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[1] Dent, 1909.

[2] The Lost Language of Symbolism: An inquiry into the origin of certain letters, words, names, fairy-tales, folklore, and mythologies. 2 vols. London, 1912 (Williams & Norgate).

[3] Manchester Guardian, 23rd December, 1912.

[4] Sonia.

[5] “Topographical comment—I will not say criticism—has been equally inefficient. A theory is not refuted by saying ‘all the great antiquarians are against you,’ ‘the Psalter of Tara refutes that,’ or ‘O’Donovan has set the question past all doubt’. These remarks only prove that we have hardly commenced scientific archæology in this country.”—;Westropp, Thos. J., Proc. of Royal Irish Acad., vol. xxxiv., C., No. 8, p. 129.

[6] We found precisely the same things as were found by our predecessors, remains of extinct animals in the cave earth, and with them flint implements in considerable numbers. You want, of course, to know how the scientific world received these latter discoveries. They simply scouted them. They told us that our statements were impossible, and we simply responded with the remark that we had not said that they were possible, only that they were true.—Pengally, W., Kent’s Cavern. Its Testimony to the Antiquity of Man, p. 12.

[7] Lubbock, J., Prehistoric Times.

[8] In the course of his criticism the same writer pertinently observes:—

“Why, what a wonderful thing is this! We have, in the first place, the most weighty and explicit testimony—Strabo’s, Cæsar’s, Lucan’s—that this race once possessed a special, profound, spiritual discipline, that they were, to use Mr. Nash’s words, ‘Wiser than their neighbours’. Lucan’s words are singularly clear and strong, and serve well to stand as a landmark in this controversy, in which one is sometimes embarrassed by hearing authorities quoted on this side or that, when one does not feel sure precisely what they say, how much or how little. Lucan, addressing those hitherto under the pressure of Rome, but now left by the Roman Civil War to their own devices, says:—

“‘Ye too, ye bards, who by your praises perpetuate the memory of the fallen brave, without hindrance poured forth your strains. And ye, ye Druids, now that the sword was removed, began once more your barbaric rites and weird solemnities. To you only is given the knowledge or ignorance (whichever it be) of the gods and the powers of heaven; your dwelling is in the lone heart of the forest. From you we learn that the bourne of man’s ghost is not the senseless grave, not the pale realm of the monarch below; in another world his spirit survives still.’”

[9] “Circles form another group of the monuments we are about to treat of.... In France they are hardly known, though in Algeria they are frequent. In Denmark and Sweden they are both numerous and important, but it is in the British Islands that circles attained their greatest development.”—;Fergusson, J., Rude Stone Monuments, p. 47. Referring to Stanton Drew the same authority observes: “Meanwhile it may be well to point out that this class of circles is peculiar to England. They do not exist in France or Algeria. The Scandinavian circles are all very different, so too are the Irish.”—Ibid., p. 153.

[10] Stevens, F., Stonehenge To-day and Yesterday, 1916, p. 14.

[11] Toland, History of the Druids, p. 163.

[12] Schrader, O., cf. Taylor, Isaac, The Origin of the Aryans, p. 48.

[13] Latham, Dr. R. G.

[14] Spain and Portugal, vol. i., p. 16.

[15] Mr. Hammer, a German who has travelled lately in Egypt and Syria, has brought, it seems, to England a manuscript written in Arabic. It contains a number of alphabets. Two of these consist entirely of trees. The book is of authority.—Davies, E., Celtic Researches, 1804, p. 305.

[16] The Cretans were rulers of the sea, and according to Thucydides King Minos of Crete was “the first person known to us in history as having established a navy. He made himself master of what is now called the Hellenic Sea, and ruled over the Cyclades, into most of which he sent his first colonists, expelling the Carians and appointing his own sons governors; and thus did his best to put down piracy in those waters.”

[17] Jones, J. J., Britannia Antiquissima, 1866.

[18] Mackenzie, D. A., Myths of Crete, p. xxix.

[19] Gray, Mrs. Hamilton, The Sepulchres of Etruria, p. 223.

[20] This might be due to the coasts being less liable to the plough. See, however, the map of distribution, published by Fergusson, in Rude Stone Monuments.

[21] Herbert, A., Cyclops Britannica, p. 68.

[22] Taliesin, p. 23.

[23] Connellan, A. F. M., p. 337.

[24] Aristotle.

[25] Smith, Worthington, G., Man the Primeval Savage, p. 53.

[26] Short History, p. 15.

[27] Bede.

[28] The cities which had been erected in considerable numbers by the Romans were sacked, burnt, and then left as ruins by the Anglo-Saxons, who appear to have been afraid or at least unwilling to use them as places of habitation. An instance of this may be found in the case of Camboritum, the important Roman city which corresponded to our modern Cambridge, which was sacked by the invaders and left a ruin at least until the time of the Venerable Bede, 673-735.—Windle, B. C. A., Life in Early Britain, p. 14.

[29] Hearnshaw, F. J. C., England in the Making, p. 14.

[30] Hawkins, E., The Silver Coins of England, p. 17.

[31] Coins of the Ancient Britons, p. 121.

[32] Bello Gallico, Bk. v., 12, § 3.

[33] Smith, Dr. Wm., Lectures on the English Language, p. 29.

[34] The Americans would describe Gildas as a “Calamity-howler”.

[35] Le Braz, A., The Night of Fires.

[36] A Cantanzaro, dans la Calabre, la cathédrale fut le théâtre de scènes de désordre extraordinaires. Le nouvel archevêque avait dernièrement manifesté l’intention de mettre un terme à certaines coutumes qu’il considérait comme entachées de paganisme. Ses instructions ayant été méprisées, il frappa d’interdit pour trois jours un édifice religieux. La population jura de se venger et, lorsque le nouvel archevêque fit son entrée dans la cathédrale, le jour de Pâques pour célébrer la grand’ messe, la foule, furieuse, manifesta bruyamment contre lui. Comme on craignait que sa personne fût l’objet de violences, le clergé le fit sortir en hâte par une porte de derrière. Les troupes durent être réquisitionnées pour faire évacuer le cathédrale.—La Dernière Heure, April, 1914.

[37] There is a story told of a certain Gilbert de Stone, a fourteenth century legend-monger, who was appealed to by the monks of Holywell in Flintshire for a life of their patron saint. On being told that no materials for such a work existed the litterateur was quite unconcerned, and undertook without hesitation to compose a most excellent legend after the manner of Thomas à Becket.

[38] “Ireland being ‘the last resort of lost causes,’ preserved record of a European ‘culture’ as primitive as that of the South Seas, and therefore invaluable for the history of human advance; elsewhere its existence is only to be established from hints and equivocal survivals. Our early tales are no artificial fiction, but fragmentary beliefs of the pagan period equally valuable for topography and for mythology.”—Westropp, Thos. J., Proceedings of the Royal Irish Academy, vol. xxxiv. sec. C, No. 8, p. 128.