FOOTNOTES:

Fig.349.—Specimen Patterns of Whorls Dug up at Troy. FromIlios(Schliemann).

Fig.350.—Specimen Patterns of Whorls Dug up at Troy. FromIlios(Schliemann).

Schliemann supposes that the thousands of whorls found in Troy served as offerings to the tutelary deity of the city,i.e., Athene: some of them have the form of a cone, or of two cones base to base, and that Troy was pre-eminently a town of the Eternal Eye is perhaps implied by the name Troie.

Fig. 351 is a ground plan of Trowdale Mote in Scotland which, situated on a high and lonely marshland within near sight of nothing but a few swelling hillocks amongst reeds and mosses and water, has been described as the “strangest, most solitary, most prehistoric looking of all our motes”.[675]

Fig.351.—From Proceedings Soc. Ant. Scot.

It was popularly supposed that all the witches of West Cornwall used to meet at midnight on Midsummer Eve at Trewa (pronouncedTroway) in the parish of Zennor,and around the dying fires renewed their vows to the Devil, their master. In this wild Zennor (supposedlyholy land) district is a witch’s rock which if touched nine times at midnight reputedly brought good luck.

The “Troy Town” of Welsh children is the Hopscotch of our London pavements; at one time every English village seems to have possessed its maze (or Drayton?), and that the mazes were the haunts of fairies is well known:—

... the yellow skirted faysFly after the night steedsLeaving their moon-loved maze.

... the yellow skirted fays

Fly after the night steeds

Leaving their moon-loved maze.

InA Midsummer-Night’s DreamTitania laments:—

The nine men’s morris is filled up with mudAnd the quaint mazes in the wanton greenFor lack of tread are indistinguishable.

The nine men’s morris is filled up with mud

And the quaint mazes in the wanton green

For lack of tread are indistinguishable.

At St. Martha’s Church near Guildford, facing Newlands Corner are the remains of an earthwork maze close by the churchyard, and within this maze used to be held the country sports.[676]We shall consider some extraordinarily quaint mazes and Troy Towns in a subsequent chapter, but meanwhile it may here be noted that in the Scilly Islands (which the Greeks entitled Hesperides) is a monument thus described: “Close to the edge of the cliff is a curious enclosure called Troy Town, taking its name from the Troy of ancient history; the streets of ancient Troy were so constructed that an enemy, once within the gates, could not find his way out again. The enclosure has an outer circle of white pebbles placed on the turf, with an opening at one point, supposed to represent the walls and gate of Troy. Within this there are several rows of stones;the spaces between them represent the streets. It presents quite a maze, and but few who enter can find their way out again without crossing one of the boundary lines. It is not known when or by whom it was constructed, but it has from time to time been restored by the islanders.”[677]

This Troy Town is situated onCamperdizil Point; in the same neighbourhood is CarnHimbraPoint, andHimbrian, Kymbrian, orCambrianinfluences are seemingly much evident in this district, as doubtless they also were at Comberton[678]famous for its maze.

At the very centre, eye, orSan Troyof St. Mary’s Island is situated Holy Vale, and here also are the place-names Maypole, Burrow, and Content. It has already been suggested that Bru or Burrow was originallypure Huorpere Hu, Hu being, as will be remembered, the traditional Leader of the Kymbri into these islands, and the first of the Three National Pillars of Britain: the chief town of St. Mary’s is Hugh Town, and running through Holy Vale is what is described as a paved way (in wonderful preservation) known as the Old Roman Road, formerly supposed to be the main-way to Hugh Town. One may be allowed to question whether the Legions of Imperial Rome ever troubled to construct so fine a causeway in so insignificant an island; or if so, for what reason? The houses of Holy Vale are embowered in trees of larger growth than those elsewhere in the neighbourhood: they “complete a picture of great calm and repose,” and that this Holy Vale was anciently anabriis fairly self-evident apart from the interesting place-nameBurrow, and the neighbouring Bur Point.

The Romans entitled the ScilliesSillinæ Insulæ: I have already suggested they were a seat of the Selli; we have met with Selene in connection with St. Levan’s, and it is not improbable that the deity ofSillinæ Insulæwas Selene, Helena, or Luna. The Silus stone from the ruined chapel of St. Helen’s at Helenium or Land’s End (Cape Cornwall) has been already noted: the most ancient building in all theSillinæ Insulæor the Scillies is the ruined chapel on St. Helen’s of which the northern aisle now measures 12 feet wide and 19 feet 6 inches long. As the Hellenes usually had ideas underlying all their measurements it is probable that the 19 feet 6 inches was primarily 19 feet, for nineteen was a highly mystic Hellenic number. Of the Hyperboreans Diodorus states: “They say, moreover, that Apollo once in nineteen years comes into the island in which space of time the stars perform their courses and return to the same points, and therefore the Greeks call the revolutions of nineteen years the Great Year”. Nineteen nuns tended the sacred fire of St. Bridget, and according to some observers the inmost circle of Stonehenge consisted of nineteen “Blue Stones”.[679]These nineteen Stone Hengles may be connoted with the nineteen ruined huts on the summit of Ingleborough in Yorkshire: the summit of Ingleborough is a plateau of about a mile in circuit and hereupon are “vestiges of an ancient British camp of about 15 acres inclosing traces ofnineteenancienthorseshoe shapedhuts”.[680]

As the wordingle, meaningfire, is not found until 1508 the authorities are unable to interpret Ingleborough as meaning Fire hill, although without doubt it served as aBeacon: the same etymological difficulty likewise confronts them at Ingleby Cross, Inglesham, numerous Ingletons, and at Ingestre. We have seen that Inglewood was known as Englysshe Wood;[681]in Somerset is Combe English, and in the Scillies is English Island Hill: 500 yards from this English Hill is a stone circle embracing an upright stone the end of which is 18 inches square.

Fig.352.—Stonehenge Restored. FromOur Ancient Monuments(Kains-Jackson).

Eighteen courtiers were assigned to theangeOberon: the megalith Long Meg is described as a square unhewn freestone column 15 feet in circumference by 18 feet high, and there is no doubt that eighteen or twice nine possessed at one time some significance. I suspect that the double nine stood for the Twain, each of which was reckoned as nine or True: on the top of Hellingy Downs in the Scilliesis a barrow covered with large stonesninefeet long, and built upon a mound which is surrounded by inner and outer rows of stone.[682]

On Salakee Downs there is a monolith resting on a large flat rock, on three projections situated at a distance ofeighteeninches from one another and each having a diameter of about 2 inches:[683]this is known as the Druid’s throne, and about 5 yards to the east are two more upright rocks of similar size and shape named the Twin Sisters.[684]The Twin Sisters of Biddenden, whose name was Preston, were associated with five pieces of ground known as the Bread and Cheese Lands, in which connection it is interesting to find that near English Island Hill is ChapelBrow, constituting the eastern point of a deep bay known by the curious name of Bread and Cheese Cove.[685]In connection with Biddenden we connoted Pope’s Hall and Bubhurst; it is thus noteworthy that near Bread and Cheese Cove is a Bab’s Carn, and a large sea cavern known as Pope’s Hole.

In Germany and Scandinavia the stone circles are known not as Merry Maidens, but as Adam’s Dances. Close to Troy Town on St. Agnes in the Scillies are two rocks known as Adam and Eve: these are described asninefeet high with a space aboutnineinches between them: “Here, too, is the Nag’s Head, which is the most curious rock to be met with on the islands; it has a remote resemblance to the head of a horse, and would seem to have been at one time an object of worship, being surrounded by a circle of stones”.[686]

On the lower slopes of Hellingy are the remains of aprimitive village, and the foundations of many circular huts: among these foundations have been found a considerable quantity of crude pottery, and an ancient hand-mill which the authorities assign to about 2000b.c. We have seen that the goddesses of Celtdom were known as theMairæ, Matronæ, Matres, orMatræ(the mothers): further, that the Welsh for Mary is Fair, whence the assumption becomes pressing that the “Saint” Mary of the Scillies was primarily the Merry Fairy. The author ofThe English Languagepoints out that in Old Englishmerrymeant originally no more than “agreeable, pleasing”. Heaven and Jerusalem were described by old poets as “merry” places; and the word had supposedly no more than this signification in the phrase “Merry England,” into which we read a more modern interpretation.[687]That the Scillies were permeated with the Fairy Faith is sufficiently obvious; at Hugh Town we find the ubiquitous Silver Street, and the neighbouring Holvear Hill was not improbably holy to Vera.

Near the Island of St. Helen’s is a group of rocks marked upon the map as Golden Ball Bar; near by is an islet named Foreman. The farthest sentinel of the Scillies is an islet named the Bishop, now famous to all sea-farers for itsphare. It is quite certain that no human Bishop would ever have selected as his residence an abode so horribly exposed, whence it is more likely that the Bishop here commemorated was the Burnebishop or Boy Bishop whose ceremonies were maintained until recent years, notably and particularly at Cambrai. In England it is curious to find the Lady-bird or Burnie Bee equated with a Bishop, yet it was so; and hence the rhyme:—

Bishop, Bishop Burnebee, tell me when my wedding will be,Fly to the east, fly to the west,Fly to them that I love best.

Bishop, Bishop Burnebee, tell me when my wedding will be,

Fly to the east, fly to the west,

Fly to them that I love best.

In connection with the Island of St.Agnesit may be noted thatignisis the Latin forfire, whence it is possible that the islets, Big Smith and Little Smith, Burnt Island and Monglow, all had some relation to the Fieryman, Fairy Man, or Foreman: it is also possible that the neighbouring Camperdizil Point is connected withdeiseul, the Scotch ejaculation, and withdazzle. Troy Town in St. Agnes is almost environed by Smith Sound, and this curious combination of names points seemingly to some connection between the Cambers and the metal smiths.[688]

It will be remembered that Agnes was a title of the Papesse Jeanne, who was said to have come from Engelheim orAngel’s Home: in Germany the Lady Bird used to be known as the Lady Mary’s Key-bearer, and exhorted to fly to Engelland: “Insect of Mary, fly away, fly away, to Engelland. Engelland is locked, its key is broken.”[689]Sometimes the invocation ran: “Gold chafer up and away to thy high storey to thy Mother Anne, who gives theebread and cheese. ’Tis better than bitter death.”[690]

Thanks to an uncultured and tenacious love of Phairie, the keys of rural Engelland have not yet been broken, nor happily is Engelland locked. Our history books tell us ofa splendid pun[691]perpetrated by a Bishop of many centuries ago: noticing some captured English children in the market-place at Rome, he woefully exclaimed that had they been baptised then would they have beennon Angli sed angeli. Has this episcopal pleasantry been overrated? or was the good Bishop punning unconsciously deeper than he intended?

FOOTNOTES:[593]Gomme, Sir L.,London, p. 74.[594]De bello Gallico, v., 21.[595]Blackie, C.,Dictionary of Place-names, p. 21.[596]Garnier, Col.,The Worship of the Dead, p. 240.[597]Thomas, J.,Brit. Antiquissima, p. 108.[598]The choral music of the Teutons did not create a favourable impression on the mind of Tacitus,videhis account of a primitive Hymn of Hate: “The Germans abound with rude strains of verse, the reciters of which, in the language of the country, are called Bards. With this barbarous poetry they inflame their minds with ardour in the day of action, and prognosticate the event from the impression which it happens to make on the minds of the soldiers, who grow terrible to the enemy, or despair of success, as the war-song produces an animated or a feeble sound. Nor can their manner of chanting this savage prelude be called the tone of human organs: it is rather a furious uproar; a wild chorus of military virtue. The vociferation used upon these occasions is uncouth and harsh, at intervals interrupted by the application of their bucklers to their mouths, and by the repercussion bursting out with redoubled force.”—Germania, I., iii., p. 313.[599]Blackman, Winifred S.,The Rosary in Magic and Religion, Folklore, xxiv., 4.[600]Wright, E. M.,Rustic Speech and Folklore, p. 303.[601]Cf.Hazlitt, W. Carew,Faiths and Folklore, i., p. 314.[602]Cockney dialect is closely akin to Kentish, and abounds in venerable verbal relics: “The stranger enters, but he nonetheless pays his toll; he does not leave any mark on London, but London leaves an indelible stamp upon him. The children of the foreigner, the children of the Yorkshireman or Lancastrian, belong in speech neither to Yorkshire nor Lancashire, they become more Cockney than the Cockneys; and even the alien voices of the east end, notably less musical than those of our own people, take on the tones of London’s ancient speech.”—MacBride, Mackenzie,London’s Dialect, An Ancient form of English Speech, with a Note on the Dialects of the North of England, and the Midlands and Scotland, p. 8.[603]Bliss, J. B.,A Mound of Many Cities or Tell el Hesy Excavated.[604]I was unaware of this rather corroborative evidence when I put forward the suggestion five years ago thatEgyptwas radicallyypteorGood Eye.[605]The Iberians and Jews also possessed a never-to-be-uttered sacred Name.[606]Barddas, p. 95.[607]Ibid., p. 251.[608]Barddas, p. 23.[609]As also was the Bardic conception of God, summed up in the Triad:—“Three things which God cannot but be; whatever perfectGoodness ought to be; whatever perfectGoodness would desire to be; and whatever perfectGoodness can be.”Again—“There is nothing beautiful but what is just;There is nothing just butlove;There is no love but God.”And thus it ends. Tydain, the Father of Awen, sang it, says the Book of Sion Cent (Barddas, p. 219).[610]Eckenstein, L.,Comparative Studies in Nursery Rhymes, p. 146.[611]Illustrated on page opposite.[612]This name appears on maps sometimes as Salla Key, sometimes as Salakee.[613]Tonkin, J. C.,Lyonesse, p. 38.[614]Randolph (1657).[615]Johnson, W.,Byways, p. 185.[616]Hazlitt, W. Carew,Faiths and Folklore, i., 309.[617]Quoted from Harrison, J.,Ancient Art and Ritual, p. 188.[618]Folklore, XXV., iv., p. 426.[619]Larwood and Hotten,Hist. of Signboards, p. 504.[620]Cf.Borlase, W.,Cornwall, pp. 193, 201.[621]One may connote this ceremony with the Bardic triad: “God is the measuring rod of all truth, all justice, and all goodness, therefore He is a yoke on all, and all are under it, and woe to him who shall violate it”.[622]See Fig. 331,p. 538.[623]Quoted fromScience of Language, Max Müller, p. 540.[624]Sabean Litany attributed to Enoch.[625]G. L., v. 185, 195.[626]Walford E.,Greater London, vol. ii., p. 299.[627]Dennis G.,Cities of Etruria.[628]Cornwall, vol. i., 397;Victoria County Histories.[629]Cornwall, vol. i., 394;Victoria County Histories.[630]Blackie’sDictionary of Place-Namesdefines Godmanham as follows: “the holy man’s dwelling, the site of an idol temple destroyed under the preaching of Paulinus whose name it bears,” p. 98.[631]“The year before last I went to Bodavon Mountain to take photographs of the cromlech that used to lie there. When I got there, however, I found the place absolutely bare, not a vestige of the cromlech remaining. On making inquiries, a road newly metalled was pointed out to me, and I was told that the cromlech had been used for that purpose. This was done despite the fact that many tons of loose stone are lying on the mountain-side close by.”—Griffith, John E.,The Cromlechs of Anglesey and Carnarvon, 1900.[632]Huyshe, W.,Life of St. Columba, p. 176.[633]Hazlitt, W. Carew,Faiths and Folklore, i., 210.[634]“The metrical historian Hardyng twice employed but without explaining the appellationstone Hengels, ‘which called is the Stone Hengles certayne’. This reads likelapides Anglorumorlapides Angelorum.”—Herbert, A.,Cyclops Christianus, p. 165.[635]“Who would ween, in this worlds realm, that Hengest thought to deceive the king who had his daughter. For there is never any man, that men may not over-reach with treachery. They took an appointed day, that these people should come together with concord and with peace, in a plain that was pleasant beside Ambresbury; the place wasAelenge; now hight it Stonehenge. There Hengest the traitor, either by word or by writ, made known to the king; that he would come with his forces, in honour of the king; but he would not bring in retinue but three hundred knights, the wisest men of all that he might find. And the king should bring as many on his side bold thanes, and who should be wisest of all that dwelt in Britain, with their good vestments, all without weapons, that no evil, should happen to them, through confidence of the weapons. Thus they it spake, and eft they it brake; for Hengest the traitor thus gan he teach his comrades, that each should take a long saex (knife), and lay be his shank, within his hose, where he it might hide. When they came together, the Saxons and Britons, then quoth Hengest, most deceitful of all knights: ‘Hail be thou, lord king, each is to thee thy subject! If ever any of thy men hath weapon by his side, send it with friendship far from ourselves, and be we in amity, and speak we of concord; how we may with peace our lives live.’ Thus the wicked man spake there to the Britons. Then answered Vortiger—here he was too unwary—‘If here is any knight so wild, that hath weapon by his side, he shall lose the hand through his own brand, unless he soon send it hence’. Their weapons they sent away, then had they nought in hand; knights went upward, knights went downward, each spake with other as if he were his brother.“When the Britons were mingled with the Saxons, then called Hengest of knights most treacherous: ‘Take your saexes, my good warriors, and bravely bestir you and spare ye none!’ Noble Britons were there, but they knew not of the speech, what the Saxish men said them between. They drew out the saexes, all aside; they smote on the right side, they smote on the left side; before and behind they laid them to the ground; all they slew that they came nigh; of the king’s men there fell four hundred and five, woe was the king alive!”—Layamon,Brut..[636]Cf.Herbert, A.,Cyclops Christianius, p. 163.[637]Surnames, p. 31.[638]Cf.Hazlitt, W. Carew,Faith and Folklore, ii., 389.[639]Teutonic Mythology, Rydberg, p. 360.[640]Demonology, 177.[641]Cf.Wright, T.,Essays on Archæological Subjects, i., 120.[642]Davies, D.,The Ancient Celtic Church of Wales, p. 14.[643]Cf. Sketches of Irish History, anon., Dublin, 1844.[644]Cf.Gordon, E. O.,Prehistoric London, its Mounds and Circles, p. 67.[645]Borlase,Cornwall, p. 208.[646]Cf.Bonwick, J.,Irish Druids, p. 11.[647]De Bello Gallico, VI., x., 17.[648]Quoted by Bryant fromAppollon Argonaut, L. 4, V. 611.[649]Cf.Wilkes, Anna,Ireland, Ur of the Chaldees, p. 88.[650]Borlase,Antiquities of Cornwall, p. 173.[651]p. 6.[652]Odyssey, XII.[653]Johnson, W.,Byways, p. 440.[654]As all ourAvonsare traced to Sanscritap, meaning water, one may here note the Old English wordsnape, meaninga springin arable ground.[655]In the mediævalStory of Asenath, the Angel who describes himself as “Prince of the House of God and Captain of His Host,” and was thus presumably Michael, says to Asenath; “Look within thineAumbrey, and thou shall find withal to furnish thy table”. Then she hastened thereto and found “a store of Virgin honey, white as snow of sweetest savour”. The archangel tells Asenath that “all whom Penitence bringeth before Him shall eat of this honey gathered by the bees of Paradise, from the dew of the roses of Heaven, and those who eat thereof shall never see death but shall live for evermore.”—Aucassin and Nicolette and other Mediæval Romances, p. 209 (Everyman’s Library).[656]Gordon, A. O.,Prehistoric London, p. 66.[657]Lost Language, ii., 141.[658]Golden Legend, iii., 117.[659]Cornwall, p. 207.[660]Hunt, J.,Popular Romances of the West of England, p. 76.[661]P. 20[662]Exod. xxvi. 7.[663]Arnold, E.,Light of Asia.[664]Cf.Abelson, J.,Jewish Mysticism, p. 137.[665]The Bryan of popular ballad seems to have been famed for the casting of his glad eye:—“Bryan he was tall and strongRight blithsome rolled his een.”—Percy Reliques, i., 276.[666]Hughes, T.,Scouring the White Horse, p. 110.[667]Taylor, J.,The Devil’s Pulpit, ii., 297.[668]P. 344.[669]Courtney, Miss M. L.,Cornish Feasts and Folklore, p. 175.[670]Among the Maoris potent powers were supposed to reside in the human eye. “When a warrior slew a chief, he immediately gouged out his eyes and swallowed them, theatua tonga, or divinity, being supposed to reside in that organ; thus he not only killed the body, but also possessed himself of the soul of his enemy, and consequently the more chiefs he slew, the greater did his divinity become.”—Taylor, R.,Te Ika A Maui, or New Zealand and its Inhabitants.[671]Mykenæ, p. 77.[672]B.M.,Guide to the Early Iron Age, p. 107.[673]Archaic Sculpturings, p. 23.[674]Britannia Antiquissima, p. 50.[675]Coles, F. R.,The Motes of Kirkcudbrightshire, p. 151.[676]Johnson, W.,Byways, p. 195.[677]Lyonesse, a Handbook for the Isles of Scilly, p. 70.[678]The Cambridgeshire Comberton is situated on the Bourn brook: there is also a Great and Little Comberton underlying Bredon Hill in the Pershore district of Worcester.[679]The term “Bluestone” in the West of England meantholy stone.[680]Wilson, J. G.,Imperial Gazetteer.[681]On the tip-top of Highgate Hill is now standing anEnglefieldHouse immediately adjacent to anAngelInn.[682]Lyonesse, p. 41.[683]Ibid., p. 39.[684]Ibid., p. 39.[685]Ibid., p. 79.[686]Ibid., p. 78.[687]P. 112.[688]Writingnotin connection with either Monglow or Camperdizil Miss Gordon observes: “We may conjure up the scene where the watery stretches reflected in molten gold the ‘pillars of fire’ symbolising the presence of God; we seem to behold the reverend forms of the white clad Druids revolving in the mystic ‘Deasil’ dance from East to West around the glowing pile, and so following the course of the Sun, the image of the Deity”.—Prehistoric London, p. 72.[689]Eckenstein, L.,Comp. St. Nursery Rhymes, p. 97.[690]P. 98.[691]Skeat believedpunmeant somethingpunchedout of shape. Is it not more probably connected with the Hebrewpunmeaningdubious?

[593]Gomme, Sir L.,London, p. 74.

[594]De bello Gallico, v., 21.

[595]Blackie, C.,Dictionary of Place-names, p. 21.

[596]Garnier, Col.,The Worship of the Dead, p. 240.

[597]Thomas, J.,Brit. Antiquissima, p. 108.

[598]The choral music of the Teutons did not create a favourable impression on the mind of Tacitus,videhis account of a primitive Hymn of Hate: “The Germans abound with rude strains of verse, the reciters of which, in the language of the country, are called Bards. With this barbarous poetry they inflame their minds with ardour in the day of action, and prognosticate the event from the impression which it happens to make on the minds of the soldiers, who grow terrible to the enemy, or despair of success, as the war-song produces an animated or a feeble sound. Nor can their manner of chanting this savage prelude be called the tone of human organs: it is rather a furious uproar; a wild chorus of military virtue. The vociferation used upon these occasions is uncouth and harsh, at intervals interrupted by the application of their bucklers to their mouths, and by the repercussion bursting out with redoubled force.”—Germania, I., iii., p. 313.

[599]Blackman, Winifred S.,The Rosary in Magic and Religion, Folklore, xxiv., 4.

[600]Wright, E. M.,Rustic Speech and Folklore, p. 303.

[601]Cf.Hazlitt, W. Carew,Faiths and Folklore, i., p. 314.

[602]Cockney dialect is closely akin to Kentish, and abounds in venerable verbal relics: “The stranger enters, but he nonetheless pays his toll; he does not leave any mark on London, but London leaves an indelible stamp upon him. The children of the foreigner, the children of the Yorkshireman or Lancastrian, belong in speech neither to Yorkshire nor Lancashire, they become more Cockney than the Cockneys; and even the alien voices of the east end, notably less musical than those of our own people, take on the tones of London’s ancient speech.”—MacBride, Mackenzie,London’s Dialect, An Ancient form of English Speech, with a Note on the Dialects of the North of England, and the Midlands and Scotland, p. 8.

[603]Bliss, J. B.,A Mound of Many Cities or Tell el Hesy Excavated.

[604]I was unaware of this rather corroborative evidence when I put forward the suggestion five years ago thatEgyptwas radicallyypteorGood Eye.

[605]The Iberians and Jews also possessed a never-to-be-uttered sacred Name.

[606]Barddas, p. 95.

[607]Ibid., p. 251.

[608]Barddas, p. 23.

[609]As also was the Bardic conception of God, summed up in the Triad:—“Three things which God cannot but be; whatever perfectGoodness ought to be; whatever perfectGoodness would desire to be; and whatever perfectGoodness can be.”Again—“There is nothing beautiful but what is just;There is nothing just butlove;There is no love but God.”And thus it ends. Tydain, the Father of Awen, sang it, says the Book of Sion Cent (Barddas, p. 219).

[609]As also was the Bardic conception of God, summed up in the Triad:—

“Three things which God cannot but be; whatever perfectGoodness ought to be; whatever perfectGoodness would desire to be; and whatever perfectGoodness can be.”

“Three things which God cannot but be; whatever perfect

Goodness ought to be; whatever perfect

Goodness would desire to be; and whatever perfect

Goodness can be.”

Again—

“There is nothing beautiful but what is just;There is nothing just butlove;There is no love but God.”

“There is nothing beautiful but what is just;

There is nothing just butlove;

There is no love but God.”

And thus it ends. Tydain, the Father of Awen, sang it, says the Book of Sion Cent (Barddas, p. 219).

[610]Eckenstein, L.,Comparative Studies in Nursery Rhymes, p. 146.

[611]Illustrated on page opposite.

[612]This name appears on maps sometimes as Salla Key, sometimes as Salakee.

[613]Tonkin, J. C.,Lyonesse, p. 38.

[614]Randolph (1657).

[615]Johnson, W.,Byways, p. 185.

[616]Hazlitt, W. Carew,Faiths and Folklore, i., 309.

[617]Quoted from Harrison, J.,Ancient Art and Ritual, p. 188.

[618]Folklore, XXV., iv., p. 426.

[619]Larwood and Hotten,Hist. of Signboards, p. 504.

[620]Cf.Borlase, W.,Cornwall, pp. 193, 201.

[621]One may connote this ceremony with the Bardic triad: “God is the measuring rod of all truth, all justice, and all goodness, therefore He is a yoke on all, and all are under it, and woe to him who shall violate it”.

[622]See Fig. 331,p. 538.

[623]Quoted fromScience of Language, Max Müller, p. 540.

[624]Sabean Litany attributed to Enoch.

[625]G. L., v. 185, 195.

[626]Walford E.,Greater London, vol. ii., p. 299.

[627]Dennis G.,Cities of Etruria.

[628]Cornwall, vol. i., 397;Victoria County Histories.

[629]Cornwall, vol. i., 394;Victoria County Histories.

[630]Blackie’sDictionary of Place-Namesdefines Godmanham as follows: “the holy man’s dwelling, the site of an idol temple destroyed under the preaching of Paulinus whose name it bears,” p. 98.

[631]“The year before last I went to Bodavon Mountain to take photographs of the cromlech that used to lie there. When I got there, however, I found the place absolutely bare, not a vestige of the cromlech remaining. On making inquiries, a road newly metalled was pointed out to me, and I was told that the cromlech had been used for that purpose. This was done despite the fact that many tons of loose stone are lying on the mountain-side close by.”—Griffith, John E.,The Cromlechs of Anglesey and Carnarvon, 1900.

[632]Huyshe, W.,Life of St. Columba, p. 176.

[633]Hazlitt, W. Carew,Faiths and Folklore, i., 210.

[634]“The metrical historian Hardyng twice employed but without explaining the appellationstone Hengels, ‘which called is the Stone Hengles certayne’. This reads likelapides Anglorumorlapides Angelorum.”—Herbert, A.,Cyclops Christianus, p. 165.

[635]“Who would ween, in this worlds realm, that Hengest thought to deceive the king who had his daughter. For there is never any man, that men may not over-reach with treachery. They took an appointed day, that these people should come together with concord and with peace, in a plain that was pleasant beside Ambresbury; the place wasAelenge; now hight it Stonehenge. There Hengest the traitor, either by word or by writ, made known to the king; that he would come with his forces, in honour of the king; but he would not bring in retinue but three hundred knights, the wisest men of all that he might find. And the king should bring as many on his side bold thanes, and who should be wisest of all that dwelt in Britain, with their good vestments, all without weapons, that no evil, should happen to them, through confidence of the weapons. Thus they it spake, and eft they it brake; for Hengest the traitor thus gan he teach his comrades, that each should take a long saex (knife), and lay be his shank, within his hose, where he it might hide. When they came together, the Saxons and Britons, then quoth Hengest, most deceitful of all knights: ‘Hail be thou, lord king, each is to thee thy subject! If ever any of thy men hath weapon by his side, send it with friendship far from ourselves, and be we in amity, and speak we of concord; how we may with peace our lives live.’ Thus the wicked man spake there to the Britons. Then answered Vortiger—here he was too unwary—‘If here is any knight so wild, that hath weapon by his side, he shall lose the hand through his own brand, unless he soon send it hence’. Their weapons they sent away, then had they nought in hand; knights went upward, knights went downward, each spake with other as if he were his brother.“When the Britons were mingled with the Saxons, then called Hengest of knights most treacherous: ‘Take your saexes, my good warriors, and bravely bestir you and spare ye none!’ Noble Britons were there, but they knew not of the speech, what the Saxish men said them between. They drew out the saexes, all aside; they smote on the right side, they smote on the left side; before and behind they laid them to the ground; all they slew that they came nigh; of the king’s men there fell four hundred and five, woe was the king alive!”—Layamon,Brut..

“When the Britons were mingled with the Saxons, then called Hengest of knights most treacherous: ‘Take your saexes, my good warriors, and bravely bestir you and spare ye none!’ Noble Britons were there, but they knew not of the speech, what the Saxish men said them between. They drew out the saexes, all aside; they smote on the right side, they smote on the left side; before and behind they laid them to the ground; all they slew that they came nigh; of the king’s men there fell four hundred and five, woe was the king alive!”—Layamon,Brut..

[636]Cf.Herbert, A.,Cyclops Christianius, p. 163.

[637]Surnames, p. 31.

[638]Cf.Hazlitt, W. Carew,Faith and Folklore, ii., 389.

[639]Teutonic Mythology, Rydberg, p. 360.

[640]Demonology, 177.

[641]Cf.Wright, T.,Essays on Archæological Subjects, i., 120.

[642]Davies, D.,The Ancient Celtic Church of Wales, p. 14.

[643]Cf. Sketches of Irish History, anon., Dublin, 1844.

[644]Cf.Gordon, E. O.,Prehistoric London, its Mounds and Circles, p. 67.

[645]Borlase,Cornwall, p. 208.

[646]Cf.Bonwick, J.,Irish Druids, p. 11.

[647]De Bello Gallico, VI., x., 17.

[648]Quoted by Bryant fromAppollon Argonaut, L. 4, V. 611.

[649]Cf.Wilkes, Anna,Ireland, Ur of the Chaldees, p. 88.

[650]Borlase,Antiquities of Cornwall, p. 173.

[651]p. 6.

[652]Odyssey, XII.

[653]Johnson, W.,Byways, p. 440.

[654]As all ourAvonsare traced to Sanscritap, meaning water, one may here note the Old English wordsnape, meaninga springin arable ground.

[655]In the mediævalStory of Asenath, the Angel who describes himself as “Prince of the House of God and Captain of His Host,” and was thus presumably Michael, says to Asenath; “Look within thineAumbrey, and thou shall find withal to furnish thy table”. Then she hastened thereto and found “a store of Virgin honey, white as snow of sweetest savour”. The archangel tells Asenath that “all whom Penitence bringeth before Him shall eat of this honey gathered by the bees of Paradise, from the dew of the roses of Heaven, and those who eat thereof shall never see death but shall live for evermore.”—Aucassin and Nicolette and other Mediæval Romances, p. 209 (Everyman’s Library).

[656]Gordon, A. O.,Prehistoric London, p. 66.

[657]Lost Language, ii., 141.

[658]Golden Legend, iii., 117.

[659]Cornwall, p. 207.

[660]Hunt, J.,Popular Romances of the West of England, p. 76.

[661]P. 20

[662]Exod. xxvi. 7.

[663]Arnold, E.,Light of Asia.

[664]Cf.Abelson, J.,Jewish Mysticism, p. 137.

[665]The Bryan of popular ballad seems to have been famed for the casting of his glad eye:—“Bryan he was tall and strongRight blithsome rolled his een.”—Percy Reliques, i., 276.

[665]The Bryan of popular ballad seems to have been famed for the casting of his glad eye:—

“Bryan he was tall and strongRight blithsome rolled his een.”—Percy Reliques, i., 276.

“Bryan he was tall and strong

Right blithsome rolled his een.”

—Percy Reliques, i., 276.

[666]Hughes, T.,Scouring the White Horse, p. 110.

[667]Taylor, J.,The Devil’s Pulpit, ii., 297.

[668]P. 344.

[669]Courtney, Miss M. L.,Cornish Feasts and Folklore, p. 175.

[670]Among the Maoris potent powers were supposed to reside in the human eye. “When a warrior slew a chief, he immediately gouged out his eyes and swallowed them, theatua tonga, or divinity, being supposed to reside in that organ; thus he not only killed the body, but also possessed himself of the soul of his enemy, and consequently the more chiefs he slew, the greater did his divinity become.”—Taylor, R.,Te Ika A Maui, or New Zealand and its Inhabitants.

[671]Mykenæ, p. 77.

[672]B.M.,Guide to the Early Iron Age, p. 107.

[673]Archaic Sculpturings, p. 23.

[674]Britannia Antiquissima, p. 50.

[675]Coles, F. R.,The Motes of Kirkcudbrightshire, p. 151.

[676]Johnson, W.,Byways, p. 195.

[677]Lyonesse, a Handbook for the Isles of Scilly, p. 70.

[678]The Cambridgeshire Comberton is situated on the Bourn brook: there is also a Great and Little Comberton underlying Bredon Hill in the Pershore district of Worcester.

[679]The term “Bluestone” in the West of England meantholy stone.

[680]Wilson, J. G.,Imperial Gazetteer.

[681]On the tip-top of Highgate Hill is now standing anEnglefieldHouse immediately adjacent to anAngelInn.

[682]Lyonesse, p. 41.

[683]Ibid., p. 39.

[684]Ibid., p. 39.

[685]Ibid., p. 79.

[686]Ibid., p. 78.

[687]P. 112.

[688]Writingnotin connection with either Monglow or Camperdizil Miss Gordon observes: “We may conjure up the scene where the watery stretches reflected in molten gold the ‘pillars of fire’ symbolising the presence of God; we seem to behold the reverend forms of the white clad Druids revolving in the mystic ‘Deasil’ dance from East to West around the glowing pile, and so following the course of the Sun, the image of the Deity”.—Prehistoric London, p. 72.

[689]Eckenstein, L.,Comp. St. Nursery Rhymes, p. 97.

[690]P. 98.

[691]Skeat believedpunmeant somethingpunchedout of shape. Is it not more probably connected with the Hebrewpunmeaningdubious?

“We could not blot out from English poetry its visions of the fairyland without a sense of irreparable loss. No other literature save that of Greece alone can vie with ours in its pictures of the land of fantasy and glamour, or has brought back from that mysterious realm of unfading beauty treasures of more exquisite and enduring charm.”—Alfred Nutt.“We have already shown how long and how faithfully the Gaelic and Welsh peasants clung to their old gods in spite of all the efforts of the clerics to explain them as ancient kings, or transform them into wonder-working saints, or to ban them as demons of Hell.”—Charles Squire.

“We have already shown how long and how faithfully the Gaelic and Welsh peasants clung to their old gods in spite of all the efforts of the clerics to explain them as ancient kings, or transform them into wonder-working saints, or to ban them as demons of Hell.”—Charles Squire.

In the preceding chapter it was shown that the number eleven was for some reason peculiarly identified with the Elven, or Elves: in Germany eleven seems to have carried a somewhat similar significance, for on the eleventh day of the eleventh month was always inaugurated the Carnival season which was celebrated by weekly festivities which increased in mirthful intensity until Shrove Tuesday.[692]Commenting upon this custom it has been pointed out that “The fates seem to have displayed a remarkable sense of artistry in decreeing that the Great War should cease at the moment when it did, for the hostilities came to an end at the 11th hour of the 11th day of the 11th month”.[693]

Etymologists connect the word Fate with fay; the expressionfateis radicallygood fay, and it is merely a matter of choice whether Fate or the Fates be regarded asThree or as One: moreover the aspect of Fate, whether grim or beautiful, differs invariably to the same extent as that of the two fairy mothers which Kingsley introduces intoThe Water Babies, the delicious Lady Doasyouwouldbedoneby and the forbidding Mrs. Bedonebyasyoudid.

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