[1199] See E. B. Tylor, Prim. Culture, ii, 1903, pp. 229-34.
[1200] J. Evans, Coins of the Ancient Britons, p. 121, Suppl., p. 477; Cf. Rev. celt., xxi, 1900, pp. 297-9.
[1201] B. G., vii, 88, § 4; E. Desjardins, Géogr. de la Gaule rom., iii, 1890, pl. xii; S. Reinach, Répertoire de la statuaire grecque et rom., ii, 746-7; H. d’A. de Jubainville, La civilisation des Celtes, 1899, pp. 390-1; Rev. des études anc., vi, 1904, p. 48.
[1202] Corpus inscr. Lat., xiii, 3026 b, c. Cf. G. Dottin, La rel. des Celtes, pp. 20-1, 28, and Rev. celt., xxvi, 1905, p. 199. M. d’Arbois de Jubainville (ib., p. 195) thinks that the original Epona was the mare deified, and that the woman in the statues was a Greek addition. Cf. A. Lang, Custom and Myth, 1885, pp. 118-20, and Sir A. Lyall’s Asiatic Studies, i, 1899, p. 18.
[1203] xxii, 57, § 10; xxiii, 24, § 11.
[1204] ii, 32, § 6.
[1205] B. G., vi, 13, § 10, 17, § 5; Tac., Ann., xiv, 30; Dion Cassius, lxii, 7, § 3. Cf. G. Dottin, La rel. des Celtes, p. 30. Strabo (iv, 4, § 6), Diodorus Siculus (v, 27, § 4), Plutarch (Caesar, 26), and Suetonius (Divus Iulius, 54) speak of temples in Transalpine Gaul; but all archaeologists would admit that the words which they used—τέμενος, ἱερόν, fanum, and templum—did not denote roofed edifices. I think, however, that Livy (xxii, 57, § 10, xxiii, 24, § 11) had such buildings in mind. Whether he was well informed is another question. Cf. Rev. des études anc., iv, 1902, pp. 279-80.
[1206] Tacitus, Germ., 9.
[1207] Livy, i, 31, § 3. Cf. W. Warde Fowler, The Roman Festivals, pp. 338-9, and J. G. Frazer, Early Hist. of the Kingship, pp. 210-1.
[1208] Rev. celt., xiii, 1892, pp. 190-3. Cf. vol. xi, 1890, p. 225. M. d’A. de Jubainville (Rev. arch., 4e sér., viii, 1906, p. 146) says that ‘la vie de Saint Samson désigne par le mot simulacrum une pierre levée, lapis stans, qui était l’objet d’un culte en Grande-Bretagne au milieu du vie siècle’, &c.