| | | PAGE |
| 1. | Pedlar's Seat, Swaffham Church, Norfolk | [Frontispiece] |
| 2. | Carved Wooden Figure of the Pedlar in Swaffham Church | [8] |
| 3. | Carved Wooden Figure of the Pedlar's Dog in Swaffham Church | [8] |
| | Nos. 1-3 are taken from photographs, and show how the
story of the Pedlar of Swaffham has been interpreted in
carving. The costume of the Pedlar is noticeable. | |
| 4. | The Pedlar of Lambeth and his Dog,
figured in the window (now destroyed) of Lambeth Church (from
Allen's History of Lambeth) | [20] |
| 5. | The Pedlar of Lambeth and his Dog as
drawn in 1786 for Ducarel's History of Lambeth | [22] |
| | Nos. 4 and 5 illustrate the
traces of the Pedlar legend in Lambeth, and the costume of the Pedlar, though
later than that shown in the Swaffham carving, exhibits analogous features
which are of interest to the argument. | |
| 6. | Plan of the Site of the "Heaven's Walls"
at Litlington, near Royston, Cambridgeshire (reprinted from
Archæologia) | [43] |
| 7. | Sketch of Litlington Field
(reprinted from Archæologia) | [44] |
| | Nos. 6 and 7 show the site
and general appearance of this interesting relic of the Roman occupation of
Britain. | |
| 8. | Stone Monuments Erected as Memorials
in a Kasya Village (reprinted from Asiatic Researches) | [55] |
| 9. | Stone Seats at a Kasya Village
(reprinted from Asiatic Researches) | [55] |
| 10. | View in the Kasya Hills, showing Stone Memorials
(reprinted from Asiatic Researches) | [56] |
| | No. 8 shows the practice
among the primitive hill-tribes of India of erecting memorials in stone to
tribal heroes, and No. 9 is a curious illustration of the stones used as
seats by tribesmen at their tribal assemblies. No. 10 is a general view of
the site occupied by these stone monuments. | |
| 11. | The Auld Ca-knowe: Calling the
Burgess Roll at Hawick (reprinted from Craig and Laing's Hawick
Tradition) | [98] |
| 12. | The Hawick Moat at Sunrise
(reprinted from Craig and Laing) | [99] |
| | The tribal gathering is
well illustrated by No. 11, and the moat hill is shown in No. 12. | |
| 13. | One of Five Stone Circles in the
Fields Opposite the Glebe of Nymphsfield (reprinted from Sir William
Wilde's Lough Corrib) | [101] |
| 14. | Carn-an-Chluithe To Commemorate the
Defeat and Death of the Youths of the Dananns (reprinted from Wilde) | [102] |
| 15. | The Cairn of Ballymagibbon, near the
road passing from Cong To Cross (reprinted from Wilde) | [102] |
| | Nos. 13-15 are selected
from Sir William Wilde's admirable account of the great conflict on the field
of Moytura. They serve to show that the fight was an historical event. | |
| 16. | Altar dedicated to the Field Deities of Britain, found
at Castle Hill on the wall of Antoninus Pius | [105] |
| | It is important to remember
that the Romans recognised the gods of the conquered people, and this is one
of the most important archæological proofs of the fact. | |
| 17. | Roman Sculptured Stone found at Arniebog, Cumbernauld,
Dumbartonshire, showing a naked Briton as a captive | [112] |
| | To the evidence derived
from classical writers as to the nakedness of some of the inhabitants of
early Britain, it is possible to add the evidence of the memorial stone.
This example is reproduced from Sir Arthur Mitchell's Past in the
Present, and there is at least one other example. | |
| 18. | Representation of an Irish Chieftain
seated at Dinner (from Derrick's The Image of Ireland, by kind
permission of Messrs. A. & E. Black) | [183] |
| | This is reproduced from
the very excellent reprint (1883) of this remarkable book, published
originally in 1581. The whole book is historically valuable as showing
the undeveloped nature of Irish culture. The flesh was boiled in the
hide, the fire is lighted in the open camp, and the entire rudeness of
the scene depicts the people "whose usages I behelde after the fashion
there sette downe." | |
| 19. | Long Meg and her Daughters
(from a photograph by Messrs. Frith) | [193] |
| 20. | Stone Circles on Stanton Moor
(from Archæologia) | [193] |
| | Nos. 19 and 20 are
illustrations of two of the lesser-known circles about which the people
hold such curious beliefs. | |
| 21. | Chinese representation of Pygmies
going about arm-in-arm for mutual protection (from Moseley's
Notes by a Naturalist on H.M.S. Challenger, by permission of
Mr. John Murray) | [242] |
| 22. | Semang of Kuala Kenering, Ulu
Perak (from Skeat and Blagden's Pagan Races of the Malay
Peninsula, by permission of Messrs. Macmillan) | [242] |
| 23. | Negrito Type: Semang of Perak
(from the same) | [243] |
| 24. | Semang of Kedah having a meal
(from the same) | [244] |
| 25. | Tree Hut, Ulu Batu, about twelve
miles from Kuala Lumpur, Selangor (from the same) | [298] |
| | The old-world traditions
and the scientific observation of pygmy people are illustrated in No. 21
and Nos. 22-25 respectively. Though much has been written about the
Pygmies, Messrs. Skeat and Blagden's account of the Semang people is by
far the most thorough and important. | |
| 26. | Rite of Baptism on the Font at
Darenth, Kent (from Romilly Allen's Early Christian Symbolism) | [324] |
| | The crude paganism on the
sculptured stone is confirmatory of the pagan elements preserved in custom,
and this illustration from Kent, one of the earliest centres of Christianity
in Britain, is singularly interesting from this point of view. | |
|
27 and 28. | Two Scenes from the Anglo-Saxon Life of St. Guthlac by
Felix of Crowland, depicting the attack of the Demons | [351], [352] |
| | These two plates belong to
a series of eight which illustrate the life of the saint. They are less
primitive in form than the story which they illustrate. By contrast with
the remaining six, however, which are purely ecclesiastical in character,
they show how this early episode kept its place among the events of the
saint's life. | |