LITMIR.BIZ

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and North-west Scotland, and in a few families still surviving in Ireland and in Wales. In all this I think it must be admitted that there is a large measure of truth. Yet it must not be forgotten that the descendants of the Megalithic People at the present day are, on the physical side, deeply impregnated with Celtic blood, and on the spiritual with Celtic traditions and ideals. Nor, again, in discussing these questions of ethnic-character and its origin, must it ever be assumed that the character of a people can be analysed as one analyses a chemical compound, fixing once for all its constituent parts and determining its future behaviour and destiny. Race-character, potent and enduring though it be, is not a dead thing, cast in an iron mould, and thereafter incapable of change and growth. It is part of the living forces of the world; it is plastic and vital; it has hidden potencies which a variety of causes, such as a felicitous cross with a different, but not too different, stock, or—in another sphere—the adoption of a new religious or social ideal, may at any time unlock and bring into action.

Of one thing I personally feel convinced—that the problem of the ethical, social, and intellectual development of the people constituting what is called the “Celtic Fringe” in Europe ought to be worked for on Celtic lines; by the maintenance of the Celtic tradition, Celtic literature, Celtic speech—the encouragement, in short, of all those Celtic affinities of which this mixed ethnicity is now the sole conscious inheritor and guardian. To these it will respond, by these it can be deeply moved; nor has the harvest ever failed those who with courage and faith have driven their plough into this rich field. On the other hand, if this work is to be done with success it must be done in no pedantic, narrow, intolerant spirit; there must be no clinging to the outward forms of the past simply because the Celtic spirit once found utterance in them. Let it be remembered that in the early Middle Ages Celts from Ireland were the most notable explorers, the most notable pioneers of religion, science, and speculative thought in Europe.44 Modern investigators have traced their footprints of light over half the heathen continent, and the schools of Ireland were thronged with foreign pupils who could get learning nowhere else. The Celtic spirit was then playing its true part in the world-drama, and a greater it has never played. The legacy of these men should be cherished indeed, but not as a museum curiosity; nothing could be more opposed to their free, bold, adventurous spirit than to let that legacy petrify in the hands of those who claim the heirship or their name and fame.

      The Mythical Literature

      After the sketch contained in this and the foregoing chapter of the early history of the Celts, and of the forces which have moulded it, we shall now turn to give an account of the mythical and legendary literature in which their spirit most truly lives and shines. We shall not here concern ourselves with any literature which is not Celtic. With all that other peoples have made—as in the Arthurian legends—of myths and tales originally Celtic, we have here nothing to do. No one can now tell how much is Celtic in them and how much is not. And in matters of this kind it is generally the final recasting that is of real importance and value. Whatever we give, then, we give without addition or reshaping. Stories, of course, have often to be summarised, but there shall be nothing in them that did not come direct from the Celtic mind, and that does not exist to-day in some variety, Gaelic or Cymric, of the Celtic tongue.

1. From Greek megas, great, and lithos, a stone.

2. See p. 78.

3. See Borlase's “Dolmens of Ireland,” pp. 605, 606, for a discussion of this question.

4. Professor Ridgeway (see Report of the Brit. Assoc. for 1908) has contended that the Megalithic People spoke an Aryan language; otherwise he thinks more traces of its influence must have survived in the Celtic which supplanted it. The weight of authority, as well as such direct evidence as we possess, seems to be against his view.

5. See Holder,“Altceltischer Sprachschatz.” sulb voce “Hyperboreoi.”

6. Thus the Greek pharmakon=medicine, poison, or charm; and I am informed that the Central African word for magic or charm is mankwala, which also means medicine.

7. If Pliny meant that it was here first codified and organised he may be right, but the conceptions on which magic rest are practically universal, and of immemorial antiquity.

8. Adopted 451 B.C. Livy entitles them “the fountain of all public and private right.” They stood in the Forum till the third century A.D., but have now perished, except for fragments preserved in various commentaries.

9. See “Revue Archeologique,” t. xii., 1865, “Fouilles de René Galles.”

10. Jade is not found in the native state in Europe, nor nearer than China.

11. Small stones, crystals, and gems were, however, also venerated. The celebrated Black Stone of Pergamos was the subject of an embassy from Rome to that city in the time of the Second Punic War, the Sibylline Books having predicted victory to its possessors. It was brought to Rome with great rejoicings in the year 205. It is stated to have been about the size of a man's fist, and was probably a meteorite. Compare the myth in Hesiod which relates how Kronos devoured a stone in the belief that it was his offspring, Zeus. It was then possible to mistake a stone for a god.

12. Replaced by a photograph in this edition.

13. See Sir J. Simpson's “Archaic Sculpturings” 1867.

14. The fact is recorded in the “Annals of the Four Masters” Under the date 861, and in the “Annals of Ulster” under 862.

15. See “Transactions of the Royal Irish Academy,” vol. xxx. pt. i., 1892, and “New Grange,” by G. Coffey, 1912.

16. It must be observed, however, that the decoration was, certainly, in some, and perhaps in all cases, carried out before the stones were placed in position. This is also the case at Gavr'inis.

17. He has modified this view in his latest work, “New Grange,” 1912.

18. “Proc. Royal Irish Acad.,” vol. viii. 1863, p. 400, and G. Coffey, op. cit. p. 30.

19. “Les Sculptures de Rochers de la Suède,” read at the Prehistoric Congress, Stockholm, 1874; and see G. Coffey, op. cit. p. 60.

20. “Dolmens of Ireland,” pp. 701-704.

21. “The Religion of Babylonia and Assyria.”

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