FOOTNOTES:
[466] Mr. Nutt's presidential address to the Folklore Society in 1899 does not, I think, disprove my theory. It ignores it, and confines the problem to legend and folk-tale. Mr. Nutt's powerful, but not conclusive, study is to be found in Folklore, x. 71-86, and my reply and correspondence resulting therefrom are to be found at pp. 129-149.
[467] MacCulloch, Childhood of Fiction, 90-101; Greenwell, British Barrows, 17, 18.
[468] Custom and Myth, 76.
[469] Myth, Ritual and Religion, ii. 215, compared with Gomme, Ethnology in Folklore, 16.
[470] I have discussed this point at greater length in Folklore, xii. 222-225.
[471] Mr. J. O'Beirne Crowe in Journ. Arch. and Hist. Assoc. of Ireland, 3rd ser., i. 321.
[472] Rhys, Lectures on Welsh Philology, 32; Celtic Heathendom, 216; Celtic Britain, 67-75; Rhys and Brynmôr-Jones, Welsh People, 83.
[473] The continental evidence has been collected together in convenient shape by modern scholars: thus Mr. Stock, in his work on Cæsar de bello Gallico, notes and compares the evidence of Cæsar, Strabo, Diodorus Siculus, Ammianus Marcellinus, Mela, Lucan, and Pliny as it has been interpreted by modern scholars (see pp. 107-113), and he is followed by Mr. T. Rice Holmes in his study of Cæsar's Conquest of Gaul, pp. 532-536. The Druidic cult of belief in immortality, metempsychosis, ritual of the grove, augury, human sacrifice, is all set out and discussed. These are the continental Druidic beliefs and practices, and they may be compared with the Druidic Irish beliefs and practices in Eugene O'Curry's Manners and Customs of the Ancient Irish, lect. ix. and x. vol. ii. pp. 179-228, and Dr. Joyce's Social History of Ancient Ireland, i. 219-248, where "the points of agreement and difference between Irish and Gaulish Druids" are discussed. Mr. Elton notices the difference between the continental and the British Druids, but ascribes it to unequal development (Origins of Eng. Hist., 267-268). Cæsar's well-known account of the wickerwork sacrifice is very circumstantial. It is not repeated by either Diodorus or Strabo, who both refer to individual human sacrifice. Pliny introduces the mistletoe, oak, and serpent cults, and the other three authorities are apparently dependent upon their predecessors.
[474] The mixture of Celt and Iberian is very ably dealt with by Mr. Holmes in his Cæsar's Conquest of Gaul, pp. 245-322, and by Ripley, Races of Europe, 461, 467, together with cap. vii. and xii.; see also Sergi, Mediterranean Race, cap. xii.
[475] The intermarrying of the Picts with the Celts of the district they conquered is mentioned in all the chronicles as an important and significant rite, which determined the succession to the Pictish throne through the female side (Skene's Chron. of the Picts and Scots, 40, 45, 126, 319, 328, 329). Beda, i. cap. i., mentions female succession. Skene discusses this point in Celtic Scotland, i. 232-235, and McLennan includes it in his evidence from anthropological data (Studies in Anc. Hist., 99).
[476] Mr. Seebohm is the best authority for the importance of the non-tribesman in Celtic law (Tribal System in Wales, 54-60).
[477] The local cults in Great Britain which are not Celtic in form, and do not seem to be connected with Celtic religion on any analogy, are those relating to Cromm Cruaich, referred to in the Tripartite Life of St. Patrick (see Whitley Stokes in Revue Celtique, i. 260, xvi. 35-36; O'Curry, MS. Materials of Anc. Irish History, 538-9; Joyce, Social History of Ancient Ireland, i. 275-276; Rhys, Celtic Heathendom, 200-201). I do not follow Rhys in his identification of this cult as a part of the ceremonies on mounds, and suggest that Mr. Bury in his Life of St. Patrick, 123-125, gives the clue to the purely local character of this idol worship which I claim for it. Similarly the overthrow of the temple at Goodmanham, Godmundingham, described by Beda, ii. cap. 13, with its priest who was not allowed to carry arms, or to ride on any but a mare, is the destruction of a successful local cult, not of a national or tribal religion. I confess that Dr. Greenwell's observations in connection with his barrow discoveries (British Barrows, 286-331) are in favour of an early Anglican cultus, but I think his facts may be otherwise interpreted, and in any case they confirm my view of the special localisation of this cult.
[478] Rev. W. G. Lawes in Journ. Royal Geographical Soc., new series, iii. 615. Cf. Romilly, From my Verandah, 249; Journ. Indian Archipelago vi. 310, 329.
[479] Dieffenbach, Travels in New Zealand, ii. 7, 10, 59.
[480] Trans. Ethnol. Soc., new series, iii. 235.
[481] Colquhoun's Amongst the Shans, 52; Bastian, Oestl. Asien, i. 119.
[482] Skeat and Blagden, Pagan Races of the Malay Peninsula, i. 228; and compare Rev. P. Favre, Account of Wild Tribes of the Malayan Peninsula (Paris, 1865), p. 95.
[483] Ethnology in Folklore, 45; and see Tylor, Primitive Culture, i. 112-113.
[484] Stanley, Through the Dark Continent, i. 253. Cf. Burrows, Land of the Pigmies, 180, for the state of fear which the pygmies cause to their neighbours.
[485] Latham, Descriptive Ethnology, ii. 457.
[486] Journ. As. Soc. Bengal, 1866, ii. 158; see also Geiger, Civilisation of Eastern Iranians, i. 20-21.
[487] Journ. Ceylon As. Soc., 1865-1866, p. 3. Journ. Ind. Archipelago, i. 328; Tennant, Ceylon, i. 331; J. F. Campbell, My Circular Notes, 155-157.
[488] Landtman, Origin of Priesthood, p. 82, quoting the original authorities.
[489] Vigfusson and Powell, Corpus Boreale, ii. 38; and see i. 408.
[490] Roman Festivals, 264.
[491] Rhys, Lectures on Welsh Philology, 196.
[492] Life of St. Guthlac, by Felix of Crowland, edit. C. W. Goodwin, pp. 21, 23, 27, 35.
[493] Life of St. Guthlac, p. 43.
[494] Wright, Essays on Popular Superstitions of the Middle Ages, ii. 4-10.
[495] The substance of this part of my subject, with more elaboration in detail, is taken from a paper I contributed to the Transactions of the Folklore Congress, 1891.