, is that it is from the French ha-ha, “an interjection of laughter, hence a surprise in the form of an unexpected obstacle that laughs at one”. This may be so, but it is a far wilder guess than anything to be found in my pages, or that I should ever dare to venture. In 1913 I suggested inNotes and Queriesthat the word ha-ha or haw-haw was simply a re-duplication or superlative of the Frenchhaie, a fence or hedge, old Englishhaw. In the new edition of Skeat I am glad to find this suggestion accepted, and thatha-ha!has been expunged. It still figures in Dr. Murray.

In his Canons of Etymology, Prof. Skeat observes:—“The history of a nation accounts for the constituent partsof its language. When an early English word is compared with Hebrew or Coptic, as used to be done in theoldeditions of Webster’s Dictionary, history is set at defiance; and it was a good deed to clear the later editions of all such rubbish”.

This is curiously parochial, yet it seems to have been seriously accepted by etymologers. But what would Science say nowadays to that geologist or anthropologist who committed the foul deed of discarding or suppressing a vast body of facts simply because they clashed with, or “set at defiance,” the “historic” assertions of the Pentateuch? It is true that the history of a nation,if it were fully known, must account for the constituent parts of its language, but how much British history do we pretend to know? To suggest that philology must limit its conclusions by the Roman invasion, or bound its findings by the pages of Mrs. Markham, is ludicrous, yet, nevertheless, these fictitious boundaries are the mediæval and pre-Darwinian limits within which the Science of Language is now coffined. Prof. Skeat was reluctantly compelled to recognise a Semitic trace in words such asbadandtarget, but was unable to accept the connection owing to the absence of any historic point of contact between Syria and this country prior to the Crusades! So, too, M. Sebhlani observed numerous close similarities between Arabic and English, but was “unable to press them for lack of a theory as to how they got into English!”

As history must be constructed from facts, and facts must not be peremptorily suppressed simply because at present they clash with the meagre record of historians, I shall have no scruples in noting a word from Timbuctoo if it means precisely what it does in English, and provesreasonably to be a missing piece. As Gerald Massey thirty or forty years ago very properly observed: “We have to dig and descend mine under mine beneath the surface scratched with such complacent twitterings over their findings by those who have taken absolute possession of this field, and proceeded to fence it in for themselves, and put up a warning against everybody else as trespassers. We get volume after volume on the ‘science of language’ which only make us wonder when the ‘science’ is going to begin. At present it is an opera that is all overture. The comparative philologists have not gone deep enough, as yet, to see that there is a stage where likeness may afford guidance, because there was a common origin for the primordial stock of words. They assume that Grimm’s Law goes all the way back. They cling to their limits, as the old Greek sailors hugged the shore, and continually insist upon imposing these on all other voyagers, by telling terrible tales of the unknown dangers beyond.”[61]

As soon as etymologists appreciate the value of the comparative method it is undeniable that a marked advance will be made in the “Science of Language,” but during the last few decades it must be confessed that that science—pacethe bombastic language of some of its adherents—has retrogressed rather than moved forward.

Prof. Skeat was admittedly a high authority on early English, and his Dictionary of the English Language is thus almost inevitably conspicuous for its Anglo-Saxon colouring. Had, however, the influence of the Saxons been as marked and immediate as he assumes, the language of Anglo-Saxondom would have coincided exactly or very closely with the contemporary German. But, accordingto Dr. Wm. Smith, “There is no proof that Anglo-Saxon was ever spoken anywhere but on the soil of Great Britain; for the ‘Heliend,’ and other remains of old Saxon, are not Anglo-Saxon, and I think it must be regarded, not as a language which the colonists, or any of them, brought with them from the Continent, but as a new speech resulting from the fusion of many separate elements. It is, therefore indigenous, if not aboriginal, and as exclusively local and national in its character as English itself.”[62]

That modern English contains innumerable traces of pure Celtic words used to be a matter of common acceptance, and in the words of Davies, the stoutest assertor of a pure Anglo-Saxon or Norman descent is convicted by the language of his daily life, of belonging to a race that partakes largely of Celtic blood. If he calls for hiscoat(W.cota, Germ.rock), or tells of thebasketof fish he has caught (W.basged, Germ.korb), or thecarthe employs on his land (W.cart, fromcàr, a dray, or sledge, Germ.wagen), or of thepranksof his youth, or theprancingof his horse (W.prank, a trick,prancio, to frolic), or declares that he washappywhen agownsmanat Oxford (W.hap, fortune, chance, Germ.glück, W.gwn), or that his servant ispert(W.pert, spruce, dapper, insolent); or if, descending to the language of the vulgar, he affirms that such assertions arebalderdash, and the claim asham(W.baldorddus, idle prating;siom,shom, a deceit, a sham), he is unconsciously maintaining the truth he would deny. Like the M. Jourdain of Molière, who had been talking prose all his life without knowing it, he has been speaking very good Celtic without any suspicion of the fact.[63]

It is noteworthy that in his determination to ignore the Celtic influence, Prof. Skeat concedes only one among the above-mentioned words to the British—(gwn). The Welshhap“must,” he says, be borrowed from the Anglo-Saxongehoep, and the remainder he ascribes to Middle English or to an “origin unknown”.

Tyndall has observed that imagination, bounded and conditioned by co-operant reason, is the mightiest instrument of the physical discoverer. It is to imagination that words born in the fantastic and romantic childhood of the world were due, and it is only by a certain measure of imagination that philology can hope to unravel them. The extent to which mythology has impressed place-names may be estimated from the fact that to King Arthur alone at least 600 localities owe their titles. That Arthur himself has not been transmogrified into a Saxon settler[64]is due no doubt to the still existing “Bed,” “Seat,” “Stables,” etc., with which popular imagination connected the mystic king.

“Geographical names,” says Rice Holmes, “testify to the cult of various gods,” and he adds: “it is probable that every British town had its eponymous hero. The deities, however, from whom towns derived their names, were doubtless often worshipped near the site long before the first foundations were laid: the goddess Bibracte was originally the spirit of a spring reverenced by the peasants of the mountain upon which the famous Aeduan town was built”.[65]

I shall not lead the reader into the intricacies of Britishmythology deeper than is requisite for an understanding of the words and place-names under consideration, nor shall I enlarge more than is necessary upon the mystic elements in that vast and little known mythology.

It has been said that the mediæval story-teller is not unlike a peasant building his hut on the site of Ephesus or Halicarnassus with the stones of an older and more majestical architecture. That Celtic mythology exhibits all the indications of a vast ruin is the opinion not only of Matthew Arnold, but of every competent student of the subject, and it is a matter of discredit that educated Englishmen know so little about it.

Among the phenomena of Celtic mythology are numerous identities with tales related by Homer. Sir Walter Scott, alluding to one of these many instances, expresses his astonishment at a fact which, as he says, seems to argue some connection or communication between these remote highlands of Scotland, and the readers of Homer of former days which one cannot account for.[66]His explanation that “After all, perhaps, some Churchman, more learned than his brethren, may have transferred the legend from Sicily to Duncrune, from the shores of the Mediterranean to those of Loch Lomond,” is not in accord with any of the probabilities, and it is more likely that both Greek and Highlander drew independently from some common source. The astonishing antiquity of these tales may be glimpsed by the fact that the Homeric poems themselves speak of a store of older legends from an even more brilliant past.

Somebody once defined symbolism as “silent myth”. To what extent it elucidates primeval custom has yet to be seen, but there is unquestionably an intimate connectionbetween symbolism and burial customs. Among some prehistoric graves disclosed at Dunstable was one containing the relics of a woman and of a child. The authoritiessuggest that the lattermay have been buried alive with its mother, which is a proposition that one cannot absolutely deny. But there is just as great a possibility that neither the mother nor the child came to so sinister and miserable an end. Apart from the pathetic attitude of the two bodies, the skulls are as moral and intellectual as any modern ones, and in face of the simple facts it would be quite justifiable to assume that the mother and the child were not buried alive, nor committed suicide, but died in the odour of sanctity and were reverently interred. The objects surrounding the remains are fossil echinoderms, which are even now known popularly among the unlettered as fairy loaves, and as there is still a current legend that whoso keeps at home a specimen of the fairy loaf will never lack bread,[67]one is fairly entitled to assume that these “fairy loaves” were placed in the grave in question as symbols of the spiritual food upon which our animistic-minded ancestors supposed the dead would feed. It is well known that material food was frequently deposited in tombs for a similar purpose, but in the case of this Dunstable grave there must have been a spiritual or symbolic idea behind the offering, for not even the most hopeless savage could have imagined that the soul or fairy body would have relished fossils—still less so if the material bodies had been buried alive.

Fig.7.—FromMan the Primeval Savage(Smith, G. Worthington).

I venture to put forward the suggestion that primeval stone-worship, tree-worship, and the veneration paid to innumerable birds and beasts was largely based upon symbolism. In symbolism alone can one find any rational explanation for the intricacies of those ancient mysteries the debris of which has come down to us degraded intobetween symbolism and burial customs. Among some prehistoric graves disclosed at Dunstable was one containing the relics of a woman and of a child. The authorities superstitious “custom” and it is probable that in symbolism may also be found the origin of totemism.

Is symbol the husk, the dry bone,Of the dead soul of ages agone?Finger-post of a pilgrimage wayUntrodden for many a day?A derelict shrine in the faneOf an ancient faith, long since profane?A gew-gaw, once amulet?A forgotten creed’s alphabet?Or is it....[68]

Is symbol the husk, the dry bone,

Of the dead soul of ages agone?

Finger-post of a pilgrimage way

Untrodden for many a day?

A derelict shrine in the fane

Of an ancient faith, long since profane?

A gew-gaw, once amulet?

A forgotten creed’s alphabet?

Or is it....[68]

Whatever symbolism may or may not be it has certainly not that close and exclusive connection with phallicism which some writers have been pleased to assign it. On the contrary, it more often flushes from unlikely quarters totally unexpected coveys of blue birds. Symbolism was undeniably a primitive mode ofthingingthought or expressing abstract ideas by things. As Massey says of mythology: “There is nothing insane, nothing irrational in it, ... the insanity lies in mistaking it for human history or Divine Revelation. Mythology is the depository of man’s most ancient science, and what concerns us chiefly is this—when truly interpreted once more it is destined to be the death of those false theologies to which it has unwittingly given birth.”[69]That the ancients were adepts at constructing cunningly-devised fables is unquestionable: to account for the identities of these pagan fables with certain teachings of the New Testament it was the opinion of one of the Early Fathers—Tertullian, I believe—that “God was rehearsing Christianity”.

In the opinion of those best able to judge, Druidism originated in neolithic times. Just as the Druid sacrificedwhite bulls before he ascended the sacred oak, so did the Latin priest in the grove, which was the holy place of Jupiter. “But,” says Rice Holmes, “while every ancient people had its priests, the Druids alone were a veritable clergy”.[70]The clergy of to-day would find it profitable to study the symbolism which flourished so luxuriously among their predecessors, but, unfortunately, with the exception of a few time-honoured symbols such as the Dove, the Anchor, and the Lamb, symbolism in the ecclesiastical and philosophic world is now quite dead. It still, however, lingers to a limited extent in Art, and it will always be the many-coloured radiancy which colours Poetry. The ancient and the at-one-time generally accepted idea that mythology veiled Theology, has now been discarded owing to the disconcerting discovery that myths were seemingly not taught to the common people by the learned, but on the contrary spread upwards from the vulgar to the learned. This latter process has usually been the doom of Religion, and it is quite unthinkable that fairy-tales could survive its blighting effect. As a random instance of the modern attitude towards Imagination, one may cite the Rev. Prof. Skeat, who, commenting upon the Music of the Spheres, gravely informs the world that: “Modern astronomy has exploded the singular notion of revolving hollow concentric spheres”. “These spheres,” he adds, “have disappeared and their music with them except in poetry.”[71]

Whether or not our predecessors really heard the choiring of the young-eyed cherubim, or whether the music was merely in their souls is a point immaterial to the present inquiry, which simply concerns itself with the physical remains of that poetic once-upon-a-time temperament which at some period or other was prevalent,[72]and has left its world-wide imprints on river names, such as the Irish “Morning Star”.[73]One would have supposed it quite superfluous at this time of day to have to claim imagination for the anonymous ancients who mapped the whole expanse of heaven into constellations, and wove fairy-tales around the Pleiades and every other group of stars, and it is simply astonishing to find a Doctor of Divinity writing to-day in kultured complacency: “It isto the imagination of us modernsalonethat the grandeur of the universe appeals,[74]and it was relatively late in the history of religion—so far as can be reconstructed from the scanty data in our possession that the higher nature cults were developed.”[75]

Is it wonderful that again and again the romantic soul of the Celtic peasantry has risen against the grey dogmas of official Theology, and has expressed itself in terms such as those taken down from the mouth of a Gaelic old woman in 1877: “We would dance there till we were seven times tired. The people of those times were full ofmusic and dancing stories, and traditions. The clerics have extinguished these. May ill befall them! And what have the clerics put in their place? Beliefs about creeds and disputations about denominations and churches! May lateness be their lot! It is they who have put the cross round the heads and the entanglements round the feet of the people. The people of the Gaeldom of to-day are anear perishing for lack of the famous feats of their fathers. The black clerics have suppressed every noble custom among the people of the Gaeldom—precious customs that will never return, no, never again return.”[76]

There are features about the wisdom of the ancients which the theologian neither understands nor tries to understand,[77]and it is like a breath of fresh air to find the Bishop of Oxford maintaining, “We have got to get rid of everything that makes the sound of religion irrational, and which associates it with bygone habits of thought in regard to science and history”. Sir Gilbert Murray has recently expressed the opinion that “it is the scholar’s special duty to trim the written signs in our old poetry now enshrined back into living thought and feeling”; but at present far from forwarding this desideratum scholarship not only discountenances imagination, but even eliminates from consideration any spiritual idea of God. To quote from a modern authority: “Track any God right home and you will find him lurking in a ritual sheath from which heslowly emerges, first as adæmonor spirit of the year, then as a full-blown divinity.... The May King, the leader of the choral dance, gave birth not only to the first actor of the drama, but also, as we have just seen, to the God, be he Dionysus or be he Apollo.”[78]

The theory here assumed grossly defies the elementary laws of logic, for every act of ritual must essentially have been preceded by a thought: Act is the outcome and offspring of Thought: Idea was never the idiot-child of Act. The assumption that the first idea of God evolved from the personation of the Sun God in a mystery play or harvest dance is not really or fundamentally a mental tracking of that God right home, but rather an inane confession that the idea of God cannot be traced further backward than the ritual of ancient festivals.

Speaking of that extremely remote epoch when the twilight and mists of morning shed dim-looming shapes and flickering half lights about the path of our scarcely awakened race,The Athenæuma year or two ago remarked: “No wonder that to such purblind eyes men appear as trees, and trees as men—Balder the Beautiful as the mystic oak, and the oak as Balder”. This passage forms part of a congratulation that the work of Sir James Frazer is now complete, and thatThe Golden Bough“has at length carried us forward into broad daylight”.

I have studied the works of Sir James Frazer in the hope of finding therein some insight as to the origin and why of custom, but I have failed to perceive the broad daylight ofThe Athenæum’ssatisfaction.

One might lay downThe Golden Boughwithout a suspicion that our purblind ancestors ever had a poeticthought or a high and beautiful ideal, and it is probable that scholarship will eventually arraign Sir James Frazer for thissuggestio falsi. In the meanwhile it should hardly be necessary to enter acaveatagainst the popular idea that we are now “in broad daylight”. The value ofThe Golden Boughlies largely in the evidence therein adduced of what may be termed universal ritual. But all ritual must have originated from ideas, and these original ideas do not seem to have entered the horizon of Sir James Frazer’s speculations. What reason does he suppose lurked necessarily behind, say, the sacred fire being kindled fromthreenests inthreetrees, or byninemen fromninedifferent kinds of wood? And why do the unpleasant Ainos scrupulously kill their sacred bear byninemen pressing its head against a pole?

It is now the vogue to resolve every ancient ceremony into a magic charm for producing fire, or food, or rain, or what not, and there is very little doubt that magic, or sacred ceremonies, verily sank, in many instances, to this melancholy level. But, knowing what history has to tell us of priestcraft, and judging the past from the present, is it not highly likely that the primitive divine who found his tithes and emoluments diminishing from a laxity of faith would spur the public conscience by the threat thatunlesssacred ceremonies were faithfully and punctually performed the corn would not flourish and the rain would either overflow or would not fall?[79]

It is now the mode to trace all ceremonial to self-interest, principally to the self-interest of fear or food. But on this arbitrary, stale, and ancient theory[80]how is it possible to account for the almost universal reverence for stone or rock? Rocks yield neither food, nor firing, nor clothing, nor do they ever inflict injuries: why, then, should the artless savage trouble to gratify or conciliate such innocuous and unprofitable objects? The same question may be raised in other directions, notably that of the oak tree. Here the accepted supposition is that the oak was revered because it was struck more frequently by lightning than any other tree, but if this untoward occurrence really proves the oak tree was the favourite of the Fire God surely it was an instance of affection very brilliantly dissembled.

Sir James Frazer has used hisGolden Boughas he found it employed by Virgil—as a talisman which led to the gloomy and depressing underworld. In Celtic myth the Silver Bough played a less sinister part, and figures as a fairy talisman to music and delight.

Whether the appeal of Sir Gilbert Murray meets with any sympathy and response, and whether the written signs in our old poetry will ever be enshrined back into living thought and feeling remains to be seen. I think they will, and that the better sense of English intellectualism will sooner or later recoil from the present mud-and-dust theories of protoplasm for, as has been well said, “Materialism considered as a system of philosophy never attempts to explain theWhy? of things”. Certainly protoplasm has unravelled nothing, nor possibly can. One of our standard archæologists lamented a few decades ago: “As the Germans have decreed this it is in vain to dispute it, and not worth while to attempt it”. But the German, an indefatigable plodder, is but a second-ratethinker, and the time must inevitably come when English scholars will deem it well worth while to unhitch their waggons from Germania. With characteristic assurance the Teutoniclitteratiare still prattling of The Fatherland as a “centre” of civilisation, and are pluming themselves upon the “spiritual values” given to mankind by Germany. Some of us are not conscious of these “spiritual values,” but that German scholarship has poison-gassed vast tracts of modern thought is evident enough. The theories of Mannhardt, elaborated by Sir James Frazer and transmuted by him into the pellucid English ofThe Golden Bough, have admittedly blighted the fair humanities of oldreligion into a dull catalogue of common things,[81]and no one more eloquently deplores the situation than Sir James Frazer himself. As he says: “It is indeed a melancholy and in some respects thankless task to strike at the foundations of beliefs in which as in a strong tower the hopes and aspirations of humanity through long ages have sought refuge from the storm and stress of life. Yet sooner or later it is inevitable that the battery of the Comparative Method should breach these venerable walls mantled over with ivy and mosses, and wild flowers of a thousand tender and sacred associations.”

When the Comparative Method is applied in a wider and more catholic spirit than hitherto it will then—but not till then—be seen whether the fair humanities are exploded superstitions or are sufficiently alive to blossom in the dust.

It is quite proper to designateThe Golden Bougha puppet-play of corn-gods,[82]for the author himself, referringto Balder the Beautiful, writes: “He, too, for all the quaint garb he wears, and the gravity with which he stalks across the stage, is merely a puppet, and it is time to unmask him before laying him up in the box”.

But to me the divinities of antiquity are not mere dolls to be patted superciliously on the head and then remitted to the dustbin. Our own ideals of to-day are but the idols or dolls of to-morrow, and even a golliwog if it has comforted a child is entitled to sympathetic treatment. To the understanding of symbolism sympathy is a useful key.

The wordsdoll,idol,ideal, andidyll, which are all one and the same, are probably due to the island of Idea which was one of the ancient names of Crete. Not only was Crete known as Idæa, but it was also entitled Doliche, which may be spelled to-day Idyllic. Crete, the Idyllic island, the island of Ideas, was also known as Aeria, and I think it probably was the centre whence was spun the gossamer of aerial and ethereal tales, which have made the Isles of Greece a land of immortal romance. We shall also see as we proceed that the mystic philosophy known to history as the Gnosis[83]was in all probability the philosophy taught in prehistoric times at Gnossus, the far-famed capital of Crete. From Gnossus, whence the Greeks drew all their laws and science, came probably the Greek wordgnosis, meaningknowledge. But the mystic Gnosis connoted more than is covered by the wordknowledge: it claimed to be the wisdom of the ancients, and to disclosethe ideal value lying behind the letter of all mysteries, myths, and religious ordinances.

I am convinced that the Christian Gnostics, with whom the Tertullian type were in constant conflict, really did know much that they claimed, and that had they not been trampled out of the light of day Europe would never have sunk into the melancholy, well-designated Dark Ages. Gnostic emblems have been found abundantly in Ireland: the Pythagorean or Gnostic symbol known as the pentagon or Solomon’s seal occurs on British coins,[84]and the Bardic literature of Wales is deeply steeped with a Gnostic mysticism for which historians find it difficult to account. The facts which I shall adduce in the following pages are sufficiently curious to permit the hope that they may lead a few of us to become less self-complacent, and in the words of the author ofAncient Britainrelative to aboriginal Britons, “to think more of those primitive ancestors. In some things we have sunk below their level.”[85]

FOOTNOTES:[39]Words and Places.[40]Schliemann,Mykenæ.[41]Cf.Johnson, W.,Byways in British Archæology.[42]The Cromlechs of Anglesey and Carnarvonshire.[43]Ancient Britain, p. 70.[44]Windle, Sir B. C. A.,Life in Early Britain, p. 135.[45]Johnston, Rev. James B.,The Place-names of England and Wales, 1915, p. 321. The Horse-lie-down theory is enunciated by Sir Walter Besant.[46]Preface toThe Place-names of Oxfordshire.[47]1915.[48]Cf.Bonwick, J.,Irish Druids, p. 278.[49]Virchow, intro. to Schliemann,IliosXII.[50]Cf. Brittany, p. 28.[51]Clodd, Ed.,The Story of Primitive Man, 9, 18.[52]Sweet, H.,The History of Language, p. vi.[53]The Principles of Comparative Philology.[54]Even after Troy had been discovered by Schliemann, Max Müller maintained his belief that the Siege of Troy was a Sun and Dawn myth.[55]Alphanavient d’equus, sans doute,Mais il faut avouer aussiQu’en venant de là jusqu’iciIl a bien changé sur la route.[56]Westropp, T. J.,Proc. R. Irish Acad., xxxiv., C., 8, p. 159.[57]Dallas, H. A.[58]Norwood, J. W.[59]Such obvious concoctions of the study asexsufflicate,deracinate,incarnadine, etc., never strike root or survive.[60]Petrie, W. M. F.,The Formation of the Alphabet, p. 3.[61]A Book of the Beginnings, 1, p. 136.[62]Lectures on the English Language, 1862, p. 16.[63]Quoted fromibid., p. 30.[64]TheEdinof the prehistoric BritishDun edin, now Edinburgh, has been calmly misappropriated to a supposedEdwin.[65]Ancient Britain, pp. 273, 283.[66]Letters on Demonology and Witchcraft.[67]Johnson, W.,Byways in British Archæology, p. 304.[68]Cloudesley Brereton, inThe Quest.[69]Luniolatry, p. 2.[70]Ancient Britain, p. 298.[71]This dictum would have cheered the heart of Tertullian, who maintained that God could never forgive an actor because Christ said:No man by taking thought can add one cubit to his stature; a statement which the actor impiously falsified by wearing high heeled boots. Commenting uponThe Lost Language of Symbolism,The Expository Timesvery courteously observed: “To the reader of the Bible its worth is more than to all others, for the Bible is full of symbols and we have lost their language. We are very prosaic. The writers of the Old Testament and of the New were very imaginative. Between us there is a gulf fixed of which we are aware only in unquiet moments.”[72]“There must have been a time when a simple instinct for poetry was possessed by all nations as it still is by uncivilised races and children. Among European nations this instinct appears to be dead for ever. We can name neither a mountain nor a flower.”—Prof. Weekley,Romance of Words. “Who did first name the flowers? Who first gave them, not their Latin titles, but the old, familiar, fanciful, poetic, rustic ones, that run so curiously alike in all the vulgar tongues? Who first called the lilies of the valley the Madonna’s tears? the wild blue hyacinth, St. Dorothy’s flower? the starry passiflora, the Passion of Christ; who named them all first, in the old days that are forgotten? All the poets that ever the world has known might have been summoned together for the baptism of the flowers, and have failed to name them half so well as popular tradition has done long ago in the dim lost ages, with names that still make all the world akin.”—Anon.[73]“This pretty name (which Fitzgerald,History of Limerick, vol. i., p. 320, calls the River Dawn) arose from a change of Samhair or Samer to Caimher, ‘the daybreak,’ or ‘Morning Star’”.—Westropp, T. J.,Proc. of Royal Irish Acad., xxxiii., C. 2, p. 13.[74]The peculiar temperament of “us moderns alone” is, I am afraid, more acutely diagnosed by Prof. Weekley, inSurnames, where he observes: “The ‘practical man,’ when his attention is accidentally directed to the starry sky, appraises that terrific spectacle with a non-committal grunt: but he would receive with a positive snort any suggestion that the history of European civilisation is contained in the names of his friends and acquaintances. Still, even the practical man, if he were miraculously gifted with the power of interpreting surnames, could hardly negotiate the length of Oxford Street on a motor-bus without occasionally marvelling and frequently chuckling.”[75]Coneybeare, Dr. F. C.,The Historical Christ, p. 19. [Italics mine.] The views of Dr. Coneybeare may be connoted with those of his fellow-cleric, the Rev. H. C. Christmas: “The astrotheology into which Egyptian fables are ultimately resolved having taken animals as symbols, soon elevated those symbols in the minds of the people at large into real divinities. The signs of the zodiac were worshipped, and the constellations not in that important circle did not go without adoration. Various stars became noted as rising or setting at particular seasons, and serving as marks of time; while the physical circumstances of the animal creation gave an easy means of naming the stars and constellations, and thus connected natural history with the symbolical theology of the times.... In their [the Egyptians’] view the earth was but a mirror of the heavens, and celestial intelligences were represented by beasts, birds, fishes, gems, and even by rocks, metals, and plants. The harmony of the spheres was answered by the music of the temples, and the world beheld nothing that was not a type of something divine.”—Universal Mythology, 1838, p. 19.[76]Quoted from Wentz, W. D. Y.,The Fairy Faith in Celtic Countries.[77]“The current ignorance of those pre-Christian evidences that have been preserved by the petrifying past must be wellnigh invincible when a man like Prof. Jowett could say, as if with the voice of superstition in its dotage: ‘To us the preaching of the Gospel is a New Beginning, from which we date all things; beyond which we neither desire, nor are able, to inquire.’”—Massey, G.,The Logic of the Lord, 1897.[78]Harrison, Miss Jane,Ancient Art and Ritual, pp. 192-3.[79]A bogey of the present Bishop of London is not “no crops” but “no foreign monarchs”.The Daily Chronicleof 13th May, 1914, reports his Lordship as saying: “If the British Empire was not to be disgraced by the heart of London becoming pagan,his fund must be kept going.” [Italics mine.] “Once religion went, everything else went; it would be good-bye to the visits of foreign monarchs to London, because Londoners would have disgraced the Empire and themselves before the whole world.”[80]The “celebrated but infamous” Petronius, surnamed Arbiter, philosophised in the first century to the following up-to-date effect:—Fear made the first divinities on earthThe sweeping flames of heaven; the ruined tower,Scathed by its stroke. The softly setting sun,The slow declining of the silver moon,And its recovered beauty. Hence the signsKnown through the world, and the swift changing year,Circling divided in its varied months.Hence rose the error. Empty folly badeThe wearied husbandman to Ceres bringThe first fair honours of his harvest fieldsTo gird the brow of Bacchus with the palm,And taught how Pales, ’mid the shepherd bands,Stood and rejoiced, how Neptune in the floodPlunged deep, and ruled the ever-roaring tide;How Vallas reigned o’er earth’s stupendous cavesMightily. He who vowed and he who reapedWith eager contest, made their gods themselves.[81]The intelligible forms of ancient poetsThe fair humanities of old religionThe Power, the Beauty, and the MajestyThat had their haunts in dale or piny mountainOr forest or slow stream, or pebbly springOur chasms and watery depths; all these have vanishedThey live no longer in the faith of reason.—Coleridge.[82]There is, of course, no novelty in these ideas, which are merely a recrudescence and restatement of the notions to which Plutarch thus alludes:—“We shall also get our hands on the dull crowd, who take pleasure in associating the ideas about these gods either with changes of the atmosphere according to the seasons, or with the generation of corn and sowings and ploughings, and in saying that Osiris is buried when the sown corn is hidden by the earth, and comes to life and shows himself again when it begins to sprout.... They should take very good heed, and be apprehensive lest unwittingly they write off the sacred mysteries and dissolve them into winds and streams and sowings and ploughings and passions of earth and changes of seasons.”[83]“The Gnostic movement began long before the Christian era (what its original historical impulse was we do not know), and only one aspect of it, and that from a strictly limited point of view, has been treated by ecclesiastical historians.”—Lamplugh, Rev. F.,The Gnosis of the Light, 1918, p. 10.[84]Holmes, Rice,Ancient Britain, p. 295.[85]Ibid., p. 373.

[39]Words and Places.

[40]Schliemann,Mykenæ.

[41]Cf.Johnson, W.,Byways in British Archæology.

[42]The Cromlechs of Anglesey and Carnarvonshire.

[43]Ancient Britain, p. 70.

[44]Windle, Sir B. C. A.,Life in Early Britain, p. 135.

[45]Johnston, Rev. James B.,The Place-names of England and Wales, 1915, p. 321. The Horse-lie-down theory is enunciated by Sir Walter Besant.

[46]Preface toThe Place-names of Oxfordshire.

[47]1915.

[48]Cf.Bonwick, J.,Irish Druids, p. 278.

[49]Virchow, intro. to Schliemann,IliosXII.

[50]Cf. Brittany, p. 28.

[51]Clodd, Ed.,The Story of Primitive Man, 9, 18.

[52]Sweet, H.,The History of Language, p. vi.

[53]The Principles of Comparative Philology.

[54]Even after Troy had been discovered by Schliemann, Max Müller maintained his belief that the Siege of Troy was a Sun and Dawn myth.

[55]Alphanavient d’equus, sans doute,Mais il faut avouer aussiQu’en venant de là jusqu’iciIl a bien changé sur la route.

[55]

Alphanavient d’equus, sans doute,Mais il faut avouer aussiQu’en venant de là jusqu’iciIl a bien changé sur la route.

Alphanavient d’equus, sans doute,

Mais il faut avouer aussi

Qu’en venant de là jusqu’ici

Il a bien changé sur la route.

[56]Westropp, T. J.,Proc. R. Irish Acad., xxxiv., C., 8, p. 159.

[57]Dallas, H. A.

[58]Norwood, J. W.

[59]Such obvious concoctions of the study asexsufflicate,deracinate,incarnadine, etc., never strike root or survive.

[60]Petrie, W. M. F.,The Formation of the Alphabet, p. 3.

[61]A Book of the Beginnings, 1, p. 136.

[62]Lectures on the English Language, 1862, p. 16.

[63]Quoted fromibid., p. 30.

[64]TheEdinof the prehistoric BritishDun edin, now Edinburgh, has been calmly misappropriated to a supposedEdwin.

[65]Ancient Britain, pp. 273, 283.

[66]Letters on Demonology and Witchcraft.

[67]Johnson, W.,Byways in British Archæology, p. 304.

[68]Cloudesley Brereton, inThe Quest.

[69]Luniolatry, p. 2.

[70]Ancient Britain, p. 298.

[71]This dictum would have cheered the heart of Tertullian, who maintained that God could never forgive an actor because Christ said:No man by taking thought can add one cubit to his stature; a statement which the actor impiously falsified by wearing high heeled boots. Commenting uponThe Lost Language of Symbolism,The Expository Timesvery courteously observed: “To the reader of the Bible its worth is more than to all others, for the Bible is full of symbols and we have lost their language. We are very prosaic. The writers of the Old Testament and of the New were very imaginative. Between us there is a gulf fixed of which we are aware only in unquiet moments.”

[72]“There must have been a time when a simple instinct for poetry was possessed by all nations as it still is by uncivilised races and children. Among European nations this instinct appears to be dead for ever. We can name neither a mountain nor a flower.”—Prof. Weekley,Romance of Words. “Who did first name the flowers? Who first gave them, not their Latin titles, but the old, familiar, fanciful, poetic, rustic ones, that run so curiously alike in all the vulgar tongues? Who first called the lilies of the valley the Madonna’s tears? the wild blue hyacinth, St. Dorothy’s flower? the starry passiflora, the Passion of Christ; who named them all first, in the old days that are forgotten? All the poets that ever the world has known might have been summoned together for the baptism of the flowers, and have failed to name them half so well as popular tradition has done long ago in the dim lost ages, with names that still make all the world akin.”—Anon.

[73]“This pretty name (which Fitzgerald,History of Limerick, vol. i., p. 320, calls the River Dawn) arose from a change of Samhair or Samer to Caimher, ‘the daybreak,’ or ‘Morning Star’”.—Westropp, T. J.,Proc. of Royal Irish Acad., xxxiii., C. 2, p. 13.

[74]The peculiar temperament of “us moderns alone” is, I am afraid, more acutely diagnosed by Prof. Weekley, inSurnames, where he observes: “The ‘practical man,’ when his attention is accidentally directed to the starry sky, appraises that terrific spectacle with a non-committal grunt: but he would receive with a positive snort any suggestion that the history of European civilisation is contained in the names of his friends and acquaintances. Still, even the practical man, if he were miraculously gifted with the power of interpreting surnames, could hardly negotiate the length of Oxford Street on a motor-bus without occasionally marvelling and frequently chuckling.”

[75]Coneybeare, Dr. F. C.,The Historical Christ, p. 19. [Italics mine.] The views of Dr. Coneybeare may be connoted with those of his fellow-cleric, the Rev. H. C. Christmas: “The astrotheology into which Egyptian fables are ultimately resolved having taken animals as symbols, soon elevated those symbols in the minds of the people at large into real divinities. The signs of the zodiac were worshipped, and the constellations not in that important circle did not go without adoration. Various stars became noted as rising or setting at particular seasons, and serving as marks of time; while the physical circumstances of the animal creation gave an easy means of naming the stars and constellations, and thus connected natural history with the symbolical theology of the times.... In their [the Egyptians’] view the earth was but a mirror of the heavens, and celestial intelligences were represented by beasts, birds, fishes, gems, and even by rocks, metals, and plants. The harmony of the spheres was answered by the music of the temples, and the world beheld nothing that was not a type of something divine.”—Universal Mythology, 1838, p. 19.

[76]Quoted from Wentz, W. D. Y.,The Fairy Faith in Celtic Countries.

[77]“The current ignorance of those pre-Christian evidences that have been preserved by the petrifying past must be wellnigh invincible when a man like Prof. Jowett could say, as if with the voice of superstition in its dotage: ‘To us the preaching of the Gospel is a New Beginning, from which we date all things; beyond which we neither desire, nor are able, to inquire.’”—Massey, G.,The Logic of the Lord, 1897.

[78]Harrison, Miss Jane,Ancient Art and Ritual, pp. 192-3.

[79]A bogey of the present Bishop of London is not “no crops” but “no foreign monarchs”.The Daily Chronicleof 13th May, 1914, reports his Lordship as saying: “If the British Empire was not to be disgraced by the heart of London becoming pagan,his fund must be kept going.” [Italics mine.] “Once religion went, everything else went; it would be good-bye to the visits of foreign monarchs to London, because Londoners would have disgraced the Empire and themselves before the whole world.”

[80]The “celebrated but infamous” Petronius, surnamed Arbiter, philosophised in the first century to the following up-to-date effect:—Fear made the first divinities on earthThe sweeping flames of heaven; the ruined tower,Scathed by its stroke. The softly setting sun,The slow declining of the silver moon,And its recovered beauty. Hence the signsKnown through the world, and the swift changing year,Circling divided in its varied months.Hence rose the error. Empty folly badeThe wearied husbandman to Ceres bringThe first fair honours of his harvest fieldsTo gird the brow of Bacchus with the palm,And taught how Pales, ’mid the shepherd bands,Stood and rejoiced, how Neptune in the floodPlunged deep, and ruled the ever-roaring tide;How Vallas reigned o’er earth’s stupendous cavesMightily. He who vowed and he who reapedWith eager contest, made their gods themselves.

[80]The “celebrated but infamous” Petronius, surnamed Arbiter, philosophised in the first century to the following up-to-date effect:—

Fear made the first divinities on earthThe sweeping flames of heaven; the ruined tower,Scathed by its stroke. The softly setting sun,The slow declining of the silver moon,And its recovered beauty. Hence the signsKnown through the world, and the swift changing year,Circling divided in its varied months.Hence rose the error. Empty folly badeThe wearied husbandman to Ceres bringThe first fair honours of his harvest fieldsTo gird the brow of Bacchus with the palm,And taught how Pales, ’mid the shepherd bands,Stood and rejoiced, how Neptune in the floodPlunged deep, and ruled the ever-roaring tide;How Vallas reigned o’er earth’s stupendous cavesMightily. He who vowed and he who reapedWith eager contest, made their gods themselves.

Fear made the first divinities on earth

The sweeping flames of heaven; the ruined tower,

Scathed by its stroke. The softly setting sun,

The slow declining of the silver moon,

And its recovered beauty. Hence the signs

Known through the world, and the swift changing year,

Circling divided in its varied months.

Hence rose the error. Empty folly bade

The wearied husbandman to Ceres bring

The first fair honours of his harvest fields

To gird the brow of Bacchus with the palm,

And taught how Pales, ’mid the shepherd bands,

Stood and rejoiced, how Neptune in the flood

Plunged deep, and ruled the ever-roaring tide;

How Vallas reigned o’er earth’s stupendous caves

Mightily. He who vowed and he who reaped

With eager contest, made their gods themselves.

[81]The intelligible forms of ancient poetsThe fair humanities of old religionThe Power, the Beauty, and the MajestyThat had their haunts in dale or piny mountainOr forest or slow stream, or pebbly springOur chasms and watery depths; all these have vanishedThey live no longer in the faith of reason.—Coleridge.

[81]

The intelligible forms of ancient poetsThe fair humanities of old religionThe Power, the Beauty, and the MajestyThat had their haunts in dale or piny mountainOr forest or slow stream, or pebbly springOur chasms and watery depths; all these have vanishedThey live no longer in the faith of reason.—Coleridge.

The intelligible forms of ancient poets

The fair humanities of old religion

The Power, the Beauty, and the Majesty

That had their haunts in dale or piny mountain

Or forest or slow stream, or pebbly spring

Our chasms and watery depths; all these have vanished

They live no longer in the faith of reason.

—Coleridge.

[82]There is, of course, no novelty in these ideas, which are merely a recrudescence and restatement of the notions to which Plutarch thus alludes:—“We shall also get our hands on the dull crowd, who take pleasure in associating the ideas about these gods either with changes of the atmosphere according to the seasons, or with the generation of corn and sowings and ploughings, and in saying that Osiris is buried when the sown corn is hidden by the earth, and comes to life and shows himself again when it begins to sprout.... They should take very good heed, and be apprehensive lest unwittingly they write off the sacred mysteries and dissolve them into winds and streams and sowings and ploughings and passions of earth and changes of seasons.”

[82]There is, of course, no novelty in these ideas, which are merely a recrudescence and restatement of the notions to which Plutarch thus alludes:—

“We shall also get our hands on the dull crowd, who take pleasure in associating the ideas about these gods either with changes of the atmosphere according to the seasons, or with the generation of corn and sowings and ploughings, and in saying that Osiris is buried when the sown corn is hidden by the earth, and comes to life and shows himself again when it begins to sprout.... They should take very good heed, and be apprehensive lest unwittingly they write off the sacred mysteries and dissolve them into winds and streams and sowings and ploughings and passions of earth and changes of seasons.”

[83]“The Gnostic movement began long before the Christian era (what its original historical impulse was we do not know), and only one aspect of it, and that from a strictly limited point of view, has been treated by ecclesiastical historians.”—Lamplugh, Rev. F.,The Gnosis of the Light, 1918, p. 10.

[84]Holmes, Rice,Ancient Britain, p. 295.

[85]Ibid., p. 373.

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