I prefer to picture to myself, Stonehenge, in happy, thoughtless Pagan days, Druid priests and priestesses forming grand processions; crossing the “rushing Avon” and winding up from the valley to Stonehenge, clothed in pure white, and holding gleaming sickles in their hands, chanting hymns on their way to perform the sacred rite of cutting the mistletoe. Perhaps they sang and chanted through the short summer night, waiting for the sun to rise (over the pointed outlying stone) on the day which marks the solar half-year (June 21st), and which bathes the altar-stone in golden light. Probably this was the signal for sacrifice, the death of the victim, and the appeasing of wrathful gods. In mid-winter the stones appear like black masses, in the midst of driving snows. The least interesting time of year, in this enchanted place, is the bright, clear, commonplace summer, when no mysteries abound (except by moonlight). The old gods are sleeping, everything is orderly, agriculture and its implements surround us, and Romance seems dead for the moment. Farewell.
Florence Caroline Mathilde Antrobus.
In approaching’ the momentous and deeply interesting subject of Stonehenge, I considered it best and wisest to collect the thoughts and opinions of several learned authors on this subject, and submit them to the reader, who thus will have an opportunity of comparing for himself the truth and merits of the different theories presented to him for judgment.
Various explanations of the name “Stonehenge” have been forthcoming; but the true etymological significance seems to be: A.S. “Stàn,” used as an adjective, and “henge,” from A.S. “hòn” i.e., stone hanging-places, from the groups of stones resembling a gallows. This was long ago suggested by Wace, the Anglo-Norman poet, who writes:—
“Stanhengues ont nom en Englois
Pierres pendues en François.”
As to the date of Stonehenge, opinions vary. It is supposed Hecatæus (500 B.C.) mentioned it as the “Round Temple” (Translation of Extract from Diodorus Siculus, about B.C. 8).
Hecatæus, the Milesian, and others, have handed down to us the following story:—“Over against Gaul, in the great ocean stream, is an island not less in extent than Sicily, stretching towards the north. The inhabitants are called Hyperboreans, because their abode is more remote from us than that wind we call Boreas. It is said that the soil is very rich and fruitful, and the climate so favourable that there are two harvests in every year. Their fables say that Latona was born in this island, and on that account they worship Apollo (Apollo would signify the sun to the Latins) before all other divinities, and celebrate his praise in daily hymns, conferring the highest honours upon their bards, as being his priests. There is in this island a magnificent temple to this god, circular in form, and adorned with many splendid offerings. And there is also a city sacred to Apollo, inhabited principally by harpers, who in his temple sing sacred verses to the god, accompanied by the harp, in honour of his deeds.
“The language of the Hyperboreans is peculiar, and they are singularly well affected towards the Greeks, and have been so from the most remote times, especially to those of Athens and Delos. It is even said that some Greeks have travelled thither, and presented offerings at their temple inscribed with Grecian characters. They also say that Abaris in former times went thence to Greece, to renew their ancient friendship with the Delians. It is related, moreover, that in this island the moon appears but a short way from the earth, and to have little hills upon it. Once in nineteen years (and this period is what we call the Great Year) they say that their god visits the island; and from the Vernal Equinox to the rising of the Pleiades, all the night through, expresses his satisfaction at his own exploits by dances and by playing on the harp.
“Both the City and the Temple are presided over by the Boreadœ, the descendants of Boreas, and they hand down the power in regular succession in their family.”
The first author who is considered to make unmistakable mention of Stonehenge is Henry of Huntingdon (twelfth century). In his Chronicle he speaks of it as the second wonder of England, and calls it Stanenges. Geoffrey of Monmouth (1138) wrote of it about the same time; he believed it to have been erected by Aurelius Ambrosius, King of Britain, and called it Hengist’s Stones. Giraldus Cambrensis, a contemporary of Geoffrey, also makes mention of it.