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The Phoenician Origin of Britons, Scots & Anglo-Saxons
by L. A. Waddell (Williams & Norgate, 1924; 2nd ed., 1925)
Lawrence Austine Waddell, Fellow of
Royal Anthropological Institute, Linnean & Folk-Lore
Societies, Hon. Correspondt. Indian Archaeological
Survey, Ex-Professor of Tibetan,
London University
*** THIS PAGE OFFERS A FEW EXTRACTS FOR PURPOSES
OF ILLUSTRATION. FOR THE COMPLETE BOOK, SEE THE FULL VERSION HERE.
***
This book is an amazing treasure trove of information
on early Europe, though concentrating heavily on the British Isles.
The several chapters shown here were taken from late in the text,
as they are more summary in nature.
Waddell was no pan-Aryan, thinking that Aryan
blood was concentrated in Britain and almost nowhere else (he keeps
putting Germans down as "round-heads", just because a
few round-headed skulls were found in Southern Germany, and ignores
the existence of a common Teutonic culture where the Aryan type
predominates), but his work is still valuable for its extensive
use of arcane material.
He also insists on using the terms "Slav"
and "Hun" as terms for ancient peoples, but these terms
are medieval in origin. {see notes 1, 2} He also silently slides
past Tacitus' detailed description of the ancient Germans in Germania,
much of which would seem to ditch his "Germans are really the
same as Slavs" agenda. Tacitus said (98 AD): "As to the
Germans themselves, I think it probable that they are indigenous
and that very little foreign blood has been introduced either by
invasions or by friendly dealings with neighboring peoples."
(Mattingly transl., 1948. Mattingly was also anti-German. The English
worshipped Rome because it served as a model and justification for
their own empire). Tacitus gives no indication that their culture
was anything but self-generated, and complimented them on it.
It is incontestable that Southern Germany (and
Austria and Switzerland) had, at one time or another, heavy Celtic
habitation, but Southern Germany does not constitute all of Germany.
Waddell makes a case (p. 186) for the "Aryanization in speech"
of Germany by King Brutus' descendants (see also p. 157), but doesn't
explain why this Aryanization would not have extended to intermarriage
and thus Aryanization of the people themselves. He addresses this
subject on pp. 363-4, but one wonders just how universal the no-mixture
attitude may have been. Regardless of exactly when or how the Germans
may have been Aryanized, it appears obvious that they are in fact
Aryan, with their hard work ethic, lack of self-pity to the point
of denying themselves to help someone in a foreign country they
don't even know, respect for the rule of law, concern for the environment
and animals, etc., all "to a fault", i.e., almost always
to the benefit of someone else. There are also the obvious physical
attributes.
NOTES:
1. The Huns began as a tribal group in Western
Asia, and did not begin to attack Europe until the 4th-Century AD.
Before that they were apparently relegated to Mongolia and other
far-flung eastern regions (i.e., in Asia) where they gradually disappear
into history. Thus, the Huns cannot be identified in Europe in the
far-ancient times ascribed to them by Waddell. The Old British Chronicle
supposedly mentions "Huns" (in Scotland!) but from where
did that translation arise? And how do we know they had anything
to do with the people later known as Huns from Western Asia?
2. The term "Slav" arose in the 18th-Century
through the German theologian August Shloezer (1738-1809), under
Russian direction (he needed to please his employer, the Czar).
It is derived from the glagolitic church Latin term "Sclavi",
and refers to a servant, pagan or heathen of any origin. What Waddell
called "Slavs" would more accurately be called "proto-Slavs",
or even better "Sarmatians", since the source for these
peoples was the area known historically as Sarmatia which lay to
the east of the Vistula River. The Venedae (Wends) were a related
people. They were invaders from the east and are not European in
origin.
· Frontispiece Plate – Aryan
Phoenician inscriptions on Newton Stone…
· List of Illustrations (pp.
xxiii-xxvi).
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p. xvii: CONTENTS
Preface (pp. v-xv).
Chapter 1. THE PHOENICIANS DISCOVERED TO BE ARYANS IN RACE AND THE
ANCESTORS OF THE BRITONS, SCOTS AND ANGLO-SAXONS ... pp. 1-15.
Chapter 2. THE UNDECIPHERED PHOENICIAN INSCRIPTIONS OF ABOUT 400
B.C. IN BRITAIN AND SITE OF MONUMENT ... pp. 16-20.
Chapter 3. THE INSCRIPTIONS ON NEWTON STONE AND PREVIOUS FUTILE
ATTEMPTS AT DECIPHERMENT ... pp. 21-25.
Chapter 4. DECIPHERMENT AND TRANSLATION OF THE PHOENICIAN INSCRIPTIONS
Disclosing Monument to be a votive Fire-Cross to the Sun-God Bel
by a Phoenician Hittite "Brit-on," and the script and
language Aryan-Phoenician or Early Briton ... pp. 26-32.
Chapter 5. DATE OF NEWTON STONE INSCRIPTIONS ABOUT 400 B.C. Disclosing
special features of Aryan-Phoenician Script, also Ogam as sacred
Sun-cult script of the Hittites, Early Britons and Scots ... pp.
33-37.
Chapter 6. PERSONAL, ETHNIC AND GEOGRAPHICAL PHOENICIAN NAMES AND
TITLES IN NEWTON STONE INSCRIPTION AND THEIR HISTORIC SIGNIFICANCE
Disclosing also Phoenician source of the "Cassi" title
of Ancient Briton kings and their Coins ... pp. 38-51.
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p. xviii: CONTENTS
Chapter 7. PHOENICIAN TRIBAL
TITLE OF "BARAT" OR "BRIHAT" AND ITS SOURCE
OF NAMES "BRIT-ON," "BRIT-AIN" AND "BRIT-ANNIA"
Disclosing Aryan-Phoenician Origin of the tutelary Britannia and
of her form and emblems in Art ... pp. 52-66.
Chapter 8. PHOENICIAN BARAT OR "BRIT" AUTHOR OF NEWTON
STONE INSCRIPTIONS DISCLOSED AS HISTORICAL ORIGINAL OF "PART-OLON,
KING OF THE SCOTS" AND TRADITIONAL CIVILIZER OF IRELAND ABOUT
400 B.C. Disclosing Hitto-Phoenician Origin of clan title "Uallana"
or "Vellaunus" or "Wallon" of Briton Kings Cassi-Vellaunus
or Cad-Wallon, &c.; and of "Uchlani" title of Cassi
ruling Britons ... pp. 67-80.
Chapter 9. LOCAL SURVIVAL OF PART-OLON'S NAME IN THE DISTRICT OF
HIS MONUMENT Disclosing Phoenician Origin of names Barthol, Bartle,
Bartholomew, and "Brude" title of the Kings of the Picts
... pp. 81-90.
Chapter 10. PART-OLON'S INVASION OF IRELAND ABOUT 400 B.C. DISCOVERS
THE FIRST PEOPLING OF IRELAND AND ALBION IN THE STONE AGE BY MATRIARCHIST
VAN OR FEN "DWARFS" Disclosing Van or "Fein"
Origin of Irish aborigines and of their Serpent-Worship, St. Brigid
and Matrilinear Customs of Irish and Picts ... pp. 91-110.
Chapter 11. WHO WERE THE PICTS? Disclosing their Non-Aryan Racial
Nature and Affinity with Matriarchist Van, Wan or Fein Dwarfs and
as the aborigines of Britain in Stone Age ... pp. 111-126.
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p. xix: CONTENTS
Chapter 12. WHO WERE THE "CELTS"
PROPERLY SO-CALLED? Disclosing identity of Early British "Celts"
or Kelts and "Culdees" with the "Khaldis" of
Van and the Picts ... pp. 127-141.
Chapter 13. COMING OF THE BRITONS OR ARYAN BRITO-PHOENICIANS UNDER
KING BRUTUS-THE-TROJAN TO ALBION ABOUT 1103 B.C. ... pp. 142-167.
Chapter 14. ARYANIZING CIVILIZATION OF PICTS AND CELTS BY BRUTUS
AND HIS BRITO-PHOENICIAN GOTHS ABOUT 1100 B.C. Disclosing Phoenician
Origin of Celtic, Cymric, Gothic and English Languages, and Founding
of London and Bronze Age, ... pp. 168-187.
Chapter 15. PHOENICIAN PENETRATION OF BRITAIN ATTESTED BY "BARAT"
PATRONYM IN OLD PLACE AND ETHNIC NAMES Disclosing also Sumero-Phoenician
sources of "Cumber, Cymer and Somer" ethnic Names ...
pp. 188-199.
Chapter 16. "CATTI," - "KEITH, GAD AND CASSI"
TITLES IN OLD ETHNIC AND PLACE NAMES EVIDENCING PHOENICIAN PENETRATION
OF BRITAIN AND ITS ISLES Confirming Hitto-Phoenician Origin of "Catti"
and "Cassi" Coins of Pre-Roman Britain ... pp. 200-215.
Chapter 17. PREHISTORIC STONE CIRCLES IN BRITAIN DISCLOSED AS SOLAR
OBSERVATORIES ERECTED BY MOR-ITE BRITO-PHOENICIANS AND THEIR DATE
Disclosing method of "Sighting" the Circles ... pp. 216-235.
Chapter 18. PREHISTORIC "CUP-MARKING" ON CIRCLES, ROCKS,
ETC., IN BRITAIN, AND CIRCLES ON ANCIENT BRITAIN COINS AND MONUMENTS
AS INVOCA-
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p. xx: CONTENTS
TIONS TO SUN-GOD IN SUMERIAN
CIRCLE SCRIPT BY EARLY HITTO-PHOENICIANS Disclosing Decipherment
and Translations of prehistoric Briton inscriptions by identical
Cup-marks on Hitto-Sumerian seals and Trojan amulets with explanatory
Sumer script; and Hitto-Sumer Origin of god-names "Jahveh"
or Jove, Indra, "Indri"-Thor of Goths. "St. Andrew,"
Earth-goddess "Maia" or May, "Three Fates or Sibyls"
etc., and of English names and signs of Numerals ... pp. 236-261.
Chapter 19. "SUN-WORSHIP"
AND BEL-FIRE RITES IN EARLY BRITAIN DERIVED FROM THE PHOENICIANS
Disclosing Phoenician Origin of Solar Emblems on pre-Christian monuments
in Britain, on pre-Roman Briton Coins, and of "Deazil"
or Sunwise direction and Horse-shoe for Luck, etc., & John-the-Baptist
as Aryan Sun Fire priest ... pp. 262-288.
Chapter 20. SUN CROSS OF HITTO-PHOENICIANS IS ORIGIN OF PRE-CHRISTIAN
CROSS ON BRITON COINS AND MONUMENTS AND OF "CELTIC" AND
"TRUE" CROSS IN CHRISTIANITY Disclosing Catti, "Hitt-ite"
or Gothic Origin of "Celtic" or Runic Cross, Fiery Cross,
Red Cross of St. George, Swastika and "Spectacles," Crosses
on Early Briton Coins, etc., and introduction of True Cross into
Christianity by the Goths; and ancient "Brito-Gothic"
Hymns to the Sun ... pp. 289-314.
Chapter 21. ST. ANDREW AS PATRON SAINT WITH HIS "CROSS"
INCORPORATES HITTO-SUMERIAN FATHER-GOD INDARA, INDRA OR GOTHIC "INDRI"-THOR
AND HIS HAMMER INTRODUCED INTO EARLY BRITAIN BY GOTHIC PHOENICIANS
Disclosing pre-Christian worship of Andrew in Early Britain and
Hittite Origin of Crosses
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p. xxi: CONTENTS
on Union Jack and Scandinavian
Ensigns; Unicorn and Cymric Goat as sacred Goat of Indara; Goat
as rebus for "Goth"; and St. Andrew as an Aryan Phoenician
... pp. 315-337.
Chapter 22. CORN SPIRIT "TAS-MIKAL"
OR "TASH-UB" OF HITTO-SUMERS IS "TASCIO" OF
EARLY BRITON COINS AND PREHISTORIC INSCRIPTIONS, "TY"
GOTHIC GOD OF TUES-DAY, AND "MICHAEL-THE-ARCHANGEL," INTRODUCED
BY PHOENICIANS Disclosing his identity with Phoenician Arch-angel
"Tazs," "Taks," "Dashap-Mikal," and
"Thiaza," "Mikli" of Goths, "Daxa"
of Vedas, and widespread worship in Early Britain; Phoenician Origin
of Dionysos and "Michaelmas" Harvest Festival and of those
names ... pp. 338-362.
Chapter 23. ARYAN-PHOENICIAN RACIAL ELEMENT IN THE MIXED RACE OF
THE BRITISH ISLES AND ITS EFFECT ON THE PROGRESS OF BRITISH CIVILIZATION
... pp. 363-378.
Chapter 24. HISTORICAL EFFECTS OF THE DISCOVERIES ... pp. 379-384.
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APPENDICES
1. CHRONOLOGICAL LIST OF EARLY
BRITON KINGS, FROM BRUTUS ABOUT 1103 B.C. TO ROMAN PERIOD, COMPILED
FROM EARLY BRITISH CHRONICLES OF GEOFFREY OF MONMOUTH AND SUPPLEMENTED
BY RECORDS OF DR. POWELL, ETC., and confirmed by testimony of Briton
Coins, etc. ... pp. 385-393.
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p. xxii: CONTENTS
2. PART-OLON'S IDENTITY WITH
"CATH-LUAN," FIRST TRADITIONAL KING OF THE PICTS IN SCOTLAND
... pp. 394-396.
3. "CATTI" PLACE AND ETHNIC NAMES EVIDENCING PHOENICIAN
PENETRATION IN THE HOME COUNTIES, MIDLANDS, NORTH OF ENGLAND, IRELAND
AND SCOTLAND ... pp. 397-403.
4. BRUTUS-THE-TROJAN AS THE HOMERIC HERO "PEIRITHOOS"
... pp. 404-406.
5. FOUNDING OF LONDON AS "NEW TROY" (TRI-NOVANT) BY KING
BRUTUS ABOUT 1100 B.C. ... pp. 407-410.
6. MOR OR "AMORITE" CUP-MARKED INSCRIPTION WITH SUMERIAN
SCRIPT ON TOMB OF ARYAN SUN-PRIESTESS, OF ABOUT 4000 B.C., FROM
SMYRNA, SUPPLYING A KEY TO CUP-MARKED SCRIPT IN BRITAIN ... pp.
411-412.
7. THE AMORITE PHOENICIAN TIN MINES OF CASSITERIDES IN CORNWALL
(?) REFERRED TO BY SARGON I. OF AKKAD, ABOUT 2750 B.C.; & KAPTARA
OR "CAPHTOR" AS ABDARA IN SPAIN ... pp. 413-415.
[ Map of … Place-Names in Phoenician Colonies … ... p. 416 ].
ABBREVIATIONS FOR CHIEF REFERENCES ... pp. 417-420.
INDEX ... pp. 421-450. [2.7MB PDF of images].
LIST OF ILLUSTRATIONS
PLATE I. Aryan Phoenician inscriptions
on Newton Stone of "Part-olon, King of the Scots" about
400 B.C., calling himself "Brit-on," "Hittite,"
and "Phoenician." (From author's photographs). (a) Face.
(b) Semi-profile. (c) Profile. Frontispiece
FIGURES IN TEXT.
FIG. … PAGE [at end of each entry]
A. Sun-horse of Phoenician Archangel
Dasap Mikal (Michael) and his Cross, vanquishing the Dragon, inscribed
in Sumerian DIAS, with his 5 "cup-marks." From Hittite
sacred seal of about 2000 B.C. (After Delaporte). xv
B. Two Ancient Briton coins of
1st or 2nd cent B.C. of same scene also inscribed DIAS. (After Beale
and J. Evans). xv
1. Bel, "The god of the Sun"
and Father-god of the Phoenicians. From a Phoenician altar of about
4th century B.C. (After Renan). 2
2. Swastika Sun-Crosses on dress
of Phoenician Sun-priestess carrying sacred Fire. (After Di Cesnola).
3
3. "Catti" Briton coin
of pre-Roman Britain of about 2nd century B.C., with Sun and Cross
symbols. (After B. Poste). 6
4. Early Khatti, "Catti"
or Hittites in their rock-sculptures about 2000 B.C. (After Perrot
and Guillaume). 7
5. Phoenician coin of Carthage
inscribed "Barat." (After Duruy). 9
5A. Briton prehistoric monument
to Bel at Craig Narget, Wigtonshire, with Hitto-Phoenician Sun-Crosses,
etc. (After Proc. Soc. Antiquaries, Scotland). 15
5B. Prehistoric Briton monument
to Bel at Logie in Don Valley, near Newton Stone, with Hitto-Phoenician
inscription and Solar symbols. (After Stuart). 20
6. Aryan Phoenician inscription
on Newton Stone. 29
7. Ogam Version of Newton Stone
inscription as now deciphered and read. 30
8. Ogamoid inscription from Hittite
hieroglyphs, on the Lion of Marash (after Wright). 36
9. Phoenician inscription on Earl
Briton Coins found near Selsey. (After J. Evans). 43
10. Cilician Gothic king worshipping
"Sun-god." Front bas-reliefs in temple of Antiochus I.
of Commagene, 63-34 B.C. (After Cumont). 46
11. Cassi Coin of Early Britain,
inscribed "Cas" with Sun-horse. (After Poste). 48
12. Cassis of Early Babylonia ploughing
and sowing under the Sign of the Cross. From Kassi official seal
of about 1350 B.C. (After Clay). 49
12A. "Cassi" Sun-Cross
on prehistoric monument with Cup-marks at Sinniness, Wigtonshire.
(After Proc. Soc. Antiquaries, Scotland). 51
13. Phoenician patronymic titles
of "Parat" and "Prydi" or "Prudi"
on Phoenician tombstones in Sardinia. 53
xxiii
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xxiv: CONTENTS
FIG. … PAGE
14. Coins of Phoenician "Barats"
of Lycaonia of 3rd cent. A.D. disclosing their tutelary goddess
"Barati" as "Britannia." (After W. M. Ramsay).
55
15. Britannia on Early Roman coins
in Britain. (After Akerman). 56
16. Phoenician Coin of Barati or
Britannia from Sidon. (After Hill). 57
17. Brit-annia tutelary of Phoenicians
in Egypt as Bairthy, "The Mother of the Waters," Nut or
"Naiad" (After Budge). 60
18. Egyptian hieroglyphs for Goddess
Bairthy of Phoenician sailors. 62
19. Briton Lady of Cal-uallaun
clan wife of Barates, a Syrio-Phoenician. From sculpture of about
2nd century A.D. at South Shields. 73
20. A prehistoric Matriarch of
the Vans(?) of the Stone Age. From a Hittite rock-sculpture near
Smyrna. (After Martin). 93
21. Van or "Biana," ancient
capital of Matriarch Semiramis, and "The Children of Khaldis"
on flanks of Ararat. (After Bishop). 98
21A. Sun-Eagle triumphs over Serpent
of Death, from pre-Christian Cross at Mortlach, Banff. (After Stuart).
110
22. Three main racial head-types
in Europe. 135
23. Hitto-Phoenician war-chariot
as source of Briton war-chariots. (After Rosellini). 145
24. "Trojan" solar shrine
at Brutus' birth-province (Latium) with identical Hittite symbols
as in Ancient Britain. (After Chantre). 149
25. Phoenician tin port in Cornwall,
Ictis or St. Michael's Mount in Bay of Penzance. (After Borlase).
165
25A. Prehistoric Catti Sun-Cross
and Spiral gravings on barrow stones at Tara, capital of Ancient
Scotia or Erin. (After Coffey). 187
25B. Catti coin inscribed "Ccetiyo"
from Gaul. (After Poste). 215
26. Phoenician Chair of 15th cent.
B.C., with solar scenes as in Early Briton monuments and coins.
From tomb of "Syrian" high-priest in Egypt. (After A.
Weigall). 221
27. Sumerian Sighting Marks on
Observation Stone of Keswick Stone Circle. 227
28. Mode of Sighting Solstice Sunrise
by Observation Stone at Keswick Circle. 230
29. Mode of Sighting Solstice Sunrise
by Observation Stone at Stonehenge. 230
30. Prehistoric "Cup-markings"
on monuments in British Isles. (After Simpson). 237
31. "Cup-markings" on
amulet whorls from Troy. (From Schliemann). 238
32. "Cup-marks" on archaic
Hitto-Sumerian seals and amulets. (From Delaporte). 239
33. Circles as diagnostic cipher
.marks of Sumerian and Chaldee deities, in "Trial" scene
of Adam, the son of God Ia ("Iahvh" or Jove). From Sumer
seal of about 2500 B.C. (After Ward). 239
34. Circle Numerical Notation in
Early Sumerian, with values. 241
35. Father-god Ia ("Iahvh"
or Jove) or Indara, bestowing the Life-giving Waters. From Sumer
seal of about 2450 B.C. (After Delaporte). 245
36. Dual Circles designate two-headed
Resurrecting Sun. From Hitto-Sumer seals of about 2400 B.C. (After
Delaporte). 247
37. Returning or Resurrecting Sun
entering "Gates of Night." From Hittite seals of about
2000 B.C. (After Ward). 248
38. Returning or Resurrecting Sun
in prehistoric Irish rock-gravings as Two-Cup-marks with Reversed
Spirals entering Gates of Night. (Figs. after Coffey). 249
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xxv: CONTENTS
FIG. … PAGE
39. Pentad Circles designate Tasia,
the archangel Michael. 250
40. Archangel Tasia (winged) invoked
by Mother (4 Circles) for Dead (3 Circles). From Hittite seal of
about 1500 B.C. (After Lajard). 250
41. Phoenician seal reading "Tas,"
Archangel. (After A. Di Cesnola). 251
42. Heptad Circles for Heaven.
(After Delaporte) . 251
43. Muru, Mor or "Amorite"
archaic tablet of about 4000 B.C. from grave of Aryan Sun-priestess
in Cup-mark and Sumerian script, "Hoffman tablet." (After
Barton). 257
43A. Tascio horseman and horse
of the Sun, on Briton coins of 1st cent. B.C., with Cross and circle
("cup") marks. (After Poste). 261
44. Sun Symbols--Discs, Horse,
Hawk, etc., on Early Briton coins. (After J. Evans). 285
44A. St. John-the-Baptist with
his Sun-Cross sceptre or mace. (After Murillo). 288
44B. Ancient Briton coin with Corn
Sun-Cross, Andrew's Cross, Sun-horse, etc. (After Poste). 289
45. Twin Fire-Sticks crossed in
Fire-production, as used in modern India. (After Hough). 292
46. Sun Crosses, Hitto-Sumerian,
Phoenician, Kassi and Trojan, plain, rayed and decorated, on seals,
amulets, etc., 4000-1000 B.C. 294
47. Ancient Briton Sun Crosses
derived from Hitto-Sumerian, Phoenician, Kassi and Trojan sources
on prehistoric pre- Christian monuments and pre-Roman Briton coins.
295
48. "Gyron" Cross of
British Heraldry is the "Guyin" Cross of the Hittites.
307
49. Identity of Catti or Hittite
Solar monuments with those of Early Britain, re Cadzow pre-Christian
Cross. 308
50. Swastika on Phoenician (or
Philistine) coin from Gaza, disclosing origin of Scottish "Spectacle"
darts. 310
51. Swastika of Resurrecting Sun
transfixing the Serpent of Death on Ancient Briton monument at Meigle,
Forfarshire. (After Stuart). 311
52. St. Andrew, patron saint of
Goths & Scots, with his Cross. (After Kandler). 314
53. Indara's X Cross on Hitto-Sumerian,
Trojan and Phoenician Seals. 316
54. "Andrew's" Cross
on pre-historic monuments in Britain and Ireland and on Early Briton
coins. 317
55. Indara or "Andrew"
slaying the Dragon. From Hittite seal of about 2000 B.C. (After
Ward). 319
56. "Andrew's" X Cross
is Indara's Bolt or "Thor's Hammer" on Ancient Briton
monuments. 321
57. Indara spouting water for benefit
of mankind. From Hitto-Sumerian seal of about 2500 B.C. (After Ward).
324
58. Unicorn as sole supporter of
old Royal Arms of Scotland, and associated with St. Andrew and his
"Cross." 329
59. Goats (and Deer) as "Goths"
of Indara, protected by Cross and Archangel Tas (Tashub Mikal) against
Lion and Wolf of Death on Hitto-Sumer, Phoenician and Kassi seals.
(After Ward, etc.). 334
60. Ancient Briton Goats (and Deer)
as "Goths" of Indara, protected by Cross and Archangel
Tai or Tascia (Michael) against Lions and Wolf of Death. (After
Stuart, etc.). 335
60A. Ancient Briton "Tascio"
coin inscribed DIAS. (After Poste). 338
61. Tascio or Tascif of Early Briton
coins is Corn-Spirit Tas or "Tash-ub" of Hitto-Sumerians.
(Coins after J. Evans). 339
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xxvi: CONTENTS
FIG. … PAGE
62. Tascio or Tascif as "Tashub"
the Hittite or Early Gothic Corn-Spirit. From archaic Hittite rock-sculpture
at Ivriz in Taurus. (After von Luschan and Wilson). 340
63. Archangel Tas interceding with
God Indara for sick man attacked by Dragon of Death. From Hittite
seal of about 2500 B.C. (After Delaporte). 344
64. Archangel Tas-Mikal defending
Goats (and Deer) as "Goths" with Cross and Sun emblems
on Greco-Phoenician coins. (From coins in British Museum, after
Hill). 346
65. Archangel Tai defending Goats
as "Goths" with Cross and Sun emblems on Early Briton
coins. (From coins after J. Evans and Stukeley). 347
66. Tas as "Michael"
the Archangel, bearing rayed "Celtic" Cross, with Corn,
Sun-Goose or Phoenix on Phoenician coins of Cilicia of 5th century
B.C. (Coins in British Museum, after Hill). 349
67. Tas or Tascio or St. Michael
the Archangel on Early Briton pre-Christian coins. (Coins after
J. Evans). 349
68. Phoenix Sun-Bird of Tas or
Tascio with Crosses and Sun-discs from Early Britain cave-gravings
and coins. (After Simpson, Stuart and J. Evans). 350
69. "Tascio" in Egypt
as Resef. (After Renan). 353
70. Tascia, Dias or Tax as "Daxa,"
the Indian Vedic Creator-god. (After Wilkins). 353
71. Logie Stone Ogam inscription
as now deciphered, disclosing invocation to Bil and his Archangel
"Tachab" or "Tashub." 356
72. "Bird-Men" on Briton
monuments, at Inchbrayock and Kirrie-muir Forfar. (After Stuart).
362
73. Early Bronze Age Briton button-amulet
Cross. From barrow-grave at Rudstone, Yorks. (After Greenwell).
378
74. Ancient Briton "Catti"
coin of 2nd cent. B.C., with Sun Crosses, Sun-horse, etc., and legend
INARA (Hitto-Phoenician Father-god Indara or "Andrew").
(After Evans). 384
75. Tascio (Hercules) coin of Ricon
Briton ruling clan. (After Poste). 385
76. Archaic Hittite Sun Horse with
Sun's Disc and (?) Wings. From Seal at Caesarea in Cappadocia (After
Chantre). 410
77. Pendant Phoenician Sun-Cross
held in adoration. From Hittite seal of about 1000 B.C. (After Lajard).
420
MAPS AND PLANS
Sketch-Map of Site of Newton Stone
and its Neighbourhood in Don Valley. 19
Megalith Distribution in England.
(After W. J. Perry). 217
Survey-plan of Keswick Stone-Circle,
showing orientation of Observation-stone bearing Sumerian sign-marks.
(After Dr. W. D. Anderson). 229
Map of Phoenician Empire in Western
Asia, Mediterranean, and N.W. Europe, showing "Khatti"
(or Hitt-ite), "Kassi" and "Barat" and "Phoenice"
place-names in Phoenician colonies. At end
PREFACE
THE treasures of ancient high art lately
unearthed at Luxor have excited the admiring interest of a breathless
world, and have awakened more vividly than before a sense of the
vast antiquity of the so-called "Modern Civilization,"
as it existed over three thousand years ago in far-off Ancient Egypt
and Syria-Phoenicia. Keener and more personal interest, therefore,
should naturally be felt by us in the long-lost history and civilization
of our own ancestors in Ancient Britain of about that period, as
they are now disclosed to have been a branch of the same great ruling
race to which belonged, as we shall see, the Sun-worshipping Akhen-aten
(the predecessor and father-in-law of Tut-ankh-amen) and the authors
of the naturalistic "New" Egyptian art--the Syrio-Phoenicians.
That long-lost origin and early history of
our ancestors, the Britons, Scots and Anglo-Saxons, in the "Prehistoric"
and Pre-Roman periods, back to about 3000 B.C., are now recovered
to a great extent in the present work, by means of newly discovered
historical evidence. And so far from those ancestral Britons having
been mere "painted savages roaming wild in the woods,"
as we are imaginatively told in most of the modern history books,
they are now on the contrary disclosed by the newly found historical
facts to have been from the very first grounding of their galley
keels upon Old Albion's shores, over a millennium and a half of
years before the Christian era, a highly civilized and literate
race, pioneers of Civilization, and a branch of the famous Phoenicians.
In the course of my researches into the fascinating
problem of the Lost Origin of the Aryans, the fair, long-headed
North European race, the traditional ancestors of our forbears of
the Brito-Scandinavian race who gave to Europe in prehistoric time
its Higher Civilization and civilized Languages--
v
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p. vi: PREFACE
researches to which I have devoted the greater
part of my life, and my entire time for the past sixteen years?-I
ascertained that the Phoenicians were Aryans in race. That is to
say, they were of the fair and long?headed civilizing "Northern"
race, the reality of whose existence was conclusively confirmed
and established by Huxley, who proved that
"There was and is an Aryan Race, that
is to say, the characteristic modes of speech, termed Aryan, were
developed among the Blond Long?heads alone, however much some of
them may have been modified by the importation of Non?Aryan elements."
("The Aryan Question" in Nineteenth
Century, 1890. 766.)
Thus the daring Phoenician pioneer mariners
who, with splendid courage, in their small winged galleys, first
explored the wide seas and confines of the Unknown Ancient World,
and of whose great contributions to the civilization of Greece and
Rome classic writers speak in glowing terms, were, I found by indisputable
inscriptional and other evidence, not Semites as hitherto supposed,
but were Aryans in Race, Speech and Script. They were, besides,
disclosed to be the lineal blood?ancestors of the Britons and Scots?-properly
so?called, that is, as opposed to the aboriginal dark Non?Aryan
people of Albion, Caledonia and Hibernia, the dusky small?statured
Picts and kindred "Iberian" tribes.
This discovery, of far?reaching effect upon
the history of European Civilization, and of Britain in particular,
was announced in a summary of some of the results of my researches
on Aryan Origins in the "Asiatic Review" for 1917 (pp.
197f.). And it is now strikingly confirmed and established by the
discovery of hitherto undeciphered Phoenician and Sumerian inscriptions
in Britain (the first to be recorded in Britain), and by a mass
of associated historical evidence from a great variety of original
sources, including hitherto uninterpreted pre?Roman?Briton coins
and contemporary inscriptions, most of which is now published for
the first time.
In one of these inscriptions, a bi?lingual
Phoenician inscription in Scotland of about 400 B.C., now deciphered
and translated for the first time, its author, in dedicating a votive
monument to the Sun?god Bel, calls himself by all three titles "Phoenician,"
"Briton" and "Scot"; and
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p. vii: PREFACE
records his personal name and native town
in Cilicia, which is a well?known ancient city?port and famous seat
of "Sunworship" in Asia Minor.
This British?Phoenician prince from Cilicia
is, moreover, disclosed in his own inscription in Scotland to be
the actual historical original of the traditional "Part?olon
king of the Scots," who, according to the Ancient British Chronicles
of Geoffrey and Nennius and the legends of the Irish Scots, came
with a fleet of colonists from the Mediterranean and arrived in
Erin, after having cruised round the Orkneys (not far distant from
the site where this Phoenician monument stands) and colonized and
civilized Ireland, about four centuries before the Roman occupation
of Britain. And he is actually called in this inscription "Part?olon"
by a fuller early form of that name.
This uniquely important British?Phoenician
inscription, whilst incidentally extending back the existence of
the Scots in Scotland for over eight centuries beyond the period
hitherto known for them to our modern historians, and disclosing
their Phoenician origin, at the same time rehabilitates the genuineness
of the traditional indigenous British Chronicles as preserved by
Geoffrey of Monmouth and Nennius. These chronicles, although formerly
accorded universal credence in Britain and on the Continent up till
about a century ago, have been arbitrarily jettisoned aside by modern
writers on early British history, obsessed with exaggerated notions
of the Roman influence on Britain, as mere fables. But the genuineness
of these traditional chronicles, thus conclusively established
for the period about 400 B.C., is also now confirmed in a great
variety of details for other of these traditional events in the
pre?Roman period of Britain.
This ascertained agreement of the traditional
British Chronicles with leading ascertained facts of pre?Roman British
History wherever it can be tested, presumes a similarly genuine
character also for the leading events in the earlier tradition.
This begins with the arrival of "King Brutus?the?Trojan"
and his "Briton" colonists with their wives and families
in a great fleet from the Mediterranean about 1103 B.C., and his
occupation, colonization and civiliza?
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p. viii: PREFACE
tion of Albion, which lie then is recorded
to have called after himself and his Trojan Briton followers "Brit?ain"
or "Land of the Brits," after dispossessing a still earlier
colony of kindred Britons in Albion. All the more so is this pre?Roman-British
tradition with its complete king?lists and chronicles probably genuine,
as the Ancient Britons, properly so?called, are now found to have
been accustomed to the use of writing from the earliest period of
their first arrival in Albion or Britain. And the cherished old
British tradition that Brutus?the?Trojan and his "Britons"
hailed from the Mediterranean coast of Asia Minor is in agreement
with the fact that King Part?olon "the Briton" actually
records his native land as being also on the Mediterranean coast
of Asia Minor. And this tradition is now confirmed by the discovery
that many of the prehistoric gravings and inscriptions on the rocks
and monoliths in Britain are of the Trojan type.
Fully to appreciate the historical significance
of these long?undeciphered Phoenician and Sumerian inscriptions
in Britain, and their associated evidence, it is necessary to have
some general acquaintance with the results of my researches into
the racial origin and previously unknown early history and world
activities of the Phoenicians for a period of over two thousand
years beyond that hitherto known to our historians. I, therefore,
give in the introductory chapter a brief summary of the manner in
which I was led to discover that the Phoenicians were Aryan in Race,
Speech and Script, and were of vast antiquity, dating. back from
the testimony of their own still existing inscribed monuments to
about 3100 B.C.
My new historial [sic] keys to the origin
and "prehistoric" activities of the Phoenicians in early
Europe disclose these virile ancestral pioneers of the Higher Civilization
as no mere dead figures in a buried past, but instinct with life
and human interests, adventurously exploring and exploiting the
commercial possibilities of the various regions along the unknown
seas of the Old World; and indicating to us at the present day the
paths which led to the propagation and progress of the Higher Civilization
over the World.
Starting from the solid new ground of the
positive, concrete, historical inscriptions, we are led by the clues
thus gained to
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p. ix: PREFACE
fresh clues which open up for us, as we proceed,
new and unsuspected avenues of evidence, disclosing rich mines of
untapped historical material, written and unwritten. These clues
lead us from Britain back to the Phoenician and Hittite homeland
of the Aryan Phoenician Britons in Syria, Phoenicia and Asia Minor
of St. George of Cappadocia (and England), and there offer us the
solutions to most of the long?outstanding problems in regard to
the origin of the Ancient Britons and the source and meaning of
our ancestral British folklore, national emblems and patron saints.
In this way we gain not only a fairly intimate
knowledge of the personalities of the Early Aryan Phoenicians who,
as the ancestral Britons and Scots, colonized and civilized Britain,
and the historical reasons for their various waves of migration
hither with wholesale transplantation of their cults, institutions
and names on British soil. We gain at the same time a considerable
new insight into the remoter origin and racial character of the
pre?Briton, non?Aryan aborigines of the British Isles in the Stone
Age and their relation to the Picts and Celts which unravels to
a great extent the hopeless tangle in which the question of the
aboriginal races in Britain has hitherto become involved.
In thus enlarging, not inconsiderably, the
boundaries of Clio's domain in Britain, we are led into several
provinces not hitherto suspected of connection with Britain, though
the relationship now becomes obvious. This wider outlook on the
parent?land, as well as its colony in Britain and their intercommunications,
reflects fresh light on both the Ancient Britons and on their parent
Phoenicians. Amongst the great variety of historical effects thus
elicited by this new light may be mentioned the following
Archaeologically are disclosed the racial
character, original homeland and approximate dates of our ancestral
erectors of the prehistoric Stone Circles in the British Isles with
the motive of these monuments, also the erectors of the prehistoric
stone cists and long barrow graves of the "Late Stone Age."
The discovery of the key to the script of the prehistoric "Cup?marks"
engraved upon the rocks and monoliths unlocks the hitherto sealed
messages of these prehistoric
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p. x: PREFACE
literary records of our ancestors, and gives
us a vivid picture of the exalted ideals which already ruled their
lives in those far?distant days. Relatively fixed data are obtained
for the much?conjectured beginning of the Bronze Age in Britain,
and of the race who introduced it and manufactured the Early Bronze
weapons, implements and. trinkets which are unearthed from time
to time, and hitherto supposed to be "Celtic." The racial
character and original homeland of the pre?Aryan aborigines of the
British Isles in the Stone Age also become evident. And we discover
that the hitherto inexplicable Unity in the essentials of all the
Ancient Civilizations is owing to the original Unity of the Higher
Civilization, and its diffusion throughout the world by its originators,
the ruling race of Aryans, and especially by their sea?going branch,
the Phoenicians.
Historically, besides recovering the approximate
dates of the chief waves of Aryan?Briton invasions, and the political
causes apparently leading to these invasions, we recover and establish
the historicity, names, achievements and dates of a great number
of the chief kings and heroes of the Ancient Britons in what has
hitherto been considered "the prehistoric period." Amongst
other results is the interpretation of the unexplained legends and
the wholly unknown origin and meaning of the symbols stamped upon
the very numerous coins of the Ancient Britons in the pre?Roman
period, and now disclosed for the first time.
In British National Patron Saints and emblems
of Phoenician origin are now found to be St. George of Cappadocia
and England and his Dragon legend and his Red Cross; also the Crosses
of St. Andrew and St. Patrick, now forming with St. George's the
Union Jack and the kindred Scandinavian ensigns, all of which crosses
are found to have been carried by the Phoenicians as their sacred
standards of victory and imported and transplanted by them in the
remote past on to British soil. "Britannia" also is discovered
to have been evolved by the ancient sea?going Phoenicians as their
patronymic tutelary goddess, and under the same name and with substantially
the same form of representation as the British "Britannia."
And the Phoenician origin and hitherto unknown
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p. xi: PREFACE
meaning of the Unicorn and Lion emblems in
British heraldry are now disclosed for the first time.
Linguistically, we now find that the English,
Scottish, Irish, Gaelic, Cymric, Gothic and Anglo?Saxon languages
and their script, and the whole family of the so?called "Aryan"
languages with their written letters, are derived from the Aryan
Phoenician language and script through their parent, the "Hittite"
or Sumerian; and that about fifty per cent of the commonest words
in use in the "English" Language to?day are discovered
to be Sumerian, "Cymrian" or Hittite in origin, with the
same word?form, sound and meaning. This fact is freely illustrated
in these pages, as critical words occur incidentally as we proceed.
And it is found that the English and "Doric" Scottish
dialects preserve the original Aryan or "Sumerian" form
of words more faithfully than either the Sanskrit or Greek. The
Phoenician origin of the ancient sacred "Ogam" script
of the pre?Christian monuments in the British Isles is also disclosed.
In Religion, it is now found that the exalted
religion of the Aryan Phoenicians, the so?called "Sun?worship,"
with its lofty ethics and belief in a future life with resurrection
from the dead, was widely prevalent in early Britain down to the
Christian era. In this "Sun?worship," as it is usually
styled by modern writers, we shall see that, although the earliest
Aryans worshipped that luminary itself, they were the first people
to imagine the idea of God in heaven, and at an early period evolved
the idea of the One Universal God, as "The Father God,"
some millenniums before the birth of Abraham, and they symbolized
him by the Sun. They further emblemized the Sun as "The Light
of the World" by the True Cross, in the manner now discovered,
and they carved the Cross, as the symbol of Universal Divine Victory,
upon their sacred seals and standards, and sculptured it upon their
monuments from the fourth millennium B.C. downwards; and invented
the Swastika with the meaning now disclosed. This now explains for
the first time the very numerous Crosses and Swastikas carved upon
the prehistoric stone monuments and pre?Christian Stone Crosses
with their other solar and nonChristian symbols throughout the
British Isles. It also now
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p. xii: PREFACE
explains the solar "wheeled" Cross,
the so?called "Celtic" Cross, and the Red Cross of St.
George, the Fiery Cross of the Scottish clans, the Bel Fire rites
still surviving in the remoter parts of these islands at the summer
solstice, and the numerous True Crosses with solar symbols stamped
upon the ancient Briton coins of the "Catti" and "Cassi"
kings of the pre?Roman and pre?Christian periods in Britain.
Geographically, the topography of the "prehistoric"
distribution of the early Aryan Phoenician settlements throughout
Ancient Britain is recovered by the incidence of their patronymic
and ethnic names in the oldest Aryan place, river and ethnic names
in relation to the prehistoric Stone Circles and monuments, before
the thick upcrop of later and modern town and village names had
submerged or obscured the early Aryan names on the map. The transplantation
by the Phoenician colonists of old cherished homeland names from
Asia Minor and Phoenician colonies on the Mediterranean is also
seen. The Phoenician source and meaning of many of the ancient place,
river and mountain. names in Britain, hitherto unknown, or the subject
of more or less fantastic conjecture by imaginative etymologists,
is disclosed. And a somewhat clearer view is, perhaps, gained of
the line of Phoenician seaports, trading stations and ports of call
along the Mediterranean and out beyond the Pillars of Hercules in
the prehistoric period.
In Economics and Science, the Hitto?Phoenician
Aryan origin of our ordered agricultural and industrial life becomes
evident. And the old British tradition is confirmed that London
was built as the commercial capital several centuries before the
foundation of Rome.
In Art, a like origin is disclosed for many
of the motives in our modern decorative art. The religious solar
meaning of the "key?patterns" and spiral designs is elicited
for the first time. And the art displayed by the Ancient Britons
in the pre?Roman period is found to be based upon Hitto-Phoenician
models, and to be of a much higher standard than in the Anglo?Saxon
and "mediaeval" period in Britain.
Politically, the newly discovered racial
link, uniting the Western Barats or "Brit?ons" with the
Eastern Barats
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p. xiii: PREFACE
(or "Britons") of India-?still
called "The Land of the Barats"-?through the blood?kinship
with the ruling chiefs of India now revealed and established, should
favourably determine the latter, in these days of Indian unrest,
to remain within the fellowship of the British Commonwealth, which
is now shown to have retained the real "Swaraj" elements
of the old progressive ancestral Barat Civilization in a much purer
form than the Indian branch. And the intimate kinship of the Britons
and British, properly so?called, with the Norse?-the joint preservers
of the ancestral Gothic epics, the Eddas-?is now disclosed to be
much closer and much more ancient than has hitherto been suspected;
and long before the Viking Age.
Classic Legend and Myth is to some extent
rehabilitated by finding that some of the great heroes and demi?gods
of Homer had a historical human origin in the personalities and
achievements of famous Early Aryan and Barat Kings, whose actual
dates are now recovered.
The Psychologist and Eugenist may probably
find a somewhat clearer standpoint for observing the effect of
the mixing of racial elements in the composite British Nation, and
in regard to the question of the racial element making for real
progress in the complex conditions of our modern National Life.
Amongst the many minor effects of the discovery
of the Aryan racial character of the Phoenicians and their merchant
princes now disclosed, it would appear that the beautiful painting
by Lord Leighton which adorns the walls of the Royal Exchange in
London, portraying the opening of the Trade era in Britain, now
requires an exchange of complexions between the aborigines of Albion
and the Phoenician merchants, as well as some slight nasal readjustment
in the latter to the Aryan type.
In thus opening up for us lost vistas of
history adown the ages, and lifting considerably higher than before
the dense veil that hung so long over the origin and ancestry of
the composite races now forming the British Nation, the newfound
historical evidence suggests that the modern Aryan-Britons or British,
more fully than the other descendants
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p. xiv: PREFACE
of the Phoenicians, have inherited the sea?faring
aptitudes and adventurous spirit of that foremost race of the Ancient
World; and that the maritime supremacy of Britain, under her Phoenician
tutelary Britannia, has been mainly kept alive by the lineal blood?descendants
of these Aryan Phoenician ancestors of the Britons and the Scots
and Anglo?Saxons.
In traversing such wide and varied fields
of research in so many different specialized departments of culture
and civilization, wherein a great mass of the new uncoordinated
knowledge, laboriously unearthed by countless modern archaeologists
working in separate water?tight compartments, now receives a new
orientation, it is scarcely possible that one individual, however
careful, in such a pioneer exploration for the path of Truth along
this vastly complex problem, can escape falling into errors in some
details. But no pains have been spared to minimize such possibilities,
and it is believed that such errors of commission, if they do occur,
are relatively few and immaterial, and do not at all affect the
main conclusions reached, which are so clearly established by the
mass of cumulative historical evidence.
The long delay in publishing these discoveries,
which were mostly made many years ago, has been owing to the vast
scope of this exploration over so many wide fields, with the re?orientation
of much of the mass of knowledge unearthed by countless archaeologists
working in specialized but isolated and uncoordinated departments.
To this has been added the necessity for my acquiring a working
knowledge of the ancient scripts and languages in which the original
ancient inscriptions and records were written, in order to revise
at first hand the spelling of the proper names in the original records
in the Cuneiform and its parent the Sumerian hieroglyphic script,
also in the "Akkadian," Hittite, hieroglyph Egyptian,
Cretan, Cyprian, Iberian, Runic Gothic, Ogam, and the so?called
Phoenician Semitic, and its allied Aramaic and Hebrew scripts, in
addition to the Indian Pali and Sanskrit. This has entailed the
spending of many additional years in strenuous toil for the necessary
equipment for this pioneer exploration from the Aryan standpoint,
as disclosed by my new historical keys found embedded in the
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p. xv: PREFACE
Indian Sanskrit Vedas and Epics. And it has?been
supplemented by actual visitation of some of the chief sites in
the ancient homeland of the Phoenicians and Hitto?Sumerians in Mesopotamia
and Syria?Phoenicia. It is for the unbiassed reader now to judge
whether these many years of intensive study are justified by their
results. Some of the outstanding historical results of these discoveries
are indicated in the concluding chapter.
And here I gratefully acknowledge the great
obligations I owe to my friend Dr. Islay Burns Muirhead, M.A., who
from first to last has favoured me with his helpful candid criticism
on many of the details of the discoveries, with not a few suggestive
comments, some of which I have gladly incorporated in these pages,
and whose unflagging interest in the progress of the work has been
a constant source of encouragement. I am also indebted to the courtesy
of the several authorities mentioned in the text, for replying
to my enquiries and permitting the use of a few of the illustrations.
A list of the chief authorities and publications referred to is
given at the end of the work.
L. A. WADDELL.
January, 1924.
Chapter I
THE PHOENICIANS DISCOVERED TO BE ARYANS IN RACE AND THE ANCESTORS
OF THE BRITONS, SCOTS & ANGLO-SAXONS
--------------------------------------------------------------------------------
"The able Panch ['Phoenicians'] setting out to invade the Earth,
brought the whole World under their sway."-Maha-Barata Indian
Epic of the Great Barats.1
"The Brihat ['Brit-on']2 singers belaud Indra . . . Indra hath
raised the Sun on high in heaven . . . Indra leads us with single
sway-The Panch [Phoenic-ian Brihats] leaders of the Earth. Ours
only, and none others is He!"-Rig Veda Hymn.3
IN the Preface it is explained that the most suitable starting
point to begin unravelling the tangled skein of History for the
lost threads of Origin of the Britons, Scots and Anglo-Saxons is
from the fresh clues gained on the solid ground of the newly deciphered
Phoenician inscriptions in Britain.
The chief of these Phoenician inscriptions, and the first to be
reported in Britain, is carved upon a hoary old stone of about 400
B.C. (see Frontispiece), dedicated to Bel, the Phoenician god of
the Sun (see Fig. 1), by a votary who
--------------------------------------------------------------------------------
1. M.B., Bk. i., chap. 94, sloka 3738.
2 On "Brihat" as a dialectic Sanskrit variant of the more
common "Barat", and the source of "Brit" or
"Brit-on" see later.
3 R.V. i., 7, 1-10.
1
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p.2: PHOENICIAN ORIGIN OF BRITONS & SCOTS
calls himself therein by all three titles of "Phoenic-ian,"
"Brit-on" and "Scot," by ancient forms of these
titles; and whose personal appearance is presumably illustrated
in the nearly contemporary sculpture from his homeland, Fig. 10
(p. 46). In thus preserving for us the name and titles of a "prehistoric"
literate Phoenician king of North Britain upon his own original
monument, it at the same time supplies a striking proof of the veracity
of the ancient tradition cited in the heading, which the Eastern
branch of Aryans has
FIG. 1.-Bel, "The God of the Sun" and Father-God of the
Phoenicians.
From a Phoenician altar of about the fourth century B.C.
(After Renan, Mission de Phenicie pl. 32.)
Note rayed halo of the Sun.
faithfully preserved in their famous epic, "The Great Barats"
(Maha Barata), in regard to the prehistoric world- wide civilizing
conquests of the Panch or "Phoenicians," the greatest
ruling clan of the Aryan Barats, or Brihats, who, we shall find,
were the ancestors of the "Brits" or Brit-ons, our own
ancestors. And the amplifying second quotation in the heading, from
the Early Aryan psalms, also preserved
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p.3: SWASTIKA IN BRITO-PHOENICIAN SUN CULT
by the same Eastern branch of the Aryan Barats or Brit-ons, discloses
the Phoenician motive for erecting this inscribed monument in Early
Britain to the God of the Sun with his special symbol of the Swastika
Cross-an emblem embroidered on the dress of the priests1 and priestesses
of the Sun (see Fig. 2), and figured freely with other solar symbols
on Phoenician and Early Briton monuments and on pre-Roman Briton
coins, as we shall see later.
This Brito-Phoenician inscription in Britain, in recording unequivocally
the Aryan character of the Phoenicians, as well as the Phoenician
ancestry of the Britons and Scots, merely confirmed the historical
results which I had previously
FIG 2.-Swastika Crosses on dress of Phoenician Sun-priestess carrying
sacred Fire.
From terra-cotta from Phoenician tomb in Cyprus. (After Cesnola,
30.)
elicited many years before, from altogether different sources, by
discovering new keys to the Phoenician Problem. These unlocked the
sealed stores of history regarding the origin and activities of
the Early Phoenicians, and disclosed them to be the leading branch
of the Aryan race, and Aryan also in speech and script, and the
lineal parents of the Britons, Scots and Anglo-Saxons.
Before proceeding further, therefore, it is desirable to
--------------------------------------------------------------------------------
1 For Swastikas on dress of a Hittite high-priest, see Fig. in Chapr.
XXII.
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p.4: PHOENICIAN ORIGIN OF BRITONS & SCOTS
indicate briefly here what these new keys are, and the manner in
which I was led to discover them.
In attacking the great unsolved fascinating Aryan Problem-the lost
origin of our fair, long-headed, civilized ancestors of the Brito-Scandinavian
and Ancient Greco-Medo-Persian race who gave to Europe and Indo-Persia
their Aryan languages and Higher Civilization-a problem which had
so completely baffled all enquiring historians that, after failing
to find any traces of them as a race, they threw it up in despair
about half a century ago, I took up the problem at its eastern or
Indo-Persian end and devoted to it most of my spare time during
over a quarter of a century spent in India.
There were some manifest advantages in attacking the problem from
its eastern end. Philologists, ethnologists and anthropologists
were generally agreed that the eastern branch of the ancient ruling
Aryan race in India. had presumably preserved in the Sanskrit dialect
a purer form of the original Aryan speech than was to be found in
the European dialects, from Greek to Gothic and English; whilst
they also preserved a great body of traditional literature regarding
the original location, doings and achievements of the Early Aryans
which had been lost by the western or European branch in the vicissitudes
and destructive turmoil of long ages of migration and internecine
wars. Besides this, the long prevalence in India of the rigid caste
system, by restricting intermarriage between different tribes and
the dusky aborigines, was supposed to have preserved the Aryan physical
type in the ruling Aryan caste there, in relatively purer form than
in Europe.
After acquiring a working knowledge of Sanskrit and the vernaculars,
and studying the Indian traditions, written and unwritten at first
hand, as well as all the reports of the archaeological survey department
on excavations, etc., and personally visiting all of the most reputed
ancient sites, and making several fresh explorations and excavations
at first hand, and measuring the physical types of the people, I
eventually found that, despite all that has been written about the
vast antiquity of Civilization in India, mostly
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p.5: HITTITES OR CATTI THE EARLY ARYANS
by theorists who had never visited India, there was absolutely no
trace of any civilization, i.e., Higher Civilization in India before
the seventh century B.C. Indeed, nothing whatever of traces of Civilization,
apart from the rude Stone Circles, has ever been found by the scientifically
equipped Indian Archaeological Survey Department, in their more
or less exhaustive excavations on the oldest reputed sites down
to the virgin soil during over half a century, which can be specifically
dated to before 600 B.C.
On the other hand, I observed, that historical India, like historic
Greece, suddenly bursts into view about 609 B.C. in the pages of
Buddhist literature, and in the Maha Barat epic, with a multitude
of Aryan rulers speaking the Aryan language, with a fully-fledged
Aryan Civilization, of precisely the same general type which has
persisted down to the present day.
The question then arose: whence came these Aryan invaders suddenly
into India about the seventh century B.C., with their fully-fledged
Aryan Civilization, into a land previously uncivilized?
On analysing this early Aryan Civilization thus suddenly introduced
into India, in regard to its culture, social structure, customs,
folklore and religion, and the traditional topography and climate
of its ancestral homeland as described in the Vedas-descriptions
wholly inapplicable to India-I was led by numerous clues to trace
these "Aryan," or as they called themselves "Arya,"
invaders of India back to Asia Minor and Syria-Phoenicia.
I then observed that the old ruling race of Asia Minor and Syria-Phoenicia,
from immemorial time, were the great imperial, highly civilized,
ancient people generally known as "Hitt-ites," but who
called themselves "Khatti" or "Catti," which
is the self-same title by which the early Briton kings of the pre-Roman
Period called themselves and their race, and stamped it upon their
Briton coins-the so-called "Catti" coins of early Britain
(see Fig. 3). And the early ruling race of Aryans who first civilized
India also called themselves "Khattiyo," as we shall see
presently.
This ancient Khatti or "Catti" ruling race of Asia
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p.6: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Minor and Syrio-Phoenicia also called themselves "Arri"
with the meaning of "Noble Ones." Now this was the identical
racial title which was also applied to themselves by the Indo-Aryans
or Eastern branch of the Aryans, who called themselves "Arya,"
the "Ariya" of the older Pall, which had also the literal
meaning of "Noble," and which is the actual word from
which our modern English term "Aryan" has been coined.
And these ancient Khatti or "Hittites" are represented
in their ancient sculptures in Gothic dress. Here then already I
seemed to have found not only the origin of the Indo-Aryans, but
also the original land of the Aryan Race, and the homeland of the
Goths and of our own ancestral Britons and Anglo-Saxons. And further
examination soon confirmed this.
FIG. 3. "Catti" Briton Coins of pre-Roman Britain of
about second century B.C. with Sun symbols.
(After Poste.)
Note the Crosses around Sun-horse, and in second coin contraction
of title into "ATT." The "El" between the face
and back of coin = Electrum alloy of gold of which coin consists,
and A = Aurum or Gold.
The civilization of this Arri (or Aryan) race of Khatti or "Catti"
was essentially of the kind which is now called the Aryan type,
and of the same type as that introduced into India by the Eastern
branch of the Aryas or Aryans. In appearance also these Khatti,
who were called "The White Syrians" by Strabo1 are seen
in their own rock-sculptures and sculptured monuments of between
3000 and 2000 B.C., to be of the Aryan type. They are tall in stature,
with conical "Phrygian" caps and snow boots with turned-up
toes, and garbed significantly in what is now commonly called the
"Gothic" style of dress (see Fig. 4), for the reason,
as we shall see later, that they were the prim- itive Goths, and
the Goths were typically Aryan in race.
--------------------------------------------------------------------------------
1. S. 542, 12.3.6; 551-4.
--------------------------------------------------------------------------------
p.7: HITTITES OR CATTI THE EARLY GOTHS
The ruins of their great walled cities, built of cyclopean masonry
and adorned with sculptures and hieroglyphic writing, are found
throughout the length and breadth of Asia Minor and extend into
Syria-Phoenicia; and the country is intersected by their great arterial
highways, the so-called "royal roads," radiating from
their ancient capital at
FIG. 4.-Early Khatti, "Catti" or Hitt-ites in their Rock-
sculptures dating probably before 2000 B.C.
(After Perrot and Guillaume.)1
Note "Gothic" dress and snow-boots. The scene is part
of a religious procession.
Boghaz Koi or Pteria in the heart of Cappadocia, the traditional
home of St. George of England, and the country in which St. Andrew,
the apostle and patron saint of the Scots, is reported to have travelled
in his mission to the
--------------------------------------------------------------------------------
1 P.G.G., pl. 49. From bas-reliefs in the Iasili rock-chambers below
Boghaz Koi or Pteria in Cappadocia.
--------------------------------------------------------------------------------
p.8: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Scythsl or Getae, the Greco-Roman form of the name "Goth"
- the historical significance of this fact will be seen later.
These ancient imperial Khatti people of Asia Minor and Syria-Phoenicia,
are the same ruling race which are now generally known as the "Hittites";
for, although calling themselves "Khatti" and called also
thus by the Babylonians and Ancient Egyptians, the Hebrews corrupted
the spelling of that name into "Heth" and "Hitt"
in their Old Testament, when referring to them as the ruling race
in Phoenicia and Palestine on the arrival of Abraham there; and
the translators of our English version of the Hebrew text have further
obscured the original form of the name by adding the Latin affix
ite, thus arbitrarily coining the modern term "Hitt-ite."
The identity of these Khatti Arri, or "Hitt-ites" with
the eastern branch of the Aryans who invaded and civilized (by Aryanizing)
India, was now made practically certain by my further observation
that the latter people also called themselves in their Epics by
the same title as did the Hitt-ites. They called themselves Khattiyo
Ariyo in their early Pali vernacular, and latterly Sanskritized
it by the intrusion of an r into Kshatriya2 Arya (in Hindi Khattri
Arya), and these Indian names (Khattiyo, Kshatriya) have the same
radical meaning of "cut, or ruler," as the Hittite Khatti
has. Later I observed that the early Khatti or "Hitt-ites,"
as well as the Phoenicians, called themselves by an early form of
Barat, i.e. as we shall see the original of "Brit" or
"Brit-on," and that they also used that form itself (see
Fig. 5 and later); and that their language was essentially Aryan
in its roots and structure. This practically established the identity
of the Khatti or Hitt-ites with the Indo-Aryans, and disclosed Cappadocia
in Asia Minor as the lost cradle-land of the Aryans.
This now led to my discovery of the key, or rather the complete
bunch of keys to the lost early history, not only of the Indian
branch of the Aryans and its parent Aryan stock back to the rise
of the Aryan race, but also to the lost history of the Khatti or
Hitt-ites themselves, who have
--------------------------------------------------------------------------------
1 B.L.S. Novt. 594.
2 Also spelt Xatriya, and "Hittite" is also spelt Xatti.
--------------------------------------------------------------------------------
p.9: CATTI OR HITTITES THE EARLY BRITONS
hitherto been known no earlier than about 2000 B.C.,1 or still later.2
I had long observed that amongst the most cherished ancestral possessions
which the Indian branch of the Khattiyo Ariyo Barats had brought
with them from their old homeland to their new colony in India,
like AEneas in his exile jealously bringing with him his "rescued
household gods" from his old Trojan homeland,3 were their treasured
traditional lists of their ancestral Aryan kings, extending back
continuously to the first Aryan dynasty in prehistoric times.
FIG. 5.-Phoenician Coin of Carthage inscribed "Barat."
(After Duruy Hist. romaine.)
Note the winged Sun-horse (Asva of the Catti Briton coins) and on
obverse the head of Barati or "Britannia." See later.
Those treasured ancestral Aryan King Lists they embedded in their
great epic the Maha Barata in summary; but in their "Older
Epics" (the Purana) they religiously preserved them in full
detail. There they cover many hundreds of pages, recording in full
detail the main line and numerous branch line dynasties from the
commencement of the Aryan period down to historical times; and specifying
the names and titles of the various kings, reproduced with scrupulous
care, and citing in regard to the more famous of them their chief
achievements, thus making the record something of a chronicle of
the kings as well. These traditional Aryan kings are implicitly
believed by all Brahmins and modern orthodox Hindus to be the genuine
lineal ancestors of the present day ruling Indo-Aryan caste in
--------------------------------------------------------------------------------
1. G.L.H., 52.
2. S.H. 16 and H.N.E. 199.
3. Virgil AEneid 1. 382.
--------------------------------------------------------------------------------
p.10: PHOENICIAN ORIGIN OF BRITONS & SCOTS
India. And often I observed, in my travels through the country,
groups of villagers listening with wrapt attention and reverence
as one of them read out the narrative of great achievements by some
of these traditional early Aryan kings, who are confidently believed
to be the genuine historical kings of the Early Aryans and the ancestors
of the purer Aryan ruling princes in India to-day, some of whom
trace their ancestry back to them.
But modern western Vedic scholars, without a single exception as
far as I am aware, have summarily rejected all this great body of
Epic literary historical tradition as mere fabulous fabrications
of the Brahmin priests and bards - just as modern writers on British
history have arbitrarily rejected the old traditional Ancient British
Chronicles preserved by Geoffrey and Nennius. The excuses offered
by Vedic scholars for thus rejecting these ancient epic traditional
records are twofold. Firstly, they say that, as these voluminous
King-Lists are not contained in the Vedas, and only a very few of
the individual kings therein are mentioned in the Vedas, which books
they assume to be the sole source of ancient Aryan tradition, these
King-Lists must be fabulous. In making such an objection, they entirely
overlook the patent fact that the Vedas are merely a collection
of psalms, and not at all historical in their purpose, so that one
would no more expect to find in them systematic lists of kings and
dynasties than one would expect to find detailed lists of kings
and prophets in the "Psalms of David." The second argument
of Vedic scholars for rejecting these ancient Epic King-Lists is,
as they truly say, that no traces whatever of any of these Early
Aryan Kings can be found in India. But this fact is now disclosed
by the new evidence to be owing to the very good reason that none
of these Early Aryan Kings had ever been in India, but were kings
of Asia Minor, Phoenicia and Mesopotamia centuries and millenniums
before the separation of the Eastern branch to India.
Picking up these despised traditional Epic King-Lists of the Early
Aryans, thus contemptuously rejected by Vedic scholars, I compared
the names of their later main-line
--------------------------------------------------------------------------------
p.11: INDO-ARYANS WERE KHATTI OR HITTITES
dynasties with the names of the later historical Hitt-ite kings
of Asia Minor, as known from their own still extant monuments, as
well as from the contemporary Babylonian and Assyrian records, and
I found that the father of the first historical Aryan king of India
(as recorded in the Maha-Barata epic and Indian Buddhist history)
was the last historical king of the Hitt-ites in Asia Minor, who
was killed at Carchemish on the Upper Euphrates on the final annexation
of that last of the Hitt-ite capitals to Assyria by Sargon II. in
718 BC. And I further found that the predecessors of this Hitt-ite
king, as recorded in the cuneiform monuments of Asia Minor and in
the Assyrian documents, back for several centuries, were substantially
identical with those of the traditional ancestors of this first
historical Aryan king of India as found in these Indian Epic King-Lists.1
Thus the absolute identity of the Indian branch of the Aryans with
the Khatti or Hitt-ites was established by positive historical proof;
and at the same time the Khatti or Hitt-ites were disclosed to be
Aryans in race, and of the primary Aryan stock; and the truly historical
character of the Indian Epic King-Lists was also conclusively established.
On further scrutinizing the earlier dynasties of these Epic King-Lists,
I observed that several of the leading kings of the earlier Aryan
dynasties in these lists bore substantially the same names, with
the same records of achievements, and in the same relative chronological
order as several of the leading kings of early Mesopotamia-the so-called
"Sumerians" and "Akkads," as recorded in their
own still extant monuments and in the fragmentary ancient chronicles
of that land. Still further, I observed that isolated early kings
of Mesopotamia, who are only known to Assyriologists from their
stray inscribed monuments as solitary kings of unknown dynasty and
unknown origin and race, were mostly recorded in my King-Lists in
their due order and chronological succession in their respective
dynasties with full lists of the Aryan Kings of these dynasties
--------------------------------------------------------------------------------
1. Full details, with proofs, in my forthcoming Aryan Origins.
--------------------------------------------------------------------------------
p.12: PHOENICIAN ORIGIN OF BRITONS & SCOTS
who had preceded and succeeded them.1 It thus became obvious that
these Indian Epic King-Lists supplied the key to the material required
for filling up the many great blanks in the early history of Ancient
Mesopotamia in the dark and "prehistoric period" there.
Not only did these Epic King-Lists lighten up the dark period of
Early Mesopotamian history, but they shed a similar illuminating
light upon the dark period of Early Egyptian history and pre-history
as well, and disclosed the wholly unsuspected fact that Menes and
his "pre-dynastic" civilizers of Early Egypt were also
of this race of Khatti or Hitt-ite "White Syrians" or
Aryans.
The Phoenicians also were now disclosed to be Aryans in race and
Khatti Arri or "Hitt-ite Aryans" by these new historical
keys thus placed in my hands. This, therefore, corroborated the
fact found by anthropologists from the examination of Phoenician
tombs that the Phoenicians were a long-headed race, like the Aryans,
and of a totally different racial type from the Jews,2 to whom they
have hitherto been affiliated on merely linguistic arguments by
Semitists. This eastern or Indian branch of the Aryans, the Khattiyo
Ariyo Barats, call themselves in their epic, the Maha Barata, by
the joint clan-title of Kuru-Panch(ala),-a title which turned out
to be the original of "Syrio-Phoenician." These Kuru and
Panch(-ala) are described as the two paramount kindred and confederated
clans of the ruling Aryans; and they are repeatedly referred to
under this confederate title in the Vedas. Now "Kur,"
I observed, was the ancient Sumerian and Babylonian name for "Syria"
and Asia Minor of the Hitt-ites or "White Syrians"; and
it was thus obviously the original of the Suria of the Greeks, softened
into "Syria" by the Romans.3 Whilst "Panch(-ala)"
is defined in the Indian Epics as meaning "The able or accomplished
Panch," in compliment, it is there explained, to their great
ability-
--------------------------------------------------------------------------------
1 See previous note.
2 R.R.E., 387-389.
3 "Suria" (or "Syria") was the name of Cappadocia
in the time of Herodotus (i. 72 and 76). And the Scleucid dynasty,
which inherited Alexander's eastern empire called their Asia Minor
Empire, extending from Ephesus on the AEgean to Antioch on the Levant,
"Suria" on their coins. Compare B.H.S., ii, 115f; E. Babelon
Les Rois de Syrie.
--------------------------------------------------------------------------------
p.13: PHOENICIANS WERE ARYAN HITTITES
also an outstanding trait of the Phoenicians in the classics of
Europe. This disclosed "Panch" to be the proper name of
this ruling Aryan clan, whom I at once recognized as the "Phoenic-ians,"
the Fenkha or Panag or Panasa sea-going race of the eastern Mediterranean
of the Ancient Egyptians,1 the "Phoinik-es" of the Greeks,
and the Phoenic-es of the Romans.
This "Panch" ruling Aryan clan was celebrated in the
Vedas as the most ardent of all devotees of the Sun and Fire cult
associated with worship of the Father-god Indra, as in the Vedic
verses cited in the heading, and we shall see that the Hitto-Phoenicians
were especial worshippers of the Father-god Bel (also called by
them "Indara") who was of the Sun-cult, and whose name
is recorded in the early Briton monuments to be examined later on.
The "Panch" Aryan clan was also significantly the foremost
sea-going Aryan people of the ancient world in the Vedas, in which
most, if not all, of the many Aryan kings, celebrated in the Vedic
hymns as having been miraculously rescued from shipwreck by Indra
or his angels, were kings of the Panch Aryan clan, and "a ship
of a hundred oars" is mentioned in connection with them.2 These
Panch Aryans are also sometimes called "Krivi"3 in the
Vedas, which word is admitted by Sanskritists to be a variant of
"Kuru,"4 which we have seen means "of Kur" or
"Syria." This confederate Vedic title for them and their
kinsmen, the later Syrians, namely "Kuru-Panch(-ala),"
is thus seen to be the equivalent of the later title for these two
confederate Aryan ruling clans, the Syrians and Phoenicians, which
is referred to in the New Testament as "Suro-Phoiniki"
and Englished into "Syrio-Phoenician."5
Further, I found that the Early Phoenician dynasties in Syrio-Phoenicia
or "The Land of the Amorites" of the Hebrews, as well
as in Early Mesopotamia on the shores of the Persian Gulf (where
Herodotus records that the Phoeni-
--------------------------------------------------------------------------------
1 See later for the references to these names in Egyptian texts.
2 R.V. i.116.5. Numerous Vedic and Epic references to these Aryan
"Panch" (or Phoenicians) as the foremost seamen of the
Ancient World will be found later on.
3 R.V. viii, 20, 24; viii, 22, 12.
4 M.K.I. i, 166f.
5 Mark vii, 26.
--------------------------------------------------------------------------------
p.14: PHOENICIAN ORIGIN OF BRITONS & SCOTS
cians were located before about 2800 B.C.).1 also called themselves
by the "Khatti" or "Hitt-ite" title and also
by the early form of "Barat" in their own still extant
monuments and documents, and dated back to about 3100 B.C.2
The Phoenician Khatti Barat ancestry of the Britons and Scots,
and of the pre-Roman Briton "Catti" kings was then elicited
and established by conclusive historical evidence in due course.
The "Anglo-Saxons" also were disclosed, as we shall see,
to be a later branchlet of the Phoenician-Britons, which separated
after the latter had established themselves in Britain.
This identity of the Aryans with the Khatti or Hitt-ites was still
further confirmed and more firmly established by further positive
and cumulative evidence. In 1907, at the old Hittite capital, Boghaz
Koi in Cappadocia, Winckler discovered the original treaty of about
1400 B.C. between the Khatti or Hittites and their kinsmen neighbours
on the east, in Ancient Persia, the Mitani3 (who, I had found, were
the ancient Medes, who also were famous Aryans and called themselves
"Arriya"). In this treaty they invoked the actual Aryan
gods of the Vedas of the Indian branch of the Aryans and by their
Vedic names. Significantly the first god invoked is the Vedic Sun-god
Mitra (i.e. the "Mithra" of the Greco-Romans), as some
of the later Aryans made separate gods out of different titles of
the Father God. His name is followed by In-da-ra, that is the solar
Indra or "Almighty," the principal deity of the Indo-Aryan
Vedic scriptures, and as instanced in the verses cited in the heading,
the especial god of the Barats or Brihats (or "Brits")
and of their Panch or Phoenic-ian clan-and his image and title are
represented on Ancient Briton monuments and coins. But even this
striking historical evidence of itself did not induce either the
Assyriologists or the Vedic scholars to seriously entertain the
probability
--------------------------------------------------------------------------------
1 Herodotus i, 1; ii, 44; vii, 89.
2 Some evidence of this is given in these pages; and the full details
with proofs in my Aryan Origin of the Phoenicians.
3 H. Winckler Mitteil. d. Deutsch. Orient-Gesellschaft No. 35, Dec.
1907, pp. 30f; and review by H. G. Jacobi Jour. Roy. Asiatic Soc.,
1909, 721f.
--------------------------------------------------------------------------------
p.15: EARLY BRITONS WERE ARYAN PHOENICIANS
that the Hittites were Aryans, obsessed with the preconceived notion
that the Hittites, whatever their affinities might be, were certainly
not Aryans.
The present work is the first instalment of the results disclosed
by the use of my new-found keys to the Lost History of the Aryan
Race and their authorship of the World's Higher Civilization. It
offers the results in regard to the lost history of our own Aryan
ancestors in Britain; and discloses them, the Early Britons and
Scots and Anglo-Saxons, to have been a leading branch of the foremost
world-pioneers of Civilization, the Aryan-Phoenicians.
THE INSCRIPTIONS ON THE NEWTON STONE AND PREVIOUS FUTILE ATTEMPTS
AT DECIPHERMENT
"It is provoking to have an inscription in our own country
of unquestionable genuineness and antiquity, which seems to have
baffled all attempts to decipher it ; and that, too, in an age when
Egyptian hieroglyphs and the cuneative characters of Persepolis
and Babylon and Nineveh have been forced to reveal their secrets
to laborious scholars."-
A. THOMSON.1
THE inscriptions on the Newton Stone pillar, of which the one in
"unknown" script referred to in the heading has still
remained hitherto undeciphered, are two in number, and in different
scripts. That in the "unknown" script, also often and
rightly so called the "main" inscription, is engraved
on the upper half of the flattish face of the boulder pillar (see
Frontispiece a and Fig. 6). It is boldly and deeply incised in six
lines of forty-eight characters, with the old Swastika Sun-Cross
exactly in the centre-twenty-four of the letters, including dots,
being on either side of it. The other inscription is incised along
the left-hand border of the pillar and overruns part of the flat
face below (see Frontispiece c, also Fig. 7); and is in the old
"Ogam" linear characters, the cumbrous sacred script of
the Irish Scots and early Britons.
On the publication of a reproduction of these inscriptions about
a century ago, some time after the monument first
--------------------------------------------------------------------------------
1 P.S.A.S. v. 224.
21
--------------------------------------------------------------------------------
p.22: PHOENICIAN ORIGIN OF BRITONS & SCOTS
attracted modern notice,1 innumerable attempts were made to decipher
and translate them, with the most conflicting and fantastically
varied results.
As the traditional key to the Ogam script has been preserved in
the Book of Ballymote and in several bi-lingual Ogam-Roman inscriptions,
and as it was surmised that the Ogam was presumably contemporary
with and was a bi-lingual version of the "unknown" script,
it was hoped that the Ogam version might afford a clue to the reading
of that main script. But this expectation was admittedly not realized
by the more authoritative experts.
Even respecting the Ogam inscription no two of the essaying translators
were agreed in their readings. The disagreement between the various
attempted interpretations of the Ogam version was owing to the unusual
absence of divisions or spaces between most of its series of strokes,
owing to their overcrowding through want of space; for different
numerical groupings of these Ogam letter-strokes yield totally different
letters. Indeed the prime authority on Ogam script, Mr. Brash, in
publishing his final careful study of that version,2 deliberately
refrains from giving any translation of it, saying "I have
no translation to give of it"3; because the letters, as tentatively
read by him without any clues to the names therein, made up no words
or sentences which seemed to him intelligible or to yield any sense.
The attempts at deciphering and translating the main or central
inscription in the unknown script were even much more widely diverse.
Some writers surmised that this unknown script was Celtic and the
language Gaelic or Pictish, or Erse or Irish; others thought it
was Hebrew or Greek or Latin, others Anglo-Saxon or Coptic or Palmyrene,
and one suggested that it was "possibly Phoenician," that
is the Semitic Phoenician, and attempted to read it back-
--------------------------------------------------------------------------------
1. An early engraving of the Stone and its inscriptions appeared
in Pinkerton's Inquiry into the History of Scotland, 1814; and another
by Prof. Stuart in 1821 in Archaeologia Scotica (ii, 134); and a
more careful lithographic copy in Plate I of SSS. above cited.
2. B.O.I., 359-362. 3. Ibid.362.
--------------------------------------------------------------------------------
p.23: ATTEMPTED DECIPHERMENT OF NEWTON STONE
wards. But all of them totally disagreed in their readings and translations,
which most of them candidly admitted were mere "guesses,"
till at last its decipherment was thrown up in despair by the less
rash antiquaries and paleographers.
The chief later attempts at deciphering this central inscription,
since those made by Lord Southesk in 1882-5,1 Sir W. Ramsay in 1892,2
Whitley Stokes,3 and Professor J. Rhys4 in the same year, have been
by Dr. Bannerman in 19075 and Mr. Diack in 1922.6 These attempts,
like most of the earlier ones, were on the assumption that the script
and language were "Pictish" or "Celtic," although
Dr. Stuart, a chief specialist in "Pictish" or "Celtic"
script who edited one of the oldest real Picto-Celtic manuscripts,7
confessed his inability to recognize the script as such, and expressly
refrained from proposing the decipherment of a single letter. Professor
Rhys, also an authority on Celtic script, similarly confessed his
inability to decipher this inscription as he "cannot claim
to have had any success," though he nevertheless ventured to
hazard "a translation of part of both it and the Ogam script"-which
latter he calls "non-Aryan Pictish"-with the apology that
it was "purely a guess" and a mere "picking from
previous attempts by others and by myself."8 Yet this final
attempt does not carry him beyond three words in the former and
five in the latter.
The totally different results of these latest conjectural readings
and "translations" will be evident when the readings are
here placed alongside, and makes it difficult
--------------------------------------------------------------------------------
1 P.S.A.S., 1882, 21f ; 1884, 191f; 1865, 30f.
2 Academy, Sept. 1892 240-1.
3 Ibid. June 4, and July 12, 1892.
4 P.S. A.S., 1891-2, 280f.
5 Ibid. 1907-8, 56f.
6 Newton Stone and other Pictish Inscriptions, 1922. He surmises
that the main inscription is in "Old Gaelic" language
in "Roman" script, and construes it after the opening
sentence still altogether different from previous attempts, and
makes it the epitaph of two persons Ette and Elisios; and that the
Ogam is not bi-lingual but added later as epitaph of a third person.
7 Adamnan Book of Deer with life of St. Columba, edited and translated
by J. Stuart.
8 P.S.A.S., 1892-3, loc cit., and 1898, 361f.
--------------------------------------------------------------------------------
p.24 PHOENICIAN ORIGIN OF BRITONS & SCOTS
to believe that the writers are dealing with the self-same inscriptions:-
LATEST READINGS.1 LATEST TRANSLATIONS.
Lord Southesk
Ogam Aiddai qiin forrerr iph "Ete Forar's daughter of
ua iossn. the race of the sons of Uos
Main Aittai/furur/ingin sucl "Ete Forar's daughter of
o uose urchn elisi/ the race of the sons of Uos,
maqqi logon-patr disciple of Eliseus, son of the
priest of Hu (or Logh Fire-
priest)."
Sir W. Ramsay:
Main Edde/ecnunvaur ..................................
Whitley Stokes
Ogam eddar Acnn vor renni ..................................
Pui h Iosir
Main edde/Ecnunuar hu-
olocoso/cassaflisi
maggi/lopouita
Sir J. Rhys
Ogam Idda rhe/iq nnn vorrem "Lies here Vorr's offspring Iosif"
u io
ip --- a --- iosir
o i
Main Aettae/Accnun var "Lies here Vorr's ....."
svoho coto/caaelisi
Uncci/hopovauta
Dr. Bannerman
Hain: Ette/cum-anmain "Draw near to the soul of
Maolouoeg un rofiis: Moluag from whom came
I h-inssi/Loaoaruin knowledge. He was of the
island of Lorn."
Mr. Diack:2
Ogam Iddaiqnnn vor-renni "Iddaiqnnn son of Vor-
ci Osist. enni here Osist."
Main Ette Evagainnias "Ette son of Evagainnias
Cigonovocoi Uraelisi descendant of Ci(n)go here.
Maqqi Noviogruta The grave of Elisios son of
New Grus."
--------------------------------------------------------------------------------
1 The locations of these readings are already cited.
2 Op. cit., pp. 9, 12, 14, and 16.
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p.25: NEWTON STONE REMAINED UNDECIPHERED
As a consequence of such irreconcilable attempts at deciphering
and translating these inscriptions, and as at the same time their
supposed contents were conjectured to be of little or no historical
importance or significance, this ancient inscribed monument of such
unique importance for Early British History has fallen practically
into oblivion.1
--------------------------------------------------------------------------------
1 Thus it is not mentioned in the text of "The County Histories
of Scotland" for Aberdeenshire, nor in "Early Britain"
in The Story of the Nations series, nor in "Celtic Britain"
by Rhys, nor in the modern county and district manuals for Aberdeenshire,
except in Ward's popular "Aberdeen" book where the fact
of its existence is noted in four lines with the remark that the
inscription is "in Greek-varied and conflicting are the attempted
readings."
Chapter IV
DECIPHERMENT AND TRANSLATION OF THE PHOENICIAN INSCRIPTIONS ON THE
NEWTON STONE
Disclosing Monument to be a votive Fire-Cross to the Sun-god Bel
by a Phoenician Hittite Brit-on and the script and language Aryan
Phoenician or Early Briton
WHEN I first saw this "unknown" script of the central
inscription on the Newton Stone many years ago, in the plates of
Dr. Stuart's classic "Sculptured Stones of Scotland,"
I formed the opinion that that learned archaeologist was right in
his surmise that the writing was possibly in "an eastern alphabet."
I further recognized that it was presumably a form of the early
Phoenician script, cognate with what I had been accustomed to in
the Aryan Pall script of India of the third and fourth century B.C.;
and I thought it might be what I had come to call "Aryan Phoenician,"
which it now proves to be.
At that time, however, I did riot feel sufficiently equipped to
tackle the decipherment of this inscription in detail. But having
latterly devoted an entire time for many years past to the comparative
study at first hand of the ancient scripts and historical documents
of the Hitt-ites, Sumerians, Akkads, AEgeans and Phoenicians, and
the Aramaic, Gothic Runes and Ogams, I took up again the Newton
Stone inscriptions for detailed examination. some time ago. And
I found that the "unknown" script therein was clearly
what I term "Aryan Phoenician," that is true Phoenician,
and its language Aryan Phoenician of the Early Briton of Early Gothic
type.
By this time, I had observed that the early inscriptions of the
Phoenicians were written in Aryan language, Aryan script, and in
the Aryan direction, that is towards the right
26
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p.27: DECIPHERMENT OF NEWTON STONE
hand. The so-called "Semitic Phoenician" writing, on the
other hand, with reversed letters, and in the reversed or left-hand
direction, and dating mostly to a relatively late period, was, I
observed, written presumably by the ruling Aryan Phoenicians for
the information of their Semitic subjects at their various settlements;
and by some of these Phoenicianized Semitic subjects or allies helping
themselves to and reversing the Phoenician letters. It was obviously
parallel to what we find in India in the third century B.C., where
the great Aryan emperor of India, Asoka, writes his Buddhist edicts
in reversed letters and in reversed or "Semitic" direction,
when carving them on the rocks on his northwestern frontier in districts
inhabited by Semitic tribes; yet no one on this account has suggested
or could suggest that Asoka was a Semite.
By this time also, I had recognized that the various ancient scripts
found at or near the old settlements of the Phoenicians, and arbitrarily
differentiated by classifying philologists variously as Cyprian,
Karian, Aramaic or Syrian, Lykian, Lydian, Korinthian, Ionian, Cretan
or "Minoan," Pelasgian, Phrygian, Cappadocian, Cilician,
Theban, Libyan, Celto-Iberian, Gothic Runes, etc., were all really
local variations of the standard Aryan Hitto-Sumerian writing of
the Aryan Phoenician mariners, those ancient pioneer spreaders of
the Hitt-ite Civilization along the shores of the Mediterranean
and out beyond the Pillars of Hercules to the British Isles.
In tackling afresh the decipherment of the Newton Stone inscriptions,
in view of the hopelessly conflicting tangle that had resulted from
the mutually conflicting attempts of previous writers, which proved
a hindrance rather than a help to decipherment, I wiped all the
previous attempts off the board and started anew with a clean slate
and open mind.
The material and other sources for my scrutiny of these Newton
Stone inscriptions have been a minute personal examination of these
inscriptions on the spot, the comparative study of a large series
of photographs of the stone by myself and others, including the
published
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p.28: PHOENICIAN ORIGIN OF BRITONS & SCOTS
photographs and eye-copies by previous writers, and the careful
lithographs by Stuart from squeeze-impressions and photographs.
In constructing the accompanying eye-copy of the uniquely important
central inscription, here given (Fig. 6), I scrupulously compared
all available photographs from different points of view, for no
one photograph can cover and focus all the details of these letters
owing to the great unevenness and sinuosities of the inscribed surface
of this rough boulder-stone. It will be seen that my eye-copy of
this script differs in some minute but important details from those
of Stuart and Lord Southesk, the most accurate of the copies previously
published.
In my decipherment of this central script I derived especial assistance
from the Cilician, Cyprian and "Iberian" scripts and the
Indian Pali of the third and fourth centuries B.C. and Gothic runes,
which were closely allied in several respects; and Canon Taylor's
and Prof. Petrie's classic works on the alphabet also proved helpful.
So obviously Aryan Phoenician was the type of the letters in this
central script, when I now took it up for detailed examination,
that, in dealing with the two scripts, I took up the central one
in this "unknown" script first, that is in the reverse
order to that adopted in all previous attempts. I found that it
was Aryan Phoenician script of the kind ordinarily written with
a pen and ink on skin and parchment, such, as we are told by Herodotus,
was the chief medium of writing used by the early inhabitants of
Asia Minor; and the perishable nature of such documents accounts
for the loss of so much of the original literature of the Early
Aryans both in Asia Minor and in Britain.
On deciphering in a few minutes most of the letters in this Phoenician
script with more or less certainty, I then proceeded to decipher
the Ogam version in the light of the Phoenician. I thereupon found
that the strings of personal, ethnic and Place-names were substantially
identical in both inscriptions, thus disclosing them to be really
bi-lingual versions of the same.
This fortunate fact, that the inscriptions on the Newton
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p.29: PHOENICIAN INSCRIPTION DECIPHERED
Stone are found to be bi-lingual versions of the same historical
record, is of great practical importance for establishing the certainty
of the decipherment; for a bi-lingual version always affords the
surest clue to an "unknown" script. It was a bi-lingual
(or rather a tri-lingual) inscription which provided the key to
the Egyptian hieroglyphs in the famous Rosetta Stone. And the fact
that the Ogam version of the Newton Stone inscriptions-the alphabetic
value of the Ogam script being well known-agrees for the most part
FIG. 6.-Aryan Phoenician Inscription on Newton Stone.
(For transliteration into Roman letters and translation see p. 32.)
Note Swastika Cross in 4th line. The 2nd letter (z) should have
its middle limb slightly sloped to left, see photo in Frontispiece.
literally, so far as it goes, with my independent reading of the
"unknown" script is conclusive proof-positive for the
certainty of my decipherment of the "unknown" script as
Aryan Phoenician.
Here I give my transcription of the main or Aryan Phoenician inscription
(see Fig. 6.).
It will be seen by comparing this script with its modern letter-values
given in my transliteration into Roman (on
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p.30: PHOENICIAN ORIGIN OF BRITONS & SCOTS
p. 32) that most of the corresponding Greek and Roman alphabetic
letters, and their modern cursive writing, are obviously derived
from this semi-cursive Phoenician writing or from its parent.
My reading of the Ogam version, in Fig. 7, also will be seen to
differ from that of Mr. Brash,1
FIG. 7.-Ogam Version of Newton Stone Inscription as now deciphered
and read.
A. As engraved on the stone. B. Arrangement of the letter-strokes
as now read with their values in Roman letters. The 9th letter is
read as A.
of similar strokes, the separate grouping of which formed a different
letter or letters in this cumbrous sacred alphabetic script of the
Irish Scots and Britons.2 It was the absence of any clue to this
separation between many of the letter group-strokes, which led Mr.
Brash to confess, after completing
--------------------------------------------------------------------------------
1 Mr. Brash's final reading of this Ogam inscription was (op. cit.
362):-
AIDDARCUNFEANFORRENNNEAI (or R) (S)IOSSAR
2 On the origin and solar meaning of this cumbrous "branched"
form of alphabet, see later.
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p.31: OGAM INSCRIPTION DECIPHERED
his tentative transcription of the text into Roman characters, that
the result was so unsatisfactory that he could make no sense of
it, and so abstained from attempting any translation whatsoever.
With the clue, however, now put into my hands by the Phoenician
version, the doubtful letters in this Ogam version were soon resolved
into substantially literal agreement with the Phoenician version.
The full reading of this Ogam inscription requires the introduction
of the vowels; for the Ogam script, like the Aryan Phoenician, Semitic
Phoenician and Hebrew, and the Aryan Pali and Sanskrit alphabets,
does not express the short vowel a which is inherent as an affix
in every consonant of the old Aryan alphabetic scripts.1
I now place here side by side my transcript-readings and translations
of the two versions of the inscription for comparison. And it will
be seen that both read substantially the same. The slight differences
in spelling of some of the names are due mainly to the poverty of
the Ogam alphabet, which lacks some of the letters of the Phoenician
(e.g. it has no K or Z, but uses Q or S instead); while the omission
in the Ogam version of three of the titles which occur in the Phoenician
was obviously owing to want of space; for the bulky Ogam script,
even when thus curtailed, overruns the face of the monument for
a considerable distance. The Phoenician script, it will be seen,
like the Aryan Pali and Sanskrit, does not express the short affixed
a inherent in the consonants, and, like them also, it writes the
short i and the medial r by attached strokes or "ligatures."
In my transliteration here, therefore, I have given the short inherent
a in small type, and the consonants and expressed vowels in capitals.
whilst the ligatured consonants (here only r) and ligatured vowels
(namely i and o) are also printed in small type, not capitals.
--------------------------------------------------------------------------------
1 It will also be noted that the end portion of the Ogam inscription,
which is bent round over the face of the stone, is read from its
right border (i.e. in the reverse direction to the rest) with its
lower strokes towards the right border of the stone, so that when
the curved stem line is straightened out the lower strokes occupy
the same lower position as in the rest of the inscription.
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p.32: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Thus this bi-lingual inscription records that: "This Sun-Cross
(Swastika) was raised to Bil (or Bel, the God of Sun-Fire) by the
Kassi (or Cassi-bel[-an]) of Kast of the Siluyr (sub-clan) of the
"Khilani" (or Hittite-palace-dwellers), the Phoenician
(named) Ikar of Cilicia, the Prwt (or Prat, that is 'Barat' or 'Brihat'
or Brit-on)."
--------------------------------------------------------------------------------
1 The second s in "Qass" is somewhat doubtful, as the
4th stroke in the series of 4 strokes under the stem-line which
conventionally form the letter s in Ogam script is doubtfully represented.
If only 3 strokes are present they spell "B(i)l," which
would give "Qas-b(i)l" or "Qas-b(e)l"; but "Qass"
is probably the proper reading, and in series with the Kazzi of
the Aryan Phoenician.
2 The third letter here is read A, which latter sometimes has a
form resembling this, though different from the letter read A in
second line, which is similar to the A in the later Phoenician inscriptions.
3 The second detached letter read W from its head strokes may possibly
be A, and thus give the form "Prat" instead of "Prwt."
Chapter V
DATE OF NEWTON STONE INSCRIPTIONS ABOUT 400 B.C.
Disclosing special features of Aryan Phoenician Script, also Ogam
as sacred Sun-cult Script of the Hittites, Early Britons and Scots.
THE date of these two inscriptions on the Newton Stone is fixed
with relative certainty at about 400 B.C. by palaeographic evidence,
from the archaic form of some of the letters in the Phoenician script.
The hitherto "unknown" alphabetic script, in the face
of the monument, I have called Aryan Phoenician, as it is written
in the Aryan direction, like the English and Gothic and European
languages generally, from the left towards the right, and not in
the reversed or Semitic direction. This distinguishes it sharply
from the later Semitic retrograde form of writing the later form
of Phoenician letters which has hitherto been universally and exclusively
termed "Phoenician." For I had found, as already mentioned,
that the Phoenicians were really Sumerians, Hittites and Aryans;
and that the Sumerian script, always written in Aryan fashion towards
the right, was the parent of all the alphabets of the civilized
world.
The cursive shape of the letters in this Aryan Phoenician script
suggests that the Phoenician dedicator of this inscription had written
it himself on the stone with pen and ink in his ordinary business
style of writing for the mason to engrave -as the practical necessity
for the Phoenician merchant-princes "to keep their accounts
in order" must early have resulted in a somewhat more cursive
style of writing than the "lithic" or lapidary style engraved
on their monuments and artistic objects, a difference corresponding
to that between modern business writing and print.
33
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p.34: PHOENICIAN ORIGIN OF BRITONS & SCOTS
[The forms of the letters, whilst approximating in several respects
the semi-Phoenician "Cadmean" or Early Greek, present
several cursive archaisms not found in the later straight-lined
lithic Semitic Phoenician; but this is not the place to enter into
the technical details of these differences, which will be apparent
to experts from the photographs and transcription. Here, however,
must be mentioned an outstanding feature of this Aryan Phoenician
script in its use of short vowels, and the frequent attachment of
the vowels i, e and o, and the semivowel r, to the stems of the
consonants - the so-called ligature. This feature is found in the
ancient Syrian and Palmyrene forms of Phoenician. In the interpretation
of these ligatured vowels I derived much assistance from comparing
them with those of the affiliated Indian Pali script of the third
and fourth centuries BC. The value of o for the horizontal bottom
stroke was thus found along with that of the other ligatured letters.]
On palaeographic grounds, therefore, the date of this Aryan Phoenician
inscription can be placed no later than about 400 B.C. This estimate
is thus in agreement with what we shall find later, that the author
of the inscription, Prat-Gioln, was the sea-king "Part-olon,
king of the Scots" of the Early British Chronicle, who, in
voyaging off the Orkney Islands about 400 B.C., met his kinsman
Gurgiunt, the then king of Britain, whose uncle Brennius was, as
we shall see, the traditional Briton original of the historical
Brennius I who led the Gauls in the sack of Rome in 390 B.C. The
archaisms in script of that date were doubtless owing to the author
having come from the central part of the old Hitto-Sumerian cradle-land;
as it is found that the cuneiform and alphabetic script of Cappadocia
and Cilicia preserve many of the older primitive shapes of the word-signs
and letters, which persisted there long after they had become modernized
into simpler form elsewhere.
The fact that few examples of exactly similar cursive Aryan Phoenician
writing have yet been recorded is to be adequately explained by
the circumstance that, as Herodotus tells us, the usual medium for
writing in Ancient Asia Minor was by pen and ink on parchments;
and such perishable documents have naturally disappeared in the
course of
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p.35: DATE OF NEWTON INSCRIPTIONS
the subsequent ages. Moreover, there was wholesale exterminating
destruction of the pre-Christian monuments and documents by the
early Christian Church, as we shall see later.
The Language of this Aryan Phoenician inscription is essentially
Aryan in its roots, structure and syntax, with Sumerian and Gothic
affinities.1
The Ogam version is clearly contemporary with, and by the same
author as, the central Phoenician inscription, as it is now disclosed
to be a contracted version of the latter. This discovery thus puts
back the date of Ogam script far beyond the period hitherto supposed
by modern writers.
Ogam, or "Tree-twig" script, which is found on ancient
monuments throughout the British Isles, though most frequently in
Ireland, has hitherto been conjectured by Celto-Irish philologists
to date no earlier than about the fourth or fifth century A.D.,
and to have been coined by Gaelic scribes in Ireland or Britain,2
and to be non-Aryan.3 This late date is assumed merely because some
of the Ogam inscriptions occur on Early Christian tombstones, which
sometimes contain bi-lingual versions in Roman letters in Latin
or Celtic, which presumably date to about that period. But I observed
that several of the letter-forms of this cumbrous Ogam script are
more or less substantially identical with several of the primitive
linear Sumerian letter-signs, which
--------------------------------------------------------------------------------
1 The Ka affix to "Kazzi" seems to be the Sumerian genitive
suffix Ka "of," and the Sumerian source of the modern
Ka "of" in the Indo- Persian and Hindi, and thus defines
him as being "of the Kassi clan." This Sumerian Ka is
also softened into ge (L.S.G. 131 etc.) which may possibly represent
the S in Gothic. The final r in Sssilokoyr or "Cilician"
seems to be the Gothic inflexive, indicating the nominative case.
R, the concluding letter, is clearly cognate or identical with the
final R in Gothic Runic votive and dedicatory inscriptions, and
is sometimes written in full as Risthi "raised," or Risti
"carved" (cp. P.S.A.S., 1879, 152 and V.D. 500). It is
now seen, along with our English word "Raise" to be derived
from the Sumerian RA "to set up, stand, stick up."
2. Rhys surmised that Ogam script was "invented during the
Roman occupation of Britain by a Goidelic grammarian who had seen
the Brythons of the Roman province making use of Latin letters"
(Chambers' Encycl. 7, 583). This, too, is the opinion of a later
writer, J. MacNeill (Notes on Irish Ogham, 1909, 335) ; whilst the
latest writer, G. Calder, cites a text saying that Ogam was invented
in "Hibernia of the Scots" (C.A.N., p. 273).
3. Rhys, in P.S.A.S., 1891-2, 282.
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p.36: PHOENICIAN ORIGIN OF BRITONS & SCOTS
possess more or less the same phonetic values as in the Ogam. Such
Ogamoid groups of strokes also occur, I observed, in ancient Hittite
hieroglyph inscriptions devoted to the Sun-cult and containing Sun-crosses,
as in the group here figured (Fig. 8).2
Now, however, as this Ogam script is here found in the earliest
of all its recorded occurrences at about 400 B.C., at Newton and
in the adjoining and presumably more or less contemporary pillar
at Logie (see later), inscribed upon Sun-cult votive monuments in
association with the Sun-Cross, just as quasi-Ogam letters are also
found in Hitt-ite hieroglyph votive monuments of the Sun-cult, and
also accompanied by Sun-Crosses, it seems to me, in view of these
facts, that this bulky stroke-script, which possesses only
FIG. 8.-Ogamoid Inscription from Hittite Hieroglyphs on the Lion
of Marash.
(After Wright.)
sixteen consonants, and thus presumably not intended for
--------------------------------------------------------------------------------
1 Amongst the similarities between the Ogam and Sumerian letter-signs
which I have observed are the following:-
I in Sumerian is written by 5 perpendicular strokes, just as in
Ogam script 5 perpendicular strokes form the letter I.
E in Early Sumerian is written by 4 parallel strokes on a double
base- line, which compares with the Ogam 4 parallel strokes across
the ridge-line for E; and the Sumerian sign for the god EA is absolutely
identical with the Ogam E with its strokes extending on both sides
of the ridge-line.
AO diphthong of Ogam has precisely the same form of inter-crossing
strokes as one of the three Sumerian signs all rendered tentatively
as U, but one of which was suspected to be O or diphthong U (compare
Langdon, Sumerian Grammar, 35-37). It thus may, in view of the identical
0gam sign, have the value of O.
B in Ogam, written by a single perpendicular stroke, compares with
the bolt sign in Sumerian for Ba or Bi.
S in Ogam, formed by 4 perpendicular strokes on the ridge-line,
com- pares with the Sumerian S formed by 4 perpendicular strokes
on a basal line, with stem below.
X or Kh in Sumerian generally resembles the letter X in Ogam, which
is disclosed by the Phoenician version to have the sound of Kh or
X.
2. W.E.H., pl. 27, in lowest line between the paws of the Lion of
Marash. This inscription significantly contains in its text a Sun-Cross.
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p.37: OGAM AS SOLAR PHOENICIAN SCRIPT
ordinary secular writing, was a sacred script composed by later
Aryan Sun-priests for solar worship and coined upon a few old Sumerian
signs of the twig pattern. And we shall see later that the Sumerians
and Hitto-Phoenicians symbolized their Sun-cult by the Crossed sticks
or twigs by which, with friction, they produced their sacred Fire-offerings
to the Sun, just as the ancient and medieval Britons produced their
Sacred or "Need" Fire offering.
Moreover, this solar cult origin for the Ogam script seems further
confirmed by its title of "Ogam." It was so named, according
to the Irish-Scot tradition, after its inventor "Ogma,"
who is significantly, called "The Sun-worshipper,"1 and
is identified with Hercules of the Phoenicians.2 Such a pre-Christian
and solar cult origin for the Ogam also now explains its use on
the Newton Stone, as well as the Irish-Scot tradition that Ogam
writing, which was freely current in Ireland in the pre-Christian
period, especially for sacred monuments and tombstones, as attested
by numerous surviving ancient monuments, was denounced by St. Patrick
as "pagan" and soon became extinct.
We are now in a position to examine the rich crop of important
historical, personal, ethnic and geographical names and titles preserved
in this Brito-Phoenician inscription of about 400 B.C.
--------------------------------------------------------------------------------
1. BOI, 24.
2. BOI, 25.
Chapter VI
PERSONAL, ETHNIC AND GEOGRAPHIC PHOENICIAN NAMES AND TITLES IN NEWTON
STONE INSCRIPTIONS AND THEIR HISTORIC SIGNIFICANCE
Disclosing also Phoenician source of the "Cassi" title
of Ancient Briton kings and their coins.
"One of the few, the Immortal Names
That are not born to die."-F. HALLECK.
THE rich crop of personal, ethnic and geographical names recorded
in these Newton Stone inscriptions of about 400 B.C. by their "Sun-worshipping"
Phoenician-Briton author-whose personal appearance is illustrated
in Fig.10, p.46-are of especial Phoenician significance. These names
disclose, amongst other things, not only the Phoenician origin of
the British Race, properly so-called, and their Civilization, but
also the Phoenician origin of the names Brit-on, Brit-ain, Brit-ish,
and of the tutelary name "Brit-annia." The patronymic
origin of that title is seen in the Aryan tradition preserved by
the eastern branch of the Barats in their epic cited in the heading
on p. 52 as well as the old custom of the Aryan clans referred to
in the Vedas1 to call themselves after their father's name. And
King Barat, after whom this ruling clan called themselves, was the
most famous forefather of the founder of the First Phoenician Dynasty,
which event, I find by the new evidence, occurred about 3100 B.C.,
according to the still extant contemporary inscriptions.2
Whilst calling himself a "Phoenician" and giving his
personal name, the author of this Newton Stone inscription
--------------------------------------------------------------------------------
1 See heading on pp. 1 and 52.
2 Details in Aryan Origin of the Phoenicians.
38
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p.39: TITLE OF PHOENICIAN IN INSCRIPTION
also calls himself by the title of Briton and Scot, and "Hittite,"
"Silurian" and "Cilician," by early forms of
these names, and records as the place of his nativity a famous well-known
old capital and centre of Sun-worship in Cilicia. We shall now identify
these names and titles in this uniquely important historical British
inscription in detail.
His title of "Phoenician" first calls for notice. Its
spelling of "Poenig " in this inscription equates closely
with the Greek and Roman and other still earlier forms of that title.
Thus it is seen to equate with the "Phoinik-es" of the
Greeks, the "Phonic-es" of the Romans, the Panag Panasa
and Fenkha of the ancient Egyptians1 (which latter sea-going people
are referred to in the records of the Fifth Dynasty of Egypt); the
Panag of the Hebrews, and "The able Panch" of the Sanskrit
Epics and Vedas. These different dialectic forms of spelling the
name Phoenician thus give the equation:-
Newton Fgyptian. Hebrew. Sanskrit. Greek. Latin. English.
Stone.
Poenig = Panag = Panag = Panch(-ala) =Phoinik-es=Phoenic-es=Phoenic-ian
Panasa Punic-i Punic
Fenkha
The omission of this title in the Ogam version is obviously due
to want of space, as that cumbrous script had already overrun the
edge of the stone (its usual place) on to the face of the stone.
This title of "Poenig" or Phoenic-ion possibly survives
locally at the Newton Stone in the name "Bennachie," for
the bold mountain dominating the site of the monument, and celebrated
along with the Gadie river in the old song already referred to.
"Ben," of course, is the Cymric and Gaelic name for "mountain,"
but there seems no obvious Gaelic or Celtic suitable meaning for
"Nachie" or "Achie." On the other hand, the
letters P and B are always freely interchangeable dialectically,
and as a fact "Phoenix" and "Phoenicos" were
names for several mountains at Phoeni-
--------------------------------------------------------------------------------
1 See B.E.D., 982a, wherein the affix bu of Panag-bu merely means
"place of" (see ibid., 213); and for Fankh or Fenkh, see
ibid., 995b, and H.N.E. 159 and 276.
2 Ezekiel, 27, 17.
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p.40: PHOENICIAN ORIGIN OF BRITONS & SCOTS
clan sites, such as in Caria (an early Phoenician colony) and in
Lycia adjoining Cilicia, and in Boeotia in Greece.1 It thus seems
not impossible that Bennachie mountain may preserve the title of
the famous "Poenig" king who first civilized this part
of Britain and erected his votive pillar at its foot, and who presumably
was buried beside it under the shadow of the beautiful Bennachie.
Or there may have been a Sun-altar on its topmost peak or at its
base, dedicated by this Phoenician king or his descendants to the
"Phoenix" Sun-bird emblem of Bil or Bel. (See later).
In this regard also, the name of "Bleezes" for the old
inn at the foot of Mt. Bennachie (now a farm house) is suggestive
of former Bel Fire worship here. "Bleezes," "Blaze,"
Blayse, or Blaise, was the name of a canonical saint introduced
into the Early Christian Church in the fourth century, from Cappadocia,
like St. George,2 and, like the latter, has no authentic historical
Christian original, but is evidently a mythical incorporation of
the Bel Fire cult introduced for proselytizing purposes. He was
made the patron-saint of Candlemas Day, 2nd (or 3rd) February-the
solar festival of end of winter and beginning of spring, mid-way
between Yule or Old-time Christmas, the end of the solar year and
the spring equinox; it is still the common name for the beginning
of the Scottish fiscal year.3 He is represented in art as carrying
"a lighted taper, typical of his being a burning and a shining
light."4 So popular was his worship in Britain in the Middle
Ages that the Council of Oxford in 1222 prohibited secular labour
on that day.5 It was till lately the custom in many parts of England
to light bonfires on the hills on St. Blazes' night.6 Norwich still
observes his day, and at Bradford in Yorkshire a festival is held
every five years in honour of St. Blaze.7 He was specially associated
with the text in Job V.23 "thou shalt be in league
--------------------------------------------------------------------------------
1 Strabo, 410; 651; 666.
2 The traditional place of his massacre was at the old Hittite city
of Savast. Y.M.P., I, 43.
3 On a "Candlemas Bleeze" tax, cp. H.F.F., 85.
4 B.L.S., Feb., 49.
5 Ib. 48.
6 Ib. 48; and Percy, Notes on Northumberland, 1770, 332.
7 B.L.S., Feb., 48.
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p.41: HIS TITLE "CILICIAN"
with the Stones of the Field,1" which is perhaps a reference
to the sacred stones of natural boulders, such as were used in the
Bel Fire cult; so that this local name of "Bleezes," under
Bennachie and in sight of our monument, may preserve the tradition
of an ancient Phoenician altar blazing with perpetual Fire-offering
to Bel.
His title of "Cilician" occurs in two forms of spelling.
In the Phoenician script it is spelt "Sssilokoy," and
in the Ogam, which possesses fewer alphabetic letters, it is written
"Siollagga." This clearly designates the "Cilicia"
of the Romans, the "Kilikia" of the Greeks and the "Xilakku"
or "Xilakki" of the Babylonians,2 the maritime province
of eastern Asia Minor bordering the north-east corner of the Mediterranean
(see map). Situated on the land-bridge connecting Asia Minor and
the west with Syria-Phoenicia, Egypt, Mesopotamia and the east,
and of great strategical importance, it was early occupied by the
Phoenicians, and contained one of their early seaports, namely Tarsus,
the "Tarshish"3 of the Hebrew Old Testament, famous for
its ships. That city-port was also significantly named "Parthenia"4
or "Land of the Parths," that is, as now seen, a dialectic
variant of the Phoenician eponym "Barat," in series with
the "Prat" on our Newton monument.5 Significantly also
it was an especial centre of Bel worship, and was under the special
protection of the marine tutelary goddess Barati who was, as we
shall see, the Phoenician prototype of our modern British tutelary
"Britannia."
So intimately, indeed, were the Phoenicians identified with Cilicia,
that later classic Greek writers, when the exact relationship of
Cilicia to the Phoenicians had become forgotten, still make the
Cilicians to be "the brothers" of the Phoenicians. Phoenix
and King Cadmus-the-Phoenician
--------------------------------------------------------------------------------
1 Ib., 48.
2 See M.D., 314.
3 Tarshish is generally arbitrarily identified with Tartessus in
Spain, which was also a Phoenician colony. But Rawlinson (R.H.P.,
98) inclines to identify it with Tarsus in Cilicia, and rightly
so, as my new evidence shows later.
4 R.C.P., 135.
5 Cilicia was occupied later by the Parthians (S., 669), who, we
shall find. were a branch of the Barats.
--------------------------------------------------------------------------------
p.42: PHOENICIAN ORIGIN OF BRITONS & SCOTS
are called the sons of Agenor, the first traditional king of the
Phoenicians, and their brother was Kilix,1 that is the eponym of
Cilicia, the "Kilikia" of the Greeks. And the ancient
Phoenician colonists from Cilicia proudly recorded their Cilician
ancestry, like the author of our monument, and like the apostle
Paul who boasted, saying "I am a Jew of Tarsus, a city of Cilicia,
a citizen of no mean city."2 They thus not infrequently recorded
their "Cilician" ancestry on their sacred monuments and
tombstones in foreign colonies3, but also transplanted their cherished
name "Cilicia" to some of their new colonies.
Cilician colonists, like the author of our Newton inscription,
were in the habit of not returning to their native land, Strabo
tells us;4 and patriotically they sometimes transplanted their homeland
name of "Cilicia" to their new colonies. Thus they name
one of their colonies on the AEgean seaboard of the Troad, south
of Troy, "Cilicia."5 This now leads us to the further
discovery of an early-Phoenician Cilician seaport colony in South
Britain, at Sels-ey or
--------------------------------------------------------------------------------
1 Apollodorus of Athens (abt. 140 B.C.), 3, 1-4.
2 Acts, 21, 39.
3 Just as some of the historical Briton kings were in the habit
of occasionally adopting the Sun-God's title of Bel as a personal
name (S.C.P., 15, 16, and 434), so their Phoenician ancestors had
previously often called themselves after Bel, and sometimes adding
the locality of his chief centre of worship, presumably because
it was their own native home. Thus Bel was sometimes called "Bel
Libnan" (Bel of Lebanon), "Bel Hermon" (Bel of Hermon),
and similarly "Bel of Tyre, Sidon, Tarsus," etc. (cp.
R.H.P., 325). In this way "Bel Silik" or "Bel of
Cilicia " was a not uncommon personal name recorded on the
tombstones and votive monuments to Bel in Phoenician colonies outside
Cilicia, and presumably by Phoenicians of Cilician ancestry. Thus
in Phoenician tombstones in Sardinia, where we shall find one of
the deceased bears the title of "Part" or "Prat"
(i.e., as we shall see, "Barat" or "Brit-on"),
another is recorded as "Son of Bel of Silik" (C.I.S. No.
155 and L.P.I. No. 1); and a trilingual inscription gives the Grecianised
form as "Sillech" (C.I.S. Vol. I, 72). This same name,
I observe, is borne by many other Phoenicians on votive monuments
and tombs in Carthage (ib. Nos. 178 205, 257, 286, 312 358 368);
and "Silik," in combination with the divine Phoenician
title of Asman, is borne by Phoenicians in Cyprus and Carthage (ib.
Nos. 50, 197). Here and elsewhere the name of the Phoenician Father-god
when occurring, in the "Semitic" Phoenician I transliterate
"Bel," as the middle letter is a solitary "ayin,"
which is often rendered e, though with unwarranted licence it is
usually rendered in this word aa, and arbitrarily given the form
"Baal," to forcibly adapt it to the Hebrew "Baal."
4 S. 673, 14, 5, 13.
5 S. 585: 13, 1, 17, etc.
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p.43: CILICIANS IN EARLY BRITAIN
"Island of the Sels."1 A hoard of pre-Roman coins of Ancient
Britain, mostly gold, were found on the sea-shore between Bognor
and Selsey, the latter being the name of the ancient Briton sea-port
town of the peninsula offlying the Briton "Caer Cei" city,
the Chichester of the Romans.2 These coins are of archaic type with
solar symbols (see later) and bear an inscription hitherto undeciphered,
and described by the leading numismatist as "a number of marks
something like Hebrew characters, which is, however, indecipherable."3
Now, this inscription on these Ancient Briton coins from Selsey
(see Fig. 9) is, I find, stamped in clear Aryan Phoenician writing,
with letters generally similar to those of the Newton Stone, and,
like it, reads, in the usual Aryan or non-Semitic direction.4 It
reads "SS(i)L," which seems a contraction
Fig. 9. Phoenician Inscription on Early Briton Coins found near
Sels-ey.
(After Evans.)5
Note Inscription reads "SS(i)L," a contraction for "Cilicia."
for the fuller "Sssilokoy" or "Cilicia" of the
Newton Stone Phoenician inscription; for it is the rule in Early
Briton coins, also followed in modern British, to use a contracted
form of place and other names for want of space. Topographically,
this Sels-ey was precisely the sort of island
--------------------------------------------------------------------------------
1 The ey, or ay or ea affix in British place-names such as Chelsea
or Chelsey, Battersea, Rothesay, Orkney, Alderney, etc., is admittedly
the Gothic and Norse ey "an island" (cp. V.D.134). And
significantly the Phoenician word for "island" or "sea-shore"
was ay (Hildebrand), a word also adopted by the Hebrews in their
Old Testament for "Isles of the Gentiles" and places beyond
the sea.
2 CB, i, 267; and B.H.E., 13.
3 E.B.C., 94-5.
4 This direction is clearly indicated by the third or last letter,
which is turned to the left, i.e. in the opposite direction to the
retrograde "Semitic" Phoenician letter L.
5 E.B.C., pl. E., Fig. 10.
--------------------------------------------------------------------------------
p.44: PHOENICIAN ORIGIN OF BRITONS & SCOTS
or peninsula, offlying the mainland marts, as at Tyre, Sidon, Gadesh,
St. Michael's Mount, etc., which the Phoenician sea-merchants were
in the habit of selecting, for defensive purposes, as a mercantile
seaport, before they established themselves on the mainland. And
its name on these coins implies that the Phoenicians at that old
city-state here had a mint established for the issue of these coins.
That old city is unfortunately now, through subsidence of the coast,
submerged in the channel.1 On the adjoining mainland, a few miles
from Sels-ey, stands the old pre-Roman city-port of Chichester (with
an ancient Briton-paved highway to London called "Stane Street"),
with prehistoric earthworks and remains of prehistoric villages
and Bronze Age implements2 implying early habitation. And at Sil-Chester
to the north of Sels-ey and Chichester on the ancient road from
Chichester via Winchester to London, and the pre-Roman capital of
the Segonti clan of Britons, and said to have been also called "Briten-den"
or "Fort of the Britons,"3 with prehistoric and early
Iron Age remains,4 and a temple with a Roman inscription to "Hercules
of the Segonti Britons"5 --a fact of Phoenician import--there
also exists an inscription in Ogam script,6 which we have seen is
of Phoenician origin or influence.
This discovery that the ancient Phoenician origin of the name of
Sels-ey or "Island of the Sels or Ciliclans," now suggests
that the name "Sles-wick" or "Abode of the Sles,"
for the home of the Angles in Denmark, presumably also represents
this softened dialectic form of the name "Cilicia" in
series with that on the Newton Stone and the Sels-ey coins, and
thus appears to indicate the foundation of Sles-wick by a colony
of Phoenicians from Cilicia. The "Silik" form of "Cilicia"
of the Phoenicians seems also to be probably the source of the "Selg-ovae"
tribal title, which was applied by the Romans to the people of the
Galloway
--------------------------------------------------------------------------------
1 "It is clear and visible at low water" C.B., 1, 268.
2 W.P.E., 248.
3 C.B., i, 171.
4 W.P.E., 248, 279.
5 C.B. i, 204. The Segonti Britons are mentioned by Caesar (D.B.G.
5, 21).
6 Nicholson, Keltic Researches, 16.
--------------------------------------------------------------------------------
p.45: HIS "KAST" TITLE
coast of the Solway, who seem to have been the same warlike tribe
elsewhere called by the Romans "Atte-Cotti," which, we
shall see, is obviously a tautological dialectic form of "Catti"
or "Atti" or Hitt-ite. The substitution of the soft sibilant
C, with the sound of S for the hard K, is seen in the Roman spelling
of "Cilicia" for the Greek "Kilikia" and in
"Celt" for the earlier Kelt, as well as in the modern
"Cinema" for "Kinema," etc. Now we resume our
examination of the further significant titles borne by this Cilician
Phoenician upon his votive monument at Newton.
His "Kast" (or "Kwast") title also is clearly
a geographical one. It designates him as a native of the famous
Kasta-bala, a sacred Cilician city1 and the ancient capital of Cilicia
about 400 B.C., that is at the actual period of the Cilician Phoenician
author of this monument at Newton.
Kastabala on the Pyramus River of Eastern Cilicia (see Map), and
commanding the caravan trade-route to Armenia, Persia, Central Asia
and the East, and the route by which Marco Polo travelled overland
to Cathay,2 was still the capital of Eastern Cilicia at the occupation
of Asia Minor by the Romans in 64 B.C., who confirmed its Hitto-Syrian
king Tarcondimo and his dynasty in the sovereignty. On account of
its sacred ancient shrine (where Diana was called Perathea3 who,
we shall find, was "Britannia,") it was called Hieropolis
or "Sacred City" by the Seleucid emperor, Antiochus IV.,
about 175 B.C.,4 which name occurs on its coin; and other documents
from that date onwards; and some of its coins figure its deity carrying
a Fire-torch,5 implying the solar Fire-cult, and others bear an
anchor as evidence of its sea-faring trade.6 Moreover, the upper
valley of the Pyramus, above Kastabala, was called by the Greco-Romans
"Kata-onia" or "Cata-onia," that is, "Land
of the Kat or Cat," which title, we shall see,
--------------------------------------------------------------------------------
1 Its site is fixed at Budrum by local inscriptions. See M.H.A.,
189; R.H.G., 342f., 376f., H.C.C., ci, cxxix.
2 Y.M.P., 1.
3 Strabo, 573; 12, 2, 7.
4 S. 12, 2, 7; B.H.S., 2, 157.
5 H.C.C., pl. 14, 3 and 4.
6 Ib. pl. 39, 8 and nos. 2-4.
--------------------------------------------------------------------------------
p.46: PHOENICIAN ORIGIN OF BRITONS & SCOTS
is a dialectic form of "Catti," the title of the Ancient
Britons as found stamped on their coins, and a title of the Phoenician
Barat rulers.
This identification of the Kast of our inscription with Kastabala
in Cilicia now gives us the clue not only to the Cilician source
of the Sun-cult imported into North Britain by this Phoenician Barat
prince, but it also supplies a clue to his own personal appearance
and dress. Amongst the remains of the Sun-cult monuments in ancient
Cilicia, which was a chief centre for the diffusion of the Sun-cult
of "Mithra"
FIG. 10. Cilician Gothic King worshipping "Sun-god." From
bas-reliefs in temple of Antiochus I. of Commagene, 63-34 B.C.
(After Cumont.)
Note: These two representations of same scene, which are partly
defaced, complement each other. The king who is shaking hands with
the Sun-god (with rayed halo in a) presumably illustrates dress
and physique of the Sun-worshipper, King Prat or Prwt, who also
came from the same region.
in Roman Europe through the Roman legionaries stationed there,1
are in Upper Cilicia two bas-reliefs from the Sun-temple of King
Antiochus I. of Commagene, on the Upper Pyramus, 63-34. B.C. (see
Fig. 10).2 In these, which represent
--------------------------------------------------------------------------------
1. See C.M.M., 41-3.
2. These reliefs are from a Sun-temple on the Nimrud range near
the eastern frontier of Cilicia reproduced in Ctesias apud Athen.,
10, 45, and in Textes et Monuments by Cumont, p. 188.
--------------------------------------------------------------------------------
p.47: HIS SUN-CULT & "KASSI" TITLE
the same scene, the king is seen shaking hands by the right hand
with the image of the Father-God of the Sun, as part of the old
Sumerian ceremony of coronation, when the solar kings assumed the
title of "Son of the Sun-god," a title also adopted from
the Aryans by the pharaoh of Egypt. This ancient Sumerian ceremonial
seems referred to in the Vedic hymn to the Sun-god Mitra which says
"When will ye (Mitra) take us by both bands, as a dear sire
his son?"1.
And even more significantly it was evidently practised by the Goths
in Ancient Britain, as recorded in the Eddas:
"The Sun wrapped its sunshine o'er the assembly of men,
His Right hand (was) caught in the House of Heaven."2
In this way, as our Barat king, in his votive inscription to the
Sun-god at Newton, tells us that he was a native of this region,
he presumably resembled this king generally in dress and physique.
Thus king, it will be noticed, is attired in Gothic dress, and the
Sun-god with the rayed halo (a in Fig.) wears the Gothic or Phrygian
cap, and is also clad in Gothic dress.
His "Kazzi" or "Qass" title is clearly and unequivocally
a variant dialectic spelling of "Kasi," an alternative
clan title of the Phoenician Khatti Barats.
[z is a frequent dialectic variant in spelling s; for example,
the Hebrews spelt "Sidon" and "Sion" as "Zidon"
and "Zion"; and Q is habitually used for K in the Ogam,
which does not possess the letter K. And Tarsus in Cilicia was spelt
Tarz.]
Kasi was an eponym title adopted, we find, by some of the early
Aryan Phoenician Barats and their successors, from the name of a
famous grandson of King Barat, named Kas, or Kas. It is applied
in the Vedas to one or more kings of the First Panch(-ala) Dynasty,
as well as in the Indian Epic King-Lists, some of which apply it
to the whole of that dynasty as well as to their descendants. And
on arrival in India, the Kasi Dynasty, significant of their maritime
sway,
--------------------------------------------------------------------------------
1 RV. I, 38, 1. Mitra is named in v. 13 as chief deity and invoked
through his angel Maruts.
2 Volu-Spa Edda v. 5.
--------------------------------------------------------------------------------
p.48: PHOENICIAN ORIGIN OF BRITONS & SCOTS
held the river-way up the Ganges, at their capital of Kasi, the
modern Benares, bordering the Panch(-ala) province of Ancient India.
"Kassi" (or "Cassi") was the title used by
the First Phoenician Dynasty about 3000 B.C., as attested in their
still extant inscriptions.1 It was the title adopted by the great
dynasty of that name in Babylonia which ruled the Mesopotamian empire
for about six centuries, from about 1800 B.C., and who are now generally
admitted to have been Aryans. And Kasi also occurs as a personal
name of Phoenicians in inscriptions in Egypt.2
This Kasi title is thus now disclosed as the Phoenician source
of the "Cassi" title borne by the ruling Briton Catti
kings of pre-Roman Britain down to Cassivellaunus (see later), who
minted the "Cas" coins bearing the Sun-horse and other
solar symbols (see Fig. 11).
FIG. 11. Cassi Coin of Early Britain inscribed "Cas" with
Sun-horse.
(After Poste.)3
The Early Aryan Kasi are referred to in Vedic literature as offerers
of the sacred Fire and the especial proteges of Indra. And in Babylonia
the Kassi were ardent "Sun-worshippers" with its Fire
offering; and were devotees of the Sun Cross, which is very freely
represented on their sacred seals and monuments, in the various
forms of St. George's Cross, the Maltese Cross (see Figs., Chap.
XX). This fact is well seen in the engraving on the sacred official
seal-
--------------------------------------------------------------------------------
1 Details with proofs in my Aryan Origin of the Phoenicians.
2 C.I.S., 112b, etc.
3 P.B.C. 45. Two of these "Cas" Briton Coins, of different
mintages, and including this one, are figured by Dr. Stukeley in
his Coins of the Ancient British Kings, Lond. 1765, plates 4, 2,
and 3. This particular coin is also figured in Gibson's ed. of Camden
(Pl. II, 4); but Evans, in referring to the "Cas" legend
(E.C.B., 23i), appears to confuse it with a different coin having
no Cas legend, namely Beale's pl. iii, Fig. 7.
--------------------------------------------------------------------------------
p.49: KASSIS PLOUGHING UNDER THE CROSS
cylinder here reproduced (see Fig. 12). This shows the pious Aryan
Cassis of Babylonia about 1350 B.C. ploughing and sowing under the
Sign of the Cross, which, we shall find later, was their emblem
of the Aryan Father-God of the Universe, as the Universal Victor.
This now explains for the first time the hitherto unaccountable
fact of the "prehistoric" existence of the Cross, which
is sculptured on this Newton Stone and on the many still surviving
pre-Christian monuments with solar emblems in the British Isles,
as we shall see later; and also the Cross symbol with other solar
emblems on the pre-Roman coins of the Catti and Cassi kings of Early
Britain. It also now
Fig. 12. Cassis of Early Babylonia ploughing and sowing under the
Sign of the Cross.
From a Kassi official seal of about 1350 B.C.
(After Clay.)
Note the plough is fitted with a drill, which is fed by the right
hand of the sower from his bag, and the corn seed passes down directly
into the fresh furrow opened by the plough.
explains the "Cassi" title used by these pre-Roman Briton
kings-a title in series with "Ecossais" for "Scot,"
as seen later-as well as the "Kazzi" and "Qass"
title of the Phoenician author of this votive Cross at Newton and
his Aryan racial origin. It also illustrates the fact, as we shall
find later, that husbandry, with the settled life, formed the basis
of the Higher Civilization of the Aryans, as the Aryans were the
introducers of the Agricultural Stage in the World's Civilization.
Indeed, so obviously "Aryan" was the language of
--------------------------------------------------------------------------------
p.50: PHOENICIAN ORIGIN OF BRITONS & SCOTS
these Kassis of Babylonia, that most modern Assyriologists now admit
that the Kassis were Aryan in race as well as speech. But yet, although
Assyriologists mostly admit that these Kassis were apparently affiliated
to the Khatti or Hittites, they nevertheless refuse the logical
inference that the latter also were presumably Aryans.
His personal name "Ikhar," "Ixar," or "Icar,"
also significantly confirms his royal Kassi ancestry. This name
was borne not infrequently by Kassis of Babylonia in their still
extant legal and business documents, etc., of the second millennium
B.C. It occurs therein in the varying dialectic spelt forms of Ikhar
or Ixar, Ikhur, Ikkaria, Igar, Akhri, Agar, Agri, Ekarra, and Ekur1;
and amongst the Hittites of the fourteenth century B.C., as "Agar."2
These vagaries in the phonetic spelling of the name, reflected also
in the variation in spelling it on the Newton Stone itself, are
merely in keeping with the notorious vagaries in the phonetic spelling
of personal names, even by the individual himself, down to modern
times, until printing has nowadays stereotyped the form of spelling.
Thus we have the well- known instance of Shakespeare, who is said
to have spelt his own name over half a dozen different ways in the
same document. The meaning of this personal name possibly has an
especial Phoenician significance. The land of Phoenicia and the
Amorites was called by the Babylonians, who not infrequently interchanged
the vowels, Akharri or Axarri or "Western Land."'
The title of S(i)luyri or "S(i)lwor," suggests the ethnic
name of "Silur-es" applied by some late Roman writers
to the people of South Wales bordering the Severn. But these Silures,
described by Tacitus as dark-complexioned and Iberian,4 were clearly
non-Aryan; and there is no suggestion in the Ancient British Chronicles
to connect the author of these inscriptions with Wales. This title,
therefore, is probably the designation of his subclan; though it
may possibly
--------------------------------------------------------------------------------
1 C.P.N., 45, 50, 51, 78, 85, 149, 152.
2 Ib. 45.
3 M.D., 30.
4 Tacitus, Agricola ii.
--------------------------------------------------------------------------------
p.51: CASSI SUN-CROSSES IN BRITAIN
designate a Silurus district in Spain,1 from which country he is
traditionally reported to have come immediately, as we shall see,
on his way to Britain.
His further titles of "Prat" or "Prwt" and
"Gyaolownie," or "Gioln" are of such great historical
significance as to require a separate chapter.
Fig. 12A. "Cassi" Sun Cross on prehistoric monument at
Sinniness, Wigtonshire.
(From Proc. Soc. Antiquaries Scotland, by kind permission.)
For many other examples of "Cassi" Crosses in Britain
see Chap. XX.
--------------------------------------------------------------------------------
1 "Silurus" was the name of a maritime mountain in Ancient
Spain (Festus Avienus, Ora maritima 433).
Chapter VII
PHOENICIAN TRIBAL TITLE OF "BARAT" OR "BRIHAT"
AND ITS SOURCE OF NAMES "BRIT-ON," "BRIT-AIN"
AND "BRIT-ANNIA"
Disclosing Aryan Phoenician Origin of the tutelary Britannia and
of her form and emblems in Art.
"And King Barat gave his name to the Dynastic Race of which
he was the founder; and so it is from him that the fame of that
Dynastic, People hath spread so wide."-Maha Barata.1
"Like a Father's Name, men love to call their names."-Rig
Veda.2
THE title of "Prat" or "Prwt," borne by our
colonizing Phoenician Cassi prince on his British monument at Newton,
is now seen to be clearly a dialectic form of the patronymic title
"Barat" or "Brihat" used by the Aryan Phoenicians
as recorded in the Indian epics and in the Vedic Hymns, as cited
in the heading, the Phoenicians being, as we have seen, a chief
branch of the Barats, or the descendants of King Barat, and they
are systematically called "Barat" in the Indian epics
and Vedas. And this Aryan Phoenician title of "Barat"
or "Brihat" is now disclosed to be the Phoenician source
of our modern titles "Brit-on," "Brit-ain,"
and "Brit-ish."
[As explaining the various spellings of this name "Barat,"
it is to be noted that the interchange of the labials B and P is
a not uncommon dialectic change in all languages, and it is especially
frequent at the present day in the highlands of Scotland and in
Wales. It already occurs to some extent even in Sumerian; and in
the Indian Vedas and epics, this particular word "Barat"
is also sometimes spelt Pritu or Prithu and
--------------------------------------------------------------------------------
1 M.B., i ch. 94, verse 3704; and cp. M.B.R., i, 279.
2 RV., 10, 39, 1. Kaegi's translation, 140.
52
--------------------------------------------------------------------------------
p.53: PHOENICIANS AS BRITONS
Brihat (as seen in the heading on p. 1) and Brihad.1 This latter
form, whilst thus equating with the Cymric Welsh "Pryd-ain"
for "Brit-on," also illustrates the further common dialectic
interchange of the dentals t and d, in the spelling of this name.
It also shows that the early pronunciation of this name varied considerably,
and that the i came early into "Brit" or "Briton."]
The Cassi kinsmen of our Cassi Phoenician Briton in Babylonia and
Syria-Phoenicia also used this patronym of Barat freely as a personal
name or title, in the various dialectic forms of Barata, Biriitum,
Paratum, Baruti, Burattu, Burta, Biriidia, Piradi, and Piritum.2
The later Phoenicians also, whilst spelling this title "Barat"
on their coins (as we have seen in Fig. 5, p. 9) that is, in its
full orthographic form, also spelt it, I find, with
FIG. 13. Phoenician Patronymic titles "Parat" and "Prydi"
or "Prudi" on Phoenician tombstones in Sardinia.3
an initial P as "PRT," thus giving practically the identical
form on the Newton Stone; and they also spelt it as "Prydi,"
or "Prudi," thus giving the same form as in the Cymric.
Thus, for example, in the old Phoenician grave stones in Sardinia,
an ancient colony of the Phoenicians, I find that, in two out of
a series of eight tombstones, the Phoenician persons are so designated
(see Fig. 13); and that in a script, closely allied to that of the
Newton Stone, but written in the reversed direction with reversed
letters, presumably, as already noted, for the information of a
Semitic population accustomed to read their writing backwards like
the Hebrews. And it is further significant that the name by which
these
--------------------------------------------------------------------------------
1. Details in Aryan Origin of the Phoenicians.
2. C.P.N., 32, 65, 106, etc.
3. L.P.I., Nos. 4 (line 1), 7 (line 1) and 8 (line 3) on gravestones
from Nora, and now in the museum at Cagliari.
--------------------------------------------------------------------------------
p.54: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Phoenicians call their graves, "Khabr," appears to be
essentially the same as the Gothic term "Kubl," applied
in Runic inscriptions to the funereal barrows of the Goths-the liquid
semi-vowels r and l being freely interchangeable, as in Hal for
Harry, coronel for colonel and the cockney "arf" for "half."
This Phoenician spelling of the Barat title as PRT, in which the
short vowels are unexpressed, as usual in Phoenician, just as they
are similarly unexpressed in our Newton Stone inscription, and in
the Indo-Aryan, Pali and Sanskrit, and in Hebrew, etc., thus gives
a little variety in its reading. It may read either PaRaT or PaRT
or PRaT, thus giving all the three forms of Parat (the equivalent
of Barat), or Part, or Prat, as in the Newton Stone, and the equivalent
of "Brit." In regard to this latter form of Prat or Prwt
on the Newton Stone, we shall find later that the famous Ionian
navigating geographer Pytheas who circumnavigated and surveyed Britain
as far as Shetland about the middle of the fourth century B.C.,
that is, about the time of our Newton Stone inscription, also spelt
the name of Britain with an initial P, calling the British Isles
"Pretanikai"; and "Pret-anoi" continued to be
the name used by Ptolemy and other Greek writers for Britain and
the Britons.
But, although the later Phoenicians of Cilicia, like those of Sardinia
above-noted, whilst using P for B, in calling their chief city-port
Tarsus, by the name of "Parth-enia" or "Place of
the Parths," their remnant or their Aryanized and Phoenicianized
successors thereabouts, so late as about the third century A.D.,
nevertheless continued to call themselves "Barats," as
seen in their coin here figured. (Fig. 14).
The first of these coins tells us that it was a coin of the "Barats
of Lycaonia," which was the ultramontane portion of Cilicia
to the north of the Taurus, and contained, besides the capital city
of Iconium (the modern Turkish capital Konia, a city which was visited
more than once by St. Paul)1, also the ancient city of Barata, to
the south of which (at Heraclea, the modern Ivriz), on the ancient
Hittite highway from
--------------------------------------------------------------------------------
1 Acts 14, 1 and 21; 16, 2.
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p.55: BRITANNIA OF PHOENICIAN ORIGIN
Ephesus and Troy to Tarsus and the Cilician Gates of the Taurus,
are famous herculean Hittite sculptures and hieroglyphs, resembling
those on Briton coins (see Fig. 62 in Chapter XXII.). The Lycaonians
in the Roman period were still confederated with their kinsmen of
Cilicia. The legend stamped on this coin is "The Commonwealth
of the Lycaon Baratas" (Koinon Lukao Barateon); and the Early
Phoenician empire, we shall see later, was held together as a commonwealth
by the confederation of home and colonial city-states.
FIG. 14. Coins of Phoenician "Barats" of Lycaonia, of
third century A.D. disclosing their tutelary goddess "Barati"
as "Britannia."1
a. From Barata City. b. From Iconium City. Note she has the Sun-Cross
or St George's Red Cross as shield.
These coins, with others of the same type elsewhere, are of immense
historical importance for recovering the lost history of the Britons
in Britain and in their earlier homeland, as they now disclose the
hitherto unknown origin of the modern British marine tutelary "Britannia,"
and prove her to be of Hitto-Phoenician origin.
Usually the head only of this goddess is figured on Phoenician
coins, and it is of a fine Aryan and non-Semitic type; see for example
the Phoenician "Barat" coin from Carthage (Fig. 5, p.
9), and Phoenician coins generally. In these coins of Lycaonia the
general resemblance to Britannia
--------------------------------------------------------------------------------
1 a and b, after R.C.P., 368 and 415; and cp. photos in H.C.C.,
pl. i, Fig. 3 and 9. Coin a is ascribed to the period of the Roman
governor Otacilia Severa, 249 A.D.
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p.56: PHOENICIAN ORIGIN OF BRITONS & SCOTS
will be noticed-Britannia hitherto being supposed to have been first
invented by the Early Romans in Britain in the 2nd century A.D.
(see Fig. 15) in practically the identical form still surviving
on our modern British penny.
FIG. 15.-Britannia on Early Roman Coins of Britain.
(After Akerman.)
a. Coin of Hadrian (117-137 A.D.). b. Coin of Antonine (138-161
A.D.).
In these Barat Lycaonian coins Barati is seated in the pose of Britannia,
in the first upon a rock, and in the second on a chair (of a ship)
amidst the waves, the latter being personified by a semi-submerged
water-nymph, as was the conventional method of representing rivers
and the sea, after the nereid model of the Lycians, in the Roman
art of the period to which this coin belongs. She holds a cornucopia
or horn of plenty and in her right hand, in one of the coins, an
object which may be a sceptre, as is figured in her representation
on many of these coins; and in the other she holds the tiller of
a rudder, indicating her marine tutelarship; and beside her chair
on board ship is the shield-like Sun Cross or St. George's Cross
within the Sun's disc, designating her to be of the solar cult.
This latter emblem is now seen to be the origin of the shield bearing
the Union Jack which is figured in the modern representations of
Britannia, but which cannot date earlier than the Union of England
and Scotland in 1606 AD., and was previously presumably the St.
George's Red Cross or the rayed Cross or the rayed Sun itself, as
in these coins. In other coins of Cilicia, Lycaonia, Phoenicia and
other Phoenician
--------------------------------------------------------------------------------
p.57: BRITANNIA ON PHOENICIAN COINS
colonies she sometimes holds a sceptre1 or a standard Cross (see
Fig. 16), or a caduceus2 which latter ensigns of authority were
presumably the source of the Neptune trident now given to her in
her modern British representation. And she sometimes carries a torch4
as in the representation of the "Sun-god" Mithra, the
torch of the Sun, which explains the lighthouse figured beside Britannia
on the old pennies
FIG. 16.-Phoenician Coin of Barati or Britannia from Sidon.
(After Hill.)3
Note she holds a Cross as standard and a rudder amongst the waves.
This beneficent marine and earth tutelary goddess of Good Fortune
has not usually her name stamped on the coins bearing her effigy,
and has been surmised by modern numismatists to be the late Greek
goddess of Fortune (Tyche), the "Fortuna" of the Romans,
a goddess unknown to Homer5, and who first appears in Greek classics
in the odes of Pindar (about 490 B.C.). In this regard it is interesting
to note that the first traditional statue of this goddess of Fortune
(or Tyche) is reported to have been made for the people of
--------------------------------------------------------------------------------
1 H.C.P., 116, 297; H.C.C. on a "Barata" coin she carries
a palm branch of Victory and ears of corn. Pl. 1, Fig. 1.
2 H.C.P., 116.
3 H.C.P., 297; H.C.C. xxvi, 68, No. 14; in Pl. 1, Fig. 2, she carries
a spear.
4 Coins of Syracuse, Brit. Museum, post-card series, xxiv, 5a reverse.
Syracuse was an ancient colony of the Phoenicians.
5 She does not appear in the Iliad and Odyssey, but only in the
apocryphal Hymn to Demeter Ch. 4, 7-20; and see P.D.G. 4, 30; and
Liddell and Scott, Greek Dict. under Tyche.
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p.58: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Smyrna1-that is, an ancient Hittite seaport of the AEgean with rock-cut
prehistoric Hittite hieroglyphs in the neighbourhood.
Her proper name is now disclosed by the Vedic hymns of the Eastern
branch of the Aryan Barats to have been Barati; meaning "Belonging
to the Barats." She is also called therein "Brihad-the
Divine" (Brihad-diva); and she seems identical with Pritvi
or "Mother Earth." Her especial abode was on the "Saras-vati
River," which, I find, was the modern Sarus River of Cilicia
which entered the sea at Tarsus, the "Tarz" of its own
coins (see Figs. later) or Parth-enia, which appears to have been
the first seaport of the Barat homeland. In these Vedic hymns all
the attributes of Britannia are accounted for; her tutelarship of
the waters and of ships, her lighthouse on the sea, her Neptune
trident (as well as the origin of Neptune himself and his name),
her helmet and shield, her Cross on the shield, as well as the cornucopia,
which she sometimes bears upon the Phoenician and Greco-Roman coins,
taking the place of the corn-stalk on the Briton coins.
In the Vedic hymns she is called "The great Mother (Mahi)"2
and "Holy Lady of the Waters"3 and is hailed as "First-made
mother" in a hymn to her son "Napat the Son of the Waters"4
who has a horse [thus disclosing the remote Aryan origin of the
the name and personality of the old Sea-god, Neptune, and his horses,
and accounting for Neptune's trident in her hands.] She is a "Fire-Priestess"5
and "shows the Light"6 [thus accounting for the Lighthouse
on the older British coins with Britannia]. She is personified Fire7
and sits upon the sacred Fires8 [thus accounting for the St. George's
Cross which, we shall find later, symbolizes Fire of the Sun]. She
is associated with the twin horsemen of the Sun (Aswin or Dioscorides),
represented on the Briton coins,9 and coins of Syracuse (an ancient
Phoenician
--------------------------------------------------------------------------------
1 P.D.G., 4, 30.
2 RV., 1, 13, 9, etc. Frequently she is triplicated by treating
her two other commoner titles as separate personalities, called
her "sisters," namely the personified Saras-vati River,
on which she specially dwelt, and personified Food or Oil (Ila);
but in other hymns these three are identified as one with her. R.V.,
2, 1, 11, etc.
3 R.V., 2, 355; 3, 56, 5.
4 R.V., 2, 35, 6.
5 R.V., 2. 1, 11.
6 R.V., 10, 110, 7-8.
7 R.V., 2, 1, 11.
8 R.V., 2, 31, 4; 10, 59, 9.
9 See, for example, Figs. 61, etc., and E.B.C., Pl. G.2 and 3.
--------------------------------------------------------------------------------
p.59: BRITANNIA IN THE VEDAS, ETC.
colony)1, etc. She is "Lady of Health," and "The
Food-bestower"2 [thus accounting for the cornucopia and heads
of corn on the coins]. She "shelters, protects and aids her
Barat votaries"3 [thus accounting for the "Saviour"
(soter) title of the Greco-Roman goddess of Fortune], and she "bestows
good mornings."4 She is "slayer of the leviathan brutes
(vritra),"5 [thus accounting for her warrior's helmet of Hittite
pattern and shield]; and she "speeds forth our cars."6
The name "Fortuna," by which the Romans called this Barat
tutelary goddess of Good Fortune,7 as well as the English word "Fortune,"
now appear to be coined from her title of "Barati"-the
letter F being interchangeable dialectically with P and B, as we
have seen in the Egyptian "Fenkha for "Phoenic" and
in the Greek Pyr for Fire, and P with B; and its affix una or "one"
is now disclosed to be derived from the Hitto-Sumerian ana ("one"),
thus giving the title of "The one of Barats" (or "Fortune").
The o came in dialectically like the w in Prwt on the Newton Stone
and the u in Brut, the name of the first Briton king in the Ancient
British Chronicles, as we shall see later. "Fortuna" was
figured in identical form and symbols with Barati and Britannia
and in the same associations with water.8
Further striking positive inscriptional proof of this Barati title
for the Aryan marine tutelary (Britannia) and also of her Phoenician
origin is now gained from the records of Ancient Egypt and Mesopotamia,
both of which lands are now disclosed in these pages to have derived
their Civilization from the Aryan Phoenicians.
--------------------------------------------------------------------------------
1 Coins of Syracuse, Brit. Museum post-cards xxiv, Figs. 1, 2, 7,
and 9; and see below, note 6.
2 R.V., 2, 3, 1, 4, as Brihad-the-Divine.
3 R.V., 1, 22, 11.
4 R.V., 3, 6, 23.
5 R.V., 2, 1, 11.
6 R.V., 2, 31, 4. This speeding of cars she is said to perform in
association with the Aswins (or Dioscorides), solar horsemen, thus
explaining her representations on the Syracuse coins (see footnote
1), as well as figures holding the rudder, and standing on the prow
of ships in the coins.
7 The special temple to Fortuna in Italy was at Praeneste, on a
tributary of the Tiber, not far from where the exiled Trojan AEneas,
the traditional ancestor of the first Briton king, established his
Latin capital.
8 As "Fortuna," inscribed Roman altars to her were found
in the baths on Roman wall at Castlecarry and at Bowes in Yorks
(G. Macdonald Roman Wall, in Scotland, 343,); and there are others
to her as "Britanni" (Ib. 329).
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p.60: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Amongst the deities of Ancient Egypt is a protective goddess named,
"Bairthy,1 goddess of the Water," whose name and functions
are thus seen to be precisely those of the Aryan tutelary Barati
(or Britannia). She is one of several deities in the Egyptian pantheon
who are called by Egyptologists "foreign," or imported
from Syria and elsewhere, notwithstanding that several of the leading
"indigenous Egyptian" deities, such as the Sun-god Horus,
Osiris and Isis are also admittedly imported, also from "Syria"
in certain traditions; and, according to Egyptian myth, this particular
"Goddess of the Waters" (Bairthy) herself was "the
mother" of the above-cited triad. 2 And under her title, in
the inscription below, as "Goddess of the Waters," she
is also of the solar cult and supports "the Boat of the Sun-god."3
She is represented in art, moreover, by the ancient Egyptians (see
Fig. 17) as a seated queen in the same general form and pose as
in the Asia Minor coins of
FIG. 17. Brit-annia tutelary of Phoenicians in Ancient Egypt as
Bairthy, "The Mother of the Waters" (Nut) or "Naiad."
(After Budge.)
Compare the horns on her head with those of "Barat" on
her coin from Carthage Fig. 5, p. 9.
--------------------------------------------------------------------------------
1 This is the spelling of the Egyptian hieroglyphs of her name (see
Fig. 18 below) by the generally recognized phonetic transliteration;
but it is rendered "Bairtha" in B.G.E., 2, 281. In the
spelling of her title "Nut" or "Goddess of the Waters"-which
appears to be a variant of "Naiad" -the determinative
sign for "Sky" is sometimes, as here, omitted; see B.G.E.,
2, 108.
2 B.G.E. 2, 109.
3 Ibid. 2, 99, and Fig. there.
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p.61: BRITANNIA IN ANCIENT EGYPT
Barati (Fig.14, p. 55), and bearing a similar pitcher on her head
(symbolizing the Waters) and holding a long spearlike sceptre and
the handled Cross-sceptre, corresponding to the Cross on the throne
of Barati and on the shield of Britannia.
She is further entitled "The Lady Protector of Zapuna,"1
a seaport city which is usually identified with the "Zephon-by-the-sea"
of the Hebrew Old Testament account of the exodus of the Israelites
from Egypt to the Sinai desert.2 But this name, usually transliterated
"Zapuna," reads in full in the Egyptian hieroglyph texts
ZA-PUNAQ(m),3 and thus appears to mean "The Sailings of the
Punaqs (i.e., of the Phoenicians)"4 (see Fig. 18 for the hieroglyphs
of her name and title).
But the more important and presumably original city or district
of "Za-Puna(q)," with its temple to its protective tutelary,
of which the Suez one appears to have been only a transplanted namesake,
was situated significantly in Northern Phoenicia.5 This Phoenician
place is also mentioned by an Assyrian king about 950 B.C. under
the title of "The country of Bi-'i-li Za-Bu-na(or Za-pi-na)"
designating it as under the protection of the Lady of Bil or Bel,6
--------------------------------------------------------------------------------
1 See f.n. 3.
2 Exod. 14, 2. Near Suez and thus presumably a port of the Phoenicians
who were the chief mariners of the Egyptian coast and Red Sea, and
who in the time of Solomon had two ports in the other northern arm
of the Red Sea (1 Kings, 9, 26, etc.) and who still had several
river-port settlements in Egypt so late as the time of Herodotus.
3 Budge, op.cit. 2, 281 spells it "Tchapuna" by transliterating
the letter Z as Tch, and by omitting.the last hieroglyph which has
the value of Qm or Q. This latter sign was used in later times as
a "determinative" (or sign to fix the meaning of a word)
for foreign tribes and cities; but "in the Old Kingdom"
its use as a "determinative" was very limited (G.H.52);
and when so used it is not usually used by itself as here, but is
followed by the sign for country or people, neither of which occur
here. Yet even if it be treated as this foreign tribal affix to
the name "Puna," the latter may still represent the Egyptian
Pa ag or Fenkha or "Phoenician," because the Egyptians
were in the habit of dropping out the final G or Q or Kh of this
name, as seen in their "Bennu" for the "Phoenix,"
Sunbird of the Phoenicians, and the Roman Pun (or "Punic")
for Phoenician; and the Egyptians were in the habit, as we shall
see, of substituting Q for G, K and Kh.
4 Za="to travel, to sail;" see P.V.H., 731-2 under "Ta";
and B.E.D., 894 under "Tch."
5 Mueller Asien and Europa, 315.
6 In an inscription of Tiglath Pileser II. for which the cuneiform
is cited by B.G.E., 2, 282 with transliteration as "Ba-`-li
Sa-pu-na."
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p.62: PHOENICIAN ORIGIN OF BRITONS & SCOTS
the Father-god and Lord of the Sun. Moreover, this "Lady Protector
[Bairthy] of Za-pu-na [-gu ?]"1 is invoked by a Babylonian
emperor about 680 B.C. as "a Phoenician god across the Sea"
to bring down upon the ships of his enemies at sea an evil wind
to destroy them and their rigging2-that is precisely the especial
function of the Aryan Phoenician Barati.
FIG. 18. Egyptian hieroglyphs for the Goddess Bairthy of the Phoenician
sailors.
Moreover, the hieroglyph sign employed for spelling this word Za
is not the usual serpent-viper sign, but it is the Fire-drill (see
the sign above the letter z in Fig. 28). This picture-sign - whilst
giving us the picture of the later-developed form of the two sticks
of the Fire-drill for producing the sacred fire by friction for
Sun-worship, in which the lower one is the matrix and the upper
one the revolving stick, which was rapidly rotated between the palms
of the operator until fire resulted-appears to be of special Phoenician
import, to designate that land of Bairthy as the Land of Phoenicia,
for the Phoenicians freely used the Fire-drill symbol for the Sun,
as we shall see. Za, spelt by the same signs as in the above (Fig.
18), not only means "to sail, make
--------------------------------------------------------------------------------
1. The cuneiform text (see next note) has two signs after na, the
first of which is possibly gu, which would give Za Panagu, wherein
the latter name would be "Phoenicia."
2. Kuyunjik fragment Brit. Museum Cuneiform Text, No. 3,500, Col.
4, 1. 10. B.G.E. 2, 282. The cuneiform word therein rendered "river"
primarily means "Sea."
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p.63: BRITANNIA IN CRETE
passage"1 but also "Fire-drill or Fire-stick;"2 and
this name is also spelt more fully in the Ancient Egyptian as Zax
with the determinative sign for "wood"3 Now this is the
literal Sumerian word for Fire-brand (Zax)4 with the synonym of
Bil (or Gi-Bil The Great Bil or god Bel), and it also is pictured
in Sumerian writing by a Fire-Drill, with the revolving stick in
the palm of the hand; thus disclosing again the Sumerian origin
of an ancient Egyptian fundamental cultural word. And Za-hi was
an actual Egyptian title for the whole Phoenician coast;5 and thus
presumably designated it as "The Land of the Fire- cult."
Thus the tutelary Bairthy of the Ancient Egyptians and Assyrio-Babylonians
appears to have been designated by them as "The Warrior Water-goddess
of the Sailor Phoenicians of the Land of the Fire-drill cult."
The significance of this Fire-cult of the Phoenicians for this votive
Sun-monument of the Phoenician Barat at Newton and elsewhere in
Early Britain will appear later.
Besides being the original of Britannia, this Phoenician tutelary
Barati, or Brihad-the-Divine, is now seen to be presumably the Brito-Martis
tutelary goddess of Crete, an island which, we shall see, was early
colonized and civilized by the Phoenicians, who are now disclosed
as authors of the so-called "Minoan" Civilization there.
This goddess Brito-Martis was a Phoenician goddess, according to
the Greco-Roman legends.6 She was the divine "daughter"
of Phoinix, the Phoenician king of Phoenicia, and was armed like
Diana, with whom she was latterly identified,7 with weapons for
the chase, as she is also represented on Early Hittite seals,8 and
like the tutelary goddess Parthenos, a form also of
--------------------------------------------------------------------------------
1. B.E.D., 819.
2. Ib., 894b, see under Tcha. 3 Ib. 894a, and Za-tu also means "Fire,
Burn," 900b. 4 See Br. 4577 and P.S.L., 362. 5 Maspero Hist.
anc. de L'Orient, cited by P.V.H., 736.
6 Callimachus' Hymn to Artemis; and Antonius Liberalis, Metamorphoses,
ch. 30.
7 S. 478, 12.
8 C.S.H., 1922. Pl. 1 Fig. 1, and p. 17. The place of origin called
"Lulubi," we shall see, is Halab or modern Aleppo in Syria-Phoenicia.
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p.64: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Diana.1 She sailed from Phoenicia to Argos in Southern Greece, with
its cyclopean masonry buildings of Hitto-Phoenician type at its
old capital Tiryns. Thence she sailed to the adjoining island of
Crete, where, pursued by the unwelcome attention of her admirer,
Minos, she escaped by retreating to the sea--that is to the element
of Barati and Britannia and the Barats. She then sailed to Aegina,
an island in the AEgean off Athens, and disappeared there at the
spot where stands the temple of Artemis or Diana.
The British bearing of this identity of Barati and Brito-Martis
with Diana is, as we shall see later, that the first king of the
Britons had Diana (who bore also the title of "Perathen"
or "Britannia") as his tutelary, and on arrival in Britain
is reported to have erected a temple to Diana on Ludgate Hill (on
the site of the modern St. Paul's), and vestiges of this pre-Christian
Diana temple there have survived. Indeed this Brito-Martis myth
of the martial Barati of the Phoenicians seems to have been imported
also by the Phoenicians with their Sun-cult into Britain, and to
be presumably the source of the old popular phrase, still floating
about in provincial Britain, of "O my eye and Betty Martin!"
This phrase now appears to preserve possibly an old traditional
invocation to the martial tutelary of the Britons, Barati or Britannia,
wherein her name is shortened into Betty like the Irish "Biddy"
for Bridget and couched in the popular and once common dog-latin
form of the invocations in the Romish Church liturgies: "O
mihi Brito-Martis"; if the first part of the sentence does
not actually preserve an invocation to her under her old title of
Mahi or "The great Earth Mother," the Maia of the Greeks
and Romans, and the goddess "May" of the British May-pole
spring festival.
--------------------------------------------------------------------------------
1 "Parth-enos" as a title for Diana and Athene appears
to have been coined by the Greeks from that of Barati. It is used
by Homer for a stately young wife (Iliad 2, 514), and for a maid
or virgin (Iliad 22, 127, etc.). A siren rock amid the sea near
Sicily was called "Parth-en-op" (S.1, 2, 13) wherein op,
we shall see, was a Hitto-Phoenician affix for a "high"
site. And the Parth-enios River in the Paphlagonian coast of the
Euxine flowing from Midas city with Hittite remains, and inhabited
by Trojan allies, Cauc-ones [Cassi ?] and Heneti or Veneti (S. 543)
who accompanied AEneas in his flight from Troy, and the significance
of which for Britain history will appear later, was a traditional
abode of Diana or Parth-enos.
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p.65: ORIGIN OF NAMES BRITON AND BRITAIN
The names "Brit-on" and "Brit-ain" and "Brit-ish"
also are derived from this Early Phoenician "Barat" title.
The former two names, we are told in the Ancient British Chronicle,
as seen later, were given to the people and the country by the first
king of the Britons in Britain, after his own patronymic name. The
original form of the name "Brit-on" is now disclosed to
have been "Barat-ana " or "Brihad-ana." The
affix ana in Hitto-Sumerian means "one" and is now disclosed
as the primitive Aryan-Sumerian origin of our English word "one"
and of the Scottish "ane" (which latter is seen to preserve
more faithfully the a of the original Sumerian word) as well as
the Sumerian source of the Greek and Roman ethnic affix an or ene.l
Thus "Barat-ana" or "Brihat-ana" modernized
into "Brit-on" means "One of the Barats or Brits."
The earlier form of the name is better preserved in the name Dun-Barton
or "Fort of the Bartons (or Britons)." We have already
seen that it was spelt "Pryd-ain" by the Cymric Welsh
and Pretan-(oi) by the Greeks. But the earlier form was simply "Barat,"
in series with the "Prwt" or "Prat" of the Newton
Stone.
Similarly, "Brit-ain" for the "Land of the Brit,"
presumes a like original "Barat-ana" (or Brihat-ana),
having for its affix the same Hitto-Sumerian ana. And this geographic
use is in series with the Indo-Aryan names, Rajput-ana for "Land
of the Rajputs," Gond-wana for "Land of the Gonds,"
etc.; the Cappadocian Cataonia or "Land of the Catti,"
and the old Persian Susi-ana for Land of "Susi," and Airy-ana
or Air-an, the older form of Ir-an or "Land of the Aryas or
Aryans" for Persia. The Anglo-Saxon vagaries in spelling the
name "Britain" well illustrate the dialectic variations
in spelling proper names before the introduction of printing, and
before the influence of the journalistic press has only relatively
recently fixed the spelling of words rigidly in one stereotyped
form--an important historical fact which
--------------------------------------------------------------------------------
1. This Sumerian ana is thus disclosed to be the Hitto-Sumerian
source also of the Latin una "one," Greek oin-os, Gothic
einn, ains, Swede en "one"; Sanskrit anu "an atom"
(i.e., the one separate particle); each by each and ani "a
pin" - and the written Sumerian sign for this word "one"
had the form of a pin.
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p.66: PHOENICIAN ORIGIN OF BRITONS & SCOTS
requires always to be borne in mind when dealing with the ancient
variations in spelling the same name:-
The Anglo-Saxons spelt the name "Britain" in their documents
never as "Britain," but Bryten, Bryton, Breoton, Breoten,
Breten, Broten, Brittan, Britten, Britton and Brytten.1
His further title of "Gy-aolownie" or "Gi-oln"
requires a separate chapter to itself, as it discloses the identity
of the Phoenician author of these inscriptions, Prwt or Prat, with
the traditional "Part-olon king of the Scots" of the fourth
century B.C., of the Ancient British Chronicles and the legends
of the Irish Scots.
--------------------------------------------------------------------------------
1 B.A.S., 52.
Chapter VIII
PHOENICIAN BARAT OR "BRIT" AUTHOR OF NEWTON STONE INSCRIPTIONS
DISCLOSED AS HISTORICAL ORIGINAL OF "PART-OLON, KING OF THE
SCOTS," AND TRADITIONAL FIRST CIVILIZER OF IRELAND ABOUT 400
B.C.
Disclosing Hitto-Phoenician Origin of clan title "Uallana"
or "Vellaun(us)" or "Wallon" of Briton King
Cassi-wallon of Cad-wallon and of "Uchlani" title of the
ruling Cassi Britons.
"The Scots arrived in Ireland from
Spain. The first that came was
Parth-olomus [Part-olon]; NENNIUS History of the Britons, 131
"The clan of Geleoin, son of Erc-ol
[Ihr?] took possession of the islands
of Orc [Orkney] . . . that is the
son of Partai . . went and took
possession of the North of the Island
of Breatan."-Books of Lecan and
Ballymote.2
THE patronymic title of "Prat" or "Prwt" used
by this Phoenician Barat author of the Newton Stone inscriptions,
taken in conjunction with his clan-title of "Gy-aolownie"
or "Gi-oln"--now seen to be the "Geleoin" clan-title
of the Irish-Scot histories above cited, and a name which drops
in Briton, Gaelic, and Welsh its initial Gi, becoming "olon"
or "Wallon"-leads us to the discovery of the historical
identity of that king, with far-reaching effects upon the pre-history
of the Britons and the hitherto unknown sources of their British
Civilization. And it at the same time rehabilitates and establishes
still further the historicity of
--------------------------------------------------------------------------------
1 In the Irish-Scot originals of Nennius' (Ninian's) Latin history
the original form of the name is "Part-olon."
2 In S.C.P., 23. The text gives Geleoin pp. 33, etc., often transcribed
"Gleoin."
67
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p.68: PHOENICIAN ORIGIN OF BRITONS & SCOTS
the Early British Chronicles and the traditional history books of
the Irish-Scots, as cited in the heading, and in more detail below.
The juxtaposition of these two titles of the Phoenician Barat calling
himself Ikr or Icar, namely Prat or Prwt and "Gi-oln,"
coupled with the fact that the second inscription was in the Ogam,
the especial sacred script of the Irish-Scots, suggested to me that
the author was the actual historical original of "Part-olon,
king of the Scots" and "son of Erc-ol Parthai," who,
according to the Ancient British and Irish histories, arrived from
the Mediterranean by way of Spain about 400 B.C. in the Orkneys,
and who first colonized and civilized Ireland. Further examination
fully confirmed and established this identity.
But before examining this evidence, his clan-title of "Gy-aolownie,"
or as it is written in the Ogam "Gioln," first requires
some notice. This name "Gy-aolownie" or "Gi-oln"
is clearly the clan-name "Geleoin" or "Gleoin"
of the Irish-Scot histories, to which belonged the first traditional
King of the Scots in Ireland, Part-olon, and the clan which colonized
North Britain in the prehistoric period, as cited in the heading,
and also repeatedly referred to in the Irish traditional books.
In the following further reference from these books we seem to have
a memory of Part-olon's temporary location in Spain in the name
"Icathir-si," which appears to be the "Agadir"
name of the ancient Phoenician city-port of Gades, the modern Cadiz,
outside the Pillars of Hercules; and also a memory of his remoter
port of Tarsus, the ancient Tarz or Tarsi port of Cilicia, in the
"Traicia" of this record:
"In the same year came [to Erin] . . . from the land of Traicia
[Tarsi, ?] the clan Geleoin . . . Icathir-si [Agadirs] was their
name, that is . . . son of Part-olain."1
That title also is seen to be obviously the original of the second
half of the title of "Katye-Uchlani," applied by Ptolemy,
the Greek geographer of Early Britain topography,
--------------------------------------------------------------------------------
1 Book of Lecan fol.286, and S.C.P., 30, and 323. See M.D., 315,
for detailed note.
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p.69: NEWTON STONE BY KING PART-OLON
to the ruling tribe of Britons who occupied the home-province of
the paramount king of the Britons in Caesar's day, namely Cassi-Uallaunus,
or Cassi-vellaunus, which extended from the Thames to the Wash and
Humber (see later). And it is also seen to occur in its shortened
form by dropping the initial G in the name of that king himself,
as Cassi-Uallaun, the Cad-Wallon of the Cymri. This identity is
seen in the equation:-
Newton Irish-Scot Ptolemy Roman Cymric
Stone Books
Gy-Aolownie = Geleoin = Uchlani = Uallaun(i) = Wallon
or Gi-Oln Gleoin
The origin and meaning of that clan title now prove to be Hittite.
The word Ilannu is defined in Babylonian as "The Hittite,"1
whilst Allanu is "an oak"; and "Khilaani" or
"Xilaani" is defined as "a Khatti (or Hittite) word
for a corridor and porticoed windowed building or palace";
and it was especially used for Hitt-ite buildings in Cilicia;2 and
was imitated by the Babylonians.3 This Khilaani is obviously cognate
with the Akkadian Khullanu or Xullanu "wooden";4 which
thus discloses the Hitt-ite or Akkadian origin of the Greek word
for "wood" Xulon or Xylon, and also of the English "Yule,"
which significantly is spelt in Gothic, Juile or Jol, and in Early
English and Anglo-Saxon Guili or Geola, which also illustrate the
dropping out of the initial G in the later word. It thus presumably
designated originally the wooden character of these corridors and
porticoed palaces of the Hittites, and latterly was applied to the
builders themselves. The Phoenician branch of the Hittites were
famous for their superior wood-craft as well as their masonry buildings.
Thus Solomon says to the Phoenician king of Tyre, "Thou knowest
that there is not among us [Israelites] any that can skill to hew
timber like unto the Sidonians [Phoenicians]."5
--------------------------------------------------------------------------------
1 C.P.N. 31; also name of Kassis; ib. 85. 2 M.D. 315.
3 Thus in the sixth campaign of Sennacherib the latter says (I.
82) that he erected a building "like a palace of the Khatti-land,
which is called in the tongue of the Muru (or "Amorite"
section of Hittites), Khilaani (or Xilaani)."
4 M.D., 315. See S.E. D. under "Yule." 5 I Kings 5, 6.
--------------------------------------------------------------------------------
p.70: PHOENICIAN ORIGIN OF BRITONS & SCOTS
It thus appears that the Khilaani timber-palaces of the Hittites
with their porticoed windows and corridors were of the Gothic type,
which is essentially a wooden style of architecture, especially
as we shall find that the Hittite or Khatti or Guti were the primitive
Goths. The Gothic style of architecture is nowadays supposed to
have arisen no earlier than in the twelfth century of the Christian
era ; but I long ago showed that it was used by the Indo-Scythians
or Indo-Goths or Getae (i.e., Catti), in the second century A. D.,
in their sculptured representations of temples on the northwest
frontier of India,1 And this identity of the Hittites with the Goths
now also explains the occurrence of the Gothoid arch in several
ancient buildings of the Hittites in their old capital at Boghaz
Koi in Cappadocia, dating back to at least about 1500 B.C.
As a clan-title, this "wooden palace" builder's title
is found in Herodotus as Gelonus, the son of Hercules the Phoenician2
and Gelon, a contemporary King of Syracuse, a Phoenician settlement.
It was probably used to distinguish culturally the manorial palace-dwelling
Hittite overlords as "The Hall-dwelling aristocracy" from
the lowly aborigines who lived mostly in caves or underground abodes,
such as "Picts' houses." This wooden-palace origin for
it appears probable also from the tribal title of "Geloni,"
mentioned by Herodotus, for a colony of fur-trading merchants in
the Don Valley of Scythia or Goth-land (see Map), whose city was
built entirely of wood, with "lofty" walls and temples,3
and, like the Phoenicians and Early Britons, they were worshippers
of the Corn Spirit Dionysos (see later) and they came from "the
trading ports" of Greece,4 suggesting Phoenician ancestry,
as the Phoenicians were the chief traders in the ports of Ancient
Greece.
In the form of Khiluni we actually find it used as a personal name
amongst the Kassis of Babylonia, with the variant of
--------------------------------------------------------------------------------
1 See official reports of my deputation to collect "Greco-Buddhist"
sculptures from Swat Valley for Imperial Museum, Calcutta in 1895.
And L. A. Waddell "Greco-Buddhist sculptures from Swat Valley"
in Trans. Internat. Oriental Congress, Paris, 1897. Sec. 1, 245,
etc., when the photographs of these early Gothic arches were demonstrated
by me.
2 Herodotus, 4, 10, 3.
3 Ib. 4, 108, 109.
4 Ib. 4, 109.
--------------------------------------------------------------------------------
p.71: GIOLN TITLE AND BRITON "WALLON"
"Gilian."1 This clan-title was also used by the Britons
of Brittany in its ancient form of "Gualen,"2 as well
as by the Cymri for one of their chief seaports (in Carmarthen)
Cet-gueli, the modern Kid-welly, which, the British Chronicles tell
us, was an ancient port of the Scots or Ceti (i.e. Catti).3 And
dropping its initial G (like the gueli in Cet-gueli becoming welly)
to form "Uallaun" it was the royal clan-title of the paramount
Briton king of the Catti and Cassi of Britain, Cassi-uallaun or
Cad-wallon, and also the ruling Briton clan-title throughout a great
part of Britain.4 One of the latter inscriptions, with a variant
of "Katye-uchlani," is of especial interest here. It records
the early Scottish clan-title of "Cat-uallauna" upon a
monument of the second or third century A.D., near the south end
of the Roman Wall at South Shields on Tyne.5 This fine artistic
monument of a Briton lady (see Fig. 19, p. 73), as its inscription
tells us, was erected significantly by a Syrian "Barat"
from the ancient Phoenician city of Palmyra, on the old trade-route
from Tyre and Beirut to Mesopotamia, a city possessing a famous
temple to the Phoenician Sun-god Bel, with a colonnade nearly a
mile long. Its dedicator calls himself thereon "Barates,"
and records that he married a lady of the "Cat-uallauna"
clan, whose death he mourns with the single pathetic word "Alas!"
Incidentally this monument is of great historical importance in
showing
--------------------------------------------------------------------------------
1 C.P.N., 77 and 80.
2 "Kad-Gualen" occurs in the ancient Breton chartulary
of the Abbey of Beaufort (R. Maclagan Our Ancestors, 332).
3 N.A.B., 14; Giles' ed. 389.
4 Uellaunius occurs in an inscription at Caerleon, the ancient Briton
capital at Monmouth (Corpus Inscrip. Latin. Berlin, 7, No. 126)
Cat-Uallauna as clan-title of a Briton lady in inscription of about
the second century at South Shields (Ephemeris Epigraphica 4, p.
212, No. 718a). Similarly, "Ceti-loin" as royal clan-title
in an inscription of about fourth century at Yarrow in Selkirkshire.
Catuuelauni occurs as name of tribe on monument of about third century
at Castlesteads, Cumberland. C.B., 3. 456. Uelauni was a clan of
Alpine people (Corpus Inscript. Latin. 5, No. 7817, 45) and Uelaunis,
a man's name or title in Ancient Spain (ib. 3, No. 1589, 1590),
where "Cat-alonia" is the name of an old province of the
Phoenicians there.
5 For details of this monument see Northumberland Archaeolog. Socy's
Ephemeris in previous note. I have personally examined this fine
sculpture more than once in company with my old friend Dr. Jas.
Drummond, formerly resident there, and to whom I am indebted for
fine photos of the monument and its inscriptions by Miss Flagg.
--------------------------------------------------------------------------------
p.72: PHOENICIAN ORIGIN OF BRITONS & SCOTS
that a Barat merchant from Syria-Phoenicia had come to Britain in
the second or third century A.D., and had intermarried there with
a Barat or Briton kinswoman of the Cat-uallauna or "Cath-luan"
royal clan.
This Cat-uallauna clan also existed in the Selkirk district of
Scotland about the fifth century A.D. At Yarrow stands a funereal
monolith with a rustic Latin inscription of about the fifth century
A.D., dedicated to the memory of a chieftain of the "Ceti-loin"
clan-a monument which I have personally examined and taken a squeeze-impression
of its inscription.1
The local tradition also of this "Gy-aolownie" or "Gi-oln"
clan-title seems significantly to have survived in the neighbourhood
of the Newton Stone in "Clyan's Dam," the name of an embankment
near the Don to the South of the Mount Bennachie (see map, p. 19)
and in the adjoining "Cluny," or anciently Clony or Kluen2,
castle in the neighbourhood. And in the latter usage it seems noteworthy
that the epithet is parallel to the use of "Khilaani"
to denote a Hittite palace.3
[The dropping out of the initial guttural G is a not uncommon dialectic
change ; thus it is seen in this actual word as "Cet-gueli"
becoming the modern- "Kid-welly"; similarly "Gwalia"
becomes "Wales"; "Gwite" or "Guith"
(the other name for the Isle of Wight even in Alfred's day) becomes
"Wight"; and "William" is the remains of an
earlier "Gulielm" or "Guillame"; and Catye-uchlani
became "Cat-wallaun," or "Cad-wallon." Thus
"Prat-gioln" of our Newton Stone inscription, presumably
with the meaning of "Prat-the-Lord,"4 became dialectically
"Part-olon." And be the meaning of "gioln" what
it may, the fact nevertheless is clearly established that "Prat-gioln"
is the source of the later form of "Part-olon."]
--------------------------------------------------------------------------------
1 The first lines read Hic memoriae Ceti-loin, followed by what
Mr. Craig Brown reads as ennig fii princep et nudi Dumno gen, etc.
A cast of this monument is in the museum at Hawick.
2 This name has been supposed to be derived from the Welsh glan,
"a brink or side," but apart from the anomaly of a Welsh
name in this locality, its use here as "Clyan's Dam" presumes
a human sense.
3 Similarly "Cluny" is found in France for the famous
galleried monastic palace of that name.
4 In Irish-Scottish, glonn = "champion, hero," in the
Book of Lecan; see C.A.N., 341.
--------------------------------------------------------------------------------
[p.73]
Fig. 19- Briton Lady of Cat-uallaun clan, wife of Barates, a Syrio-Phoenician.
(From sculpture of about 2nd century A.D. in South Shields)1
--------------------------------------------------------------------------------
1. Reproduced by permission of publishers of Handbook to Roman Wall.
--------------------------------------------------------------------------------
p.74: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Thus the Phoenician Barat author of our Newton Stone inscription
is revealed as the historical original of the traditional Part-olon,
the first "king of the Scots," who arrived from the Mediterranean
via Spain about 400 B.C. and introduced civilization into Ireland,
and whose clan colonized and civilized North Britain, as cited in
the heading.
The detailed account of King Part-olon's arrival in Ireland, as
preserved in the traditional histories of the Irish-Scots, the historicity
of which is thus established-now becomes of great historical interest
and importance; and especially the record of his relations with
the North of Britain and Don Valley. At the outset it is to be noted
that in the Latin versions of the Ancient British Chronicles by
the Romish monks Nennius (or Ninian) and Geoffrey, the name "Partolon,"
as it occurs in the Irish-Scot vernacular histories, is latinized
into "Partholomus" in order to adapt it to the New Testament
apostolic name of Bartholomus or Bartholomew.
The account of Part-olon's arrival in Ireland is thus recorded
by Nennius in his history of the Britons written about 800 A.D.1:-
"Long after this (the arrival of the Picts) the Scotti arrived
in Erinn from the coast of Spain. The first that came was Partholonius,
with a thousand followers, men and women. But, a plague coming suddenly
upon them, they all perished in one week."
The statement here that he arrived from Spain is of great significance,
as further evidence of his being an Aryan Phoenician, coming, like
Brut, by way presumably of the famous Phoenician seaport of Gades
(the modern Cadiz) or "House of the Gads (or Phoenicians)"-Gad
being, as we shall see, an especial variant of "Catti"
used by the Phoenicians, and coined upon the tribal title of Khat
or Xat, i.e. "Scot,"; and he is called in the Chronicles
a "Scot." He is also reported by Geoffrey to have come
from Spain; see later.
The traditional place of his landing in Ireland is stated in the
Ogam "Book of Ballymote"2 to have been Scene in the Bay
of Kemnare in Kerry comity, and that place and
--------------------------------------------------------------------------------
1 N.A.B., 13.
2 Dates to about the tenth century A.D. in its present recension.
--------------------------------------------------------------------------------
p.75: PART-OLON IN SCOTLAND & IRELAND
district is significantly the chief seat of the Ogam-inscribed monuments
in the British Isles.1 The old saga says:-
"They landed from their safe barks,
In the clear blue port of the fair land,
In the bay of bright shields of Scene."2
The devastating "plague" above referred to was possibly
the hostile attack of the aboriginal race in Erin called Fomori,
who, the Irish Chronicles tell us, attacked Part-olon and his party,
but were defeated by him in a great battle;3 though Geoffrey's Chronicles,
on the other hand, state that his descendants continued to live
in and colonize ultimately the whole of Erin; and the Irish Chronicles
refer to these descendants of his sons there in later times.
But his inscription in Aberdeenshire now shows that he himself
eventually left Kerry for the North of Scotland - possibly through
a spirit of adventure for fresh worlds to conquer--leaving, according
to tradition, two sons settled in Kerry.4
Some details of Part-olon's voyage from Spain via Ireland to the
North of Scotland are preserved in Geoffrey's traditional Chronicles,
but these appear to confuse his emigration northwards to Aberdeen
with his settlement on the Irish coast of Kerry. Geoffrey records
that Part-olon arrived in Ireland during the reign of the Briton
king named Gurgiunt, who, about 407 B.C., succeeded his father King
Belinus, the twenty-second in direct succession from Brutus (see
Appendix I), and who ruled nominally the whole of Britain from Cornwall
to Caithness,5 with his chief capitals as Osc (or Caerleon) on the
Usk, and Tri-novantum (latterly London) on the Thames. He also inherited
from his father the province of "Dacia" (which, from the
context, was obviously in Denmark, and not the Dacia of the
--------------------------------------------------------------------------------
1 Of the 193 Ogam-inscribed monuments in Ireland 92 are in Kerry;
and in the district of Scene in that county are 16 (B.O.I., 378).
2 Book of Ballymote, trans. by Dr. Connellan, f. 12 ; and compare
K.H.I.J., 67. "Scene" is spelt in ancient texts "Sgene,"
obviously cognate to "Scone," the crowning place of the
ancient Scot kings near Perth.
3 R.H.L., 589.
4 Irish Chronicles call these sons Slainge and Rudraige (Roderick)
K.H.J., 62. 5 G.C., 3, 5.
--------------------------------------------------------------------------------
p.76: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Danube Valley) and he was returning thence through the Orkneys with
his fleet when he met Part-olon there with his fleet.
Geoffrey records: "At that time Gurgiunt was passing through
the Orkney islands, he found thirty ships full of men and women.
And upon his enquiry of them the reason of their coming thither,
their Duke named Partholoim approached him in a respectful and submissive
manner, and desired pardon and peace, telling him that he had been
driven out of Spain, and was sailing round those seas in quest of
a habitation. He also desired some small Part of Britain to dwell
in, that they might put an end to their tedious wanderings; for
it was now a year and a half since he and his company had been out
at sea. When Gurgiunt Brabtruc understood that they had come from
Spain, and were called Bar-clenses, he granted their petition, and
sent men with them to Ireland . . . and assigned it to them. There
they grew up and increased in number, and have possessed that island
to this very day."1
This Orkney location for Part-olon and his fleet whilst on their
voyage from "Spain" appears to be a reference to his sea-passage
from his colony in Kerry to the Garrioch Vale of the Don of Aberdeen,
the site of his monument in question. That portion of the narrative
which describes him as returning from the Orkneys to Kerry is presumably
a confusion, introduced by later Irish copyists and translators
of these ancient chronicles before Geoffrey's time, having substituted
"Ciarraighe"2 or Kerry of "Ireland" (where Part-olon
had, according to the tradition, we have seen, established an Irish
colony) for "Garrioch," the district of our Newton monument
in the north-east of Scotland and not very far distant by sea from
the Orkneys. Geoffrey expressly states that Part-olon "desired
some small part of Britain" -not Ireland, though Ireland is
mentioned later on, presumably to adapt it to the Irish-Scot tradition.
And the relatively short stay of Part-olon in Kerry and his sudden
disappearance from there, ascribed conveniently to "plague,"
would be thus accounted for, as well as his permanent colonization
of the south of Ireland by the two sons left there.
Indeed, I find that positive, more or less contemporary,
--------------------------------------------------------------------------------
1 G.C. 3, 12.
2 This is the Irish form of the name "Kerry," BOI, 16.
--------------------------------------------------------------------------------
p.77: CATTI IN ORKNEY & SCOTLAND
inscriptional evidence for the presence of the early Catti or Khatti
with their Cassi Sun-Cross, in the region of the Orkneys, actually
exists to confirm the historicity of this tradition of the visit
of the early Catti to "the Orkney Islands."
(At Lunasting on the mainland of Shetland ("or Land of the
Shets," which name, as we shall find, is a softened variant
of "Khat," or "Xat," or "Hitt-ite,"
and the "Ceti" of Early Scot monuments) is a pre-Christian
Cross monument hearing an Ogam inscription and on its top a large
engraved Sun-Cross of the "Kassi" type (see later). This
inscription also has proved such a puzzle to Celtic experts, who
have variously deemed it to be "Celtic," "Gaelic,"
"Welsh," etc., that the Celtic scholar, Dr. A. Macbain,
petulantly declares that: "it is neither Welsh nor any other
language!"1 It reads however, I find, without difficulty in
a dialect of the Gothic of the Eddas (see text in foot-note2); and
with strict literalness in translating the Gothic words reads as
follows:-
"(This) Cross at Xattni-Cuh (city) of the Xatl (or Khatt).3
(This) Cross (is erected by) Xahht Manann (son of) Hacc Ffeff (who)
rests aneath,4 weening in hope5 nigh."6
--------------------------------------------------------------------------------
1 W. F. Skene, Highlands of Scotland, 1902, 398.
2 It is published by B.O.I., 365, Pl.49; and compare Southesk P.S.A.S.,
1884, 201f., whose transliteration of the Ogam differs but little
from mine, and in particular he renders the critical names in question
"Xattui-cuh" "Aatts" and "Aahhtt"
respectively, transliterating the same sigh X, when loosely written
as Aa in the two latter instances. On the other hand, Dr. W. Bannerman
(P.S.A.S. 1908, 343f.) reads the inscription in reverse direction
or upside down ! My transliteration of this Lunasting inscription
into Roman letters is as follows-the inherent short a of the consonants
being expressed in small type and the other letters in capitals:
+ XaTTUI CUH XaTTS: ?H XaHHTT MaNaNN: HaCC FFEFF: NEDT. ON Na.
3 The final s in the text XaTTS is the genitive not only in Gothic
but in Hitto-Sumerian and Kassi, and it thus corresponds to possessive
affix 's of the English language, now disclosed to be derived from
the Hitto-Sumerian, through the British Gothic. On the Cult affix,
see subsequent text.
4 The Nedt of the text is the literal equivalent of the English
"neatly" the Gothic Eddie Nedr, the Scandinavian Nad,
"rest," neath, beneath; (compare V.D. 448, 450) and is,
I find, derived from the Sumerian and Kassi Nad "lie down,
resting place." Compare B.B.W. 11, 203 - which is thus disclosed
to be the remote Hitto-Sumerian source of the Scottish "nod"
and English "neath" and "nether."
5 The On of the text is the Eddie On. for Von, Won or Van, the English
"ween" and "fain" and "yearn" and
is usually translated by Scandinavians as meaning "hope"
(c p. V.D., 472, 684,-5). It appears to be derived from the Sumerian
Inu "to plan, heart, secret" (cp. B.B.W. ii, 14, and P.S.L.
192.).
6 The final Na of the text seems the Eddic Na or "nigh"
(cp. V.D., 447).
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p.78: PHOENICIAN ORIGIN OF BRITONS & SCOTS
The terns Cuh for "town" or "city," for this
old town of the Khatti or Xatti in Shetland, where this - "Cassi"
Cross monument is recorded as having been erected, is of especial
Hitt-ite significance. It is now disclosed as being obviously the
equivalent of the common modern name "Koi" for a "town"
throughout the old "Land of the Hittites" in Asia-Minor.
Thus the old chief capital of the Hitt-ites in Cappadocia is still
called Boghaz Koi or "Boghaz town." It also seems to me
to be the Hitt-ate origin of the common modern term for town or
or village in Indo-Persia, namely the nasalized "Ga(n)w."
It also seems to be the Hitt-ate origin presumably of the affix
Cu, Go, Gow of place-names in several of the older centres of civilization
in Scotland, such as "Glas-cu"-the old spelling of "Glasgow"-and
thus giving the meaning of "Town of the Gaels (?)"; "Cads-cu"
or "Town of the Cads (or Phoenicians)," the old documentary
spelling of Cadzow, the original name for Hamilton (residence of
the premier Duke in Scotland) on the Clyde, with its old pre-Christian
Cross (see Fig. in Chapter XIX.); "Lar-go" on the Fife
coast, with its cave-deposits of prehistoric men, "standing
stones" and pre-Christian Cross monuments; "Linlith-gow,"
an ancient residence of the kings in Scotland; and so on.
Further evidence for the presence of early Khatti in the Orkney
region is forthcoming from the district-names on the adjoining mainland.
Thus "Caithness," the ancient "Kataness" or
"Nose (of the Land) of the Caiths or Kata," a people who
are now disclosed to be the Catti or Khatti (or Hittites). And the
contiguous "Sutherland" was, up till the Norse period
of about the ninth century A.D., called "Catuc" or "Catland"1
or "Land of the Cats," that is, the "Catti"
or Hitt-ites. And the Duke of Sutherland is still called locally
"Diuc Cat" or "Duke of the Cats" (i.e., Catti).]
Moreover, the tribal title given to Part-olon by Geoffrey above
noted, as "of the Bar-clenses" confirms still further
his identity with the Phoenician author of our Newton Stone inscription.
This prefix "Bar" is obviously the early contracted form
of "Barat," which was written by the Sumer-Phoenicians
simply as "Ba-ra"; and "clenses" is obviously
a latinized form of our Phoenician's "Gyaolownie" or "Gioln"-the
"Uchlani" title of tire Cassi tribe of Catti, which, we
have already seen, represents apparently the Hittite
--------------------------------------------------------------------------------
1. Cp. Mackay's commentary on Ptolemy's Geography of Scotland in
P.S.A.S. 1908, 80.
--------------------------------------------------------------------------------
p.79: PART-OLON'S PHOENICIAN TITLES
title of "Khilani," and a term which was especially current
in Cilicia.1 whence, our author tells us in his inscription, he
came. And we thus see why the Briton Catti king, with lineage directly
continuous from the first Brit-on king "Brut" (see Appendix
I), and living in the more highly civilized part of Britain in the
south, with only nominal rule north of the Forth (according to the
Chronicles), should have befriended his fellow-clansman Part-olon
in extending Hitto-Phoenician civilization and colonization in this
remoter part of Britain, when he learned that he was of the "Bar-clenses,"
for this was the same Catti or Hitt-ate clan to which that Early
Briton king himself belonged.
The further title given to Part-olon of "Son of Sera or Sru"
in the Irish chronicles2 is a striking confirmation of his Hitto-Phoenician
ancestry. This ancestral name "Sera or Sru" obviously
preserves the patronymic king Barat's front title of "Sar,"
which was the favourite form of the ancestral Barat's name selected
by the founder of the First Phoenician Dynasty in Mesopotamia, who
regularly called himself "Son (or descendant) of Sar."3
It thus attests the remarkable authenticity of the tradition of
the Irish-Scots, whilst further confirming the Aryan Hitto-Phoenician
ancestry of Part-olon, who is now revealed on the solid basis of
concrete history as the first civilizer, not only of Ireland, but
of the north of Scotland, about four hundred years before the dawn
of the Christian era.
The migration of Part-olon from Cilicia to the British Isles about
390 B.C., according to the British Chronicle historical tradition
(see Appendix I), was probably owing to the massacring invasion
and annexation of Cilicia and Asia Minor by the Spartan Greeks in
399 B.C. These Spartan invaders were significantly opposed by the
Phoenician fleet in 394 B.C., but not finally defeated by the Phoenicians
at
--------------------------------------------------------------------------------
1 MD, 315.
2 Book of Leinster (Book of Dun) 15a, 234, etc. "Partolon mac
Sdairn meic Seura meic Sru (see CAN 229). For reading Sera see R.H.L.,
580f. (Goialdus in Topographia Hibernica (Dict. 302, Rolls ed. 5,
p. 140) calls him "Sere filius de stirpe japhet filii Noe (Noah)."
3 Detailed proofs in my Aryan Origin of the Phoenicians.
--------------------------------------------------------------------------------
p.80: PHOENICIAN ORIGIN OF BRITONS & SCOTS
sea till 387 B.C. (see Appendix I). And the escape of Part-olon
about 390 B.C. (and Part-olon is recorded to "have been driven
out" of his country), occurring in this interval of the occupation
of Cilicia by the Spartan enemies of the Phoenicians is significant,
and is in keeping with the record in the British Chronicle, which
is thus confirmed by the positive facts of known contemporary history
of Part-olon's homeland in Eastern Asia Minor at that period.
Chapter IX
LOCAL SURVIVAL OF PART-OLON'S NAME IN THE DISTRICT OF HIS MONUMENT
Disclosing Phoenician origin of names Barthol, Bartle and Bartholomew,
and "Brude" title of Kings of the Picts.
THE local survival of the name of this Brito-Phoenician Part-olon
in several parts of the district of his monument at Newton confirms
still further the decipherment of his name on his monument, as well
as the ancient, though now forgotten, importance of his name in
the history of Civilization in Northern Scotland.
Whilst there is Wartle and Wart-hill a few miles to the east of
Part-olon's monument (w, p and b being dialectically interchangeable,
as we have seen), and Bourtie is the name of the parish a few miles
down in the Don Valley below the Stone, on the way to the sea, what
seems more significant is the ancient hamlet bearing the name of
"Bartle" or "Barthol Chapel" which stands about
nine miles to the north-east of the site of the Stone (see map,
p. 19) in the old parish of Tarves.
Bartle or Barthol Chapel occupies the site and preserves the name
of an ancient Roman Catholic chapel dedicated to St. Bartholomew,
which in pre-Reformation days was latterly transferred to the jurisdiction
of the great monastic abbey of Arbroath in the adjoining county
of Forfar. In the register of the Arbroath monastery are references
to this chapel of Bartholomew, also called the "capella de
Fuchull" (or Firchil), dating back to between A.D. 1189 and
1199, referring to its transfer to the monks of Arbroath.1
--------------------------------------------------------------------------------
1. For these historical details regarding Barthol Chapel I am indebted
to the kindness of the Rev. A. R. Sutter, minister of Barthol Chapel
parish. The present parish of that name was constituted in 1874
at the opening of a memorial church at Barthol by Lord Aberdeen,
whose residence is at
81
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p.82: PHOENICIAN ORIGIN OF BRITONS & SCOTS
It appears to have been regarded at the Vatican as of some historical
importance, if the report is to be trusted, which says: "Tradition
has it that a certain nobleman heard at the Vatican prayers offered
up for the restoration, amongst a list of others, of St. Bartholomew's
chapel in Tarves, (now Barthol Chapel Parish)."1
"Bartle Fair," one of the oldest in the district, is
held annually at Barthol Chapel, on the last Wednesday of August,
that is a date corresponding to St. Bartholomew's Day, the 24th
August in the Romish calendar. It is an old-time fair, where tubs,
spoons, fir-lights (torches); sheep, etc., were sold; now it is
chiefly confined to horses.2
The change of the old traditional name "Part-olon" by
the monks into "Barthol" and "St. Bartholomew"
is easily explicable from the known facts in the early history of
the Christian Church, where the Romish priests in proselytizing
the people were in the habit of incorporating the pre-Christian
heroes of the latter into their lists of Christian saints. That
change of the name, indeed, had already been made by Nennius3 and
Geoffrey4 in their later translations of the British Chronicles,
wherein they call Part-olon of the Irish Chronicles "Partoloim,"
"Partholomus" and "Bartholomaeus."
With reference to this alteration of the name to "Bartholomew,"
it is interesting to note that the apostle Bartholomew or properly
"Bartholomaios," as his name is written in the Greek text
of the New Testament, bears an Aryan and not a Hebrew name,5 which
contains the element Barat or "Brit-on," conjoined also
with the Aryan affix oloma which is a recognized
--------------------------------------------------------------------------------
Haddon House, not far distant. The Arbroath Register records that
between 1199 and 1207 Matthew, Bishop of Aberdeen confirmed the
grant which had been made to the monks of Arbroath, of the kirk
of Tarves "with the capella de Fuchull"-which is shown
to be identical with Barthol Chapel. And other records go on till
1247.
1 From Mr. Sutter's notes.
2 Ib.
3 Sect. 13.
4 Ch. iii., 12.
5 Although his name is, as noted by S.B. Gould, "not Hebrew,"
it is usually assumed to be so and is conjectured by Hebrew scholars
to mean the Hebrew Bar= son and Talmai of "Talmai," and
analogous to Peter's title of "Bar-jonah"; although the
latter is never used by itself. As to the theory that Bartholomew
is identical with Nathaniel, the Encycl. Biblica (489) says "It
is a mere conjecture."
--------------------------------------------------------------------------------
p.83: ST. BARTHOLOMEW AN ARYAN PHOENICIAN
variant of "olon." He appears to have been a Gentile;
and according to St. Jerome was the only one of the twelve apostles
who was of noble birth, and author of a "Gospel of Bartholomew,"
latterly deemed "heretical,"1 possibly because of the
inclusion of some Aryan Sun-worship. He is specially mentioned in
connection with Philip, who also, like Bartholomew and Andrew, bore
a Gentile and non-Hebrew name; and, according to the Roman Martyrology,
was a native of Persia, and the traditional apostle for the shores
of the Black Sea, Armenia, Phrygia and Lyconia2--that is, as we
have seen, in the Barat regions, on the border of Cilicia. It thus
seems probable that his proper name was also "Part- olon"
or "Part-olowonie." And, curiously, the traditional place
of St. Bartholomew's martyrdom was "Albana," which is
usually identified with Albana, on the shore of the Caspian, north
of the Caucasus, the modern Derbend.3 Can it, however, be possible
that the old Roman monks, in naming their chapel at Barthol in the
Garrioch "St. Bartholomew's," were influenced by this
Albana tradition, in the belief that it might be "Alban,"
the ancient name for Britain, to which part of the reputed bodily
relics of St. Bartholomew had come? The miraculous distribution
of the bodily relics of St. Bartholomew followed to some extent
the sea-route followed by Part-olon. From Asia Minor the relics
were believed to have sailed miraculously, by themselves, along
the AEgean, and reached, amongst other places, Sicily, (Lipari),
Spain (Toledo), and an arm reached Canterbury in Alban-Britannia.
At Canterbury,4 St. Bartholomew's arm, which performed many miracles,
appears to have been one of the main attractions for the pilgrims
to that shrine, and gave its name to "St. Bartholomew's Hospital"
in the High Street at Canterbury, "erected" [or rebuilt
(?)] by Thomas Becket, about A.D. 1150, as an hostel for the poor
Christian pilgrims of Britain in this forgotten era
--------------------------------------------------------------------------------
1 Encyclop. Biblica, 489.
2 B.L.S., ix, 253.
3 Ib., 258f.
4 Canterbury, deriving its present name from the Anglo-Saxon title
of Cantivara-byrig or "Burg of the Men of Cant or 'Kent',"
was called by the Britons "Durwhern," which bears some
resemblance to the "Tarves" of the Barthel Chapel.
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p.84: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of St. Bartholomew worship.1 The Aryan Saint also gave his name
to "Bartholomew Fair'' (in Smithfield, London), which was the
principal fair in England in the Middle Ages (from 1133 onwards)
for cloth, pewter, leather and cattle and for miracle-plays; and
St. Bartholomew's Priory on this site, and later St. Bartholomew's
Hospital, was given the rights of sanctuary by Edward II. Perhaps
the reason for Barthol Chapel, as well as St. Bartholomew's Day
and Fair in the rest of Britain, falling into oblivion in the Roman
Church, was the ignominy attaching to papacy through the infamous
massacre on that day of the Huguenot Protestants in Paris in 1572.
Another medieval local "Bartholomew" of repute is found
in the vicinity of the Newton Stone at Leslie on the Gadie River
to the east of Mt. Bennachie (see map, p. l9). The founder of the
Leslie family and Earl of Garrioch is called "Bart-olf"
in a Charter of the, twelfth century, and is reputed to have been
a Saxon or Hungarian notable who came over with the suite of the
family of Queen Margaret, sister of Edgar Atheling and spouse of
Malcolm Canmore;2 or he may have been one of the many Anglo-Saxon
refugees who were driven to Scotland by the Norman Conquest of England.
It seems possible that this Bartolf or Bartholomew, as he is also
called, and who became the Earl of Garrioch who founded the house
of Leslie, or "Lesselyn" (as this name was spelt in the
old Charters) may originally have borne this latter name as his
real surname--"Lassalle" and "La Salle" being
Germano-French names-and that he may have adopted, with his "Garrioch"
title, the old traditional name of Part-olon or Bartholomew, still
clinging to that locality. The fact that the old Barthol Chapel
was outside Garrioch proper, and was not finally transferred to
the Arbroath
--------------------------------------------------------------------------------
1. It was the custom formerly in Brittany (or "Little Britain")
for cataleptic patients to spend the night before St. Bartholomew's
day dancing in the parish church--an infallible cure for fits. The
custom is said not to be altogether extinguished in Brittany at
the present day. (B.L.S., 160.) This custom of dancing with reference
to fits suggests to me that "St. Vitus' Dance" possibly
derives its name from the pagan Saint Burt or "Brit" or
"Prwt," in which the r has dropped out, as in "Biddy"
for "Bridget," especially as there is no reference to
dancing or fits in connection with the youthful martyr St. Vitus
in Gould's life of the latter.
2. W.A.H., 36.
--------------------------------------------------------------------------------
p.85: "BRUDE" TITLE OF KINGS OF PICTS
diocese until 1189-1199, presumes that it was in existence before
Bartolf's time.
The "Brude" title, also, of so many of the ancient historical
kings of the Picts in Scotland-whose chief stronghold in the north
of Scotland at the dawn of literary Scottish history in the sixth
century A.D. was Aberdeenshire to Inverness - now appears to be
clearly derived from this "Prwt" or "Prat,"
with variant "Brut," title of this early Phoenician "Part-olon,
King of the Scots" of our monument.
When modern native Scottish history opens in the pages of Adamnan,
the disciple and biographer of the Irish-Scot missionary prince
Columba (b. A.D. 521, d. A.D. 597)1 we learn that Columba, in his
mission for the conversion of the pagan Picts of Scotland, visited,
in A.D. 556, the king of the Picts named "Brude." This
king whose name is also significantly spelt "Bruide" and
"Brides," and latinized into "Brudeus" (parallel
with "Brutus") resided in his fortress at Inverness, now
called Craig Phadraig, on the Moray Firth-to which leads the old
trunk road from Aberdeen which passes the site of the Newton Stone.
Receiving Columba in a friendly manner, he invited him to a trial
of skill against his Druid high priest; and on Columba defeating
the Druid by his superior "magic," King Brude embraced
Christianity and was with many of his subjects baptized by Columba-an
event which, it should be noted, happened forty years before the
arrival of St. Augustine in Britain to convert the English to Christianity.
He also granted Columba permission to open a missionary station
and build a monastery at Deer, about twenty miles to the north-east
of this stone; and he also confirmed Columba in his Possession of
the Island of Iona. This latter incident indicates that King Brude
or "Bruide" was king of the whole of Scotland and the
Isles; and he held the Prince of Orkney hostage.
Significantly also, this kingly title of "Brude" or "Bruide,"
also spelt "Bridei, Bride, Brete and Breth,"2 was used
by the great majority of this King Prude's predecessors in the King-Lists
of the Picts, as preserved in the Colbertine
--------------------------------------------------------------------------------
1 A.L.R, 149f. 2 See S.C.P., 436.
--------------------------------------------------------------------------------
p.86: PHOENICIAN ORIGIN OF BRITONS & SCOTS
MS. Codex.1 This list, which is substantially identical with the
versions of the same in the Irish Books of Ballymote and Lecan,
extends from the first eponymous king of the Picts in Scotland,
called "Cruithne," to Bred, the last king of the Picts,
about A.D. 834.
This name "Cruithne" for the first king of the Picts
in Scotland is held by Celtic scholars to be the Pictish form of
spelling "Pruithne" or "Briton," on their theory
that the Picts and Celts or Gaels substituted Q for P in their spelling
of names, and also substituted B for P in such names-though it may
be observed that Celtic scholars do not explain why the Picts and
Gaels who had Q in their alphabet do not use it in spelling this
name, but employ a C instead. If "Cruithne," however,
really represents "Pruithne," as believed, then the first
king of the Picts in Scotland bore a name substantially identical
with "Prwt," the erector of the Newton Stone monument,
and thus presumably was identical with him.
This "Cruithne" (or "Pruithne") is stated to
be the "son of Cinge," and this is expanded by the Irish
Book versions above cited into "Cinge, son of Luchtai, son
of Parthi or Parthalan."2 This last statement is interesting
and important as connecting Cruithne traditionally with Part-olon-a
name which we have seen was only a family title, his personal name
being Itar. But this making him to be the third descendant from
Partolan is presumably a gloss by later Irish scribes to suit the
Irish tradition that Partolan settled in Ireland and died there,
and that it was his descendants of the third generation who migrated
to Scotland.
"Cruithne" (or "Pruithne") is followed in the
Pictish king-list by the names of "seven sons" who are
each supposed to have reigned consecutively after their father.
But, as the Irish versions state, these names are those of the seven
divisions or provinces of medieval Scotland, beginning
--------------------------------------------------------------------------------
1. The "Colbertine MS." is a fourteenth-century Latin
copy made at York of an earlier old Gaelic or Irish original written
in the tenth century A.D., and is now in the "Imperial"
Library, Paris (No. 4126). It contains the well-known "Pictish
Chronicle," of which the best publisher) edition with translation
is by W. P. Skene (S.C. P), where a facsimile of the most important
part of the MS. is given.
2 S.C.P., 23 and 24.
--------------------------------------------------------------------------------
p.87: "BRUDE" TITLE OF KINGS OF PICTS
with "Fib" or Fife, and including "Fortrenn"
or Perth, and "Got" or "Caith" in the Irish
versions, which is Caithness.1 The Irish versions further state
that all the seven divisions of North Alban were under the paramount
rule of "Onbeccan, son of Caith."2 This prominence given
to Caith (which, we shall see, is the tribal title "Catti")
and his son indicates that the succession in Scotland passed from
son to son, from the first king Fruithne (as Celtic scholars explain
"Cruithne") who appears to be the Prwt (or Part-olon)
of the Newton Stone, and that other four kings named with Onbeccan,
after the seven provinces, were probably names in the contemporary
branch dynasty in Ireland. The succession also in the case at least
of the last two of these four kings, namely Gest and Wur-Gest or
Ur-Gest, was clearly from son to son, as we shall see that the prefix
Ur means "son of." This fact is of great significance,
as showing that these early kings of the Picts succeeded in the
paternal line and not in the maternal line, and were therefore presumably
Aryan and not themselves Picts, which latter were in their matrilinear
succession, which, we shall see, was a vestige of the primitive
Matriarchist promiscuity of the Picts.
After these preliminary kings there now follows an unbroken line
of twenty-nine kings of the Picts, each bearing the title of "Brude"
or "Bruide"; and they are stated to have ruled jointly
over both Hibernia and [North] Alban.3 This remarkable list of "Bride"
or "Bruide" kings is as follows, and it will be noted
that some of the names are essentially Aryan4 - the version in the
Irish list, when differing in spelling from the Colbertine MS.,
is added within brackets:-
1. Brude Bont 6. Brude-Gant
2. Brude or Bruide-Pant(B.- 7. Brude-Ur-gant
Pont) 8. Brude-Guith6 (Gnith)
3. Bride-Ur-pant (-Ur-pont) 9. Brude-Ur-Guith (-Ur-Gnith)
4. Bride-Leo 10. Brude or Bruide-Fecir
5. Bride-Ur-Leo5 (Uleo) (-Feth)
--------------------------------------------------------------------------------
1. S.C.P. xxii; 4 and 24.
2. Colbertine MS. ed. S.C.P., 23.
3. Ib., 4 and 24.
4. Thus Leo, and Gant = Knut or Canut (?), Guth = Goth, and so on.
5. The Colbertine MS. reads here "Ur-leo;" see A.C.N.,
137.
6. Ib. "Guith" and "Urgnith," 137, and Skene's
eye copy facsimile also may be so read.
--------------------------------------------------------------------------------
p.88: PHOENICIAN ORIGIN OF BRITONS & SCOTS
11. Brude-Ur-Fecir (-Ur-Feichir) 20. Brude-Gart
12. Brude-Cal 21. Brude-Ur-gart
13. Brude-Ur-cal 22. Brude-Cinid (Cind)
14. Brude-Cuit1 (-Cint) 23. Brude-Ur-cinid (Ur-Cind)
15. Brude-Ur-Cuit (-Ur-Cint) 24. Brude-Uip
16. Brude-Fet 25. Brude-Ur-Uip
17. Brude-Ur-Fet 26. Brude-Grid
18. Brude-Ru 27. Brude-Ur-Grid
28. Brude-Mund (Muin)
19. Brude or Bruide-Uru2 (Ero) 29. Brude-Ur-mund (Ur-muin)
In scanning this king-list it is seen that "Brude" or
"Bruide" is clearly used as a title, prefixed to the proper
personal name of each king. Indeed, the Irish text says, "And
Bruide, was the name of each man of them, and of the divisions of
the other men of the tribe (Cruithne)"3 - and this latter statement
is important as presumably meaning that the "other Cruithne
men" also bore this title of "Bruide" or "Briton".
It is also noteworthy that all of the names after the first are
in pairs, in which the second is formed by first surname repeated
with the prefix Ur. This Ur presumably represents the Celtic Ua
"a descendant or son"4; and, what is of great importance
importance is that this practice is precisely paralleled in the
Sanskrit and Pali king-lists of the Aryan Barat kings, which often
prefix Upa or "son of "5 to the name of a king bearing
the same name as his father. This fact now appears to disclose the
Aryan source of the Cymric prefix Ap or Up in personal mimes, such
as "Ap-John" or "Up-John," with the meaning
of "Son of John." And it also proves that at least half
(if not the whole) of these "Brude" kings were, like the
first of the list, succeeded by their sons, i.e., by patrilinear
succession.
Similarly, amongst the historical kings of the Picts, succeeding
Columba's patron Brude (or "Bruide" or "Bridesh"),
--------------------------------------------------------------------------------
1 A.C.N., 37, and Skene's eye copy also may be so read.
2 Ib. 137.
3 See Skene's translation op. cit. 26. The Irish text of the Books
of Ballymote and Lecan is: "Bruide adberthea fri gach fir dib,
randa na fear aile; ro gabsadar l. ar c ut est illeabraibh ua Cruithneach."
4 cp. C.A.N., 360.
5 Upa in Sanskrit and Pali = "below", "under",
and when prefixed to personal names, as it often is, means "son",
cp. M.S.D., 194.
--------------------------------------------------------------------------------
p.89: "BRUDE" KINGS AND PART-OLON
who is surnamed "son of Malkom (or "Melchon" or "Melcho"),"
of 556 A.D,1 are the following bearers of this title "Brude":-
Brude or "Breidei,"2 son of Fathe or Wid, 640 A.D.
Brude or "Bredei," son of Bili or "Bile", 674-693
A.D., contemporary with and mentioned by Adamnan.
Brude or "Bredei," son of Derelei, 699 A.D.
Brude or Bredi or Brete, son of Wirguist or Tenegus, 761 A.D.
Bred or Brude, son of Ferat or Fotel, the last King of the Picts,
842 AD.4
Now, it is significant to find that, although these kings entitled
"Brude," "Bruide" or "Bridei," were
kings of the Picts -a race which, we shall see, were non-Aryan and
pre-Briton aborigines-they themselves appear to have been not Picts
in race but "Bart-ons" or Brit-on Scots, i.e. Aryans.
The second of these later Brudes, or "Bredei-the-son-of Bili
(or Bile)," was the son of the Scot king "Bili" or
"Bile" (that is a namesake of the Phoenician Sun-god Bil
or Bel of our inscription) who is called "King of Strath-Clyde"
and whose dun or fort was Dun-Barton or The Fort of the Bartons
(i.e., Barat-ons) or Britons on the Clyde. His son Brude or Bredei
is called "King of Fortrenn" or Perth, indicating his
residence there.4 He had, besides, a kinsman who was also king and
called "King Brude," who latterly assisted in the defence
of Dun-Barton against the Anglo-Saxon invaders.5
This presumes that the people whom Partolon-the-Scot ruled from
the Don Valley in the fourth century B.C. were also Picts; and that
these later kings, bearing the title of Brudes or "Bruides,"
and claiming descent from "Pruithne," were of
--------------------------------------------------------------------------------
1 He was born 504 A.D. and died 583. Another king "Bruidhi
son of Maelchon was slain in battle at Coicin (Kincardine) in 752
A.D.," according to "The Annals of Tighernas," and
in the same year "Taudar son of Bile" and king of Alclyde
(or Dunbarton) died (S.C.P., 76). This king Bile (named after the
Sun-god Bil) of Dunbarton died 722 and was succeeded by his son.
2 For these variant spellings of the name Brude or Bruide in the
Colb. MS. and Irish books see S.C.P. 3 and 28 etc.; also "Register
of the Priory of St. Andrew's." Fol. 46-49 in A.C.N. 145, etc.
3 See foregoing also A.C.N. 139-147. This last king of the Picts
was succeeded in 843 by Kinade son of Alpin or Kenneth MacAlpin,
whose sort was Constantine.
4 S.C.P., cxix.
5 A.L.R. 149, etc.
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p.90: PHOENICIAN ORIGIN OF BRITONS & SCOTS
his kindred, if not remote lineal descendants; and that the confederacy
between the Picts and the Scots, of which we hear so much in the
history text-books, was a confederacy in which the Scots were the
rulers and leaders in battle, and the Picts the subjects whom they
had civilized, more or less. This relationship appears to have continued
down to the ninth century A.D. when the Scot "kings of the
Picts" were still using a dialectic form of the old ruling
Aryan Catti title of "Barat," like the Aryan-Phoenician
Khatti-Kassi king of our Newton Stone inscription, "Prat-(gya-)
olowonie" or "Part-olon, King of the Scots," who,
I find, also presumably bore the alternative title of "Cath-laun,"
as the first traditional king of the Picts (see Appendix II). And,
is a fact, the Don Valley was an especial abode of the Picts in
prehistoric times. The remains of their subterranean dwellings are
especially numerous there.1
This now brings us face to face with the much-vexed and hitherto
unsolved question "Who were the Picts?" This question,
however, can be better tackled after we have examined through our
new lights the traces of the prehistoric aborigines whom Part-olon
found in occupation of Ireland, which was also a Land of the Picts.
--------------------------------------------------------------------------------
1. Writing on "Picts' earth houses" J. L. Burton (Hist.
of Scotland, i, 98) says "They exist in many places in Scotland,
but chiefly they concentrate themselves near Glenkindy and Kildrumony
on the upper reaches of the River Don in Aberdeenshire. There they
may be found so thickly strewn as to form subterranean villages
or even towns. The fields are honeycombed with them." And cp.
J. Stuart on "Subterranean Habitations in Aberdeenshire."
Archaeologia Scotica, 1822, ii, 53-8.
Chapter IX
LOCAL SURVIVAL OF PART-OLON'S NAME IN THE DISTRICT OF HIS MONUMENT
Disclosing Phoenician origin of names Barthol, Bartle and Bartholomew,
and "Brude" title of Kings of the Picts.
THE local survival of the name of this Brito-Phoenician Part-olon
in several parts of the district of his monument at Newton confirms
still further the decipherment of his name on his monument, as well
as the ancient, though now forgotten, importance of his name in
the history of Civilization in Northern Scotland.
Whilst there is Wartle and Wart-hill a few miles to the east of
Part-olon's monument (w, p and b being dialectically interchangeable,
as we have seen), and Bourtie is the name of the parish a few miles
down in the Don Valley below the Stone, on the way to the sea, what
seems more significant is the ancient hamlet bearing the name of
"Bartle" or "Barthol Chapel" which stands about
nine miles to the north-east of the site of the Stone (see map,
p. 19) in the old parish of Tarves.
Bartle or Barthol Chapel occupies the site and preserves the name
of an ancient Roman Catholic chapel dedicated to St. Bartholomew,
which in pre-Reformation days was latterly transferred to the jurisdiction
of the great monastic abbey of Arbroath in the adjoining county
of Forfar. In the register of the Arbroath monastery are references
to this chapel of Bartholomew, also called the "capella de
Fuchull" (or Firchil), dating back to between A.D. 1189 and
1199, referring to its transfer to the monks of Arbroath.1
--------------------------------------------------------------------------------
1. For these historical details regarding Barthol Chapel I am indebted
to the kindness of the Rev. A. R. Sutter, minister of Barthol Chapel
parish. The present parish of that name was constituted in 1874
at the opening of a memorial church at Barthol by Lord Aberdeen,
whose residence is at
81
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p.82: PHOENICIAN ORIGIN OF BRITONS & SCOTS
It appears to have been regarded at the Vatican as of some historical
importance, if the report is to be trusted, which says: "Tradition
has it that a certain nobleman heard at the Vatican prayers offered
up for the restoration, amongst a list of others, of St. Bartholomew's
chapel in Tarves, (now Barthol Chapel Parish)."1
"Bartle Fair," one of the oldest in the district, is
held annually at Barthol Chapel, on the last Wednesday of August,
that is a date corresponding to St. Bartholomew's Day, the 24th
August in the Romish calendar. It is an old-time fair, where tubs,
spoons, fir-lights (torches); sheep, etc., were sold; now it is
chiefly confined to horses.2
The change of the old traditional name "Part-olon" by
the monks into "Barthol" and "St. Bartholomew"
is easily explicable from the known facts in the early history of
the Christian Church, where the Romish priests in proselytizing
the people were in the habit of incorporating the pre-Christian
heroes of the latter into their lists of Christian saints. That
change of the name, indeed, had already been made by Nennius3 and
Geoffrey4 in their later translations of the British Chronicles,
wherein they call Part-olon of the Irish Chronicles "Partoloim,"
"Partholomus" and "Bartholomaeus."
With reference to this alteration of the name to "Bartholomew,"
it is interesting to note that the apostle Bartholomew or properly
"Bartholomaios," as his name is written in the Greek text
of the New Testament, bears an Aryan and not a Hebrew name,5 which
contains the element Barat or "Brit-on," conjoined also
with the Aryan affix oloma which is a recognized
--------------------------------------------------------------------------------
Haddon House, not far distant. The Arbroath Register records that
between 1199 and 1207 Matthew, Bishop of Aberdeen confirmed the
grant which had been made to the monks of Arbroath, of the kirk
of Tarves "with the capella de Fuchull"-which is shown
to be identical with Barthol Chapel. And other records go on till
1247.
1 From Mr. Sutter's notes.
2 Ib.
3 Sect. 13.
4 Ch. iii., 12.
5 Although his name is, as noted by S.B. Gould, "not Hebrew,"
it is usually assumed to be so and is conjectured by Hebrew scholars
to mean the Hebrew Bar= son and Talmai of "Talmai," and
analogous to Peter's title of "Bar-jonah"; although the
latter is never used by itself. As to the theory that Bartholomew
is identical with Nathaniel, the Encycl. Biblica (489) says "It
is a mere conjecture."
--------------------------------------------------------------------------------
p.83: ST. BARTHOLOMEW AN ARYAN PHOENICIAN
variant of "olon." He appears to have been a Gentile;
and according to St. Jerome was the only one of the twelve apostles
who was of noble birth, and author of a "Gospel of Bartholomew,"
latterly deemed "heretical,"1 possibly because of the
inclusion of some Aryan Sun-worship. He is specially mentioned in
connection with Philip, who also, like Bartholomew and Andrew, bore
a Gentile and non-Hebrew name; and, according to the Roman Martyrology,
was a native of Persia, and the traditional apostle for the shores
of the Black Sea, Armenia, Phrygia and Lyconia2--that is, as we
have seen, in the Barat regions, on the border of Cilicia. It thus
seems probable that his proper name was also "Part- olon"
or "Part-olowonie." And, curiously, the traditional place
of St. Bartholomew's martyrdom was "Albana," which is
usually identified with Albana, on the shore of the Caspian, north
of the Caucasus, the modern Derbend.3 Can it, however, be possible
that the old Roman monks, in naming their chapel at Barthol in the
Garrioch "St. Bartholomew's," were influenced by this
Albana tradition, in the belief that it might be "Alban,"
the ancient name for Britain, to which part of the reputed bodily
relics of St. Bartholomew had come? The miraculous distribution
of the bodily relics of St. Bartholomew followed to some extent
the sea-route followed by Part-olon. From Asia Minor the relics
were believed to have sailed miraculously, by themselves, along
the AEgean, and reached, amongst other places, Sicily, (Lipari),
Spain (Toledo), and an arm reached Canterbury in Alban-Britannia.
At Canterbury,4 St. Bartholomew's arm, which performed many miracles,
appears to have been one of the main attractions for the pilgrims
to that shrine, and gave its name to "St. Bartholomew's Hospital"
in the High Street at Canterbury, "erected" [or rebuilt
(?)] by Thomas Becket, about A.D. 1150, as an hostel for the poor
Christian pilgrims of Britain in this forgotten era
--------------------------------------------------------------------------------
1 Encyclop. Biblica, 489.
2 B.L.S., ix, 253.
3 Ib., 258f.
4 Canterbury, deriving its present name from the Anglo-Saxon title
of Cantivara-byrig or "Burg of the Men of Cant or 'Kent',"
was called by the Britons "Durwhern," which bears some
resemblance to the "Tarves" of the Barthel Chapel.
--------------------------------------------------------------------------------
p.84: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of St. Bartholomew worship.1 The Aryan Saint also gave his name
to "Bartholomew Fair'' (in Smithfield, London), which was the
principal fair in England in the Middle Ages (from 1133 onwards)
for cloth, pewter, leather and cattle and for miracle-plays; and
St. Bartholomew's Priory on this site, and later St. Bartholomew's
Hospital, was given the rights of sanctuary by Edward II. Perhaps
the reason for Barthol Chapel, as well as St. Bartholomew's Day
and Fair in the rest of Britain, falling into oblivion in the Roman
Church, was the ignominy attaching to papacy through the infamous
massacre on that day of the Huguenot Protestants in Paris in 1572.
Another medieval local "Bartholomew" of repute is found
in the vicinity of the Newton Stone at Leslie on the Gadie River
to the east of Mt. Bennachie (see map, p. l9). The founder of the
Leslie family and Earl of Garrioch is called "Bart-olf"
in a Charter of the, twelfth century, and is reputed to have been
a Saxon or Hungarian notable who came over with the suite of the
family of Queen Margaret, sister of Edgar Atheling and spouse of
Malcolm Canmore;2 or he may have been one of the many Anglo-Saxon
refugees who were driven to Scotland by the Norman Conquest of England.
It seems possible that this Bartolf or Bartholomew, as he is also
called, and who became the Earl of Garrioch who founded the house
of Leslie, or "Lesselyn" (as this name was spelt in the
old Charters) may originally have borne this latter name as his
real surname--"Lassalle" and "La Salle" being
Germano-French names-and that he may have adopted, with his "Garrioch"
title, the old traditional name of Part-olon or Bartholomew, still
clinging to that locality. The fact that the old Barthol Chapel
was outside Garrioch proper, and was not finally transferred to
the Arbroath
--------------------------------------------------------------------------------
1. It was the custom formerly in Brittany (or "Little Britain")
for cataleptic patients to spend the night before St. Bartholomew's
day dancing in the parish church--an infallible cure for fits. The
custom is said not to be altogether extinguished in Brittany at
the present day. (B.L.S., 160.) This custom of dancing with reference
to fits suggests to me that "St. Vitus' Dance" possibly
derives its name from the pagan Saint Burt or "Brit" or
"Prwt," in which the r has dropped out, as in "Biddy"
for "Bridget," especially as there is no reference to
dancing or fits in connection with the youthful martyr St. Vitus
in Gould's life of the latter.
2. W.A.H., 36.
--------------------------------------------------------------------------------
p.85: "BRUDE" TITLE OF KINGS OF PICTS
diocese until 1189-1199, presumes that it was in existence before
Bartolf's time.
The "Brude" title, also, of so many of the ancient historical
kings of the Picts in Scotland-whose chief stronghold in the north
of Scotland at the dawn of literary Scottish history in the sixth
century A.D. was Aberdeenshire to Inverness - now appears to be
clearly derived from this "Prwt" or "Prat,"
with variant "Brut," title of this early Phoenician "Part-olon,
King of the Scots" of our monument.
When modern native Scottish history opens in the pages of Adamnan,
the disciple and biographer of the Irish-Scot missionary prince
Columba (b. A.D. 521, d. A.D. 597)1 we learn that Columba, in his
mission for the conversion of the pagan Picts of Scotland, visited,
in A.D. 556, the king of the Picts named "Brude." This
king whose name is also significantly spelt "Bruide" and
"Brides," and latinized into "Brudeus" (parallel
with "Brutus") resided in his fortress at Inverness, now
called Craig Phadraig, on the Moray Firth-to which leads the old
trunk road from Aberdeen which passes the site of the Newton Stone.
Receiving Columba in a friendly manner, he invited him to a trial
of skill against his Druid high priest; and on Columba defeating
the Druid by his superior "magic," King Brude embraced
Christianity and was with many of his subjects baptized by Columba-an
event which, it should be noted, happened forty years before the
arrival of St. Augustine in Britain to convert the English to Christianity.
He also granted Columba permission to open a missionary station
and build a monastery at Deer, about twenty miles to the north-east
of this stone; and he also confirmed Columba in his Possession of
the Island of Iona. This latter incident indicates that King Brude
or "Bruide" was king of the whole of Scotland and the
Isles; and he held the Prince of Orkney hostage.
Significantly also, this kingly title of "Brude" or "Bruide,"
also spelt "Bridei, Bride, Brete and Breth,"2 was used
by the great majority of this King Prude's predecessors in the King-Lists
of the Picts, as preserved in the Colbertine
--------------------------------------------------------------------------------
1 A.L.R, 149f. 2 See S.C.P., 436.
--------------------------------------------------------------------------------
p.86: PHOENICIAN ORIGIN OF BRITONS & SCOTS
MS. Codex.1 This list, which is substantially identical with the
versions of the same in the Irish Books of Ballymote and Lecan,
extends from the first eponymous king of the Picts in Scotland,
called "Cruithne," to Bred, the last king of the Picts,
about A.D. 834.
This name "Cruithne" for the first king of the Picts
in Scotland is held by Celtic scholars to be the Pictish form of
spelling "Pruithne" or "Briton," on their theory
that the Picts and Celts or Gaels substituted Q for P in their spelling
of names, and also substituted B for P in such names-though it may
be observed that Celtic scholars do not explain why the Picts and
Gaels who had Q in their alphabet do not use it in spelling this
name, but employ a C instead. If "Cruithne," however,
really represents "Pruithne," as believed, then the first
king of the Picts in Scotland bore a name substantially identical
with "Prwt," the erector of the Newton Stone monument,
and thus presumably was identical with him.
This "Cruithne" (or "Pruithne") is stated to
be the "son of Cinge," and this is expanded by the Irish
Book versions above cited into "Cinge, son of Luchtai, son
of Parthi or Parthalan."2 This last statement is interesting
and important as connecting Cruithne traditionally with Part-olon-a
name which we have seen was only a family title, his personal name
being Itar. But this making him to be the third descendant from
Partolan is presumably a gloss by later Irish scribes to suit the
Irish tradition that Partolan settled in Ireland and died there,
and that it was his descendants of the third generation who migrated
to Scotland.
"Cruithne" (or "Pruithne") is followed in the
Pictish king-list by the names of "seven sons" who are
each supposed to have reigned consecutively after their father.
But, as the Irish versions state, these names are those of the seven
divisions or provinces of medieval Scotland, beginning
--------------------------------------------------------------------------------
1. The "Colbertine MS." is a fourteenth-century Latin
copy made at York of an earlier old Gaelic or Irish original written
in the tenth century A.D., and is now in the "Imperial"
Library, Paris (No. 4126). It contains the well-known "Pictish
Chronicle," of which the best publisher) edition with translation
is by W. P. Skene (S.C. P), where a facsimile of the most important
part of the MS. is given.
2 S.C.P., 23 and 24.
--------------------------------------------------------------------------------
p.87: "BRUDE" TITLE OF KINGS OF PICTS
with "Fib" or Fife, and including "Fortrenn"
or Perth, and "Got" or "Caith" in the Irish
versions, which is Caithness.1 The Irish versions further state
that all the seven divisions of North Alban were under the paramount
rule of "Onbeccan, son of Caith."2 This prominence given
to Caith (which, we shall see, is the tribal title "Catti")
and his son indicates that the succession in Scotland passed from
son to son, from the first king Fruithne (as Celtic scholars explain
"Cruithne") who appears to be the Prwt (or Part-olon)
of the Newton Stone, and that other four kings named with Onbeccan,
after the seven provinces, were probably names in the contemporary
branch dynasty in Ireland. The succession also in the case at least
of the last two of these four kings, namely Gest and Wur-Gest or
Ur-Gest, was clearly from son to son, as we shall see that the prefix
Ur means "son of." This fact is of great significance,
as showing that these early kings of the Picts succeeded in the
paternal line and not in the maternal line, and were therefore presumably
Aryan and not themselves Picts, which latter were in their matrilinear
succession, which, we shall see, was a vestige of the primitive
Matriarchist promiscuity of the Picts.
After these preliminary kings there now follows an unbroken line
of twenty-nine kings of the Picts, each bearing the title of "Brude"
or "Bruide"; and they are stated to have ruled jointly
over both Hibernia and [North] Alban.3 This remarkable list of "Bride"
or "Bruide" kings is as follows, and it will be noted
that some of the names are essentially Aryan4 - the version in the
Irish list, when differing in spelling from the Colbertine MS.,
is added within brackets:-
1. Brude Bont 6. Brude-Gant
2. Brude or Bruide-Pant(B.- 7. Brude-Ur-gant
Pont) 8. Brude-Guith6 (Gnith)
3. Bride-Ur-pant (-Ur-pont) 9. Brude-Ur-Guith (-Ur-Gnith)
4. Bride-Leo 10. Brude or Bruide-Fecir
5. Bride-Ur-Leo5 (Uleo) (-Feth)
--------------------------------------------------------------------------------
1. S.C.P. xxii; 4 and 24.
2. Colbertine MS. ed. S.C.P., 23.
3. Ib., 4 and 24.
4. Thus Leo, and Gant = Knut or Canut (?), Guth = Goth, and so on.
5. The Colbertine MS. reads here "Ur-leo;" see A.C.N.,
137.
6. Ib. "Guith" and "Urgnith," 137, and Skene's
eye copy facsimile also may be so read.
--------------------------------------------------------------------------------
p.88: PHOENICIAN ORIGIN OF BRITONS & SCOTS
11. Brude-Ur-Fecir (-Ur-Feichir) 20. Brude-Gart
12. Brude-Cal 21. Brude-Ur-gart
13. Brude-Ur-cal 22. Brude-Cinid (Cind)
14. Brude-Cuit1 (-Cint) 23. Brude-Ur-cinid (Ur-Cind)
15. Brude-Ur-Cuit (-Ur-Cint) 24. Brude-Uip
16. Brude-Fet 25. Brude-Ur-Uip
17. Brude-Ur-Fet 26. Brude-Grid
18. Brude-Ru 27. Brude-Ur-Grid
28. Brude-Mund (Muin)
19. Brude or Bruide-Uru2 (Ero) 29. Brude-Ur-mund (Ur-muin)
In scanning this king-list it is seen that "Brude" or
"Bruide" is clearly used as a title, prefixed to the proper
personal name of each king. Indeed, the Irish text says, "And
Bruide, was the name of each man of them, and of the divisions of
the other men of the tribe (Cruithne)"3 - and this latter statement
is important as presumably meaning that the "other Cruithne
men" also bore this title of "Bruide" or "Briton".
It is also noteworthy that all of the names after the first are
in pairs, in which the second is formed by first surname repeated
with the prefix Ur. This Ur presumably represents the Celtic Ua
"a descendant or son"4; and, what is of great importance
importance is that this practice is precisely paralleled in the
Sanskrit and Pali king-lists of the Aryan Barat kings, which often
prefix Upa or "son of "5 to the name of a king bearing
the same name as his father. This fact now appears to disclose the
Aryan source of the Cymric prefix Ap or Up in personal mimes, such
as "Ap-John" or "Up-John," with the meaning
of "Son of John." And it also proves that at least half
(if not the whole) of these "Brude" kings were, like the
first of the list, succeeded by their sons, i.e., by patrilinear
succession.
Similarly, amongst the historical kings of the Picts, succeeding
Columba's patron Brude (or "Bruide" or "Bridesh"),
--------------------------------------------------------------------------------
1 A.C.N., 37, and Skene's eye copy also may be so read.
2 Ib. 137.
3 See Skene's translation op. cit. 26. The Irish text of the Books
of Ballymote and Lecan is: "Bruide adberthea fri gach fir dib,
randa na fear aile; ro gabsadar l. ar c ut est illeabraibh ua Cruithneach."
4 cp. C.A.N., 360.
5 Upa in Sanskrit and Pali = "below", "under",
and when prefixed to personal names, as it often is, means "son",
cp. M.S.D., 194.
--------------------------------------------------------------------------------
p.89: "BRUDE" KINGS AND PART-OLON
who is surnamed "son of Malkom (or "Melchon" or "Melcho"),"
of 556 A.D,1 are the following bearers of this title "Brude":-
Brude or "Breidei,"2 son of Fathe or Wid, 640 A.D.
Brude or "Bredei," son of Bili or "Bile", 674-693
A.D., contemporary with and mentioned by Adamnan.
Brude or "Bredei," son of Derelei, 699 A.D.
Brude or Bredi or Brete, son of Wirguist or Tenegus, 761 A.D.
Bred or Brude, son of Ferat or Fotel, the last King of the Picts,
842 AD.4
Now, it is significant to find that, although these kings entitled
"Brude," "Bruide" or "Bridei," were
kings of the Picts -a race which, we shall see, were non-Aryan and
pre-Briton aborigines-they themselves appear to have been not Picts
in race but "Bart-ons" or Brit-on Scots, i.e. Aryans.
The second of these later Brudes, or "Bredei-the-son-of Bili
(or Bile)," was the son of the Scot king "Bili" or
"Bile" (that is a namesake of the Phoenician Sun-god Bil
or Bel of our inscription) who is called "King of Strath-Clyde"
and whose dun or fort was Dun-Barton or The Fort of the Bartons
(i.e., Barat-ons) or Britons on the Clyde. His son Brude or Bredei
is called "King of Fortrenn" or Perth, indicating his
residence there.4 He had, besides, a kinsman who was also king and
called "King Brude," who latterly assisted in the defence
of Dun-Barton against the Anglo-Saxon invaders.5
This presumes that the people whom Partolon-the-Scot ruled from
the Don Valley in the fourth century B.C. were also Picts; and that
these later kings, bearing the title of Brudes or "Bruides,"
and claiming descent from "Pruithne," were of
--------------------------------------------------------------------------------
1 He was born 504 A.D. and died 583. Another king "Bruidhi
son of Maelchon was slain in battle at Coicin (Kincardine) in 752
A.D.," according to "The Annals of Tighernas," and
in the same year "Taudar son of Bile" and king of Alclyde
(or Dunbarton) died (S.C.P., 76). This king Bile (named after the
Sun-god Bil) of Dunbarton died 722 and was succeeded by his son.
2 For these variant spellings of the name Brude or Bruide in the
Colb. MS. and Irish books see S.C.P. 3 and 28 etc.; also "Register
of the Priory of St. Andrew's." Fol. 46-49 in A.C.N. 145, etc.
3 See foregoing also A.C.N. 139-147. This last king of the Picts
was succeeded in 843 by Kinade son of Alpin or Kenneth MacAlpin,
whose sort was Constantine.
4 S.C.P., cxix.
5 A.L.R. 149, etc.
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p.90: PHOENICIAN ORIGIN OF BRITONS & SCOTS
his kindred, if not remote lineal descendants; and that the confederacy
between the Picts and the Scots, of which we hear so much in the
history text-books, was a confederacy in which the Scots were the
rulers and leaders in battle, and the Picts the subjects whom they
had civilized, more or less. This relationship appears to have continued
down to the ninth century A.D. when the Scot "kings of the
Picts" were still using a dialectic form of the old ruling
Aryan Catti title of "Barat," like the Aryan-Phoenician
Khatti-Kassi king of our Newton Stone inscription, "Prat-(gya-)
olowonie" or "Part-olon, King of the Scots," who,
I find, also presumably bore the alternative title of "Cath-laun,"
as the first traditional king of the Picts (see Appendix II). And,
is a fact, the Don Valley was an especial abode of the Picts in
prehistoric times. The remains of their subterranean dwellings are
especially numerous there.1
This now brings us face to face with the much-vexed and hitherto
unsolved question "Who were the Picts?" This question,
however, can be better tackled after we have examined through our
new lights the traces of the prehistoric aborigines whom Part-olon
found in occupation of Ireland, which was also a Land of the Picts.
--------------------------------------------------------------------------------
1. Writing on "Picts' earth houses" J. L. Burton (Hist.
of Scotland, i, 98) says "They exist in many places in Scotland,
but chiefly they concentrate themselves near Glenkindy and Kildrumony
on the upper reaches of the River Don in Aberdeenshire. There they
may be found so thickly strewn as to form subterranean villages
or even towns. The fields are honeycombed with them." And cp.
J. Stuart on "Subterranean Habitations in Aberdeenshire."
Archaeologia Scotica, 1822, ii, 53-8.
Chapter X
PART-OLON'S INVASION OF IRELAND ABOUT 400 B.C. DISCOVERS FIRST PEOPLING
OF IRELAND AND ALBION IN STONE AGE BY MATRIARCHST VAN OR FEN "DWARFS"
Disclosing Van or "Fein" Origin of Irish Aborigines and
of their Serpent-Worship of St. Brigid and of the Matrilinear Customs
of the Irish and Picts.
"Two score days before the Flood,
Came Ceasair into Erin . . .
Ceasair, daughter of Bheata
The first woman Ban [Van ?] who came
To the Island of Ban-bha [Erin] before the Flood:"
KEATING'S Hist. of Ireland, 48-50.1
IN searching the Irish-Scot traditional records for references to
Part-olon and his Phoenician invasion of Ireland, the relative historicity
of a considerable part of the Irish tradition for the remoter pre-historic
period, extending back to the Stone Age, becomes presumably apparent.
Although the old tradition, as found in the Books of Ballymote,
Lecan, Leinster, etc., is manifestly overlaid thickly with later
legend and myth by the medieval Irish bards who compiled these books
from older sources, and expanded them with many anachronisms and
trivial conjectural details, introduced by uninformed later bards
to explain fancied affinities on an etymological basis; nevertheless,
we seem to find in these books a residual outline of consistent
tradition, which appears to preserve some genuine memory of the
remote prehistoric period. This enables us, in the new light of
our discoveries in regard to Part-olon, to recover the outline of
a seemingly genuine tradition for the prehistory of Erin and Alban,
and for the first peopling of Erin in the hitherto dark prehistoric:
--------------------------------------------------------------------------------
1. Ed. Joyce.
91
--------------------------------------------------------------------------------
p. 92: PHOENICIAN ORIGIN OF BRITONS & SCOTS
period of the later Stone Age, in the nomadic Hunting Stage of the
early world before the institution of agriculture, marriage, and
the settled life.1
Part-olon's invasion of Ireland (which, we have seen, occurred
about 400 B.C.) is referred to in the Irish-Scot books as "the
second" of the great traditional waves of immigration which
flowed into that land.2 The first of these traditional waves of
immigration into Old Erin, in so-called pre-diluvian times, is of
especial interest and historical importance, as it seems to preserve
a genuine memory of the first peopling of Ireland in the prehistoric
Stone Age.
This first traditional migration of people into Erin is significantly
stated in the Irish-Scot records, as cited in the heading, to have
been led by a woman, Ceasair or Cesair. This tradition of a woman
leader appears to me to afford the clue to the matrilinear custom
(or parentage and succession through the mother and not through
the father), which "Mother-right," according to the Irish
and Pict Chronicles, prevailed in early Erin (see later). This custom
is admittedly a vestige of the primitive Matriarchy, or rule by
Mothers, which was, according to leading authorities, the earliest
stage of the Family in primitive society, in the hunting stage of
the Stone Age, when promiscuity prevailed in the primeval hordes
before the institution of Fatherhood and Marriage (see Fig. 20 for
archaic Hittite rock-sculpture of a matriarch).
This tradition, therefore, that the first immigrants to Ireland
were led by a woman is in agreement with what leading scientific
anthropologists have elicited in regard to primitive society, and
is, therefore, probably a genuine tradition. It is also in keeping
with the first occupation of Erin having occurred in the Neolithic
or Late Stone Age period (a period usually stated to extend from
about 10000 B.C. to about 1,500 B.C. or later), as is established
by the archaeological evidence in Ireland. It is also in agreement
with the physical type of the early aborigines of
--------------------------------------------------------------------------------
1. This chapter was written before the appearance of Prof. Macalister's
work on Ancient Ireland, and is in no way modified by the latter.
2 Book of Invasions by Friar Michael O'Clery, 1627, based on Book
of Ballymote fol. 12, and Book of Leinster, etc.; B.O.I., 14, etc.;
and K.H.I.J. 63.
--------------------------------------------------------------------------------
p.93: BAN, FEIN, OR VAN MATRIARCHS IN IRELAND
Hibernia, as elicited by excavations, and of the bulk of the present-day
population, who are mostly of the dark, smaller-statured, long narrow-headed
"Iberian" or "Mediterranean" type (see Chapter
XII.), as opposed to the element of the tall fair Aryans, the Irish
"Scots" of Bede and other early writers, now presumably
located mostly in Ulster.
FIG. 20.-A prehistoric Matriarch of the Vans (?) of the Stone Age.
From a Hittite rock-sculpture near Smyrna.
(After Martin.1)
Note the primitive type with low forehead and eyebrow ridges.
The name of this first Matriarch of Erin "Ceasair," appears
to be cognate with "Kvasir" of the Gothic Eddas, who was
the "wise man" of the sacred magic jar or cauldron, and
a hostage given by the Wans, Vans or "Fens" (presumably
the "Fene" or "Fein" title of the early Irish)
to the Goths.2 While the Matriarch of the Vans and priestess
--------------------------------------------------------------------------------
1. This rock-cut bust was carved at the entrance to a sacred grotto,
presumably of the Mother-cult, near the alpine village of Buja,
to east of Smyrna, and near Karabel, with its Hittite sculpturings.
Its drawing by A. Martin is given by Perrot (P.A.P. 68).
2. AYE, 160 etc; and VD. 361.
--------------------------------------------------------------------------------
p.94: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of the cauldron, was herself the ''wise-woman" or wizardess
and priestess of the Serpent and other demonist totemistic cults
in primitive tunes-cults which survived into the modern world as
witchcraft.
This Matriarch Ceasair, or Cesara, is reported to have landed with
her horde at Dunn-m Barc or "The fort of the Barks or [Skin-]
Boats,'' now Duna-mark in Bantry Bay on the south-west coast of
Erin- the bay adjoining Part-olon's traditional landing place at
Scene in Kenmare Bay. This name "Bantry Bay," means "Bay
of the Shore of the Bans,"1 and is in series with "Fin-tragh
Bay" or Bay of the Shore of the Fins further north, in which
"Ban" or "Fin" appears to be an ethnic title
of this matriarchist horde. The next neighbouring town on the east
is Ban-don or "Town of the Bans," with a river of that
name, which attests the great antiquity of that title; and to its
north is Ban-teer, and further east along the south coast is Bann-ow
River, and the Bann River in Wexford, which, we shall see, is associated
with a stand made by the tribe of this matriarch against later invaders,
and the Boinne or Boyne River on the east coast, admittedly named
after the River-goddess "Boann," with the old Irish epic
town of Finn-abair (or Fenn-or),2 and vast prehistoric dolmen tumuli
at New Grange with intertwined Serpent symbols,3 all presumably
belong to this same series of the Ban, Fen or Van horde, or its
descendants.
Indeed, we find in Ptolemy's map of Ireland, drawn before 140 A.
D., that the tribe inhabitating the south-west of Ireland, from
Kerry, where Cesair landed, and extending through Cork to Waterford
were still called by Ptolemy "Ioueoni-oi" 4 (i.e. "Weoni"
or "Veoni," the Greeks having no W or V) which we shall
see is a dialectic variant of "Wan," "Van" or
"Ban." And the chief seat of Cesair's descendants at the
epoch of Part-olon's invasion of Erin, and where he defeated these
aborigines, was called "The plain of Itha,"
--------------------------------------------------------------------------------
1 Trag or Tracht = "shore or strand," compare CAN., 359.
2. See J. Dunn Tain bo Cualange (from Book of Leinster) 1914, 377.
3. C.N.G., several specimens.
4 P.G. lib. secundus, C. ii, p. 29; and map I (p. 2) in Europa tabula.
This map with a Greek verse is reproduced in British Museum Early
Maps No. 3 postcard series.
--------------------------------------------------------------------------------
p.95: FEIN, FIAN, BAN & VAN NAMES
which was thus presumably so named after "The plain of Ida,"
which in the Gothic Eddas was the chief seat of the Van or Fen Matriarch
and her Serpent-worshipping dark-complexioned dwarfs.
The name "Ban" or "Bean," by which this Irish
Matriarch as well as her country is called,1 literally means in
Irish "Fian," "female" or "woman,"
and is thus probably cognate with the matriarchist tribal title
of Van or Wan and Fene; and its cognate is applied to the traditional
aboriginal dwarf people of both Ireland and Alban, who were popularly
associated in legends and myth with the Picts.2 It also seems to
be the source of the later popular term "Fene" or "Fein"
for those claiming to be aboriginal Irish. Those primitive Fenes,
Fins or Bans appear, I think, to be clearly the primordial, aboriginal,
dark dwarf race "Van" or "Fen" in the Gothic
Edda Epics, who were the chief enemies of the Goths, in the solar
cult of the latter. And, significantly, this primitive dark race
of Van of "The plain of Ida" is called in the Eddas (which
I have found to be truly historical records of the rise of the Aryans)
"The Blue Legs,"2 implying that they painted their skins
with blue pigment, which suggests that they were the primitive ancestors
of the "Picts," as they now are seen to be.
This same "Van" or "Ban" people, moreover,
were, as we shall see clearly, at least in the later Stone Age,
the early aborigines of Alban or Britain. Their name survives widely
in the many prehistoric earth-work defensive ramparts and ditches
over the country, still known as "Wans' Ditch" or "Wans'
Dyke"4 used synonymously with "Picts' Dyke."
--------------------------------------------------------------------------------
1. In addition to the Ban and Fin local names noted, it will be
seen in the text cited in heading that the whole of Ireland was
called "Ban-bha" or Ban the Good (?)."
2 M.F.P. passim.
3. "Blain legiom" in Volu-spa Edda, E.C. 1. 20, and cf.
Ed. N., p.2, verse 9, and Ed. V.P., i, 1941, 38.
4 P.E.C. 3, p. xiii., notes that those Wans' Dykes which have been
excavated were "Roman" or "post-Roman" in the
cultural objects found. This, however, merely implies that these
prehistoric Wans' Dykes which are in best preservation occupied
such good strategic positions that they were utilized by the Romans
and in post-Roman times, just as we shall find the Romans utilized
old pre-Roman Briton roads, such as "Watling Street,"
by repairing and appropriating them.
--------------------------------------------------------------------------------
p.96: PHOENICIAN ORIGIN OF BRITONS & SCOTS
This ancient ethnic name of "Wan" or "Ban" also
survives broadcast in many places in Britain especially in the neighbourhood
of these old Wan's Ditches and subterranean "Picts' Houses,"
and the so-called, though erroneously so, "Early Briton settlements."
Instances of the survival of such ancient "Van" and "Ban"
names in Britain are cited below. In examining these series of the
ethnic name "Van" in different dialects we shall see the
dialectic equivalency of the labials B, P, F and V and the interchange
of the latter with W, the OU or IOU of the Greeks, which are all
dialectic variations in spelling the same name, well recognized
by philologists.
[Instances of the survival of these "Van" and "Ban"
ethnic names in Britain are seen in the following:-Wan-stead near
Houndsditch east of London, Wands-worth, Fins-bury, Finchley, Banbury,
with its legend of "an old woman," Wantage, Wainfleet
on the Wash, Wensley, Winslow, Win-chester, the Venta or Vends of
the Romans, Win-Chelsea, Windsor, Ventnor, Wendover, Windermere
with Wans' Fell Pike, numerous Ban-tons, Bangor or "Circle
of the Bans" on the Welsh coast, with so-called "Druid"
circles and its namesake on Belfast Loch, and Ban-chory in Aberdeenshire
with the same meaning and prehistoric "circles" and an
early seat of the Picts.2 And there are several Roman station names
at important pre-Roman towns and villages bearing the fore-name
of "Vindo" and "Venta" in series with Pent-land
as an ancient title for Mid-Scotland, surviving in the "Pent-land"
Hills of Lothian, and in the "Pent-land" Frith for the
sea-channel on the extreme north of Britain, which "Vent"
and "Pent," we shall see, is in series with "Vindia"
as an ancient title of a Western Van region in Asia Minor. (see
Map).
In Wales the famous "Van Lake" was until lately a place
of popular pilgrimage for the Welsh, and significantly it was sacred
to a fairy Lady of the Lake,3 presumably a deified Van matriarch-priestess;
and South Wales, in which it was situated, was called Vened-ocia
or Vent-aria4 (the Gwynned of the Welsh), and the ancient Briton
capital there, Caerleon, was called by the Romans "Venta Silurum";
and Gwent, i.e.,
--------------------------------------------------------------------------------
1. See also M.I.S., 295.
2. The first Christian missionary to the Picts, St. Fernan, a disciple
of Paladius, died here in 431 A.D.
3. R.H.L., 422.
4. S.C.P., 153, as late as the twelfth century A.D.
--------------------------------------------------------------------------------
p.97: VANS, VENDS AND FINS IN ANCIENT BRITAIN
"Went," was a title for the whole of Wales.1 And the,
"Guenedota" or "Uenedota" of Ptolemy appears
to be Cumbria.
In North Britain also, in Roman times, were many stations at pre-Roman
towns bearing the prefix Vinda or Vindo, of which two were at the
Tyne end of Hadrian's Wall, which is sometimes called locally "The
Picts' Dyke," namely at Vindo-bala in the line of the wall,
and Vindo-mora in its south and not far from the earth-works called
"Early Briton settlements" in Northumbria. In Ptolemy's
map, which from its practical accuracy remained the old navigating
map up till about the fifteenth century, are several important Ban,
Vin or Fin towns and peoples which have since lost that title. Thus
inland from the Solway, a chief town of the Selgove (who, we have
seen, were the "Siliks" or "Cilician Britons")
was named "Bantorigon" (with the prefix Kar, i.e. Caer
= "fort"). In the Frith of Clyde, or "Clota"
of Ptolemy's map, Vindogara appears to have been the ancient name
of Ayr or Ardrossan; and Vanduara was the name of Paisley, where
the old local name for the Cart River on which it stands was Wendur
(or Gwyndwr).2 Banatia was the chief town inland between the Clyde
and Fife, and there are more than one Vinnovion. In modern times,
besides the survival of several Ban-tons, Findon or Findhorn, several
bays called Fintry, Loch Fin or Fyne, are the Pent-land Hills in
the Lothians, centring at Pennicuick, and on the extreme north the
"Pent-land Frith."]
These latter facts suggest that the whole of North Britain, from
at least the Lothians to Caithness, if not the whole of Britain,
had formerly been known as "The Land of the Pents, Venets,
Bans, Fins or Vans." Indeed, as we shall see later, the old
name for Ancient Britain as "Al-Ban" means probably "The
Rocky Isle of the Van or Ban."
The "Finn-men" pygmies also, in their skin-boats, of
Orkney and Shetland tradition and legend, who were the Peti (or
"Picts") dwarfs whom Harold Fair-hair is said to have
exterminated in Shetland, and who, according to local tradition,
were the ancestors of the small dark element in the Shetland population,3
were obviously, I think, of this same prehistoric dwarf matriarchist
race of Van or Fen, of whom Cesair in the later Stone Age led a
horde from Alban into Bantry Bay and first peopled Ireland.
--------------------------------------------------------------------------------
1 RHL 499, where "Nether Gwent" is used for South Wales,
and pre-supposes an "Upper Gwent" for North Wales.
2 MIS. 197, 326.
3 MIS., 140.
--------------------------------------------------------------------------------
p.98: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Similarly, stretching across the continent of Europe eastwards,
I find traces of the prehistoric presence and presumable routes
of migration for the east, of this primitive dark dwarf race of
Vans or Fens by the tracks left by their old ethnic title in place,
district and ethnic names, which have persisted many millenniums
after the primeval sway of these primitive Van hordes had been swept
away by countless later waves of new invading tribes of different
race and higher culture who dominated these primitive people, but
yet retained many of the old Van place-names containing that ethnic
title.
An early and presumably the original chief centre of dispersion
of the main horde of dwarf Vans in the Stone Age was, I find from
a mass of evidence which cannot be detailed here, the shores of
the inland sea or great Lake of Van in Armenia, on the west flank
of Ararat at an elevation of 5,200 feet above the sea (see map and
Fig. 21).
FIG. 21.-Van or "Biana," ancient capital of Matriarch
Semiramis and "The Children of Khaldis" on flanks of Ararat.
(After Miss Bishop).
(This represents the modern city founded on that of the Hittites
and Greco-Romans).
Lake Van, which is about twice as large as the Lake of Geneva, was
traditionally the common head-water source of both the Tigris and
Euphrates Rivers of Mesopotamia, until separated by a prehistoric
volcanic upheaval, and the local geological and topographical conformation
of those regions
--------------------------------------------------------------------------------
1 Details in my Aryan Origins.
--------------------------------------------------------------------------------
p.99: ORIGINAL HOME OF PREHISTORIC VANS
is in keeping with this tradition. The large town of Van and its
lake thus stands on the old land-bridge connecting the three continents
of Europe, Africa and Asia; for Asia Minor is west of the Caucasus,
and in its flora and fauna, and also geologically, is part of Europe
rather than Asia proper. Situated on the great immemorial trade-route
running east and west between Europe and Asia, it was traversed
by Xerxes and his famous Ten Thousand, and an actual inscription
by that Persian emperor on his hasty return from the Grecian campaign
and Hellespont in 480 B.C. is engraved on the citadel rock there,
showing the directness of the route to Europe. And significantly
the founding of the town of Van is ascribed by Armenian tradition
to Semiramis, that is, the great legendary Queen-matriarch of prehistoric
times. And this part of Eastern Asia Minor was a centre of the Matriarchist
cult of the Mother-goddess and her "Galli" priestesses
down to the Greco-Roman occupation.
These matriarchist aborigines of Van, disclosed to be presumably
of the primitive stock of the pre-Aryan Fein, are called "Biani"
in the cuneiform inscriptions of their Hittite rulers about the
ninth century B.C. They are also called therein "The Children
of Khaldis,"1 or "Children of the River"-which title
we shall find, is apparently the source of the names "Chaldee,"
"Galatia" and "Kelt," and anthropologists find
that primitive men distributed themselves along the river-banks,
and were literally "Children of the River." These Van
or Biam were clearly, I find, the "Pani" aborigines of
the Indian Vedic hymns and epics who opposed the Early Aryans in
establishing their higher solar religion before the departure of
the eastern branch of the Aryans to India. They were possibly also,
I think, the remote prehistoric originals of the "Fan"
barbarians, as the Chinese still term generally the barbarous tribes
on the western frontiers of the Celestial Empire, as far at least
as Asia Minor.
In physical appearance the primitive Vans, as the "Pani"
of the Vedas and epics, are described as "dark or
--------------------------------------------------------------------------------
1 S.I.V., 1882, 454, etc.
--------------------------------------------------------------------------------
p.100: PHOENICIAN ORIGIN OF BRITONS & SCOTS
black-complexioned" and "demons of darkness" who
lived with their cattle in caves. They were presumably of the smallish-statured,
dark, long-headed "Dravidian" tribes of Indo-Persia, akin
to the Iberian type, and represented by the present-day nomadic
Yuruk and Gipsy tribes of Van and the adjoining region of Armenia,
as opposed to the modern "Armenians" in that region, who
are one of the intruding round-headed Semitic races which swept
into Asia Minor in later times, making it a medley of diverse races.
The westward line of migration, in the Stone Age period, of these
primitive hordes from this early centre at Lake Van, when scarcity
of food and pressure of over-population set them "hunger-marching,"
appears to be indicated, I think, by a more or less continuous chain
of their ethnic name left along the trail of their movements from
Lake Van westward, through Asia Minor to the Dardanelles and Bosphorus,
and across Europe to Alban or Britain, (see map). This line of "Van"
and "Khaldis" or "Galatia" names extends along
the Upper Euphrates to the Halys Valley of Cappadocia, to Galatia
and along the "Vindia" hills to Phrygia and the old "Phrygian
Hellespont" and Bosphorus, and across those straits along the
Danube to Vienna and Austrian Galicia to Fin-land and the southern
shores of the Baltic and westwards to Iberia and Iberian Galicia
and Gaul, and thence to the British Isles.
Remains of an interesting survival of the warrens of these primitive
cave-dwelling Vans are found still tenanted at the present day,
on this westward route at Venasa (modern Hassa) to the west of the
crossing of the Halys River (Turkish, Kizil Irmak) and south west
of Caesarea (or Kaisarie), in the south west of Cappadocia, on the
ancient trade route to the sea through the Cilician Gates of the
Taurus.2 Here in the great plain, studded with cliffs of soft dry
volcanic rock, an area of "about fifty miles each way"
is honeycombed with countless caves and subterranean branching burrows,
resembling generally the "Picts' houses" and the so-called,
--------------------------------------------------------------------------------
1. See on these tribes Prof. P. v. Luschan, Early Inhabitants of
Western Asia, in JRAI, 1911, 228, 241.
2. MHA., 167, etc.
--------------------------------------------------------------------------------
p.101: VAN & PICTISH CAVE-DWELLINGS
but wrongly so, "Early Briton settlements" found in Britain.
These cave-dwellings and burrows in the Venasa district are still
occupied to the present day by swarms of a nomadic people commonly
known to Europeans as "The Troglodytes (or 'Cave-dwellers')
of Cappadocia." These people live of choice in these old burrows,
like conies. They are reported by travellers to be in appearance
a race distinct from other modern races in Asia Minor, but have
not yet been examined by anthropologists. From the name of their
district "Venasa" and their cave-dwelling habits, they
are presumably an isolated detachment of the primitive Van horde,
which has become hemmed in and stranded by the passing tides of
alien invaders which have swept over that land in later ages, from
East and West. A recent visitor to these cave- dwellers, Mr. Childs,1
gives graphic descriptions of these people and their warrens, from
which the following account of one of the burrows is extracted:-
"It, too, was honeycombed with passages and cells, of which
some had been exposed by weathering as in the cliff. While I looked
at this primitive dwelling, something moved in a hole close to the
ground, and the head of a chubby brown-faced child appeared. It
came out as much at home and unconscious of its surroundings as
a slum-child in an alley; but on seeing me drew back out of sight
with the startled manner and instant movement of a wild animal."2
After such a picture of the subterranean lairs of the primitive
Van in "The Land of the Hittites," we can better understand
how the highly-civilized ruling Aryan race, the Hitto-Phoenicians,
living in fine, timber-built houses above ground, should distinguish
themselves from the lowly aboriginal cave-dwellers by the epithet
"Mansion-dwellers"- Khilani or "Gyaolowonie."
The chain of Van names left by the various swarms of these Van hordes
of hunters in their progress westwards from the Van Lake region
of Asia Minor into Europe and up the Danube valley by Vienna and
its "Vanii regnum" or "Kingdom of the Vans,"
and Wend-land of Germany to
--------------------------------------------------------------------------------
1. W. J. Childs Across Asia Minor on Foot 1917, 217, etc.
2. Ib. 227.
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p.102: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Fin-land, and westwards to Vannes, the port of the Veneti in Brittany
bordering Alban, seems evidenced by the following amongst other
such names, ancient1 and modern, surviving even in regions where
the dark Van dwarfish type is no longer prominent, or has been swept
away (see map).
Vanand was the Greco-Roman name for the district between Van and
the Upper Halys at Sivas.2 Vanota was at the crossing of the Halys
near Caesareia on the border of Galatia, where St. Gregory wrote
his twentieth epistle and noted that the name "Vanota"
was not Greek, but native Galatian.3 In Galatia, Vindia on the old
Hittite royal road to Ephesus and the Bosphorus,4 and Fanji.5 In
Phrygia, Oinia or Vinia,6 and Panasios, and to the south Oionandos
or Vinandos in Cilicia, Bindeos in Pisidia, and Pinara in Lycia.7
On the Hellespont, Banes with its lake on inner end (modern Bari),8
and Pionia in Troad on flank of Mount Ida on Sainnos River.9 On
the Bosphorus, Pandicia or Pantichion, the first stage on ancient
road from Rum (or Constantinople) to Asia Minor; and all in the
traditional area of the Matriarchic Mother-cult and "Amazons."
Across Europe from the Hellespont and Bosphorus, up the Danube
valley, the undoubted Van names in various dialectic forms are especially
abundant. Wien or Vienna, the Vindo-bona of the Romans Nvith its
"Vanii Regnum" or "Kingdom of the Vans" still
preserves the name of its original settlers. To its south is Veni-bazar
in Albania and in Roman times the Vennones and Pannonii tribes of
the Vindelici race, which included the Briganti (i.e. Phrygian Vans),
peopled the Upper Alpine Danube to the Rhine.10 North of Vienna
along the Upper Danube was located the old Wend tribe, extending
across Austrian Galicia and Bohemia to Eastern Germany, with several
" Vend " place names, to the Baltic opposite Fin-land.
And, regarding the latter name, it now appears possible that the
modern stigma attaching to the name "Fin" may be owing
to an old tradition based on the forgotten memory of the lowly origin
and status of the race formerly bearing that name.11 The whole southern
--------------------------------------------------------------------------------
1 The old Greco-Roman records for Asia Minor, derived from Ramsay's
Historical Geography (R.H.G.), are mostly those of ancient Byzantine
bishoprics and important mission stations.
2 R.H.G. 290, who finds that that district extended from Kars to
Sebasteia (Sivas).
3 Ib. 288.
4 Ib. 142.
5 Ib. 226 and 405.
6 Ib. 144.
7 Ib. 386.
8 Ib. 159, etc.
9 Ib. 155.
10 S. 206: 4, 6, 8.
11 There are now two racial types in Fin-Land, the tall, fair, long-headed
Aryan type, and the short, darker, round-headed Slav or "Alpine
[Swiss]" type, neither of whom are of the dark, long-headed
type of the Van dwarfs who were of the Dravidian or "Iberian"
type.
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p.103: ARRIVAL OF PREHISTORIC VANS IN BRITAIN
coast of the Baltic from Sarmatia westwards to Denmark was occupied
by the Venedae and Vindili tribes (with a sound bearing the name
Venediicus).1 In Iberia also the Viana port on the Linia river and
another Viana in the Eastern Pyrenees may possibly preserve this
ethnic name. Similarly may the Vienne and Ventia on the Rhone, Vanesia
in Aquitania, retain that name ; and clearly so Vannes, the capital
of the Veneti of Brittany in Gaul, who gave Caesar so much trouble
and who were tributaries or allies of the Britons. Their capital
is significantly the site of vast prehistoric dolmens and menhirs,
a class of funereal monuments which was prevalent amongst the later
Vans or Feins and their descendants in the British Isles under Briton
rule.
Into Alban, latterly called "Britain," these nomad hunting
hordes of primitive Matriarchist "dwarfs" from Van probably
began to penetrate before the end of the Old Stone Age, as the receding
glaciers withdrew northwards from the south of what is now called
England and uncovered new land. They appear to have been the small-statured
prehistoric race whose long-headed skulls (see Fig. 22) are found
in the ancient river-bed deposits and caves, associated with weapons
and primitive "culture" of the Old Stone Age, and also
in some of the long funereal "barrows" of the New Stone
or Neolithic Age, which latter is generally held to have commenced
in North-western Europe about 10000 B.C.
The first hordes of these Van "dwarfs" probably crossed
from Gaul by the old land-bridge which still connected Alban with
the continent. They appear to be presumably the oldest inhabitants
of Alban (excluding the few stray earlier forms of taller and broader-browed
man of whom traces have been found in the south of England in the
older Stone Age period) and so may perhaps be practically regarded
as the aborigines of Alban. Indeed, the name "Alban" seems
to me possibly coined from their ethnic name Van, Bian or Ban, with
the prefix Al, as Ail in Celtic means "Rock," cognate
with Chaldee al, ili, ala "high mount"2 and English "hill";
so that "Al-Ban" might thus mean "The Rock (Isle)
of the Ban or Van."3 It is this rocky
--------------------------------------------------------------------------------
1. See Ptolemy's map and D.A.A., pl.5.
2. A.D. 41.
3. An eponymic traditional source for "Albion" is referred
to later.
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p.104: PHOENICIAN ORIGIN OF BRITONS & SCOTS
aspect of North Britain, at least, which impressed Scott in his
well-known lines
"O Caledonia! stern and wild,
Land of the mountain and the flood."1
And "Alban" for long remained a popular title for Scotland,
after "England" had replaced "Alban" or "Albion"
for South Britain.
Many millenniums must have elapsed after their arrival in Alban,
before the small herds of such primitive dwarf nomads filtered through
the river-valleys of Alban and into the enlarging northern land
left by the retiring glacial climate and rising beaches. And many
more millenniums must have elapsed before such a rude land-people,
under pressure from behind by succeeding waves of fresh herds from
the continent, would venture to migrate to Ireland across the sea,
which would however be narrower at that period. When ultimately
hard pressed and hemmed in by enemy clans against a narrow sea-board,
it is conceivable that a small horde of these Matriarchists, seeking
escape from annihilation, may have ventured out to sea in their
small skin-boats for refuge in outlying islands, and eventually
reached Erin. And such were probably the circumtances, I think,
under which the Matriarch Cesair and her herd reached Bantry Bay
in Erin in the later Neolithic Age,2 where, safe from hostile pressure,
they naturally would name that island "The Good Ban Land,"
(Ban-bha).
The first of these Ban or Van or Fene Matriarchs in Ireland, Cesair,
presumably brought with her to Ban-try Bay or "The Bay of the
Shore of the Bans," the two especially sacred fetishes of the
Van Matriarchist Serpent-cult, the Magic Oracle Bowl or Witches'
Cauldron (Coirean Dagdha or "Churn of Fire"3 of the Irish
Celts), and Fal's Fiery Stone
--------------------------------------------------------------------------------
1. Scott, Lay of the Last Minstrel, vi, 2.
2. From the traditional landing place being on the south-west corner
of Erin, it is possible that she and her herd started from Vannes
on the western coast of Brittany or lands End; but more probably
from Wales.
3 "Dagda" is usually rendered "the good hero,"
from Celtic dag, "good" but it seems to me more probably
to be derived from daig "fire, flame."
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p.105: VAN, BAN OR FEIN MATRIARCHS IN IRELAND
(Lia Fail of the Irish Celts).1 These fetishes figure freely in
the later Irish legends and myths, although they do not appear to
be expressly mentioned until a later period, after Part-olon's invasion,
when they are in the hands of a later branch of the same Serpent-cult
people called "The tribe of the goddess Danu" (Tuatha
de Danaan), who, significantly also are stated to have migrated
to Ireland from Alban.
This tradition of the existence of these two Matriarchist Van fetishes
amongst the prehistoric Feins in Ireland is of great importance
for the origin of the prehistoric Serpent cult in Ireland, and it
affords additional proof of the identity of the prehistoric Fein
Matriarchist immigrants into Ireland with the prehistoric Matriarchist
Van or Fen dwarfs of the Van district of Asia Minor, as described
in the Gothic Eddas. These Gothic epics-which, after detailed analysis,
I find to be truly historical Aryan records of the establishment
of the First Civilization in the World-make frequent reference to
the use of the Magic Oracle Bowl or Witches' Cauldron for divination
as a special utensil of the Serpent-worshipping Matriarchists in
Van and Asia Minor and Chaldea. This magic bowl was especially associated
with Kvasir, the namesake of Cesair, as already noted. And Fal's
Fiery Stone was the materialized thunderbolt of the Dragon serpent
of Lightning, and the invincible magical weapon of Baldr, the son-consort
and champion of the Van Matriarch in the Eddas; and his exploits
therein as the champion of the Matriarch correspond generally with
those of his namesake Fal in the Irish legends. This identity of
the Irish Fal with the Van leader Baldr of the Eddas is further
seen in the frequent title of the champion of the Irish Feins as
"Balor of the Evil Eye." So intimately was Fal identified
with the early Ireland of the Feins that Erin was called "Fal's
Isle" (Inis Fall); and "Fal's Hill" was the title
of the sacred hill at the ancient capital, Tara.
--------------------------------------------------------------------------------
1. In the later Irish legends Fal's Stone, essentially a missile,
is made to be a fetish oracle, which cries out on the Coronation
Day of the Celtic kings, and hence is supposed to be the Coronation
Stone carried by the Scots from Ireland to Scone and afterwards
taken to Westminster, as "The Coronation Stone." See Skene
"The Coronation Stone."
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p.106: PHOENICIAN ORIGIN OF BRITONS & SCOTS
This early introduction of the Serpent-cult and its fetishes into
Ireland in the Stone Age by these Matriarchist Vans now explains
for the first time the real origin of the numerous traces of Serpent-cult
in Ireland and Alban in prehistoric and early historic times-the
many prehistoric sculptured stones carved with effigies of Serpents,
the interlacing Serpent-coils as a decorative design on prehistoric
stone monuments and on monuments of the Early Christian period,
and the numerous references to Serpents and Dragons in Ireland and
Alban in the early legends. It also explains the tradition that
"St. Patrick-the-Cat" (or Khatti or Scot) banished Snakes
from Ireland by the Cross, or in other words banished the old Matriarchist
Serpent-worship by introducing there the Religion of the Cross in
433 A.D.
The later title also of "Brigid" (or "Bridget")
for the female patron saint of the Irish and the Picts, which is
usually supposed to have arisen with a more or less mythical Christian
nun in Ireland, who is supposed to be buried in the same tomb as
St. Patrick, is now seen to be obviously the transformed and chastened
aboriginal old matriarch wizardess who in the Gothic Eddas is called
Frigg, or Frigg-Ida, the "Mother of the Wolf of Fen" of
the pre-Gothic or pre-Aryan aborigines of Van. Brigid is still given
precedence as a "wise one" or wizardess over St. Patrick
in the eleventh century "Prophecy of St. Berchan":-
"Erin shall not be without a wise one
After Bhrigde and St. Patrick."1
Her alternative title also as "St. Bride" is confirmatory
of this origin, as "Bride" was a usual title for Mother
Frigg and her wizardess sisterhood priestesses in the Eddas. These
sister wizardesses are often collectively called in the Eddas "The
Nine Mothers" or "The Nine Maidens"; and are described
in the Welsh and other Celtic legends as "The Nine Witches
of Gloster," feeding with their breath the Fire in the Cauldron
of Hell.2 This now accounts for the many
--------------------------------------------------------------------------------
1. S.C.P., 89. 2 R.H.L., 372.
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p.107: VANS & FOMOR ABORIGINES
prehistoric monoliths and series of nine standing stones, called
"Maiden" Stones or "The Nine Maidens," still
standing in many parts of Ireland and Britain. These Maiden Stones
symbolized the old Van Matriarchs, who are called "The Nine
Mothers" in the Eddas, and who were afterwards idealized into
Virgin Mothers and accorded divine honours by their Van votaries.
And their idol-stones are often decorated with effigies of the Serpent.
This now appears to explain the prehistoric Van origin of the "Maiden
Stones" of the pre-Aryan period, so numerous throughout the
land; as, for instance, "The Maiden Stone" standing at
the foot of Mt. Bennachie to the west of the Newton Stone, and also
"The Serpent Stone" monolith with large sculptured Serpent,
which stood not far from the site of the Newton Stone, and now placed
alongside the latter. It also accounts for the first time for the
frequency of the name "Bride" in early Christian Celtic
Church names in Scottish Pict-land as well as Ireland, as "Kil-Bride"
or "Church of Bride." It now becomes apparent that on
the introduction of Christianity into Britain the old pagan Matriarchist
goddess "Brigid" or "Bride" of the aborigines
was for proselytizing purposes admitted into the Roman Catholic
Church and canonized as a Christian saint, and appropriate legends
regarding her invented.
The descendants of the Irish Matriarch Cesair and her horde appear
to have been called Fomor, or Umor.1 This seems evidenced by the
tradition that Cesair's was the first migration of people into Ireland
and that the second was that of Part-olon, and that the latter was
opposed by the ferocious tribe of "demons" called Fomor.
The tribal name "Fomor" has been attempted to be explained
by conjectural Celtic etymologies variously as "Giants"
and conflictingly as "Dwarfs under the Sea."2 "Fomor,"
I find, however, is obviously a dialectic variant of the name of
a chief of a clan of the dwarf tribes of the Vans,
--------------------------------------------------------------------------------
1. Also written Ughmor. K.H.I., 68., etc.; and see R.H.L., 583.
2. The Fomors have been conflictingly called both "giants"
and "dwarfs under the sea" by different Celtic scholars
seeking conjecturally for a meaning of the name by means of modern
Aryan-Celtic speech, but these meanings are admittedly mere guesses.
See R.H.L., 591.
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p.108: PHOENICIAN ORIGIN OF BRITONS & SCOTS
called in the Gothic Eddas "Baombur";1 and it is noteworthy
that these dwarf tribes were of the race of "The Blue [painted]
Legs,"2 that is, presumably, the primitive, painted Picts.
It is probably a variant also of the name "Vimur" which
occurs in the Eddas, as the name of the river-the Upper Euphrates,
the modern "Murad" which separated the Van territory from
that of the Goths, and the ford at which was the scene of battles
between the Goths and the Vans,3 presumably the seat of Baombar
and his tribe.
These Fomors, who opposed Part-olon on his landing in Ireland,
are reported to have been ferocious "demons," and significantly
they were led by an ogre and his Mother.4 This is clearly a memory
of the Mother-Son joint rulership of Matriarchy, wherein the favourite
son-paramour, who in the Eddas is called Baldr, was the champion
of the Matriarch and her tribe for offensive and defensive purposes.
This Fomor son-leader was called "The Footless,"5 which
is a designation of the Serpent, and there are references to the
Fomors and their allies having Serpents and Dragons as their defenders.6
Significantly also he is frequently called in the later records
of the Fomors by the name of "Balor of the Evil Eye,"
which equates with the title Baldr, the son-champion of the earlier
Van Matriarch, and the "Fal of the Fiery Stone" weapon.
That these Fomors of the primitive horde of dark, dwarfish "Khaldis"
or Bans, Vans or Fens, under the Matriarch Cesair, who first peopled
Erin in the Stone Age, were and continued to be the real aborigines
of Ireland, and were the ancestors of the later "Fenes,"
seems evidenced by the fact that they appear and reappear in all
the accounts of the invasions subsequent to Part-olon's invasion,
as the resisters of the various intruding invaders. Their leader
also
--------------------------------------------------------------------------------
1 Volo-spa Edda Codex Regius, p. i, l. 24.
2. See previous references on p. 95.
3. Ed.N. 313. "Farma-Tyr" or "Farma of the Arrow,"
a title of Wodan as the opponent of the Goths, may also be a dialectic
variant of the same name "Fomor."
4. K.H.I., 68, etc.
5. "The Footless"-Cichol Gri cen Chos in text cited by
R.H.L., 583.
6. R.H.L., 641.
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p.109: BLUE PAINTED VANS OR FENS
continued to bear the old Van champion's title of "Balor of
the Evil Eye," in the legendary accounts of the later invasions.
Thus he is made to oppose even so late an invasion as the fifth,
by "The Tribe of the goddess Danu" with the Serpent-cult
fetishes, which show them to be a later horde of the same common
stock. This affinity indeed is evident, apart from the Serpent fetishes,
by the name of their champion being "Lug," that is, "Loki,"
one of the Vans and the arch-enemy of the Goths in the Eddas and
also called "The Wolf of Fen," (i.e., Van) and his fatal
weapon in Ireland as "Lug" was significantly, as in the
Eddas, a "Sling Stone."1
The old Matriarchist Serpentine-cult of Van appears to have persisted
in Ireland, even when it was called "Scotia," as the popular
cult of the Feins down to the epoch of St. Patrick in 433 A.D.,
notwithstanding the contemporary existence of Sun-worship amongst
the ruling race of Scots, with their legendary solar heroes, Diarmait
and Conn-the-Fighter-of-a-Hundred. The chief idol of Ireland which
St. Patrick demolished by his Cross is described as "The Head
[idol] of the Mound";2 and it is identified as the idol of
Fal of the Fiery Stone,3 that is, the son-champion of the serpent-worshipping
Matriarchist Fomors, "Balor of the Evil Eye."
These "Fomor" or Ban, Wan, Van, Fen or Fein aborigines
of Ireland, dark, dwarfish "Iberians" who seem to have
arrived in Erin from Albion in the late Stone Age, some time before
2000 B.C., now appear to have been presumably of the same race as
the dwarfish aborigines of Albion, who were called by the Romans
"Picts" or "The [Blue] Painted," and who, we
know, were, like the Feins, of primitive Matrilinear and Matriarchist
social constitution. And we have seen that the "Fomor"
were presumably the prehistoric dwarfish "Baombur" aborigines
of Van, who were described by the Aryan Gothic Eddas as of the race
of "The Blue (Painted) Legs."
--------------------------------------------------------------------------------
1. R.H.L., 397.
2. Cenn Cruaich in Tri-partite Life of St. Patrick, and see R.H.L.,
200.
3. R.H.L., 208.
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p.110: PHOENICIAN ORIGIN OF BRITONS & SCOTS
This now confronts us with the further great and hitherto unsolved
problems: "Who were the Picts?" and "What was the
relationship of the Picts to the aborigines of Alban, Albion or
Britain?"- questions, the answers to which form an essential
preliminary to the discovery of the date of the introduction of
civilization into Britain, and of the racial agency by which that
civilization was effected.
FIG. 21A.-Sun-Eagle triumphs over Serpent of Death.
From the reverse of a pre-Christian Cross at Mortlach (or St. Moloch),
Banft, with "Resurrecting Spirals" on face. See later.
(After Stuart 1. pl. 14).
Note the serpent is of the British adder type.
Chapter XI
WHO WERE THE PICTS?
Disclosing their Non-Aryan Racial Nature and Affinity with Matriarchist
Van, Wan or Fian "Dwarfs," and as Aborigines of Britain
in Stone Age.
"The Picts, a mysterious race whose origin no man knows."-Prof.
R. S. RAIT, Hist. of Scotland, 1915, 11.
"No craft they knew
With woven brick or jointed beam to pile
The sunward porch; but in the dark earth burrowed
And housed, like tiny ants in sunless
caves." Prometheus Bound 1.
The mysterious Picts, whose origin and affinities have hitherto
baffled all enquiries, nevertheless require their racial relationship
to the aborigines of Britain and to the Aryans to be elicited, if
possible, as an essential preliminary to discovering the agency
by which Civilization was first introduced into Britain and the
date of that epoch-making event.
The "Picts" are not mentioned under that name by Caesar,
Tacitus, Ptolemy or any other early Roman or Greek writer on Ancient
Britain. This is presumably because, as we shall find, that that
was not their proper name, but a nickname.
The "Picts" first appear in history under that name at
the latter end of the third century A.D. as the chief inhabitants
of Caledonia.2 They reappear in 360 A.D. as warlike barbarian
--------------------------------------------------------------------------------
1 AEschylus, Prometheus Bound ll. 456-459, translated by J. S.
Blackie, 195.
2 The name first appears in 296 A.D. in the oration of Eumenius
to the Roman emperor Constantius Chlorus, which says: "the
Caledonians and other Picts"-"Non dico Caledonum aliorumque
Pictorum silvas at paludes, etc." (Latin panegyrics. Inc. Constantino
Augusto, c.7.).
111
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p.112: PHOENICIAN ORIGIN OF BRITONS & SCOTS
marauders in association with the Irish-Scots,1 breaking through
the Antonine Wall between the Forth and Clyde, and raiding the Roman
province to the south, whence they were driven back by Theodosius
in 369. On the departure of the Roman legions in 411, their renewed
depredations in South Britain became so incessant and menacing that
the king of the South Britons, Vortigern, eventually invoked in
449 the aid of his kinsmen the Jutes from Denmark to expel them,
with the well-known result that the Anglo-Jute mercenaries turned
fiercely on their hosts and carved out by their swords petty kingdoms
in South Britain for themselves. Thenceforward the Picts and Scots
aided the Britons in defending against their common foe, the Anglo-Saxons,
what remained of independent Briton in the western half of South
Britain-Strath-Clyde or the Cambries2 from the Severn to the Clyde,
with Wales and Cornwall, and Caledonia north of Northumbria.
In North Britain, from the sixth century to the eighth A.D., the
Picts are disclosed in the contemporary histories of Columba and
Bede, supplemented by the Pictish Chronicles, as occupying the whole
of North Britain north of the Antonine Wall between the Clyde and
Forth, except the south extremity of Argyle, which was occupied
by Irish-Scots from Ulster. Besides this there are numerous references
to "The Southern Picts"3 south of the wall and especially
in the Galloway province of the Briton kingdom of Strath-Clyde,
bordering the Solway, where St. Ninian in the fourth century converted
"The Southern Picts," and built in 397 his first Christian
church at Whitherne.4
--------------------------------------------------------------------------------
1 The Scots as "Scoti" first appear under that name in
history (apart from the Early British Chronicles) in 360 in the
contemporary Roman history of the Roman military officer Ammianus
Marcellinus (Bk. 20, i 1), and they are associated with the Picts
in raiding the Roman province (see also Gildas c.19). From the accounts
of Claudian, the Briton monk Gildas (about 546) and Bede, these
Scoti were Irish-Scots who raided and returned to Ireland with their
booty. See S.C.P. cvii.
2 "Cambries" is used by the contemporary historian Gildas
the Younger as the title for the Briton kingdom of Strath-Clyde.
See P.A.B. 1857, 49. etc. It included Cambria (Wales), Cumbria (Cumberland),
Westmorland and Lancashire, and Strath-Clyde from Solway to Clyde.
3 Thus Bede, B.H.E. 3, 4.
4 So numerous were the Picts in Galloway, the people of which were
called "Gall-Gaedhel" (S.C.P. cxciii) that in 741 the
Irish-Scot king of Dalriada
--------------------------------------------------------------------------------
p.113: SUDDEN DISAPPEARANCE OF "PICTS"
In South Britain no historical references are found to "Picts"
as forming an element of the early population, though the subterranean
dwellings called "Picts' Houses" are widely distributed,
and are associated in Devon and Cornwall with the "Pixies;"
and some place-names contain the element "Pict" (see later).
And Caesar's statement about the general prevalence in Britain of
polyandry of a promiscuous kind1 amongst the natives in the interior,
and of the "interiores" as being clad in skins2 probably
referred to the Picts, as Caesar describes the Britons whom he met
as being richly garbed.
In Ireland also, Picts are not mentioned under that Latin nickname,
but they are generally identified with the "Cruithne,"
though this title, as we have seen, is used ambiguously, and does
not properly belong to the Picts at all. That the Picts were of
the same kindred as the aboriginal Irish Feins, is evident from
the numerous records that the Picts in Scotland were in the habit
of obtaining wives from Ireland3 and that their matrilinear succession
and use of the Irish "Celtic" were derived from the same.4
Then, in the middle of the ninth century A.D., with the final conquest
of the "Northern Picts" in 850 by the Scot king Kenneth,
son of Alpin, from Galloway, and his establishment as "King
of the Scots "and his introduction of the name "Scot-land5
for North Briton," the "Picts" completely disappeared
from history as suddenly as they first appeared. No historical trace
of that race is to be found thereafter, notwithstanding that there
is no evidence whatever of any exodus or any wholesale massacre
of these people. 6
As a result presumably of this complete disappearance of
--------------------------------------------------------------------------------
established himself there as "King of the Picts" (ib.
clxxxvii); and St. Mungo or Kentigern of Glasgow (601 A.D.), the
bishop of Strath-Clyde cleansed from idolatry "the home of
the Picts which is now called Galwietha [i.e. Galloway] and its
adjacent parts" (Kentigern's Life by Jocelyn of Furness.)
1 D.B.G. v, 14, 4-5.
2 Ib. v. 14, 2.
3 S.C.P., 123, 160, 298 etc.
4 Ib. xcviii v. 98.
5 Ib. 200, 299.
6 In one chronicle (Scala chronica) it is stated that in 850, at
a conference at Scone, the Irish Scots by stratagem "slew the
king and the chief nobles" of the Picts (S.C.P. cxci), but
there is no reference or suggestion anywhere to any massacre of
the people themselves.
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p.114: PHOENICIAN ORIGIN OF BRITONS & SCOTS
this people, the name "Pict" has tended to become mythical;
and the Picts are described in medieval and later folklore as malicious
fairy dwarf folk, pigmies, pixies, fauns and elves; and significantly
they are associated with the Irish fairies, the Fians, or Bans.
We are thus confronted by the questions: "Where did the Picts
come from so suddenly?" and "Whither did they disappear
just as suddenly?" Their sudden mysterious appearance and disappearance
under the circumstances above noted suggested to me that both events
were probably owing to a mere change in their tribal name as aborigines.
And so it seems to prove.
"Pict" is an epithet, presumably a contemptuous nickname,
applied to these people by outsiders, and never seems to have been
used by these people themselves. It thus appears to be analogous
to the terms "Greek" and "German" applied by
the Romans to those two nations who never called themselves by these
names. The term "Pict" appears to have been consciously
used by the Romans (who are found to be the first users of it) in
the sense of "painted" (pictus) with reference to the
custom of these people to stain their skin blue with woad dye. In
Scottish these people are called Peht,l in Anglo-Saxon Pihta, Pehta
or Peohta,2 and in Norse Pett;3 and the Welsh bard Taliessin calls
them Peith. These Norse and other forms, it will be noticed, contain
no c, and are perhaps cognate with our English "petty,"
Welsh pitiw, and French petit, "small," to designate these
people as dwarfish. And significantly it is seen from the map on
p. 19 that the numerous Pictish villages in the neighbourhood of
the Newton Stone and in the Don Valley, as similarly many towns
over Britain generally, bear the prefix "Pit" or "Pet,"
presumably in the sense of Pict or the Anglo-Saxon "Pihta"
or Scottish "Peht," to distinguish these native villages
from the settlements of the Aryan rulers in the neighbourhood called
"Cattie," "Cot-town," "Seati-ton,"
"Bourtie," &c. (See map).
--------------------------------------------------------------------------------
1 J.S.D., 389, where also Pechty, Peaght and Pegh.
2 B.A.S., 182, "Peohta" is form used by King Alfred in
his translation of Bede's "Picti."
3 See below.
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p.115: ORIGIN OF NAME "PICT"
The remoter origin of the Nordic name Pett or Peht or Pihta, which
was presumably latinized by the Romans into "Pict," seems
to me to be probably found in the Vit or Vet or Vitr1 title in the
Gothic Eddas for a chief of a clan of the primitive "Blue Leg"
dwarfs of Van and Vindia, who is mentioned alongside Baomburr (who
was obviously, as we have seen, the eponym of the Irish aboriginal
Fomors) V, B and P, being freely interchangeable dialectically.
[This "Vit" means literally "witted" or "wise,"-
and is also used in a personal sense as "witch" or "wizard,"
with the variant of "Vitt," "Vitki," literally
"witch," and meaning "witch-craft and charms";3
and in a contemptuous general sense as Vetta and Vaett "a wight"
and secondarily as "naught" or "nothing" or
"nobody"4 and thus "petty"; and as Vetti and
"Pit-(lor)", it is a Norse nickname.5 It thus appears
probable that "Pett" or "Pihta" or "Pict"
are later dialectic forms of the epithet Vit, Vet, or Vetta or Vitki
applied contemptuously by the Early Goths to a section of the dwarf
"Blue Leg" ancestors of the Picts, and designated them
as "The petty Witch Wights," that is, the Witch-ridden
devotees of the cult of the Matriarch witch or wise woman.]
This early association of the Picts with "petty" and
witches would now seem to explain why in modern folklore these dwarfish
people are associated and identified with Fauns, Fians, Pixies and
wicked Fairies-indeed the modern word "wicked" is derived
from "Witch" and thus seen to have its origin in the Gothic
Vithi, "the wicked witch" title of the Van ancestors of
the Picts, a people who all along appear to have been devotees of
the cult of the Serpent and its Matriarchist witches and their magic
cauldron.
Indeed, this "Vit" epithet for the Picts, or "Pihtas"
of the Anglo-Saxons, appears to find some confirmation from Caesar's
journal. While Caesar nowhere calls any of the people of Britain
"Pict," he, even when referring to the natives of Britain
staining their skin for war, does not use the word pictus or "painted;"
but uses inficiunt (i.e., infect or
--------------------------------------------------------------------------------
1 Vit-r (in which the final r is merely the Gothic nominative case-ending,
in Volu-spa Edda (Codex Regius, p.1, l. 25); and "Vetr of Vind's
vale" in Vaf-thrudnis Mal Edda (Cod. reg.p.15, ll. 20 and 22).
2 V.D., 713.
3 Ib. 713, 714.
4 Ib. 720.
5 Ib. 701, 477.
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p.116: PHOENICIAN ORIGIN OF BRITONS & SCOTS
"tattoo"?). Yet curiously he is made to call the blue
dye used for this purpose "Vitro," a word which is interpreted
as "Woad" by classic scholars solely in translating this
passage, though elsewhere in Latin it invariably means "glass."1
This suggests that there is some corruption in the copies of Caesar's
manuscript here; and that "Vitro" of the text may perhaps
have been intended by Caesar for the Gothic "Vitr" title
for the "Blue-legged" dwarfs or the "Picts."
Another early form of this nickname of " Pict " for the
aborigines of Alban appears to me to be found in the title of "Ictis,"2
applied by the early Ionian navigator Pytheas to the tin-port of
Britain, a name identified also by some with the Isle of Wight.
This tradition is confirmed by the name given to the Channel in
the Pict Chronicles in describing the arrival in Alban of the Britons
under Brutus, where the English Channel is called "The Sea
of Icht."3 This presumes that South Britain was possibly then
named after its aborigines of those days, the Vichts, Ichts or Picts;
just as at the other extremity we have the "Pentland Firth,"
which was earlier known to the Norse as the "Pett-land Fjord"4
or "Firth of the Petts (or Picts)," from its bounding
"The Land of the Picts." Indeed, the Danish writer of
the twelfth century, Saxo Grammaticus, calls Scotland "Petia"
or "Land of the Picts." This would now explain the statement
of the Roman historian that a nation of the Picts in Britain was
called "The Vect-uriones."5
The proper name for the "Picts," as used presumably by
themselves in early times, was, I think, from a review of all the
new available evidence, the title "Khal-dis" or Khal-tis,
--------------------------------------------------------------------------------
1 Moreover, the scientific name of the Woad plant is "Isatis
tinctoria," and not Vitrum.
2 "Iktis" is the form of the name preserved by Diodorus
Siculus (Bibl. Hist. v., 22); and it has been identified with the
"Vectis" of Pliny, who, however, places it between South
Britain and Ireland, whilst he confounds "Ictis" as "Mictis"
apparently with Thule. For discussion on Ictis v. Vectis and "Mictis,"
see H.A.B., 499, etc. The initial V often tends to be lost or become
merged with its following vowel in Greek, see later, so that "Ictis"
may represent an earlier Vectis.
3 S.C.D. 57.
4 See Edda V.P., 2, 682.
5 Ammianus Marcellinus, 27, viii., 5.
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p.117: PICTS AS CHALDEES OR CALED-ONS
i.e., "The Children of the River (Khal or Gully)."1 This
title of "Khaldis" is applied to the aborigines of Van
in Asia Minor in the numerous sacred monuments erected by their
Aryan overlords there in the ninth century B.C. and later. And concurrently
with this title they also called themselves (from their old home-centre
"Van," "Wan" or "Fen" Fian or Fein),
Biam or "Ban," like their branch which first peopled Erin.
Now, this riverine title "Khal-dis" appears to be not
only the source of the ethnic name "Caled-on" but also
the source of the numerous ancient river-names in Britain called
variously Clyde or Clotia, Clwyd, Cald, Caldy, Calder and Chelt;
and such names as the Chilt-ern Hills and Chelten-ham near the old
prehistoric dwellings at Gloster, as well as the title of Columba's
mission to the Pictish aborigines - "Culdee." This application
of the name "Caled-on" to the Picts is confirmed, as we
have seen, by the Roman reference to the Picts as "Caledons";
and it is emphasized by the further Roman record that " he
Picts are divided into two nations, the Di-Caled-ones and the Vect-uriones,"2
in which "Vect" appears to be cognate with "Pict."
"Caled" (or Caled-on ) thus seems to have been the early
title used by the Picts for themselves;3 and, as we shall see in
the next chapter, it is cognate through its original "Khal-dis"
or "Khal-tis" with "Chaldee," "Galati"
and "Kelts" or "Celts."
Identified in this way with the cave-dwelling, dwarfish, dark Vans
or Wans and gipsy "Chals" of Van and Galatia in Asia Minor,
whose prehistoric line of migration westwards overland to Western
Europe and Britain has already been traced, the Picts also, who
were also cave-dwellers, appear to have left traces of their "Pict"
or "Pit" title in some places en route, as well as in
Britain and Ireland, in addition to their Van name.
--------------------------------------------------------------------------------
1 On this name, see before, also next chapter.
2 A.M.H., 27, viii, 5.
3 Tacitus speaks of "the red hair and large limbs of the inhabitants
of Caledonia" (Agricola II); but he is speaking not of aboriginal
Caledons, but of the ruling race in Caledonia who were opposing
Agricola, and who, we have seen, were Britons and Scots properly
so-called.
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p.118: PHOENICIAN ORIGIN OF BRITONS & SCOTS
[In Iberia (and the Picts, we shall see, were of the Iberian physical
type) the Vett-ones inhabited in the Roman period the valley of
the great Guadalquivir.1 Pictavia was the ancient name for Piccardy2,
a division of Gaul stretching from Iberia northwards to Britanny,
and it was inhabited by the Pictones; and its chief capital still
bears the Pictish name of Poitiers which significantly is in the
province of "Vienne", obviously a variant of Van or "Bian".
In Britain, south of the Tweed, the old place-names bearing the
prefix "Pit" and "Pet" have not survived so
freely as those of "Wan" and "Venta." The ancient
village of "Pitchley" in Northampton in the Wan's Dyke
area was still called in Domesday Book "Picts-lei" and
"Pihtes-lea"3 that is, the "lea of the Picts";
and it contains, as we shall see, prehistoric, human remains, presumably
of the Pictish period. In Surrey are the villages of Pett, Petworth,
the "Peti-orde" of Domesday - and Pettaugh. Glastonbury
in Somerset, with its prehistoric lake-dwellings, was called "Ynys
Vitr-ain" or "Isle of Vitr-land," thus preserving
the Gothic form of the Pictish eponym. "Pet-uaria" was
the chief town between York and the Wash, in Ptolemy's day; it was
in the Fens presumably of the lake-dwelling Vans or Fens, and to
its north is a "Picton" in the valley of the Tees.
In Scotland, which was called "Pictavia" in medieval
Latin histories and the Pict Chronicles, the prefix "Pit"
and "Pet" is common in old village names, and presumably
preserves the title of the aboriginal Picts for these villages of
the natives, to distinguish them from the settlements of the ruling
Aryan race in the adjoining villages called "Catti" and
"Barat." For numerous series of these ancient village
Pit names in Sharp contrast with the "Catti" and "Barat"
villages studding the Don Valley of Old Pictland around the Newton
Stone, see Map, p. 19. One of these "Pit" names, it is
noteworthy, is "Pit-blain," that is "The Bluc Pit
or Pict," in which the word for "blue" is the identical
British Gothic word "blain," used in the Eddas for "The
Blue Leg" tribe of dwarfs. And the "Pent-land" Hills
to the south of the Forth preserve the same "Pict" title
as the "Pentland" Firth does to the north, and in Shetland,
in addition to the saga references to Picts, there are several places
named Petti.4
--------------------------------------------------------------------------------
1 The ancient Baetis river of Baetica. S. 3, i, 6.
2 "Piccard-ach" was an ancient name for the Southern Picts
in Scotland, S.C.P. 74-76.
3 A. W. Brown Archaeolog. Jour. 3-13, cited W.P.A., 180.
4 Petti-dale and Pett-water on border of Tingwall parish, and Petti-garth
Fell, and at Fetlar is "The Finn's Dyke" (Finni-girt Dyke).
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p.119: PICTS AS ABORIGINES OF ALBION
In Ireland, in an Irish epic tale of the first century A.D., Picts
arc located in Western Ulster.1 But in the earlier period of the
Irish legends the Picts are clearly, I think, the same primitive
people who are called "The tribe of Fidga,"2 of the plain
of "Fidga," a locality not yet located. These "Fidga"
are repeatedly mentioned as opposing the Sun-worshippers (i.e. the
Aryan overlords), and derived their origin from Britain (Albion);
they used poison weapons, and were defended by two double-headed
Serpents3 showing that they were, like the Picts and Vans, devotees
of the Serpent-cult. This Irish form of their name is in series
with the Welsh name for the Picts, namely "Fficht;" and
they appear to have been of the same primitive race as the Van or
Fen (or early Fein).]
This racial position for the Picts as the primitive pre-Aryan aborigines
of Britain and Ireland in the Stone Age, thus confirms and substantiates,
but from totally different sources, the theory of their non-Aryan
nature advanced by Rhys. This philologist believed that the Picts
were the non-Aryan aborigines of Britain, merely because of a few
non-Aryan words occurring in ancient inscriptions in Scotland, which
he surmised might be Pictish,4 though this surmise was not generally
accepted.5 Nor did he find traces of such Pictish. words in England
or Wales, besides "The Sea of Icht," although he believed
he found one solitary word in Ireland.6
In physical type, the Picts, according to general tradition, were
dark "Iberian," small-statured and even pygmy,7 more or
less naked, with their skins "tinged with Caledonian or Pictish
woad."8 They have been allied to the semi-Iberian Basques,9
whose language was radically non-Aryan, on
--------------------------------------------------------------------------------
1 Tain bo Cualnge, J. Dunn, 1914, xvii, 375.
2 Tuath Fidga.
3 Book of Leinster, 15a and R.H.L. 631 and 641.
4 Rhind Lects, 1889; P.S.A.S. 1892, 305, etc.; Welsh People,1902,
13, etc.
5 H.A.B., 409g., etc.
6 This was inferred by him on the theory that the "Cruthni"
designated Picts (Welsh People 1902, 13). But on the other hand
he holds the opposite view that "Cruthni" was a Celtic
spelling of "Priten" or "Briton," which name,
he thinks, means "Cloth clad," to distinguish the Aryan
Britons or "Pritens" from the non-Aryan aborigines or
Picts, which mutually destroys his argument.
7 MacRitchie M.F.P., etc. He cites a fifteenth-century account of
early pygmy Picts in Orkney, Monthly Rev. Jan. 1901, 141.
8 Wharton, on Milton.
9 R.R.E., 375.
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p.120: PHOENICIAN ORIGIN OF BRITONS & SCOTS
account of the latter occupying the old Pictavia region on the
border of Iberia. Their primitive habits and living in caves and
underground burrows or "Pict-dwellings," like the Vans
or Khaldis,1 as well as their immemorial occupation of the land,
have doubtless accounted for their being in modern folklore identified
with malignant fauns, Fians and Pixies, which latter name seems
to preserve "Pict."
The early prehistoric Picts thus appear to have been the primitive
aborigines of Albion in the late Old Stone Age and early Neolithic
Age whose long-headed, narrow and low-browed skulls (see Fig. 22,
p. 135) are mostly found in the lower strata of the ancient river-beds,
and hence termed by Huxley "The River-bed" type. The peculiar,
though unsuspected, literal appropriateness of this title will be
obvious when we recall that these people seem to have actually called
themselves "The Children of the River" (Khal-dis or "Caleds")
presumably through their finding their primitive livelihood along
the river-banks and river-beds.
This river-bed race of primitive dwarfish men was shown by Huxley
to have been widely distributed in remote prehistoric times over
the British Isles, from Cornwall to Caithness, and over Ireland,
and also over the European continent from Basque and Iberia eastwards.
[He especially records it from the Trent Valley of Derbyshire,
in the Ledbury and Muskham skulls,2 in Anglesea, the Thames Valley.
In Ireland it is seen in the river-bed skulls of the Nore and Blackwater
in Queen's County and Armagh.3 He also observed this type of skull
in the more ancient prehistoric sites on the European continent
from Gaul and Germany and Switzerland to the Basque country (Picardy)
and Iberia.4 And he significantly added that he suspected that it
would be found in the inhabitants of Southern Hindustan --which
it has been in the dark aborigines of Central and Southern India,
--------------------------------------------------------------------------------
1 We have seen that the old and existing cave-dwellings and subterranean
burrows of the Vindia region west of Van are of the same general
characteristic prehistoric subterranean Picts' Houses and "Weems"
or cave-dwellers in Early Albion. Thus the name "Pitten-weem"
for a seaport on the Forth coast, with a series of caves with prehistoric
human remains, and meaning "Caves of the Pitts or Picts"
is especially obvious as an early settlement of cave-dwelling Picts.
2 L.H.C., 120, etc.; 123, etc.
3 Ib. 123, 125, etc,
4 Ib.136.
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p.121: PICTS PREHISTORIC RIVER-BED TYPE
the Dravids or Doms-just as he had already found it in the dark
aborigines of Australia,1 one of the lowest of the most primitive
savage races of the present day. And his inferences have been fully
justified.]
This widespread prevalence of the river-bed type of men in the
Stone Age is confirmed and considerably extended backwards by Sir
Arthur Keith in his classic "Antiquity of Man," recording
mostly fresh discoveries and observations of his own. He establishes
the fact that this type of river-bed skull existed over Britain
as far back in the Old Stone Age as about 25,000 years ago, in the
Langwith Cave in Derbyshire;2 and at a somewhat later period in
the Oban Cave in Scotland with Azilian (or Mentone) culture of the
Old Stone Age, and at Aberavon, east of Swansea, and in Kent's Cavern
at Torquay. In the Neolithic age of about eight thousand years ago
it is found in the Tilbury man of the Thames Valley, who resembled
the race of equal age found at Vend-rest (a name suggestive of the
"Vend" title of the Picts), about sixty miles east of
Paris. It is also found in the same Neolithic Period in the great
megalithic tomb at Coldrum in the Medway Valley of the Kent Downs,
near the famous Kit's Coty cromlech, where these long-headed people
were still of relatively small stature-the men averaging 5 feet
4 inches and the women 5 feet, that is about 3 inches below the
modern British average, though the brain had now reached practically
the modern standard with a skull width of 77.9 per cent. of the
length.3 And significantly the large Neolithic village of pit-dwellings,
with rude pottery and finely worked flint implements in the neighbourhood
at "Ight-ham," seems to preserve in the latter name "Ight-ham"
or "Hamlet of the Ight," the later shortened title of
the Picts, in series with the southern dialectic form of Pliny's
"Vectis" for the Isle of "Wight," and "Ictis,"
the old Irish name for the English Channel, and the Eddic Veig,
Vige, Vit and Vikti forms of the eponym for "Pict."4 This
modern name thus appears to preserve the old designation of that
--------------------------------------------------------------------------------
1 L.H.C., 130.
2 K.A.M., 89, etc.
3 K.A.M., 22.
4 See before.
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p.122: PHOENICIAN ORIGIN OF BRITONS & SCOTS
ancient Neolithic village of pit-dwellers as "Hamlet of the
Picts."1
At Pitchley also, in Northamptonshire, an ancient village with
a church building of the twelfth century, which is called in Domesday
Book "Pihtes-lea" and "Picts-lei"-names clearly
designating it as "The Lea of the Picts"-the skulls unearthed
from the numerous old stone-cists of a prehistoric cemetery under
the church, and under the early Saxon graves, with no trace of metals
and presumably of late Neolithic Age, appear to be of this river-bed
type. One of the typical skulls is described as "having the
peculiar lengthy form, the prominent cheek-bones and the remarkable
narrowness of the forehead which characterize the 'Celtic' races"2
(see Fig. 22, p. 135).
In Ireland this river-bed type of Stone Age skull is also found
as above noted. And we have seen that the Matriarch Cesair and her
Ban or Van or Fen horde of the Fomor clan entered Ireland in the
Neolithic Age presumably from Britain and were of the same Van or
Vind race to which the Picts belonged. We have also seen that these
primitive aborigines of Ireland were called "The tribe of Fidga,"
that is a dialectic form of "Pict," in series with the
Welsh "Ffichti." This suggests that the river-bed aborigines
of Ireland also were presumably the Picts. It seems, too, a dialectic
form of the same name which is given as "Gewictis" for
the aborigines of Ireland in the account of the invasion of Ireland
by the Iber-Scots3 or Scots from Iberia, especially as it was usual
to spell the analogous Wight, or Vectis, with an initial G.
The Mother-Right, or Matri-linear form of succession through the
mother and not through the father, which was prevalent amongst the
later historical Picts down to the ninth century, when they suddenly
disappear from history, is now explicable
--------------------------------------------------------------------------------
1 Another skeleton, found in a "circumscribed" cist of
Neolithic age at Maidstone, is described by B. Poste as having the
skull "very narrow in the front part and also in the forehead,"
but stature about five feet seven. - Jour. Archaeol. Assoc., iv,
65, cited W.P.A., 182.
2 A.W. Brown in Archaeol. Jour. iii, 113, cited W.P.A., 180-1.
3 This chronicle states that a Scot from Spain (Iberna), named Iber-Scot,
on landing "in yat cuntre, yat now is callit Irland, and fund
it vakande, bot of a certanne of Gewictis, ye quhilk he distroyt,
and inhabyt yat land, and callit it eftir his modir Scota, Scotia."
S.C.P., 380.
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p.123: PICTS AS ABORIGINES OF IRELAND
by the Matriarchist Van origin of this race. The Pictish Chronicles,
both of the Irish-Scots and the Picts of Scotland, make repeated
and pointed reference to this custom and it is borne out by the
lists of the Pictish kings. These show that the Pictish king was
not succeeded by his own son, but by his brother, the next son of
his mother, or by his sister's son; and many of the kings appear
to be named after their mother, or specified as the son of their
mother. The Picts in Scotland, probably to excuse themselves in
the eyes of the Scots and Britons who were of the Aryan patrilinear
society, state in their Chronicles that this custom was imposed
on them by "the women of Ireland," with whom they appear
to have kept up some kindred intermarriage. But it is significant
that these aboriginal women of Ireland are not stated to be the
"wives" of the men they consort with, but it is said "each
woman was with her brother,"1 which is suggestive of the primitive
Matriarchist promiscuity before the institution of Marriage. These
aboriginal women, called "Ban," (i.e. Van or "Biani")
are stated to have imposed the matrilinear contract by oath:-
"They imposed oaths on them
By the stars, by the earth,
That from the nobility of the Mother
Should always be the right of reigning."2
It was probably Part-olon's attempts to abolish this Matriarchist
promiscuity and mother-right by the introduction of the Aryan custom
of marriage with patrilinear succession, which is referred to in
the Pictish Chronicles as one of the great offences of "Cruithne"
(i.e. Pruthne or Part-olon), that he "took their women from
them."3 Another vestige of this ancient matriarchy in Ireland
appears in the custom in the first century B.C. by which a married
woman retained her private fortune independent of her husband.4
It was this Pictish promiscuity presumably, regarding which
--------------------------------------------------------------------------------
1 Books of Ballymote and Lecan, S.C.P., 39.
2 Ib. S.C.P. 40.
3 Book of Lecan, S.C.P., 47.
4 Cf. Dunn Tain bo Cual. (xviii).
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p.124: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Caesar makes his remarkable statement that "the inland non-agricultural
people" who were clad in skins and stained their skins blue
(i.e., obviously the Picts): "by tens or twelves together have
wives in common, and the offspring is credited to him who first
had the mother as a virgin."1 This is believed by some writers
to be a misunderstanding by Caesar. And in view of the briefness
of his visit, confined to only a few months' strenuous campaigning
in the south-east corner of England, in a foreign country, and dependent
on interpreters, it seems probable that it is one of his several
mistaken statements,2 and that the Pictish custom in question was
not polyandry, but matriarchy.
The Serpent-worship of the Picts also, which was so universal,
as seen everywhere on the prehistoric monuments in Pictlands, and
figuring freely also on the early Christian monuments and "Celtic"
crosses of the Picts, is now explained by the matriarchist Van or
Fen origin of this race. We have seen the prominence of the Serpent-cult
Witch's Bowl or Cauldron amongst the Feins of prehistoric Ireland,
and the Serpent guardians there of the Tribe of the "Fidga,"
i.e., the Picts, the Serpent-cult enmity against the Sun-worshipping
heroes Diarmait and Conn of the Irish-Scots, and the widespread
carving of the Serpent and its coiled symbols on the prehistoric
stone monuments in Ireland, and how St Patrick the Scot in the fifth
century A. D. traditionally banished the Serpent-cult from Ireland
and demolished the chief Matriarchist idol. In Britain, the Serpent
and its interlacing coils are freely sculptured on many of the prehistoric
monuments and early Christian crosses. In Scotland, the last refuge
of the Picts, where their early monuments have most largely escaped
destruction, this symbolism is especially widespread and occurs
on many of the several hundreds of prehistoric monuments and early
Christian crosses figured by Dr. Stuart in his classic Sculptured
Stones of Scotland, and it is well exemplified in the great prehistoric
"Serpent Stone," which now stands alongside the Newton
Stone.
--------------------------------------------------------------------------------
1 D.B.G., v, 5. Cf. H.A.B., 414, etc.
2 E.g., His statement that the Pine and Beech do not grow in Britain,
D.B.G., v., 5.
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p.125: PICTS ARRIVE IN ALBION IN STONE AGE
In Cornwall, the prehistoric whorls of pierced stone, called "Pixies'
grindstones," and presumably amulets, are also called "Snake
stones."1 This Serpent-cult character of the Picts would explain
the prevalence of human sacrifice amongst the Druid priests of the
aborigines who were of this lunar matriarchist cult, and also the
historical notices of the existence of cannibalism amongst the barbarian
tribes of Caledonia as late as the time of St. Jerome (fourth century
A.D.),2 as well as the traditional immolation of a victim by St.
Columba in founding his first church at Iona for the "Culdees"
or Picts.
It thus transpires by the new evidence that the "Picts"
were the primitive small-statured prehistoric aborigines of Albion
or Britain with the "River-bed" type of skulls. They were
presumably a branch of the primitive small-statured, narrow-browed
and long-headed dark race of matriarchist Serpent-worshipping cave-dwellers
of the Van Lake region, the Van, Biani, Fen, or Khal-dis or primitive
"Chaldees," Caleds or Caledons, who, in early prehistoric
times in the Old Stone Age, sent off from this central hive swarm
after swarm of "hunger-marchers" under matriarchs, westwards
across Asia Minor to Europe, as far as Iberia and the Biscay region,
after the retreating ice. The hordes, which ultimately reached Albion
overland, formed there the "aborigines" of Albion. They
appear to have entered Southern Albion by the old land-bridge at
Kent, after the latter end of the last glacial period, when the
reindeer, mammoth and woolly rhinoceros still roamed over what is
now called England. And then, long ages afterwards, in the late
Stone Age, presumably before 2000 B.C., they gave off a branch to
Erin under a Van, Ban or Fian matriarch, forming the aborigines
of Ireland.
Having thus elicited the apparent solution to the long outstanding
problem of "Who are the Picts"- the primitive non-Aryan
race over which the Aryan Part-olon and his successors, the "Brude,"
"Bret," or Briton kings ruled in Scotland,-and found that
they were the aborigines of Albion, we are now in our search for
the first advent of the
--------------------------------------------------------------------------------
1 Cf. L.H.C., 49.
2 Ib. 30.
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p.126: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Aryans into Britain before Part-olon's epoch, still faced by an
equally enigmatic and hitherto unsolved problem. This is the vexed
question "Who were the Celts?" For the "Celts"
have been supposed by philologists to be Aryans in race, and to
be the first Aryan civilizers of Britain, whilst anthropologists
find that they are not racially Aryan at all.
Chapter XII
WHO WERE THE "CELTS" PROPERLY SO-CALLED?
Disclosing identity of Early British "Celts" or Kelts
and "Culdees" with the "Khaldis" of Van
and the Picts.
"The so-called Celtic Question, than which no greater stumbling
block in the way of clear thinking exists . . . there is practically
to-day a complete unanimity of opinion among physical anthropologists
that the term Celt, if used at all, belongs to the brachycephalic
[round-headed] darkish population of the Alpine [Swiss] highlands
. . . totally lacking in the British Isles."
--W. Z. RIPLEY, Races of Europe, 124, 126, 305.
RIGHTLY to elicit the real racial agency by which uncivilized Ancient
Britain became Aryanized in Language, High Culture and Civilized
Institutions in the pre-Roman period, it is still necessary us to
re-examine and strive to solve the vexed question of "The Celts";
for the existing confusion in the use of this term forms one of
the greatest obstacles to clear thinking on the subject, as cited
in the heading. And this gross confusion has been a chief cause
of the delay hitherto in solving the Origin of the Britons and the
Aryan Question in Britain.
At the outset we are confronted by the paradox that, while philologists
and popular writers generally in this country assume that the "Celts"
were Aryans in race as well as in language, and were the parents
of the Brythons or Britons, and the Scots and Irish--notwithstanding
that the "Early Britons" are also called non-Aryan pre-Celtic
aborigines--on the other hand, scientific anthropologists and classic
historians have proved that the "Celts" of history were
the
127
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p.128: PHOENICIAN ORIGIN OF BRITONS & SCOTS
non-Aryan, round-headed, darkish, small-statured race of south
Germany and Switzerland, and that "Celts" properly so-called
are "totally lacking in the British Isles." {But see later.}
Thus, to speak, as is so commonly done, of "Celtic ancestry,"
the "Celtic temperament" and "Celtic fire" amongst
any section of the natives of these islands, is, according to anthropologists,
merely imaginary!
The term "Celt" or "Kelt" is entirely unknown
as the designation of any race or racial element or language in
the British Isles, until arbitrarily introduced there a few generations
ago. Nor does the name even exist in the so-called "Celtic"
languages, the Gaelic, Welsh and Irish. It is, on the contrary,
the classic Greek and Latin title of a totally different race of
a totally different physical type from that of the British Isles,
and that word was only introduced there by unscientific philologists
and ethnologists some decades ago.
The "Celts" or "Kelts" first appear in history,
under that name, in the pages of Herodotus (480-408 B.C.). He calls
them "Kelt-oi" and locates them on the continent of Western
Europe.
He says: "For the Ister [Danube], beginning from the Kelt-oi
. . . divides Europe in its course; but the Kelt-oi [of Gaul?] are
beyond the pillars of Hercules, and border on the territories of
the Kunesi-oi or Kunet-oi [supposed to be Finnistere] who live the
furthest to the west of all the peoples of Europe." {Herodotus
ii, 33; iv, 49; also Xenophon (d. 359 B.C.) Hellenica, vii, 1, 20.}
Strabo, writing a few decades after Caesar's epoch, gives further
details regarding the ancient Greek information on the Celts, whom
he calls "Kelt-ai":
He says: "The ancient Greeks . . . afterwards becoming acquainted
with those natives towards the west, styled them 'Kelt-ai.' [Kelts]
and 'Iberi-en' [Iberians], sometimes compounding the names into
'Kelti-Iberien' or 'Kelto-Scythian'--thus ignorantly uniting various
distinct nations." {S. i, 2, 27.}
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p.129: NO TRUE "CELTS" IN BRITISH ISLES
Strabo habitually uses the term "Keltica" or "Land
of the Kelts" for Gaul, which corresponded generally to modern
France including Switzerland, and defines it thus:--
"Keltica" is bounded on the [south-] west by the mountains
of the Pyrenees, which extend to either sea, both the Mediterranean
and the ocean; on the east by the Rhine; on the north by the ocean
from the north[west]ern extremity of the Pyrenees to the mouth of
the Rhine; on the south by the sea of Marseilles and by the Alps
from Liguria [Genoa] to the sources of the Rhine." {S. iv,
1, 1; and compare ii, 1, 17, etc.}
He excludes Iberia or Spain-Portugal from Keltica, noting, "The
Pyrenees chain . . . divides Keltica from Iberia"; but he adds
"Ephorus extends the size of Keltica too far, including within
it what we now designate as 'Iberia' as far as Gades [Cadiz]. {Ib.
iii, 1, 3 and iv, 4, 6.} He includes Liguria [Genoa and Piedmont
on the Italian side of the Alps] whose people he says were named
by the Greeks "Kelto-Ligues," or Kelto-Ligurian. {Ib.
iv, 4, 3.} It is also noteworthy that he calls the inhabitants of
"Keltica" or Gaul not only "Kelt-ai" but also
them and their land repeatedly "Galatic," {Ib. iii, 1,
3; iv, 4, 2.} (i.e., a variant of Galatia and Kelt) and he includes
the Belgae as Kelts. {Ib. iv, 4, 1.}
But Strabo, like Caesar and all other Greco-Roman writers without
exception, expressly excludes Britain from Keltica or "The
Land of the Celts." Thus he writes: "its (Britain's) longest
side lies parallel to Keltica [Gaul]." {Ib. iv, 5, 1.} And
he emphasizes the difference between the physical appearance of
the inhabitants of Britain and the Kelts or Celts of Gaul, describing
the latter, the Celts, as a short-statured race with light -yellow
hair. {Ib. iv, 5, 2.}
Caesar also, in the well-known opening paragraph in his Commentaries,
whilst affirming the identity of the Celtae or "Celts"
with the Galli or "Gauls," restricts the title "Celt"
to Mid-Gaul west of the Seine, that is to Old Brittany, with Armorica,
the Loire Valley, and Switzerland. He says:
"All Gaul (Gallia) is divided into three parts, one of which
the Belgae inhabit, the Aquitani another, those who, in their own
language, are called 'Celts' (Celtae), in ours 'Gauls' (Galli),
the third." {D.B.G. i, 1.}
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p.130: PHOENICIAN ORIGIN OF BRITONS & SCOTS
And neither Caesar, nor Tacitus, nor any other of the Greek or
Roman historians or writers ever refer to the Celts or Kelts as
inhabitants of Britain or of Hibernia.
In British history and literature the first mention of Celts appears
to be in 1607 in an incidental reference to the Celts not in Britain
but in France; {Topsell, Fourfold Beast, 251.} and again, in 1656,
in Blount's Glossography which defines "Celt, one born in Gaul,"
{For these and subsequent references to early English occurrence
of the name "Celt," see Dr. Murray's Oxford English Dictionary,
"Celt."} and again, in 1782, contrasting the British with
the Celts in Gaul in the sentence: "the obstinate war between
the insular Britons and the continental Celts." {Warton, Hist.
Kiddington, 67.} But all of these references are unequivocally to
the Celts in France, and not in Britain.
The manner in which the notion of a "Celtic" ancestry
for the British, Scots and Irish was insidiously introduced into
British literature now becomes evident, and affords a striking example
of the inception and growth of a false theory. The credit for the
first introduction of this notion into Britain--a notion which by
frequent repetitions and accretions grew to be "the greatest
stumbling-block to clear thinking" on the Celtic Question--now
appears to be due to a Mr. Jones. In 1706 he published an English
translation of Abbe Pezron's book issued in 1703 on "Antiquite
de la Nation et de la Langue des Celtes," under the title of
"Antiquities of Nations, more particularly of the Celts or
Gauls, taken to be originally the same people as our Ancient Britains,"
{Murray, English Dict., re "Celt."} in which he gave currency
to that theory of M. Pezron. The seed thus thrown into receptive
British soil seems to have taken root and grown into a sturdy tree,
which now is popularly believed to be indigenous. Thus, in 1757,
Tindal, in translating Rapin's History of England, says in his introduction
(p. 7) "Great Britain was peopled by the Celtae or Gauls."
And, in 1773, the theory that the Celts were ancestors of the Gaels
had become current in Skye, for Mr. McQueen, in a discussion there
with Samuel Johnson, says: "As they [the Scythians] were the
ancestors of the
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p.131: "CELT" NAME TRANSPLANTED TO BRITAIN
Celts [in sense of British] the same religion might be in Asia
Minor and Skye." {Boswell, Life of Johnson, III. Hebrides Tour,
Sept. 18th.} And, by 1831, the seedling Celtic tree had become established
in Britain as a mighty monarch of the forest which sheltered the
Aryan theory of the Celts under its branches with the Celts as full-blooded
Aryans in race. In that year Dr. Prichard, the ethnologist and philologist,
in his "Eastern Origin of the Celtic Nations," describes
the supposititious "British Celts" as Aryans in race,
and ascribes to them the introduction of the various Aryan dialects
current, before the Anglo-Saxon period, in the British Isles. And,
in 1851, Sir Daniel Wilson, the antiquary, calls the British Isles
"the insular home of the Keltai." {W.P.G., 472.} The transformation
of the people of the British Isles into "Celt" was then
complete.
The older philologists were thus mainly responsible for this arbitrary
extension of the name "Celtic" in a racial sense to the
earlier inhabitants of the British Isles. The confusion arose through
the popular misconception that because a people spoke a dialect
of the same group of languages they were necessarily of the same
race. The confusion began with the observation by the Drench philologists
that the language of the Celts in Brittany or Mid-Gaul, or "Celtic"
speech, as it was naturally called by them, was essentially similar
in structure to that of the Brythonic or Cymri speech of the Welsh
and the Breton of Brittany in Gaul. This Brythonic language was
then presumed to be a branch of the Celtic of Gaul, and the term
"Celtic" applied to it, and then extended in a racial
sense to the Welsh people who spoke it. Similarly, the Gaelic or
Gadhelic {Irish Gaedhlig, Scottish Gaelic Gaidhlig, from Irish-Scot
Gaodhal and Welsh Gwyddel, a Gael or inhabitant of Ireland and Northern
Scotland.} speech of the Irish and the Scottish Highlanders was
also found to have affinity with the Gallic and Welsh "Celtic,"
and all the people speaking those languages were also dubbed "Celts."
The linguistic affinities on which this racial kinship was assumed,
were tabulated in two groups by Dr. Latham in 1841, {R. G. Latham,
M.D., English Language, 1841.} based on the classification by Prichard
and C. Meyer; and this still
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p.132: PHOENICIAN ORIGIN OF BRITONS & SCOTS
remains the recognized classification of the "Celtic"
dialects, of which the Gaelic is considered to be the more primitive
and older.
CELTIC GROUP OF LANGUAGES.
I. Gallic or Cymric. II. Gaelic or Erse.
1. Cymric or Welsh 1. Fenic or Erse or Irish
2. Cornish (now extinct) 2. Gaelic or Highland Scottish
3. Armorican or Breton 3. Manx
["Celtic" proper]
Still further had the Celtic theory grown apace. This so-called
"Celtic Race" was also called "Aryan" in race,
when it was observed that their language was akin to the languages
which had latterly been classed as "Aryan." This essentially
racial title of "Aryan" had been introduced into English
and other European languages by the discovery, in 1794, by the erudite
Sir William Jones, the Chief Justice of Calcutta, that the Sanskrit
language of the ancient Hindoos, who called themselves "Arya,"
was radically and structurally of the same type as the Old Persian,
Greek, Latin, Celtic, English, and German (or "Teutonic")
languages of Europe, {This fact was fully established by F. Bopp,
of Berlin, in 1820, in his Analytical Comparison of Sanskrit, Greek,
Latin and Germanic Languages, and by subsequent writers.} and that
the culture and mythology of the ancient Hindoos were essentially
analogous to that of Ancient Greece and Rome and of the Goths. The
physical appearance also of the purer Hindoos, claiming to be the
descendants of the highly civilized ancient Aryas, resembled generally
that of the North European peoples of Britain and Scandinavia. It
was then assumed that the ancient "Aryas" who civilized
India and Persia or Iran, and gave them their "Aryan"
speech were presumably of the same common racial stock as the ancestors
of the civilizers of Greece and Rome and Northern Europe, who had
in prehistoric time civilized Europe and imposed on it their "Aryan"
speech. This Indo-European stock of people was thus called "The
Aryan Race"; and the name "Aryan" was extended also
to their several languages and dialects, which were classed as "Aryan"
or "Indo-European," or by usurping German writers "Indo-Germanic."
Thus
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p.133: NO TRUE "CELTS" IN BRITISH ISLES
the so-called "Celtic" languages were called a branch
of Aryan Speech and the "Celts" themselves called "Aryans"
in race; and to these "Celts" the philologists and ethnologists
arbitrarily assigned the credit for first introducing the Aryan
language and Aryan culture into Alban or Britain and Ireland.
Disillusionment, however, came in the year 1864, when scientific
anthropologists, following Anders Retzius, the Swede, had begun
to apply exact measurement to the skulls and physical types of the
various so-called branches of the Aryan race, as it had been found
that the shape of the skull or head-form afforded the best of all
criterions of race. In that year M. Paul Broca, who had begun four
years earlier a systematic measurement of the head-forms of the
people of France, {P. Broca, "Sur l'ethnologie de la France"
in Memoir. Soc. d'anthropol. Paris. 1860. I, 1-56.} published his
famous monograph on the head-forms of the Celts of Brittany {Broca,
"Sur les Celtes" in Bullet. Soc. d'Anthropol. 1864, 457
f.; and "La Race Celtique Ancienne et Moderne Auvergnes et
Amoricains, etc.," Revue d'Anthrop., 1864, 11, 577 f.} --the
descendants of the original "Celts" of Caesar and the
classic writers. He found that so far from these "Celts"
being of the Aryan physical type, namely tall, fair, and long-headed
they were, on the contrary, a short, darkish-complexioned, and round-headed
race. The next year, 1865, appeared the celebrated collection of
measurements of the ethnic types in the British Isles by Davis and
Thurnam in their "Crania Britannica," {J. B. Davis and
J. Thurnam, 1865.} on which they had been engaged since 1860, and
Dr. Beddoe's papers. {J. Beddoe, "On the head-forms of the
West of England," in Mem. Anthrop. Soc., London, 1864, ii,
37 f., and 348 f.} This disclosed conclusively that the "Celtic"-speaking
people of the British Isles, and more particularly the Welsh, were
also short and dark-complexioned, but with long-heads or medium
long-heads and thus were of a markedly different racial type to
the "Celts" of Gaul; whilst their skull-form and complexion
excluded the greater portion of them from the Aryan racial type
and affiliated them to the Iberians.
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p.134: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Those startling discoveries by scientific methods excited great
commotion amongst the ethnologists and philologist, as it disproved
their accepted theory that the "Celts" of Gaul were of
the same kindred as the "Celts" of the British Isles,
and that both were Aryans; whereas it was now disclosed on the contrary
that they were of different races and that neither were of the Aryan
Race, although both spoke an Aryan language in different dialects.
These scientific results were fully confirmed by further measurements,
which were also extended over the greater part of Europe. As these
measurements disentangle the British "Celts" from the
continental, and also sharply differentiate the Aryan type from
both, it is necessary to glance at their leading results which are
here displayed in the accompanying Table;
{This Table is based generally on that of Dr. Ripley (R.R.E., 121);
but I have used Dr. Deniker's "Nordic" for No. I, with
"Aryan" as its synonym, as Aryans are admittedly "Nordic,"
and I have rejected the ambiguous and misleading "Teutonic"
which is ordinarily synonymous with "Germanic," which
is a totally different type, namely No. II.}
and illustrated in Fig. 22. This
{2 "Cephalic Index" is the ratio of the extreme length
of the head to its extreme breadth expressed in percentage. Under
80 the head is "Long," and 80 and upwards it is "Round"
or "Broad" ("Germanic."). It is the surest criterion
of race along with colour. The writer, of fair complexion, has a
cephalic index of 76.1.}
{3 See note 1.}
{4 On general prevalence of "Alpine" type of head in
Germany see Ripley, (R.R.E. map opp. p. 53); also Prof. Parsons,
cited later.}
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p.135: RACIAL HEAD-TYPES IN EUROPE
shows three main racial types in the population of modern Europe,
all three of which we shall find represented in Britain, namely:
(I) The Aryan {See note 1 on p. 134.} or Nordic (or Northern), tall,
fair, broad-browed, long or longish heads, (II) Alpine or "Celtic"
(continental) or Germanic, short-statured, fair or darkish, broad-browed,
round or broad heads; and (III) Iberian or "Mediterranean,"
shortish-statured, dark, narrow-browed, long-faced, long-heads,
and including the prehistoric "river-bed" type of the
Picts. The best of the distinguishing criterions of race is the
Head Index in second column of table, in conjunction with colour.
FIG. 22.--Three main Racial Head-Types in Europe.
(The head is viewed from above.)
A. Aryan or Nordic.
C. Alpine, or "Celtic," or Germanic (Teutonic).
B. Iberian or Mediterranean and "River-bed" type.
The first of these racial types of Europe, the Nordic or "Northern,"
which is the Aryan type, is now mostly restricted to north-western
Europe. It included most of the classic Greeks and Romans, as evidenced
by their sculptures and paintings and skeletal remains. It comprises
a considerable element in the present-day population in the British
Isles, the Scandinavians or Horsemen (including Swedes and many
Danes), and a small proportion of the people of France and of the
Rhine Valley, where, however, the skulls of the older burials show
that the civilizers of Germany, like the Jutes and Anglo-Saxons,
were of this type. And I shall
--------------------------------------------------------------------------------
p.136: PHOENICIAN ORIGIN OF BRITONS & SCOTS
show that the Early Britons and "Scots," properly so-called,
as well as the Goths, belonged to this Aryan type, which was also
the type of the eastern or Indo-Persian branch of the Aryans--the
Barat-Khattiya,--and the Khatti or Hittites and Phoenicians.
The second, the "Celtic" or so-called "Alpine"
[Swiss], extending from Brittany to Switzerland, also comprises
the major type in the Rhine Valley, the Slav or Serb people of Mid-Europe,
including the Prussians, Poles and a large proportion of the Russians,
and an appreciable element amongst the people on the East Coast
of Britain derived from the "Bronze Age" Hun invaders
of prehistoric Alban in the later Stone Age who were essentially
of this round-headed type.
{This important fact of the persistence of round-heads in the modern
population of Great Britain, which is not referred to by Ripley,
has been noted by many anthropologists, especially by Sir Arthur
Keith in regard to both England and Scotland. Regarding the latter,
Sir A. Keith has recently stated that, while the West Coast of Scotland
as in the Glasgow district, contains only about 2 per cent. of round-heads
in its population which is mainly long-headed like the rest of the
British Isles, Edinburgh, on the East Coast, contains about 25 per
cent. of round-heads in its population.}
The third type is of especial interest in regard to the "British
Celtic" question, and the dark racial element by which the
"Celtic" language is chiefly spoken in the British Isles.
This type is generally known as "Iberian," from one of
its old seats, Iberia or Spain, and it was given the wider synonym
of "Pelasgic"; but it is now generally called "Mediterranean,"
after Sergi's nomenclature, as it is found in modern Europe, mainly
along that sea-basin from Spain to Greece and its Archipelago to
Asia Minor. It is essentially of the same type as the prehistoric
Stone Age inhabitants of the British Isles, the "river-bed"
type of Huxley, and is also substantially the same type which is
found in many of the long "barrows" or long grave mounds
alongside the Aryan type there.
{Dr. Thurnam's well-known axiom still holds good: "long barrow,
long skull; round barrow, round head." From the South Coast
and the Severn Valley--Glastonbury, Gloucester and Wilts--and northward
over Britain, in the long barrows associated with the Aryan type
(implying intermarriage) are found the remains of small-statured
people with often long-headed and often narrow-browed skulls along
with their polished stone-weapons and no bronze. See D.E.M., 318
f. On broad-browed, long-heads in long barrows, see later.}
And it still forms the substratum of the modern
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p.137: "CELT" TITLE CONFUSED BY PHILOLOGISTS
head-form in the British Isles. It thus appears that the titles
"Hibernia" for Ireland, and "Hebrides" for the
Western Isles, are probably survivals of the "Iberia"
title for the primitive stock, which first peopled the British Isles
in the Stone Age. Indeed, the Irish Gaels or Gaedhels or "Fene"
claim origin from "the sons of Milead or Miledh," {Book
of Lecain, detailed references in Skene, op. cit., 47.} which is
said to be Milesia in Spain, {Ib. 319.} i.e., Iberia; and, in describing
the later colonization of Erin, they say that a leading chief of
the later Gaedhel Miledh immigrants was called "Eber"
which appears to preserve this "Iberia" title:
"They spread themselves through Erin, to her coasts . . .
Eber (the Gaedhel) took the South of Erenn (Erin)." {Ib. 50,
51.}
In consequence of these discoveries by anthropologists that the
"Celts" belonged to the non-Aryan round-headed race, and
the resulting paradox that the so-called "British and Irish
Celts" were not Celts, and that there were no "Celts"
in Britain, {But, see below.} the leading anthropologists, recognizing
the logic of facts, gave up the use of the misleading terms "Celt"
and "Celtic" in a racial sense in regard to the British
Isles, and restricted these terms to the round-headed Celts of Gaul,
according to the designation of these people in the classics. And
even the term "Aryan" tended to drop out of use in a racial
sense, when no historical trace of the Early Aryans in Europe could
be discovered, and when it was found by M. de Quatrefages {La race
prussienne, 1871.} and others that the physical type not only of
the Prussians but also the prevailing type of the Germans--who had
posed as being the leading "Aryan" civilizers of Europe--was
Slavic and thus Non-Aryan. They now recognized more clearly than
before the fact that mere language is by itself no criterion of
Race, and that kinship in language does not necessarily imply kinship
in race, as so many conquered races are observed to have adopted,
or to have imposed on them the language of their overlords of a
totally different race. As Huxley observed, no one could call a
Negro of America either English or Aryan
--------------------------------------------------------------------------------
p.138: PHOENICIAN ORIGIN OF BRITONS & SCOTS
in race, merely because he spoke the Aryan English speech. And,
as has been well said: "There is no such thing as 'a French
race,' but rather many races speaking French; no Italian race, but
rather many races speaking Italian; no Germanic race, but rather
many races speaking German;" {A. Hovelacque, Science of Language,
1877, 243.} and we may add there is no such thing as "The English
race," but rather many races and mixed races living in the
same political unity under the same laws and speaking the English
Language.
The philologists, on the other hand, for whom the Celtic Theory
seems to have possessed a fatal fascination, still clung, and do
cling, to the title "Celtic" for the language spoken in
the British Isles by the Gaels of Scotland and Ireland and by the
Cymri of Wales. And the "die-hard" Celtists still give
it a racial sense, and speak of the British "Celtic" speakers
as "The Black Celts," {Compare Encyclop. Britannica, 11th
ed., 1910, 5, 611.} and of the "Celtic temperament," and
of the kilt as "the garb of Old Gaul," and of the "Celtic
origin" of the Aryan Language in Britain. They thus keep alive
the old mental confusion and mislead the public and popular writers.
Thus we have the latest writer on history, Mr. Wells, misled into
writing the jargon that: the Keltic invasion of Britain was by "tall
and fair" people, and "Nordic Kelts," and that "it
is even doubtful if the north of England is more Aryan than pre-Keltic
in blood." {H. G. Wells, Outlines of History, 1920, 83.} (!)
With such conflicting uses of the term "Celtic" in circulation,
even some anthropologists occasionally lapse into references to
"the Celts of the British Isles," and to Celts as "a
branch of the Aryan Race."
Who then are the race in Britain called "Celts" by our
latter day writers?
No traditional or historical reference or record whatever exists
of the migration of any people called "Celts" into Early
Britain.
{Caesar mentions that some Belgians had migrated to the south coast
of Britain during and shortly before his day. These have been arbitrarily
called "Celts" by some latter-day writers; but Caesar
expressly excludes the Belgae from the Celtae (D.B.G. i, 1.).}
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p.139: THE "BRITISH CELTS" WERE PICTS
Anthropologists from their exact measurements of the people in
Britain, tell us that "the darkest population forms the nucleus
of each of the Celtic Language areas which now remain." {R.R.E.,
321.} And this dark "Celtic-" speaking element is especially
found in "the Grampian Hills in Scotland, the wild and mountainous
Wales (and Cornwall) and the hills of Connemara and Kerry and Western
Ireland." {Ib., 319.} And their average stature is relatively
short, culminating in Britain, in South Wales, the Severn Valley
and Cornwall. {Ib., 327-9 and map.} It will thus be noticed that
this "Celtic" area corresponds generally in Scotland with
the area in which the later "Picts" suddenly disappeared,
and in whose place have suddenly appeared the people called "Celts."
In Ireland also the "Celtic" area generally corresponds
with that part of the country specially associated with the Bans,
Vans or Early Feins, who, we have found, were Picts. Cornwall, with
its old tin-port of Ictis (or Victis ?), was a chief "Celtic"
centre on the old "Sea of Icht (or of the Picts.)" {On
this "Icht" as "Pict," see later.} And the Picts
appear to have called themselves "Khaldis" or "Khaltis."
This new line of evidence leads us to the conclusion that the early
"Celts" or "Kelts" were presumably the early
Picts calling themselves "Khaldis" or "Khaltis,"
a primitive people who, I find from a mass of evidence, were the
early "Chaldees" or Galat(i) and "Gal(li) "
of Van and Eastern Asia Minor and Mesopotamia in the Stone Age.
{Details in Aryan Origins.} Their western hordes would seem to have
retained their title of "Khaltis " or "Galati"
or "Gal," when in the Old Stone Age they penetrated westward
into Gaul on the Atlantic and formed there the primitive Kelts or
Celtae of Gaul and of Pictavia on the border of Iberia, and the
Gauls and Gaul are actually called "Galatae" and "Galat"
by Strabo {S. i, 3, 21, etc.; iv, 2, 1, etc.} And at a later period
when the round-headed Sarmatian Alpines invaded Gaul from the Rhine
and Switzerland and drove out the Picts, they seem to have retained
the old aboriginal name for that land and its people:--"Gaul"
and
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p.140: PHOENICIAN ORIGIN OF BRITONS & SCOTS
"Khaltis," "Kelt" or "Celt." Yet,
although in Britain the name "Kelt" or "Celt"
does not appear in the fragmentary surviving history of Ancient
Britain under that exact spelling, it, nevertheless, is represented
in its dialectic variant of "Caled" in "Caled-on";
and in "Culdees," the title of the Pictish mission of
Columba. It may possibly survive also in "Gadhel," the
common Gaelic spelling of "Gael," by transposition of
the letters in spelling--a recognized dialectic change called paronomasia--of
an earlier "Galdhi," representing "Khaldi" or
"Kaldi." And its shortened form "Gal" possibly
survives in "Gael," and in "Gwalia " for Wales.
So, after all, perhaps the British "Celts" are more entitled
to use the "Celt" title than the round-headed "Celts"
of Gaul, who, according to classic historians and anthropologists,
are the only true "Celts."
This identity of the ancestors of the "British Celts"
or "Kelts" with the "Khaldis" or "Caleds"
or Picts is in keeping with the physical traits and head-form of
the latter. The people of the "Celtic-" speaking areas
are preponderatingly of the dark, long, narrow-headed, narrow-faced,
smaller-statured Iberian type of the Khaldis or Picts; and this
is also the prevailing type of the substratum of the people throughout
the British Isles.
{Thus Dr. Beddoe describes the "Celtic area" race in
Scotland: "The head and face are long, and rather narrow, the
skull base rather narrow, the brow and occiput prominent."
Hair mostly "dark brown" to "brownish black"
and even "coal-black" (B.R.B., 245). Hector Maclean records,
"the head is high, long and often narrow, the face frequently
long . . . . the lips are usually full, often thick, and more or
less projecting " (A.R., iv, 129). Ripley, on the commonest
type in the British Isles generally, says: "The prevailing
type is that of a long, narrow cranium, accompanied by an oval rather
than a broad or round, face " (R.R.E., 303). And Wilson, on
the British "Celts," notes "the remarkable narrowness
of forehead which characterizes the Celtic Race [in the British
Isles]." (W.P.A., 181). And he also says: "We begin to
discover that the Northern and Southern Picts were no other than
the aboriginal Celtae," (Ib. 15); although he confounds the
issues by supposing that the dark Picts were Aryans.}
The modern "British Celts," however, as well as the bulk
of their kindred still forming the main substratum in the population
of the British Isles generally, have become a somewhat heterogeneous
race, through more or less intermixture with the other two races
of later invaders and civilizers. Thus their original dark aboriginal
Pictish or
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p.141: "BRITISH CELTS" ARE NON-ARYAN PICTS
Iberian stock has been mixed more or less on the East Coast and
Midlands with the non-Aryan round-headed and broad-browed, fair
"Alpine" or Slav or "Hun" invaders from the
time of the beaker-using men of the Late Stone Age, about 2000 B.C.
onwards;
{These round-head "beaker" men, as found in Aberdeen
stone cists, were of small stature, averaging 5 feet 4 inches, with
broad, short faces and widish noses and muscular build, T.B.B. 69.
But in the South, on the East Coast of England, they averaged 5
feet 8-9 inches, with cranial index of 80 to 84, with broad brows
and roundish faces. A. Keith, J.R.A.I., 1915.}
and later over all the British Isles, they have been mixed more
or less with their Aryan rulers and civilizers, the tall, long-headed,
broad-browed, fair "Northern" invaders, the Britons and
Scots, properly so-called, with their later kindred Anglo-Saxons,
Norse and Normans. As a result of this partial intermixing during
many centuries (which is discussed in a later chapter on the mixing
of the races) there have arisen several intermediate composite types.
Many of the "British Celts" thus now possess a considerable
strain of Aryan blood, manifesting itself in physical traits and
especially in a lighter colour of the hair and eyes, whilst fondly
idealizing their Celtic ancestry into a sentimental cult. But the
major portion of the population, not only in the modern "Celtic"
areas, but all over the British Isles generally retains appreciably
a preponderating Pictish type.
Thus, in regard to the civilization of the British Isles, we find
that the modern theory that it was the "British Celts"
who first introduced the Aryan language and civilization into Britain
is merely a survival of an unfounded assumption by later philologists,
which assumption rested on the further unfounded assumption that
the "British Celts" were originally Aryans in Race.
We are now in a position to take up, on much clearer ground than
has hitherto been possible for previous enquirers, the great and
hitherto unsolved question as to how and when the Aryan language
and civilization were first introduced into Britain, and by what
racial agency.
Chapter XIII
COMING OF THE "BRITONS" OR ARYAN BRITO-PHOENICIANS UNDER
KING BRUTUS-THE-TROJAN TO ALBION ABOUT 1103, B.C.
"The Britains almost severed from the World." VIRGIL,
Bucolics i, 67.
"At length he (Brutus-the-Trojan) came to this island named
after him 'Britannia,' dwelt there and filled it with his descendants."
NENNIUS, 10.
THE historicity of the traditional Ancient British Chronicles which
has thus been established in regard to the coming of the Brito-Phoenician
king of the Scots, Part-olon, about 400 B.C., to the land of the
Picts, by means of his own Newton Stone inscriptions and associated
evidence, presumes that the earlier portion of these Chronicles,
dealing with the somewhat earlier period, also contains genuine
historical tradition.
Now this earlier portion of the Chronicles records circumstantially
the first arrival of the Britons by sea, in Albion under "King
Brut-the-Trojan" about the year 1103 B.C., and his colonization
and first civilization of the land, and his bestowal thereon of
his "Trojan" (Aryan) language and his own patronymic name
"Brit," in the form of "Brit-ain" or "The
Land of the Brits or Brit-ons." This tradition, we shall now
find, is fully confirmed and established by a mass of new historical
facts and associated evidence.
These Ancient British Chronicles are nowadays known only through
the Latin translations, made by early British moms,
--------------------------------------------------------------------------------
1. English versions of these by J. Giles and others. Geoffrey's
version was first translated into modern English by A. Thompson,
Oxford, 1718; and reproduced mostly by Giles.
142
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p.143: COMING OF ARYAN BRITONS 1103 B.C.
Gildas Albanius (fifth century A. D.)1 Nennius (about 822 A.D.)2
and Bishop Geoffrey of Monmouth (about 1140 A.D.),3 and the Welsh
and Irish-Scot fragmentary versions of the same.4 These Ancient
Chronicles are stated by their various editors to have been translated
or compiled from earlier versions-"in the (ancient) British
tongue" says Geoffrey-which, being presumably on parchment,
have now perished.
The ancient tradition was thus handed down in writing from generation
to generation by the Britons, who, we shall find, were familiar
with writing long before their arrival in Britain. And, as usual,
it would be modernized from time to time into the vernacular of
the period by later transcribers, just as modern writers modernize
Chaucer and the early versions of the Arthur Legend. This tradition
was universally regarded as genuine history down till about a century
ago.5 The Brut or "Brutus" tradition was current in early
Welsh bardic literature and formed a class styled "The Bruts,"
including Layamon's. And Geoffrey's version was a mine from which
our great poets and dramatists have drawn materials and inspiration
for many of their romances on British life in the pre-Roman period,
such as Shakespeare's King Lear and Cymbeline.
The arbitrary rejection of these traditional Ancient British Chronicles
as a source of pre-Roman British History by
--------------------------------------------------------------------------------
1. The title "Gildas" is said to have been borne by two
monks, and both princes, sons of King Gawolon or Caw, King of Strathclyde,
with capital at Dunbarton. "Gil-das" or "Gilli-tasc"
means "Prince of the Church." (P.A.B. 69). The elder,
surnamed Albanus, called his history of Early Britain "Cambreis"
or "History of the Cambrias," a title for Britain. Only
fragments of it remain. He died at Glastonbury in 512. The younger,
surnamed Badonius or "of Bath," wrote a scurrilous and
non-trustworthy history commencing only with the Anglo-Saxon period
(Ib. 69, etc.).
2 On his date and personality, see P.A.B. 43, etc. Several MSS.
are dated 976 A.D. For antiquity of the Nennius tradition before
age of Nennius, see H. Zimmer, Nennius Vindicalus, Berlin, 1893;
and Mommsen, Mon. German. Hist. Chronica Minora, 3, 14, etc.
3 He became bishop of St. Asaph in 1152.
4 The Irish "Nennius" is ascribed to a British bishop
of Ireland named Marcus and dates to 822, see P.A.H. 49, etc.
5 See G.O.C. xi, etc.; S.C.P. clxix, 57, 118, 378, etc. The wide
prevalence of the version by Nennius is evident from there being
no less than 33 copies of the old MSS. of about the tenth century
still existing.
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p.144: PHOENICIAN ORIGIN OF BRITONS & SCOTS
modern writers since about a century ago1 is based upon a kind of
objection and mere dogmatic assertion which, if applied to early
Greek and Roman History and to the Old Testament tradition, would
equally entail their total rejection also.
The common allegation that there was no higher civilization in
Britain before the Roman occupation, and that the Britons were "painted
savages roaming wild in the woods" is not supported by any
evidence whatever, and certainly not by Caesar himself, nor by any
other authoritative Roman historian. In his remarks upon the people
of Britain, based upon his own observations during his few months'
campaign in Kent and South Herts, and on what he was told by interpreters,
Caesar describes the people generally as civilized. He states that
they were settled agriculturalists, lived under kings, of whom there
were no less than four in Kent alone; that "the Kentish men
[the only men he passed amongst] were civilized people . . . and
their customs are much the same with those of the Gauls "2-that
is to say, a people highly civilized and richly and luxuriously
clothed. He also says that Britain " is well peopled and has
plenty of buildings much of the fashion of the Gauls, they have
infinite store of cattle, make use of gold money, and iron rings
which pass by weight, the midland countries produce some tin, and
those nearer the sea iron."3 And many Early British coins have
been discovered in France and Belgium4 attesting pre-Roman Briton
international trade. It was only the uncivilized people of the interior-whom
he calls the "interiores," and who were, as we have seen,
the non-Briton Pictish aborigines-in regard to whom he says that
they stain their skins blue and "they seldom trouble themselves
with agriculture, living on milk and flesh, and are clad with skins.''5
--------------------------------------------------------------------------------
1 So universal is this capricious attitude of modern writers the
one following the other often presumably without having examined
the texts, that even the editor of the commonest English edition
of these Chronicles, Mr. Giles, loses no opportunity in preface
and footnotes to disparage his text.
2 D.B.G. v, 5.
3 Ib. v, 5.
4 E.C.B. 38, 51, 95-7.
5 D.B.G., v, 5.
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p.145: ANCIENT BRITON CHARIOTS HITTITE
Caesar also records the high military efficiency of the Briton troops:
"the legionary soldiers were not a fit match for such an enemy,"
and "the enemy's horse and war-chariots . . . inspired terror
into the (Roman) cavalry."1
And here it is significant to note that the dreaded warchariots
of the Briton cavalry (which were peculiar to the Britons and unfamiliar
to the Romans), and of which Cassivellaunus, the "Catti,"
alone retained 4,000 after he disbanded his army2 were of the same
type as those of the Hittites or Catti, as described and sculptured
by Ramses II. (c. 1295 B.C.) at the Battle of Kadesh, a port of
the Hitto-Phoenicians3 (see Fig. 23).
FIG. 23.-Hitto-Phoenician War-Chariot as source of Briton War-Chariots.
(From reliefs of Abydos, after Rosellini, 103.)
This unexpected formidable opposition by the civilized Britons,
despite the secessions from Cassivelaunus, contrived by the invidious
diplomacy of Caesar, explains why the latter so promptly abandoned
his second intended conquest of Britain and retired speedily to
Gaul within a few weeks, without
--------------------------------------------------------------------------------
1 E.C.B. v, 6.
2 D.B.G. 4.33.2.
3 The popular notion that the Briton War Chariots were armed with
scythes has no historical or archaeological foundation. Neither
Caesar nor Tacitus mentions such an appendage; nor is such figured
on Briton Chariots on coins, and no such scythes exist on War-Chariots
which have been found interred with Briton chiefs in their graves,
a la Tut-ankh-amen.
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p.146: PHOENICIAN ORIGIN OF BRITONS & SCOTS
making any serious attempt at subjugating Britain. And the later
Roman occupation of Britain by overwhelming forces, beginning with
Claudius in 43 A.D., may perhaps be more justly paralleled to the
present political occupation of the Rhine Valley by the allied forces
after their "civilized" enemy was hopelessly crippled
by superior force, than the mere military occupation of an "uncivilized"
country.
The objectors to the pre-Roman Civilization in Britain - whose
objection merely rests on their credulous acceptance of the dogmatic
teaching of some generations of uninformed teachers obsessed with
exaggerated notions of Roman influence on Briton-also shut their
eyes not only to the inconvenient testimony of the pre-Roman coins
of Early Britain, but also to the testimony of the early scientific
navigating explorer Pytheas,1 who, about 350 B.C., or about three
centuries before Caesar, circumnavigated Britain and first mapped
it out scientifically with latitudes. He was a native of Phocea,
north of Smyrna in Asia Minor, and a place-name which is obviously
a contraction for " Phoenicia," as the adjoining sea-port
on the headland on the AEgean was called "Phoenice." A
colony of his countrymen were settled at Marseilles, engaged in
the export tin trade from Cornwall, from which the tin was transported
overland through Gaul by pack-animals from a Brittany port to save
the dangerous sea-passage by the Bay of Biscay and the Pillars of
Hercules. Sailing from Marseilles, presumably to exploit the tin-producing
country of Britain, which he calls "Pretanic,"-in series
with Aristotle's reference to it, in 340 BC., as "Britannic"2
- he visited first the Old Phoenician tin export-port of Ictis or
St. Michael's Mount in Penzance Bay (see Fig. 24), then, sailing
round the west coast, surveying and landing at several places, he
eventually reached Shetland (his Thule). He found the people every-
--------------------------------------------------------------------------------
1. Pytheas is cited as a standard scientific authority by ancient
geographers and astronomers from Hipparchus down to Strabo. His
original work is lost and only known through extracts by the ancient
writers. These were collected by Fuhr, 1835; and are summarized
by H.A.B., 217-230.
2. Aristotle, De Mundo, sec. 3, "Beyond the Pillars of Hercules
is the ocean which flows round the earth. In it are two very large
islands called Britannic; these are Albion and Ierne."
--------------------------------------------------------------------------------
p.147: BRITON CIVILIZATION IN 500 B.C.
where settled, peaceful agriculturalists, and even in Shetland they
were agricultural and made wine from "corn and honey."1
And over a century before Pytheus, the Phoenician admiral Himlico,
from Carthage, voyaged, about 500 B.C., round part of Britain to
report on the tin-producing region there. He states that the Phoenicians
of Gades and Carthage were in the habit of sailing the British seas,
and refers to "the hard-folk" of Britain.2
The further excuse for rejecting these Early British chronicles,
that there are no contemporary inscriptions to support their ancient
tradition, is one which, if accepted, would sweep away not only
the early traditional history of Greece and Rome, which is accepted
although resting on mere literary tradition, but also nearly all
the Old Testament History, and much of the history of the Early
Christian Church. There is absolutely no inscriptional evidence
whatsoever, nor any ancient classic Greek or Roman reference, for
the existence of Abraham or any of the Jewish patriarchs or prophets
of the Old Testament, nor for Moses, Saul, David, Solomon, nor any
of the Jewish kings, with the mere exception of two, or at most
three, of the later kings.3 All of these are accepted and implicitly
believed to be historical by our theologians merely on the strength
of their having been believed by our Christian ancestors, because
they were believed by the Jews themselves. The only difference between
the accepted Jewish tradition and the rejected British tradition
is that the former is actively taught as true by incessant repetition
in church and Sunday schools to everyone from childhood upwards;
whereas the equally well authenticated Early British traditional
history is actively disparaged and stigmatized by modern writers,
the one mechanically repeating the other, as mere fabricated
--------------------------------------------------------------------------------
1. S. iv, 5, 5.
2. Festus Avienus in Ova Maritima, 110, etc.
3. The only ancient Israelite kings of which there appears to be
any epigraphic or contemporary record are "Jehu, son of Khumri"
(which latter name is supposed to be "Omri" of the Old
Testament), who is mentioned in the tribute-lists of the Assyrian
King Shalmaneser II. in 842 B.C.; and "Hezekiah of Judah"
who is mentioned in the tribute-lists of the Assyrian Sennacherib
in 701 B.C. (C.I.W.A. I, pl. 38 and III, pl. 5, No. 6.)
--------------------------------------------------------------------------------
p.148: PHOENICIAN ORIGIN OF BRITONS & SCOTS
fables or forgeries, despite the above-cited facts to the contrary.
But there is inscriptional evidence, as we shall see.
Nor is the alleged objection that there is no classic Greek or
Roman reference to the name of King Brutus,1 even were it true,
which it is not, sufficient grounds for rejecting the circumstantial
British tradition regarding him. There is no classic reference to
the Aryan ancestors of the historical Greeks nor to the names of
the other descendants of AEneas, that, Homer states, revisited and
re-occupied Troy in the dark period following its sack and destruction
by the Achaians. Nor is there any classic Greek or Roman reference
to any of the Jewish patriarchs, prophets and kings or even to the
Hebrews themselves. But I find, as detailed in Appendix IV, that
Homer does appear to mention King Brutus as "Peirithoos"
repeatedly, both in his Iliad and Odyssey, as one of the most famous
of immortal heroes and associated with Hercules of the Phoenicians.
Moreover, the Homeric hero who was the confederate of Peirithoos,
namely, Coronos Caineus, appears to be Brutus' colleague in the
conquest of Albion, the Phoenician prince "Corineus" of
the British Chronicles.
Even for the traditional birth-place of Brutus-the-Trojan being
located in the Tiber province of Latium, some evidence also is now
forthcoming which connects Latium directly with both Troy and Ancient
Britain. The Roman tradition of AEneas the Trojan-and the traditional
great grandfather of Brutus-preserved by Virgil relates that Aeneas,
in his flight from Troy after the great war, carried with him, on
his ship, his "household guardian 'gods' (penates)" from
Troy to Latium in Italy.2 Now in Latium were unearthed two prehistoric
shrines (see Fig. 24 for one of them) which might possibly be the
actual ones brought by AEneas there. They are of the same hut-like
form as the sacred buildings figured
--------------------------------------------------------------------------------
1. Thus the translator of the common English version, Mr. J. A.
Giles, warns his readers (p. 92) saying, "It is unnecessary
to remind the classical reader that the historians of Greece and
Italy make no mention of Brutus and his adventures."
2 AEneid i, 382. The flight of AEneas to the Tiber appears to have
been considered an historical event by the Romans. Julius and others
of the Caesars claimed descent from his son Iulus, as well as did
the legendary Romulus.
--------------------------------------------------------------------------------
p.149: TROJAN SUN SYMBOLS IN BRITAIN
on Hitto-Sumerian seals of the Sun-cult along with Crosses and Swastikas,1
and the surface of this Latium shrine, Fig. 24, is also covered
by Crosses and Swastikas of exactly the same pattern which occurs
on the solar amulets of Troy (see Fig. 46)2 and on the rock-sculptures
and ancient solar monuments and coins in the British Isles (see
Fig. 47 and later Figs).3 And the prehistoric inscriptions in Britain,
now deciphered for the first time in Chapter XVIII are of the Trojan
type and invoke God and his archangel by the same names as the Trojan.
FIG. 24.- "Trojan" solar shrine at Brutus' birth-province
(Latium) with identical Hittite symbols as in Ancient Britain.
(After Chantre).4
This establishes the fact that the same solar religion with identical
symbols as the Trojan was introduced into Latium, the birth-province
of Brutus, as was introduced by Brutus and his Trojan Britons into
Early Britain.
The now rehabilitated Early British Chronicles are found to be
fairly trustworthy sources for the Coming of the Britons and the
Early History of pre-Roman Britain. In their present form they no
doubt contain, as similar traditional records do, many trivial details
introduced by later generations of transcribers and translators,
which may have been
--------------------------------------------------------------------------------
1 W.S.C., 484-494.
2 On this Cross on Trojan amulets, see S. I. 1820, where Cross is
of the same many-lined design as on shrine, but rounded for wear
and pierced for threading.
3 On such Briton crosses, see Fig. 47, and in Wales: W.L.W., 88
and 90; Scotland: S:S.S., ii, 101; Ireland: C.N.G., Fig. 84; Swastikas
of this form: S.S.S. i, 124, 274 and ii, 67, &c.
4 C.M.C., p. 90.
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p.150: PHOENICIAN ORIGIN OF BRITONS & SCOTS
marginal notes on the older texts suggesting incidents based on
conjectural etymologies of the proper names. The genuineness of
the texts is also suggested by the frank record of the vicious traits
of several of the kings as well as the virtues of others; and the
circumstantial accounts of court intrigues, assassinations and the
tyrannical feudal abuse of the sovereignty, reflect a very life-like
picture of human happenings. Indeed, it appears probable that the
earlier textual tradition was, like the earlier tradition of the
Indo-Aryan or Eastern branch of the Barats, little more than a bare
consecutive list of the kings from the founder of the first dynasty
with the chief events in the life of the founder and of one or two
others of the more important later kings.
And many of the expanded details may be the additions of later
copyists and bards embodying their personal opinions or conjectures,
just as Tennyson admits having taken great licence with-the old
Arthur legend in his Idyls of the King. But it appears unlikely
that there was any deliberate falsification, or that the main outlines
of the tradition were materially altered.
Of the existing versions of these Chronicles those of Nennius and
Geoffrey of Monmouth are obviously the most authentic and fullest,
and they are in general agreement. Nennius tells us that his was
a compilation by himself from the ancient British texts and the
annals of the Romans and other authorities whom he specifies; whereas
Geoffrey states expressly that his was a translation into Latin
of "an ancient book in the British tongue." The following
extracts and summary of the life and voyage to Britain of "King
Brut-the-Trojan" are from Geoffrey's text, and refer only to
Nennius when he differs therefrom or supplies additional details.
We shall now let the Old British Chronicles speak for themselves:
in recording the arrival in Albion of the Britons under King Brutus
about 1103 BC., and his civilization and Aryanization of this land:1
(for reference to chief place-names see Map.)
--------------------------------------------------------------------------------
1. The translation by A. Thompson as revised by Giles (G.E.C.) is
generally followed. There is a later translation by S. Evans, 1904.
--------------------------------------------------------------------------------
p.151: CHRONICLE OF BRUTUS, FIRST BRITON KING
Birth and Early Life of Brutus-the-Trojan.
"After the Trojan war, AEneas, fleeing with Ascanius from
their destroyed city, sailed to Italy. There he was honourably received
by King Latinus,1 which raised against him the envy of Turnus, King
of the Rutuli, who thereon made war against him. Engaging in battle,
AEneas got the victory, and killing Turnus, obtained the kingdom
of Italy (Latium); and with it Lavinia, the daughter of Latinus.2
After his death Ascanius, succeeding to the kingdom, built Alba
on the Tiber, and begat a son named Sylvius, who . . . took to wife
a niece of Lavinia . . . and had a son called Brutus.
"At length, after fifteen years were expired, the youth accompanied
his father in hunting, and killed him accidentally by the shot of
an arrow. . . . Upon his father's death he was expelled from Italy,
his kinsmen being enraged at him for so heinous a deed."
Brutus in Greece.
"Thus banished, he went into Greece, where he found the posterity
of Helenus son of Priamus kept in slavery by Pandrasus, King of
the Greeks. For, after the destruction of Troy, Pyrrhus, son of
Achilles, had brought hither in chains Helenus and many others;
and to revenge on them the death of his father had commanded that
they be held in captivity. Brutus, finding they were, by descent,
his old countrymen, took up his abode among them, and began to distinguish
himself by his conduct and bravery in war, so as to gain the affection
of kings and commanders; and above all the young men of the country.
. . . His fame spreading over all countries, the Trojans from all
parts began to flock to him, desiring under his command, to be freed
from subjection to the Greeks.
There was then in Greece a noble youth named Assaracus, a favourer
of their cause, for he was descended on his mother's side from the
Trojans. . . . Brutus having reviewed, the number of his men and
seen how Assaracus's castles lay open to him, complied with their
request." [It is then related that Brutus fought a battle with
the army of Pandrasus at the river Akalon, and eventually routed
the enemy and captured the
--------------------------------------------------------------------------------
1. King Latinus of Mid-Italy is stated in Nennius' version to be
"the son of Faunus [? Van], the son of Picus [Pict ?], the
son of Saturn" (Nennius, sect. 10).
2. Virgil gives this version of the adventures of AEneas-the arrival
of that exile on the coast of Latium in Italy, King Latinus' entertainment
of him and promise of his only daughter and hieress of his crown,
the rage of her admirer Turnus and his invasion of Latium, and his
defeat and death at the hands of AEneas - Virgil, books 7-12.
--------------------------------------------------------------------------------
p.152: PHOENICIAN ORIGIN OF BRITONS & SCOTS
king and extracted from the latter his consent for the Trojans to
depart from Greece, provided with the ships and provisions necessary
for this purpose and "gold and silver," as well, as the
hand of his beautiful daughter Ignoge for Brutus.] . . . "He
(Pandrasus) accordingly delivered to the Trojans three hundred and
twenty-four ships, laden with all kinds of provisions and gold and
silver, and married his daughter to Brutus."
Cruise of Brutus and His Fleet from Greece to Gades.
"The Trojans now released from his (Pandrasus') power, set
sail. . . . The winds continued fair for two days and a night together,
when at length they arrived at a certain island called Leogecia
[Leugas the modern Leucas, about 35 miles south of the mouth of
the Acheron River of Epirus; see Map], which had been formerly wasted
by pirates and was then uninhabited. . . . In it was a desolate
city in which they found a temple of Diana and in it a statue of
that goddess, which gave answers to those that came to consult her.
. . Then they advised their leader to go to the city, and after
offering sacrifices to enquire of the deity of the place what country
was allotted to them for their place of settlement. . . . So that
Brutus, attended by Gerion the augur and twelve of the oldest men,
set forward to the temple. Arrived at the place, and presenting
themselves before the shrine with garlands about their brows, as
the ancient rites required, they made three fires to the three deities
Jupiter, Mercury and Diana, and offered sacrifices to each of them.
Brutus himself, holding before the altar of the goddess a consecrated
vessel filled with wine and the blood of a white hart, prayed:-
'Goddess of Woods, tremendous in the chase
To the mountain boars and all the savage race!
Wide o'er the ethereal walks extend thy sway,
And o'er the infernal mansions void of day
Look upon us on earth! unfold our fate,
And say what region is our destined seat?
Where shall we next thy lasting temples raise?
And choirs of virgins celebrate thy praise?'1
"After repeating this prayer, he took four2 turns round the
altar, poured the wine into the fire and then laid himself down
upon the hart's skin, which he had spread before the altar,
--------------------------------------------------------------------------------
1. This graceful and fairly literal poetical translation is by Pope
from the Latin verse of the historian Gildas the Elder. See P.A.B.,
53.
2. Four, we shall see, is the mystic Hitto-Sumerian and Phoenician
number for "Mother Earth."
--------------------------------------------------------------------------------
p.153: VOYAGE OF BRUTUS TO ALBION
where he fell fast asleep. In the night, in his deep sleep, the
goddess seemed to appear before him and thus responded:-
'Brutus! there lies beyond the Gallic bounds
An island which the western sea surrounds,
By giants once possessed; now few remain
To bar thy entrance, or obstruct thy reign.
To reach that happy shore thy sails employ;
There Fate decrees to raise a second Troy,
And found an empire in thy royal line
Which Time shall ne'er destroy, nor bounds confine.'1
"Awakened by the vision . . . he called to his companions and
related the vision at which they greatly rejoiced and were urgent
to return to their ships and hasten westwards in pursuit of what
the goddess had promised.
"Without delay they set sail again and after a course of thirty
days came to Africa. From thence they came to the Philenian Altars
[volcanic sunken rocks east of Carthage; see map]2 and to a place
called Salinae [port Selinus in S.W. corner of Sicily], and sailed
between Ruscicada [Ras Sidi (ali-el-mekki) Cape at what was later
Carthage Bay],3 and the mountains of Azara [the Auza Mts. in Algeria],
where they underwent great dangers from pirates, whom they nevertheless
vanquished and captured their rich booty.
--------------------------------------------------------------------------------
1. Pope's translation.
2. These "Altars" are clearly the dangerous sunken rocks
off the Mediterranean Coast of Africa, east of Italy mentioned by
Virgil in his account of the voyage of AEneas to the Tiber, where
that hero saw:-
"Three hapless barks
Caught by the southern blast on rocks unseen -
A ghastly ridge emerging 'mid the waves,
by Tuscan seamen 'Altars' called-are hurled."
-- Virgil, AEneid, i, 129-131.
South of Etna near Malta or Pantellaria, are some sunken volcanic
rocks, which still abound in hot springs with jets of steam (see
Geographie Universelle i, 571); and this last-named feature would
suggest "Altars." But the title "Philenian"
clearly associates the locality with the African coast of Libya
where there was a port of "Philaenon" on the shore of
Cyrene. There were also two heroic "Carthaginian" brothers
called "Philani" who submitted to be buried (or drowned
?) alive for the sake of their country, who presumably derived their
name from this Libyan port. The title of "Altar" suggests
that they were of the same volcanic formation as those of Pantellaria.
3. The rocky cape forming the northern headland of the Bay of Carthage
is now called "Ras Sidi," wherein the term Ras appears
to be the Akkadian Resu or "Head," so that Ras or Resu
may have been used in remote times for "head-land" by
Akkadian mariners such as the Phoenicians were. And significantly
Ras is the name for headlands on the coast of Levantine Phoenicia.
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p.154: PHOENICIAN ORIGIN OF BRITONS & SCOTS
"From thence, passing the river Malua [Wady Mulaye, west of
Oran, forming the cast frontier of Morocco) they arrived at Mauretania
[Morocco], where, for want of provisions, they had to go ashore.
. . . When they had well stored their ships, they steered to the
Pillars of Hercules . . . and came to the Tyrrhenian Sea [Gulf of
the Tyrian-Phoenician city of Gades or Cadiz]. Upon its shores they
found four several clans descended from the banished Trojans who
had accompanied [the Trojan Phoenician] Antenor1 in his flight.
The name of their commander was Duke Corineus, a modest man in council,
but of great courage and boldness who could overthrow even gigantic
opponents. When they learned from whom he was descended they joined
company with him and those under his government, who from the name
of their leader were afterwards called the 'Cornish' people.
Voyage from Gades to Albion
"From thence they came to Aquitaine, and, entering the mouth
of the Loire, cast anchor. Goffarius Pictus, who was king of Aquitaine
at that time, hearing of the arrival of a foreign people with a
great fleet upon his coasts, sent messengers to demand whether they
brought peace or war. The messengers met Corineus, who was come
ashore with two hundred men to hunt in the woods. They demanded
who gave him permission to enter their king's forests and kill his
game. Corineus answered there was no occasion for asking leave,
upon which one of them, named Imbertus, rushing forward with full-drawn
bow, shot at him. Corineus, avoiding the arrow, ran up to him. and
with his bow in hand broke his head, and the rest escaped with the
news to Goffarius. The Pictavian raised an army to revenge the death
of his messenger." [Here follows an account of the battle between
the Picts and the legion of Brutus and Corineus, in which the latter
performs herculean prodigies of slaughter single-handed with his
battle-axe, and the Picts are put to flight. Brutus pursued them
through Aquitaine "to the place where the city of Tours now
stands, which he afterwards built,"2 and called it after "a
Trojan named Turonus, the nephew of Brutus," who was slain
and buried there. Brutus "enriched his men with the spoils
of the slain."]
"Brutus, afflicted to observe the number of his forces daily
lessened, while that of the enemy increased . . . at last determined
to return to his ships while the greater part of his followers was
yet safe and hitherto victorious, and to go in
--------------------------------------------------------------------------------
1 See details later.
2 Nennius also credits Brutus with building "Turnis,"
the city of the "Turomes" or Tours in Gaul. (Nennius,
sect. 10).
--------------------------------------------------------------------------------
p.155: ARRIVAL OF BRUTUS IN BRITAIN 1103 B.C.
quest of the island the goddess had told him of. So, with the consent
of his company, he repaired the fleet and, loading it with the riches
and spoils he had taken, set sail with a fair wind to the promised
land, and arrived on the coast of Totnes.1
Arrival in Albion and Colonization of the Country as "Brit-ain"
about 1103 B.C.
"The island was then called Albion,2 and was inhabited by
a few 'giants.' Notwithstanding this, the pleasant places, plenty
of rivers abounding in fish, and its pleasing woods made Brutus
and his company desirous to fix their habitation in it. They therefore
passed through all the provinces, forced the 'giants' to fly into
the caves of the mountains, and divided the country among them according
to the directions of their commander.
"After this they began to till the ground and build houses,
so that in a little time the country looked like a place long inhabited.
At last Brutus called the island after his own name 'Brit-ain' and
his companions 'Brit-o-ns' . . . from whence afterwards the language
of his nation, which at first bore the name of Trojan [Doric] or
rough Greek, was called 'British.'
"But Corineus, in imitation of his leader, called that part
of the island which was given to him as duke, 'Corinea'3 and his
people 'Corinene' [Cornish men] after his own name; for though he
had his choice of provinces before all the rest, yet he preferred
this country [Corn-wall], which is now called, in Latin, 'Cornubia.'
For it was a diversion to him to encounter the said 'giants,' which
were in greater numbers there than in all the other provinces. Among
the rest was one detestable monster named Goemagot. . . . On a certain
day, when Brutus was holding a solemn festival to the gods in the
port where they first landed, this 'giant,' with a score of his
companions, came in upon the Britons, making great slaughter. The
Britons at last killed everyone but Goemagot, who was spared to
wrestle with Corineus.4 . . . Corineus, snatching him on his shoulders,
ran with him to the shore and from the top of a high cliff hurled
down the savage monster into the sea.
--------------------------------------------------------------------------------
1. On Totnes landing, see later.
2. "Albion" is the form used about 340 B.C. by Aristotle
in De Mundo, 3.
3. "Kernaw" is an old name for Cornwall in Gilbert's Parochial
Hist. of Cornwall, about 1580.
4. This refers only to the "giants" of Totnes with its
old tin and copper mines. The other "giants of the provinces"
are referred to in a previous paragraph.
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p.156: PHOENICIAN ORIGIN OF BRITONS & SCOTS
The place where he fell is called Lam Goemagot, that is, 'Goemagot's
Leap' unto this day.1
Founding in Britain of New Troy "Tri-Novantuna" or "London"
about 1100 B.C.
"Brutus, having thus at last set eyes upon his kingdom, formed
the design of building a city, and with this view travelled through
the land to find a convenient site. And coming to the river Thames,
he walked along the shore and at last pitched upon a place fit for
his purpose. Here he built a city which lie called 'New Troy,' under
which name it continued for a long time after, till at last, by
corruption, it came to be called 'Tri-Novantum.' But afterwards,
when Lud, the brother of Cassibellaun, who made war against Julius
Caesar, obtained the government of the kingdom, he surrounded it
with stately walls and towers and ordered it to be called after
his own name, 'Kaer-Lud,' that is, the 'City of Lud' [or 'Lud-Dun,'
corrupted into 'Lon-don'].2
Making Laws for Government
"After Brutus had finished building the city, he made choice
of the citizens that were to inhabit it, and prescribed them laws
for their peaceable government. . . . At the same time also, the
sons of Hector, after the expulsion of the posterity of Antenor,
reigned in Troy; as in Italy did Sylvius AEneas, the son of AEneas,
the uncle of Brutus, and the third king of the Latins.
Death of King Brutus about 1080 B.C. and Division of Britain
"During these events Brutus had by his wife Ignoge three famous
sons, named Locrin, Albanact and Kamber. These, after their father's
death, which happened in the twenty-fourth year after his arrival,
buried him in the city which he had built; and then, having divided
the kingdom of Britain [excepting Cornwall] among them, retired
each to his government. Locrin, the eldest, possessed the central
part of the island, called afterwards from his name 'Laegria,' Kamber
had that part which lies beyond the river Severn, now called Wales,
but which was for long named 'Kambria,' and hence the people
--------------------------------------------------------------------------------
1. This rock is said by Gilbert (op. cit.) and Camden (Britannia,
1586) to be, according to local tradition, the "Haw" at
Plymouth and the "giant" is there known as "Gogmagog."
2. See Appendix V for details.
--------------------------------------------------------------------------------
p.157: BRITON KINGS DESCENDED FROM BRUTUS
still call themselves in their British tongue 'Kambri.' Albanact,
the younger brother, possessed the country he called 'Albania,'
now Scotland.
"After they had a long time reigned in peace together, Humber,
king of the Huns arrived in Albania, and having killed Albanact
in battle, forced his people to flee to Locrin for protection. Locrin,
on hearing this news, joined his brother Kamber and went with the
whole strength of the kingdom to meet the king of the Huns . . .
and put him to rout.
"Locrin married Corineus' daughter named Guendoloena . . .
and had a son named Maddan, who was put under the care of his grandfather
Corineus to be educated." [The Chronicles record the succeeding
reigns down to the Roman period. In the reign of Ebraucus or York
(who founded York and Dun Barton) occurred the annexation of Germany
by Britons.]
Civilization of Germany by Britons about 950 B.C.
"The sons [of King Ebraucus, fourth in descent from Brutus1],
under the conduct of their brother Assaracus, departed in a fleet
to Germany, and having, with the assistance of [the descendants
of] Sylvius Alba, subdued the barbarian2 people there, obtained
that kingdom."3
Several points raised by this traditional British Chronicle regarding
the voyage to and conquest of Alban or Britain by King Brutus-the-Trojan-who,
we have found, was the great Homeric hero Peirithoos (see Appendix
IV)-now call for examination.
The sea-route reported to have been followed by him in his voyage
from the Acheron (or Akalon) River in Epirus to Britain is clearly
and unequivocally evident by the complete identification, which
I have made,4 of all the places, without any exception, mentioned
in the narrative. These places follow one another in strict geographical
order (see map). It is seen that the course taken was at first due
south until the Libyan coast of Africa was sighted at Philoenon
in Cyrene. And as the sunken rocks called "Altars" were
--------------------------------------------------------------------------------
1 See Appendix I, List of Briton Kings.
2 G.C. ii. 3.
3 G.C., ii, 8 and see later.
4 On these place-names the latest writer, Mr. J. A. Giles, writes
(op. cit., 101): "It is probably impossible to discover whether
these names describe existing places, or are purely inventions of
the author. (Sic !)"
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p.158: PHOENICIAN ORIGIN OF BRITONS & SCOTS
also sighted by AEneas on fleeing from Troy to the Tiber, according
to Virgil's tradition, this suggests that the Trojan (and Phoenician)
sailors, in voyaging westwards along the Mediterranean, were in
the habit of sailing due south until the coast of Africa was sighted,
and then coasting along that sea-board, guided by its well-known
rocky headlands as landmarks.
The time taken for the first stage of the voyage, from the mouth
of the Acheron or the city up that river to Leogecia, the ancient
Leugas and modern Leucas, (which is south of Corfu), that is, a
distance of about 15 miles, is stated to have been "two days
and a night." This seems quite probable in view of the difficulties
in starting off such large fleet of small boats and the necessity
for them keeping together. The second stage from Leogecia to the
coast of Africa at Philaenon, which is in a direct line due south
only about five hundred miles, is stated to have taken "thirty
days." This long period may have been due to contrary winds,
or the "thirty days" may perhaps refer to the whole time
under sail from the re-embarking at Leogecia till the next landing
in Mauretania (see Map).
The "Vision" of Brutus at the temple of Diana may or
may not have really happened. It is only said to have occurred in
a dream. The mere offering of worship to this popular goddess of
the Chase and of Destiny, with a cup of wine and few drops of hart's
blood poured upon the altar fire. was a very probable occurrence,
especially as Brutus was bent on a "chase," and was begged
by his men to make the offering as we are told. Similar and more
bloody sacrifices were often made by Alexander the Great - coming
front the land of the same Parthini tribe in Epirus - at popular
native shrines. And it was the usual practice amongst sailors to
worship the local divinity on starting on voyages; and we have seen
that the goddess called "Diana" by Geoffrey was a form
of the Phoenician tutelary Britannia.
The account of this "Vision" occurs in a fragmentary
portion of the lost earlier version of the Chronicles by Prince
--------------------------------------------------------------------------------
1. One of AEneas' ships was manned by Orontes, presumably named
after the river of the Hitto-Phoenician port Kadesh.
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p.159: PHOENICIAN KINSMEN OF BRUTUS
Gildas the Elder of Dunbarton. He was a famous Briton poet, and
either he or still earlier redactors of these Chronicles may have
introduced it as a bardic embellishment to signalize worthily so
important an historical event as the first coming of the Britons
to Britain. Such prophetic visions, not to mention their familiar
frequency in the Jewish Old Testament, are not unknown in the case
of such historical personages as Alexander the Macedonian and even
Caesar, to signalize some particular achievement or foretell a fate.
So this vision in no wise detracts from the historicity of the British
tradition.
Besides, it now becomes clear that Brutus was no Columbus in the
discovery of Albion or Britain. Nor did he require any such adventitious
aid as a supernatural vision to inform him of the existence of Albion
and its attractiveness for annexation. Albion was already, at that
period, well known to the Phoenicians, we shall find, as a rich
tin-producing country, and Cornwall was already occupied by a small
colony of the rival relatives of Brutus, before he arrived there.
It thus appears that Brutus doubtless deliberately set sail with
his fleet from the River Acheron for the express purpose of annexing
and occupying Albion.
The colony of four clans of fellow-Trojans found by Brutus "on
the shores of the Tyrrhenian Sea," outside the Pillars of Hercules,
is of immense historical and ethnological importance in establishing
the affinity of the Trojan descendants of Dardanus with the Phoenicians,
and the kinship of Brutus with the Phoenicians. The settlement of
these Trojans on this "Tyrrhenian Sea " was, of course,
Gades, which was traditionally visited by Hercules,1 and contained
one of his most famous Phoenician temples.2 It was founded traditionally
as a colony by the Phoenicians of Tyre,3 which thus accounts for
the name of its gulf as the "Tyrrh-enian Sea" - a title
also applied to the Gulf of Tuscany where there was similar Phoenician
or Punic colony at "Punicum" bordering Latium, in a province
ruled by the Phoenician "Tyrrh-eni"
--------------------------------------------------------------------------------
1. Herodotus, 4, 8.
2. S. 3, 5, 3 etc.
3. Vellenis Paterculus ed. Elzevir Leyden (1639), 1, 2; and Strabo,
3, 5, 5.
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p.160: PHOENICIAN ORIGIN OF BRITONS & SCOTS
or Tyrians. This Phoenician settlement at "Gad--es," or
"The House of the Gads or Phoenicians," was presumably
founded mainly as a "half-way house" to the tin-mines
of Cornwall and its off-lying isles of the Cassiterides, now sub-
merged by the sinking of the land. Herodotus records that the chief
source of the supply of tin, which was essential for the manufacture
of bronze, for the ancient world came from the Cornwall Cassiterides.
He says
"The Cassiterides from which our tin comes. . . . It is nevertheless
certain that both our tin and our amber are brought from these extremely
remote regions (the Cassiterides and North Sea) . . . in the western
extremities of Europe."1
This tin-trade and its distribution were entirely in the hands
of the Phoenicians.2 And it now seems that the "Tin-land beyond
the Upper Sea" (or Mediterranean) of the Amorites subject to
Sargon I. about 2800 B.C., was the Cassiterides of Cornwall, see
App. VI.
The "Trojan" traders whom Brutus found settled at Gades
were under the leadership of Duke Corineus, bearing this significantly
Greco-Phoenician name,3 and a former associate-in-arms of Brutus.
The four clans of these Trojans of Gades are stated in our text
to have been the descendants of "banished Trojans who had accompanied
Antenor." This Trojan hero, it will be remembered, is described
by Homer as a leading prince of Troy, who rode in the same chariot
with King Priam as ambassador at the parley with the Achaian Greek
invaders.4 He was spared by the latter in their massacre of the
Trojans on account of his honourable conduct in indignantly rejecting
the proposal of a party of Trojans to murder the Achaian ambassadors,
Ulysses and Menelaus, and was thus allowed, with the remnants of
his family, to escape along with AEneas and his son Ascanius. He
sailed to Italy with attendants called Veneti, like AEneas, but
chose Illyria at the head of the Adriatic, and there founded Padua5
adjoining "Venice," which latter name seems to preserve
his ethnic title of "Phoenice" or
--------------------------------------------------------------------------------
1. Herodotus, 3, 115.
2. S. 3, 5, 11.
3. A Greco-Phoenician tombstone at Carthage is erected to "Karneios."
See P. Delattre, La Necropole Punique (excavations of 1895-6). Paris,
1897, 143.
4. Iliad, 3, 263 and 213.
5. Virgil, AEneid, 255-292.
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p.161: PHOENICIAN KINSMEN OF BRUTUS
"Phoenician." And he was so celebrated that he received
a statue as a demi-god from the Phoenicians at Tyre.1
Antenor's descendants and their relationships to Brutus are displayed
in the following genealogical Table2:-
The four clans, therefore, at Gades, of the descendants of the banished
Trojans who accompanied the exiled Antenor, were presumably the
descendants of the four sons of his son "King Agenor-the-Phoenician,"
who was so famous a sailor that he was called "Son of Poseidon
or Neptune." These sons are seen in the Table to be Kadmos
or "Cadmus," Phoinix, Kilix and Thasos, the first two
of which are usually called by ancient classic writers, "Phoenicians,"
as well as their father. And incidentally it is seen that the famous
King Minos of Crete was also a Phoenician. It seems possible that
Duke Corineus, through his Homeric title of "Koronus Kaineus"
was a descendant of Antenor's eldest son Koon (see
--------------------------------------------------------------------------------
1. See fragments of Dius and Menander preserved by Josephus, Contr.
Ap I, 17 and 18; also Arrian, Emp. Alexander, 2, 24.
2. I have compiled this Table from the references in Homer's Iliad,
Herodotus, Strabo, Pausanias, etc.
3. Herodotus, i, 2 and 173; 4, 45.
4. Hesiod, Theogony, 935.
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p.162: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Table), who was slain by Agamemnon. The Table also shows the inter-relationship
by marriage between Antenor-the-Trojan and King Priam and AEneas,
the great grandfather of Brutus. Their ancestor Aisuetao of the
"ancient barrow" (or funeral mound) at Troy1 was presumably
a descendant of Dardanus, the founder of the royal dynasty of Troy,2
and thus kinsman of AEneas and Brutus.
The place of landing of Brutus in Alban is stated to have been
Totnes, in the sound of the Dart in Devon; and it is in keeping
with the fateful -fitness of things that the first harbour selected
by the great admiral Brutus and his early Phoenician Britons for
their first British fleet in Albans waters should have latterly
been the favourite resort of the British "sea-dog" Sir
Walter Raleigh, and be the location of the "Britannia"
training ship for our navy of the modern empire of Britain. There
still exists at Totnes, on the foreshore street, the traditional
stone called "Brutus Stone" (which I have seen) with the
local tradition that upon it Brutus first set foot when landing
in Alban.
This tradition of his landing at Totnes and not in Cornwall seems
confirmed by the record in Nennius' version of the Old Chronicles,
which states that there were already some relatives of Brutus in
possession of Alban, and presumably at the tin-mines in Cornwall,
before the arrival of Brutus. He states:-
"Brutus subdivided the island of Britain whose [previous]
inhabitants were the descendants of the Romans [properly Trojans
from Alba on the Tiber] from Silvius Posthumus. He was called 'Posthumus'
because he was born after the death of AEneus his father: his mother
was Lavinia, . . . He was called 'Silvius' . . . from whom the kings
of Alba were called 'Silvan.' He was [half-] brother to Brutus .
. . but Posthumus, his brother, reigned among the Latins."3
And he had, according to Geoffrey,4 a son called Sylvius Alba.
This tradition of the prior rule in Alban, presumably by deputy,
of the Alban Silvius, the "half-brother," or rather half-uncle,
of Brutus, is also preserved in the early Scottish
--------------------------------------------------------------------------------
1 Iliad 2, 793.
2 Details in Aryan Origins of Phoenicians.
3 N.A.B. sects. 10 and 11.
4 G.C. chap. 8.
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p.163: PRIOR PHOENICIANS IN BRITAIN
Chronicle of the Alban Duan of 1070 A.D., which was composed presumably
for the coronation of the Scottish king Malcolm III, whose queen
was the famous Margaret, and who was crowned in that year and to
whom it was addressed. This poem, however, represents the intruder
under the title of "Alban" as the son of Ascanius or "Isicon"
instead of the grandson of AEneas by his Latin wife, which latter
tradition appears to be correct. It is also noteworthy that the
form of the name in this Scottish poem for Brutus as "Briutus"
approximates more closely the Homeric "Peirithous" and
the Latin "Pirithous." The poem says:-
"What was the first known invasion
Which grabbed the land of Alban ?
Alban grabbed it with many of his seed,
He, the elder son of Isicon [Ascanius];
Brother was he of Briutus, yet scarce a brother,
He named Alba of Boats.
But banish'd was this big brother
By Briutus across the 'Sea of Icht,'
Briutus grabbed Albain for his ain
Its far as wooded Fotudain [Tweed ?]."1
The precise relationship of Brutus to his "big brother, yet
scarce a brother," Silvius Alba, the "Alban" of this
Scottish poem, whom he evicted from Alban, is seen in this genealogical
Table, which I have compiled from the Chronicles of Geoffrey and
Nennius:-
--------------------------------------------------------------------------------
1. See S.C.P., 57, for text and for a freer translation than mine.
"Fotudain" equates with the Otadim tribe of Ptolemy who
occupied the S.E. of Scotland between the Tweed and Ferth, South
of the "Gad-eni" tribe.
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p.164: PHOENICIAN ORIGIN OF BRITONS & SCOTS
It is thus seen that "Alban" or "Albanus who occupied
part of the south of Alban before the arrival of Brutus, and presumably
about 1130 B.C., the supposed date of founding of the Phoenician
settlement at Gades, was the son of a half-brother of the grandfather
of Brutus.
The "Sea of Icht," across which Briutus banished his
senior relative Sylvius Alba, or his agents, derived its name (in
series with the Isle of Wight), as we have seen, from the same Pictish
source as "Ictis," the title used by classic Greek writers
for the tin-port of St. Michael's Mount in the Bay of Penzance-which
latter name also is now disclosed to be based presumably on one
of the many place-names of "Phoenice" bestowed on their
settlements by the Phoenicians, especially as a former name of Penzance,
as we shall see later, was "Burriton," a dialectic form
of Baraton or "Briton."
St. Michael's Mount or Ictis is physically like the type of the
strategic islets so frequently selected by the seafaring Phoenicians
for their ports, such as Tyre, Gades, etc. It is an islet contiguous
to the mainland and admirably adapted for defence on the landside,
yet open to the sea (see Fig. 25). Its towering, graceful, spiry
crest stands up, an unmistakable landmark seen far out at sea:-
"Here Here the Phoenician, as remote he sail'd
Along the unknown coast, exulting hail'd,
And when he saw thy rocky point a-spire,
Thought on his native shore of Aradus or Tyre."
-Bowles.
It was also called "Fort of the Sun (Din-Sol)" presumably
from its Phoenician Sun-temple, of which see later.
The neighbouring mainland off St. Michael's Mount, and extending
to Land's End and along the West Coast of Cornwall to Carnbrae,
is still honeycombed with the old tin and copper workings of the
Phoenicians, amongst the mounds of which I have several times rambled,
and which are still locally ascribed to the Phoenicians.
It would thus appear from the use of the name "Sea of Icht,"
that it was from the tin-mines and tin-port of Ictis in
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p.165: PHOENICIAN TIN-PORT IN CORNWALL
Cornwall that Brutus banished his big "brother" Sylvius
Alba, or his agents, across the Sea of Icht-that is, back in the
direction of his own kingdom on the Tiber.
FIG. 25.-Phoenician Tin Port in Cornwall, Ictis or St. Michael's
Mount in Bay of Penzance.
(After Borlase 395.)
This prior occupation of Cornwall by kinsmen of Brutus would now
seem to explain why Brutus landed at Totnes instead of Cornwall,
which was already in the possession of his rival exploiters. It
also explains why Duke Corineus, the commander of the four Phoenician
clans at Gades, who were mainly dependent on the tin-mining industry
in Cornwall, from which they were presumably ousted or forestalled
by their rival kinsmen from the Tiber, so readily joined Brutus
in his expedition to annex Alban, and doubtless so on the express
stipulation that he would receive Cornwall with its monopoly of
the tin trade. It also would explain why Brutus handed over the
duchy of Cornwall to Corineus to conquer without going there himself,
whilst he personally moved on to the Thames Valley and settled there.
The date for this invasion Valley Alban by Brutus and his associated
Phoenicians is fixed directly by totalling up the
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p.166: PHOENICIAN ORIGIN OF BRITONS & SCOTS
reported years of reign in Britain of Brutus and his continuous
line of descendants and successors down to Cassivellaunus and his
successors in the Roman period, as the traditional length of the
reign of each king is recorded (see details in Appendix I.) There
is nothing improbable or at all surprising in a ruling race of Phoenician
ancestry having preserved a complete written list of their kings
with the length of reigns of each on parchment records, the originals
of which have now perished ; for the Phoenicians are admitted by
the ancient Greek classic writers to have introduced the art of
writing into Europe; and writing was a practical necessity for these
early industrial sea-traders in the keeping of their accounts-a
class of documents which form the majority of the ancient records
recovered by excavations on early oriental civilized sites.
These regnal years in the Early British Chronicles, when totalled
up, give the epoch of Brutus' arrival in Alban or Britain at about
1103 B.C. (see Appendix I.). This date is corroborated by the usually-accepted
date for the Fall of Troy at "about 1200 B.C."1; for,
as Brutus was of the third generation from Aneas, and was already
a mature hero of many exploits at the epoch of his arrival, this
would place his invasion somewhere about 1100 B.C. Geoffrey's Chronicle
also states that, after Brutus had finished the building of his
new city on the Thames, "the sons of Hector (son of Priam),
after the expulsion of the posterity of Anterior, reigned in Troy,"
which would yield a corresponding date. It is also highly suggestive
of such a date for Brutus' arrival, as well as for the independence
and veracity of these British Chronicles, that their compilers,
in bringing AEneas past the bay which was latterly occupied by Carthage,
should, unlike Virgil, who brings AEneas to Carthage, nevertheless
make no mention of Carthage. This was obviously owing to the fact
that Carthage was not founded traditionally until about
--------------------------------------------------------------------------------
1. The epoch of this great Trojan War is estimated by the archaeological
remains unearthed at the excavations of the site of ancient Troy,
or Novo Ilium, at the modern Hissarlich (or Ancient Fortress) being
found to belong to the Mycenian period of culture, which extends
from about 1500 to 1200 B.C.-the last being the terminal date for
the destruction of this Troy according to Doerpfeld, Troja und Ilion,
1902; and compare S.L., 292.
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p.167: PREVIOUS TROJANS IN BRITAIN
850 B.C., that is, about two and a half centuries subsequent to
the passage of Brutus and his fleet.
The date for the prior arrival of Sylvius Alba's party may probably
be placed, from the relative age of that Tiberian king (as seen
in above Table), at a few decades before the arrival of Brutus,
about 1103 B.C., though we shall find from the evidence of the Stone
Circles and the prehistoric cup-markings that Sumerian Barat-Phoenician
merchants had formed isolated mining and trading settlements in
Albion before 2800 B.C.
It was, perhaps, a memory of this invasion of the Land of the Picts
in Albion by Brutus and his kinsman Duke Corineus, the descendant
of the canonized Phoenician King Anterior, whose son was King Agenor
(see Table, p. 161), which is referred to in a fifteenth-century
Chronicle of the Scots, containing a rather confused account of
the history of the Picts, when it states:-
"Ye Pechtis [war] chasyt out of yir awin landis callit Sichia
[? Icht] be ane prynce of Egipt callit Agenore [the Phoenician]."1
This migration of King Brutus and his Trojan and Phoenician refugees
from Asia Minor and Phoenicia to establish a new homeland colony
in Albion, which event the British Chronicle historical tradition
places at 1103 B.C. (see Appendix I) was probably associated with,
and enforced by, not merely the loss of Troy, but also by the massacring
invasion of Hittite Asia Minor, Cilicia and the Syria-Phoenician
coast of the Mediterranean by the Assyrian King Tiglath Pileser
I. about 1107 B.C. to 1105 B.C.2
--------------------------------------------------------------------------------
1. Chronicle of the Scots of 1482 A.D. S.C.P. 381.
2. This mighty Assyrian emperor, and conqueror also of Babylonia,
records in his still extant inscriptions that he subdued and destroyed
the chief cities in "the broad Land of Kumani (of the Mitanni
or Medes), the land of Khatti (or Hitt-ites), and on the Upper Sea
of the West (Mediterranean)" -Annals of Kings of Assyria. Brit.
Museum 1902, pp. 82, &c. And he mentions especially his conquest
of Arvad (Aradus) the old city of the Amorites and at that time,
the chief city-port of the Phoenicians in the Levant, and his sailing
in a Phoenician ship on "The Sea of the West" (The Mediterranean).
Chapter XIV
ARYANIZING CIVILIZATION OF PICTS AND CELTS OF BRITAIN BY BRUTUS
AND HIS BRITO-PHOENICIAN GOTHS ABOUT 1100 B.C.
Disclosing Phoenician Origin of Celtic, Cymric, Gothic and English
Languages, and Founding of London and Bronze Age.
"Brutus called the island, after his own name, 'Britain,'
and his companions 'Britons.'"-Ancient British Chronicles.1
"The tribes subject to the Cedi [Ceti or Getae Goth Phoenicians]
are skin-clad." -Rig Veda Hymns.2
THE introduction of civilization and the Aryan language by King
Brutus or Briutus and his Phoenician associates into Albion, or
as he now called it "Brit-ain" or "Land of the Barats
or Brits," is described in circumstantial detail in the Ancient
British Chronicles, which is confirmed by more or less contemporary
and other evidence.
The name of the aborigines, unfortunately, is not preserved in
the existing versions; but we have seen that these aborigines, whose
extant skeletal and other remains date back to the Old Stone Age,
were clearly the Picts or "British Celts." And a memory
of them seems to be preserved in the Scottish version of the Brutus
legend, which places the newly-arrived Brutus, as we have seen,
on "The Sea of Icht (or of the Picts)," when he "banishes"
from the island his "big brother," his kinsman the Tiberian
Sylvius Alba and his people, who had preceded Brutus in the possession
of the tin-mines and in the domination of the island. And significantly
the traditional place where Brutus landed is still reputed the especial
haunt of the earth-dwelling dwarfish "Pixies," who, we
have seen, are a memory of the earth-burrowing Picts.
--------------------------------------------------------------------------------
1 G.C. 1, 16; and N.A.B., 7.
2 R.V., 8, 5, 8.
168
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p.169: PRIOR "GIANT" PHOENICIANS IN BRITAIN
The "giants," who are described in the Chronicles as opposing
the invasion by Brutus and Corineus and their Briton followers,
were obviously not the aborigines, but, as we shall find from other
evidence, an earlier trading branch of the Aryan-Phoenicians-the
Muru or Amuru or "Amorite" giants and erectors of the
Stone Circles and "giants' tombs"-who had been exploiting
the tin and copper mines for many centuries and even a millennium
or more before the arrival of Sylvius and his trading agents. But
they had not systematically colonized the land or civilized the
aborigines.l
The systematic civilization of Britain thus begins practically
with Brutus. He occupied the country as far north as the Tweed,
the Chronicles inform us, and he at once began the work of welding
the various Pictish tribes into one nation under their Aryan rulers,
through the bonds of a common Aryan language and the civilizing
Aryan laws.
Brutus signalized his annexation of Alban by giving the latter
a new name. He was, as we have seen, an Aryan of the Barat tribe,
of which the Phoenicians were the chief representatives; and he
had just come from Epirus where, on its Macedonian border, was a
colony of that tribe with a town called "Phoenice," bearing
that tribal title as "Parthini" or "The Parths,"
in series with Brutus' own personal name of "Peirithoos."
We have also seen, and shall further see, that the Phoenicians were
in the habit of applying this tribal title to their new colonies.
We are now told in the Chronicle that "Brutus called the island
[of Alban] after his own name 'Brit-ain' and his companions 'Brit-ons.'"
The original form of this name "Brit-ain" was, as we have
seen, "Barat-ana" or "Land of the Barats," 2
a form which
--------------------------------------------------------------------------------
1 The references to Brutus' associate Corineus as carrying the defeated
"giant" leader, and running with him on his shoulders,
shows that the "giant" was no larger than himself.
2 The usually conjectured derivation of "Britain" (despite
the circumstantial traditional account of its origin in the Chronicles
which is in keeping with the facts of the application of this name
in Phoenician lands elsewhere) is that evolved by Sir J . Rhys.
He derives the name "Britain," from the Welsh Brith and
Braith, "spotted, parti-coloured" - a reference to the
painting or tattooing of the body. (R.C.B., 211). But, evidently
not quite satisfied with this, he thinks it is derived from the
Welsh Brethyn, "cloth," and adds: "It would appear
that the word Brython and its congeners meant 'clothed,' or 'cloth-clad'
people. (Ib., 212.)
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p.170: PHOENICIAN ORIGIN OF BRITONS & SCOTS
is preserved in a relatively pure form in "Dun-Barton"
or "Fort of the Bartons"-the "Dun Breatan" of
the Gaelic Celts. In the Welsh Triads also, where Brutus is called
" Prydain, son of Aedd the Great," it is stated that he
named the island after himself "Isle of Prydain" (Inis
Prydain). And we shall see that Brutus and his Barats and their
descendants covered the country with place, river and mountain names
transplanted from their ancestral homeland in Asia Minor and Syria-Phoenicia.
And similarly, Brutus' associate, the Phoenician Duke Corineus,
who was probably related to Corunna in Spain with its legends of
Hercules and the Phoenicians,1 is traditionally recorded to have
given his name to Cornwall.
The Higher Aryan Civilization which Brutus now introduced and propagated
throughout a great part of Britain, began with the establishment
of Agriculture, which we have found was originated by the Aryans
and made by them the basis of their civilization. The Chronicles
tell us that Brutus and his Britons set at once "to till the
ground and build houses."
The building of houses, we have seen, was such a speciality of
the Hitto-Phoenicians that it gave them, from their timberhouses,
the title of "Khilani," "Gelouni" or "Gi-oln,"
which was borne also by the Phoenician Barat Part-olon. The perishability
of timber-houses would account for the fact that there seem to be
few extant remains of ancient Briton buildings of this early period,
except stone foundations, which may possibly be as early, and some
of the "Cliff castles" (the marvellously well selected
strategic sites and defensive military details of which excited
the admiration of General Pitt-Rivers, the great archaeologist)
and some of
--------------------------------------------------------------------------------
1 "Corunna," on the Iberian coast near Finisterre, is
intimately connected with the Phoenicians and their demi-god Hercules.
At the mouth of the bay stands a remarkable beacon to which a vast
antiquity is assigned. Local tradition ascribes it to Hercules and
others to the Phoenicians. Laborde discovered an inscription near
the base which stated that it was constructed by Caius Severus Lupus
and dedicated to Mars. But this was probably reconstruction. Now
Corunna is the Tor Breogan of Irish bardic writers who state that
Breogan was the son of Bratha [i.e., "Barat" or "Brath"],
a leading chief of the Iberian Scots, who erected this tower here
after his own name, and that from the top of the town his son Ith
saw the shores of Erin on a clear day. See B.O.I., 27.
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p.171: BRUTUS CIVILIZES ALBION OR BRITAIN
the numerous towers of stone masonry ("Broch"), suggesting
the truly cyclopean masonry of the Hitto-Phoenicians. So late as
the fourth century, A.D., Bede writes that a house was built "after
the manner of the Scots, not of stones but of hard oak thatched
with reeds." This was the above-mentioned Hittite timber house
presumably.1 The masonry foundations of such wooden houses were
found at Troy.2 Indeed, it seems probable that the artistic, timbered
style of old mansions and cottages, especially in the south of Britain,
is a survival of the famous timbered Hittite houses of these ancient
Britons. The building of fine houses by the Phoenicians in Britain
must of itself have been a great uplifting factor in the civilization
of the land which hitherto had known only subterranean burrows,
as the aborigines would doubtless imitate, more or less, the above-ground
houses of their overlords. The pile huts of the few lake-dwellings
may thus possibly be derived from the Hitto-Phoenician timber-house
examples. The common Briton affix for towns of -bury, -boro, -burg
(as well as "Broch") and Sanskrit pura, are now seen to
be derived from the Hittite or Catti Buru "a Hittite town,
citadel or fort."3
In surveying his newly-acquired land of Britain, we are told that
Brutus " formed a design of building a city, and with this
view travelled through the land to find out a convenient situation,
and came to the Thames." As long before Brutus' day the land
had been in the possession of the Phoenician Morites, who also traded
in Amber in the North Sea, the topography of South Britain and its
sea-coast was probably more or less known to Brutus and his kinsmen
followers. The Chronicle account says he travelled "through
the land" to the Thames from Totnes. It may be that Brutus,
after his signal defeat of a leading party of the "giant"
Morites at Totnes, as he had such a small land force for an enemy's
country, yet possessing a considerable fleet, coasted along the
south coast eastwards along the Channel from Totnes, marching inland
to reconnoitre at
--------------------------------------------------------------------------------
1 Diodorus Siculus writes that "the cottages of the Britons
were of wood thatched with straw." (Geog, 4, 197).
2 In the 5th City, in Early Bronze Age. S.I. 573 and 710.
3 Cp. M.D. 186.
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p.172: PHOENICIAN ORIGIN OF BRITONS & SCOTS
times when the open down permitted, with his fleet in the offing,
somewhat as Alexander the Great, in his annexating survey of South
Persia on his return from India, marched along the northern shore
of the Persian Gulf with his fleet under admiral Nearchus in the
offing for strategical reasons.1
Certain it is, I find, that the majority of the chief river-names
from Totnes to the Thames, including the latter river-name itself,
are clearly transplanted namesakes from the rivers of Epirus, whence
Brutus sailed, and rivers of Troy and Phoenicia. These Phoenician,
Epirus and Trojan names were, presumably, bestowed thereon by Brutus
or his early descendants; just as a similar series of such names
has been applied to the Cornwall coast to the west of Totnes, and
just as modern British colonists transplant the cherished names
of their old homeland to their new colonies.
Thus "Penzance" or "Pensans," we have seen,
is presumably a corruption of "Phoenic-ana" or "Place
of the Phoenicians," and it was also formerly called "Burrit-on"2
i.e., "Place of the Barats." The eastern promontory of
the Bay of Penzance is "Cudder Point," that is, apparently,
"Point of Gadir," an old name for the Phoenician port
of Gades.3 "Maraz-ion" or "Maras-ion,"4 also
the name for the ancient Phoenician tin-port in this bay at St.
Michael's Mount and the Ictis of the Greeks, adjoining the rich
Godolcon tin mines, about three miles inland, with prehistoric stone-circles
in the neighbourhood, is clearly named after the ancient inland
capital of the Syyio-Phwnicians in Upper Cilicia, namely. "Marash"
(see Map) with its famous Hittite-inscribed monuments and Ogamoid
writing
--------------------------------------------------------------------------------
1 "Brute-port" was the old name for Brid-port in Dorset
at the end of the old "Roman" road, with many barrows
and famous for its daggers. C.B., 1, 65.
2 L.H.P., 80.
3 "Gadeira," is used by Strabo for "Gades" (825:
17, 3, 2), and "Agadir" on Phoenician coins of Gades (see
before). Ir is Sumerian for "City," so Gad-ir = "City
of the Gad or Phoenicians."
4 This name is also variously spelt in documents of the thirteenth
century onwards as "Marghas-bigan" (in Duke Richard's
charter)," "Marhas-deythyou alias Forum Jovis" (Leland,
about 1550, in History, 6, 119-120), in which the second part of
the name is supposed to be the equivalent of "Jove." Camden
later gives the name as "Marision," but trying to equate
it to "Jove," and his own idea of a market there on Thursday,
arbitrarily spells it "Markes-jeu" (1, 17). On the borough
mace of Elizabeth's reign it is spelt "Margasiewe," and
in Commonwealth documents "Margazion." Charles II. reverts
to "Marhazion" and in 1726 the name occurs as "Marazion,"
which still persists. See C.B., 4 and 17, and L.H.P., 70 and 133,
etc.
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p.173: BRUTUS GIVES PHOENICIAN PLACE-NAMES
already mentioned. That Cilician city was called by the Greco-Byzantines
"Marasion,"1 thus disclosing the Hitto-Phoenician original
and source of the Marazion or Marasion in Cornwall. Again, the river
which divided Corineus' province from that of Brutus is named Tamar,
which name is presumably derived from the "Tamyras" or
"Damour," the name of a chief river between Sidon and
Beirut in Phoenicia. Near the Hoe at Plymouth also, the traditional
site where Corineus pitched down the "giant" chief, we
have "Catti-water" and the old place-name of "Catte-down,"
which presumably represents either the "Down of the Catte"
or an older "Catte Dun" or "Fort of the Catti,"
wherein "Catti," with its variant "Cad," was,
as we have seen, a favourite title of the ruling Barat Phoenicians.
And of similar Barat significance seem the names of the old "
Cliff Castles " of the Britons in Cornwall, called "Caddon"
and "Castle Gotha," near Phoebe's Point at St. Austell.
Similarly, from Totnes to the Thames the coast is studded with
such Asia Minor and Hellenic names. The promontory outside the bay
of Totnes was called by the Romans, who preserved and latinized
most of the old pre-Roman Briton names, "Hellenis" (the
modern Berry Head), thus preserving an old Briton name of "Hellenis,"
which is presumably a souvenir of the "Helloi" or Helleni
tribe of the Hellenes in Epirus, whence Brutus sailed with his bride.
The next large river on the way to the Thames is the modern Exe,
called by the Romans under its old Briton name of "Isca,"
also written "Sca"2 which presumably preserves the old
sacred name of the river of Troy,3 the Sca-mander or Xanthus. That
the front name "Sca" was a separate and superadded name,
and possibly a contraction of "Ascanios," seems evident
from the modern river being called merely "Mendere." For
the Sca-mander (or Sca-mandros of Homer) was presumably also called
"Asc-anios."4 This title therefore of "Isca,"
for the Exe,
--------------------------------------------------------------------------------
1 See R.H.G., 279; M.H.A., 263. It is called "Marasin"
by later Byzantine ecclesiastic writers.
2 Its fort is called, in the 12th Itinerary of Antoninus, "Sca
Dium-nunnorium" as well as "Isca Dumunnorium." See
C.B.G., cxxvi.
3 Homer calls it "divine" (dios), Iliad, 12, 21.
4 Strabo cites Euphorion (681: 14, 5, 29) as saying: "near
the waters of the Mysian Ascanios." Mysia is the province in
which Troy and the Troad are situated; and Apollodorus speaks of
"a village of Mysia called Ascania near a lake of the same
name, out of which issues the river Ascanios" (Strabo ibid.);
and the Sca-mander issues from a lake-cavern on Mt. Ida (see M.H.A.,
69). This specification of "Mysia" excludes the Bithynian
Ascanios and its lake as well as the S.E. Phrygian Ascanios and
its lake on the Meander. It is also significant that the chief town
of the Parth-ini tribe in Macedonia, already referred to in connection
with Brutus was called "Usc-ana," and the river on the
border of Epirus was the Axius (S. 328 &c.). And there was a
Scaea Wall and Scaea Gates at Troy (S. 590).
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p.174: PHOENICIAN ORIGIN OF BRITONS & SCOTS
appears to disclose the Trojan source of the name of the numerous
favourite residential rivers in Britain called Esk, Usk, Exe, etc.
Thus the river at the site of the Briton King Arthur's capital of
Caerleon in Monmouth was also called "Isca" by the Romans,
the modern "Usk." And just as there are several Isca,
Esk, Usk or Exe rivers in Britain bearing this favourite name, so
there were others in the Troad and Thrace.1 Near Exeter, the Isca
of the Romans is "Cad-bury" or "Burg of the Cads
(i.e. Phoenicians)," with prehistoric "camp" mounds.
Further east, the next large river, the Axe, of Ax-minster, and
famous for its textile products, has the same Exe or Esk or Isca
name and has in the neighbourhood "Catti-stock" with ancient
"Picts' dwellings" to attest its antiquity. Further east,
we come to the "Avon" (of Salisbury Plain, Stonehenge,
etc.) which bears obviously the: same name as the "Aban"
river of Damascus (mentioned in the Old Testament),2 a Syrian city
which was in the occupation of the Hitt-ites in the fourteenth century
B.C.,3 and in which the "Ab" of its name also means "Water,"
as does "Avon" in the Briton language. Passing Hants,
where "Barton-Stacey" and "Barton-mere," both
with prehistoric remains, and preserving in their names the earlier
form of the "Barat" title like Dun-Barton, we come to
the Ancient Briton island-port of Sels-ey or "Isle of the Sels,"
which, we have already seen on the evidence of the Phoenician inscription
on its early Briton coins, means "Isle of the Cilicians."
Beyond this, near Beachy Head, is the Ouse, which is clearly named
after the "Aous" river of Epirus, which separates the
latter from Macedonia. And the "Thaynes," the "Tamesis"
of the Romans, is clearly named after the "Thyamis," the
greatest river of Epirus, the Phoenician origin of which name seems
evident by its chief tributary being named "Cadmus," the
name of the famous colonizing and civilizing sea-king of the Phoenicians,
with its chief city port "Ilium," a title of Troy, and
the port of the next river to the north is named "Phoenice."
Arrived at the Thames, thus evidently named by Brutus after the
chief river of Epirus in Greece, whence he had just come, bringing
his princess bride, we are told that he "walked along the shore
and at last pitched upon a place
--------------------------------------------------------------------------------
1 A Scaeus river in Troad and Thrace (S. 590) and Axus or Oaxes
in Crete. The name Sca, Axi and Usc seems cognate with Sumerian
Agia or Ega, "Flood (of Euphrates &c.)," cp. Br. 11593)
and akin to Sanskrit Ux "to sprinkle," Irish-Scot and
Gaelic Uisg, "river," (and root of "Whisky")
and Latin Aqua.
2 2 Kings, 5, 12.
3 A.L., 139 and 143.
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p.175: BRUTUS FOUNDS LONDON ABOUT 1100 B.C.
very fit for his purpose. Here he built a city which he called 'New
Troy' . . . till by corruption of the original word it came to be
called 'Tri-Novantum' but afterwards 'Kaer-Lud' that is, 'The City
of Lud'" -that is, "Lud-dun" or "London."1
The new evidence confirming this account of the founding of London
by Brutus about 1100 B.C.-that is, over three and a half centuries
before the traditional founding of Rome-and clearly identifying
the Early Briton Londoners with the "Tri-Novantes" of
Caesar, is detailed in Appendix V. This, therefore, corroborates
the tradition of the Trojan founding of London preserved by Milton:
"O City, founded by Dardanian hands,
Whose towering front the circling realms commands!"
Thereafter Brutus, we are told, "prescribed Laws for the peaceable
government" of citizens-just as, later, the famous Law-codes
of two of his descendants in the fifth and 4th cents. B.C. were
translated by King Alfred into Anglo-Saxon for the benefit of the
English.2 This prescription of Laws by an Aryan-Phoenician implies
Writing in the Aryan-Phoenician Language and Script, and also Education
in reading that official writing and Aryan language. In writing,
the Phoenicians are admitted by the universal Greek tradition to
have been the teachers of Europe. And we have seen the form of the
Aryan Phoenician writing and language of about 400 B.C. on the Newton
Stone.
This now brings us to the hitherto unsolved and much-disputed question
of the agency by which the Aryan language was first introduced into
the British Isles and the date of that great event.
The introduction of the Aryan language into Britain has latterly
been universally credited by modern writers to the " Celts,"
merely on a series of assumptions by Celtic philologists which,
we have seen, are unfounded, namely,
--------------------------------------------------------------------------------
1. "Kaer," the Cymric for "Fortified city,"
is now seen to be derived from Sumerian Gar, "hold, establish,
of men, place" (Br. 11953, &c.), cognate with Indo-Persian
Garh, "fort," Sanskrit Grih "house," Eddic Gothic
Goera "to build" (V.D. 224) and Gard or "Garth."
2. G.C., 2, 17 and 3, 5; and cp. pp. 387-8.
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p.176: PHOENICIAN ORIGIN OF BRITONS & SCOTS
that the Celts were Aryan in race, and a branch of the round-headed
Celts of Gaul and conjectured to have entered Britain from Gaul
for the first time about " the seventh or sixth century B.C.,"1
although there is no tradition of such a migration, nor is the word
" Celt " even known in the " British Celtic "
languages.
The real introducers of the Aryan language into the British Isles
are now disclosed to be the Aryan Phoenician Britons under King
Brutus.2 As the conquering and civilizing race they imposed their
own Aryan speech, as the official language, upon the aborigines
of Britain. And they gave their own Aryan names, in the manner we
have already seen, to most of the places, mountains and rivers,
forming the hitherto so-called "Celtic" place- and river-names.
The Aryan language, thus introduced and spoken by these ruling
Early Britons under King Brutus about 1103 B.C., was clearly neither
"Celtic" nor the supposititious "Gaulish Brythonic
of the Welsh of the fourth century B.C.," which are disclosed
to be relatively modern provincial dialects of this original Briton
Speech. What, then, was this Early Briton Speech, as it is given
no place whatsoever in any of the schemes of classification of the
languages of Britain by our modern philologists? It is called, in
Geoffrey's translation of the Early Chronicles, as we have seen,
"Trojan or rough Greek which [thereafter] was called British."
The actual words for these terms, as they occurred in the "very
ancient book [MS.] in the British tongue" translated by Geoffrey
into Latin are unfortunately lost. The term "Greek" (or
Graecum) could not have been employed in any very ancient text,
as it is merely a term introduced by the later Roman writers about
the middle of the first century B.C. for the country, people and
language3 of the Attica peninsula, and whose people latterly called
themselves "Hellenes" and their country "Hellas,"
and
--------------------------------------------------------------------------------
1 Rhys, Rept. Brit. Ass., 1900, 893. In R.C.B., 1904 (p. 2) the
supposed date is conjecturally extended to be "probably more
than a millennium B.C."
2 The slight aryanizing influence of the Phoenician Morite merchants
previous to Brutus is here disregarded.
3 T.W.P. 93-4.
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p.177: BRITISH LANGUAGE, TROJAN OR DORIC
it is a term entirely unknown to Homer as well as the early classic
"Hellenic" writers, although it is customary nowadays
to call the latter "Greek." Geoffrey thus presumably,
or a previous transcriber, employed in his translation this term
"Greek" merely to render the old British textual name
intelligible to his modern readers, at a time when Latin and Greek
were the languages of the learned throughout Europe, and to convey
to his readers the fact that this "ancient British tongue"
belonged to the same family as the ancient Hellenic or so-called
"Greek" -language, which was a leading branch of the Aryan
Speech of civilized Europe.
The term "Trojan," on the other hand, as applied to this
Early Briton language in Geoffrey's translation, probably preserves,
more or less, the general form of the name occurring in his old
British text, in the sense of "Doric."
["Trojan" or "Troian" is the latinized word
for the Hellenic Troes, a native of Troia (or Troy), as the people
and their city are called by Homer. Now, the most ancient branch
of the Aryans in Greece, who are incidentally referred to by Homer
as the "Doriees," the "Dorians" of the Latinist
writers, were, I find, the original inhabitants of Troy,1 which
would explain why the Dorians had their revenge on their distant
kinsmen, the Achaians, who destroyed Troy (as described in the Iliad)
by driving the latter out of Greece2 in the eleventh century B.C.;
and secondly, the Homeric "Troes" for Trojan is presumably
a dialectic form of "Doriees" or "The Dorians"
- for the interchange of the dentals T and D is common throughout
the whole family of Aryan languages, and is especially common even
at the present day in Greece and amongst the Greek-speaking people
of Asia Minor, so that the modern guide-books to Greece and Asia
Minor warn travellers3 that the initial D of written or printed
names is usually pronounced, in the colloquial, Th or T. And the
transposing of the o and r in spelling is not infrequent.]
The "Doric" language of the ancient Hellenes was distinguished
from the later refined and polished "Attic" of the classic
"Greeks" by its rough simplicity and the free use of broad
vowel sounds. This "Doric" character
--------------------------------------------------------------------------------
1 Details in my Aryan Origins.
2 South Greece or Peloponnesus is called "The Dorian Island"
by Pindar, N., 3, 5; and by Sophocles, C.C., 6, 95, etc.
3 See M.H.A. [71].
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p.178: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of the Early Briton language is well seen in Part-olon's spelling
on the Newton Stone of several of the proper names, especially in
his spelling of "Gyaolowonie" for his ethnic title, which
is written "Gioln" in his Ogam version for the information
of the Pictish Celts, who spelt that name in their Chronicles of
the ninth century A.D. also "Galan" or "Gulan."
It thus seems probable that the word used in Geoffrey's old British
manuscript text was "Doros," which he latinized into "Trojan,"
and that his description of the original language spoken by the
Trojans under Brutus as "Trojan or rough Greek" was the
original rough Doric language current amongst the Trojans about
1107 B.C. And significantly this term "Doric" still survives
to the present day as an appellation of the dialect of the Scots,
with its distinctively broad vowel sounds.
Contemporary specimens of this ancient Trojan Doric, that is, the
Early "British" Doric language and writing, fortunately
still exist from the fourteenth to the twelfth centuries B.C. They
were unearthed in considerable numbers by Schliemann in his excavations
at Hissarlik, the site of the ancient Troy. The language in which
this Trojan Doric is written shows that Homeric Greek, which in
its archaisms differs so widely from the classic Greek of later
times, was related to it1 and presumably derived from it; while
the script in which this Trojan language is written bears a close
resemblance to the early alphabetic letters found in Cyprus at Kitium
or Citium and other sites of the Phoenicians and Khatti in that
island. This ancient Trojan Doric script so closely resembled in
many respects the script on Part-olon's Newton Stone, that it supplied
me with some indications for the decipherment of that inscription.
And I find that this Trojan script and language was clearly akin
to the language and writing of the later Aryan Phoenicians, and
to the Runes of the Goths, and to the legends stamped on the pre-Roman
British coins of the Catti, and was the parent of the language and
writing of the present day in Britain-the so-called "English"
language and script.
Its affinity to the Runes of the Goths is especially
--------------------------------------------------------------------------------
1 Prof. Sayce, S.I, 691, etc.
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p.179: ENGLISH BASED ON BRITISH GOTHIC
obvious and historically significant. We have seen that the inscription
of Part-olon-the-Scot, and its more or less contemporary inscription
at Lunasting, exhibit the radical and grammatical structure of the
Gothic-the language of a people who are disclosed, as we have seen,
to be Khatti, Catti, Guti or Gad or Hitt-ites, primitive Goths.
In view of this fact, and the fact that the great epics of the Goths,
the Eddas-which, I find, are truly historical and not mythical in
their personages1-are found by the best authorities to have been
mostly composed in Britain, and in a Gothic dialect which was presumably
the Early British language as current in Britain about the beginning
of the Christian era, I find that this Gothic of the Eddas, the
tongue of our Briton ancestors, based on the old Trojan Doric, was
the real basis of the "English" language and not the Anglo-Saxon,
although the latter is a kindred dialect. Thus this early British
Doric seems best described as "Early British Gothic,"
and such I venture to call it. The essentially Gothic character
of the "English" language is evident also from the greatest
of English classics, the English translation of the Bible, wherein
it will be seen that the early translators, Wycliffe (1389 A.D.)
and Tyndale (1526), on which our modern version is based, largely
followed the wordings used by old Bishop Ulfilas the Goth in his
Gothic translation of 350 A.D., although his Visi-Gothic dialect
had diverged considerably from the Gothic of the British Eddas.
"Anglo-Saxon," on the other hand, has no early writings
extant to attest what the language of these Germanic invaders was
at the period before and when they entered Britain in 449 A.D. The
early Saxon language was markedly different from the so-called "Anglo-Saxon"
of Britain, which latter first appears in the poems of Caedmon about
650 A.D., that is, over two centuries after the Anglo-Saxon invaders
had mixed with and adopted the Laws of the Britons who spoke British
Gothic.2 Caedmon, although now called "the first Anglo-Saxon
or English poet," appears to
--------------------------------------------------------------------------------
1. Thor, 1st king of 1st Aryan dynasty was only latterly deified.
2. But his poems are only known in the vernacular in a MS. dating
no earlier than 1000 A.D., except his Hymn cited by King Alfred
about a century earlier.
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p.180: PHOENICIAN ORIGIN OF BRITONS & SCOTS
have been a native of Ruthwell in Dumfries in Scotland, from the
signed Runic inscription of "Cadmon" on the beautiful
votive stone Cross there, containing extracts from the "Dream
of the Rood," a poem which is usually ascribed to him. And
although he specially wrote for his Anglo-Saxon masters, he wrote
in an idiom so different from the standard Anglo-Saxon of the South,
and so similar to the British Gothic of the Eddas, and used idioms
and sentences so similar to those of the Gothic Eddas that his language
has to be distinguished as "Northumbrian." Beowulf's reputed
poem also, which is only known from a paraphrase by a "Northumbrian"
bard of the eighth century, relates exploits amongst the Danes and
Geats (or Goths) and the Goths of Sweden and the Catte-gat (or "Gate
of the Catti" or Goths) which presumes Gothic influence in
his so-called "Anglo-Saxon." And Cynewulf of the eighth
century betrays his Gothic influence by signing his MS. in Runic
(i.e., Gothic) writing-of which significantly absolutely no trace
has ever been found on any ancient monument in Germany, although
Runic inscriptions from at least about the fourth and fifth centuries
onwards (that is before the "Anglo-Saxon" invasion, the
Angles not arriving in Britain till the middle of the sixth century)
are common in the North of England and in Scotland, as well as in
Scandinavia and Denmark, all Gothic lands. Indeed the name "Caedmon"
which is spelt "Kadmon" or "Cadmon" on the Ruthwell
Cross, and occurring in the latter form as the name of a witness
to a Bucks charter of 948 A.D.1 is seen to mean obviously "Man
of the Cad or Kad," that is, as we have seen, an ordinary title
of the Hitto-Phoenicians, and in series with the Briton "Cad-wallon,"
&c. And Dumfries is on the border of the "Gad-eni"
tribe area of Ptolemy. It is thus evident that the so-called "Celtic"
and "Brythonic Celtic" languages in the British Isles
are merely provincial dialects derived from the Aryan Trojan Doric,
introduced by King Brutus-the-Trojan about 1103 B.C.; and that the
standard official and developed Aryan language
--------------------------------------------------------------------------------
1. Birch Cart. Saxon. 2.39, cited by Gaskin Caedmon 1902, 10; and
cp. Hewison Runic Roods 1914.61.
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p.181: BRITON LAWS ADOPTED BY ANGLO-SAXONS
of Britain was the British Gothic, which is the basis of the modern
"English" language; and that the Trojan Doric script introduced
by Brutus, and cognate with Part-olon's Phoenician script and archaic
Greek and Roman, is the parent of our modern alphabetic writing.
The Laws which Brutus prescribed, and the law-codes of his descendants
of the 5th and 4th cents. B.C. (Molmut and Martin), translated by
King Alfred for the Anglo-Saxons, were doubtless founded on the
famous law-codes of the Sumerians and Hittites, which are admittedly
the basis of the Mosaic and Greek and Roman Law. It will. surprise
most readers, not lawyers, taught by the history books to regard
the Early Britons as "barbarians," to find that the great
English Law-authority on "The Rise and Progress of the English
Commonwealth," Sir F. Palgrave, shows that the Britons were
superior in their civilization, as in their religion, to the Anglo-Saxons
who adopted the Briton Law generally for their code in England.
Palgrave writes: "The historical order prevailing in this
code (of the Britons') shows that it was formed with considerable
care, and the customs it comprehends bear the impress of great antiquity.
. . . The character of the British legislation is enhanced by comparison
with the laws which were put in practice amongst the other nations
of the Middle Ages. The indignant pride of the Britons, who despised
their implacable enemies, the Anglo-Saxons, as a race of rude barbarians,
whose touch was impurity, will not be considered as any decisive
test of superior civilization. But the Triads, and the laws of Hoel
Dda (founded on Molmut's), excel the Anglo-Saxon and other Teutonic
customals in the same manner that the elegies of Llywarch Hen, and
the odes of Taliesin soar above the ballads of the Edda. Law had
become a science amongst the Britons; and its volumes exhibit the
jurisprudence of a rude nation shaped and modelled by thinking men,
and which had derived both stability and equity from the labours
of its expounders."2
The Art introduced by Brutus into Albion was presumably the advanced
art of the Trojans and Phoenicians, as sung by Homer and unearthed
by Schliemann and others; though
--------------------------------------------------------------------------------
1 Briton code of Molmut revised by Howel the Good (Hywel Dda), King
of Cymri, 906-48 A.D.
2 F. Palgrave, Rise and Progress of English Commonwealth, 1. 37.
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p.182: PHOENICIAN ORIGIN OF BRITONS & SCOTS
in the rough laborious life of bringing a new country into civilization
and cultivation it doubtless suffered deterioration in Britain.
This art, hitherto called "Early Celtic," is represented
by numerous specimens, unearthed from tombs, etc., of bronze, gold
and jet jewellery, decorated bronze shields and weapons and ornamented
monuments, in which the aesthetic use of the solar spiral ornament
of Troy, the AEgean and Levant, and the solar "key-pattern"
swastika (still surviving largely in modern decorative art) and
Sun-Crosses of the Hitto-Phoenicians is noteworthy (see Figures
later). The identity of some of the Early Briton art motives with
those of the naturalistic "New Egyptian art" introduced
into Egypt from Syria-Phoenicia in the period of Akhen-aten will
be seen later on. The naturalistic drawing on the Early Briton coins
especially, we shall find, much excels that of the Anglo-Saxon and
medieval period in England.
As an instance of Early Briton art may be cited an inlaid dagger-handle
unearthed from a tomb near Stonehenge, which is thus described by
an expert: "It could not be surpassed, if indeed equalled,
by the most able workman of modern times."1
Works of public utility, such as the construction of arterial roads
for commerce, etc., are referred to in the Chronicle records of
descendants of Brutus.2 The so-called "Roman roads" bearing
the old Briton names of Stave Street, Watling3 Street, Erming Street,
etc., are studded with Ancient Briton town sites, as we shall see,
and thus presumably were roads mentioned in the British Chronicles
which were engineered by the Ancient Britons in the pre-Roman period
and merely repaired by the Romans, to whom they are now altogether
credited by those latter-day writers who have erroneously believed
that the Britons were savages.
--------------------------------------------------------------------------------
1 Hoare, Ancient Wilts, 1, 202, pl. 27, 2, and E.B.I., 232.
2 G.C., 3, 5, etc.
3 "Watl-ing" is a variant of the Eddic Gothic "OAdl-ing"
or "OEdl-ing" royal clan, with later variants of AEthel-ing,
etc., in which ing is the Gothic tribal affix. Other variants of
this Early Briton name, in the time of Edward the Confessor, Harold
and Canute are spelt in charters "Waedel," "Wadel,"
"AEdel," "Adel," "Udal," cp. W. G.
Searle, Onomasticon Anglo-Saxonicum 473, 534, 582. The name is Sumer
Etil "Lord" (Br. 1506).
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p.183: BRONZE INTRODUCED BY MORITE PHOENICIANS
The Bronze Age was clearly introduced into Britain by the earlier
Phoenician Mor-ite or Amor-ite exploiters of the tin mines many
centuries before the arrival of Brutus, and probably before 2800
B.C.l On account of the preciousness of Bronze, however, it would
appear that the Early Phoenician miners themselves used bronze sparingly
and prohibited its use by the natives, and, as it will be seen later,
they employed stone tools in working the ores for export to their
bronze factories in the East. Brutus appears to have popularized
the use of bronze, as indicated by its more frequent occurrence
as tools. Metal axes would presumably be required by these Aryans
to clear the forests for settlement and agriculture.2 And he probably
introduced iron and steel into Britain, as both of these metals
are referred to by Homer as used by Trojan heroes, and the use of
iron is also referred to by his contemporary, Hesiod.
The Religion which the Phoenicians disembarked and transplanted
in Britain, as they did in their other colonies was the exalted
monotheistic religion with the idea of One God of the Universe,
symbolized by his chief visible luminary the Sun, as we shall see
in a later chapter on Phoenician "Bel" worship in Early
Britain, as attested by its early monuments other than the Newton
Stone. The uplifting effect of this lofty religion upon the aborigines
must have been enormous, sunk as the latter were in the degrading
matriarchal cults of serpent demons of Death and Darkness, demanding
human and other bloody sacrifices.
The Phoenician "Sun-worship" was latterly, as we have
seen, associated with the idealized Aryan Barat tutelary angel,
Britannia. It was, perhaps, this divinity who is referred to as
"Diana" in the Chronicles as inspiring Brutus to the conquest
of Britain. That latter name was possibly substituted by the later
editors to adapt it to the well-known analogous tutelary of the
later classic writers. In this regard it is significant, in connection
with the traditional
--------------------------------------------------------------------------------
1 Sir J. Evans divided the Bronze Age in Britain into 1st Stage,
1400-1150 B.C. (flat daggers); 2nd Stage, 1150-900 B.C. (stout daggers),
and 3rd Stage, 900-400 B.C.
2 Bronze sickles were found in Aberdeen, Perth and Sutherland shires.
E.B.I., 199-200-where finds in the South of England are also noted.
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p.184: PHOENICIAN ORIGIN OF BRITONS & SCOTS
founding of London by Brutus, to find that on the site of St. Paul's
Cathedral there is a tradition of a once-famous temple to Diana.
The old buildings in its neighbourhood are called, in the church
records, "Camerae Diana" or "Rooms of Diana,"
and in the reign of Edward I. numerous ox-heads were dug up in the
churchyard which were ascribed to the sacrifices to Diana performed
there.1
The maintenance of the higher religion was an essential part of
the Aryan State system, and the kings were for long the high priests
and priest-kings. Caesar mentions that students from Gaul and other
parts of the continent flocked to the colleges in Early Britain
for religious instruction.2 And the fact that the ruling Aryan Briton
kings and their "Britons" properly so-called (as distinguished
from the aborigines) adhered to the higher ancestral religion of
the Sun-cult, and not the blood-thirsty Druidism of their subjects,
is evidenced by the Early Briton coins and the numerous stone monuments
of the pre-Christian period in Britain, which are purely Solar in
their symbolism. So purely solar was the higher religion in Ancient
Britain that Pliny reports that the ancient Persians - the most
famed of the later Eastern Sun-Fire worshippers - seemed to have
derived their rites from Britain.3
The character of these Early Britons is reflected to some extent
in their Chronicles. The Phoenician admiral Himilco of Carthage
who visited Britain about the sixth century B.C. to explore "the
outer parts of Europe"4 records that the Britons were "a
powerful race, proud-spirited, effectively skilful in art, and constantly
busy with the cares of trade."5
Their patriotism and independence is strikingly reflected in the
magnificent oration of the Briton chief Galgacus as recorded by
Tacitus,6 and displays high proficiency in literary composition
and rhetoric. The character of King Caractacus was highly extolled
by the Romans. The high
--------------------------------------------------------------------------------
1 C.B., 2, 81.
2 D.B.G. 6, 8; 6, 13 (11) and f.
3 Nat Hist., 30.
4 Pliny states that he sailed via Gades (Nat Hist, 2, 67, 109).
5 "Multa vis hic gentis est. Superbus animus, efficax sollertia.
Negotiandi cura jugis omnibus." Fragment preserved by Festus
Avienus, Ora Marilirna, v, 98-100.
6 Agricola, 30.
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p.185: BRITON CULTURE & CIVILIZATION
Briton sense of honour and self-respect with contempt for slanderers
seems crystallized in the old motto of the Keiths (i.e. Khatti),
the Earl marischals of Scotland:
"Thay say, Qwhat say They?
Thay haif sayd. Let thame say!"
As regards refinement and education, it is noteworthy that the young
Briton wife, Claudia Rufina, of a high Roman official, whose praises
Martial sang in the first century A.D., held her own in the brilliant
society at Rome
"Claudia! Rose from the blue-eyed Britons!
Capturer of hearts! How is it thou'rt such a Latin person?
Such graceful form? It makes believe thou'rt Roman!
Thou'rt fit to be Italian or Athenian maid."1
She was traditionally the Claudia who was the friend of St. Paul.2
And not to mention the old tradition of the Chronicle and numerous
other independent records that the famous Christian empress and
canonized saint, Helena, the mother of Constantine the Great, was
a British princess, the daughter of King Col of York, we have the
beautiful monument to the dignified Briton lady of the Cat-uallaun
ruling clan in North Britain, erected at S. Shields, by her sorrowing
husband, Barates the Syrio-Phoenician. (See Fig. 19.)
The intellectual, social and religious culture introduced by Brutus
into Britain about the end of the twelfth century B.C. must thus
have been of the advanced standard of the Phoenicians of that period.
This must have exercised still further an inspiring and uplifting
effect upon the lower mentality of the Pictish aborigines, and have
tended to alter their habits of life and character somewhat in the
direction of those of their civilizing Aryan overlords.
The colonizing activities of the adventurous Briton descendants
of Brutus soon manifested themselves again, after they had penetrated
the greater part of Britain, in
--------------------------------------------------------------------------------
1. "Claudia caeruleis cum sit Rufina Britannis," etc.
Martial, Epigram. 11, 53. Her husband was Aulus Pudens.
2. 2 Timothy, iv, 21. Her identity was upheld by Matthew, Archbishop
of Canterbury; and J. Bale. See C.B.G., I, xciii.
--------------------------------------------------------------------------------
p.186: PHOENICIAN ORIGIN OF BRITONS & SCOTS
founding a new colony on the Rhine. That remarkable record in the
Chronicle states that about 970 B.C. a colony of the sons of King
Ebraucus, the fourth in linear descent from Brutus, sailed from
Britain with a fleet and, conquering Germany, settled there. This
now appears to disclose the hitherto unobserved British Origin of
the "Anglo-Saxons" and the "Anglo-Saxon" language-the
term "Anglo-Saxon," which is now so common in popular
usage, was unknown to the Danish and Germanic invading Jutes, Angles
and Saxons of the fifth century A.D. themselves, and appears to
have been first coined only in 1783 in Bailey's Dictionary as a
term for the language of the Saxon Chronicle and of Alfred and that
period. "Anglo-Saxon" as a racial or ethnic term is even
more recent.
This Briton invasion and colonization of Germany by King Brutus'
descendants, about 970 B.C., now accounts for the first time for
the Aryanization in speech of the various non-Aryan Slavonic or
Sarmatian tribes of Germany, and also supplies the date for this
great epoch-making event in the history of continental Europe. It
also explains the origin and existence of the "Continental
Britanni" mentioned by Pliny as living on the banks of the
Somme,1 the Cat-alauni tribe on the Marne; and the various Catti
or Gothic tribes in the Rhine Valley described by Tacitus,2 namely
the Catti or Chatti, the most heroic of the tribes in Germany,3
the Chauci (? Saxons), Qadi of Moravia, the Goth-ones, and Goth-ini
with their iron-mines on the Vistula and Oder, the Sit-ones, and
the Cimbri in Jut-land, where we find a short time later, "Goths"
and "Goth-land"; while the Angli (Angles, the "Yngl-ing
Goths" of the Eddas) occupied in the first century A.D. the
neck of Schleswig- Holstein of Denmark or Jut-land adjoining the
Cimbri (or Cymri).
An early Briton occupation of Denmark (the home of the
--------------------------------------------------------------------------------
1 Pliny, N. Hist., 4, 106.
2 Germania, C., 29-44.
3 The "Catti" or "Chatti" are not mentioned
by Caesar, as they were outside the frontier of the Roman empire
and influence. Some writers have sought to identify them with the
"Suevi" of Caesar's Commentaries, but Tacitus sharply
differentiates the "Catti" from the "Suevi."
This Early Briton migration of Catti or Goths to the Rhine Valley
would account for the remains of long-headed skulls of Aryan type
in the early prehistoric graves there.
--------------------------------------------------------------------------------
p.187: ANGLES AND SAXONS A BRANCH OF BRITONS
Angles) is also recorded in the British Chronicles anterior to the
5th century, B.C.1
It is thus seen that the Anglo-Saxons were a branch of the British
Barat-Phoenicians or Britons, and that the "Anglo-Saxon"
language is derived from the Briton "Doric" or Dorian
(or Troian) Gothic, or the British Gothic introduced into Britain
by Brutus and his Barat Phoenician Catti or Goths about 1100 B.C.;
and, to some extent, still earlier, by the Amorite Catti Phoenicians
from about 2800 B.C.
Chapter XV
PHOENICIAN PENETRATION OF BRITAIN ATTESTED BY "BARAT"
PATRONYM IN OLD PLACE AND ETHNIC NAMES
Disclosing also Phoenician Source of "Mor," "Cumber,"
"Cymr" and "Somer" Names
"The principal nations of the Barats are the Kurus [Syrians]
and the able Panch [Phoenic-ians]." - Ancient Indian Epics.1
THE ancient Aryan Barat tradition that "the whole world"
was conquered by "the able Panch," or Phoenicians, has
already been cited in the heading of page 1. And the ancient Aryan
custom of taking their forefather Barat's name as a personal and
tribal title (cited in the heading of chap. VII) has already been
cited and further instanced by King Brutus or Peirithoos, properly
"Barat," and King Part-olon of the Newton Stone monument,
both calling themselves and their new colonies after the name of
their most famous forefather, King Barat,2 the Khatti or Catti or
"Hitt-ite" or Goth; the most celebrated ancestral king
of the Hitto-Sumerians or Phoenicians; and some scores of Part-olon's
descendants in North Britain also took that cherished old ancestral
name.
Now, I find throughout Britain evidence of the Phoenician Barat
rule and Civilization of these islands, in long pre-Roman times,
exists widespread all over the country, in the ancient ethnic and
dynastic "Barat" and "Catti" titles in the old
place and river names of Britain, from farthest south to farthest
north; and in the "Somer" and Mor, Amorite names.
--------------------------------------------------------------------------------
1 Vishnu Purana, 2, 3 and other Puranas. V.P., 2, 132, etc.
2 In Sanskrit Barat is not spelt with a final expressed a; and in
the Hindi vernacular it is pronounced "Barat."
188
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p.189: PHOENICIAN BARAT PENETRATION OF BRITAIN
Ancient racial, place and river names are found to be amongst the
most imperishable of human things. This persistence of ancient place-names
has been fully recognized by the leading archaeologists as a "safe"
means of recovering ancient history. Thus Sir F. Petrie remarks
with reference to the ancient place-names in Palestine and Phcenicia
as found in the Amarna cuneiform letters of about 1400 B.C. -
"When we see the names Akka, Askaluna, Biruta, Gazri, Lakish,
Qidesu, Tsiduna, Tsur, Urashalim [that is the modern "Akka"
or Acre, Ascalon, Beirut, Gezer, Lachish, Kadesh, Sidon, Sour, (the
"Tyre" of Europeans) and "Jerusalem"], all lasting
with no change - or only a small variation in the vowels - down
to the present day . . . it needs no further proof that ancient
names may be safely sought for in the modern map."1
By the survey of these persistent ancient names surviving in the
modern maps, we thus discover the early locations and distribution
of the Barat Phoenician in their colonizing penetration of Early
Britain. These names originally designated, presumably, isolated
settlements and ports of the Barats, which were simply called "Barat
town" in contrast to the aboriginal village in the neighbourhood.
(See next chapter for the place-affixes to the tribal name Barat
or Brit.)
We shall now survey briefly, in the light of our discoveries, the
occurrence in the maps of this dynastic clan-title of Barat or "Brit-on"
bestowed by these Brito-Phoenicians upon many of the early sites
selected by them for colonization on the coast and in the interior
of Britain, when they began to penetrate the land and form permanent
settlements therein. As most of these "Barat" place-names
presumably designated early settlements of the ruling clan, as attested
by the very ancient remains at most of them, they afford, along
with those of the "Catti" series of the tribal title,
some clue to the routes and avenues by which this civilizing penetration
was effected, and also a clue to some of the chief early centres
from which the Aryan Civilization was diffused over the land. Most
of these early "Barat" centres have now
--------------------------------------------------------------------------------
1 Sir W. F. Petrie, Syria and Egypt 15.
--------------------------------------------------------------------------------
p.190: PHOENICIAN ORIGIN OF BRITONS & SCOTS
become relatively insignificant, through being swamped by the swarms
of later new towns founded on new lines of traffic to suit new industries,
iron, coal and other manufactures, but some of them still retain
their ancient importance under their old name, as Burton-on-Trent,
Barton-on-Humber, Dun-barton, Part-ick and Perth, whilst others,
such as Barden (Norwich) have changed their names, or, as "Bristol,"
(formerly Caer Brito) are now scarcely recognizable.
We also discover that the "Cymry" (pronounced Cumri)
or Cumbers of Wales, Cumberland, and the North Cumbrae; of Strath-Clyde
appear to derive their name from the alternative tribal epithet
of the Phoenicians, namely, "Sumer." This latter was a
term occasionally used by the early ruling race in Babylonia, the
"Sumerians" of modern Assyriologists, and who, I find,
were Phoenicians.
This identity of the Cymry or Cumbers with the "Sumers,"
suggested by my discovery in various ancient mining centres in Britain
and especially in the land of the Cymry or Cumbers of several scribings
in the old "Sumerian" script of Babylonia (see later),
is confirmed by finding that "Sumerian" is the basis of
the British or "English" language, of which we shall find
many further instances incidentally, as we proceed. It is also confirmed
by the Welsh Cymry traditional account of the arrival of King Brut
or "Prydain" (as his name is dialectically spelt in Welsh)
in Britain, as found in the Welsh Triads, which confirm from an
altogether independent source the tradition preserved in the Chronicles
of Nennius and Geoffrey.
The First Triad,1 says: "Three names have been given to the
Isle of Britain from the beginning . . . 'Clas Merddin [literally,
The Digging of the Mers or Mor-ites ?] and afterwards Fel Ynys.
When it was put under government by Prydain, son of Aedd-the-Great,
it was called 'Inis Prydain,' and there was no tribute paid to any
but to the race of the Cymry, because they first possessed [or invaded]
it."
The Sixth Triad, supplementing this one, says: "First Hu Gadarn,
originally conducted the nation of the Cymry into the Isle of Britain.
They came from the Summer Country, which is called Deffro-Bani,
and it was over the hazy sea2
--------------------------------------------------------------------------------
1 Welsh Triads (Trioedd Ynys Prydain) in Myvyrian Archaeology of
Wales, vols. 2 and 3.
2 "Hazy or Misty Sea" is a recognized poetic name for
the Mediterranean used by Homer (Iliad, 23, 743).
--------------------------------------------------------------------------------
p.191: BARAT PHOENICIAN NAMES IN BRITAIN
that they came to the Isle of Britain and to Llydaw [Lud-dun ?]1
where they continued."2
The different dialectic and phonetic spelling of the same names,
Prut, Prydain, Briton and Britain we have already seen; and especially
the widely-varied ways in which the Anglo-Saxons spelt "Britain"
and "Briton," which accounts for a number of the present
variations in spelling the "Barat" element in the place-names
in question.
Starting from Brutus' or Barat's capital of "New Troy or London,"
we find Barat or Brit-on names of early Briton settlements radiating
throughout the various home counties and the South of England and
the Midlands. And significantly they often possess early Bronze
Age and "ancient village" remains, and are largely found
on the pre?Roman arterial roads, many of which, having been repaired
and used by the Romans, are now called "Roman" roads.
Proceeding westwards and to the south we find the following3 -
In Kent : Bred-hurst, near Kits' Coty dolmen and the
"Roman" Watling Street.
Bord-en, on Watling Street, near Milton.
Britten-den, adjoining Newenden, at ancient
mouth of the Rother (1, 322)4
--------------------------------------------------------------------------------
1 "Llydaw" is usually conjectured to mean "Sea-coast"
and thought by Celtic scholars to be Armorica in Brittany (Lobineau,
Histoire de Bretagne, 5, 6); but it now appears to be probably Lud-dun
or "London."
2 Here the Welsh Triads record that "Prydain," i.e., the
Cymric spelling of Brutus or Barat as "Brit-on," gave
his name to Britain and that he was of the race of the Cymry. The
Sixth Triad, in supplementing this information, gives Prydain's
personal name as "Hu-Gad-arn," i.e., "Hu the Gad
or Phoenician," and the affix Arn is obviously "Aryan,"
and cognate with the Cymric Aran, "high," the Cornish
Arhu, "to command," and the Irish-Scot Aire, "a chief
or prince," literally, "exalted one," which also,
as seen later, is the literal meaning of "Aryan" in the
Indo-Persian languages. The land from which he came, "Deffro-Bani,"
seems to be perhaps the Welsh contracted corruption of the compound
name "Epirus-Pandosia," i.e., the very place in Greece
whence, we have seen, Brutus or Peirithoos sailed to Britain - the
prefixed D may have been a mistake of an earlier copyist, though
D is sometimes introduced in Welsh spelling, thus "Gwydion"
is the Welsh spelling of "Gawain" of the British Arthur
legend. We now see why the elder Gildas called the whole of Britain
"Cambre" or "The Land of the Cambers, Cumbers, or
Cymry," i.e., Sumers.
3 The numbers enclosed within brackets refer to the pages in Camden's
Britannia, 2nd ed. Gough.
4 See previous note.
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p.192: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Sussex : Burton, between Midhurst and Chichester (or
Regnum of Romans), with prehistoric
barrows,1 and near the Roman Stane Street
(1, 288).
"Brighton" the "Brighthelm-ton" of the
Anglo-Saxons suggests a possible "Briton,"
as the old priory and market-house is
called "Barth-olomew" and the adjoining
parish is "Kymere" (i.e., Cymyr) (see
Camden 1, 290, 291.) It has old Stone and
Bronze Age remains2 and Briton coins.3
Surrey : Burton. Dear Roman Stane Street from Chichester.
Hants : Barton Cliff on Chichester Bay, with Somerford adjoining.
Burton Stacey, on Roman Icknield Street.
Briten-den former name of Silchester, the
ancient "Vindonia" of Romans and capital
of the Segonti tribe, with adjoining river
called "Lod-don" (1, 171; 322).
Barton, with prehistoric remains.4
Buriton, with prehistoric earthworks,5 and
adjoining Boyd-can with Bordean Cross.
Broughton, with prehistoric urn burials.6
Barton and Barton Point, in Wight, opposite
Gos-port and Portsmouth (1, 210).
Brad-ing, on the Brading Downs in Wight.
ancient town with Roman remains.
Wilts : Bradon Forest, with 2 Partons and 2 Somer-fords on its
north
and south.
Burton, south of "Wans' Dyke," near Devizes, with
Cummer-ford on the Roman road to the north.
Brit-ford on Avon, S. of Salisbury, with prehistoric
"camps" and Stone Age remains,7 in
Cad-worth Hundred.
Bratton, near Eddington on Salisbury Plain, with prehistoric
carthworks and barrows.8
Broden-Slack, with prehistoric earthworks.9
Port-on, on Roman road to Silchester from Sarum or
Salisbury, S.E. of "Cad-bury Camp" and Cor-Gawr
or "Stone-henge" ("Hanging Stones"), with numerous
graves of Early Briton kings and nobles and their families of
the Bronze Age.
--------------------------------------------------------------------------------
1 W.P.E., 168.
2 Ib., 64 and 106.
3 E.C.B., 206.
4 W.P.E., 62.
5 Ib., 235.
6 Ib., 162.
7 Ib., 64.
8 Ib., 169, 170, 250.
9 Ib., 250.
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p.193: BARAT NAMES IN BRITAIN
Dorset : Brit-port or Brute-port, the old name
of Brid port, at end of Roman Road ("Fosse Way,")
and formerly an appanage of the Crown
with many barrows (1.65).
Bride?head with many prehistoric barrows.1
Burton and Burton Cliff, to east of Bridport.
Portis-ham, east of latter.
Brad-ford, at Dorchester, on Roman road.
Burton, west of above.
Devon : Barton, Eddon, on north of Dartmoor.
Brad-ford, on Dartmoor, with cromlech.
Brid-ford, at Moreton Hampstead.
Broad-bury, near Okehampton, with barrows.2
Cornwall : Bartine, in St. Just parish, with Stone Circles
(1, 19) and well sacred to Euny (Oannes?).3
Pyidden, near St. Buryan, with menhir.4
Braddock, with prehistoric interments.5
Burrit-on, a former name of Penzance.6
Northwards also we find these early Barat or Brit-on names radiating
through the home-counties and Midlands, as, for instance:-
Essex : Prittle-well, near Southend, with prehistoric
earthworks.7
Berden, near Clavery (2, 142).
Bart-low Hills (2, 140).
Suffolk : Breten-ham on the Breton tributary of the
Stour, and the Com-Bretonium of An-toninus (2, 154).
Barton (2, 161).
Barton Mere, near Bury St. Edmunds, with
Bronze Age prehistoric village.8
Herts : Pirton, in Cashio Hundred, on Icknield Way.
Brydens Hill, north of Elstre.
Barton Green, with Stone Age remains.9
Burden Bury on Verulam R. north of St.
Albans, on Watling Street.
Bucks : Brit-well, near Farnham.
Braden-ham.
Barton, with "London Stone" to the S.W.
of Buckingham.
Bourton, near latter.
--------------------------------------------------------------------------------
1 W.P.E.,158.
2 Ib., 157.
3 L.S., 219.
4 W.P.E., 198.
5 Ib., 154 and 228.
6 L.H.P., 78.
7 W.P.E., 202.
8 Ib., 279 and H.A.B., 151.
9 W.P.E., 62.
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p.194: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Oxfords : Barton; east of Oxford.
Bartholomews (St.), adjoining Oxford.
Burton, near Hampton.
Brad?well, near latter.
Bedfords : Barton, with Barton Hills, near Hitchin, on
Icknield Way.
Pirton, ditto.
Northamptons : Barton Latimer, north of Pytchley
("Pict's?lea,")
Cambridges : Barton, near Cambridge, on road from Oxford.
Bart?low (2, 140).
Norfolk: Barden River, tributary of Yare, at Norwich,
Venta Icenorum of Romans (2, 176),
possibly presuming that the ancient city
name was Barden, as there is no other
place?name here of "Barden."
Bretten?ham, with Briton coins.1
Lincolns : Barton on Humber (2, 338), and to its south
is Glan?ford, suggestive of Part?olon and
Cadwallon's title of "Gioln."
Barton, near Lincoln.
Berewita, near Spalding Croyland (2, 345).
Yorks : Barton, four towns of this name (3, 248; 279; 281; 415.)
Brad?ford, seat of cloth manufacture.
Brid?ling?ton, with several early "British
camps."
Broughton, in Craven, with early remains 3, 283).2
Northumberland : Birt?ley, with numerous "British villages."3
Nottingham : Burton (2, 400).
Leicester : Bredon, with old priory (2, 306).
Breedon Hill, with prehistoric earthworks.4
Stafford : Barton (2, 504).
Berth, near Whitmore, with prehistoric earth
works.5
Burton?on?Trent (2, 497).
Northampton : Barton Seagrave (2, 281).
Burton (2, 268).
The Severn Valley was another early avenue of Briton civilization,
and its Welsh bank remained largely free: from Roman domination
and influence, with its ancient capital of the later Briton kings,
down to the Cymric Arthur, at Caerleon or Isca on the Usk; and on
the west the peninsula
--------------------------------------------------------------------------------
1 E.C.B., 120.
2 W.P.E., 251.
3 Ib., 241.
4 Ib., 238.
5 Ib., 247.
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p.195: BARAT NAMES IN SEVERN VALLEY
of Gower, the ancient Guhir1, associated with the King Arthur legend,
wherein that name "Guhir" is obviously the transplanted
"Kur" or "Syria," the homeland of the Syrio-Phoenicians,
as we have seen. On the south is Somerset or "The Seat of the
Somers, Sumers or Cymyrs"; and the western promontory at the
Severn mouth is "Hercules Point," the "Herakles Akron"
of Ptolemy (or modern "Hart-land Point"), indicating the
former presence of the Hercules-worshipping Phoenician navigating
colonists there. The Upper Severn rises in Mont-Gomery, which name
is now seen to mean "The Mount of the Cymry, Somers, or "Gomors"
- the latter being also the Hebrew form of the ethnic name "Sumer."
In the Severn Valley we have the following series of Barat names:-
Somerset : Parret River at Somer-ton, which was
"anciently the chief town of the whole country
which takes its name from it,"2 with
"Avalon Isle," associated with the King
Arthur legends.
Puriton, at old mouth of Parret River.
Barton, near Axbridge and Cheddar.
Bruton or Briweton, with old abbey (1, 99)
and prehistoric earthworks.3
Burton Pynsent, near Taunton, seat of Chatham
family (1, 96), with prehistoric carthworks4.
Bratton, near Wincanton and east of Cad
bury, with ancient "camps" (1, 120, 149).
Priddy, on Mendip Hills, with numerous
prehistoric barrows.5
Burthe, with Bronze Age rernains.6
Gloster : Brito ("Bristol"). The ancient name for
Bristol was "Caer Brito,"7 and altered to
"Brightston" by the Saxons.
Bred?on Hill, with Kenaer-ton "Camp" and
Roman remains.8
Bourton?on?the?Water, with prehistoric
barrows,9 and on Roman road.
Bird?lip and "camps," with Stone Age
remains and earthworks at Bird?lip,
Cooper's and Crickley Hills.10
--------------------------------------------------------------------------------
1 "Guhir" of Nennius, also spelt "Guyr." See
C.B.G., 3, 123.
2 C.B., 1, 79.
3 W.P.E., 245.
4 Ib., 245.
5 Ib., 167.
6 Ib., 106.
7 Nennius, cited by C.B., 1, 86.
8 W.P.E., 234.
9 Ib., 160 and 387.
10 Ib., 233.
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p.196: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Worcester : Bart?on, near Upton on Severn.
Pirt?on, to N.W. of above.
Bred?on, on Severn at mouth of Avon, with
old monastery mentioned by Bede.1
Brad?on Hills, on Avon, with Kemmer?ton
and Combey?ton, adjoining.
Bredi?cott at Worcester.
Hereford : Broad?ward, with Bronze Age remains.2
Monmouth : Brydhin River at Caerleon, or Isca, on the
Usk (3, 115).
Glamorgan : Briton Ferry, at mouth of Neath, leading to
Gower (3, 132).
Poyteynon, in Gower.
Montgomery : Brythm Hills, on Upper Severn, N.E. of
Montgomery town.
In Western Wales, in the coastal counties and Anglesea, are the
following: -
Cardigan : Borth, on Dover estuary (3, 150), near cairn
of Taliesin, the great Welsh bard (sixth
century, A.D.).
Carnarvon : Bard?sey Point and Bard?sey, with
traditional abbot, St. Cad?van, of Cad?van's
Stone (3, 172).
Brith Rivil, on shore, connected with
Vortigern.
Anglesea : Bwrdd Arthur, a high hill with ruins of
ancient buildings, near Trevaur, with crom-
lechs (3, 201).
In Cumbria and Isle of Man are the following:?
Mona : Braddon, with its Runic?inscribed monuments.
Cheshire : Barton (3, 53).
Lancashire : Barton, near Eccles.
Burton, near coast, north of Lancaster,
presumably on the coast of Morecambe
Bay, an old road to lead mines, about
1100 B.C.
Forton, north of Garstang, on Wyre.
Bard?sey, at north entrance to Morecambe
Bay, with Stone Circle.3
--------------------------------------------------------------------------------
1 B.H.A., 2, 471; 488.
2 W.P.E., 105.
3 W.P.E., 201.
--------------------------------------------------------------------------------
p.197: BARAT NAMES IN CUMBRIA & SCOTLAND
Westmorland : Barton in Ambleside, with prehistoric
remains.
Barton?on?Street, on old Roman road,
near Haringham (3, 329).
Burton (3, 412).
Burton in Kendal, with ancient remains
(3, 405).
Brathay River with Broughton, near Amble
side, with Bronze Age remains.1
Cumberland : Broughton, on Derwent, near Camer?ton.
The Clyde Valley was another great artery through which Early Briton
Civilization flowed into the remoter limbs of North Britain, with
Dun-Barton or "Fort of the Bartons or Britons"2 as a distributing
centre. At the time of Ptolemy the upper estuary of the Clyde was
occupied by the "Gad-enoi," that is, "The people
of the Gad or Phoenicians"; and we shall see later the numerous
"Gad" and "Catti" names in this area.
Below Dun-Barton are the "Cumbrae Isles" with the beautiful
island of Arran or "Land of the Arya or Aryans," with
its highest mountain peak Goat-Fell or "Mount of the Goats
or Goths" and stone-circles. Arran was one of the seven sacred
burial places of the Irish-Scots, as recorded in the Ogam Chronicle
of Kerry; and it was called by the Norsemen, in the ninth century
A.D., "Kumrey-ar" or "(Abode) of the Cumbers, i.e.,
Sumers."3
Above Dun-Barton we have Part-ick, or "The Wick (or town)
of the Parts," at the highest navigable point of the river
(until deepened a few miles further to Glasgow in modern times)
at the mouth of the Kelvin rivulet; thence along the latter valley
across the narrow waist of Scotland to the Forth on the East Coast
girdled by the "Picts' Wall," or "Grim's Dyke,"
an earthen rampart, presumably originally erected by the Britons
as a defence against the Northern Picts and Huns, and afterwards
utilized and strengthened by Antoninus, after whom it is now generally
--------------------------------------------------------------------------------
1 W.P.E., 106.
2 The aboriginal Celtic name for "Dun-Barton" was and
is "Al-Clutha" or "Rock of the Clyde" - "Clutha"
being "Clyde," the "Clothi" of the Romans.
3 "Kumra" is Eddic for Cumber-land.
--------------------------------------------------------------------------------
p.198: PHOENICIAN ORIGIN OF BRITONS & SCOTS
called by modern writers. This strategical and natural line is followed
also by the modern engineers of the inter-ocean canal and railways.
Midway at the watershed between the Kelvin and Forth Valleys stands
"Cumber-nauld" or "Cum'er-naud" or "Hold
of the Cumbers or Cum'ers" or Sumers, near a chief Roman fort
on the Wall on the south, with its Camelot of the Arthur legend
locally represented at Camelon on the Carron tributary of the Forth,
where were the ruins of an ancient building known as "Arthur's
O'on,"1 which place is believed by some writers2 to be the
historical Camlan, the site of the final battle between the historical
Cymric King Arthur and Modred wherein both perished.
The Forth frith is significantly commanded by the island of Inch
Keith or "Isle of the Keiths or Ca ti," opposite which
rises "Arthur's Seat" dominating Edinburgh, the "Dun
Eden or Edin" of the Scots;3 and at its base flows the river
Esk - the Trojan-Phoenician origin of which name we have seen -
and the place-names "Pinkie" and "Penicuik"
on that river, with the intervening Borth-wick on or near the Roman
Watling Street, also suggest the name "Punic" or "Phoenician."
Thence, coasting northwards, we pass the Wemyss Caves with prehistoric
solar cult gravings (Figs. 60, 68) and St. Andrews to Perth, the
ancient Berth4 or "City of the Berths or Perths," which
latter dialectic form of Barat is seen to be in series with "Part-olon";
and there is another Bertha, with Roman and ancient Briton remains,
a few miles distant, at the confluence of the Almond and Tay.5 Significantly
also there is a "Comrie" to the west of Perth, and the
great plain at Perth and the adjoining Scone (the old seat of crowning
of the Scottish kings) is named "Gowrie," and also with
Stone circles in series with the Arthurian "Gower" on
the Severn.
--------------------------------------------------------------------------------
1 The ruins of "Arthur's O'on" (or Oven), so called as
long ago as 1293, were demolished long ago by the Carron Iron Foundry
to make a dam for their works. The site appears to be visible from
Arthur's Seat.
2 S.C.P. 14, 161, and Celtic Scotland; and M.E.C., 73. This Camlan
is placed in Cornwall by Geoffrey (Hist. Brit., 11, 2.)
3 S.C.P., xxii and cxlii.
4 C.B., 4, 134.
5 Ib., 4, 140.
--------------------------------------------------------------------------------
p.199: BARAT NAMES IN DON VALLEY & IRELAND
The Don Valley, to the north of Perth, the site of Partolon's inscribed
monument, contains in the neighbourhood of that monument, besides
a considerable number of villages called "Catti" (see
Map, p. 19) as distinguished from Pictish villages with the prefix
of "Pit," also some of the Barat series, namely, "Bourtie,"
"Barth-ol" and "Ports-town."
In Ireland the vestiges of the early Briton place-names are not
wanting. I have not yet searched specially for them, but may instance
Brittas Bay in Wicklow, with the town of Red Cross; another Brittas,
the ancient seat of the O'Dunns, and Bally Brittas, both in Queen's
County,1 Brutain, with the adjoining Newton Breda, in Down,2 and
Burton in Cork.3 And Ireland of the Irish-Scots has also its "Holy
Isles," with very ancient remains, including a magnificent
"prehistoric" fort of cyclopean masonry in the Hitt-ite
style, in Galway Bay, and also significantly named "Aran"
or "Arran," which like the name "Erin" and "Ir-land,"
in series with the "Airy-ana" or "Ir-an" or
"Land of the Aryans" of the ancient Sun-worshipping Aryans
in the Orient.
--------------------------------------------------------------------------------
1 Ib., 4, 311 and 312.
2 Ib., 4, 425.
3 Ib., 4, 278.
Chapter XVI
"CATTI," "KEITH," "GAD" AND "CASSI"
TITLES IN OLD ETHNIC AND PLACE-NAMES EVIDENCING PHOENICIAN PENETRATION
OF BRITAIN AND ITS ISLES
Confirming Hitto-Phoenician Origin of the "Catti" and
"Cassi" Coins of Pre-Roman Britain
"His [the Khaitiya's1] sources of subsistence are Arms and
the Protection of the Earth. The Guardianship of the Earth is his
special province. . . . By intimidating the bad and cherishing the
good, the (Khattiya) ruler who maintains the discipline of the different
tribes secures whatever region he desires.-- Vishnu Purana Epic2
THE Phoenician Barats' rule and civilization of Britain and its
Isles in the pre-Roman period is also attested, I find, by the widespread
prevalence of the Phoenician Barats' tribal title of Khatti, Catti,
Gad and Kassi, in the old place and river names from south to north-from
Cudder Point of Penz-ance with its old Phoenician tin and copper
mines, a name now seen to preserve the Punic or Panch title of the
Phoenic-ians, to Caith-ness and Shet-land or Land of the Caiths,
Khats or Catti, Xats, Shets, Ceti or Scots. The essentially ruling
character of the Catti (or Khattiya) race is evidenced by the citation
from the Indian epic in the heading, and explains the "Catti"
title of the ruling Britons in the pre-Roman period on their coins,
as well as the title of their ruling race in their home province,
in the south of England, as the "Caty-euchlani" of Ptolemy.
--------------------------------------------------------------------------------
1 See p. 8 for the old Indian Pali form of this tribal name as Khattiyo,
which is spelt Kshatriya in the later Sanskrit.
2 V.P., 3, 8; and 3, 87.
200
--------------------------------------------------------------------------------
p.201: CASSI PHOENICIAN NAMES IN CORNWALL
Penzance and Cornwall with its Cassi-terides tin islands seem to
have been especially associated with the "Cassi" clan
title of the Hitto-Phoenician Barats. We have seen that an ancient
name for Penzance was "Burrit-on," presumably a form of
"Place of the Barats or Brits." And it was clearly the
tin-mines of Cornwall and its outlying islands, the Cassi-terides1,
which first attracted the Phoenician Barats to Britain in the Bronze
Age of the Old World for a supply of tin, the sparsely distributed
and most essential constituent for the manufacture of bronze, of
which latter, as well as tin, the Phoenicians were the chief manufacturers
and distributors; and their chief source of supply appear to have
been the Cornish mines in Britain. Some of these mines were presumably
worked by the Phoenicians about 2800 B.C. or earlier, as we have
seen. From all accounts, it was the "Cassi-terides" mines
which were the first worked by them; and that name, as well as the
old-world name for "tin" of "Cassi-teros" of
Homer and the classic Greeks, or the Sanskrit Kastira,2 appear to
preserve the "Cassi" title of that leading clan of the
sea-going Phoenicians, as the chief distributors of this invaluable
metal of the Old World.
[This origin of that name seems confirmed by the fact that in Attic
Greek the name for both tin and the Cassi-terides tin islands is
spelt as "Katti-teros" and "Katti-terides,"
thus using the same equivalency which was used in Britain for the
"Cassi" and "Catti" tribes and coins. And in
the Indian Sanskrit tradition "Kastira" is tin, and the
place-name "Kastira," or "Place of Kast-ra or Tin,"
was located in the "Land of the Bahikas," a despised outcast
tribe who also gave their name to "a sheet of water,"
and who now seem to be the Peahts or Picts of the Sea of "Victis"
or "Icht" in Cornwall. Moreover,
--------------------------------------------------------------------------------
1. These islands, which lay to the west or south-west of Land's
End, are now submerged with the general sinking of the south coast
of Britain.
2. Tin was called by the Greeks "Cassi-teros," by the
ancient Indo- Aryans "Kas-tira," by the Arabs "Kaz-dir,"
and by the Assyrians and Sumerians, according to Prof. Sayce over
forty years ago (S.I., 479) "Kizasadir," "Kasduru
or Kazduru"-though these latter terms are not found in the
recent Assyrian and Sumerian lexicons. The term "Stan- num,"
now applied to tin, was originally used, as by Pliny, for an alloy
of silver and lead, not tin itself; and the latter (tin) was called
by him "White Lead" (Plumbum album), in contradistinction
to lead, which was called "Black Lead" (Plumbum nigrum)-Pliny,
Nat. Hist., 34, 16; 33, 9.
--------------------------------------------------------------------------------
p.202: PHOENICIAN ORIGIN OF BRITONS & SCOTS
"Coss-ini" is the title given by a Greek writer1 to the
people of the tin-producing country of South-Western Britain.]2
It thus appears probable that the first batch of Phoenicians who
worked these Cassiterides mines belonged to the "Cassi"
clan to which our Brito-Phoenician Part-olon belonged. But it seems
not improbable that Brutus and his Phoenician kinsmen also bore
this clan title, which their later descendants, the Briton kings
of the late pre-Roman period, stamped upon their "Cassi"
coins and gave them their "Cassi" title, as recorded by
Caesar. The sea-going Cassi clan had chains of colonies stretching
along the Mediterranean, (see map); and Strabo states that the Phoenicians
under Cadmus occupied the Cadmus district of Epirus3 with the New
Troy on the Thyamis river (whence Brutus came); and the coastal
tribe adjoining the Acheron river (whence Brutus sailed, was called
"Cass-opaei" with a port called "Cassi-ope"
(or Cassi-opo); and similarly opposite the mouth of the river of
Phoenice in North Epirus was another port named "Cassi-ope"
also of the same tribe.4 And this name "Cassi-ope" appears
to mean "Fort of the Cassi tribe."5
Just as we have seen that Brutus and his Phoenician Barat colonists
and their descendants bestowed their own ancestral eponymic royal
title of Barat or "Brit-on" on many of their early settlements
throughout their new home-land in Britain, so also they bestowed,
I find, their more general tribal title of Khatti or "Catti"
(or "Hitt"-ite or "Goth"), as well as their
special Phoenician modification
--------------------------------------------------------------------------------
1. Artemidorus, cited by Stephanos de urbibus: C.B., 1, 1.
2. These people were called- Ostimii by Pytheas (the Ostiaei of
Strabo, 2, 4, 3, and 195: 4, 4, I.) and said to "dwell on a
promontory which projects considerably into the ocean," and
it adjoined "Uxisama." (i.e., Ushant (Strabo, 1, 4, 5),
which thus indicates Cornwall.
3 S., 320; 7, 7, 1.
4 Ib., 323: 7, 7, 5.
5. This affix "ope" is also found in Epirus in "Can-ope"
on the Acheron river, and in Sin-ope, the chief port of Cappadocia
on the Euxine; and in "Parthen-ope" the old name for Naples
(S. 654: 14, 2, 10). This latter word "Parthen," i.e.,
"Barat-ana" or "Brit-ain" is clearly in ethnic
series with "Cassi" and means "Place of the Parthen
or Barats." This "Ope" is obviously derived from
the Akkadian Uppu, "a ring or fence," cognate with Apapu
"surround, enclosure," and appa-xum, a "rampart."
(M.D., 78, 79, 80), and is presumably the source of the Latin Oppidum,
"a town," and English "hoop."
--------------------------------------------------------------------------------
p.203: CATTI OR HITTITE NAMES IN BRITAIN
of that title as "Gad" or "Cad" upon many others
of their new colonies, rivers and hills in Britain.
The dialectic differences in the spelling of these place-names,
as seen in the forms in which they are now fixed in their modern
spelling-such as the occasional alteration of the vowel a into e,
i, o or u and the t into a d and the initial K softening sometimes
into C, G and S and occasionally J - are obviously due partly to
local dialectic provincialisms, and partly to individual vagaries
in the early phonetic spellings of the same name, as were widely
current before the forms were rigidly fixed by printing and the
press.
[It is interesting to notice that the not infrequent use of i for
the a vowel in the original "Khat" is in series with the
Hebrew and Semitic Chaldic corrupt spelling of this name as "Khit"
or Hit or Hitt ("Hitt-ite"), and this i dialectic form
is seen to be especially common in Kent and Sussex, e.g., in "Kit's
Coty." Moreover, the initial K is sometimes dropped out in
the later spellings, as in the Hebrew and Semitic Chaldic spelling
of this name-just as in the Welsh Keltic dropping of the G in "Gwalia"
to form "Wales," and of the G in "Gwith" to
form "Wight"-so that an original "Khatt-on"
becomes "Hatt-on," and we actually have "Hith"
or "Hithe," a seaport of Kent, which thus literally corresponds
to the Hebrew "Heth" and "Hitt" for "Khatti."
These dialectic variations in the spelling are thus somewhat like
the mosaic of architectural styles in an ancient cathedral which
has been added to or restored from time to time, so as to display
the earlier and more primitive style, side by side, with the styles
of the later periods.
Probably some of these dialectic variants are due to later immigrations
speaking slightly different provincial dialects of the primitive
Sumerian Khatti or Gothic. Indeed this practice of dropping out
the initial C (= Kh) is well seen on the Briton coins stamped "Att"
or "Atti" for "Catti" (see Fig. 3, p. 6).]
The early settlements of the Hitto-Phoenician Catti or Khatti,
as indicated by the incidence of that tribal name, are especially
numerous in the South of Britain, which was the first part to be
colonized and civilized. The names of the early settlements often
merely designate the place simply as "The Settlement of the
Catts or Chats," such as "Catt-on," "Cade-by,"
"Chat-ham" or "Cater-ham" or "Home of the
Catti," in contradistinction to the settlements
--------------------------------------------------------------------------------
p.204: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of the Picts or Wans (or Vans) often in the neighbourhood - as the
Catti appear to have often settled in the vicinity of old Pictish
villages-bearing such names as "Pitten-den," "Pit-ney,"
"Pitten-ham," "Pitch-ley" or "Wan-stead,"
"Wans-den," etc., or "The Den or Dene or Lea of the
Picts or Wans." Those "Catti" names bearing distinctive
Aryan affixes such as "field," "well," "mill,"
"hurst," "combe," "bury," "cot"
etc., were presumably of somewhat later date, to distinguish these
newer settlements from the earlier ones bearing merely the tribal
name. The affix "ing" is the Gothic (i.e., Early Briton)
tribal affix.
The great number of these early Barat or Brit-on settlements containing
the Aryan tribal "Catti" prefix in their names appears
to imply that in that early period the Catti ruling race lived apart
by themselves in their own settlements, and did not mix or inter-marry
with the aboriginal Picts, and hence they used the prefix "Cad"
or "Catti" to racially distinguish their early towns from
the settlements of the non-Aryan aborigines. This would also explain
the Chronicle record that Brutus, after building his new capital,
"made choice of the citizens who were to inhabit it."
These "Catti" series of early place, river and hill names
in Britain, imposed by Brutus and his Phoenician Barats and their
descendants, often designate sites upon the old so-called "Roman"
roads, and where are found prehistoric remains, funereal barrows
with their cultural objects of the "Late Stone" and Bronze
Ages. They thus disclose for the first time, along with the "Barat"
and "Cassi" series, the hitherto unknown racial character
and name of the authors of these "prehistoric" barrows
and Bronze Age weapons and implements, namely, Aryan Barat or "Catti"
Hitto-Phoenicians or Early Britons.
From "New Troy" or London these "Catti" names,
in their various dialectic forms, radiate south and westwards as
follows:-
Kent : Cat-heim or Cat-hem (or "Home of the Catti,"
from Gothic heim, "home"), the ancient
Briton name for Dover.1
--------------------------------------------------------------------------------
1. cf. T. W. P., 148.
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p.205: CATTI NAMES IN SOUTH BRITAIN
Kent (coast.) : Chat-ham, with many prehistoric remains of
Stone and Bronze Ages1 on Watl-ing
Street (1, 339).2
Keith-Coty, modern "Kit's Coty," south of
Chatham, with prehistoric remains and
Briton coins,3 and traditionally
associated with the Briton king Cati-gern (1, 331).
And compare the "Ketti" menhir in
Gower Caermarthen.
Chid-ing, with sacred stone near Tonbridge (1, 332).
Chitt-en-den, with Briton coins.4
Cud-ham or Chud-ham.
Sid-cup.
Sid-ley.
Sitt-ing-bourne, with Bronze Age remains5
and Briton coins, on Watling Street.6
Had-low, near Tonbridge.
Hith and Hith-haven, modern Hythe (or
"Place of the Hitts or Heth, i.e., Hitt-ites"),
one of the Cinque Ports, with Bronze Age
remains,7 on ancient mouth of Rother
(1, 321),8 and terminus of "Stoney
Street" branch of Watling Street, and possibly
the port at which Caesar landed.
Surrey : Cater-ham, ancient Keter-ham.
Cattes-hull, modern Cates-hill, on Wye, near
Godalming, former village of early Saxon
kings (1, 242).
Gatton, on Mole, tributary of Thames, with
Roman coins (1, 242, 252).
God-elming, modern "Godalming," with early
Briton coins,9 and Saxon remains, on
Stane Street (1, 248).
God-stone (1, 252).
Chidd-ing-fold, near Roman Stane Street.
Shotter-mill, ditto.
Sussex : Cats Street, near Heathfield.
Cats-field, near Bexhill.
1 At Chatham and adjoining Otterham and Hoo, Stone Age remains,
and Bronze Age at Hoo and Rochester. W.P.E., 63 and 105.
2 The numbers enclosed within brackets refer to Camden's Britannia,
2nd ed. Gough.
3 E.C.B., 122, 197, 354.
4 Ib., 95, 422.
5 W.P.E., 105.
6 E.C.B., 190.
7 Ib., 105. Remains at neighbouring Haynes Hill.
8 The ancient port is now left dry by raising of the beach.
9 E.C.B., 50, 64, 83.
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p.206: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Sussex (cont.) Cotten-den Street, near Ticehurst, on ancient
highway.
Chid-ham, near Chichester, off Roman Stane
Street.
Chit-hurst, near Midhurst.
Chitt-ing-ton, north of Lewes.
Chitt-ing-ly, near Hurstmonceux.
Gotham and Sedles-combe.
Sid-les-ham, on Selsey harbour, with Briton
coins,1 and Sommer-by adjoining.
Hants : Cad-land, near Hythe on Southampton
Water (1, 189).
Chater-ton, in Portsmouth (1, 199).
Chitte Forest, on Icknield Roman Way(1, 205).
Hithe, modern Hythe on Southampton Water.
Gnith, the "Quiktesis" of Ptolemy,
modern Wight (1, 174).
Gat-comb, with Bronze Age remains, in Wight2
Gads Hill, with ancient "camps" and earth-
works, in Wight (1, 174 and 178).
Wilts : Cad-worth and Cawdon Hundred, on Salisbury
Plain, south of Stonehenge.
Cad-ley, with adjoining Chide, on Icknield Way.
Chad-ham (1, 158-9).
Chadden-ton, south of Purton.
Cuite-ridge, west of Bratton (Eddington).
Chitt-erne St. Mary, with two Early Briton
settlements.3
Chid-bury Hill or Sid-bury, with prehistoric
earthworks and many barrows (1, 158).
Chute and Chute Causeway, on Roman Road to
Circencester.
Cod-ford, St. Peters and Parish, on Salisbury Plain,
with prehistoric earthworks and "castle"4
(1, 149).
Sid-bury, north of Tidworth, with Stone Age
remains.5
Dorset : Cathers-ton, at Lyme Regis.
Catt-stoke, on Frome, with prehistoric earth-
works (1, 68).
Chet-nole, north of same.
Chett-le, with "prehistoric village" and
barrows.6
Chidi-ock, near Brid-port. (1, 74).
Hod Hill, with early iron bars as
currency.7
--------------------------------------------------------------------------------
1 E.C.B., Selsey, 66, 90.
2 W.P.E., 105, at Arre-ton Downs.
3 Ib., 280.
4 Ib., 250.
5 Ib., 251.
6 Ib., 157, and 277.
7 H.A.B., 251.
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p.207: CATTI NAMES IN DEVON & CORNWALL
Devon : Catte-down Cave (preserving an old place- or
hill-name "Catte-down"), near Plymouth,
with Stone Age remains.1
Cad-bury or Cad-bery, south-west of Tiverton,
with prehistoric and Roman remains (154)2
Cad-bury at Ottery (1, 35) and on N. Dart-moor.
Chett-le, with prehistoric barrows.3
Chid-ley, on Teign (1, 35).
Chud-leigh, on Teign (1, 53).
Cud-lip, on Tavy, on Dartmoor, above the
copper mines.
Gid-leigh, on Dartmoor, near Cromlech at Brad-ford.
Chittle-hampton at S. Moulton, on Taw (1, 32).
Sid-mouth, with prehistoric barrows.4 (1, 57, 59).
Sid-bury, with prehistoric settlements.5
Cornwall: Cadd-on Point, with prehistoric cliff-castle
and earthworks.6
Cudder Point, in Penzance Bay, south of St. Michael's Mount.
Cad-son-bury, with prehistoric earthworks, near
Callington.7
Gotha Castle, near Phoebe's Point, St. Austell, with
earthworks.8
God-olcan, modern God-olphan, near Land's End, famous
for its tin mines; and the lordship of same has arms with
two-headed spread eagle (1, 4) of Hitto-Sumerians.
Sith-ney parish, including Helston (1, 16).
Ouethi-ock, near Prideaux, with prehistoric
earthworks.9
Northwards from "New Troy" or London these old "Catti"
names radiate through the adjoining counties to the Midlands and
are prolonged into Northumbria. The later old home-kingdom of the
paramount Briton king, Cassivel-launus, or Caswallon or Cadwallon,
the "Land of the Caty-euchlani" of Ptolemy, is rich in
the Cat, Cass, and Gad Hitto-Phoenician ethnic titles for place
and river names, just, as we have seen, it was in regard to the
Barat series. This central Briton kingdom extended from the north
bank
--------------------------------------------------------------------------------
1 H.A.B., 60.
2 Ib., 229.
3 W.P.E., 157.
4 Ib., 157.
5 Ib., 230.
6 Ib., 226.
7 Ib., 226.
8 Ib., 226.
9 Ib., 227.
--------------------------------------------------------------------------------
p.208: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of the Thames, from the western border of New Troy or London, northwards
to the Wash and Humber; and thus included the modern counties of
Middlesex (West), Herts, Bucks, Oxford, Bedford, Northampton, Huntingdon,
Cambridge, Nottingham, Rutland, Leicester and Lincoln. (For details
see Appendix III.)
Similarly, from Somerset in the Severn Valley, we find, a series
of the early "Catti" names radiates through Cambria or
Wales to some extent, but more freely through Cumbria to Dun Barton
(or "Fort of the Britons") with its Cumbrae Isles. The
very free distribution of this Catti and Barat title in Somerset
or "Seat of the Somers" and in Gloster, with its relative
absence in Wales and mainly confined there to the Severn coast,
suggests that Somerset and Gloster, with the northern bank of the
Severn estuary, from Caerleon or Isca on the Usk to Gower, formed
the real Cymry Land; and that the title Cymri or Cambria for Wales
and the Welsh people was presumably a later designation, after the
non-Aryan Welsh Silures and cognate Pictish tribes had obtained
their Aryan "Cymry" speech from their Aryan Catti Barat
rulers and civilizing colonists of Somerset and Gloster in the Severn
Valley. (The detailed distribution of the "Catti" names
in this area is given in Appendix III.)
Similarly also, from Dun-Barton and the Frith of Clyde, at the
top of which Ptolemy significantly located the "Gadeni"
tribe (i.e., the Gad or Phoenicians) we have Catti or Gad names
in Arran (or "Land of the Arri or Arya-ns"), the "Kumr
Isle" of the Norse1-with its prehistoric Stone Circles and
barrows on the flanks of Goat Fell, the ancient Kil-Michael and
Cata-col with the legend of an ancient Gothic sea-king slain by
the aboriginal chief Fion-gal, the Fein.2 And in the adjoining Bute
is Kil-Chattan or "Church of Chattan," with its prehistoric
standing stones, facing the Cumbrae Isles. In Glasgow an ancient
boundary
--------------------------------------------------------------------------------
1. Arran (called by the Norse Kumy ey-ar or "Isle of the Kumr
or Cymri" and Sudr-eyiar or "Southern Isle") is anciently
spelt Aran, Arane, Aren, as well as Arran-see J. McArthur, Antiq.
of Arran.
2. New Statistical Account of Scotland, "Arran."
--------------------------------------------------------------------------------
p.209: CATTI AND CASSI PLACE NAMES IN BRITAIN
in the records for "Redding the Marches" was "Cayttis'
dyke."1 This series of Catti or Gad names also stretches, I
find, in series with the Barat names across the narrow waist of
Scotland to the Forth to Hadd-ing-ton and Perth, and onwards north
along the East Coast to the Don Valley of our Newton Stone and to
Caith-ness or anciently Cat-ness (or Nose of the Caiths or Cats)
and to Shet-land (or Land of the Shets or Ceti), where, as we have
seen, I find actual inscriptional Ogam evidence for the use of Xattui
or Khattui as the "prehistoric" name of the old capital
of "Shet-land," also spelt "Zet-land" and "Het-land."2
(For details of this series of Khatti names see Appendix III.)
The "Cassi" series of titles for place-names, on the
other hand, is necessarily much more limited, as the Cassi or Kassi
were a dynastic clan of the Barat Catti ruling tribe who followed
the religious reform of their ancestral priest-king Kasi in adhering
to the purer monotheistic Sun-.worship of the founder of the First
Dynasty of Aryan kings.3 We have already seen that the first Phoenicians
who worked the tin mines in the Cassi-terides of Cornwall, as well
as Brutus himself, were probably of the Cassi clan of the Catti
or Hitt-ites, as Part-olon also was.
Besides the occurrence of this eponymic title in "Cassiterides"-a
name which seems repeated in several of the inland place-names here
appended4-I find the following ancient place-names have presumably
this "Cassi" element in divers dialectic forms:-
Herts : Cassio-bury, seat of modern Earls of Essex
near Verulam, the capital of Cassi-vellau-
nus, with many Briton coins in district.5
"Cashio Hundred," extending through Herts
from south to north, and including
Cassio-bury.
Bedford : Keysoe, near old camp and Cadbury Lion and
Perten Hall.
--------------------------------------------------------------------------------
1. Glasgow Herald, 24th April, 1923.
2. Gazetteer Scot. 2,715.
3. Details in Aryan Origin of the Phoenicians.
4. It occurs in Cornwall, Wilts, etc., as seen in the list, in places
not associated with the tradition of any Roman castra or camp.
5. E.B.C. Verulam, 119, 251, 253, 257, etc., and St. Albans, 234,
etc.
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p.210: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Lincoln : Caus-enn or Gausennae of Romans (2, 353).
Leicester : Coss-ing-ton, on R. Soar, off Foss Road.
Bucks : Ches-ham, on the Chess, with ancient earth-
works and circle1 and Briton coins.2
Chis-beach, north of Hambleden.
Middlesex : Chis-wick on Thames. It was presumably
part of the staked ford held by Cassi-
vellaunus (as described in Appendix V).
Kent : Gos-hall, near Ash, with Briton coins.3
Sussex : Ciss-bury and Cissbury Hill, near Worthing,
with Stone and Bronze Age remains.4
(1, 270, 289).
Hants : Cos-ham, at neck of Portsmouth Island.
Gos-port, adjoining Portsmouth (1, 200).
Wilts : Cos-ham, ancient royal village of Saxons
(1, 130).
Casterly "Camp," north of Great Bedwyn,
on Salisbury Plain, with ancient earth-
works.5
Devon : Caws-and Beacon, with early stone cist.6
Cornwall : (Cassiter Street in Bodmin).
Chysoyster, with prehistoric village.7
Gudzh promontory, in Helston Bay.
Monmouth : Cas, on Severn.
Cheshire : Goostrey, with barrows.8
Cumberland : Gos-forth on Irth River, with pre-Christian
Cross, etc.
Kes-wick, with Stone Circle and old copper
mines (3, 422, 435), under Sca-Fell.
Northumberland : Gos-forth, or Ges-forth, near Roman Vindo-
bala (Rutchester) (3, 513).
Gosse-ford, near Wallsend (3, 495) .
Caistron, near Hepple, with prehistoric earth-
works.9
Haddington : Gos-ford House, opposite Inch Keith
Caithness : Keiss, on east coast, between Wick and
John o'Groats, with early stone Cists and
Cairns containing prehistoric "Chief's Cist"
and cairn, with tall, long-headed chief, as
opposed to skeletons of the short-statured
aborigines, with underground "Pict dwellings" in
neighbourhood.10
--------------------------------------------------------------------------------
1 W.P.E., 225.
2 E.B.C., 218.
3 E.C.B., 207.
4 W.P.E., 106, 248.
5 Ib., 250.
6 Ib., 196.
7 Ib., 215.
8 Ib., 154.
9 Ib., 241.
10 See L.H.C., 15, etc.
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p.211: CATTI & CASSI NAMES ON BRITON COINS
In Ireland, also, there is a considerable series of these old "Catti"
and "Cassi" place-names in old sites, which will now be
obvious to the reader.
We now see more clearly than before why the pre-Roman Briton kings,
inheriting such a celebrated "Catti" and "Cassi"
ancestry-an eastern branch of the latter royal clan having given
to Babylonia its famous "Cassi" or "Kassite"
Dynasty for a period of over six centuries, from about 1800 B.C.
to 1170 B.C., as well as our King Part-olon, the "Kazzi"
or "Qass" of the Newton Stone monument in Scotland-should
have proudly stamped these treasured ancestral titles on their coins
in Early Britain.
Of these pre-Roman Briton coins, in gold, electrum, tin or or bronze,
bearing, as we shall see later, solar symbols of the Sun, Sun-Cross,
Sun-Horse and the Sun-Eagle or "Phoenix"-as the Aryan-Cassi-Phoenicians
were pre eminently Sun-worshippers-we have already seen examples
of some of those stamped with the titles "Catti" and "Cas(si)"
(see Figs. 3 and 11, pp. 6 and 48).
The name "Catti" on these coins is conjectured by the
chief authority on Early British coins to be the personal name of
several otherwise unknown Briton "princes," who, he supposes,
bore the same name;1 whilst, on the contrary, an earlier writer,
the Rev. Beale Poste, supposed that it was not a personal name,
but the title of an ancient British "province, state or community."2
My new historical evidence now discloses that the latter view was
more in keeping with the freshly elicited facts. That title "Catti"
is now seen to designate the dynastic tribe of ruling Briton kings;
and to be the literal equivalent of "Khatti" or "Hitt-ite,"
which was the racial title of the Phoenician Barat Aryans who worked
the tin mines in Cornwall, and whose descendants or kinsmen established
themselves in the interior in South Britain as Catti kings, and
afterwards extended their civilizing and Aryanizing rule throughout
the British Isles.
The "Cassi" or "Cas" stamped coins (see Fig.
11, p. 48) are the same general type as the "Catti," with
the same
--------------------------------------------------------------------------------
1. Sir J. Evans, E.C.B., 141
2. P.B.C., 283.
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p.212: PHOENICIAN ORIGIN OF BRITONS & SCOTS
solar symbols, though strangely all reference to these "Cassi"
coins is omitted by Evans in his monograph. Coins of this Catti-Cassi
type, actually bearing the legends "Catti" or "Cas,"
are unfortunately very rare, as, being usually of gold, such coins
have presumably been melted up by the finders to make jewellery,
in order to escape the penalties incident to treasure trove, as
remarked by Beale and others. But other later coins of this same
type bearing kings' names and other legends (e.g., "Tascio,"
see later) are fairly numerous. They are found from Cornwall through
Devon and Somerset and far up the Severn Valley to near Wroxeter.
They are also found from Kent to Northumberland, and a few even
in Scotland. They are most common, however, in the old home-kingdom
of the later paramount Briton kings, who were at the time of Caesar
represented by Cassi-vellaunus, namely, the Land of the Caty-euchlani
or "Catuellani," from the Thames to the Humber. Thus these
early Briton coins are found in those regions where we have discovered
the widespread evidence of ancient Catti rule surviving in the many
ancient and pre-Roman Briton place-names, with prehistoric remains
there. The absence of kings' names upon the earlier Catti or Cas
Briton coins seems to be explained by the fact that the early Briton
kings were, like the early Phoenicians, members of a commonwealth
of confederated Aryan city-states which presumably used the coins
in common.
The current notion also that the Early Britons derived their coinage
by imitating a stater of Philip II. of Macedonia (360-336 B.C.)1
can no longer be maintained. Indeed, one of the chief advocates
of this old theory was latterly forced to confess, on further observation,
that the Macedonian stater could not be the sole "prototype"
from which the Early Briton kings modelled their coinage.2 But more
than this, it must now be evident to the unbiased observer that
the Early British coins, with their symbolism, exhibit nothing whatever
Macedonian in their type. The horseman and
--------------------------------------------------------------------------------
1. A theory re-advocated by Evans (E.C.B., 24, etc.), and adopted
by Rhys (R.C.B., XV, etc.), and by Rice Holmes (H.A.B., 248, etc.).
2. E.C.B., Supplement, 424.
--------------------------------------------------------------------------------
p.213: MACEDONIAN THEORY OF CATTI & CASSI COINS
chariot, which is sometimes figured on the Early Briton coins, and
often as a winged or Pegasus horse, is by no means Macedonian in
origin. It appears on coins and in glyptic art long anterior to
the Macedonian period; and we have seen that Brutus came from the
Macedonian frontier, within which was a colony of Parth-eni; so
that the Britons doubtless derived that symbol independently from
the same remote Barat source from which the Macedonians derived
its unwinged form. And there is no trace on the Macedonian coins
of the many solar Phoenician symbols which are stamped on the coins
of the Britons, as we shall see later.
In support of this Macedonian theory of Briton coinage, it is noteworthy
that a type of coin was arbitrarily selected by its advocates, which
is admittedly not Briton but "Gaulish." It is a type found
commonly in Gaul, and when found in Britain it is more especially
associated with the Gaulish tribe of Atrebates in Berkshire and
other places inhabited by that tribe, who are usually identified
with the "Belgae" immigrants, who, Caesar says, had recently
before his arrival settled in the South of Britain. So obviously
"Greek" or Macedonian was this Gaulish type of coin that
the fact was already noted in Gough's Camden1 and by Poste.2 But
the confusion of argument in rearing upon this Gaulish type the
Macedonian theory of British coinage is obvious by the statements
that "this [Gaulish] type is beyond all doubt the earliest
of the British series,3 and derived through Gaul,"4 yet on
the same page this conclusion seems contradicted by admitting that
"the British coins are in all probability earlier than the
Gaulish"5-which latter are placed at 150-100 B.C. as opposed
to the earliest British, which he assigns to "a date somewhere
between 150 and 200 B.C."6
The Ear of Corn, the symbolic Aryan- Phoenician meaning of which
we shall see later, so frequently figured on the Catti-Cassi coins
of the Early Britons (see Fig. 3 and later), and of Cunobeline,7
and on Phoenician and Phoenicianoid coins
--------------------------------------------------------------------------------
1 In the text "Greek" is specified (i, cxiv); but the
Index (p. 433) says "Macedonian."
2 P.B.C., 7.
3 E.C.B., 25.
4 Ib., 26.
5 Ib., 26.
6 Ib., 26.
7 See A.A.C., Pl. xxiii. Figs., 1, 2, 3 and 4.
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p.214: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of Spain,1 and in the coins of Phoenicia and Cilicia,2 and absent
in the Macedonian stater, is figured both as a solitary ear of corn
and as crossed ears to form the sign of the Sun-Cross, as we shall
see later. For the Barat Catti and Cassi, although seamen, were
also essentially Aryan agriculturalists; and, as we have seen, their
kinsmen, the Cassis of Babylonia, ploughed and sowed as a religious
rite under the Sign of the Cross (see Fig. 12, p. 49). Now, the
solitary ear of corn on the Briton coins is exactly paralleled in
design in the early coin of Metapontum in the Taranto Gulf of Southern
Italy, of about 600-480 B.C., which was presumably a port of the
Phoenicians.3 And we find it in the Phoenician coins of Cilicia,
and in the early Trojan amulets associated with Hitto-Sumerian inscriptions
(see later Figures).
[This sea-port of Aletapontum was traditionally founded by Nestor
on his return from the Trojan War;4 and it stands only about 200
miles due west, across the mouth of the Adriatic from Epirus, whence
Brutus came with his bride. Nestor, significantly, moreover, was
a friend and associate of Peirithoos (i.e., Brutus), and assisted
the latter along with Coronus Caineus (i.e., Corineus) in rescuing
Peirithoos' bride from the Kentaurs of Epirus. Metapontum, or Metabum,
was a famous ship-building port, as well as noted for its agriculture
and "golden corn,"5 on the borders of the Bruttii land
of S. Italy,6 and appears to have been actually within the Land
of the Bruttii,7 who, we have seen, were Barat Phoenicians. These
facts, therefore, whilst disclosing an early and presumably Phoenician
source for the Ear of Corn device on the Early Briton coins-the
Corn being part of the Phoenician solar symbolism, as we shall see-suggests
that Nestor (name in series with that of the Trojan-Phoenician king
Antenor and his son Agenor) was himself a Phoenician, and that his
city-port
--------------------------------------------------------------------------------
1. A.A.C., Pl. iii, Figs. 1, 2, 5, and Pl. iv, Fig. 8; Pl. vi, Figs.
3, 6, 9.
2. Even in the Greco-Roman period. See H.C.P., cxx, 43, 113; and
H.C.C., 16, 164.
3. See Fig. 5, Plate V in G.A.C. This coin bears on its obverse
the same Ear of Corn design in "incused" form, which feature
is assumed to imply that the coin was "restruck on a coin of
Corinth" (G.A.C., 204 and 459). But it appears to me more probable
that this "incusion" is a survival of the "punch-marking,"
which was the rule in the earliest coins, struck a century or so
before this period, and that the coin was entirely independent of
Corinth. Cf. S, 222: 5, 2, 5; and 264. Nestor was the son of Neleus,
king of Pylos in S.W. Greece, south of Epirus, and accompanied Hercules
in his voyage for the Golden Fleece.
4. S., 264: 6, 1, 15.
5. Ib., 264.
6. Ib., 253: 6, 1, 3.
7. Ib., 254: 6, 1, 4.
--------------------------------------------------------------------------------
p.215: CATTI & CASSI PERSONAL NAMES IN BRITAIN
Metapontum with its ship-building trade was a colony of the Phoenicians;
and that this coin with the Ear of Corn as in the Briton coins,
was Phoenician in origin as well as Phoenician in symbolic solar
meaning, as seen later.]
Vestiges also of the name of the Catti, Khatti or Gad tribal title
of the Aryan- Phoenician civilizers of Britain clearly survive in
several personal surnames of the present day, whose bearers presumably
inherit that Aryan-Phoenician title by patrilinear descent.1 Thus,
for example, the following surnames are more or less clearly of
this origin and varying only in different phonetic forms of spelling
the same name:- Keith, Scott (from Xatti), Gait, Gates, Cotes, Coats,
Coutts, Cotton, Cotteril, Cheatle, Cuthell, Cautley, Caddell, Cawdor,
Guthrie, Chadwick, Cadman and Caedmon, Gadd, Gadsby, Geddes, Kidd,
Kitson, Judd, Siddons, Seton, etc., and the lowland Scottish clan
of Chattan. And amongst the Cassi series-the Kazzi or Qass of the
Newton Stone-are Case, Casey, Cassels, Cash, Goss, Gosse, and the
still-persisting French term for the Scot of "Ecossais."
And similarly with the surnames derived from Barat or Prat, Gioln
or 'Alaun, Sumer and Mur, Mor or Muru-e.g., Barret, Burt, Boyden,
etc., Gillan, Cluny, Allan, etc., Summers, Cameron (of Moray-Firth),
etc., Marr, Murray, Martin, etc.
--------------------------------------------------------------------------------
1. Surnames are generally stated to have been first introduced into
Britain by the Normans, i.e. by a branch of the Nordic Gothic Aryans.
Yet there are many classic instances of family surnames in ancient
history, patrician and other. It is in any case probable that, when
the fashion of surnames was made obligatory in Britain those families
who were so entitled adopted the name of their tribe clan or subclan,
which indeed we find as a fact many of them did. Such modern surnames
thus seem to supply a presumption of some racial significance through
the father's side, despite the intermixture through more or less
intermarriage with other racial elements.
FIG. 25B. Catti coin inscribed Ccetio from Gaul.
(After Poste.)
Chapter XVII
PREHISTORIC STONE CIRCLES IN BRITAIN, DISCLOSED AS SOLAR OBSERVATORIES
ERECTED BY MORITE BRITO-PHOENICIANS AND THEIR DATE
Disclosing also Method of "Sighting" the Circles
"The hoary rocks of giant size
That o'er the land in Circles rise,
Of which tradition may not tell,
Fit circles for the wizard's spell."-
MALCOLM, "Autumn Blast."
"These lonely Columns stand sublime,
Flinging their shadows from on high,
Like dials which the wizard Time
Had raised to count his ages by."-
MOORE.
THE great "prehistoric" Stone Circles of gigantic unhewn
boulders, dolmens (or "table-stones") and monoliths, sometimes
called "Catt Stanes," still standing in weird majesty
over many parts of the British Isles, also now appear to attest
their Phoenician origin. The mysterious race who erected these cyclopean
monuments, wholly forgotten and unknown, now appears from the new
evidence to have been the earlier wave of immigrant mining merchant
Phoenician Barats, or "Catti" Phoenicians of the Muru,
Mer or Martu clan-the "Amorite Giants" of the Old Testament
tradition; and from whom it would seem that Albion obtained its
earliest name (according to the First Welsh Triad) of "Clas
Myrd-in (or Merddin)" or "Diggings of the Myrd."1
(On Morites in Britain probably about 2800 B.C., see Appendix VII,
pp 413-5.)
--------------------------------------------------------------------------------
1. This Early Phoenician title of Muru, Mer, Maratu or Martu, meaning
"Of the Western Sea (or Sea of the Setting Sun)", which
now seems obviously the Phoenician source of the names "Mauret-ania"
or "Mor-occo" with its teeming megaliths, and of "Mor-bihan"
(or "Little Mor") in Brittany, with its Sun-cult megaliths,
is also found in several of the old mining and trading centres of
the earlier Phoenicians in
216
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p.217: STONE CIRCLES & MORITE PHOENICIANS
It was long ago observed that the distribution of these prehistoric
megaliths or "great stones," over a great part of the
world followed mainly the coast lines, thus presuming that their
erectors were a seafaring People, though of unknown prehistoric
identity and race.1 Moreover, as these monuments are most numerous
in the East, it is generally agreed that this cult in Britain, Brittany,
Scandinavia, Spain and the Mediterranean basin was derived from
the East. Latterly, owing to the great antiquity of Egyptian civilization,
and to a few of these monuments (of which some are funereal) being
found on the borders of Egypt, it has been conjectured by some that
this cult arose in, and was spread from, Egypt. But as there is
no evidence or presumption that the Ancient Egyptians were ever
great mariners, it is significant that the agents, whom Prof. Elliot
Smith is forced to call in to distribute the monuments over the
world, are the Phoenicians. Prof. Smith supplies a great deal of
striking evidence to prove that the chief agents in spreading these
megalith monuments (as well as other ancient Eastern and characteristically
Phoenician culture) "along the coastlines of Africa, Europe
and Asia and also in course of time in Oceania and America"
were the Phoenicians;2 although as an ardent Egyptologist he still
credits the origin of the cult of these rude stone prehistoric monuments
to the Egyptians, notwithstanding the relative absence of such unhewn
monuments in Egypt itself.
This Phoenician agency for the "distribution" of these
megalith monuments is further attested by an altogether different
class of evidence, even more specifically Phoenician than the seafaring
character of their erectors. It has been observed by Mr. W. J. Jerry
that "the distribution of megalithic monuments in different
parts of the world would
--------------------------------------------------------------------------------
Britain, associated with Stone Circles and megaliths and mostly
on the coast, eg. Mori-dunum, port of Romans in Devon, and several
More-dun, Mor-ton and Martin, Caer Marthen, West Mor-land, rich
in circles and old mines, More-cambe Bay, Moray, and its Frith and
seat of Murray clan, &c.
1 Pitt-Rivers, J.E.S., 1869, 59, etc.; J.(R.)A.I., 1874-3, 389,
etc. And Ferguson, F.R.M. map, p. 532; and T.E. Peet, Rough Store
Mons., 1912, 147, etc.
2 S.E.C., 3, etc., based partly on Mrs. Z. Nuttal's great work on
Fundamental Principles of Old and New World Civilization, Harvard.
1901.
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p.218: PHOENICIAN ORIGIN OF BRITONS & SCOTS
suggest that their builders were engaged in exploiting the mineral
wealth of the various countries."1 He proves conclusively by
a mass of concrete facts that these megaliths alt the world over
are located in the immediate neighbourhood of ancient mine workings
for tin, copper, lead and gold or in the area of the pearl and amber
trade. His details, geographic and geological, regarding the correlation
of these monuments to mines in England and Wales, are especially
decisive of the fact that their builders were miners for metals
and especially tin, and not agricultural colonists; for many of
the monuments with remains of prehistoric villages and mines are
located on barren mountain tracts, where only the old mine workings
could have attracted these people to settle on such spots2 (see
Sketch Map). And he concludes, in illustration of what was happening
at the other mines with their megaliths, that "the men who
washed the gold of Dartmoor were also extracting the tin and taking
it back to the Eastern Mediterranean in order to make bronze."3
Strange to say, notwithstanding the clear indications that this
seafaring people who erected these megalith monuments in Britain
came from the Eastern Mediterranean, and were solely engaged in
mining operations, expressly for tin, were Phoenicians, yet Mr.
Perry, in this article, does not even suggest the obvious inference
that they were Phoenicians, nor even once mentions that name. There
was, however, no other ancient seagoing trading people of the Early
Bronze Age who explored the outer seas, came from the Eastern Mediterranean,
had a monopoly of the bronze trade of the Ancient World, and who
worked in prehistoric times the tin-mines and gravels in Cornwall
and Devon.
--------------------------------------------------------------------------------
1. PMM. (A.) 1915, 60, No. 1. Regarding India, for instance, in
the Hyderabad State, the Inspector of Mines, Major Munn, found that
Stove Circles and dolmens were invariably situated close to mines
of gold, copper and iron. Manchester Memoirs, 1921, 64, No. 5.
2. Where no metalliferous strata are found on the sites of megaliths,
as at Stonehenge etc., in Wilts and in Devon, there are found old
flint-factories for the tools needed by the miners to extract the
ores in Cornwall, etc. P.M.M. (B.) 11-18. Surface tin, now exhausted,
formerly occurred in ore widely in the drift and gravels, as tin
and gold are in the same geological formations, so that it may have
occurred on surface near Stonehenge, etc. Caesar says that the tin
supply came from the Midlands, (D.B.C., 5, 5) where no trace of
tin now exists.
3. P.M.M. (B.), p. 7.
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p.219: DISTRIBUTION OF STONE CIRCLES IN ENGLAND
Moreover, actual articles of special Phoenician character or association,
apart from bronze, have been found at some of these megalithic monuments
and in the sepulchral barrows near those sacred sites. At the Stonehenge
Circle and some others have been found shells of the Tyrian purple
mollusc, oriental cowries and jewellery including blue-glazed and
glass
Sketch Map showing Distribution of Stone Circles and Megaliths
in England and Wales.
(After W. J. Perry.1)
beads such as were a speciality of the Phoenicians. The blue-glazed
beads of an amber necklace exhumed from an Early Bronze tomb near
Stonehenge and others found in that circle itself and it other prehistoric
sites, are of the identical kind which were common in Ancient Egypt
within the
--------------------------------------------------------------------------------
1. By permission of Manchester Lit. and Phil. Socy.
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p.220: PHOENICIAN ORIGIN OF BRITONS & SCOTS
restricted period of between about 1450 B.C. to 1250 B.C.1 But the
obvious Phoenician origin of these blue beads at Stonehenge and
other parts of Britain has not been remarked. The Phoenicians were
the great manufacturers of fine necklaces in the ancient world,
as recorded by Homer, and specialists in glass and glazes, as attested
by the remains of their great glass factories at their port of Cition
and elsewhere.
Now, the blue-glazed beads in question first appear in Egypt at
the beginning of the Phcenician Renaissance in that country, usually
called "The Syrian Period" of Egyptian Civilization -Egyptologists
suppressing its proper title of "Phoenician" in the modern
vogue of depreciating Phoenician influences. This "Syrian"
fashion, which transformed and exalted Egyptian art and handicraft,
was introduced about 1450 B.C. with the seizure and annexation of
Phoenicia, and the carrying off captive to Egypt hundreds of the
artists and skilled craftsmen of Tyre, Sidon, etc., as well as their
chief art treasures as plunder. Writing of that great event, Sir
F. Petrie tells us that the "Syrians" [i.e., Phoenicians]
"had a civilization equal or superior to that of Egypt, in
taste and skill . . . luxury far beyond that of the Egyptians, and
technical work which could teach them rather than be taught."2
And great numbers of their artists and skilled workmen were carried
off, and continued to be sent as tribute, to Egypt.3 Significantly,
these blue-glazed beads first appear in Egypt at the beginning of
this Phoenician period, and they suddenly cease when the Phoenicians
regained more or less their independence from Egypt about 1250 B.C.
The inference is thus obvious that the blue beads found at Stonehenge
Circle and elsewhere in Britain are Phoenician in origin, and were
carried there by Phoenicians of about that period. And here also
it is to be noted that the finest of the art treasures recently
unearthed at Luxor from the tomb of Tut-ankh-amen, along with those
of his predecessor Akenaten the Sun-worshipper and his Hitto-Mitanian
(or Mede) ancestors, which belong to this same period, and are admittedly
of a naturalistic type foreign to previous Egyptian art, are also
now disclosed as Aryan Phoenician.
--------------------------------------------------------------------------------
1. H.R. Hall, J. Egypt, Archaeology, 1. 18-19.
2. P.H.E. 2, 146.
3. Ib., 147.
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p.221: PHOENICIAN BEADS & ART IN ANCIENT BRITAIN
Significantly many of the motives of this "Syrian," properly
Phoenician, art are reproduced on the monuments and coins of the
Early Britons. Thus, for example, the finely carved chair of "Syrian"
workmanship found in the tomb of the "Syrian" high priest
who was the grandfather of Akhen-aten (see Fig. 26) contains a sacred
scene unknown in Egyptian art, but which, we shall find later (chapter
XX), is common not only on Phoenician sacred seals and coins, but
also on the prehistoric monuments and coins of the Ancient Britons.
FIG. 26.-Phoenician Chair of 15th century, B.C., with Solar scene
as on Early Briton Monuments and Coins.
From tomb of Syrian high-priest in Egypt.
(After A. Weigall.1)
Note the Goat is worshipping Cross, as in Phoenician and Briton
versions, pp. 334-5.
Still further fresh evidence for the Phoenician origin of the megalithic
monuments in the British Isles and Western Europe has recently been
elicited by the explorations of M. Siret in the ancient tumuli near
megaliths of the Late Stone Age in Southern Spain and Portugal,
the Iberian "half-way house" of the Phoenicians on their
sea route to
--------------------------------------------------------------------------------
1 Life of Akhenaton, p.48. It was found in tomb of the Syrian high
priest Yuaa, maternal grandfather of Akhen-aten, and his mummy discloses
him to be of a fine Aryan type (Ib., pp. 24, 28).
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p.222: PHOENICIAN ORIGIN OF BRITONS & SCOTS
their tin-mines in Britain. This discloses the existence there in
the Late Stone Age of colonies of Eastern sea-traders, presumably
from "Syria" and in contact with Egypt and N. Europe,
who searched for metallic ores and bartered manufactures like the
Phoenicians. Their culture was in several ways like that of the
builders of the Stone Circles in Britain.
[M. Siret found1 that these prehistoric Stone Age settlers in S.
Spain were civilized sea-going traders from "Syria," seeking
ores, and they traded in and manufactured [as did the Phoenicians]
oriental painted vases in red, black and green pigments - the latter
two colours derived from copper, also statuettes in alabaster of
non-Egyptian type, supposed to be "Babylonian," alabaster
and marble cups and perfume flasks of Egyptian type, burials with
arched domes and corridor entrances of Egypto-Mycenian type, amber
from the Baltic and jet from Britain, and a shell from the Red Sea;
and they introduced already manufactured the highest grade flint
implements of the Late Stone Age period, and axes of a green stone
which is found in veins of tin ore. They exported to the East all
the tin and copper ore they obtained; and although thus engaged
in the bronze trade, they appear to have left no traces in Spain
of that precious metal in their graves. This is explained on the
supposition that they kept the natives in the dark in regard to
the value of bronze; and that they preceded the later bronze-using
people of the Bronze Age proper.]
Against the probability of Phoenicians being the erectors of the
prehistoric megaliths in Britain and Western Europe it was argued
by Fergusson, who attempted to prove that both Stonehenge and Avebury
were post-Roman, that no dolmens had been reported from Phoenicia
in his day.2 Since then, although Syria-Phoenicia. is as yet little
explored, "a circle of rough upright stones" is reported
to stand a few miles to the north of Tyre itself;3 and several "Stone
Circles" have been reported by Conder,4 Oliphant and others
in South Syria as well as in Hittite Palestine,5 and especially
--------------------------------------------------------------------------------
1 L'Anthropologie, 1921.
2 F.R.M., 409.
3 Stanley, cited by A.P.H., 105.
4 C.S.S., 42; Heth [= Hittite] and Moab, chaps. 7 and 8; Thirty
Years Work in Holy Land (Pal. Expl. F.) 142 and 176, 187, pp. 394,
410, etc.
5 See distribution map and figures, H. Vincent, Canaan, Paris. 1914.
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p.223: CIRCLES IN AMORITE PHOENICIA-PALESTINE
to the east of the Jordan; and Macalister has unearthed at Gaza,
etc., rows of megaliths in the "cup-marked rocks in their neighbourhood."
But, we have seen, that the later restricted Roman province of "Phoenicia"
itself formed only a part of the Eastern Phoenician empire, while
in the Persian Gulf area which the earlier Phoenicians occupied
before coming to the Levant, Stone Circles like Stonehenge, dolmens
and other megaliths are reported along with "Catti" names
(see Map).
[Between the Persian Gulf and the Red Sea, in the district of Kasin,
are reported three huge rude Stone Circles, which are described
as being "Like Stonehenge" and, like it, composed of gigantic
trilithons about 15 ft. high;1 and several huge Stone Circles in
the neighbourhood of Mt. Sinai, some of them measuring 100 ft. in
diameter.2 On the old caravan route from the Cilician coast via
"Jonah's Pillar" to Persia (or Iran of the ancient Sun-worshippers),
several megaliths are incidentally reported by travellers. Near
Tabriz, to east of Lake Van, are "several circles" of
gigantic stones ascribed to the giants "Caous" (? Cassi)
of the Kainan dynasty.3 In Parthia at Deh Ayeh near Darabgerd, is
a large circle.4 On the N.W. frontier of India, on the route from
Persia near Peshawar, is a large circle of unhewn megaliths about
11 ft. high, and resembling the great Keswick Circle in Cumberland.5
And amongst the many megaliths along the Mediterranean coast of
Africa, so frequented by the Phoenicians, are several Stone Circles
in Tripoli and the Gaet-uli hills with trilithons, like Stonehenge.6]
The probability that the Phoenicians were the erectors of the megalithic
tombs, often in the neighbourhood of the Circles, in Britain is
also indicated, amongst other things, by the substantial identity
proved by Sir A. Keith to exist between the tomb of the Late Stone
Age Briton with that of the "Giant's tomb" in Sardinia.7
This latter island also abounds in Stone Circles,8 and its earliest
civilizers and
--------------------------------------------------------------------------------
1 S. Palgrave, Central and East Arabia, 1, 251, and others cited
by F.R.M. 444, etc.
2 Palmer, Desert of the Exodus.
3 Chardin, Voy. en Perse, 1, 267. These stones are described as
"hewn."
4 W. Ouseley, Trav. in Persia, 2, 124. (with figure).
5 A. Phayre, J.A.S. Bengal. 1870, Pt. I, No. 1. It is about 50 feet
in diameter, like many British circles.
6 Barth, Trav. in Cent. Africa, 1, 58 and 74.
7 K.A.M., 19.
8 P.C.S., 56, etc.
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p.224: PHOENICIAN ORIGIN OF BRITONS & SCOTS
colonists were Phoenicians, whose remains and inscriptions from
its southern Port Hercules northwards, are abundant, as we have
seen.
The approximate date for the initial erection of these rude Stone
Circles and other early megaliths in Britain appears to have been
many centuries and even a millennium or more before the arrival
of Brutus about 1100 B.C., or about 2800 B.C. or earlier. This is
evident from the geographic and geological correlation of these
monuments to the prehistoric tin and copper mine workings, flint-factories
and neolithic villages. These relationships make it clear that these
monuments were erected by the earlier branch of the sea-trading
Phoenicians, who were exclusively engaged in mining for the bronze
trade in the East, and using that metal in Britain sparingly themselves,
and not engaged to any considerable extent, if at all, as agricultural
colonists, such as were Brutus and his later Brito-Phoenicians,
who used bronze more freely, as attested by their tombs, bronze
sickles, etc. Whilst the numerous "Barat," "Catti"
and "Cassi" place-names on so many of their sites and
the "Catt-Stanes" testify that their erectors were "Catti"
or "Cassi" Barats or Brito-Phoenicians, as were the Amorites.
The physical type of the builders of these Stone Circles and megaliths
is obviously that represented by the skeletons of tallish Nordic
type found (with some others of the smaller river-bed and mixed
Iberian or Pictish type) in the long barrow burial mounds, chambered
cairns and stone cists of the Late Stone and Early Bronze Ages in
the neighbourhood of these circles. And it was presumably early
pioneer stragglers of this same Nordic race at the end of the Old
Stone Age who are represented by the "Red Man" of Paviland
Cave, in the Gower peninsula of Wales, of the mammoth age,1 and
the "Keiss Chief" in the stone cist at
--------------------------------------------------------------------------------
1. This early man of the tall, long-headed and broad-browed type
found at Cro-Magnon in Bordeaux was unearthed at the "Goat's
Hole" cave at Paviland; and first described by Dean Buckland
in 1824 (Reliquiae Diluv.); and later by Boyd Dawkins (Arch. Jour.,
1897, 338, etc.) and others. He is named "Red Man" on
account of the rusty staining of his bones (by a red oxide of iron)
regarded as a religious rite. Beside him in addition to his rude
stone weapons, were a necklace and rings of ivory and the paw-bone
of a wolf as a religions charm.
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p.225: CRO-MAGNON & KEISS MAN PROTO-ARYAN
Keiss (Kassi ?) in Caithness. Both of these are interred with rude
stone weapons, and are of the superior and artistic Cro-Magnon type
of early men, which seems to have been the proto-Nordic or proto-Aryan.
Indeed, the associate of the Keiss chief had a cranium described
by Huxley1 as "remarkably well formed and spacious" and
of the modern Nordic type. These early Nordic people, who were buried
near the Circles, were generally found in their tombs laid on their
right side, and their face usually facing eastwards to the rising
Sun, thus evidencing their solar religion and belief in a resurrection.
The purpose of the great Stone Circles now appears, somewhat more
clearly than before, from the new observations now recorded, to
have been primarily for solar observatories; whilst the smaller
Circles seem mainly sepulchral, and sometimes contain dolmens and
interments of the Bronze Age.2
Popularly called "Druid Circles," the larger ones, on
the contrary, are now generally believed by archaeologists to be
of solar purpose. This opinion was formed by observing that they
are generally erected on open high ground commanding wide views
of sunrise and sunset, and that the orientation of many of the Circles,
as indicated by the outlying stones and avenues (which are preserved
in several instances and which existed formerly in many others where
now removed3) is often to the North-East (as at Stonehenge), i.e.,
in the direction of sunrise about the midsummer solstice or longest
day
--------------------------------------------------------------------------------
1. L.H.C., 88. This Keiss chief is described by Laing (ib. 15) as
"a tall man of very massive proportions," lying extended,
with his face to the East. Huxley found his cranial index was 76,
with projecting eyebrow ridges which gave the forehead a "receding"
aspect and the forehead "low and narrow," but, as shown
in his Fig. (No. 11), it is wider than the Iberian type. The other
tall type of man at Keiss (cist 7) is described by Laing as "nearly
6 feet in height, whilst those previously found did not exceed 5
feet or 5 feet 4 inches (ib. 14). Huxley found his cranial index
to be 78, "the forehead, well arched though not high rises
almost vertically from the brow." Nose is good, jaws massive
and chin projecting (ib. 85, etc.)
2 These have been called by Mr. A. L. Lewis "Burial Circles"
and "Barrow Circles" (Man, 1914, 163 f.), and their stones
are not usually pillars but short stumpy boulders.
3 Thus at Shap in Westmorland, visited by me, Camden describes "a
double row of immense granites extending about a mile" (C.
B. Gough, 3, 414) of which only a few blocks now remain.
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p.226: PHOENICIAN ORIGIN OF BRITONS & SCOTS
in the year. So it was supposed that they were intended for observing
and fixing officially this date in the calendar year, for economic
as well as sacred purposes, as this date was one of the chief festivals
in the Sun religion.l On the other hand, a few archaeologists are
still of opinion that all the Stone Circles are essentially sepulchral,2
although no traces of any ancient burial are found in the larger
Circles.
The conflicting results obtained by different modern writers in
attempting to estimate the exact orientation of these Circles, and
the manner in which they were used by their erectors as solar observatories,
is, owing to ignorance of the exact point from which the erectors
made their observations, and also to different individual opinions
as to what was the true centre of the circle, as most of the Circles
are not perfectly circular. Hitherto the point of observation for
taking the sight-line of the sunrise has been assumed to be the
"centre" of the Circle.3 It is supposed that the observer
stood at this centre, and looked along the axis to the N.E. indicated
by the outlying stones or avenue, and that, when the rising sun
was seen along this line, it fixed the required solstice date.
But I found by personal examination of many of those great Circles
which are still more or less complete, such as at Stonehenge, Keswick,
Penrith, etc., that the point of observation was not at the Centre
of the Circle but at the opposite or S.W. border, where I found
a marked Observation Stone in the same relative position as in all
the greater Circles containing the S.W. Stone which I examined,
and which has hitherto escaped the notice of previous observers.
This "Observation Stone" I first found at the fine Keswick
Circle, which is locally called "Castle Rigg," or "Castle
of
--------------------------------------------------------------------------------
1 A. L. Lewis, Arch. Jour., 49, 136, etc., J.R.A.I., 1900, etc.
Sir N. Lockyer and others. Lockyer supplied some confirmatory solar
observations in regard to Stonehenge and other Circles with outlying
stones and avenues to N.E. (L.S., 62, etc., 153, 265, etc.); but
he impaired his results by taking arbitrary lines and by introducing
extravagant astronomical theories, supposing these Circles' use
to be for observing the rising of stars; and he, moreover, believed
that the early Circles were intendedlfor the observations of May
Day of an agricultural and not a solar year.
2 Sir A. Evans, Archaeol. Rev., 1889, 31, 3, etc. R. Holmes, R.A.B.,
476, 479, etc.
3 L.S., 58, 176, etc.; and similarly other writers.
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p.227: SCRIPT ON KESWICK OBSERVATION STONE
the Rig," a title of the Gothic kings, and cognate with the
Latin Rex, Regis, and the Sanskrit Raja of the Indo-Aryans, and
the "Ricon" of the Briton coins (see later). In searching
for possible markings on the stones of this Circle in August, 1919
-no markings having been previously reported -I enlisted the kind
co-operation of my friend Dr. Islay Muirhead, in a minute scrutiny
of each individual stone, and we started off in opposite directions.
Shortly afterwards a shout from my friend that he had noticed some
artificial marks on a stone on the western border brought me to
the spot, where I recognized that the undoubted markings on this
stone (see Fig. 27) resembled generally the Sumerian linear script
with which I had become familiar. The marks read literally in Sumerian
word-signs "Seeing the Low Sun" which was presumably "Seeing
the Sun on the Horizon,"1 and it was written in characters
of before 2500 B.C.
FIG. 27.-Sighting "Sumerian" Marks on Observation Stone
in Keswick Stone Circle.
a. Sign on Stone of Keswick Circle, viewed from north.
b. Sumerian word-Sign in Script of 3100 B.C.2
c. do. do. 2400 B.C.3
d. do. do. 1000 B.C.
The position of this marked or inscribed stone in the Keswick Circle
is in the S.W. section of the Circle. It is the stone marked No.
26 in the annexed survey-plan of the Keswick Circle by Dr. W. D.
Anderson.4 The stone is an undressed boulder, like the other stones
of the Circle, but is broad and flattish and, unlike most of the
other stones of the
--------------------------------------------------------------------------------
1 See Fig. 27 b-d. Br. 9403.
2 cp. B.B.W. 414.
3 Ib. 414, and T.R.C. 243.
4 C.A.S. XV (New Series) 1914-15, 99. The Keswick Circle like many
others of the larger Circles, has a radius of about fifty feet.
In the Plan the unshaded stones are supposed by Dr. Anderson to
indicate sunrise, and the shaded to have been probably used for
star observations.
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p.228: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Circle, it could never have been a standing pillar-stone. It is
what I call, in view of the evidence to be seen presently, "The
Observation Table-Stone," and it bears the inscribed signs
on its flattish top. It appears to be in its original site, but
swung round or fallen somewhat forward to the S.E., presumably through
undermining (possibly in search for buried treasure, as has happened
with similar stones elsewhere). Or it may have been deliberately
swung slightly out of its original position and tilted to its present
position by the later erectors of the inner quadrangle or so-called
"temple" (see Plan), which is clearly a late structure
and presumably Druidical, erected after the site was abandoned by
the "Sun-worshippers" (probably after their conversion
to Christianity) and analogous to the quasi-Druidical building which,
we shall see, was erected within the Stonehenge Circle. For this
marked stone of the Keswick Circle is now orientated towards the
northern border of the inner "temple," and in a line which
has no solar or astronomical significance whatsoever. The engraved
signs, despite the weathering of ages, are distinct though somewhat
shallow, the lines being about a quarter of an inch deep and about
a third of an inch wide.1 And these signs on this stone in Cumber-land
or the "Land of the Cymrs or Cumbers" (or Sumers) may
be read as the Sumerian word-sign for "Seeing the Sunrise."2
The manner in which the Sunrise was observed by the early astronomers
who erected this Keswick Stone Circle in "prehistoric"
times is now clearly disclosed by the location, orientation and
inscription on this Observation Stone, bearing these markings. A
reference to the plan on p. 229 will show that these engraved marks
on this stone (No. 26), forming an Observation Table-Stone, namely,
the "diamond" and
--------------------------------------------------------------------------------
1. The "diamond" portion of the sign is not a true rectangle
(and this also is the case in the Sumerian script) but has a width
of 4 9/10 inches from N. to S. and 3 1/2 inches from E. to W., with
sides about 3 inches in length.
2 The marking on this Keswick stone is substantially identical with
the Sumerian compound word-sign, which is a picture-sign for Eye
(or Si, thus disclosing Sumerian origin of our English word "see"
(and the Sun, in which the Sun is for lapidary purposes represented
as a "diamond" shape. This compound sign is given the
value of "Rising Sun" (B.B.W., 2, 215); and thus meaning
literally "Seeing the Rising Sun."
--------------------------------------------------------------------------------
p.229: PLAN OF KESWICK STONE CIRCLE
Plan of Keswick Circle, showing position of Observation
Stone in relation to Solstice, etc.
(After Dr. Anderson, by kind permission of Cumberland and Westmorland
Antiq. Soc.)
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p.230: PHOENICIAN ORIGIN OF BRITONS & SCOTS
arrow-head-like signs, were used like the back-sight of a rifle
(see Fig. 28) aimed at the point of the Sunrise, so as to obtain
an exact sight-line in "Shooting the Sun" as with a sextant.
FIG. 28.-Mode of Sighting Sunrise FIG. 29.-Sighting Sunrise by
by Observation Stone in Observation Stone in
Keswick Circle. Stonehenge Circle.
The eye of the observer, stationed at this Table-Stone in the S.W.
of the Circle, looked along the middle line of the "diamond"
(the apex and angular sides of which, supplemented by the arrow-head
angles, correspond to the angular notch on the back-sight of a rifle)
and gained thereby a sight-line which passed through the centre
of the Circle, and beyond this passed in the axis of the circle
out to the horizon along the edge of the corresponding standing
pillar-stone on the N.E. (presumably stone No. 6 on plan, which
acted like the front-sight of a rifle). When the Sunrise point coincided
exactly with this sight-line, it yielded the required date in the
Solar calendar of the Phoenician erectors of this Stone Circle observatory.
This observation stone and its marking may now help to settle the
existing confusion of opinion as to the position of the "centre"
of this particular Circle. For this Keswick
--------------------------------------------------------------------------------
p.231: SUNRISE SIGHTING MARK AT STONEHENGE
Circle is not a true circle, but is somewhat pear-shaped; and Dr.
Anderson's "centre" differs considerably in position from
the centre as estimated by previous observers.1
[Moreover, his alignment of the midsummer solstice sunrise in the
plan appears to have been drawn, not from the actual visible sunlight
point on the hilly skyline to the east of the Keswick Circle, but
from the theoretical sunrise point on the invisible lower horizon
beyond the hills, which is considerably to the north of the actual
sunrise on the hilly skyline.2 All these differences, if corrected,
may tend to bring the solstice sightline towards the stone with
the Sumerian markings No. 26. In view of all these differences of
personal equation in the various estimations of the centre of the
circle and in the summer solstice line, it is desirable that further
fresh observations of this line and the actual Centre be made with
special reference to this stone No. 26 bearing the markings.]
Following up the discovery of the Observation Stone at Keswick,
I searched several other of the larger Circles for corresponding
stones in the S.W. sector for such markings; and I found similar
flattish stones in the same relative position in all of the larger
relatively complete Circles containing that sector which I have
been able to examine.
At Stonehenge, which I visited later in that year (1919) I went
by my compass straight to the corresponding S.W. stone in the Stonehenge
"older" Circle; and, although hitherto unremarked by previous
writers, I found that it was a Table-Stone, and that this Stonehenge
Table-Stone bore the same old diamond-shaped sign engraved upon
the middle of its flat top as at Keswick.
This Stonehenge Observation Table-Stone with its Sumerian markings
is unfortunately very much worn by the weather and more especially
by the feet of visitors, who use it as a stepping stone, its top
being flat and only about two feet above the ground level, and the
stone of a somewhat
--------------------------------------------------------------------------------
1 C. W. Dymond in his plan in C.A.S., 1879-1880, obtains a centre
to the west of Dr. Anderson's, in the middle line of the N. and
S. entrances; and Prof. J. Morrow (Proc. Durham Univ. Philosoph.
Socy., 1908-1909) selected a centre to the south of this, and about
18 inches N.W. of Dr. Anderson's centre (see Anderson loc. cit.,
102). There is also an earlier plan with different orientation by
J. Otley in 1849 (see L.S., 35).
2 See Anderson, loc. cit., 104-106.
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p.232: PHOENICIAN ORIGIN OF BRITONS & SCOTS
friable boulder sandstone formation (the so-called "Sarsen"
stone). On my arrival I found people standing upon it, and this
friction by the feet of visitors during the centuries has worn down
the signs very shallow and almost worn them away in places. Yet
the engraved marking is nevertheless still quite unmistakable in
its main features. The "diamond" is of almost identical
size with that of the Keswick Circle, and is somewhat more rectangular
in shape.
This Observation Stone at Stonehenge lies probably in its original
spot and prone position; and is not a "fallen" stone or
fragment, as supposed. Its location with reference to the great
horse-shoe crescent of colossal lintelled "trilithons,"
the so-called temple, a structure which now forms the most conspicuous
feature of the modern Stonehenge, discloses the important fact that
this "trilithon" temple is of relatively late origin,
and erected by a different people from those who erected and used
the Stone Circle, and belonging to a non-Sun-worshipping cult. This
is evidenced by the fact that the "trilithon" temple completely
blocks the view from the Observation Stone to the centre of the
Circle and from thence out along the axis of the outlying index
pillars and great avenue to the N.E. to the point of Midsummer Sunrise;
and also by the fact that the users of this "trilithon"
temple and its "altar" stone must in their ritual have
habitually turned their backs on the Rising Sun. This trilithon
temple was thus presumably erected by later Druids, like the later
"temple" within the Keswick Circle. The Druids were anti-solar,
and worshippers of the Moon-cult of the vindictive aboriginal Mother
goddess and addicted to bloody and human sacrifices, which were
antagonistic and abhorrent to the "Sun-worshippers." It
thus appears probable that this "trilithon" temple at
Stonehenge was erected by later Celtic Druids within the old Circle
of the Sun-worshipping Aryan Britons, after the latter had abandoned
it, presumably on their conversion to Christianity; and that it
probably dates to no earlier than about the sixth century A.D.,
when we are told by Geoffrey that the Druid magician Merlin erected
buildings of gigantic stones at
--------------------------------------------------------------------------------
p.233: OBSERVATION TABLE-STONE AT STONEHENGE
Stonehenge.1 And the tooled or worked condition of the stones supports
this late date.2
The orientation of the original old Stonehenge Circle of the Sumerian
"Sun-worshippers" for the Midsummer solstice observation
is abundantly attested by the great earthen embanked "avenue"
extending from the Circle for about five hundred yards to the N.E.
in the axis of the Circle, and in the exact line of the summer solstice
sunrise; and also by the two great monolith pillars of undressed
Sarsen stone, obviously for sight-lines placed in the middle line
of this "avenue," namely the so-called "Friar's Heel,"
about 250 feet from the Circle, and a similar one nearer the Circle,
now fallen and fantastically called "The Slaughter Stone"
on the notion that it was originally laid flat and used by the Druids
to immolate their victims there.3
The function of this Observation Stone at Stonehenge was clearly
identically the same as that of the corresponding Observation Stone
at Keswick. It also acted in the same way as the back-sight of a
rifle in aligning the Sunrise or "Shooting the Sun." Before
being blocked out by the erection of the trilithon horse-shoe temple,
it commanded a straight view to the N.E., through the centre of
the old Circle and out beyond the edge of the N.E. pillar of the
Circle, along the northern edges of the two outstanding index or
indicator monolith pillars (the "Slaughter Stone" and
"Friar's Heel") and right along the middle of the great
"avenue" beyond these to the point of Midsummer solstice
sunrise. This fact is graphically shown in the annexed diagram (Fig.
29), wherein the real use of the outstanding indicator monolith
pillars is now disclosed for the first time. It is seen to be the
northern perpendicular edges of these pillars which provided the
sight-line, and not the top of, the middle peak of the "Friar's
Heel" pillar, as surmised by
--------------------------------------------------------------------------------
1 G.C., 8, 10-11; and C.B. 1, 134.
2. Sir A. Evans on archaeological grounds dates the massive part
of Stonehenge with its trilithons no earlier than "the end
of the fourth and beginning of third century B.C." (Arch. Rev.,
1889, 322, etc.); whilst Fergusson ascribed it to the Roman period
or later.
3 It is not impossible, however, that it may have been so used by
the Druids after it had fallen and the circle was abandoned by the
Sun-worshippers.
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p.234: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Sir N. Lockyer and others. This "Friar's Heel" peak, indeed,
while soaring to the south of the middle line of the "avenue"
and far above its plane, could not possibly give the point of Sunrise
on the horizon, as by the time the Sun had risen to the top of the
Friar's Heel pillar the actual sunrise had long passed, and that
at a point considerably to the north of the Friar's Heel peak.
Similar observation stones I also found in several other of the
larger Circles containing the S.W. sector, and bearing the diamond
marking obviously for the back-sighting in the observation.1 It
is thus evident that the primary purpose of these great prehistoric
Stone Circles erected by the Brito-Phoenicians was for solar observatory
determination of the summer solstice; though the existence of outlying
indicator stones and avenues in other directions in some Circles
suggests that they were used secondarily sometimes for fixing other
solar calendar dates. These great observatories thus attest the
remarkable scientific knowledge of solar physics possessed by their
erectors, and their habit of "shooting the sun," as well
as their great engineering skill in moving and erecting such colossal
stones.
These Stone Circles have been supposed to have been used also as
Sun temples. This has been inferred from the existence of special
entrances at the cardinal points, and also from the elaborate avenues
attached to some of them, and supposed to have been used for ritualistic
processions; and it is also suggested by the apparent later use
of some of them by the Druids as temples. They were undoubtedly
considered sacred, as seen in the frequency of ancient burials in
their neighbourhood. This is especially evident at Stonehenge where
the great numbers of tombs of the Bronze Age in the neighbourhood
of that monument, and the remarkable riches in gold and other jewellery
interred along with the bodies implies that it had been a sacred
burial place for the royalty and nobility of a considerable part
of Ancient
--------------------------------------------------------------------------------
1. Thus "Long Meg" Circle, near Penrith in Cumberland
(where the Obervation Stone is a roundish boulder "table"
with mark on the top nearly breast high), and the Circles at Oddendale
and Reagill in Westmorland near Shap.
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p.235: CIRCLES PHOENICIAN SOLAR OBSERVATORIES
Britain for many centuries. And even the round-headed Huns of the
East Coast had been attracted to it, as evidenced by some round
barrows with round-headed skulls.
They also appear to have been used at times as Law-Courts. Homer,
in describing the famous shield of Achilles, which was probably
made by the Phoenicians, like most of the famous works of art in
the Iliad, states that elders of the early Aryans were represented
thereon as meeting in solemn conclave within the Stone Circle.1
And in Scotland the Stone Circle was also used at times as a Law-Court.2
This supplies the reason, I think, why these Circles are sometimes
called "Hare-Stanes," as at Insch near the Newton Stone,
and elsewhere.3 This term "Hare" seems to me to be the
"Harri" or "Heria" title of the ruling Goths
in the Eddas, which I show is the equivalent of the Hittite title
of "Harri" or "Arri" or "Arya-n."
It is thus in series with the title of the Circles at Keswick, etc.,
as "Castle Rig" - "Rig" being the title of the
Gothic kings and princes. And the name "Kes-wick" (with
its ancient copper mines) means "Abode of the Kes" i.e.,
the Cassi clan of the Hittites.
We thus see that the great prehistoric Stone Circles in Ancient
Britain were raised by the early Mor-ite scientific Brito-Phoenicians
as solar observatories, to fix the solsticial and other dates for
the festivals of their Sun-cult; and that their descendant Britons
continued to regard them as sacred places down to the latter end
of the Bronze Age and the beginning of the Christian era; and this
sacred tradition survived until a few centuries ago.
--------------------------------------------------------------------------------
1 "The elders were seated on the smooth stones in the sacred
circle," Il., 18, 504.
2 In the Aberdeen Chartulary of 1349 is a notice of a court held
at the Standing Stones in the Don Valley, "apud stantes lapides
de Rane en le Garuiach," when William de St. Michael was summoned
to answer for his forcible retention of ecclesiastic property (Regist.
Episcop. Aberdon, 1, 79 and again, in the Chartulary of Moray a
regality court was held by Alexander Stewart, Lord of Radenoch and
son of Robert II. at the Standing Stones of Raitts, stating "apud
le standard stanes de la Rath de Kinguey." And when the Bishop
of Murray attended this Court to protest against certain infringements
of his rights, it is stated that be stood outside the circle:- "extra
circum." Regist. Episcop. Morav., p.184.
3 And Kirkurd, Peebles; Feith Hill, Inver Keithney, Banff. Trans.
Hawick Archaeol. Socy., 1908, p. 26.
Chapter XVIII
PREHISTORIC "CUP-MARKINGS" ON CIRCLES, ROCKS, &c.,
IN BRITAIN, & CIRCLES ON ANCIENT BRITON COINS & MONUMENTS
AS INVOCATIONS TO SUN-GOD IN SUMERIAN CIPHER SCRIPT BY EARLY HITTO-PHOENICIANS
Disclosing Decipherment and Translations by Identical Cup marks
on Hitto-Sumerian Seals and Trojan Amulets with explanatory Sumerian
Script; and Hitto-Sumerian origin of god-names "Jahveh"
or "Jove," Indra, "Indri"-Thor of the Goths,
St. "Andrew," Earth-goddess "Maia" or May, "Three
Fates" & English names of Numerals
"Time, which antiquates antiquities,
and hath an art to make dust of all things,
hath yet spared these minor
monuments."-Sir THOMAS BROWNE.
BEFORE proceeding to examine the mass of new evidence for the former
widespread prevalence of "Sun-worship" amongst the Ancient
Catti Barats or Britons who erected the prehistoric Stone Circles
in Britain, and amongst their descendants down to the Christian
period, it is desirable here to see what light, if any, our newly-found
Hitto-Sumerian origin of the Britons may throw upon the pre- historic
"Cup-markings" which are sometimes found carved upon stones
in these circles, in funereal barrows, upon some standing stones,
dolmens and stone-cist coffins, and on rocks near Ancient Briton
settlements, over a great part of the British Isles (see Fig. 30),
and in Scandinavia and other parts of Europe and the Levant, associated
with megalith culture, and whose origin, carvers and meaning of
the Cup-markings have now been completely forgotten.
236
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p.237: CUP MARKINGS IN BRITAIN & TROY
These Cup-markings have long been the subject of many varied surmises,
admittedly or patently improbable;1 and especially so the latest
theory that they are merely "decorations."2
FIG. 30.-Prehistoric "Cup-markings" on Monuments in British
Isles.
a. Stone in chambered barrow at Clava, Inverness-shire. S.A.S.,
Pl. 10, 4.
b. Another stone in same. S.A.S., Pl. 10, 3.
c. Stone in underground "house" at Ruthven, Forfarshire.
S.A.S., Pl. 25, 3.
d. Standing stone at Ballymenach, Argyle-shire. S.A.S., Pl. 18,
2.
e. Another stone at same. S.A.S., Pl. 17, 3.
f. "Caiy" stone, 11 ft. high, near "British camp"
and sea, Coniston, near Edinburgh. S.A.S., Pl. 17, 1.
g. Jedburgh stone. S.A.S., Pl. 16, 1.
h. Laws, Forfarshire. S.A.S., Pl. 12, 5.
As I observed that many of the ancient Briton pre-Roman coins also
were studded with circles, single and concentric, in groups or clusters
(see Figs. in next Chapter), which generally resembled the prehistoric
"cup-markings"; and that some of the ancient Greco-Phoenician
coins of Cilicia and Syrio-Phoenicia contained analogous groups
of circles associated with the same divinities as in the Briton
coins, and that many of the "whorls" of terra-cotta dug
up from the ruins of Ancient Troy by Schliemann, and which I had
found were amulets, also contained numerous depressed cup-marks
like the British, in definite groups and associated with the solar
Swastika or Sun Crosses, and containing Sumerian writing hitherto
unobserved and explanatory of the "cups" and connecting
the British cup-markings with the Trojans and so confirming the
British Chronicle tradition, I therefore
--------------------------------------------------------------------------------
1 Review of theories in S.A.S., 92, etc.
2 Windle, W.P.E., 123- 4.
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p.238: PHOENICIAN ORIGIN OF BRITONS & SCOTS
turned to the sacred seals of the Hitto-Sumerians, to find if they
might supply a clue to the origin and meaning of the Trojan and
British "Cup-marks."
FIG. 31.-"Cup-markings" on Amulet Whorls from Troy, with
explanatory Sumerian writing.
(From Schliemann.)1
Note definite groups of "cups" and dots with Crosses and
Swastikas and in a True Cross springing from Rayed Sun. The large
central hole is for string attachment of amulet. Interpretation
on p. 252.
I then found that the ancient sacred seals and amulets of the Hitto-Sumerians,
from the fourth millennium B.C. onwards, figured similar groups
of circles, some of them "ringed," and associated with
Sun and Swastika (see Fig. 32). And from their repeated recurrence
attached to the figures of a particular god or gods, it seemed clear
that they were used to designate that particular god or gods (see
Fig. 33). Further examination confirmed this. It thus became evident
that these circles, arranged singly and in groups of specific numbers,
formed a recognized method
--------------------------------------------------------------------------------
1 a. Terra-cotta amulet. S.I., No. 1954. Note True Cross springing
from Sun.
b. Panel of a globe amulet, No. 1993. Note reversed Swastika for
resurrecting or returning Sun.
c. Another panel of same.
d. Another panel of same.
e. No. 1988. f. No. 1999. Panel of a, globe amulet.
g. Terra-cotta seal No. 493.
h. Amulet in 1929.
i. Amulet 1953.
j. 1984.
k. 510.
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p.239: CUP MARKINGS IN HITTO-SUMERIAN
of designating particular gods, or aspects of the One
FIG. 32.-"Cup-marks" on archaic Hitto-Sumerian Seals and
Amulets.
(After Delaporte.)
a. D.C.O.(L.) 4 pl. 1 from Tello, with concave "cup-marks."1
b. Ib. pl. 16 from Susa, marks convex. c. Ib. pl. 23 from Susa.
d. Ib. pl. 23. e. Ib. pl. 32. f. pl. 20, with concave marks. All
from Susa. g. Ib. pl. 54. h. Ib. pl. 57 from Gaza. i. Ib. pl. 58,
Gaza. k. Ib. pl. 58, Gaza.
Universal God and his angels amongst the Hitto-Sumerians.
FIG. 33.-Circles as Diagnostic Cipher Marks of Sumerian and Chaldee
deities in the "Trial of Adam the son of God Ia (Iahveh or
Jove or Indara)."
From Sumerian Seal of about 3000 B.C., after W.S.C. 300b. For description
see p. 252. Note all the personages wear horn head-dress, like the
Goths and Ancient Britons. Also note long beard and clean shaven
lips.
In order to understand the meaning and origin of the religious
values attached by the Sumerians to the circles and their numbers,
it is necessary to refer to the system of
--------------------------------------------------------------------------------
1 Dr. Delaporte reports it is pierced by two holes, and on reverse
is a buckle for attachment. This implies its use as a "button-amulet,"
like those found in Troy and Britain, also with similar lined Cross
(see Chapter XX).
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p.240: PHOENICIAN ORIGIN OF BRITONS & SCOTS
numeration invented and used by the Sumerians, which is admittedly
the basis of our own modern system of numerical notation. All the
more so is this necessary, as I find that many of the names of our
numerals in English, and in the Aryan languages generally, are also
derived from the Sumerian names for these numbers, although this
fact has not hitherto been noticed. This, therefore, affords still
further evidence for the Sumerian origin of the Aryans, and of the
Britons and Scots and Anglo-Saxons in particular.
Simple numerals were written by the Early Sumerians by strokes,
such as / for 1, // for 2, /// for 3 and so on up to 91 - a system
which has survived in the Roman numerals up to IIII, and on the
dials of modern clocks and watches. But when engraved on stones,
these lower numeral strokes were at first formed by the easier process
of drilling, by the jewelled drill worked by a bowstring fiddle,
thus forming circular holes, O, the so-called "cups."
The numeral One was called by the Sumerians Ana, Un or As, which
is now seen to be the Sumerian origin of our English "One"
(Scot Ane, Anglo-Sax. An, Old English Oon, Gothic Ein and Ains,
Scand. Een, Greek Oinos, Lat. Unus, French Un); whilst As is now
disclosed to be the Sumerian origin of our English "Ace"
(Old English As, Greek Eis, Latin As, "unity"). And it
is of great significance that this word As, which the Sumerians
also used for "God" as "Unity," is the usual
title As or Asa, for the Father-god, in the Gothic epics, the Eddas,
which, as we have seen, are now believed to have been largely composed
in Ancient Britain.
Similarly, the numeral "Two" was called by Sumerians
Tab or Dab, which is now disclosed as the Sumerian origin of our
English word "Two" (Scot and Anglo-Sax. Twa, Gothic Tva
or Tvei, Scand. Tva, Tu, Greek and Latin Duo, Sanskrit Dva- B and
V or W being often interchangeable dialectically, as we have seen.
The Sumerian reading for "Three" is uncertain; but the
numeral "Four" reads Gar2 and Ga-dur,3 which thus equate
with the Indo-
--------------------------------------------------------------------------------
1 Nine was also written by the Sumerians as "ten minus one,"
as it still survived in the Roman.
2 Br., 11943.
3 Br., 10015, and see below.
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p.241: SUMERIAN ORIGIN OF ARYAN NUMERALS
Persian Car, Latin Quatuor, Fr. Qatre, Sanskrit Catur, Gaelic Ceithov
and our English Quart and Quarter). Six is As and in Akkad Sissu;
Seven is Sissina (or "Six" plus "One") and Sibi
in Akkad; and Eight is Ussu, which equates with the Breton Eich,
Eiz1 and fairly with the Sanskrit Asta and Scot and Gaelic Acht.
And the Sumerian names of other numerals may also prove, on reexamination,
to be more or less identical with the Aryan.
The occult values attached to certain numbers by the Sumerians,
through ideas associated with particular numbers, was the origin
of the mystical use of numbers in the ancient religions of the East
and Greece referred to by Herodotus and other writers, as current
amongst the adepts in the mysteries of the Magians, Pythagoras,
Eleusis, and later amongst the Gnostics, and surviving in some measure
in religion to the present day. Thus "One" as "Unity"
and "First," was secondarily defined by the Sumerians
as "complete" and "perfect," and thus also represented
"God, heaven and earth." When formed by a circle or "cup-mark,"
it especially represented the Sun and Sun-god, who are also represented
by a circle with a central dot in Egyptian hieroglyphs. Different
sizes of circles, and concentric circles, and semicircles or curved
wedges had different numerical and mystical values attached to them
as shown in the accompanying Figure2; and all of these forms and
groups of
FIG. 34.-Circle Numerical Notation in Early Sumerian with values.
--------------------------------------------------------------------------------
1 G.D.B., 197.
2 This is based on researches of Thureau-Dangin. T.R.C., pp. 78
etc.
3 Br., 8631, etc.; as Earth, Br., 8689; as "That One,"
Br., 8765.
4 = 60 X 60.
5 Cp. B.B.W., p. 192, 364. Sara in Sanskrit also = a pool and sea,
and well.
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p.242: PHOENICIAN ORIGIN OF BRITONS & SCOTS
circles are found in the prehistoric "cup-marks" in the
British Isles.
This early method of numerical notation by circles was especially
used by the Sumerians in their religion to designate God, and different
aspects of the godhead and Heaven, Earth and Death, and in the later
polytheistic phase to distinguish a few different divinities, as
we have seen in the sacred seal in Fig. 33. Thus, whilst the single
circle, or numeral for one, was, like the sign of the rayed Sun
itself, used to designate "God" (as First Cause), the
Sun and Sun-god and latterly gods in general and Heaven, the higher
numbers in definite groups of small circles designated different
members of the godhead, &c., as recorded in the bilingual Sumero-Akkadian
glossaries.
With the aid of these circle marks we are able to identify the
Hitto-Sumerian god-names on the seals and tablets with the names
of the leading Aryan gods of classic Greece and Rome, of the Indian
Vedas, of the Gothic Eddas, and of the Ancient Britons, as inscribed
on their pre-Roman coins and monuments, and not infrequently accompanied
in the latter by the same groups of circle marks. In this table,
for convenience of printing, an ordinary O type is used to represent
the perfect circle of the originals.
O = 1 or 10 (A, Ana, As U, Un, etc.).
God1 as Monad, Ana, "The One,"2 Lord, Father-god
I-a (or Bel), or In-duru,3 Sun-god Mas or Mashtu
("Hor-Mazd").4 Earth, Heaven and Sun.
OO = 2 or 20 (Tab, Tap, Dab, Man, Min,5 Nis).
or O Sun-god as "Companion of God," also called
O Buzur,6 Ra7 or Zal8 (= "Sol"), also Nas-atya in Hittite
and Sanskrit. Is dual-or 2-faced-the visible Day Sun and
Night or "returning" Sun,
--------------------------------------------------------------------------------
1 Br., 8688.
2 Br. 8654. 3 See later. 4 See later.
5 Min was possibly used in Britain as synonym, in view of the nursery
counting out rhyme, "Eeny, Meeny, Mainy, Mo," etc.
6 Br. 9944. Buz is described as the "Gid" or Serpent Cad-uceus
holder, which accounts for the 2 serpents figured on rod of Sun-god
and below the Sun on some Sumerian seals and on Egyptian figures
of the Sun and on rod of Mercury.
7 B.B.W., No. 337, 6, 8, 56; and Langdon, J.R.A.S., 1921, 573.
8 Br., 7777.
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p.243: CIRCLE OR CUP-MARK SUMER SCRIPT
and origin of Dioscorides. Frequent on Briton monuments and
coins.1
OOO = 3 or 30 (Es, Ushu)
Moon, Moon-god Sin. Also(?) Death (Bat or Mattu)2 and
Earth (Matu), Sib3 or Batu4 or "Fate" =
The Three Sybils or Fates.
OOOO = 4 or 40 (Gar5 Gadur6, Nin,
Madur).7
or OO Mother Goddess Ga-aa8(=Gaia) or Ma-a9(=Maia,
OO Maya or May) and numerically = "Four"
(quarters), "Totality" and "Multitude."10
OOO = 5 or 50 (Ia, Ninni, Tas-ia).
OO Archangel messenger Ta's-ia,ll Ta's or Tesu(b), "man-god
of
Induru,"12 "Son of the Sun," "Son of Ia"
(Mero-Dach or "Mar-duk," "Illil,"13 Adar").
Also his temple.14
OOO = 6 or 60 (As, Akkad Sissat).
OOO Sea-storm god or spirit, Mer, Muru or Marutu (Akkad Ramman,15
Adad and Sanskrit Maruta).
OOOO = 7 or 70 (Sissu, Imin, Akkad Siba).
OOO "Field of Tas"16
Capital city. (=?Himin or "Heaven" of Goths and "7th
Heaven"?).17
OOOO = 8 or 80 (Ussa).
OOOO "Field of Ts'18 [8 was number of Dionysos].19
OOOOO = 9 or 90 (Ilim).
OOOO "He-Goat."20 God Elim21
(Bel, "En-Sakh" or "En-Lil" or Dara ?)
[9 was number of Prometheus].22
--------------------------------------------------------------------------------
1 Is judge and chief heavenly witness seeing all things; and chief
oracle and oath god.
2 Signs Br., 9971, read Ma-tu preferably to Ba-tu, thus equating
with Akkad Matu, Mutu, "die, death," and Aryan Pali Mato,
Indo-Persian Mat, "Death." This is confirmed by its Akkad
synonym Mutitu = "Condition of Death" (cp. M.D., 619);
and a defaced Sumerian word for "Death" in glossary is
spelt Ma. . (P.S.L., 110), presumably "Matu."
3 Br. 8194; M.D., 1065.
4 Br., 9993 and 8197.
5 Br., 10014 and 11943.
6 Br., 10015.
7 Ibid, 10015, wrongly read "Ea," cp. Br., 5414 and 11319.
8 Ib., 10015 and 5412.
9 Ib., 5414.
10 Br., 10024.
11 Br., 10038, for signs, and Br., 11253, etc., for values.
12 Br., 10038.
13 Br., 10037.
14 T.C.R., 517.
15 Br., 12198.
16 Br., 10050.
17 On Im = "Heaven," cp. Br., 2241. Pleiades are not in
the list.
18 Br., 10053.
19 W. Westcott, Numbers and Occult Power, 83.
20 Br., 8884. M.D., 271; also "Gazelle" and "Chamois"
(S.H.L., 283 and 533).
21 Br., 8883.
22 Westcott, 85.
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p.244: PHOENICIAN ORIGIN OF BRITONS & SCOTS
O = 3600 (Sar, Di)
"Perfect, complete, Goodness." God Ana ("The
One").1 Sun-god Sur (Asur or Bil).2
Highest Judge (Di)3 Heaven, Paradise.4
O [O with inner circle] = 36,000 (Saru, Infinity).
OO = (Ia) God, Ia or Induru (Indara.)5
We thus find that the Father-god. of the Sumerians (and of the Hitto-Phoenicians),
whose earliest-known name, as recorded on the Udug trophy Bowl of
the fourth millennium B.C., is "Zagg" (or Za-ga-ga, which,
with the soft g gives us the original of "Zeus," the Dyaus
and Sakka of the Vedas and Pali, and the "Father Sig"
or Ygg of the Gothic Eddas) is recorded by the single-circle sign
as having the equivalent of Ia or Bel, thus giving us the Aryan
original of "Iah" (or "Jehovah") of the Hebrews,
and the "Father Ju (or Ju-piter)" or Jove of the Romans.
This title of Ia (or "Jove") for the Father-god (Bel),
as represented by the single circle, is defined as meaning "God
of the House of the Waters," which is seen to disclose the
Sumerian source of the conception of Jove as "Jupiter Pluvius"
of the Romans. This special aspect and function of the Father-god
was obviously conditioned by the popular need of the Early Aryans
in their settled agricultural life for timely rain and irrigation,
with water for their flocks and herds, as well as their seafaring
life. We therefore find him often represented in the sacred seals
of the Sumerians and Hittites, from about 4000 B.C. onwards, as
holding the vase or vases of "Life-giving Waters," which
are seen issuing from his vase, and which he as "The Living
God" bestows upon his votaries (see Fig. 35).6
This beautiful conception of the bountiful Father-god by our Early
Aryan ancestors, and authors of the cup-mark inscriptions, at so
very remote a period, which is preserved in their sacred seals as
well as in the contemporary inscribed tablets, renders it desirable
here to draw attention to the vast treasure-house of authentic early
history of our ancestors which is conserved in these sacred seals
of the Sumerians,
--------------------------------------------------------------------------------
1 Br. 8213.
2 Br., 8209 and 8212 and on Bil, see later.
3 Br., 8201.
4 Br., 8219.
5 Br. 8272.
6 See f.n. 2, p. 246.
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p.245: ARYAN FATHER-GOD IN SACRED SEALS
Hittites, Phoenicians, and Kassi and other Babylonians, in order
to understand aright the cup-mark inscriptions and symbols on the
"prehistoric" Briton monuments and Briton coins and the
deity who is therein invoked. Many thousands of the actual original
seals of the Early Aryan kings, high-priests, nobles and officials,
and many of them inscribed, have fortunately been preserved to us
down through the ages. They form a vast picture-gallery of authentic
facts, vividly portraying, not only the religious beliefs and ideals
of our Aryan ancestors, and their conception of God and the Future
FIG. 35.-Father-god Ia (Iahvh or "Jove") or Indara bestowing
the "Life-giving Waters."
From Sumerian seal of King Gudea, about 2450 B.C.
(After Delaporte.1 Enlarged 1 1/2 diameters.)
Note the horned Gothic head-dress and costumes of that period, with
long beard and clean-shaven lips. The Sun, as angel, with his double-headed
Serpent Caduceus, introduces the votaries. The flower-bud on top
of vase is the Sumerian word-sign for "Life."
Life, but also preserve the contemporary portraits of early Aryan
kings, queens, priests and people, the details of their dress and
the high aesthetic feeling and civilization of those early periods.
And the very highly naturalistic art and technique displayed in
the drawing is all the more remarkable when it is remembered that
the drawing is on such a minute scale and delicately engraved on
hard jewel stones.
These seals and their contemporary tablet-records disclose the
important fact that the Aryan Father-god (Bel) was already imagined
in human form, and on the model of a
--------------------------------------------------------------------------------
1 D.C.O.(L).I. By permission of Librairie Hachette; and cp. W.S.C.,
368a and 650.
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p.246: PHOENICIAN ORIGIN OF BRITONS & SCOTS
beneficent earthly king so early as about 4000 B.C. He is of fine
Aryan type (see Figs. 33, 35, etc.), with Gothic horned chaplet,
richly robed, and usually enthroned beside the Sun. This was evidently
also the conception of the Universal God by our Aryan ancestors,
even when the more idealistic of them refrained from making his
graven image, and figured him merely by the simple circle of "Unity"
and "Perfection," as engraved on many Hitto-Sumerian seals
and on the cup-mark inscriptions in prehistoric Britain.
Although calling him "I-a" (or Jove), that same word-sign
was also read by the Sumerians as In-duru, the "Indara"
of the Hittites, the Indra of the Vedas, the "Indri-the-divine"
title of Thor in the Gothic Eddas. And this name of Indara, we shall
find later, is the source of the name and of the supernatural miraculous
part of the Church legend of St. Andrew, the patron saint of the
later Goths, Scyths and Scots.
The dual circles or "cups" for the Sun, connote the ancient
idea that the Sun apparently moved round the earth and returned
East for sunrise under the earth or ocean somehow so as to form
two phases, as the "Day" Sun and the "Night"
(or submarine "returning") Sun- a notion also believed
by the writers of the Hebrew Old Testament.
These dual circles for the Sun, denoting his day and night phases,
seen in Fig. 33, are again seen in the seal of about 2400 B.C. in
Fig. 36, which represents the owner of the votive seal being introduced
by the archangel Tasia1 to the Resurrecting Sun-god (two-headed
as before) emerging on the East (or left hand) from the waters of
the Deep (and behind him the swimming "Fish-god" of the
Deep), wherein the Sun-god's name is written Ra or Zal, inscribed
immediately underneath the two circles.2 These names for him now
disclose the Sumerian source of the Egyptian Ra
--------------------------------------------------------------------------------
1 See later.
2 The other name in panel to left, immediately under the head of
the "Fish-god" of the Deep, reads A-a, and is defined
as "God of the Water Vase of the Uku (? Achaia) people"
(Br. 10692), and appears to represent the Sun-god's father Ia, the
Creator, resurrecting from the Deep, or his "House of the Waters"-the
Spirit of God moving upon the face of the Waters. "Indra loves
the waters" (R.V. 10. 111. 10). "Indra lets loose the
Waters for the benefit of mankind." (R.V. 1. 57. 6 etc., 4.
19. 8 etc.).
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p.247: RESURRECTING SUN AS TWO "CUPS"
and Sanskrit Ra-vi (or "Rover") name for that luminary
and its presiding "deity." Whilst Zal discloses the Sumerian
source of the Gothic, Latin and Old English "Sol."
FIG. 36.-Two-headed Resurrecting Sun-god designated by Two Circles.
From Hitto-Sumer seal of about 2400 B.C.
(After Delaporte.1 Enlarged 2 diameters.)
This dual please of the Sun's apparent progress westwards and back
again eastwards was familiar to the Ancient Britons and Scots, as
seen in the numerous prehistoric rock and other sculptures, and
in Early Briton coins, where the Night or "returning"
Sun is figured as a second disc, joined by bars to the Day Sun (as
the so-called "Spectacles" of Scottish archeologists,
Figs. in next chapter), or as a double Spiral, with the Night Sun
figured as a Spiral in the reversed or "returning" direction
(see Figs. 38 &c.). It is also similarly figured in Hittite
seals and on Phoenician sacred vases from the Levant, Crete and
the AEgean, both as the conjoined double disc (see Fig. 37 &c.),
and as the double Spiral with the second reversed or "returning";
and this latter is sometimes shown in both the Hittite and Ancient
Briton and Scot representations, as entering the Gates of Night
(see Figs. 37 and 38), wherein the gates have the same latticed
pattern, and it is also to be noted that, in these Irish Scot Prehistoric
sculptures, the Sun is represented by two cup-marks, as in the Hitto-Sumerian.
This again evidences
--------------------------------------------------------------------------------
1 D.C.O.(L.) No. 251, pl. 76.
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p.248: PHOENICIAN ORIGIN OF BRITONS & SCOTS
the Hittite origin of the Britons and Scots, and their common symbolism.
FIG. 37.-"Returning" or "Resurrecting" Sun entering
the Gates of Night on Hittite seals.
(After Ward.)1
Note in top Seal the Night Sun as Reversed Spiral, and the Winged
Sun with its "Celtic" Cross, above a pillar of 7 fruits
(= ? 7 days of week or 7 circles of Heaven).
The triad of circles representing both 3 and 30, designates the
Moon, presumably from its three phases of waxing, waning and dark,
and also its lunar month of 30 days; and they also appear to be
defined as "Death" (Bat, i.e., "Fate.") And
the triad means "Fate," named Sib (literally "the
speaker" or sooth-sayer),2 thus disclosing the Sumerian origin
of our word "Sibyl" and of "The Three Fates"
and the "Three Witches" in Macbeth - a vestige of the
matriarchist Cult.3 And the "Seer of the Fates" is called
Bat, thus showing the Sumerian source of our English words "Fate"
and "Fat-al." It also means "Earth." As "Death,"
see Fig. 40.
The four-fold circles designate "Totality" (from the
four quarters ?), also the Mother Goddess, "Ma-a," thus
disclosing the Sumerian source of the Earth Mother's name
--------------------------------------------------------------------------------
1 W.S.C., 863, 1100.
2 Another definition of Sib or Zib is "One who cuts or measures
off Fate" (B.B.W., 191), which thus literally equates with
the functions of the Three Fate Sisters of the classic Greeks, and
discloses their Sumerian origin.
3 Hecate, the queen of Hell, was 3-faced.
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p.249: RESURRECTING SUN TWO CUPS IN IRELAND
as Maia of the Greeks, Mahi and Maya of the Vedas and Indian epics,
and the "goddess Queen May" of the Britons, and the source
of our English "Ma" for "Mother," whilst she
was also called "Ma-dur," now disclosed as the Sumerian
source of our English "Mother." Her name also reads "Ga-a,"
the Sumerian source of her alternative Greek title of "Gaia."
FIG. 38.-"Returning" or "Resurrecting" Sun,
in prehistoric Irish Scot rock graving two cup-marks; as with Reversed
Spiral entering the Gates of Night.
(After Coffey.)1
Note the dual cup-marks in both and that it is the Returning Spiral
on extreme right (or West) which enters the latticed Gates in a,
while in b, the 7 wedges in the opening in the Gates = Heaven, the
direction of Resurrecting Sun.
Compare with Briton Coins in Fig. 44, showing Sun-Horse leaping
over the Gates of Night.
The pentad group of circles designated the archangel of God, Tas-ia,
Tasup of the Hittites and Da up Mikal of the later Phoenicians (who,
we shall find, is the Archangel Michael of the Gentiles). His name
Tasia, we shall find also, occurs freely in the Aryan titles of
archangels in the Gothic Eddas (Thiazi), in the Vedas (Daxa, etc.),
on Greco-Phoenician coins (as Tkz, Dzs, etc.), feminized by the
later polytheistic Greeks into Tyche, and on the coins and monuments
of the Ancient Britons (as Tasc, Tascio, etc.), and also usually
associated in the Briton coins with the pentad group of circle marks,
as we shall see later on.
He is represented sometimes by the pentad of circles (see Fig.
39), but usually in human form (as we shall see), and sometimes
winged (see Fig. 40, etc., and numerous specimens
--------------------------------------------------------------------------------
1 C.N.G., Fig. 24, from tumulus at Tara.
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p.250: PHOENICIAN ORIGIN OF BRITONS & SCOTS
on Phoenician Coins, and on Early Briton monuments and coins, figured
in next chapters).
FIG. 39.-Pentad Circles designate "Tasia" (Archangel)
on Seal of 3rd millennium B.C.
(After Delaporte1)
See description later. Note Cross above vase, horned head-dress,
and Goat and Bull behind god.
FIG. 40.-Archangel Tasia (winged) involved by Mother (4 circles)
for Dead (3 circles).
From Hittite seal amulet of about 2000 B.C. (alter Lajard.)2
Note dead man (? husband) carries Cross above a handled Cross, and
tied to wrist an amulet (picturing this seal?). The Warrior-Angel
has 8-rayed Sun and endless chain of Sun's revolutions at his side.
That his name was spelt "Tas" by the Phoenicians and
Sumerians is evident, amongst other proofs cited later, by the Early
Phoenician seal here figured (Fig. 41). This spells his name "Ta-as,"
in which the Sumerian word-sign of the right hand = Ta, and the
six circles have their ordinary Sumerian phonetic value of As. He
is here accompanied
--------------------------------------------------------------------------------
1 D.C.O.(L.), pl. 125, 1.
2 Lajard, Culte de Mithra, 354, and W.S.C., 873.
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p.251: TAS RESURRECTING SUN-ANGEL IN "CUPS"
as is very usual, by the Sun-bird (Phoenix), Sun-fish, and Goat
(which latter we shall find is a rebus for "Goth") his
votaries.
FIG. 41.-Phoenician Seal reading "Tas" (Archangel).
From grave in Cyprus of about 3rd millennium BC.
(After A. Cesnola.)1
The seven-circle or heptad group designated, as we have seen, "Heaven"
(Imin), and occurs frequently in the Sumerian and Hitto-Phoenician
seals and amulets (see Fig. 42), as well as in the cup-marked inscriptions
in Britain.
FIG. 42.-Heptad Circles for "Heaven" (Imin) on Babylonian
amulet.
(After Delaporte.)2
Note the 8-rayed Sun is swimming eastwards with the Sun-fish (of
7 fins)3 to Heaven (7 circles) above.
The nonad circle group designates the title of the Fathergod Bil
or Indara as the "He-Goat" (Iilim), the totem or mascot
of the Khatti or Getae Goths-the sacred Goat of the Cymri. And the
He-Goat is a frequent associate of Thor or Indri-the-divine in the
Gothic Eddas.
--------------------------------------------------------------------------------
1 Cyprus, pl. 33, 24, and W.S.C., 1189.
2 D.C.O. (L), pl. 91, 1, No. 617, on a sapphire.
3 Cp. S.H.L. 482.
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p.252: PHOENICIAN ORIGIN OF BRITONS & SCOTS
It will also be seen, in scanning the circle key-list in the table,
that the first or single circle, or cup-mark, title for God, Ia
or Jove, or "The One God," has the value A (i.e., the
Greek Alpha): whilst the last title for Him is the large double
O (i.e., the Greek O-mega-a name now seen to be also derived from
the Sumerian Makh, "Great," and surviving in the Scottish
"Muckle" and our English "Much" and "Magnitude,"
etc.). It thus appears that the Early Sumerians and our own "pagan"
Ancient Briton ancestors called the Father-God Ia or Jove by the
very same title as God is called in the Apocalypse, namely "Alpha
and O-mega, the First and the Last." Thus, while finding the
essentially Gentile origin of that title, we also gain its original
inner meaning.
Having thus recovered the keys to the religious and occult values
of the circles or "cup-marks" in Sumerian, we are now
able, through these keys, to identify for the first time with precision
the respective images of God and his angels, or minor divinities,
figured on the sacred seals of the Hitto-Sumerians, as in Fig. 33,
p. 239. In that seal, of which ten other specimens of the same scene
are figured on other seals by Ward,1 it will be noticed that all
of the personages wear the horned head-dress, like the Goths and
Ancient Britons. The Father-God in human form is seated on a throne
under the 8-rayed Sun, below which is a crescent;2 and facing him
below is the hieroglyph of a head, which in Sumerian is the word-sign
for his title of "Creator."3 Next to him, as "Witness,"
stands the official designated by two circles, the Sun-god (see
key-list)-the "all-seeing" Day and Night Sun. He is two-faced,
facing both ways, Janus-like (as in Hittite and in some Briton monuments
and coins) and bears the Caduceus rod (called Gid or "Serpent
rod" in Sumerian, thus disclosing the Sumerian origin of the
name "Caduceus") which is topped by the double Sun-circle
with two subject Serpents of Death and Darkness attached-disclosing
the Sumerian origin of the two Serpents attached to the Sun's
--------------------------------------------------------------------------------
1 W.S.C., 291-300.
2 The crescent is absent in No. 295.
3 Br., 9112-4. That he is Ia or Indara is evidenced by his being
figured in many seals of this scene with the spouting waters, as
in Fig. 35.
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p.253: KEY TO SUMER CUP-MARK SCRIPT
disc in Egyptian. The prisoner as a "Bird-man"-by his
lower parts of the tail and feet of a chicken, and the young puppy
which he holds-is designated by these Sumerian hieroglyphs as "The
Son Adamu (or Adam),"1 who gives his name to this famous Chaldean
epic scene. His accuser, marked by 3 circles, is the Moon-god of
Darkness and Death (see key-list); and the outer official is marked
by a circle with a dot to its left top, which is the Sumerian word-sign
for "A Spirit of Heaven."2
Our key-list to this Circle script of the Sumerians thus discloses
that the scene engraved on this sacred Sumerian seal is the famous
trial scene in the Chaldean epic of "How Adam broke the Wing
of the Stormy South Wind"-an epic of which several copies have
been unearthed in Babylonia in cuneiform tablets.3 This epic relates
that "Adam, the Son of God Ia" was overturned with his
boat in the sea by the stormy South Wind, and that he retaliated
by "breaking the wing" of the stormy South Wind, and was
arraigned before his Father-God for trial for this audacity. It
is, I find, a poetic version of the epoch-making invention of sails
for sea-craft by the early Hittite historical king who is called
in the still extant cuneiform documents of the third millennium
B.C. "Adam(u) the Son of God," and a version of the same
story is preserved in our Gothic Eddas.
This key-list will now, moreover, be found to apply equally well
to the many other Hitto-Babylonian seals4 containing diagnostic
circle-marks for divinities, as well as those in which the circles
represent the divinities without figured representations. It also
explains for the first time the cup-markings on the numerous "whorls"
unearthed at Troy, the old capital of the Hittites, and now discovered
to be amulets; and it explains the corresponding circles on the
ancient Briton coins (as figured later), and the cup-markings of
prehistoric Britain.
The Trojan cup-marks on the amulets (see Fig. 31), now
--------------------------------------------------------------------------------
1 Br., 9075.
2 Ner, Akkad "Arau-Naki," Br., 10149.
3 H. Winckler, Die Thon-tafeln v. El Amarna, 166, a and b, and E.
T. Harper, Beit.z. Assry., 2,418 f.; and partly translated with
text in L. King, First Steps in Assyrian, 215, etc.
4 Figured in W.S.C.
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p.254: PHOENICIAN ORIGIN OF BRITONS & SCOTS
deciphered by means of the hitherto unnoticed Sumerian writing
of about 3000 B.C. associated with them1 confirm and establish the
Sumerian origin of these cup-markings, and extend our knowledge
of their meaning and use. They are found in Troy solely with the
Sun-cult, and associated with the same solar symbols and Crosses
as are the circles on the coins and monuments of the Ancient Britons
(see Figs. later)-who, by their own tradition, came from Troy.
The Sumerian writing on the Trojan amulets is in the archaic script
which is found on the earliest sacred Sumerian seals and tablets
of about 4000-3000 B.C. And it discovers unequivocally that these
cup-marks with their associated True Crosses and Swastikas are Prayers
to the One God for resurrection from the dead, "like the Sun"
in its supposed resurrection from the nether regions of Death and
Darkness. This now explains why in Babylonia sacred seals, in series
with these, were found attached to the wrists of skeletons in tombs,2
and why the seals from Cyprus, which frequently contain these circles,
single and in groups, were found almost exclusively in Phoenician
tombs of the Copper-Bronze Age;3 and why, in Britain, the cup-markings
are mainly found on sepulchral dolmens and on stones in funereal
barrows.
The cups on these Trojan amulets (see Fig. 31, p. 238), and reduced
sometimes to dots on the smaller ones, it will be noticed, are arranged
sometimes single (1 = God, The One), but usually in groups of 2
(= The Sun), 3 (= Earth or Death), 5 (= Archangel Tas or "Teshub
Mikal," who, we shall see, is the Archangel "Michael");
whilst 7 (Heaven) and 4 (Mother, quarters or "multitude")
are also not infrequent. The Crosses figured are in the form of
the True Cross in elongated form (which is seen in a in the Figure
to spring from the rayed Sun) or equal-rayed of St. George's Cross
shape (d and g) or as Swastikas (straight-footed c, e, f, etc.,
or curved-footed a, b). And it is significant that these early
--------------------------------------------------------------------------------
1 In attempts hitherto at deciphering the writing on Trojan seals
and whorls, it has been assumed that the script is a form of Cyprus
writing (Sayce, S.I., 691, etc.), with more or less doubtful alphabet.
But the script on the whorls here figured (a-d, j, k) is unequivocally
Sumerian, as attested by the references to the signs in the Standard
Sumerian of Bruenow and Thureau-Dangin.
2 W.S.C., 4.
3 W.S.C., 346.
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p.255: TROJAN RESURRECTION BY CROSS
Trojan Sumerians prayed to God and to his angel-son Tas or Tasia,
to resurrect them through the "Wood" Cross of which they
figure the effigy on their amulets. And we know, from the old Sumerian
psalms, that the Sumerians credited the Son of the Father-god-("The
Son Tas or Dach" or "Mar-Duk") with resurrecting
them from the dead, as in the following line:-
"The merciful one, who loves to raise the dead to life - Mar-Duk
"1 [Son Tas.]
Let us now read the contracted inscriptions on these Trojan amulets
by the aid of the standard Sumerian script and its therein associated
cup-mark cipher script, and hear the prayers offered by these pious
Early Sumerians, and ancestors of the Britons of Troy, to God, whom
they beg to resurrect them through his "Wood" Cross like
the resurrecting Sun. In these contracted prayers, in which the
intervening verbs and connecting phrases have to be supplied, the
old idea of the moving and returning, or subterranean "resurrecting"
Sun is repeated.
a. "O One and Only God (1 cup), as the returning Sun (Swastika
with two feet reversed) passes through the quarters (4 cups), through
the Earth or Death (3 cups), through the multitude (4 cups) of the
Waters (curved line word-sign for "water"), through the
multitude of the Waters (repeated word-signs with doubled dot),
and resurrects above as the Risen Sun (2 cups above the Waters on
East or left hand), over the Earth (3 cups), so resurrect me by
this Sign of thy Cross of the Sun (Cross springing from rayed Sun)."
b. "O God (1 cup), as the returning Sun (Swastika with reversed
feet) passes through the quarters (4 cups) cutting through (Sumerian
Y-shaped word-sign for 'cut through') to Heaven (7 cups), so resurrect
me, O Ia (Jove or Induru, by word-sign of elongated /)2 by this
sign of thy Cross (Cross sign)."
c. "O perfect God (1 large cup), as the returning Sun (Swastika
with reversed feet), the good and perfect Sun (2 large cups) passes
from (Sumer word-sign for 'from')3 the caverns of the Earth (word-sign)
4, so resurrect me, O Ia, Lord of the Waters (word-sign)."5
--------------------------------------------------------------------------------
1 S.H.L., 99.
2 Br., 10068.
3 Br., 28.
4 Br., 9583-4.
5 Br., 2625.
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p.256: PHOENICIAN ORIGIN OF BRITONS & SCOTS
d. "By thy Wood-bar (ie., Wood Cross by its Sumerian word-sign)1
O God (large cup), through the Waters (by Sumer word-sign) of the
quarters (4 small cups), through Earth or Death (3 cups), O Only
God (linear sign) and thy Archangel Tas (5 cups), resurrect me to
Life (Sumer word-sign for Tree of Life)." 2
e. "As the revolving Sun (Swastika Cross) passes through the
Earth (3 cups), as the revolving Sun (Swastika) passes through the
caverns of the Earth (word-sign), so pass me."
f. "O Archangel Tas (5 dots) of the Sun (2 dots), Lord (1
dot) of the returning Sun (reversed Swastika), as Tas (5 dots) passes
through the quarters (4 dots) to Heaven (7 dots), so pass this man
(word-sign,)3 O Lord (1 dot) Tas (5 dots)."
g, h and i. In similar strain.4
j. "O Infinite God (large circle with dot), the Harvester
(word-sign)5 of Life (word-sign), cut through cut cut (word-signs)
by thy Sun Cross (Cross and 2 dots6) the Earth or Death (3 strokes)
for my resurrection."
k. "O Lord (1 dot) from (word-sign) Mother Earth (4 dots),
this Seer (or Physician) man from the temple (word-sign)7 of the
Sun (2 dots), pass through the Waters (word-signs), resurrect like
the Sun (2 dots) by this Cross (sign of Cross)."
This discovery that these Trojan cup-marked "whorls"
of the Sumerian Trojan ancestors of the Britons of about 3000 B.C.
are solar amulets, inscribed with prayers or Litanies for the Dead,
couched in exalted literary form, and invoking Ia or Jove for resurrection
through the Sign of the Cross, whilst of far-reaching religious
importance in itself, now explains why sacred seals containing such
"cup-markings" were buried with the deceased in Phoenician
tombs, and why the Cup-markings are chiefly found associated with
tombs in prehistoric Britain.
Even still more striking and historically important is the
--------------------------------------------------------------------------------
1 Br., 5701-2.
2 Br., 2322.
3 Br., 6399, and T.R.C., 289.
4 The ladder-like sign is Sumerian word-sign for Tus as "Marduk,"
Br., 10515.
5 Br., 4411, etc., and B.B.W.I., p. 43, and T.R.C., 61. It might
also read "Creator" (Br., 4304, and B.B.W. 170, p. 163).
6 Two dots are shown on the side of the Cross in the side view,
S.I., 1984.
7 By word-signs, Br., 4666, 6399, 7710.
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p.257: PRAYER FOR RESURRECTION BY CROSS
archaic Morite tablet of about 4000 B.C., in mixed Circle and linear
Sumerian script, like the Trojan amulets, in Fig. 43.
FIG. 43.-Muru or "Amorite" archaic tablet of about 4000
B.C. in Circle and Linear Sumerian Script. From Smyrna.
(E. A. Hoffnnan1.)
Note the initial word-sign for "tomb" is the picture of
the ancient barrow of the Indo-Aryans with its finial, called "thupa"
or "tope."
It is said to have been found at the old Hittite sea-port of Smyrna
on the AEgean to the south of Troy, with prehistoric Hittite rock-gravings
and sculptures in its neighbourhood. It contains a beautiful and
pathetic prayer for the resurrecting from the dead into paradise
of a princess and Sun-priestess of the Bel-Fire cult, named Nina,
and who is significantly called therein an "Ari," i.e.,
"Arya-n" and "Muru," i.e., "Mor" or
"Amorite." It invokes the archangel Tas for the aid of
the resuscitating "Underground Sun" and the "Wood"-Cross,
and reads literally as follows:-
"Tomb of the good girl.
Master! Hasten unto the Underground Sun (this) vessel of (thy) assembly!
O Tus-a (Mar-Dach), Tas, all perfect Tas!
"O Caduceus (-holder) of the Sun take up O Lord, all perfect
One,
The princess Nina (by) the Wood Mace (Cross) uplifted (in thy) hand!
--------------------------------------------------------------------------------
1 See Appendix VI for details.
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p.258: PHOENICIAN ORIGIN OF BRITONS & SCOTS
O Tas hasten (thine) ear!
The sick one of Bil's Fire-torch, O all perfect One, O Tas,
The Ari [Aryan] the Muru [Amorite] (take up)!
"Horse(-man) hasten, the faithful one lift up!
Cut, O Shining One, O Tas, the earth from her amidst the mound!
All perfect One Tas!
Caduceus(-holder) of the Sun, All perfect One!
In the house of Tax-the-angel (let her) abide."
And it is significant that a large proportion of the words of this
Morite tablet of about 4000 B.C. are radically identical with those
of modern English, thus the second and third words, "good girl,"
occur literally in the Sumerian as "kud gal" (for further
details see Appendix VI., pp. 411-2).
Turning now to the prehistoric Cup-markings in tht British Isles,
in the attempt to unlock their long-lost meaning and racial authorship
by these keys to the circle-script of the Sumerians, confirmed by
the associated ordinary Sumerian script on the Trojan amulets, we
find that the localities in which these cup-marks occur are precisely
those which we have found associated with the early invading Hitto-Sumerians,
Barats or Brito-Phoenicians. They an found engraved upon some of
the stones of the Stone Circles. but mainly on funereal dolmens
and stones of barrow graves usually in their neighbourhood and on
rocks near Ancient Briton settlements.1 The original and simpler
form of the grouping of the cup-marks is best seen in the stones
unearthed from funereal barrows and stone cist coffins of chieftain;.
which preserve the original group numbers of the cups more clearly
than the exposed standing stones and rocks, which often have had
many straggling groups of cups added by later generations, which
tend to confuse the recognition of the group number of the cups.
And here, it is to be noted that we are dealing solely with the
true "cups" and cup, with the single or double ring, and
not with the many-ringed or multi-concentric circles (confined to
the British Isles and
--------------------------------------------------------------------------------
1 For list of chief site, of cup-marks in British Isles and Scandinavia,
see S.A.S.,14, etc.; and W.P.E., 123-7, 195. Many others have since
been found.
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p.259: BRITON CUP-MARK PRAYERS DECIPHERED
Sweden), known as "Rings," which are clearly later than
the cups, and carved with metal tools, and which appear to be conventional
forms of the solar spiral, now seen to be a symbol of the dual Sun,
as the circling "Day" and returning "Night"
Sun, as we shall see in the next chapter.
These Early Briton cup-markings; as seen in their simpler and original
forms (see Fig. 30, p. 237), are arranged generally in the same
groupings as in the Hitto-Sumerian seals and Trojan amulets. They
arc found to be substantially identical with the Sumerian cup-marked
solar amulets of Early Troy, and thus to be Litanies for the resurrection
of the Dead by the Sun Cross, and couched in almost identical words,
and thus confirming the Trojan origin for the Britons as preserved
in the tradition of the Early British Chronicles.
Reading the prehistoric British cup-markings by these new keys,
we find that the specimens illustrated in the Fig. pray in the same
contracted Hitto-Sumerian and Trojan form, and are addressed to
the same "Solar" God and his archangel Tas, as follows:-
a. "O Archangel Tas (5 cups) of the Sun Cross (the cups are
arranged in form of Cross),1 save me!"
b. "O Archangel Tas of the Sun. Cross (5 cups cross-wise),
as the Setting Sun (2 cups) passes through the under-world region
of Death (3 cups) and resurrects as the Rising Sun (2 cups), so
resurrect me!"
c. "O Thrice Infinite God la (Jove or Indra, 3 large circled
cups), from Death (3 cups), from the Darkness of Death (3 cups with
falling lines)2 unto the Infinite (2 circled cups) O Infinite la
(large double circled cup), deliver me, O God (1 cup)!"
d. "O Infinite Ia (large circled cup), by thy Archangel Tas
(5 cups) pass me through Death (3 cups), the double Death (6 cups),
as the Sun (2 cups) passes to Thee, Ia (large circled cup)."
[The other 3 large circled cups and their associated small cups
on the lower left-hand border have evidently been added at a later
period; but they repeat. the same theme. The solitary cup in
--------------------------------------------------------------------------------
1 This cross, formed also with circles, is figured upon the body
of the Archangel Tag on Phoenician coins; see Figs. later on.
2 The falling lines of these cup-marks resemble those of the Sumerian
word-sign for Darkness; see D.R.C., 262; B.B.W., 389. And the Akkad
name for that sign is Erebu, disclosing source of Greek Erebos,
"Darkness."
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p.260: PHOENICIAN ORIGIN OF BRITONS & SCOTS
the bottom left-hand corner would be the concluding "O God!"
(1 cup)1]
e. This is essentially the same as d, with 2 later additions -
the large circles with associated small cups-and as end word of
the lowermost "Heaven (7 cups) of the Sun (2 cups)."
f. This single line of 6 cups may be an invocation or votive offering
by a sailor prince to the Sea-Storm-wind Spirit Mer or Muru for
his safety or rescue at sea; or his personal name Mer or Muru, which
was a personal clan name of the sea-going Hittites of "The
Western Land of the Setting Sun" or the coastland of Syria-Cilicia-the
"Mor-ites" or "Amor-ites" of the Hebrew Old
Testament.
The belief in a future life of bliss associated with the Sun, entertained
by our "pagan" Briton ancestors, in whose tombs such cup-markings
are found, is evidenced further in the next chapter.
The date and authorship of these cup-markings in Britain are seen
to be presumably the same as for the erection of the Stone Circles.
That is to say, the Cup-markings were evidently engraved by the
earliest wave of pioneer mine-exploiting Phoenician Barat merchants
of the Late Stone and Early Bronze Age from about 2800 B.C. (or
earlier) onwards,2 and many centuries before the arrival of Brutus
and his Trojan Phoenician Barats in the later Bronze Age.
It will thus be seen that my new evidence for the Hitto-Phoenician
origin and solar character of the cup-markings
--------------------------------------------------------------------------------
1 By its ordinary phonetic value it = As.
2 Phoenicia and Asia Minor have not yet been explored for cup-marks,
but similar cup-marks to those of Ancient Britain have been found
in Palestine, which was invariably called by its Babylonian suzerains
"The Land of the Hittites." Dr. Macalister found at Gezer
and neighbourhood numerous cup-markings on rocks monoliths dolmens
and tombs of neolithic age (Bliss and Macalister Excavs. at Gezer,
Figs. 65, 66 and p. 194, etc.), and others were found at Megiddo
by Schumacher. Those figured by Macalister, especially of former
figure, are in large and small cups, and in groups of 1 and 2 chiefly,
also 5, 4 and 3. (See also H. Vincent, Canaan d. l'Exploration Recent.
Paris, 1914, 92, etc., 128, etc., 253.)
In the Phoenician Grave Seals from Cyprus, the Circles are mostly
simple or ringed, and in groups of 2 (The Sun), but other groups
also occur (see C.C. plate 12-14). And it is noteworthy that perforations
(which appear to be deeper "cups" on the Standing Stones
in Cyprus are also found in the Menan Tol in Cornwall and in a number
in Gloucester (W.P.E. 194).
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p.261: BRITISH CUP-MARK SCRIPT DECIPHERED
in Britain and Scandinavia, etc., establishes, from altogether
new and independent data, the truth of the conjecture for a Phoenician
origin of these cup-marks formerly hazarded by Prof. Nilsson of
Sweden, a conjecture which was rejected by contemporary and later
writers for want of any concrete or presumptive evidence in its
support.
Thus we find that the prehistoric Cup-markings in Britain on many
of the Stone Circles and standing stones, dolmens and other tombs
of the Late Stone and Early Bronze Age, and on the rocks in their
neighbourhood are of the same Sun-cult as the Stone Circles, and
presumably made by the erectors of the latter. The Cup-marks form
a cryptic Hitto-Sumerian religious script used as invocations, prayers
and charms. These British Cup-markings, as well as the Circles and
associated pre-Christian Crosses on Ancient Briton coins, are discovered
to be identical with those found on the solar amulets of the Trojans,
accompanied by explanatory archaic Sumerian, now observed and deciphered
for the first time. The god-names, moreover, in these prehistoric
British Cup-markings, and in the ancient Sumerian, as well as the
numeral names, as used by the Sumerians and Hitto-Phoenicians, are
the identical chief god-names and numeral names, as used by the
ancient Aryans, the classic Greeks, Indo-Aryans, Goths and Ancient
Britons and in English.
We have thus gained still further Positive and conclusive Proof
of the Aryan Origin of the Sumerians and of the Hitto-Phoenician
Origin of the Britons and Scots; and further solid evidence connecting
the Early Britons with the Trojans, as recorded in the Early British
Chronicles.
FIG. 43A.-Tascio or Dias horseman and horse of the Sun on Briton
coins of 1st cent. B.C., with Cross and Circle marks.
(After Poste.)
This is the Horse invoked in last stanza of Amorite tablet, pp.
257-8. Note the 5 circles of Tascio, and cp. figs. on pp. xv., 285,
etc.
Chapter XIX
"SUN-WORSHIP" & BEL-FIRE RITES IN EARLY
BRITAIN DERIVED FROM THE PHOENICIANS
Disclosing Phoenician Origin of Solar Emblems on
pre-Christian Monuments in Britain, on pre-Roman
Briton Coins, and of "Deazil" or Sun-wise
direction for Luck, etc., and John-the-Baptist
as Aryan Sun-Fire Priest.
"The Days were ever divine as to the First Aryans." --EMERSON.
{Society and Solitude, 7, 137.}
"We must lay his head to the East!
My father [Cymbeline] hath a reason for it." --Prince Guiderius
in SHAKESPEARE'S Cymbeline.
"O Sun-God thou liftest up thy head to the world, Thou settest
thy ear to (the prayers) of mankind, Thou plantest the foot of mankind."
"In the right hand of the king, the shepherd {Siba, disclosing
Sumerian origin of English word "Shepherd."} of his country,
May the (symbol of the) Sun-God be carried." --Sumerian Psalms.
{S.H.L., 490-491.}
"The able Panch [Phoenic-ians], the Chedi [Ceti or Catti]
are all highly blest, and know the Eternal Religion -- the Eternal
Truths of Religion and Righteousness." --Maha-Barata. {M.B.,
Karma Parva, 45, 14-15, cp. M.B.P., 1, 157.}
THE "Sun-worship" which we have just seen reflected in
the prehistoric Stone Circles and Cup-marked script in Britain,
that are now disclosed to be Phoenician in origin, leads us to discover
still further evidence of the Phoenician origin of the "Sun-worship"
in Ancient Britain, which was formerly widespread over the land.
This former Sun-cult is attested by the turning of the face of
the dead to the East in the Stone and Bronze Age tombs--the memory
of which also in the Iron Age is
262
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p.263: PHOENICIAN SUN-WORSHIP IN BRITON
preserved by Shakespeare in his Cymbeline above cited. It is also
attested by its very numerous sculptures and inscriptions on pre-Christian
monuments in Britain, besides those of the Cup-marked inscriptions,
and of caves and the Newton and other widely diffused sculptured
stones; by the profusion of its symbols and stamped legends on the
pre-Roman coins of Ancient Britain, by the vestiges of Bel and Beltain
rites which still survive in these islands, from St. Michael's Mount
in Cornwall to Shetland, and in the "Deazil" or Sun-wise
direction in masonic and cryptic rites, and in the "lucky way"
of passing wine at table, and in other ways now detailed.
The Early Phoenicians were, as leading Aryans, an intensely religious
people. They made religion the foundation of their state and gloried
in their knowledge of the Higher Religion, as recorded in their
Vedic hymns and in their own epic cited in the heading. And similarly,
even in regard to the later Phoenicians, it is noted:--
"In every city the temple was the chief centre of attraction,
where the piety of the citizens adorned every temple with abundant
and costly offerings." {R.H.P., 320.}
These Early Phoenicians--contrary to the now current notions of
popular writers who have confused the real Phoenicians with the
mixed Semitic and polytheistic people remaining in the later province
of "Phoenicia" after it had been mostly abandoned by the
Phoenicians, properly so-called--were monotheists, or worshippers
of the One God of the Universe, whom they usually symbolized by
his chief visible luminary, the Sun, as we have already seen established
by a mass of concrete evidence.
This important fact, now so generally overlooked by modern writers,
was well expressed by the late Prof. G. Rawlinson in his great work
on the "History of the Phoenicians." He says {Ib., 321-2.}:--
"Originally, when they first occupied their settlements upon
the Mediterranean, or before they moved from their primitive seats
upon the shores of the Persian Gulf, the Phoenicians were Monotheists.
. . . It may be presumed that at this early
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p.264: PHOENICIAN ORIGIN OF BRITONS & SCOTS
stage of the religion there was no idolatry; when One God alone
is acknowledged and recognized, the feeling is naturally that expressed
in the Egyptian hymn of praise: 'He is not graven in marble; He
is not beheld; His abode is not known; there is no building that
can contain Him; unknown is his name in heaven; He doth not manifest
his forms; vain are all representations.' " {Records of the
Past, 4: 109-113.}
It was this pure and lofty Monotheism of the Early Phoenicians,
expressed in their so-called "Sun-worship" or "Bel-worship,"
which they are now found to have cherished down the ages in the
Mediterranean. From it the early Phoenician merchant princes derived
their happy inspiration; they carried it with them as they ploughed
the unknown seas; they invoked it in their hours of danger, and
transplanted it at their various colonies and ports of call; and
they carried it to Early Britain and disembarked and planted it
along with their virile civilization, upon her soil about 2800 B.C.
or earlier.
The early Aryans appear at first to have worshipped the Sun's orb
itself as the visible God. In thus selecting the Sun, it is characteristic
of the scientific mind of these early Aryans that in searching for
a symbol for God they fixed upon that same visible and most glorious
manifestation of his presence that latter-day scientists credit
with having emitted the first vital spark to this planet, and with
being the proximate source and supporter of all Life in this world.
But at an early period, some millenniums before the birth of Abraham,
the Aryans imagined the idea of the One Universal God, as "The
Father-God" behind the Sun, and thereby gave us our modern
idea of God. This is evident in the early Sumerian hymns, and in
the prehistoric Cup-marked prayers in Britain; and it is also thus
expressed in one of the oldest Aryan hymns of the Vedas, in a stanza
which is still repeated every morning by every Brahman in India,
who chants it as a morning prayer at sunrise:
"The Sun's uprising orb floods the air with brightness:
The Sun's Enlivening Lord {Savitri, "The Enlivening or Vivifying
God." Cp. M.V.M., 34.} sends forth all men to labour."
{R.V., 1, 124, 1.}
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p.265: ARYO-PHOENICIAN GOD & AKHEN-ATEN
As "Father-God" and creator and director of the Sun and
the Universe he was usually called, as we have seen, by the Hitto-Sumerians
Induru or "Indara," the Indra of the Eastern Aryans and
"Indri" of the Goths, and to him most of the Sumerian
and Vedic hymns, and the Early Briton votive monuments are addressed.
[Thus as Induru (or "Indara") he is regularly called
by the Sumerians "the Creator;" and so in the Vedas Indra
is invoked as "Creator of the Sun" (3, 49, 4), "who
made the Sun to shine (8, 3, 6) and raised it high in heaven"
(1, 7, 3). He is "Man's sustainer, the bountiful and protector,"
(8, 85, 20), "the most fatherly of fathers" (10, 48, 1),
"aye, our forefather's Friend of old, swift to listen to their
prayers" (6, 21, 8). "There is no comforter but Thee,
O Indra, lover of mankind" (1, 85, 19). Yet so specially was
his bounty associated with the Sun that he still is hailed: "Indra
is the Sun" (10, 89, 2).]
It was presumably the re-importation of this Aryan idea of The
One Father-God symbolized by the Sun, from Syria-Phoenicia into
Egypt, which occurred in or shortly before the reign of the semi-Syrian
Pharaoh Akhen-aten, the father-in-law of Tut-ankh-amen, and whom
we have heard stigmatized so much lately as "the heretic king"
(sic), merely because he introduced into Egypt a purer and more
refined form of Sun-worship over that contaminated with the animal
worship of the ram-headed god Ammon, which predominated there in
his day. The Living God behind the Sun, called by him "The
Living Aten," is usually supposed, materialistically, to designate
the radiant energy of the Sun in sustaining Life by his beams. But
He is referred to as the universal creator, a god of Love and "Father
of the king," and he has "hands," and in his pictorial
representation each of the Sun's beams ends in a helping hand stretched
forth to man. The famous sublime hymn to this "God of the Sun,"
by Aken-aten and recorded in Egyptian writing over three centuries
before David, is generally regarded as the non-Jewish source from
which the Hebrews derived the 104th Psalm. {Prof. Breasted; and
cp. A. Weigall, Life and Times of Akhnaton 134, etc.} Now this priest-king
Akhen-aten was the grandson, son and husband respectively of "Syrian"
or Mitani
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p.266: PHOENICIAN ORIGIN OF BRITONS & SCOTS
princesses--the "Mitani" being a branch of the Hittites
and his "propagation" of Aten-worship began when he was
only 16 years old, two years after his marriage to a "Syrian"
princess, and the Aten symbol was previously used by his mother,
also a Syrian, when she was regent of Egypt. All the circumstances
lead Sir F. Petrie and other authorities to believe that this "Aten"
Sun-worship, as well as Akhenaten's new art, which adorns Tut-ankh-amen's
tomb, was derived from "Syria," {P.H.E., 2, 210-214.}
i.e., Syria-Phoenicia; and that "new" art is seen to be
patently Phoenician.
The later representation of God in human form by the Sumerians
and some of the later Aryans was presumably led down to by their
long habit of invoking him as "Father" and "King,"
and thus conjuring up a mental picture of a father and king in human
form. Such "graven images" we have seen in the Sumerian
seals (Fig. 33, etc.); and amongst some of the later Phoenicians
(see Fig. 1, p. 2), and on Phoenician coins, (Fig. 64, etc.), Babylonian
seals, in Medo-Persian and later Mithra cult (see Fig. 10, p. 46),
and among the classic Greeks and Romans. But the purer "Sun-worshippers"
appear to have religiously abstained from making graven images of
God, as in the Ancient Briton coins and pre-Christian monuments,
as in our Newton Stone; nor is there any reference to such images
in the Gothic Eddas. Thus the purer Sumerians sing in their psalms:
"Of Induru [Ia or "Jove"], can anyone comprehend
thy Form?
Of the Sun-god, can anyone comprehend thy Form?" {S. Langdon,
Sumerian Psalms, 77, where the name is spelt Ea.}
On the other hand, the Phoenicians frequently made statues of Hercules,
who, Herodotus tells us, was merely a canonized human Phoenician
hero, and thus analogous to St. George. They carved the image of
their marine eponymic tutelary Barati or Britannia on their coins
(see Fig. 5, p. 9), and elsewhere, as a protecting angel and not
God. They also carved grotesque little images of misshapen "pygmies,"
which, Herodotus states, they carried on the
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p.267: BIL NAME FOR FATHER GOD IN BRITON
prow of their ships {Herod., 3, 37. H. describes these "pygmies,"
which he calls Pataikoi, as deformed like Vulcan the smith. They
are believed to resemble the misshapen dwarf figurines of "Ptah,
the Smith," common in Egypt.}--these were evidently "gollywog"
mascots, carried perhaps to humour their native crews, who were
probably in part Pictish pygmies. But these are not figured on the
representations of Phoenician ships.
"Bel," or properly "Bil," is the title used
for this "Sun" god in the Newton Stone Phoenician inscription,
in both its versions--in the Ogam the short vowel is not expressed--and
this form B-L (i.e., Bil or Bel) occurs in late Phoenician inscriptions
elsewhere, {B.P.G., 20.} as the title of their Father God. And it
is the title surviving in Britain in connection with the "Bel
Fire" rite at midsummer solstice.
This name Bil or "Bel" is now disclosed to be derived
from the Sumerian (i.e., Early Aryan) word for "Fire, Flame
or Blaze," namely Bil, for which the written word-sign is a
picture of a Fire-producing instrument with tinder sticks. {Br.,
4566, and cp. P.S.L., 58; B.B.W., 2 pp. 99-100. It is also spelt
by an analogous sign which is pictured by a Fire-Torch (cp. B.B.W.,
2, 101).} It is defined with the title of "God," as "God
BIL of the Sun, Darkness and Wisdom"; {Br., 4588.} and the
Sumerian word-sign for the "Sun" itself is defined in
the glosses as meaning "God Bel," i.e., the old Father
God of the Sun-temple at Nippur, the oldest Sun-temple in Babylonia,
and the Bel who in the oldest Sumerian hymns "settled the places
of the Sun and Moon." {S.H.L., 103.}
As this word "Bil," however, is a purely Sumerian (i.e.,
Aryan) word, when the Semites of the Chaldees in Babylonia borrowed
from the Sumerians the idea of this Father-God, and having no name
of their own resembling it with the meaning of "Fire"
or "Flame," they appear to have equated that name to their
Semitic word "Bal" or "Baal" meaning "Lord,
Master or Owner" which they also spelt "Bel" and
"Bilu"; {M.D., 156-158.} but which possesses no suggestion
of Fire, Flame or the Sun, like the original Sumerian or Aryan word.
Yet this Semitic Bel thus derived from the solar Aryan Sumerian
Father-God Bil, is often invested with Fire, as the paramount god
of their Babylonian
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p.268: PHOENICIAN ORIGIN OF BRITONS & SCOTS
pantheon. And it was clearly through this Semitic form of Bil that
the Israelites admittedly appropriated his attributes for their
later tribal God " Jehovah,"
{Thus one of the latest Semitic authorities writes:
"Jahweh [Jehovah] assumes the attributes of the Baals."
(J.R.B., 74). And "The Baals of the Canaanites [i.e., pre-Israelite
people of Phoenicia Palestine] we know were personifications of
the Sun" (Ib. 75).}
who is so often described as encompassed by Fire, and as appearing
in Fire to the Hebrew prophets, and as a Pillar of Fire leading
the Israelites in the desert; and as "a consuming Fire."
{Exodus, 3, 2; 19, 18; Isaiah, 6, 4; Ezek., 1, 4; Deut., 4, 24.}
Now it is of great British and Scandinavian significance that this
word Bil or "Blaze" or "Flame" gives us still
another of those radical words that have occurred incidentally and
disclose the Sumerian origin of a series of words in the English
and kindred modern Aryan languages. It discloses the Sumerian origin
of the Old English "Bale" for Blaze, Flame and Fire, the
Scottish Bail, and the corresponding words in the Norse, Swedish,
etc., as seen in this equation:--
Sumerian Origin of "Bil" or "Bel" Blaze and
Flame Words
in English and N. European Aryan Languages.
Gothic Norse Anglo- Old
Sumer Eddic and Saxon Scot English English
Swede
Bil = Baela = Bal, Blis = Bael = Bail = Bele = Bl-aze
B l Belyse Bele Fl-ash
="Blaze ¬ Blus Fl-ame
"Flame + = " = " = " = " Blase
"Fire" - & pyre. "
F/n on "Gothic Eddic": {V.D., 54, 91.} F/n on "Scot":
{J.S.D., 23.}
F/n on "Bl-aze": {This and the corresponding Scandinavian
forms seem to be a bilingual Sumerian compound Bil-izi--Izi, being
another dialectic name for the word with the same meaning "Fire,"
and appears cognate with Sanskrit Vilas = "Flash" and
the Greek Phalos "bright."}
We now see the significance of the name "St. Blaze" for
the taper-carrying saint introduced into Early Christianity as patron
of the intermediate solar festival of Candlemas Day; and probably
also of the name "Bleezes" or "Blazes" for the
old house on the hillock at the foot of Bennachie,
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p.269: BEL FIRE RITES IN BRITAIN
commanding a view of the Newton Stone site, and possibly the site
of an altar blazing with perpetual fire to Bel, to whom that stone
was dedicated.
The "Bel-Fire" or "Bel-tane" rites and games
which still survive in many parts of the British Isles are generally
recognized to be vestiges of a former widely prevalent worship of
"Bel" in these islands, extending from St. Michael's Mount
in Cornwall to Shetland, which is now seen to have been introduced
by the Phoenicians, and to be a survival of the great solar festival
celebrations at the Summer solstice. The name "Bel-tane"
or "Bel-tine" means literally "Bel's Fire."
{"Bel-tane" or "Bel-tine" is defined by old
Scottish, Irish and Gaelic writers as "Fire of the god Bil
or Bial or Bel." Thus the Irish king Cormac at the beginning
of the tenth century A.D. describes "Bil-tene" as Lucky
Fire, and defines Bil or Bial as "an idol god." (Cormac's
Glossary, ed. Stokes, 19, 38); and Keating states "Bel-tainni
is the same as Beil-teine, that is, teine Bheil or Bel's Fire."
Its second element Tan in Breton and Tane, Tine or Tene, means "Fire"
in Scottish and Irish Scottish with variant Teind or Tynd, "a
spark of Fire " (J.S.D., 38, 564) and Eddic Gothic Tandr, "to
light or kindle Fire," thus showing Gothic origin of English
"Tinder." This Tan or Tene seems to be derived from the
Akkadian Tenu for the Crossed Fire-producing sticks (M.D. 1176)
with meaning also "to grind [firewood]," ib. The Breton
form of the name for Bel-Fire of Tan-Heol is the same Tan (Fire)
transposed + Heol, "the Sun" or Bil.}
The rite of Bel-Fire now surviving in the British Isles is mostly
a mere game performed by boys and young people on Midsummer eve
in the remoter parts of the country. On a moor, a circle is cut
on the turf sufficient to hold the company and a bonfire is lit
inside, and torches are waved round the head (presumably in sunwise
direction, see later) while dancing round the fire; after which
the individuals leap through the flames or glowing embers.
{Such a game was practised in the writer's boyhood in the West
of Scotland. And Mr. S. Laing, the archaeologist, who was born in
1810, writes with reference to these Bel-Fires lighted on the highest
hills of Orkney and Shetland. "As a boy, I have rushed with
my playmates through the smoke of these bonfires without a suspicion
that we were repeating the homage paid to Baal." (Human Origins,
1897, 161.)}
As a serious religious ceremony it was not infrequently practised
until about a generation ago by farmers in various parts of the
country and in Ireland, who on the eve of the Summer solstice passed
themselves, and drove their cattle through
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p.270: PHOENICIAN ORIGIN OF BRITONS & SCOTS
the flames {Cormac in the tenth century describes two fires for
the cattle to pass between.} to bring good luck for the rest of
the year. {Cp. H.F.F., 44, etc.} This clearly shows that it was
essentially a simple rite of ceremonial Purification by Fire and
presumably a rite of initiation into the Solar Religion by "Baptism
with Fire," with the addition of Protection by the Sun as Fire.
The fire employed to ignite the bonfire was doubtless the sacred
Fire produced by friction of two pieces of tinder sticks or "fire-drill,"
as this method of producing sacred fire was employed so late as
1830 in Scotland, and was formerly common in the Hebrides, {Carmichael,
Carmen Gaddica, 2, 340; and Martin, Descript. West. Islands, ed.
1884, 113.} where old customs linger longest.
This appears to be the same rite which is repeatedly referred to
in the Old Testament of the Hebrews as practised by the pre-Israelite
inhabitants of Canaan (i.e., Phoenicia-Palestine), in which children
were passed through fire in consecration to "Moloch"--spelt
Melek in the old Hebrew--a name which is evidently intended for
the "Meleq-art" {This name, spelt M-l-q-r-t, is usually
considered to represent Melek-qart or "King of the City."}
title of Hercules in the later Semitic Phoenician inscriptions,
as the "Baal of Tyre," and other Phoenician cities; and
thus connecting it with the Phoenicians:--
"And they built up the high places of Baal, to cause their
sons and daughters to pass through the fire to Moloch [Melek]."
{Jeremiah, 32, 35, and cp. 2 Kings, 23, 10.}
But it seems that the Semites of Canaan who adopted the externals
of the Sun-cult of their Aryan overlords, had in their inveterate
addiction to bloody matriarchist sacrifices, human and other--practices
also formerly current amongst the Hebrews {W. R. Smith, Relig. of
Semites, 1889; H. L. Strack, The Jew and Human Sacrifice, Lond.,
1909, for sacrifices of first-born, etc.} --sometimes actually burned
their children to death in sacrifice, in their perverted form of
worshipping Bil or Bel. {2 Kings, 17, 31; 21, 6. Ezekiel, 16, 21;
20, 26, etc.} Now this sacrificial perversion of the simple and
innocuous Bel-fire rite appears also to have been prevalent in Britain
to some extent amongst the aboriginal
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p.128: BEL FIRE & MAY DAY IN BRITAIN
Chaldees, who were also, as we have seen, addicted to human sacrifice
in their Lunar cult of matriarchy with its malignant demons, under
their Druid priests. Thus they changed the date of this Bel-Fire
festival from the Midsummer solstice to their own May Day festival
of their Mother-goddess on the First of May, which began their lunar
Vegetation Year. Thus we have the vestiges of this sacrificial so-called
"Beltane" rite surviving in Britain on May Day with the
ceremonial sacrifice of a boy victim by lot.
[This sacrificial May Day "Beltane" rite seems, from
the numerous accounts of its wide prevalence up till a few decades
ago, to have been the more common, as the Aryan element is so relatively
small. After cutting a circle and lighting the bonfire and torches,
a cake is made of oatmeal, eggs and milk and baked in the fire,
and divided up into a portion for each boy, one of the cakes being
daubed black with embers. The pieces are then put into a cap, and
drawn blindfolded, and whoever draws the blackened piece is the
"devoted" person or victim who is to be sacrificed to
obtain good luck for the year. This "devoted" victim is,
of course, nowadays released or acquitted with a penalty, which
is to leap three times through the flames.] {For details and refs.
see H.F.F., 44, etc., 336.} {{See also the film The Wicker Man (British
Lion Film Corp., 1973) with Edward Woodward and Christopher Lee.
– JR, ed.}}
It was possibly, I think, the eating of the body of the human victims
thus sacrificed by the Druid Chaldees on May Day, as a sacrament,
which forms the basis of the historical references by St. Jerome
and others in the early centuries of our era to the prevalence of
cannibalism amongst savage tribes in Britain.
The sacred fire for igniting the fire-offering to Bil or Bel, as
the God of the Sun, was generated by the Early Aryans and Phoenicians
by the laborious friction of two tinder sticks or fire drill, the
oldest method of fire-production. This generation of the sacred
fire by friction of two tinder sticks was also the method employed
in Britain down to the Middle Ages, for preparing the "Perpetual
Fire" in shrines, and for the special "Need-Fires"
in cases of dire need from plague, pestilence, drought or invasion
and also presumably for lighting these Bel-Fires. The repositories
for these
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p.272: PHOENICIAN ORIGIN OF BRITONS & SCOTS
sacred "Perpetual Fires,'' thus generated, still exist in
Britain in some of our churches--in Cornwall, Dorset and York--in
the so-called "Cresset-stones," some of which are placed
in lamp niches furnished with flues, as pointed out by Dr. Baring
Gould, who remarks that in the early centuries of our era, on the
introduction of Christianity, "the Church was converted into
the sacred depository of the Perpetual Fire." {Strange Survivals,
120.} And as showing conclusively that the "Need-Fires"
lit in Bel-Fire fashion by the friction of the two tinder sticks
were pagan, their lighting was expressly forbidden by the Church
in the eighth century; and the Church "New-Fire" was transferred
to Easter Day, to adapt it to the re-arranged Christian dates, and
was obtained by striking flint and steel. "But the people in
their adversity went back to their old time-honoured way of prepaying
their sacred fire by wood friction in the pagan (Bel) fashion."
{Ib., 122.} And it is significant to notice that St. Kentigern or
St. Mungo (about 550 A.D.), the patron saint of Glasgow and bishop
of Strath-Clyde down to the Severn, and whose many churches still
bear his name in Wales and Cornwall, is recorded to have produced
his sacred fire-offering by friction with two sticks. These medieval
British doubtless derived their knowledge of generating this sacred
fire from the ancestral descendants of the Phoenician Part-olon
and Brutus and his predecessor Barats, just as the Phoenicians had
generated their Perpetual Fire in the temple of Hercules at Gades
(Cadiz), the penalty for extinguishing which was death. {C.A.F.,
7.}
The truly solar character of the proper Bel-Fire festival of the
Aryans to whom animal sacrifice was abhorrent, is seen not only
from its date being at the Summer solstice, but also from the use
at that festival of a wheel symbolizing the Sun, which they rolled
about to signify the apparent movement of the Sun, and that the
latter is then occupying its highest point in the zodiac and is
about to descend; and, significantly, this Wheel is also rolled
about at Yuletide, the old pagan Fire-Festival at the shortest day,
i.e., the Winter solstice. {Durandus on Feast of St. John, H.F.F.,
346.}
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p.273: BEL FIRE & JOHN-THE-BAPTIST'S DAY
In the Christian period, this pagan Bel-Fire festival of the Summer
solstice was early adjusted to Christianity by the Roman Church,
for proselytizing purposes, making St. John the Baptist--who, we
shall see, is represented in art as carrying the Fire Cross, whose
priestly father offered simple Fire-incense offerings in the temple,
{Luke, 1, 9.} and who "came to bear witness of The Light"
{John, 1, 7.} --the patron saint of the old pagan Bel-Fire festival
and transferred the Bel-Fire festivities to the eve of St. John's
Day, the 24th of June, when they are still, or were until lately,
celebrated in many parts of England, {Details in H.F.F., 346, etc.}
as well as in Brittany and Spain, {Ib., 348-9.} also former colonies
of the Phoenicians.
This fact of the association of the Bel-Fire rites with John-the-Baptist
suggests that the latter, who bears an Aryan Gentile and non-Hebrew
name, was himself an Aryan Gentile and of the Fire-Cross cult; and
this seems supported by many other facts, presuming Gothic affinity,
which require mention here. His initiatory rite of Baptism is wholly
unknown in Judaism, whereas it is a part of the ancient ritual of
the Sumerian and Aryan Vedic and Eddie Gothic Sun-cult, wherein
Baptism is called by the Goths Skiri (or "The Scouring")
which is radically identical with the name "Sakhar" applied
to it by the Sumerians.
{Sakhar (Br. 5082, and Sakar (Br. 4339). The founder of the 1st
Sumer dynasty about 3100 B.C., who uses the Swastika and figures
himself as a Fire-priest, often records his presentation of a "Font-pan"
or "Font of the Abyss" (Abzu-banda) to different temples
which he erected (Thureau-Dangin Les Inscript. Sumer, 17, etc.)
Sargon I. about 2800 B.C., as high-priest who uses the Swastika,
describes himself as "water-libator" and devotee Nu-iz-sir
(="Nazir") of God--"the Sakhar (or Baptist) Lord"
(C.I.W.A., 3, Vol. 4, No. 7). And John-the-Baptist was also a "Nazir"
or consecrated devotee (Luke i. 15, and cp. Numbers vi, 2 f.).}
And John-the-Baptist is called "Skiri-Jon" by the Christian
Goths of Iceland and Scandinavia; {V.D., 550.} and "Purification
(by Water) Day" was officially called in Scotland, down to
the reign of James VI., "Skiri-Thurisday." {J.S.D., 486.}
Moreover, the father of John-the-Baptist was a Fire-priest,
{He offered simple Fire-incense in the temple "in the course
of Abia" (Luke i, 5.) Ab, the 5th month of the Syrio-Chaldean
calendar, was devoted to the worship of Bel the Fire-god, and was
called by the Sumerians "Month of Bil or Gi-Bil" (?Gabriel).
Br. 4579, 4587; Meissner 3101, or "Month of making Bil-Fire"
(Br. 4621).}
and presumably a Gentile,
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p.274: PHOENICIAN ORIGIN OF BRITONS & SCOTS
and his name "Zacharias," which has no meaning in Hebrew,
is apparently the Sumer title of Sakhar "Baptist," with
the personal affix as or "one," corresponding to the English
"ist."
The presence of Gentile Sun-priests in the temple on Mt. Moriah
at Jerusalem is explained by the fact that, besides the name "Moriah"--which
is recognized as meaning "Mount of the Morias or Amorites"
{Encycl. Biblica., 3200.} --that temple, long before the occupation
of Jerusalem by David and its rebuilding by Solomon, was a famous
ancient Sun-temple of the Hittites or Morites. Ezekiel says, "Jerusalem,
thy father was an Amorite, and thy mother an Hittite." {Ezekiel,
16, 3 and 45.} And Jerusalem, the "IRUSLM" of the Hebrews,
was already "a holy city" under that non-Hebrew name,
and called by its Hittite king about 1375 B.C. (i.e., over three
centuries before the time of David), in his still existing original
official letters, "The city of the Land of Urusalim, the city
of the Temple of the Sun-god Nin-ib-u-su" {Amarna Letters found
in Aken-Aten's archives. AL(W) 183, Berlin No. 106, lines 15, 16.
Text reads: "Al mat U-ru-sa-lim-u ki, al Bid an Nin-Ib-u-su
mu."} --wherein the latter part of the name (Ib-u-su) appears
now to disclose the title of the pre-Israelite inhabitants of Jerusalem,
the "Ibus" of the Old Testament Hebrew, the "Jebus-ites"
of our English translation.
{Similarly, in the other Amarna reference to this temple AL(W)
No. 55 (Brit. Mus. 12) l. 31, the word read "Nin-ib" is
followed by "buz." "Ib" and "Nin-ib"
are defined as the Sun-god Uras (Br. 10480, etc.). "Ib"
also means "enclosure," temple (Br. 10488 and M.D. 1146)
and "seer or priest " (Br. 10482). Ib-u-su thus could
mean "Temple priest of Winged Sun." "Ib-us"
is also defined as Ib + "Thresher-of-Corn" (Br. 10491
and 4713) and the Jebusite king had his threshing floor on Mt. Moriah
(2 Sam. xxiv, 16, etc.).}
This Hittite (or Jebusite) king of Jerusalem, who is regarded as
a kinsman of the Aryan Kassi princes of Babylonia, {Kassi princes
were staying with him and he defended them: AL(W), 180 II. 32, etc.}
bore the Gentile name of Erikhi or Urukhi-ma, {The first element
Eri or Uru is the Sumerian for "man or hero" (Br. 5858)
and thus disclosed as Sumer source of Greek 'Eros, Sanskrit and
Latin Vir, Gothic Ver, Anglo-Saxon Were and English "hero."}
and was obviously a Sun-Fire worshipper. In his official letters
to Aken-Aten, to whom he was at the time tributary, he addressed
that Sun-worshipping Pharaoh, who, it will be
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p.275: JEBUSITE SUN-TEMPLE AT JERUSALEM
remembered, called himself "Son of the Sun," as "My
Sun, the great Bil Fire-Torch." {AL(W) 181, (184, etc.). Berlin
text, l. i, reads Zal-ia gi-Bil ma wherein Zal = Sol or Sun, and
ma = Sumerian source of English "my."}
The Israelitic occupation of the Sun-temple and its court on Mt.
Moriah, from about 1012 B.C. onwards, was evidently only a joint
one, shared with the Jebusites, Hittites and Amorites of Palestine
and their descendants. Shortly before his death about 1015 B.C.,
King David, we are told, purchased from the Jebusite king of Jerusalem,
Araunah (whose name is in series with that of Urukhi and "Uriah
the Hittite"), a site on "the threshing place" of
that king, "where the angel of the Lord was," in order
to build there an altar. {2 Sam. xxiv, 16-24. The Revised Version
translates the text literally as "all this did Araunah the
king give unto the king."} That spot was thus outside the Jebusite
temple itself, as sacrificial altars were in the open air. It is
noteworthy that "the angel of the Lord" was already there
before David obtained a part of the site; for it is significant
that the "Sun-god" Nin-ib is otherwise styled "Tas,"
i.e., the Hitto-Sumerian Archangel of God and the "Tascia"
of the Briton coins and monuments, as we have seen. We thus have
confirmation through the Old Testament tradition of the existence
of this pre-Israelitic temple of the Aryan Archangel of God on Mt.
Moriah, as recorded in the original contemporary letters of its
pre-Israelitic king. And David's great fear of that angel {1 Chron.
xx, 15-30.} is explained by the latter being the Hittite tutelary
of Jerusalem and Palestine which David had invaded.
The temple which Solomon began to build on Mt. Moriah about 1012
B.C., and which was built mainly through the agency of Phoenicians
from Tyre, was presumably merely the rebuilding of the old Hittite
Bil or Bel shrine, and continued to be shared by the Jebusites,
of whom we are informed that "the children of Judah could not
drive them out, but the Jebusites dwell with the children of Judah
at Jerusalem unto this day" {Joshua xv, 63; Judges i, 21.}
--i.e., until the date of compiling the Old Testament, about the
6th century B.C.
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p.276: PHOENICIAN ORIGIN OF BRITONS & SCOTS
The Solomon temple had for its porch the characteristic Phoenician
pillars of the Bel Sun-temple, it was consecrated by "Fire
from Heaven," {2 Chron. vii, 1.} it contained images of the
Sun, {2 Chron. xiv, 5; xxxiv, 4 and 7, Revised Version.} and of
Sun-horses, {2 Kings xxiii, 11.} and it and its court continued
to be used, more or less, for Sun and Bel worship down to the period
of its destruction about 580 B.C.
[Solomon worshipped "Baal" {1 Kings xi, 5.} as well as
Iahvh--and "Baal" is used in the Old Testament occasionally
as a title of Iahvh or Jehovah. {Hosea, ii, 16; Jer. xxxi, xxxii.}
He set in the porch the two colossal pillars of the Phoenician Bel
temples under their Phoenician names, and supposed to represent
the Phoenician deity. {1 Kings vii, 21. These two pillars are described
by Herodotus, ii, 44. They bore the Phoenician names of "Buz-Iakin"
(Boaz-Jachia). Cp. Encycl. Biblica, 4933.} About this time "the
Children of Israel served Baal;" {Judges ii, 11-13.} and fifty
years later a successor, Ahab, "served Baal and worshipped
him," {1 Kings, xvi, 31.} so that there were only "seven
thousand in Israel, all the knees of which have not bowed unto Baal."
{Ib. xix, 18.} Twenty years later Ahaz, with his high-priest Urijah,
placed an altar of Baal of Phoenician pattern in the temple and
erected "Baal altars in every corner of Jerusalem." {2
Chron. xxviii, 24; 2 Kings xvi.} Two centuries later, Manasseh placed
Baal altars and vessels for Baal worship inside the temple; {2 Chron.
xxxiii, 3; 2 Kings xxi, 3; xxiii, 4.} and Bel and Sun-worship still
were practised in the temple and its courts about the time of its
destruction by Nebuchadnezzar, about 580 B.C., as recorded by Ezekiel.]
The Sun-worship in the temple, as described by Ezekiel, is especially
significant. He refers to a non-Judaist image at "the door
of the gate of the inner court where was the seat of the image which
provoketh to jealousy," {Ezek. viii, 3, etc.} and he calls
it by the name used by the later Phoenicians for their image of
Melqart and Resef (Tasia). {C.I.S.T., 88, 2, 3, 7; and 91, 1. This
"Salmu," properly Sumerian "Salam," is especially
applied to Sun-god. M.D., 879.} He further says: "In the inner
court of the Lord's house, at the door of the temple of the Lord,
between the porch and the altar, were about five and twenty men
with their backs to the temple of the Lord and their faces towards
the East, and they worshipped
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p.277: SUN-WORSHIP IN SOLOMON'S TEMPLE
the Sun towards the East." {Ezek. viii, 16.} And here it is
important to note that the sacred place of the Sun-worshippers was
in the court inside the porch, on the flat top of the sacred mount
of their ancestors, and outside the Jewish sanctuary containing
the tabernacle and ark, which for them was defiled by its bloodshed
meat offerings.
Similarly, in the new temple, rebuilt by the Sun-worshipping Cyrus
the Medo-Persian, as "The house of God of Heaven," and
begun about 535 B.C. {Ezra, i, 2, etc.; vi, 4, etc.} --for which
services he was affiliated to Iahvh as "The Messiah" or
"The Lord's anointed" {Isaiah xlv, 1 and cp. xliv, 28.}
--Bel worship appears also to have been practised, more or less.
{Ezra ix, 1 etc., about 450 B.C. Hosea ii, 16, etc., xiv, 3; and
later books Amos to Malachi. Antiochus I. about 250 B.C. set up
an altar to Jupiter (1 Maccab. i, 23, etc., and Josephus Ant. xii,
7, 6).} And significantly in Herod's new temple, which was still
in course of building when Christ began His ministry, {John ii,
20. It was not completed till 62-64 A.D. Encycl. Biblica, 4948.}
there was an outer court inside the walls of the "temple"
enclosure, called "The Gentiles' Court," {Enc. Bib., 4945.}
thus recognizing the right of access for Gentiles (Fire-worshippers?)
to a part of the summit of the sacred mount of their Aryan ancestors.
This Outer Court was presumably the part of the "Temple"
in which the father of John-the-Baptist performed his "course
of Abia," and the part frequented by Christ.
The word "Temple" in our English translation of the Bible
is used in different senses, and for different words. It is used
for the Hebrew words for "Palace," "The House,"
"House of God or of Iahvh," which variously designated
the smallish building in the centre of the great court, enshrining
the ark in a dark chamber, surrounded by cells for offices, the
storage of vessels, furniture and treasures. It was not a place
of worship, in the sense of a meeting-house of worshippers. "The
small size of the Temple proper is accounted for by the fact that
the worshippers remained outside, the priests only went within."
{Cambridge Companion to Bible, 153.} The altars were in the court
in the open air. "In this great or outer court the
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p.278: PHOENICIAN ORIGIN OF BRITONS & SCOTS
prophets generally addressed the people, as also did our Lord on
many occasions; and even this court is termed 'The House of the
Lord,' and is 'The Temple' in the New Testament." {S. Lee,
Hebrew Lexicon, 636, cp. Jer. xxvi, 2 and 2 Kings xi, 13.} It must
certainly have been this outer court of "the temple" which
Christ called "My Father's House," from whence he drove
out "the sheep and the oxen, and he poured out the changer's
money, and overthrew their tables"; {2 John ii, 14-15. The
word used in the Greek text here, translated "temple,"
is 'ieron, i.e., "holy or sacred thing," and is seldom
used for a temple building (cp. Liddell & Scott, 727); whereas
in verses 19-20 the word for "temple" is naos, the classic
word for a temple "building."} for neither religiously
nor physically could these have been within the temple-house proper.
It was "in the presence of all his people in the courts of
the Lord's house" that David paid his vows {Psalms cxvi, 19.}:
"For a day in thy courts is better than a thousand." {Ib.
lxxxiv, 10.} And it is to be noted that the gateway on the N. side--i.e.,
where the non-Judaist Phoenician "image of jealousy" was
formerly located--was called "The Gate of Sparks," and
it had an upper chamber. {Encl. Bibl., 4946, the word is Nisus.}
This was possibly where the father of John-the-Baptist performed
his Fire-offering course in "The month of Making Bel-Fire";
and the simple burning of incense is repeatedly referred to in the
O.T. as the usual form of Baal worship.
The Cross-sceptre or staff traditionally carried by John-the-Baptist
was also an especial emblem of the "Sun-god" Nin-ib of
Jerusalem. As "Son of God" that "Sun-god" is
given in the Sumerian the synonym of "God of the Cross + ,"
{Br., 11096.} wherein that Cross in the form of St. George's Red
Cross is defined as "Wood-Sceptre," also "Fire"
and "Fire-god" under the name of Bar or Mas {Bar = Gi-Bil
or "Great Fire-god " (Meissner, 998); also Baru, a priest
(Meissner, 994), thus defining the Sumerian priest as "the
carrier of the Bar or Wood-Cross."} (i.e., the English "Bar"
and "Mace"). There were thus very real, although forgotten,
historical reasons for the crusaders seeing visions of St. George's
Red Cross upon the battlements of Jerusalem beckoning them on to
rescue this old ancestral Aryan shrine from the Saracens. Indeed,
it now appears as if the numerous
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p.279: JOHN-THE-BAPTIST AN ARYAN FIRE-PRIEST
commands by Christ to his hearers and disciples, each to "take
up his Cross and follow Me,"
{Matt. xvi, 24, etc. The word used here for cross is stauros, usually
employed in classic Greek for a stave, or wooden bolt, cognate with
Gothic stafr or staff, sanskrit stavara, "firm." It seems
cognate with the Akkad word for this + sign Sadadu, defined as "The
Wood of Winged God, the Light Red Cross" (Br. 1800).}
were references to the visible, Fiery Red Cross sceptre-symbol
of the Sun-cult of the One Father-God of the Hittite temple of Jerusalem,
the symbol carried by John-the-Baptist who baptized Christ, and
not an anticipation of the Crucifix. {The same Greek word stauros
is used for the Crucifix in the New Testament.} And Christ baptized
"with Fire." {Matt. iii, 11.}
This now suggests that not only the Cross-carrying John-the-Baptist
and his father, the Fire-priest Zacharias, but also Christ of Galilee
of the Gentiles, were Gentiles of the Aryan religion of the One
and Only Father-God with his symbol of the Sun Cross, and its associated
rite of Baptism, and whose ancient Aryan shrine was at Jerusalem.
This appears to explain the anti-Judaist teaching of Christ and
John the Baptist, and why Christ and the father of John, as well
as his earlier priestly namesake, were slain by the Jewish priests.
{Matt. xxiii, 25; 2 Chron. xxiv, 20; G.L.S., Novr. 148 on Zacharias
and cp. Enc. Bibl., 5373 for refs.} It also seems to explain the
visit of "the wise men from the East" to Jerusalem, at
the Nativity of Our Lord. The persons generally called "wise
men from the East" were, we find, as corrected in the Revised
Version of the New Testament, "Magi," {Matt. ii, 1.} a
term solely used for the priests of the Sun and Fire-cult; and this
name is obviously derived from the Sumerian Mas, as "bearer
of the Mas or + Cross." Moreover, the related words translated
in our English version "from the East" occur in the original
Greek text as "from Anatolia" {'Apo anatolon. Yet anatole,
literally "Rising up," especially of Sun, is used sometimes
poetically for "East."} --Anatolia being the middle part
of Asia Minor, including Cappadocia, the old homeland of the Hittites
and their Sun-cult, and the traditional home of St. George and his
Red Cross.
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p.280: PHOENICIAN ORIGIN OF BRITONS & SCOTS
It is also noteworthy that the traditional place to which the infant
Christ was carried in the Flight to Egypt was the great Temple of
the Sun at Heliopolis, or "The House of the Phoenix"--the
resurrecting Sun-bird of the Phoenicians and the Ancient Egyptians,
to the north of Cairo. {Herodotus ii, 73.} And there, to the present
day, is "The Virgin's Tree" and "The Virgin's Well,"
where, by the tradition of the Copts, one of the oldest sects of
the Early Christians, the Virgin and Child with Joseph rested in
Egypt.
{Baedeker's Lower Egypt, 333; Lunn, Mediterranean, 1896, 251. The
ancient sycamore is about 250 years old, and replaced a former old
sacred tree, and was railed in by the late Empress Eugenie at the
opening of the Suez Canal. The Phoenix Sun-bird was supposed to
appear every morning to the faithful on the top of the sacred Persea
tree there (B.G.E. ii, 97, 371).}
This, again, appears to connect Christ with the Aryan Sun-cult.
Racially, also, we are informed that the Virgin Mary was "the
cousin of Elisabeth, {Luke i, 36.} the mother of John-the-Baptist,"
and that Elisabeth was "of the daughters of Aaron." {Luke
i, 5.} Now "Aaron," latterly used as a generic term for
the priesthood in Jerusalem, is shown by leading biblical authorities
to have been "a name extremely probably absent altogether from
the earliest document of the Hextateuch in its original form, and
apparently introduced by the editor" {Enc. Bibl. 2.} scribes
later. This raises the possibility that the name AHRN, as "Aaron"
is spelt in the old Hebrew, is really derived from the name of "Araunah,"
the Jebusite king and evidently priest-king of the Sun-temple at
Jerusalem; for the Hittite kings were usually priest-kings, and
the title Ibus or "Jebus-ite," we have seen, implied priesthood.
That name, commonly rendered "Araunah," is spelt in the
old Hebrew variously as ARUNH, AURNH, ARNIH, and ARNN. The statement,
therefore, that Elisabeth was "of the daughters of Aaron,"
might mean that she was a descendant of Araunah, the Hittite or
Jebusite priest-king of Jerusalem, and that her cousin Mary, the
mother of Christ, was also in the royal line of descent from the
pre-Israelitic Aryan king of Jerusalem. Such a descent would account
for the repeated references to the
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p.281: MICHAEL'S MOUNT OR CASTLE OF THE SUN
Jewish fears that Christ claimed a temporal kingship as "King
of the Jews" (? Jebus) in Jerusalem.
{The references to Jewish rites of circumcision, etc., in regard
to Christ are not necessarily historical but possibly additions
of later Jewish convert copyists for proselytizing purposes. They
do not appear in Mark; the earliest and most authentic of the gospels.
The Davidic genealogy also, which differs widely in its two versions
in Matthew and Luke, refers only to Joseph, who is represented as
not being the father of Our Lord.}
The location of the holy family in Nazareth of "Galilee of
the Gentiles" is also suggestive of Gentile and Hittite relationship.
Nazareth is near and almost overlooked by the mount, the scene of
"The Sermon on the Mount," which is still called, from
its double peak, "The Horns of the Hittites." Gentilic
Galilee was the scene of most of Christ's preaching. Here he selected
his disciples, most of whom, besides Bartholomew, we shall find
bear Aryan Gentile names, as did John-the-Baptist, and his father
Zacharias, the Bel-Fire priest.
Resuming now our survey of the Bel-Fire rites in ancient Britain,
we find that one of the earliest or earliest of all centres in Britain
for these ancient Bel-Fire rites was at the ancient Phoenician tin-port
itself in Cornwall, or "Belerium," as the Romans called
it. That tin-port, St. Michael's Mount, rising as a spiry islet,
and natural temple, off Marasion with its Stone Circle, and connected
with that town at low tide, was formerly called "Din-Sol"
or "Castle of the Sun."
{It is called "Din Sol" in the Book of Landaff (C.B.,
1, 4; and L.H.P., 91). Din is Cornish for the Cymric and Scottish
Dun, "a fort or town" (as in "Dun-Barton"),
and is the Gothic Eddic Tun, "an enclosure or dwelling,"
and thus the Gothic source of the English "Town," from
Sumer Du (Du-na) "dwelling, mound" (Br. 9579, 9591). Sol
is the Cornish and Gothic Eddic for "Sun" (also in Latin),
which is now disclosed to be derived from the Sumerian Zal, "The
Sun."}
Its old sacred character is also reflected in its Roman title of
"Forum Jovis" or "Market of Jove," as Bel we
have seen was Ia or "Jahveh," and he was usually called
"Jove" (or Jupiter) by the Romans in their eastern provinces
and elsewhere, where the Bel cult was prevalent; and the thunderbolts
which they put in the hands of Jove were of crackling tin, possibly
with reference to that Phoenician metal. The Fire festivals surviving,
or till recently surviving here and in Cornwall generally, are held
on the eve of St. John the Baptist's Day, and are significantly
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p.282: PHOENICIAN ORIGIN OF BRITONS & SCOTS
associated especially with the tin mines worked by the ancient
Phoenicians.
["The boundary of each tin mine in Cornwall is marked by a
long pole with a bush on the top of it. These on St. John's Day
are crowned with flowers. It is usual at Penzance to light fires
on this occasion and dance and sing around them. {H.F.F., 347.}
"Still to this age the hills around Mount's Bay are lighted
at Midsummer eve with the bonfire, and still the descendants of
the old Dunmonii wave the torch around their heads after the old,
old rite." {L.H.P., 15.} And similarly in Devon, etc., etc.
{H.F.F., 44, etc., 347, etc.}]
The Stone Circles, which we have seen to be early Phoenician, also
appear to have been especial sites of these Bel-Fire rites, and
for the production of the sacred Fire. {For Circles at Stennis,
Merry Maidens, etc., L.S., 191, etc.; and D. MacRitchie, Testimony
of Tradition.} And we have seen that these rites were latterly held
within a circle cut on the turf, which suggests that the Stone Circles
were thus used as Sun temples. And we have found that the "Cup-mark"
inscriptions on circles and their neighbourhood are prayers of the
Sun-cult.
Altogether, the Phoenician origin and introduction of the Bel-Fire
rites into Britain, as part of the old "Sun-worship,"
thus appears to be clearly established.
The Sun-wise direction of walking around a sacred or venerated
person or object in the direction of the hands of a clock or watch,
in the direction of the Sun's apparent movement in northern latitudes,
from east to west, is admittedly part of the "Sun-worship"
ritual. It is inculcated in the old Aryan Vedic hymns and epics
for respect and good luck and is called "The Right Way"
or "Right-handed Way" (pra-) Daxina, the "Deasil"
or "Right-hand Way" {Or Dessil, in Gaelic Deesoil, Deisheal,
J.S.D., 150. The root of these words is Da, "the right hand"
in Sumerian.} of the Scots, who call the opposite direction "Withersins"
or "Contrary to the Sun," which is considered unlucky.
This sun-wise direction is that in which the votaries are usually
figured walking on the old Sumerian sacred seals in approaching
the enthroned "Sun-god"; and it is the direction in which
all Indo-Aryan votaries approached and passed
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p.283: SUN-WISE DIRECTION IN EARLY BRITAIN
Buddha, and in which Buddhists and Hindus still pass their sacred
monuments, as opposed to the disrespectful and unlucky way of the
devil-worshippers in the contrary direction. This Sun-wise direction
and its solar meaning as "The Right Way" were commonly
practised and well-recognized formerly in England, as evidenced
by Spenser in his Faery Queen, when he makes the false Duessa in
her enmity to the Red Cross Knight and Fairy Queen emphasize her
curse by walking round in the opposite direction:--
"That say'd, her round about she from her turn'd,
She turn'd her contrary to the Sunne,
Thrice she her turn'd contrary, and return'd,
All contrary: for she the Right did shunne."
It is still practised in Britain in masonic ritual and by superstitious
country folk in walking round sacred stones and sacred walls supposed
to possess lucky or curative magical virtues. It is the "lucky
way" of passing wine at table. And it is the direction adopted
by the Sumerians and all Aryans and Aryanized people for their writing,
as opposed to the Semitic or Lunar style, in the reversed or retrograde
left-handed direction.
This Sun-wise or "Right Way" was the direction in which
the Fire was carried and the circumambulation made in the Bel-Fire
ceremonies.
[Thus, in recording the practice of this "Dessil" in
the Hebrides, Martin states "there was an antient custom to
make a fiery circle about the houses, corn, cattle, etc., belonging
to each particular family. A man carried fire in his right hand,
and went round, and it was called Dessil from the right hand, which
is called Dess." And he adds that Dessil is "proceeding
sun-ways from East to West." {H.F.F., 175.}]
Solar symbols in Ancient Britain are also especially profuse and
widespread on the pre-Roman Briton coins, pre-Christian monuments
and caves, although they have not hitherto been recognized as of
solar import. On Early Briton coins the very numerous circles (often
arranged in
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p.284: PHOENICIAN ORIGIN OF BRITONS & SCOTS
groups like cup-marks) sometimes concentric and rayed, along with
wheels and crosses, spirals, single-horse sometimes with horseman,
hawk or eagle, goose, winged disc, etc. (see Fig. 44), now disclosed
to be purely solar symbols, have not hitherto been recognized as
such, but are described by numismatists merely as "ring ornaments,
annules, pellets or rosettes of pellets" and the rayed discs
as "stars," and regarded apparently as being merely decorative
devices, and without symbolic meaning. {E.B.C., 46 and 58, etc.,
passim; and numismatic works generally.} And the horse and horseman
type, although invariably represented single, and not in competition
nor with chariots, are fancied to be horse and chariot racing in
Olympian games borrowed from Macedonian coinage, notwithstanding
that the latter is devoid of the Briton associated solar symbols.
The circle symbol for the Sun's disc was early used by the Sumerians,
as we have seen, in their cup-mark script, and it is one of the
common ways of representing the Sun in the Sumerian and Hitto-Phoenician
seals. In these seals the Sun is also represented by the dual and
concentric circle, rayed circle, petalled and rosetted circles,
spirals and swastikas, precisely as we find it figured in all these
conventional ways in the Early British coins. {See Sumerian and
Hitto-Phoenician originals in D.C.O.; W.S.C., etc.}
The equivalence and interchange of these various conventional ways
of representing the Sun are well seen in the series of Briton coins
here figured (Fig. 44).
It will be noticed that the Sun above the Sun-horse is figured
as a simple disc or the dual Sun-disc (corresponding to "cups")
in b, rayed in a, rosetted as circles around a central one in c,
as a wheel with 2 concentric circles and spirals in d, as circled
disc with reversed or returning swastika feet and concentric circle
with spirals in e, and as Sun-hawk with the dual Sun-disc in f.
In g and i the upper Sun symbol is 8-petalled, rayed, and the horse
tied to one of the Sun-discs and in i the horse is reversed with
the "returning' Sun; whilst in h the single Sun-disc is borne
by the Sun Eagle or Hawk with head duplicated to picture the "returning"
Sun. In c, moreover, is seen the legend Aesv,
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p.285: SUN SYMBOLS ON EARLY BRITON COINS
spelt in other mintages Asvp, etc. {Asvp, Eciv, Eisw, see E.B.C.,
385-6, 389, 410, and C.B.G., 1, lxxxix.} which significantly is
the Vedic Sanskrit name for the Sun-horse, now found to be derived
from the Sumerian word for "horse." {Sumerian Ansu (or
AS ?), "a horse," Akkad Sisu, Br., 4986, and Pinches Signatures,
5, col. 3, where it means "ass."} No more
FIG. 44.--Sun Symbols: Discs, Horse, Hawk, etc., on Early Briton
Coins.
(After Evans) {E.B.C., Plates: a, Pl. 411; b, 5, 14; c, 15, 8;
d, 14, 3; e, 14, 1; f, 14, 6; g, E., 2; h-i, E., 4.}
Note varied forms of Sun's Disc above horse, as circle, rayed,
wheel, spiral, swastika, winged Disc. Also Cross in a, Horse tied
to Sun in g and i and the legend Aesv, the Vedic name for Sun-Horse.
And in a the Sun-horse leaps over the Gate of Sunset, as in Hittite
Seals, see Fig. 37.
complete evidence, therefore, could be forthcoming for the solar
character and Hitto-Sumerian origin of these emblems
--------------------------------------------------------------------------------
p.286: PHOENICIAN ORIGIN OF BRITONS & SCOTS
on the Ancient Briton coins. The interchangeability of the Sun's
vehicle seen in the British coins, etc., as Horse (Asvin), Deer
(or Goat), Goose, and Hawk or Falcon is voiced in the Vedas, and
often in dual form:--
"O Asvin (Horse) like a pair of Deer
Fly hither like Geese unto the mead we offer . . .
With the fleetness of the Falcon." --R.V. 5, 78, 2-4.
The Deer, Goat and Goose, symbols associated with the Sun by Hitto-Sumerians
and Phoenicians, and on Briton coins, etc., are seen in next chapter.
This solar character of these devices on the Early Briton coins
is still further seen in the specimens in Fig. 67. p. 349. The Sun
is borne on the shoulders of the Eagle or Hawk, which in the third
transfixes with its claws the Serpent of the Waters or Death. In
the second the winged horse is tied to the Sun and is passing over
the 3 "cup-marks" of "Earth" (or Death). And
on its obverse is the legend Tascia, the name of the Hitto-Sumerian
archangel of the Sun, as we found in the cup-mark inscriptions in
Britain and in the Hitto-Sumerian seals and amulets from Troy; and
in the name of the Sun-temple in Jerusalem. It is a very common
name on the Briton coins, as we shall see. This name "Tascia"
thus connects the Briton coins and Cup-marks directly with the Hitto-Sumerian
seals and the amulets of Troy.
The Sun-Horse, figured so freely on the Briton coins, does not
appear on Early Sumerian or Hittite seals, where its place is taken
by the Sun-Hawk or Eagle. But it appears later and on Phoenician
coins {For the galloping horse on Phoenician coins of Carthage and
Sicily, sometimes with Angel and Ear of Barley, see Duruy, Hist.
Romaine, 1, 142, etc., and P.A.P., 1, 374.} and on the Greco-Phoenician
coins of Cilicia from about 500 B.C. (see Figs. later), and on archaic
seals from Hittite Cappadocia. {C.M.C., Figs. 141, 148.} This horse
is presumably the basis of Thor's horse (or Odinn's) of the Goths
and Ancient Britons-on which Father Thor himself as Jupiter Tonans,
The Thunderer, with his bolts, latterly rode, and he is so figured
riding on early Briton monuments.
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p.287: SUN HORSE & SPIRALS IN EARLY BRITAIN
The traditional worship of "Odinn's horses" still persists
in some parts of England--for example in Sussex, where I observed
bunches of corn tied up to the gables of several old timbered cottages
and steadings, and was told that it was to feed "Odinn's horses"
as a propitiation against lightning bolts. Offerings of grain to
Indra's Sun-horses are repeatedly mentioned in the Vedic hymns;
and the horses are invoked also in prayers as the vehicle for Indra's
visitations:--
"They who for Indra, picture his horses in their mind,
And harness them to their prayers,
Attain by such (pious) deeds an (acceptable) offering." --R.V.,
1, 20, 2.
The Sun-horse of the Ancient Britons is also the source of the
modern superstition regarding the good luck of finding a horse-shoe
pointing towards you--on the notion that it might have been dropped
by Odinn's horse.
The Spirals also, which are found on British coins (as in Fig.
44, etc.), on Bronze Age work and on prehistoric monuments and rocks
in Britain, and usually in series of twos, are already found in
Sumerian, Hittite and Phoenician Seals, and as a decorative device
on vases, etc., in old Phoenician settlements in Cyprus and Crete
and along the Mediterranean. Yet the meaning of this spiral does
not appear to have been hitherto elicited. It is now seen by our
new evidence to represent the dual phases of the Sun of the Sumerians.
The right-handed or westward moving spiral represented the Day Sun,
and the left-handed or eastward moving spiral represented the "returning"
Sun at Night--as we have already seen illustrated through the Sumerian
cup-marks, with standard Sumerian script and on the amulets of Troy.
The concentric "Rings," which have usually a radial "gutter,"
and are often arranged in twos and sometimes threes, now appear
to be merely an easy way, by means of the "gutter," of
giving the effect of a spiral.
And so widespread was "Sun-worship" formerly in Ancient
Britain, and so famous in antiquity were the
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p.288: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Ancient Britons as "Sun-worshippers," that Pliny remarks
that the Ancient Persians, who are generally regarded as the pre-eminent
Sun-worshippers of the Old World, actually seemed to have derived
their rites from Britain. {Nat. Hist., 30.}
These further facts in regard to the source and prevalence of "Sun-worship"
and Bel-Fire rites in the religion of the One God in Early Britain
furnish additional proof that these elements of the Higher Civilization
and Religion and their names were introduced into the British Isles
by the Aryan Barat Catti, or Brito-Phoenicians.
FIG. 44A.--St. John-the-Baptist with his Cross-sceptre or Sun-mace.
(After Murillo.)
Chapter XX
SUN CROSS OF HITTO-PHOENICIANS IS ORIGIN OF PRE-CHRISTIAN CROSS
ON BRITON COINS AND MONUMENTS AND OF THE "CELTIC" AND
"TRUE" CROSS IN CHRISTIANITY
Disclosing Catti, "Hitt-ite" or Gothic Origin of "Celtic"
or Runic Cross, Fiery Cross, Red Cross of St. George,
Swastika and "Spectacles," Crosses on Early
Briton Coins, etc.; introduction of True
Cross into Christianity by the Goths;
and ancient "Brito-Gothic"
Hymns to the Sun.
"Through storm and fire and gloom.
I see it stand,
Firm, broad and tall,
The Celtic Cross that marks our Fatherland,
Amid them all!
Druids and Danes and Saxons vainly rage
Around its base,
It standeth shock on shock, and age on age,
Star of our scatter'd race!"
{T. Darcy McGee in Lyra Celtica, ed. E. A. Sharpe, 366.}
STILL further striking new evidence of the Phoenician origin of
the Britons and Scots, properly so-called, and of their Civilization
and pre-Christian Religion of the Cross, and of its effect upon
the British form of Christianity is now discovered through the Sun
Cross on the Phoenician monument at Newton, and on so many of the
other pre-Christian monuments in Britain, and on the Early Briton
pre-Roman Catti Coins, and in the Runic or so-called "Celtic"
Cross, the Fiery Cross, the Red Cross of St. George,
289
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p.290: PHOENICIAN ORIGIN OF BRITONS & SCOTS
the crosses of the Union Jack and associated Crosses on the Scandinavian
ensigns.
The name "Cross" is now discovered to be derived from
the Sumerian (i.e. Early Phoenician) word Garza, which is defined
as "Sceptre or Staff of the Sun-God," and also "Sceptre
of the King." {Br. 5644 and 5647.} And its word-sign is pictured
by the two-barred Cross, or battle-axe (Khat the root of Khat-ti
or Hittite, see Fig. 46 b) springing from the rayed Sun (Fig. 46
g'). In its simpler form it is the Cross of the Trojan amulets (Fig.
31 a, p. 238, and Fig. 46 h & t); and it survives to the present
day in practically its original form in the "Mound" symbol
of sovereignty (Fig. 47 H) borne in the hand of kings in the modern
Aryanized world.
The Sun Cross, engraved by our Phoenician Cassi, king of the Scots,
on his votive pillar at Newton to the Sun-god Bil, and engraved
on many other pre-Christian monuments (see Fig. 47), and stamped
upon many Early Briton coins (Fig. 3, etc.), now supplies us for
the first time with the key to the manner in which the True Cross
or "Fiery Cross" emblem of Universal Victory of the Sun-God
Bil, which is figured so freely upon Hittite and Sumerian sacred
seals from the fourth millennium B.C. onwards, was substituted in
Christianity by the Goths for the Crucifix of Christ--which Crucifix
was of quite a different shape from the True Cross or Sun Cross,
now used in modern Christianity.
The earliest form of the True Cross or Sun Cross was, I find, the
shape +,
{This is given as the first sign in the Ogam inscription on the
Newton Stone, as transcribed by Mr. Brash (B.O.I., 361); and a personal
examination of the stone supports the view that it was not merely
a vertical stroke but bore a horizontal "stem" line, though
the latter is now somewhat scaled off. In any case the long single-stroke
Ogam sign is represented as + in the Ogam alphabet; and see Fig.
46 a.}
wherein the arms are of equal length--the so-called "Greek
Cross" and "Red Cross of St. George," and "The
Short Cross" of numismatists. It occurs in this form as the
symbol for the Sun and its God in the sacred seals of the Hitto-Sumerians
from the fifth
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p.291: ORIGIN OF CROSS AS DEVINE SYMBOL
millennium B.C. downwards; {See illustrations in W.S.C., W.S.M.
and H.H.S.} and it thus becomes evident why it is called "The
Red Cross of St. George of Cappadocia," as it was "The
Fire Cross" of the Hittites, whose chief centre was Cappadocia.
It was very freely used also, as we have seen (Fig. 12, p. 49 and
Fig. 46), by the Aryan "Cassi" Dynasty of Babylonia from
about 1800 to 1100 B.C., decorated by borderlines as their emblem
for the Sun and its God. It was ordinarily called "The Wooden
Bar or "Mas," that is, literally, in English, "The
Bar or Mace (in sense of a sceptre)," and thus discloses incidentally
the Sumerian origin of those two English words; and it is figured
as a sceptre in the hand of the Sun God in early Sumerian sacred
seals. It was also called Pir with meaning of "Fire,"
{Br. 1724.} thus disclosing the Sumerian origin of our English words
"Fire" and "Pyre," Gothic, Scandinavian, Anglo-Saxon,
and Old English Fyr "Fire" and the Greek "Pyr."
This form of the True Cross, which occurs on so many pre-Christian
monuments in Britain, {See numerous examples figured in S.S.S. for
Scotland and W.L.W. for Wales. There is no corresponding work for
England.} is called by modern ecclesiastic writers "The Greek
Cross," merely because it was adopted by the Greek Christian
Church about the fifth century A.D. as the form of the Christian
emblem for their converts in the old Gothic region of Byzantium,
who had been using this Gothic Cross as their sacred emblem from
time immemorial. And it is noteworthy that the Greek Church, as
well as the crusaders later, continued to use this cross in its
old original Catti or Gothic sense, as a simple symbol of Divine
Victory and not as a crucifix, never representing any body thereon;
but, on the contrary, they usually colour it red, its original colour,
as the red or fiery Cross of Fire.
The origin of this earliest form of the True Cross, I find, was
the crossing of the twin tinder sticks used for producing by their
friction the sacred fire, symbolizing the Sun's Fire. And this same
process, which is still used for fire-production by primitive tribes
in India, America, etc., at the present
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p.292: PHOENICIAN ORIGIN OF BRITONS & SCOTS
day (see Fig. 45), was in use in Early Britain down to the Middle
Ages in the hands of St. Kentigern and others, as we have seen,
for generating the sacred fire. The Vedic hymns of the ancient Indo-Aryans
contain numerous references and directions for the production of
the Sacred Fire in this way; and significantly it is the Barats
who are chiefly referred to as Producing the Sacred Fire with twin
fire-sticks, and especially their "Able Panch" or Phoenician
clan of Priest-kings,
[Thus: "The Barats--Srava the divine (and) Vata the divine--
Have dextrously rubbed to Life effectual Fire:
O God of Fire, look forth with brimming riches,
Bear us each day our daily bread!"] {R.V., 3, 23, 2.}
and it is these twin fire-sticks which, we have seen, were mystically
used to form the sacred Ogam script of the Irish Scots and of the
Newton Stone (Fig. 7, p. 30).
FIG. 45.--Twin Fire-sticks crossed in Fire-production,
as used in modern India.
(After Hough).
{W. Hough, Methods of Fire-making. Rept. U.S. Nat. Museum, Boston,
1890-95.}
Note the sticks are bamboo. The lower section shows how the heat
of
the sawing ignites the falling sawdust as tinder.
The Cross was thus freely used as the symbol of Divine Victory
of the Sun on the earliest Sumerian (or Early Aryan) sacred seals
from about 4000 B.C., and continued so to be used by the Hittites,
Phoenicians, Kassis, Trojans, Goths and Ancient Britons, and worn
as an amulet down through the ages into the Christian period. It
was figured both in its simple form, and also decorated and ornamented
in various
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p.293: FORMS OF CROSS, HITTO-SUMER & BRITON
ways like a jewel, as seen in the accompanying Figs. 46 and 47.
The former Fig. gives the forms of the Cross as found on Sumerian,
Hittite, Phoenician, Kassi and Trojan seals, inscriptions, vases
and amulets; whilst Fig. 47 shows the identical Hitto-Sumerian and
Phoenician conventional variations in the form of the Cross as found
on the Prehistoric and pre-Christian monuments and Pre-Roman coins
of Ancient Britain.
This simple equilateral form of the Sun Cross of Divine Victory,
was sometimes ornamented by the Catti (or Hittites) and Sumerians
by doubling its borders, so as to superimpose one or more crosses
inside each other, as in the "Cassi" Cross (see Figs.
12, 46), and by decorating it with jewels or fruits (Fig. 46) and
by broadening its free ends to form what is now called "The
Maltese" Cross, which is found on the ancient Sumerian sacred
seals and as amulets on the necklaces of the priest-kings in Babylonia,
etc. (Fig. 46, e, E). {Bonomi, Nineveh, 333, etc. See W.S.C. for
numerous other examples.} And it is a variety of this amulet or
necklace form, with a handle at the top, or pierced with a hole
above for stringing on a necklace or rosary, which has hitherto
been called "The Phoenician" or "Egyptian" or
Crux ansata, or "Key of Life-to-come" (Fig. z', S); whilst
the other forms of crosses of the St. George type, though found
on the same old Phoenician sites have been arbitrarily deemed non-Phoenician.
But this so-called "Phoenician" or "Egyptian"
Cross is not uncommonly figured on Hittite sacred seals as a symbol
of the Sun-god, {Fig. 40, p. 250. W.S.C., 808-9, etc., etc.} the
reason being that the Phoenicians, as we have so repeatedly seen,
were also Khatti, Catti, "Hatti" or "Hitt-ites"
themselves.
Another common form of this simple Sun Cross is the Swastika, which
we have, carved, in the centre of the Phoenician votive pillar to
Bel at Newton. This is formed from the simple "St. George's
Cross" by adding to its free ends a bent foot, pointing in
the direction of the Sun's apparent movement across the heavens,
i.e., towards the right hand and thus forming the "Swastika"
or what I call
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[NOTE: The page order of the following four pages has been altered
to keep the footnotes close to the corresponding figures. – ed.]
p.294: PHOENICIAN ORIGIN OF BRITONS & SCOTS
FIG. 46.-Sun Crosses, Hitto-Sumerian, Phoenician, Kassi and Trojan,
plain, rayed, and decorated on seals, amulets, etc., 4000-1000 B.C.
NOTE.-Compare with Ancient Briton forms in Fig. 47; and note, re
"Celtic" Cross, numbers i1, k to n and r1 to u and z.
Detailed references in footnote 1 on p. 296.
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p.296: PHOENICIAN ORIGIN OF BRITONS & SCOTS
{References to Hitto-Sumerian Crosses in Fig. 46. Abbreviations:
C=C.M.C.; Co=C.S.H.; D=D.C.O.; H=H.H.S.; S=S.I.; W=W.S.C.; WM=W.S.M.
a Sumer sign for Sun-god Bil (Br., 1802, 1778) or Fire-god with
word-value Bar, also Pir or "Fire" (Br., 1724) and defined
as "flame, fire, wood, twin" (Br., 1810, 1756, 1811, and
B.B.W., pp. 41-3), i.e., Twin fire-sticks. On seals W, 14, 539,
etc., D(L), Pl. 41, 5 and 8; D(B) 24, 68, etc.
a' Oriented or X Cross, W, 368, 488, etc.; D(L), Pl. 13, 18; 24,
15, 58, 26, etc.; Co, 223-6, etc. a2 Other form of same W, 488.
b Sumer sign for "Sceptre" also = "Shining and Sun-god
of Street" (Br., 5573, 5617 and B.B.W., p. 131, No. 48). On
seals W, 215, 1205. b' Same oriented W, 490, and a three-barred
W, 273. c-d, Fruit Crosses (Gurin), Br., 5903-5; W. 455, etc. d',
W, 24.
e W, 700, 755, 1071, etc.; 538.
f W, 532, etc., 1293, and Saltire (X), W, 559.
g W, 41a, etc. g' Rayed Cross, very common, W, 37a, etc.
g2 W, 23, 24, 542, 620, etc. h W, 139b, 223, 244, etc.
i W, 126, 270, 282-3, etc. i' "Celtic," W 454a, etc.
j W, 274, 319, 339, etc. h Common W, 226, 324, etc.
k W, 324 850, 946. etc. l W, 36, etc.
l' and l2, Swastikas, W, 1307, Circular-saw type, 494, 496, 592,
etc. 215, etc.; often 8-toothed.
m Cuneiform sign for god Bil (Br., 1478, 1497) quadrupled as Cross
and defined "God and Heaven" (C.I.W.A., 2, Pl. 48, 30);
cp. W, 54. On Mycena gold buttons, S.M., Nos. 405, 407, 412.
n W, 869, 1282, H, 45. W, 329, 340, 448, Co. 39.
o In Hittite inscripts. e.g. Marash Lion, also H.C., pl. A. 11a,
etc.; W, 829, and H, 44, Pl. 2.
p In Hittite inscripts frequent. H.C., Pl. A, ll. 4 and 6; W, 24,
etc.
q W, 913. H.C., 27. H, 35, 44. Co., Co for X see a'.
r W, frequent Co, 152, 158. r' D, Pl. 128, and oriented, Pl. 14,
5-7, 98, 9b; H, 127-131, 216; Co., 57, 75; 354, 358.
s W, 850, etc. WM, 237, 798; Co., 20, etc., etc. H, 215.
t W, 839, etc. C, 158, from Boghaz Koi, Co., 11, 17, etc.
t' Co., 95, 106. u W, 946, etc. v W, 831, etc. Curved Swastika,
W, 798, 928; Rosette, W, 542, 796, 868, etc., S.I. 309;
WM, 179, 192, etc.; H, 54, 108 218; Co, 276-280, etc.; Pellet Cross,
W, 768. w Multiple limbed Swastika, H, 130. SL, 1915.
x Key Swastika on priest's dress, see Fig. 62 and G.L.H., Pl. 56-7;
and on bronze stag, C, Pl. 24, 12.
y D(L)pl. 59. 1; 106, 1a, W. 832.
z C, Pl. 6, 1, 2, 4, etc.; H, Fig. 10 and Nos. 131, 216.
z' Handled Cross (Arkh) common on Hittite seals, W, 808, etc.
A Fig. 12; and W, 46, 543, etc., 1220. A' W, 539; in Hittite D(B),
297; and oriented CS, 12, 6. B W, 525-6, etc., 537, etc.
C Ib., 535, etc.; on Hittite pottery, C, Pl. 11. D W, 41, 514,
etc.
E W, 1280-81 and p. 394, as amulet on neck of priest kings.
F Ib., 532. G SI, 1871, 1976. CC. 121, pl. 12, 10. 11: W. 1197-8.
G' S.I. 1452, 1946, 1993. cp. Egypt. hieroglyph for "East"
or Orient. H Fig. 31, p. 238. S.I ., 1954. H' Ib., 1432.
H2 Ib., 1824, 1829, etc. I Ib., 1256, 1879.
J Very common, S.I., 1849, etc. J' Ib., 1915.
K Ib., 1977. L Ib., 1914. L' Ib., 1858, 1864, 1871-6, etc.
M Ib. 1901, 1920. N Curved Swastika Ib., 230, 1833, 1991, etc.
O Ib. 1837; in Hittite seals, W. 215, 494, etc., WM, 130, and cp.
Briton Ogam, Fig. 5 B. P C.C. pl. 121.
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p.297: ANCIENT BRITON FORMS OF THE CROSS
Q G.H. Figs. 78 and 169 and pp. 37, 67. Crossed wood coloured red
with sense of "fitted" and "devouring flame."
R Red-painted Cross of 2 bars wood, ib. Fig. 67 and p. 61. Its
later form resembles "brazier" sign Akh for "Fire,"
cp. G.H., 42.
S Handled Cross or Ankh as "Key of Life."
T W, 832. U D(L), 97, 10, and cp. P.A.P., 2, 240.}
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p.295: ANCIENT BRITON FORMS OF THE CROSS
FIG. 47.-Ancient Briton Sun Crosses derived from Hitto-Sumerian,
Phoenician and Trojan sources on prehistoric and pre-Christian Monuments
and pre-Roman Coins in Britain.
Note, in comparing with remote originals in Fig. 46 especially the
pronged Cross for adoration (J) Cuneiform (Crosses C and L), "Cassi"
Crosses (P-R), Swastikas, key and curved (T and K2) Grain and Fruit
Crosses (H2-J1); and "Ankh" or Handled Crosses (V1). Detailed
reference in footnote 2 on p. 297.
--------------------------------------------------------------------------------
[continuation from p.297]
{References to Ancient Briton Crosses of Bitto-Sumerian and Trojan
type in Fig. 47. Abbreviations: B=B.C.; C=C.N.G.; E=E.C.B.; S=S.S.S.;
W=W.L.W.
A Common especially in Ogam inscripts. B.O.I. and S.I., 29, etc.;
and W, 3, 4, etc.; E, Pl. A, 6, B, 2, 14, etc. Oriented X common,
see Fig. 54, p. 317.
B S.I., 138; C, 34; Oriented, S.I., 129, 57-8, etc.; W, 83, 84;
E Pl. B, 11, 15, C, 13, etc. C S.I., 2, 9, 74, 120; 124; W, 39,
52, 66; with "Lock of Horus," S, 2, 71, Illust. Pl. 26,
35; W, 79. D S., 2, 52, 74; W, 22, 52. E, S, 2, 35, etc., 62, 84,
93; W, 13, 22; S, 2, 74, 82, 114; W, 22, 29, 61, etc. F W, 101,
long 89.
G Common S, 2, beaded W, 38. H "The Mound," E, Pl. 1,
1, 2, 7, etc., C, 88, and cp. Sumer-Hittite, Fig. 46, h, t', stemmed
Carsi, W, 48. I S, 2 Illust. 31, 33; wheeled, W, 80, 81.
J S, 2 Illust. 31, 32; W, 21, barbed, 48.
K S, 2, 105; W, 95. K' S, 2, 124. L S, 2, 53, Illust. 26(4); W,
83, modified, S, 22.
M S, 2, 73-4, 77, 122; W, 53, 4; 58-9. N E, 3, 5 and F, 6.
O W 73; E Pl. 3, 5, etc. P S, 2, 29, 35; W, 58, 74.
P' W, 88b, Oriented, W 37(2); 90, S, 2, 101; C, Fig. 84; and as
grain crop E, Pl. B, 11, C, 9, etc.
Q S, 1, 42; 2, 113; W, 61(6) long, 48, 57b. R see Fig. 12A and
S, 2 Illust. 27(29); W, 14 (2). S Common on coins, E, Pl. A, 1,
2, etc. and on monumts., S and W, 38(2), 97(1). T Key pattern Swastika,
S common, Vol. I, 35, 52, 72, etc. Vol. II, 72, 74, etc.; W, 38(3),
62, 84, modified, 57, etc.; B, 396(4). T' W, 25, 39, etc., E, 3,
9, 12, etc.
U S, 2, 72. V S, 2, 74. V' S, 2, 15, 103; W, 58, 79, 83.
V' S, 74, etc., W, 23, 61, etc.
W Frequent S.; C, 88, W, 61, etc., E, Pl. A, 6, B, 2; C, 4; 1,
1, etc.
X C, 36, Newton Stone and common.
Y E, Pl. B, 11, 15, D, 11, 13, etc. Z E, Pl. B, 10, D, 7, E, 1,
etc., etc.
A' E, Pl. B, 11, 8, 11, etc.; W, 14, 37, 39, 90. B' W, 61 and cp.
14, etc. C' W, 73. D' Fig. 25A, p. 187.
E' S, 60, from Foulis Western near Crieff, Perthshire, with Key
Swastikas on limbs of Hittite type, and curved Swastikas on each
boss.
F2 S, 129, No. 11 Cross from Drainie Elgin and not infrequent S,
35, 45, 19, 57, etc. G' S, 2, 121 Illust. 27(29); W, 29, 80.
H' S, 35, from Farr in Sutherland with key Swastikas on limbs and
curved on centre boss, and many others in S.
H2 S, 27, etc.; W, 83.
H3 Grain Cross E, 5, 8, etc., and Stukeley, Pl. 2, 5, etc.
I' Common "Celtic", W, 57, 61, etc.
J' S, 27, from Shandwick in Ross. Each boss bears curved Swastika,
and many others in S. J2 E, 3, 5. J3 E, 1, 6.
K2 Boss of J' with Swastika ? actual size, cp. Hittite and Trojan.
V.N. K3 S, 123, and cp. 118; W, 70, 90, etc., Fig. 49.
L' E, 3, 6. N' E, 1, 6.}
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p.298: PHOENICIAN ORIGIN OF BRITONS & SCOTS
the "Revolving Cross." This discloses for the first time
the real origin and meaning of the Swastika Cross and its feet,
{See the current theories summarized by D'Alviella Migration of
Symbols, 1894, 32, etc. And compare my Buddhism of Tibet, 1895,
30, 287, 389.} and its talismanic usage for good luck. This Swastika
form of the Sun Cross occurs on early Hittite and Sumerian seals
and sculptures and is very frequent in the ruins of Troy (see Fig.
J J')--where it is very frequent on whorls, used especially as amulets
for the dead, with the feet reversed as the Resurrecting Cross.
It is found widely in India of the Barats and in most places to
which the Phoenicians penetrated. Thus it is found with other solar
Phoenician symbolism in Peru amidst the massive ruins of the dead
Inca civilization which the Phoenicians had established there, and
of which vestiges survive in the solar cult of the modern Indians
there. What is of immediate importance is that it occurs on the
Brito-Phoenician Part-olon's monument to the Sun-god at Newton,
and on many other pre-Christian monuments in Britain (see Figs.
5 A and 47) and on early Briton coins (Figs. later).
The simple equal-limbed cross was also sometimes figured inside
the circle of the Sun's disc (Fig. i', k, etc.), and sometimes intermediate
rays were added between the arms to form a halo of glory (Fig. h-1,
etc.). This now discloses the Catti or "Hittite" origin
of the "Wheeled" Crosses of pre-Christian Britain known
as the "Runic Cross," or more commonly called "The
Celtic Cross." This name of "Celtic" has been lately
given to it because it was largely adopted by Columba and Kentigern
in their missions to the Picts and "Celts" of Scotland,
Wales and Cornwall, and is supposed to have been invented by "Celts."
On the contrary, it is now seen to have been imported by the Catti
Phoenician Barats or Britons as part of their Sun-cult; and the
scenes sculptured on these ancient "wheeled," as well
as free-limbed, prehistoric Crosses in Britain are non-Christian,
and essentially identical, I find, with those graven on the ancient
Hittite and Sumerian seals and other monuments of the Sun-cult from
about 4000 to 1000 B.C., and were erected on pedestals for adoration
as high crosses (Fig. 46, i', n, u, z).
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p.299: CRUCIFIX OF CHRIST NOT TRUE CROSS
This equal-limbed Cross, when used as a sacred sceptre in the hands
of the Sun-god or his priest-king (or in the hands of Barati, see
Fig. 16, p. 57), or when erected for adoration, was elongated by
the addition of a stem or pedestal--this is seen in the most archaic
Sumerian seals of the fifth millennium B.C., and also found in the
ruins of ancient Troy, where sometimes this elongated Cross is pictured
springing from the rayed Sun (see Fig. 46, H). This now discloses
the origin of the common form of the True Cross in Christianity
now current in Western Europe and usually called "The Roman
or Latin Cross" and adopted for the Crucifix of Christ, which,
however, we shall see was of quite a different shape.
Now arises the question of the relationship of these long antecedent
pre-Christian sacred Aryan Sun-Crosses to the "True" Cross
in Christianity, where it is now used as the Crucifix. When we examine
the history of the Cross and Crucifix in Christianity, what do we
find?
The Crucifix of Christ was of quite a different shape from the
True Cross, which, indeed, never appears to have been used as a
crucifix in ancient times. The historical Crucifix of Christ is
figured and described in Early Christianity as of the shape of a
T, {F.C.A., 23, 25. The "Cross" of the Jews mentioned
in Ezekiel 9, 4-6, is called "the T Cross," and this is
the form of the Cross used by Jews as a charm against snake-bite,
and by others against erysipelas or "St. Anthony's Fire."}
the so-called "St. Anthony's Cross"; and it occurs extremely
rarely in Early Christianity,
{For Christ's Crucifix as T-shaped cross, see second-century jewel
figured by Farrar (F.C.A., 48); and on third-century tomb of Irene
in Callixtine cemetery (F.C.A., 25). It is also thus figured on
Early Christian tombs in Britain, ed. S.S.S., 1 pl. 28, in upper
register of face of Nigg Cross, Ross-shire (along with old solar
symbols) and in S.S.S., 2, Pl. 52, at Kirkapoll, Argyle.}
because the crucifix was not a recognized Christian symbol of the
Early Christians. Thus no mention whatever is made of it, or of
any cross, by St. Clement of Alexandria (d. 211 A.D.) in specifying
the emblems which Christians should wear. {Clement Pedagogus, 3,
11, 59 and F.C.A., 7.} The reason for this omission is generally
admitted by our ecclesiastical writers to be that the Early Christians
were ashamed of the Crucifix on account of it being a malefactor's
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p.300: PHOENICIAN ORIGIN OF BRITONS & SCOTS
emblem--"the accursed tree" of the Hebrews, and the infelix
lignum or "unhappy wood" of the Romans. {F.C.A., 20.}
Not even in the time of Constantine (d. 337 A.D.), the great propagator
of Christianity (and born in York, it is traditionally reported,
of a British mother), was the True Cross known in that faith--Constantine's
sacred emblem for Christ and Christianity was merely a monogram
of the first two Greek letters of Christ's name, XP, which had no
transverse arms, nor any suggestion of a rectangular cross. Yet,
on the other hand significantly, Constantine before his Profession
of Christianity in 312 A.D. issued coins (some of them supposedly
minted at London) stamped with the Cross, as the pagan emblem of
the Sun, and associated with a figure of the rayed Sun-god, and
eight-rayed Sun, and the Pagan title "To the Comrade of the
Invincible Sun" (Soli Invicto Comiti). {F. W. Madden, N.C.,
1877, 246-8, etc., 292.} On one of the coins bearing this legend
the Sun-god is represented standing and crowning Constantine. {Ib.,
253.} And it was obviously as a Sun-worshipper that Constantine
erected at Constantinople the famous colossal image of the Sun-god
brought from Troy. {"Ilium in Phrygia," ib. 249. This
appears to be Troy or Ilium. Old Phrygia formerly extended up to
the Hellespont.} The Cross which he stamped on his early coins was
the pagan Hitto-Sumerian form of Sun-Cross e in Fig. 46, that is
to say, the "Greek" Cross. {Figures of these coins by
Madden loc. cit., Plate II, 1 and 2.} That pagan title of "Comrade
of the Invincible Sun" was also used by the Roman emperor of
the East, Licinius, presumably before Constantine; {Ib., 247.} and
he was in especially close relations with the Eastern Goths, who
used this Cross from time immemorial, and from whom he presumably
adopted it. Yet when Constantine became a Christian, on giving up
Sun-worship, he also gave up using the Cross, and used instead as
his exclusive symbol of Christianity a device which had not the
form of the Cross at all, as the latter was the exclusive symbol
of Sun-worship.
The True Cross does not seem to have been certainly found
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p.301: CROSS IN CHRISTIANITY IMPORTED BY GOTH
in Christianity as a Christian emblem before 451 A.D.;
{This is the statement of Farrar (F.C.A., 26). But he mentions
a Cross, presumably a "Greek" one, reputed on a tomb of
a Christian in 370 A.D., of which no particulars are given nor evidence
for the date, citing as his authority Boldetti; also a "Greek"
Cross on the tomb of Ruffini, who was especially associated with
the "Arian" Goths and who died about 410 A.D. Sir F. Petrie,
in an elaborate review of Early Christian Crosses (Ancient Egypt,
1916, 104) cites a Cross on a coin of the Roman emperor Gratian
in 380 A.D.; but Gratian was not a Christian. The Romans were addicted
to putting symbols on their coins which were current amongst their
subjects and the Cross was a common Gothic symbol. Professor Petrie
gives several slightly earlier dates, though some of these require
revision; e.g., Galla Placidia on p. 104 is stated to have died
420, whereas the usually accepted date is 450 (H. Bradley, Goths,
105) or 451; but all of the earlier dates fall subsequent to the
period of conversion of the Visi-Goths by Ulfilas. The ornate crosses
of the Arian Goths at Ravenna about 510 A.D. (Petrie loc. cit. 107),
decorated with smaller wheeled Crosses, and the limbs ending in
discs, as well as most of the other forms figured by Petrie, disclose
their clear line of descent from the Hitto-Sumerian and Kassi types
(see Fig. 46, d, etc., B-F, etc.). The Cross used by the Early Christian
Egyptians as a symbol and not a crucifix, with loop at its top (see
Fig. 47, c) and which is called "The Lock of Horus," i.e.,
The Sun-god, also thereby associates this Cross with the Sun; and
it occurs on early British monuments (Fig. 47 C).}
and then significantly it appears on the tomb of Galla Placidia,
the widow of the Gothic Christian emperor Atawulf, brother-in-law
and successor of Alaric, the famous and magnanimous Gothic Christian
emperor. This tomb with its Cross of the Hittite form (see Fig.
46, o) and a similar one on the tomb of her son (d. 455 A.D.), is
at Ravenna in the Northern Adriatic, a home of Early Byzantine or
Gothic art in Italy and the capital of the Roman empire of the Goths.
From this time onwards the True Cross comes more and more into general
use as the symbol of Christ and Christianity; but not yet as a substitute
for the Crucifix. It is now found in use--both in the elongated
form, as on this Ravenna tomb, and with the equal arms, as found
in the pre-Christian monuments and coins of Early Britain--as the
sceptre and symbol of Divine victory, as it was in the Sun-cult;
but no body is ever figured impaled or otherwise upon it.
The obvious reason and motive for this importation into Christianity
in the fifth century A.D. of the old Aryan Sun-Cross symbol of Victory
of the One God of the Universe of the Khatti, Getae or Goths now
becomes evident. The "Western" (properly "Eastern"
Goths) were early converted to Christianity, about 340 A.D., by
their priest-prince,
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p.302: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Bishop Ulfilas, whose translation for his kinsmen of the New Testament
Gospels into Gothic remains one of the earliest versions of the
gospels in any language. The Goths naturally transferred to their
new form of religion, Christianity, which had so much in common
with their old ancestral monotheistic faith, the most sacred symbol
of that ancestral faith, The True Cross, which we have seen was
freely figured as such, not only by the Sumerian Babylonian and
Hittite or Catti Sun-worshippers, but also by their kinsmen, the
Catti Goths of Britain on their coins of the pre-Christian period.
But the True Cross of Victory thus introduced by the Goths into
Christianity as a symbol of Christ was not used as a substitute
for the Crucifix until many centuries later. It was, for several
centuries, used merely as the simple Cross, as the Solar symbol
of Victory by itself, without any body fixed on it; and even when,
in the eighth century, Christ was figured on it, even then it was
not the Crucified Christ. "Not until the eighth century is
Christ represented on the Cross to the public eye; but even then
it is a Christ free, with eyes open, with arms unbound; living,
not dead; majestic, not abject; with no mortal agony on His divine
eternal features." {F.C.A., 401.} It thus was not used as a
crucifix, but still as the Sun-Cross of Victory, placed behind Him
as a halo of glory, as in the fashion of the old Sumer-Babylonian
and Medo-Persian Sun-worshippers in representing the Sun-god in
human form. For the Christian artists had not yet dared to associate
this pure and glorious symbol of the Living Sun-god with blood or
Death. {But see next footnote; and on "reverent dread"
of representing Christ on the Cross in the seventh century see F.A.C.,
400.}
Not until the tenth century was Christ represented to the public
eye on The True Cross as a Crucifix, and impaled thereon, blood-splashed,
in agony and death,
{F.C.A., 402. But as early as 586 A.D. a Syrian monk in Mesopotamia
in an illustrated convent manual of the Gospels, now in the Florence
Library, painted the Dead Christ on the Cross as a crucifix, though
it remained unique and not known to the public. The belief held
by some that a crucifix in form of the Latin Cross, carved on a
cornelian and another on ivory date as early as the fifth century
(Garrucci, Diss. Arch., 27) is not accepted by Farrar as authentic.}
in the form
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p.303: TRUE CROSS MADE CRUCIFIX IN 10TH CENTURY
now familiar. From this very late date the True Cross then began,
for the first time, to be called, or rather miscalled, in modern
Christianity, "The Crucifix," and to be represented as
such in Christian art. And the glorious ancient Aryan "pagan"
tradition of the True Cross as the symbol of Divine Victory and
Devil-banishing was then transferred to this new form of "Crucifix,"
now that it had been given the form of the sacred old Aryan Sun
Cross.
This transference to Christ's Crucifix of the form and glorious
tradition of the ancient Aryan Sun-Cross of the Hittites or Goths
is thus one of the great positive contributions made by the Goths
to Christianity. Amongst their other great contributions to Christianity
is " Gothic " architecture--the noblest of all forms of
religious styles of building--and ancient semi-pointed arches of
quasi-Gothic type are still seen in the ruins of Hittite or Catti
buildings dating back to at least the second millennium B.C. The
Gothic translation of the New Testament, also by prince Ulfilas,
one of the earliest of the extant versions of the Christian Scripture,
is a chief basis of our "English" translation of the Gospels.
It was the Goths also, in the purity of their ancestral Monotheist
idea of God, who successfully resisted the introduction of the Mother-Son
cult by the Romish and Alexandrine Church into their Christianity
in Nestorian Asia Minor and Byzantium, and thence also in Gothic
Britain and North-western Europe.
It was this same steadfast Gothic Monotheism, inherited from the
Aryan Gothic originators of the idea of The One God, through our
own "pagan" ancestral Gothic Early Britons and their descendants,
which has clearly kept British and Scandinavian Christianity free
from the taint of the aboriginal Chaldee Mother-Son cult and the
host of polytheist saints which disfigures most of the continental
forms of Christianity. It is also this ancestral Gothic Monotheism
which now explains for the first time the origin of the "Arianism"
of the Goths--the lofty and refined philosophical Gothic conception
of Monotheism, which our modern ecclesiastic and ethical writers
are totally at a loss to account for amongst such a "rude untutored
barbarous"
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p.304: PHOENICIAN ORIGIN OF BRITONS & SCOTS
pagan people, as they have hitherto supposed the Goths to be, notwithstanding
the noble pictures left by contemporary Roman writers of the admirable
character and personality of Alaric and other historical Gothic
kings. But this "Arianism" of the Goths is now seen to
be the natural and logical outcome of the purity of the Gothic idea
of Monotheism, as inherited from their ancestral "pagan"
cult of the Father-god and his Sun-Cross of the Aryans.
This Sun-Fire Cross also now discloses the Gothic or Phoenician
Catti origin of "The Fiery Cross," familiar to readers
of Scott's semi-historical romances, as carried by the Scottish
clans through the glens in summoning the clans to a holy war. It
is now seen to be a vestige of the ancient sacred Red Fire Cross
of the Catti or Xatti or "Scot" Sun-worshippers.
The "Red Cross of St. George" of Cappadocia and England
also is seen to be the original form of the Cappadocian Hittite
or Gothic Fiery Red Cross of the Sun, carried erect as the sceptre
or standard of divine Universal Victory. The ecclesiastical attempts
at explaining the origin of St. George with his Red Cross and his
transference from Cappadocia as patron saint to England, in common
with Asia Minor, Syria-Phoenicia, Russia, Portugal and Aragon, form
one of the paradoxes of Church history. It affords another illustration
of the manner in which the Early Christian Fathers, for proselytizing
purposes, introduced into the bosom of the Catholic Church "pagan"
deities in the guise of Christian saints.
All the ecclesiastic legends of St. George locate him in Cappadocia;
but the personality of the Christian saint of that name is so shadowy
as to be transparently non-historical. There are two supposed Christian
St. Georges, one a disreputable bishop of that name of Cappadocia
and Alexandria, who was martyred by a mob about 362 A.D.; while
a third, more or less mythical, is known only by two medieval references
and said to have been martyred about 255 A.D. {B.L.S., April, 308.}
The great Gibbon, who does not recognize either of the latter, dismisses
the former, saying: "The infamous George
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p.305: GOTHIC ORIGIN OF ST. GEORGE'S CROSS
of Cappadocia has been transformed into the renowned St. George
of England, the patron of arms, of chivalry and of the garter."
{G.D.F., 2, c, 23.} And a recent authority, in his account of this
saint, concludes that the traditional "Acts" of St. George
"are simply an adaptation of a heathen myth of a solar god
to a Christian saint." {B.L.S., April, 301.} But neither Gibbon
nor anyone else hitherto appears to have found any evidence for
the origin of St. George and his Red Cross with the Dragon legend,
nor as to how St. George and his Red Cross came to be connected
with England.
The name "George" is usually derived from the Greek Georgos,
"a husbandman," from Georgia, "fields." The
latter is now seen to be obviously derived from the Sumerian Kur
or Kuur-ki, "Land," which was the title applied by the
Sumerians to Cappadocia-Cilicia, as "The Land" of the
Hittites or Goths. This Kur is the source of "Suria,"
the name recorded by Herodotus for Cappadocia, {Herodotus 1, 6,
and 72, etc.} the inhabitants of which he calls "Suri-oi,"
i.e., the "White Syrians," or Hittites, of Strabo, the
people who, we have seen, were the founders of Agriculture. "George"
or "Georgos" thus appears originally to have designated
a Hittite of Kur-ki or Cappadocia--K, G, and S being dialectically
interchangeable. "Guur" or "Geur" is also the
ideograph value of a word-sign for The Father-god Bel, which has
the meaning of "The Father Protector"; {Br. 1140-1, 1146.
Meissner 647.} and in the Sumerain seals it is Father Bel or Geur
who slays the Dragon. (see Fig. 55), though in the later Babylonian
legend this achievement is credited to his son, the so-called "Younger
Bel" (Mar-duk or Tasia). Thus Bel as Geur, the Dragon-slayer
and protector of the Hittite Cappadocia, is the original of St.
George.
In the early Sumerian, Hittite and Babylonian seals and sculptures,
the figure of the Sun-god Bel slaying the winged Dragon is very
frequent,
{See W.S.C., Figs. 127-135b, etc. The rayed Sun is usually figured
near the god, or over the dragon, and in 129 and 132 the god appears
to wield a Cross. The scene of Bel overcoming the Winged Dragon
is ever more common in Assyrian sacred seals, e.g., W.S.C., Figs.
563-646.}
and we have seen that the Sun Cross was a recognized Devil-banishing
weapon and talis-
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p.306: PHOENICIAN ORIGIN OF BRITONS & SCOTS
man. In Egypt, also, long before the Christian era, there are numerous
effigies of the Sun-god Horus (i.e., the Sumerian Sur, Sanskrit
"Sura," Hindi "Suraj," Persian "Hoyu,"
"The Sun,") {Detailed proofs of this identity in my Aryan
Origins.} as a warrior and sometimes on horseback slaying the Dragon
represented locally as a crocodile, and the Horns Sun-cult is usually
stated to have been introduced into Egypt by Menes, who, I find,
was a Hitto-Phoenician. Moreover, the pre-Christian spring festival
of the pagan Sun-god as "Mithra" was celebrated on St.
George's Day, April 23rd, under which the Sun-god bore the title
of "Commander of the Fields," {Von Gutschmid, Ber. der
Such Ges., 1861 (13), 194, etc.; and H. Hulst, St. George of Cappadocia,
1909, 3.} and "George" is cognate with the Greek Georgia,
"Fields," and Georgos, "a Husbandman," and the
Hitto-Aryans were, as we have seen, the founders of husbandry, and
worshippers of Bel or Geur.
This Hitto-Sumerian origin for "St. George of Cappadocia"
and his Red Cross and Dragon legend now explains his introduction
into England by the Catti (or "Hitt-ites"), and how he
became the patron saint there, and how he is figured freely on pre-Christian
monuments with solar symbols in Britain. He and his Dragon-legend
were clearly introduced and naturalized there by our Hittite or
Catti Barat or "Briton" ancestors from Cappadocia and
Cilicia long before the dawn of the Christian era.
These new-found facts and clues now disclose that not only St.
George's Red Cross, but also the other associated Crosses in the
Union Jack, namely, the Crosses of St. Andrew and St. Patrick, are
also forms of the same Sun Cross.
Our Heraldic Crosses also are not only derived from the Hitto-Phoenicians,
but even their actual Hittite names still persist attached to some
of them, besides their generic name of "Cross." The "George"
Cross we have already seen, and the "Cross saltire," or
Andrew's Cross X, has its origin and meaning discovered in the next
chapter. One of the other crosses or "bearings" in British
Heraldry is called "Gyron" (Fig . 48 a), for which no
obvious meaning has hitherto been found. Now this Gyron is seen
to be practi-
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p.307: VARIANT SWASTIKA SUN CROSSES
cally identical with the Cross painted on ancient Hittite pottery
from Cappadocia (see Fig. 48 b); and of a type bearing the Hitto-Sumerian
name of Gurin or "The Manifold or Fructifying or Harvest Cross."
{Br., 5903, 5907; also called Girin and Gurun. P.S.L., 168. See,
Fig. 46 c, d, W for simpler forms. On "Harvest" cp. L.S.G.
275.}
FIG. 48.--"Gyron" Cross of British Heraldry is the "Gurin"
Cross of the Hittites.
(b after Chantre. {C.M.C., Pl. 113, from Caesarea, near the Halys
R.}
Its truncated tops are apparently due to foreshortening on the
curved surface of the pottery.)
It seems to be a form of the Hittite Swastika with multiple feet
as in Fig. 46 w and J'; which is also found on Early Briton monuments
(Fig. 47 U and H2); and it appears to have been a solar luck-compelling
talisman for fruit crops. It bears the synonym of Buru or "Fruit,"
i.e., "Berry," {Br., 5905.} and thus discloses the Hitto-Sumer
origin of our English word "Berry."
The Swastika or "Revolving Cross" is now seen to have
been figured in a great variety of ways. And significantly we find
that all the varied Hitto-Phoenician and Trojan forms of the Swastika
are reproduced on the monuments and coins of the Ancient Britons.
It is figured as a rod with two feet passing through the Sun's disc
(Fig. 46 l'), as a disc with angular teeth like a circular saw (l2)
, a disc with tangent rays (O), disc with curved radii in direction
of rotation (v' and N), key-pattern (x), all of which forms are
found in Early Britain (Fig. 47) . The "Spiral ornament"
itself is also now seen to be merely a form of the revolving Swastika.
The direction of movement of the revolving Sun, especially
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p.308: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of the returning or "resurrecting" Sun, is also indicated
on Hittite seals, not by feet but by fishes swimming towards the
East, i.e., the left (see Figs. 42 and 49). A striking instance
of the identity in motive of the Hittite and Briton representations
of these solar symbols is seen in Fig. 49. The details of the Catti
or Hittite seal of about 2000 B.C. are seen to be substantially
identical with those on the old pre-Christian Cross at Cadzow (or
Cads-cu, the "Koi" or town of the Cad or Phoenicians),
the modern Hamilton, an old town of the Briton kingdom of Strath-Clyde,
in the province of the Gad-eni--the Brito-Phoenician Gad or Cad
or Catti.
FIG. 49.--Identity of Catti or Hittite Solar Monuments with those
of Early Britain.
a, b, Cadzow pre-Christian Cross (after Stuart). {S.S.S.T., 118.
I have verified details on spot.}
c, Hittite seal of about 2000 B.C. (after Ward). {W.S.C., 991.}
In the Hittite seal (c) the revolving 8-rayed Sun with effluent
rays is connected by bands to the setting Sun which has entered
the Gates of Night or-Death, figured as barred doors. A short-tailed
animal (Goat) is on each side, the left-hand one followed by the
Wolf of Death (see later); and the direction of the Resurrecting
Sun is indicated by two fishes swimming eastwards (to the left).
The 5 circles (or "cups") = Tasia, the director of the
Resurrecting Sun; the 4 circles = Death, repeated as 4 larger concentric
circles. The Briton monument (a) reproduces essentially the same
scene. The central spiral on the Cross turning towards the left
is the equivalent of the revolving Sun returning to the East. Above
it and the curved lines, representing the
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p.309: "SPECTACLES" A FORM OF SWASTIKA
Waters of the Deep as on the Trojan amulets (Fig. 31), the fish
is swimming to the East, whilst the dead fish on its back = the
dead person. Below are two animals, one the horned Goat, and the
other apparently the Wolf of Death. Surmounting all is Tasia with
his horned head-dress overcoming the Lion adversaries (see later).
In the reverse (b), is the two-footed Swastika surmounted by Tasia
the Archangel. This Early Briton Cross is thus a solar invocation
to Tasia for "Resurrection from Death, like the Sun."
Another form of the Swastika Sun Cross, differing somewhat in shape
from the usual type as carved on the Phoenician pillar at Newton
and elsewhere, is found on the pre-Christian Ogam monument at Logie
in the neighbourhood of the Newton pillar (Fig. 5B, p. 20), and
formed part of a Stone Circle. {One of the remaining four, all of
which are carved with symbols which are now found to be solar, S.S.S.,
I, 4, and Pl. 3, Figs. 1 and 2 and Pl. 4, 1, and II, page xlviii.}
This symbol is also found frequently on prehistoric stones in Scotland,
and occurs also in the neighbourhood at Insch, Bourtie, and lower
down the Don at Inverurie and Dyce with its Stone Circle, {S.S.S.,
and others on Pl. 14-16.} though not hitherto recognized as a Swastika
or as associated with Sun-worship, and merely called by writers
on antiquities "The Spectacles with broken Sceptre or Zig-zags,"
and of unknown meaning and symbolism.
This emblem, the so-called "Spectacles," carved on the
lower portion of the Logie Stone, is now seen to be a decorated
Swastika, in which the duplicated disc of the Sun (the so-called
"lenses" of the Spectacles) replaces two of the limbs
of the ordinary Swastika Cross, to represent the morning and evening
Sun and the Sun-wise direction of movement from east to west (or
left to right), as we have already found in the "Cup-mark"
inscriptions and Sumerian seals. This direction of movement is graphically
indicated by an arrow-head (the so-called "broken sceptre"
of Scottish archaeologists) pointing in that direction, while the
perpendicular stem is slanted to emphasize the movement and thus
giving a [reverse-Z]-shape. The Hitto-Phoenician origin of this
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p.310: PHOENICIAN ORIGIN OF BRITONS & SCOTS
design is evident from the Phoenician {It is called a "Philistine"
coin, but I find the Philistines were a branch of the Phoenicians.}
coin from Gaza here figured (Fig. 50) in which darts are also used
to show the
FIG. 50.--Swastika on Phoenician (or Philistine) Coin from Gaza
disclosing origin of the Scottish Spectacle darts.
(After Wilson and Ward.)
Note the darts show direction of the rotation.
direction of revolution as in the Scottish Swastika; and in Hittite
seals the return revolution of the Sun is also indicated pictorially
by darts (see Fig. 37 p. 248) as well as by the direction of swimming
sea-fish, back to the rising Sun (see Fig. 49). {W.S.C., 993.} The
double solar discs, connected by horizontal bands, as in the Scottish
"Spectacles," are also carved in Hittite seals (see Fig.
59A, etc.); {Ib., 993. It is absolutely identical with prehistoric
monuments in Scotland, S.S.S., Pl. 47. For Briton example, see Fig.
68B, p. 350.} and a Swastika with a central Sun disc is given on
an ancient Sumerian seal; {Ib., 1307.} and also occurs on prehistoric
Scottish monuments.
The retrograde movement of the victorious Sun through the Realms
of Death is also figured on Briton monuments by darts placed at
the ends of a rod-Swastika which transfixes the Serpent of Death
(as in Fig. 51). Many specimens of this have survived; one of which
forms "The Serpent Stone" now standing alongside the Newton
Stone, and it is surmounted by the Double Sun-Disc or "Spectacles,"
{S.S.S., i. 37. The Serpent is the British adder.} and depicts the
Victory of the Resurrecting Sun. Thus the proofs for the Catti or
Hitto-Sumerian solar origin of the prehistoric "Spectacles"
Swastikas in the Don Valley and elsewhere in Britain are absolute
and complete.
On the coins of the Ancient Catti Britons the Sun Cross is figured
very freely, in addition to the circle of the Sun
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p.311: SACRED CROSS IN PRE-CHRISTIAN BRITAIN
itself noted in the previous chapter. It is figured in the form
of the "short Cross" or "St. George's Cross"
(see Figs. 3, 44, 47 A, W, etc.); also by pellets giving that form
(Fig. 47 G', N', etc.); and as ornamental or decorated crosses and
frequently by ears of corn of the "Tascio" Corn Spirit
series, both perpendicularly as in the ordinary True Cross of short
form (Fig. 47), and oriented or "saltire" in the style
of St. Andrew's Cross, and associated with other emblems of the
Sun-cult. And the "Rood screens" and "Rood lofts"
in our Gothic cathedrals still attest the former prominence of the
Cross or "Rood" in early and medieval Christianity in
Britain, with its leading Gothic racial elements.
FIG. 51.--Swastika of Resurrecting Sun transfixing the Serpent
of Death on Ancient Briton monument at Meigle, Forfarshire.
(After Stuart.) {S.S.S. ii. Ill. Pl. 25, 17.}
The True Cross, thus venerated as the emblem of Universal Victory
of the One God symbolized in the Sun, was worn on the person, as
we have seen, on a necklace, for adoration or as an amulet or charm.
The manner of holding the portable handled or pierced form of Cross
for adoration or abjuration is seen in Fig. 52 from a Hittite seal,
{Lajard in Mem. Acad. des Inscript. et Belles Lettres, 17, 361,
from a Hittite cylinder in Bibliotheque Nat., Paris.} wherein additional
rays of fiery light (or limbs of a St. Andrew's Cross) are added.
As the Cross was made of wood, the ancient specimens have all now
perished; but the frequent references in the Gothic Eddas to "The
Wood" (which was made of the red Rowan Ash or "Quicken"
Tree of Life), and its ash used for banishing devils and conquering
enemies
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p.312: PHOENICIAN ORIGIN OF BRITONS & SCOTS
indicates its wide prevalence in Ancient Britain and Scandinavia.
And the modern popular superstition "to touch Wood" in
order to avert ill-luck is clearly a survival of this ancient "Sun-worship"
of the wooden Cross. The meaning of this superstition is now seen
to be, to touch the devil-banishing Wood Cross of Victory of the
Sun-cult, which every Aryanized Briton carried on their person as
a luck-compelling talisman against the devils and Druidical curses
of the aboriginal Serpent-Dragon cult.
But neither the Cross on the pre-Christian Briton Cross monuments
or carried on their persons and still carried on our national British
standards, nor the Sun itself, of which the Cross was the symbol,
were the objects of worship among these Early Aryans, so-called
"Sun and Fire-worshippers," but the Supreme God behind
the Cross and the Sun, as we shall see further in the next chapter.
In illustration of the Early Aryan hymns which our ancestral Sumero-Phoenician
Britons offered up in adoration to the "God of the Sun"
at their Cross monuments, and presumably also at their solar Stone
Circles in early "pagan" Britain, let us hear what the
orthodox Sumerian hymns to the Father God of the Sun sing over a
thousand years before the birth of Abraham:--
SUMERIAN ("CYMRIAN") PSALMS TO THE SUN-GOD.
"O Sun-God in the horizon of heaven thou dawnest !
The pure bolts of heaven thou openest !
The door of heaven thou openest !
Thou liftest up thy head to the world,
Thou coverest the earth with the bright firmament of heaven
Thou settest thy ear to the prayers of mankind;
Thou plantest the foot of mankind. . . ."
{Sumerian Hymns in C.I.W.A., 4, 20, 2, translated by Prof. Sayce
(S.H.L., 491).}
* * * * *
"O Sun-God, judge of the world art thou !
Lord of the living creation, the pitying one who (directed) the
world !
On this day purify and illumine, the king, the Son of God,
Let all that is wrought of evil within his body be removed !
Like the cup of the Zoganes cleanse him !
Like a cup of clarified oil make him bright !
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p.313: SUMERIAN & GOTHIC HYMNS TO SUN
Like the copper of a polished tablet make him bright !
Undo his illness. . . .
Direct the law of the multitudes of mankind !
Thou art eternal Righteousness in heaven !
Justice in heaven, a bond on earth art thou !
Thou knowest right, thou knowest wickedness !
Righteousness has lifted up its foot,
Wickedness has been cut by Thee as with a knife."
{Sumerian Hymns in C.I.W.A., 4, 28, 1 (S.H.L., 499 f.).}
"O Sun God, who knowest (all things) ! Thine own counsellor
art thou !
Thy hands bring back to thee the spirits of all men.
Wickedness and evil dealing thou destroyest.
Justice and Righteousness thou bringest to pass. . . .
May all men be with Thee !" {Ib., 5, 50, 51 (S.H.L., 156).}
It will thus be seen that these pious ancestral early Aryan Sumerians
under the bright beams of the Sun caught those still brighter beams
of the Sun of Righteousness.
And the same "Sun-worship" is reflected in the Eddas
of the Northern Goths, as, for instance, in the Solar Liod or "Lay
of the Sun," an artless swan-song of a dying old Gothic chieftain,
on his last view of the Sun at sunset:--
"I saw the Sun ! the shining Day-Star !
Drop down to his home i' the west !
Then Hell-gates heard I the other way
Thudding open heavily.
I saw the Sun set dropping to Hell's stoves,
Much was I then heel'd out o' home.
More glorious He look'd o'er the many paths
Than ever He had looked afore.
I saw the Sun ! and so thought I,
I was seeing the Glory of God.
To Him, I bow'd low for the hindmost time
From my old home i' this earth."
{For text see Ed. V.P., 1, 205, where is given a rather "free"
translation. There are other stanzas which seem to be later additions
of the Christian period.}
It will now be understood from these Sumerian, Vedic, Barat and
other hymns of the Gentile Barat Khatti or
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p.314: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Goths of the Cross-cult, how the Goths and Britons, already endowed
with such an exalted religion, so readily embraced the religion
of "Christ of Galilee of the Gentiles" and also transferred
to it their sacred Cross--which they also called "Cross"
or Garza--as it possessed so much in common with the old "pagan"
religion of their own Gentile Gothic ancestors, the Getae, Gads,
Guti, Catti, Khatti or "Hitt-ites."
We thus discover by a large series of facts that the Sun cult was
widely prevalent in pre-Roman Britain under its Catti kings, and
that it was introduced there about 2800 B.C. or earlier, by the
sea-faring, tin-exploiting and colonizing Catti or Hitto-Phoenician
Barats or Britons from Cilicia-Syria-Phoenicia, who were the Aryan
ancestors of the present-day Britons.
FIG. 52.--St. Andrew, patron saint of Goths and Scots,
with his Cross.
(After W. Kandler.)
Chapter XXI
ST. ANDREW AS PATRON SAINT WITH HIS "CROSS" INCORPORATES
HITTO-SUMERIAN FATHER-GOD INDARA, INDRA OR GOTHIC "INDRI"
- THOR & HIS "HAMMER" INTRODUCED INTO EARLY BRITAIN
BY GOTHIC PHOENICIANS
Disclosing pre-Christian Worship of Andrew in Early Britain &
Hittite Origin of Crosses on Union Jack. Scandinavian Ensigns, Unicorn
& Cymric Goat as Sacred Goat of Indara, "Goat" as
rebus for "Goth"; and St. Andrew as an Aryan Phoenician.
"O Lord Hidava,1 thou sturdy director of men,
Thou makest the multitude to dwell in peace!"-Sumerian Psalms2
"The Waters collected in the Deep,
The pure mouth of Indara has made resplendent."-Sumerian Psalms.3
"Indra, leader of heavenly hosts and human races!
Indra encompassed the Dragon-
O Light-winner, day's Creator!"-
Rig. Veda, 3, 34, 2-4.
"Slaying the Dragon, Indra let loose the pent-up Waters."
"Indra, hurler of the Fast-winged Rain-producing Bolt."-Rig
Veda.4
STILL further evidence for the Hitto-Phoenician origin of the Britons,
Scots and Anglo-Saxons is found in the legend of St. Andrew with
his X Cross as the patron saint of the Scyths, Gothic Russia, Burgundy
of the Visi-Goths from the Rhine to the Baltic, Goth-land and Scotland.
We shall now find that the Apostle bearing the Aryan Gentile and
non-Hebrew name of "Andrew" was presumably an Aryan Phoenician,
and that the priestly legend attached to
--------------------------------------------------------------------------------
1. "Indara" (= "Induru") is here used instead
of its synonym Ea as given in this translation.
2. Langdon, Sumerian Psalms, 109.
3. S.H.L., 487. (See note 1.)
4. R.V., 4, 19, 8.
5. 4, 22, 2.
315
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p.316: PHOENICIAN ORIGIN OF BRITONS & SCOTS
him incorporates part of the old legend of his namesake Induru,
a common Sumerian title of the Father-god Be], who is the Hittite
god Indara, "Indri or Eindri-the-Divine," a title of Thor
of the Goths;1 and Indra the Father-
FIG. 53.-Indara's X "Cross" on Hitto-Sumerian, Trojan
and Phoenician Seals.
a W.S.C., 368 f., 1165, 1201; W.S.M., 190, 192; D.C.(L.), 1, Pl.
13, 15 and 19 (over 4 goats), Pl. 24, 15; Pl. 58, 26, 30, etc. Phoenician
from Cyprus C.C. 117, 118, 252, etc. Trojan S.I., 1864, 1871, etc.
b W.S.C., 1165.
c W.S.C. (Phoenic), 1171, 1194-5, 1199-2000, etc.; C.C., Pl. 12
and 6, 15, 16, 18, etc. d W., 951; D.C.(L.), 1, Pl. 18, 20, etc.
e W., 488, 952, 1169, 1203; C.C., 237.
f D.C.(L.), 1, Pl. 24, 17, with two Goats, Pl. 321b; 54, 7, 61,
1b.
g D.C.(L.), 2, 106, 1a. h W, 559. i D.C.(L.), 1, 17, 1. S.I., 2000.
k W, 490. l W., 973, 1007. C.C., 252.
m D.C.(L.), 16, 2. n D.C.(L.), 1, 14, 5-7, 11, 16; Ib., 2, 98,
9b.
o S.I., 1910. p C.C., Fig. 118.
--------------------------------------------------------------------------------
1. Indri-di or Eindri-di, cp. V.D., 123, where, however, it is
sought to derive the name from reid, "to ride," although
the name is never spelt with "reid." Di as Gothic affix
appears to = "God," with plural Diar (cp V.D., 100), and
cognate with Ty, "god," in series with the ty in Fimbul-ty,
"Angan-ty" and "Hlori-di." This latter title
of Thor now appears to Hler, "the Sea-god " (V.D., 274)
and cognate with Hlyr, "tears" [? Rain] (V.D., 270) and
for Hlori as a recognized spelling of Hleri, see V.D. 270.
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p.317: ANDREW'S CROSS IS HITTO-PHOENICIAN
god of the Eastern branch of the Aryan Barats. And we shall find
that the worship of Andrew with his X Cross was widespread in Early
Britain and in Ireland or Ancient Scotia in "prehistoric times,"
long before the dawn of the Christian era. And he is the INARA stamped
with Cross, etc., on Ancient Briton coins (see Fig. 74 p. 384).
The X "Cross," now commonly called "St. Andrew's,"
or in heraldry "Cross Saltire" (or "Leaping Cross"),
is figured freely, I find, on Hitto-Sumerian, Trojan and
FIG. 54.-"Andrew's" Cross on pre-Christian monuments in
Britain and Ireland and on Early Briton coins.1
Phoenician sacred seals as a symbol of Indara, from the earliest
period downwards, both simply and in several conventional forms,
see Fig. 53. And significantly these
--------------------------------------------------------------------------------
1.
a common.
b E.C.B., B, 15, F, 6, 8 and 1, 1-4, 7, 8, etc.; C.N.G., Fig. 27.
S.S.S., 83, W., 88d, common in key-pattern.
c E.C.B., A, 1-6, etc.
d E.C.B., B, 14 and common in "Celtic" crosses.
e E.C.B., F, 8; 7, 8, 128, etc.
f common, E.C.B., 3, 4, etc., and cup-marks; and without central.
E, 86; S.S.S., 1, 24.
g E.C.B., A, 1, etc. S.S.S., 1, 24.
h frequent; W., 43.
i W.L.W., 43.
k Fig. 47 F1 and S.S.S., 1, 57, 58, 129, 138.
l E.C.B., C, 13,
l1 E.C.B., 16, 9, and with circle centre, B, 11.
m E.C.B., 14, 9.
n S.S.S. 2, 101; W., 37, 2, 902. G.N.G., Fig.84.
o, p. E.C.B., 5, 4.
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p.318: PHOENICIAN ORIGIN OF BRITONS & SCOTS
various conventional Hitto-Sumerian and Trojan and Phoenician forms
of Indara's X "Cross" are also found in more or less identical
form on prehistoric monuments and Pre-Christian coins in Ancient
Britain as the "St. Andrew's Cross," see Fig. 54, which
compare with previous Fig.
This so-called "Cross of St. Andrew," although resembling
the True Cross of equal arms in a tilted (or "saltire")
position, does not appear to have been a true Cross symbol at all,
but was the battle-axe or "hammer" symbol of Indara or
Thor. In Sumerian, its name and function is defined as "Protecting
Father or Bel,"1 with the word-value of "Pap" (thus
giving us the Sumerian source of our English word Papa for "Father"
as protector). It is also called Geur (or "George") or
Tuur (or "Thor"), and defined as "The Hostile,"
2 presumably from its picturing a weapon in the hostile attitude
for defence or protection, and it is generally supposed, and with
reason, to picture a battle-axe.3
It is especially associated with Father Indara or Bel,4 as seen
in the ancient Hittite seal here figured (Fig. 55), representing
Indara slaying the Dragon of Darkness and Death - a chief exploit
of Indara or Indra (see texts cited in the heading)-wherein Indara,
the king of Heaven and the Sun, is seen to wear the "St. Andrew's
Cross" as a badge on his crown; whilst the axe which he wields
is of the Hittite and non-Babylonian pattern. Describing this famous
exploit, the Vedic hymns which describe Indara's bolt as "Four-angled"
(see text cited in heading) also tell us:-
"With thy Spiky Weapon, thy deadly bolt,
O Indra, Thou smotest the Dragon in the face."5
We thus see how very faithfully the Indo-Aryan Vedic tradition
has preserved the old Aryan Hitto-Sumerian
--------------------------------------------------------------------------------
1. Br., 1141, 1146; M., 648.
2. Br., 1143, and for Tuur Br., 1140 and 10511.
3. Oppert, Exped. to Mesopot., 58 and B.B.W., 2, p. 28.
4. "The identity of Bel with I-a or In-duru or Indara is very
frequently seen in Sumerian seals by Bel being figured with the
attributes and symbols of Ia or Induru. Thus in the Trial of Adam
(Fig. 33), Bel is represented in his usual form, whereas in the
majority of specimens of that scene he is represented as in Fig.
57, with the Spouting Waters of Ia or Indara, as also in Fig. 35.
5. R.V., 1, 52, 13.
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p.319: INDARA OR ANDREW SLAYING DRAGON
tradition as figured on this seal of about four thousand years
ago; and how it has preserved it more faithfully even than the Babylonian
tradition, which latterly transferred the credit of slaying the
Dragon to Indara's son Tas or "Mero-Dach," though even
on that occasion he has to be hailed by his father's title of "Ia"1
or "Indara" himself!
The Sumerian name for this X "Cross" deadly weapon of
Indara has also the synonym of Gur, "hostile, to destroy,"
which word-sign is also pictured by a blade containing an inscribed
dagger with a wedge handle, and defined as "hew to pieces"
and "strike dead" -which word Gur thus gives us the Sumerian
origin presumably of the Old English Gar, a spear,3 and "Gore,"
to pierce to death. This proves
FIG. 55.-Indara (or "Andrew") slaying the dragon. From
Hittite seal of about 2000 B.C.
(After Ward.)4
Note the X on the crown, and the fire-altar below the Dragon, which
the latter was presumably destroying.
conclusively that the X "Cross" was a death-dealing bolt
or weapon as described in the Vedic hymns; and the modern device
of the skull and cross-bones seems to preserve a memory of the original
meaning of the X "Cross" as the deadly axe or "hammer"
of Indara or Thor. And its
--------------------------------------------------------------------------------
1. Cp. King, Seven Tablets of Creation, Tab. 7, p. 116, etc.
2. Br., 932; BBW., 45 and P.S.L, 164.
3. Thus "Brennes . . . lette glide his gar" (i.e., "Brian
let fly his spear"), Layamon's Brut, 5079. In Eddie Gothic
Geir = "spear," Anglo-Sax. Gar.
4. W.S.C., 584. Seal is in Biblioth. Nationale, Paris, 411. His
Axe is of Hittite shape, as opposed to the Babylonian and Assyrian
Scimitar.
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p.320: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Sumerian name of Gur, also spelt Geur, is thus presumably the Sumerian
origin of the title of "St. George" as the slayer of the
Dragon-"St. George" being none other than Indara or Thor
himself under that protective title, and thus identical with Andrew.
This battle-axe protective character of this X "Cross"
of Indara (or Andrew) is also well seen in the Hitto-Sumerian seals,
in which it is placed protectively above the sacred Goats of Indara
returning to the door of Indara's shrine or "Inn,"1 see
Fig. 57n, p. 334, wherein we shall discover that the "Goat"
is a rebus representation of "Goth," the chosen people
of Indara or Ia, Iahveh, or Jove, who himself is described in the
Sumerian hymns as a Goat,2 the animal especially sacred to Indra,3
and to Thor in the Eddas. In that Figure this cross-bolt is pictured,
not only in the simple X form, but also with the double cross-bars,
like the Sumerian picture-sign for the battle-axe (see Fig. 46,
b and b1, and Fig. 59); and representing it, tilted over or oriented,
as when carried over the shoulder or in action. Now this Sumerian
form of Indara's (or Andrew's) bolt is figured on many ancient Briton
monuments and pre-Christian Crosses and Early Briton coins in this
identical form of "Thor's Hammer" (see Fig. 47, B and
F2 and Fig. 54); and thus disclosing the Sumerian source of the
"Hammer of Thor" or "Indri" (or Indara) as figured
by the British and Scandinavian Goths.
The peculiar appropriateness of this Sumerian battle-axe sign of
Indara for the patron saint of the Scots is that it is, as we have
seen, the Sumerian word-sign for Khat or Xat, the basis of the clan
title of Catti or Xatti (or "Hitt-ite"), which, we have
seen, is the original source of "Ceti" or "Scot"4
As a fact, it occurs not infrequently on pre-
--------------------------------------------------------------------------------
1. In Sumerian the name "In," for the hospitable house
of Indara, discloses the source of our English "Inn."
2. Indara, the Creator-Antelope (Dara) . . . The He-Goat who giveth
the Earth (S.H.L., 280 and 283) and see Figs. 59, etc. On Elim for
He-Goat see before.
3. "The dappled Goat goeth straightway bleating To the place
dear to Indra." RV., 1, 162, 2.
4. See previous notes. "Khatti" defined the Catti tribe
as "The Sceptre-wielders" or ruling race.
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p.321: INDARA OR ANDREW AS ST. GEORGE
Christian monuments in Scotland, oriented in the key-pattern ornament
in Fig. 471, p. 295, not only at St. Andrews itself but elsewhere
in Scotland, and also in Wales and in Ireland, the ancient "Scotia"
(see footnotes to Fig. 47). Moreover, the Swastika Sun-Cross is
likewise oriented in Scotland in the St. Andrew's Cross tilt in
its key-pattern style.1 This shows that this tilting of this Catti
or "Xati" Sumerian was deliberately done in Scotland,
and thus presumably implies that the Scots in Scotland up tilt the
beginning of our Christian era preserved the memory that this Sumerian
sign "Xat" represented their own ruling clan-name of Catti,
"Xati," "Ceti" or "Scot."
FIG. 56.-Indara's X Bolt or "Thor's Hammer" on Ancient
Briton monument.
(After Stuart.)2
(See Figs. 47, B and F2 for other Briton examples of this Sumerian
bolt.)
In transforming the Hittite Sun-god "Indara" or "Indra"
into the Christian saint "Andrew," we find the analogous
process resorted to as in the case of St. George, with the added
facility that "Andrew," or "Andreas," was already
the name of one of the Apostles. But the name "Andrew"
is admittedly not a Hebrew or Semitic but an Aryan name, and now
seen to be a religious Aryan name based on that of the Father-god
Indara or Indra. Indeed, it is believed by biblical authorities
that Andrew the Apostle,
--------------------------------------------------------------------------------
1. S.S.S., I, Pl. 62, 63, etc.
2. S.S.S., I, 138. From Strathmartine, Forfarshire.
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p.322: PHOENICIAN ORIGIN OF BRITONS & SCOTS
who was the first disciple of Christ of "Galilee of the Gentiles"
and the introducer of his brother Peter to Christ, was an Aryan
in race.1 He was significantly a disciple of John the-Baptist (of
the pre-Christian Cross, cult), before he followed Christ, he introduced
Greeks to Christ and was associated with Philip, an Aryan Greek,2
who, we have seen, was the companion of the Aryan apostle Bartholomew,
With such an Aryan extraction and name he was naturally represented
as the Apostle to Asia Minor (of the Hittites) and to the Scythians,3
who were Aryanized under Gothic or "Getae" rulers; and
their name "Scyth," the Skuth-es, of the Greeks is cognate
with "Scot."
Indeed, Andrew the Apostle appears to have been racially an Aryan
Phoenician. He, like his brother Simon Peter - both elements of
whose name are admittedly Aryan Gentile and non-Hebrew4 -was a fisherman
with nets. This occupation presupposes a non-Hebrew race, as there
is no specific bible reference to any Hebrews being sailors or fishermen
with nets. The fish-supply of Jerusalem came from the Phoenicians
of Tyre.5 And the name of the village in which Andrew and his brother
Peter and Philip, dwelt on the north shore of the Sea of Galilee,
was specifically Phoenician and non-Hebrew. It was called "Beth-Saidan"6
or "Beth-Saida." "Beth" is the late Phoenician
form of spelling the Sumerian Bid, "a Bid-ing place" or
"Abode," - thus disclosing the Sumerian origin of the
English word "bide." And "Saidan" or "Saida,"
which has no meaning in Hebrew, is obviously "of Sidon."
The Phoenician seaport of Sidon was latterly, and is now, called
"Saida;" and is within fifty miles from Beth-saida, with
which it was connected by a Roman road through Dan or Caesarea Philippi,
on the frontier of Phoenicia, with an ancient Hittite fortress with
a temple of Bel, now significantly called "St. George."7
And the two-horned mountain rising above Bethsaida and the adjoining
Capernaum, and the scene of "The Sermon on the Mount,"
is called "The Horns of the
--------------------------------------------------------------------------------
1. B.L.S., Novr., 594.
2. John, 12, 22.
3. Eusebius, H.E., 3, 5.
4. Encycl. Bibl, 4534 and 4559.
5. Nehemiah, 3, 3; 13, 16.
6. In Greek text Matt., 11, 21; Mark 6, 45; 8, 22.
7. El Khidr - by Arabs.
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p.323: ST. ANDREW AS AN ARYAN PHOENICIAN
Khatti or Hatti," i.e., the Hittites, and we have seen that
the Phoenician sailors of Sidon and Tyre were Hittites. It thus
appears probable that Andrew, Peter, Bartholomew and Philip were
not only Aryan in race, as their names imply, but that they were
part of a colony of Sidonian Phoenicians, settled on the shores
of the sea of "Galilee of the Gentiles."
And it is noteworthy that Christ, whose first disciples were Aryan
Gentiles, and who himself dwelt and preached chiefly in "Galilee
of the Gentiles," visited "the coasts of Tyre and Sidon"1
worked there a miracle on a Syrio-Phoenician woman,2 had followers
from Tyre and Sidon,3 and he specially connects Bethsaida with Tyre
and Sidon.4
The miraculous part of the legend grafted on to Andrew the Apostle
by the Early Christian Church, in making him the Apostle to the
Scyths, Goths and Scots, who were traditional worshippers of Andrew's
namesake, Indara, is now seen clearly to incorporate a considerable
part of the myth of his namesake, the God Indara of the Goths and
Scyths. Whilst the general Romish and Greek Church legends make
Andrew travel as a missionary in Scythia,5 Cappadocia of the central
Hittites, Galatia, Bithynia, Pontus (including Troy) in Asia Minor,
in Byzantium and Thrace of the Goths, Macedonia, Achaia, and Epirus6
(whence Brutus sailed to Britain), the Syrian Church history relates
that Andrew [like "Indara, who maketh the multitude to dwell
in peace"7] freed the people from a cannibal Dragon who devoured
the populace; and the means which he used to destroy this monster
and its cannibal crew was "to spout water over the city and
submerge it."
Now this function of being a "Spouter of Water" for the
welfare of mankind, was a leading function of God Indara amongst
the Aryans, who were essentially agriculturists and dependent on
irrigation for crops. His name is usually spelt in Sumerian, as
we have seen, as "House of the Waters" ("In-Duru,"
or "Inn of the Duru," i.e., Greek
--------------------------------------------------------------------------------
1. Matt. 15, 21; Luke 7, 24.
2. Mark 7, 3, 6.
3. Mark 3, 8; Luke 6, 17.
4. Matt.11, 21-22. Tyre and Sidon had early Christian congregations
(Acts 21, 3-7), and the bishops of the Christian synod of Tyre (335
A.D.) were Arians (R.H.P. 544).
5. Eusebius, H.E., 3, 5; and B.L.S., Novr., 594.
6. B.L.S., Novr. 594.
7. See extract in heading.
8. B.S.L., Novr. 595.
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p.324: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Udor and Cymric Dwr, "Water").1 And Indara is very freely
represented in the Hitto-Sumerian seals from the earliest period
as "Spouting Water" for the good of mankind and to the
discomfiture of the Dragon, who blocked the water-supply (see Figs.
35 and 57).
FIG. 57.-Indara spouting Water for the benefit of mankind and their
cattle and crops.
From Hitto-Sumerian Seal (enlarged 2 diameters).
(After Ward.)2
Note.-This is same scene as in Fig. 33, but Bel has here his vase
of spouting waters.
This Water-spouting of Indara is also freely celebrated in the
Indian Vedic hymns wherein Indra is actually described as "garlanded"
with the Euphrates River, precisely as figured in the above Sumerian
seal, and as described in the Sumerian psalms, thus establishing
again the remarkable literal identity of the Indo-Aryan Vedic tradition
with the Sumerian.
"I, Indra, have bestowed the Earth upon the Aryan,
And Rain upon the man who brings oblations.
I guided forth the loudly roaring Waters."-R.V. 4, 26, 2.
"O Indra! slaying the Dragon in thy strength,
Thou lettest loose the Floods." - R.V., 1, 80, 11; 4, 17, 1;
19, 8.
"Indra, wearing like a woollen garland the great Parusni [Euphrates]
River,3
Let thy bounty swell high like rivers unto this singer." -
R.V., 4, 22, 2.
--------------------------------------------------------------------------------
1. Indo-Pers. Darya, Derya "Sea."
2. W.S.C., 283-5.
3. The Euphrates was called by the Sumerians Buru-su or Puru-su,
and in Akkad, Puru-sinnu, which latter appears to be the source
of its Vedic name of "Parasni".
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p.325: ST. ANDREW AS AN ARYAN PHOENICIAN
"The Waters of Purusu [Euphrates], the waters of the Deep
. . .
The pure mouth of Induru purifies."-Sumer Psalm.1
And a similar function is ascribed to Jehovah in the Psalms of
David .2
It would, moreover, now appear that in fixing the place of St.
Andrew's alleged martyrdom in Achaia in Greece and under a proconsul
called AEgeas, the early Church had merely incorporated still further
that part of the Hitto-Sumerian or Gothic myth of God Indara, wherein
he bore the title of "Aix or Aigos," The He-Goat (or "Goth"),3
whilst his chosen people, the Sumers and Goths, were historically
known as "AEgeans" or "Achaians" and their land
as "Achaia."4 For there seems to be no real historical
evidence whatsoever for the martyrdom of St. Andrew the Apostle;
and the Syrian history which is presumably the most authentic, makes
no mention of his martyrdom.
And even the extraordinary and hitherto inexplicable folk-lore
tradition attaching to St. Andrew's Day, for maidens desirous of
husbands to pray to that saint on the evening of his festival (30th
November), as described by Luther, and current amongst the Anglo-Saxons,5
is now explained by Indra's traditional bestowal of wives:
"Indra gives us the wives we ask."-Rig Veda, 4, 17, 16.
In order to account for St. Andrew as the patron saint of the Scots
(whom some writers, from the radical similarity of the name, have
imagined to be "Scyths"), as the historical tradition
prevents the Apostle Andrew from having proceeded further west in
Europe than Greece, a Scottish story was fabricated6 that some of
the bones of St. Andrew were
--------------------------------------------------------------------------------
1. Cf. S.H.L. 477, wherein the "E-a" synonym of In-duru
is given.
2. "Thou visitest the Earth and waterest it; thou greatly enrichest
it with the River of God." Psalm 65, 9.
3. See later.
4. Details in my Aryan Origin of the Phoenicians.
5. Luther (Colloquia Mensalia, 1, 232) states that in his country
the maidens, on the evening of St. Andrew's day, strip and pray
to that saint for a husband. And the same custom prevailed amongst
the Anglo-Saxons. H.F.F., 8.
6. B.L.S., Novr., 154. The legend found first in the Aberdeen Breviary
is termed by Baring-Gould "the fable."
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p.326: PHOENICIAN ORIGIN OF BRITONS & SCOTS
stolen from his shrine in Greece by a Greek monk in the eighth
century A.D. and brought by him to St. Andrews in Fife, although
no mention of such a transfer or of that monk is found in the Romish
calendars on the dispersion of the relics of that saint or later;
and the tale is otherwise self-contradictory.1 Presumably, therefore,
there was an early Phoenician Barat "pagan" shrine to
Indara or Indri Thor or Andreas at St. Andrews-which is near the
mouth of the Perth river-at the foundation of the priory there at
the conversion of the local Picts and Scots to Christianity in the
eighth century A.D.2
This existence of a pagan shrine of Indara at St. Andrews in the
pre-Christian period is confirmed by the unearthing there of a considerable
number of pieces of ancient sculpture and fragments of crosses bearing
no Christian symbols, but which, from their appearance, are believed
to have been pagan and had "been broken up and thrown aside
as rubbish,"3 or buried as casing for graves, or built into
the foundations of the twelfth century cathedral.4 Amongst these
fragments of crosses, which are of the Hitto-Sumerian pattern, are
many ornamented with the double-barred Indara's or Thor's Hammer
in key pattern.5 And one slab of elaborate sculpture bears, as its
chief figure, what is obviously intended for Indara killing the
Lion by tearing asunder its jaws,6 in defence of a sheep and deer
or
--------------------------------------------------------------------------------
1. Ib., 454. The Greek monk is called Regulus and is said to have
brought the relics in the eighth century from Patras in Greece,
the reputed place of St. Andrew's martvrdom and burial. But the
Romish calendars state that all the relics of St. Andrew were removed
from Patras by Constantine to Constantinople in 337 A.D. Ib., 598.
2. Several other towns in Britain appear to bear this Andreas or
Gothic Eindri-de name, such as Anderida, the old name for Pevensey
in the Roman period, the port where William the Norman landed in
the Channel; Andreas in the Isle of flan with Runic monuments; Ender-by
in Lincoln. And Indre was the old name and present provincial name
of Tours, which the British Chronicles relate was founded by Brutus.
An analogous name seems St. Cyrus, an ancient port and ecclesiastic
settlement between St. Andrews and the Don River. "Cyrus,"
we have seen, is a form of "George" or Gur, a synonym
of Indara; and the only two saints called "Cyrus" are
one in Egypt, and the other in Carthage, who has no distinct historical
Christian basis (cp. B.L.S., July, 321) and thus probably also Phoenician.
3. S.S.S., 2, p. 5.
4. Ib, p. 4.
5. S.S.S., 1, Pl. 62 and 63, and 2, Pl. 9, 10, 11 and 18.
6. S.S.S., 1, 61.
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p.327: ST. ANDREW'S CROSS IS INDARA'S HAMMER
antelopes-which is a famous exploit of Indara (as cited below);
and this scene is very frequently figured on Hitto-Sumerian seals
and sculptures. This same scene is also significantly pictured on
a fragment at Drainie in Moray,1 where is the same double-headed
Hammer of Indara or Thor on the Cross in Fig. 47F', and on several
others in the same locality. And it is also noteworthy that one
of the first Christian churches erected at St. Andrews was dedicated
to St. Michael the Archangel,2 that is, as we have seen, and will
see further, the archangel of Indara or Andrew.
This exploit of Indara in killing the devouring Lion as well as
the Dragon demon to "make the multitude to dwell in peace,"
now appears to explain another folk-custom on St. Andrew's Day in
England, which has hitherto been inexplicable. In Cornwall it is,
or was till lately, a custom on St. Andrew's Day for a party of
youths, making a fearsome noise blowing a horn and beating tin pans,
to pass through the town for "driving out any evil spirits
which haunt the place," and later the church bells take part
in it.3 In Kent a rabble assembles on that day for hunting and killing
squirrels; and a similar squirrel-hunting wake takes place in Derbyshire4;
and the squirrel in Gothic tradition is synonymous with "demoniac."5
This custom of expelling evil spirits on St. Andrew's Day, whilst
evidencing the former worship of that saint in England, presumably
celebrates the expulsion by Indara of the Lion and Dragon demons.
Altogether, in view of the many foregoing facts and associated
evidence, it is abundantly clear that St. Andrew, as patron saint
of the Scots, Scyths and Goths, was the Hitto-Phoenician god Indara
or Indri-Thor of our Catti or Xatti ancestors, transformed into
a Christian saint by the Early Christian Church for proselytizing
purposes. And that in picturing St. Andrew as impaled on an X Crucifix,
he is represented as hoisted upon his own invincible "hammer."
St. Patrick's Cross also appears to have had its origin in the
same "pagan" fiery Sun Cross as that of "St. George."
--------------------------------------------------------------------------------
1. S.S.S. 130.
2. S.C.P., 185.
3. H.F.F., 8.
4. Ib., 8 and 562; but in Derbyshire at an earlier date in Novr.
5. Cp. V.D., 483.
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p.328: PHOENICIAN ORIGIN OF BRITONS & SCOTS
St. Patrick, as we have seen, was a Catti or Scot of "The
Fort of the Britons" or Dun-Barton, who went to Ireland, or
"Scotia" as it was then called, on his mission to convert
the Irish Scots and Picts of Erin in 433 AD. He appears to have
incorporated the Sun and Fire cult of his ancestral Catti into his
Christianity. This is evident from his famous "Rune of the
Deer" in consecrating Tara in Ireland - wherein the name "Deer,"
the Sumerian Dava, now seen to be the source of our English word
"Deer," is the basis of one of the Hitto-Sumerian modes
of spelling the god-name of In-Dara, who, we shall see, is symbolized
by the Deer or Goat. And the Sun is also called "The Deer"
in the Gothic Eddas, and thus explains the very frequent occurrence
of the Deer carved as a solar symbol on pre-Christian Crosses and
other monuments in Britain as well as on Early Sumerian and Hittite
sacred seals, and sculptures, as figured and described below.
In his "Rune of the Deer" St. Patrick invokes the Sun
and Fire in banishing the Devil and his Serpent Powers of Darkness:-
"At Tara to-day, in this fateful hour
I place all Heaven with its Power,
And The Sun with its Brightness,
And the Snow with its Whiteness,
And Five with all the Strength it hath.
All these I place
By God's almighty help and grace
Between myself and The Powers of Darkness!"1
And there are repeated references to St. Patrick using his Cross
to demolish Serpent and other idols and to work miracles with it,
as did the Hitto-Sumerians. And he did so at a period before the
True Cross had become identified with the Crucifix.
Thus, we discover that the Crosses of the British Union Jack, as
well as the Crosses of the kindred Scandinavian ensigns are the
superimposed "Pagan" red Sun Crosses and Sun-god's Hammer
of our Hitto-Phoenician ancestors; which those "Pagan"
forefathers had piously carried aloft as their own
--------------------------------------------------------------------------------
1. Ed. E. Sharpe in Lyra Celtica, 17.
--------------------------------------------------------------------------------
p.329: UNICORN OF ANDREW IS INDARA'S
standards to victory through countless ages, and which have been
unflinchingly treasured as their standards by their descendants
in England, Scotland and Ireland, even after their conversion to
Christianity, and who ultimately united them into one monogram at
the reunion of the kindred elements in the British Isles into one
nation-two of the Crosses in 1606, and "St. Patrick's"
added in 1801.
FIG. 58. Unicorn as sole supporter of old Royal Arms of Scotland
and associated with St. Andrew and his "Cross."
Note the Unicorn is bearded like a Goat, and wears a crown like
Hittite, Fig. 4.
The Unicorn, also, which is the especial ancient heraldic animal
of the Scots, the sole supporter of the royal arms of
--------------------------------------------------------------------------------
p.330: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Scotland, the surmount of the ancient town or market crosses of
Edinburgh, Jedburgh, etc., the supporter or shield of the chief
families bearing the family surname of "Scott,"1 and joined
to the Lion (or, properly, Leopards) of England by James I. (VI.
of Scotland) on the Union, is now disclosed to be the sacred Goat
or Antelope of Indara, the Uz or Sigga, Goat, or Dara or Deer-Antelope
of the Hitto-Sumerians, imported into Early Britain with Indara
worship by the Barat Phoenician Catti or Early Goths in the "prehistoric"
period. It is already seen figured in the early Hittite rock-sculpture
(Fig. 4, p. 7) as "One-horned," standing by the side of
the first Aryan Gothic king. This "one" horn, however,
is merely the apparent result of this royal totem Goat wearing over
its horns the long Phrygian cap of the Early Goths, like the king
himself and his officials, but this latterly gave rise to the legend
that the totem Goat had only one horn.
The Goat was the especially sacred animal of Indara, as recorded
in the Sumerian and Vedic texts, some of which are cited in the
heading; and Indara himself was, as therein cited, called by the
Sumerians "The He-Goat";2 and Thor and his Goths are also
called "He-Goats" in the Gothic Eddas, wherein Thor is
called "Sig-Father," the identical name by which Bel also
is called,3 i.e., by the Sumerian Goat name.
The title Sig or "the horned," the root of Sigga "Goat,"4
appears to have given its name to the peaked Hittite or "Phrygian"
cap Sag (seen in that figure) as well as to its wearers, and thus
explains the horned head-dress of the Hitto-Sumerians, Early Britons
and Goths. It had the synonym of Gud5 which seems to be the source
of both "Goat" and "Goth." Gud or Gut appear
to be applied
--------------------------------------------------------------------------------
1. E.g., Scotts of Buccleugh line.
2. Indara, the Creator-Antelope (Dara) . . . The He-Goat who is
giveth the Earth. (S. H. L., 280 and 283. On Elim for He-Goat see
before)
3. Br., 3374. Sig is also title of the Mountain Goat (Br. 3376,
and cp. under Armu M.D., 102); and is the source of Caga "goat"
in Sanskrit.
4. Br., 3388 (horn), 10899 (goat). Its Akkad equivalent, sapparu,
seems source of Latin capra.
5. Br., 3504, also "horn" (3515).
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p.331: GOAT EPONYM TOTEM OF HITTITES & GOTHS
to the Goat itself.1 Hence the ruling Hitti titles of "Sag"
and "Gud" and "Gut" would explain why the Goths
or Guti were called by the Greco-Romans both Getae and Sakai or
Sacae-the latter being obviously the source of "Sax-on,"
and of the royal Indo-Aryan clan of Sakya to which Buddha belonged,
and the latter Hittite tribe of "Sagas," who recovered
Palestine from Akenaten,2 and whose name is defined as "people
named Kas-sa,"3 i.e., obviously the Kasi or Kassi. Similarly,
the Uz Goat name, which appears to have become Uku when applied
to the people,4 seems to be the source of the name "Achai-oi"
or Achai-ans for the leading tribe of early Aryans in Greece, as
well as the Greek aix and Sanskrit aja for "goat."
The Goat appears thus to me to have been selected for this totem
position by the Early Aryans or Sumerians or Goths, partly on account
of its name resembling rebus-wise the tribal name of "Goth,"
partly because of the Early Aryans having been presumably Goat-herds
in the mountains before their adoption of the settled life and their
invention of Agriculture and Husbandry, and partly because the bearded
and semi-human appearance of the Goat's head offered a strikingly
masculine yet inoffensive effigy for their institution of the Fatherhood
stage of Society, in opposition and in contrast to the primeval
promiscuous Matriarchy of the Chaldee aborigines of the Mother-Son
cult, with its malignant and devouring demonist totems of the Serpent,
Bull-Calf, Vulture or Raven, and Wolf of Van or Fen (the Wolf exchanging
also with the ravening Lion), and demanding bloody and even human
sacrifices. And the fusion of these four totems is the origin of
the Dragon.
Thus we find that the antagonism of the Goat (or "Unicorn")
to the Lion (or Wolf or Dragon) is figured freely on Sumerian and
Hitto-Phoenician seals from the earliest
--------------------------------------------------------------------------------
1. Gud = "sharp-pointed" (Br., 4708) or "horned
animal" (P.S.L., 159); and Gut, "horned animal,"
also Gut, "warrior class" (Br, 3677 and 5732, P.S.L.,
169). The horned head sign Al with Sumer equivalent of Gud = Alu,
"stag" (M.D., 39) and Al has Sumer equivalent of Guti
(Br., 942-3, and M.D., 939) and cognate with Elim or Ilim, "He-Goat."
2. AL (W), 67, l. 21; 88, l. 13 and 18, etc. They are also called
Habiri in Sumerian and Hafr is the ordinary title for the Goth soldiers
of Thor in Eddas, and is defined as "He-Goat" (V.D., 231).
3. Br., 4730.
4. Br., 5915.
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p.332: PHOENICIAN ORIGIN OF BRITONS & SCOTS
period, and also on Early Briton monuments and coins (see Figs.
59, 60), and that Indara himself is sometimes represented as a Goat
or Deer (Dara) as the slayer or tamer of the demonist Lion, as is
recorded also in the Vedic hymn which says: "Indra for the
Goat [Goths] did to death the Lion."1 Yet so little is our
modern heraldry aware of the facts of origin, meaning and function
of the "Unicorn," that it now represents that invincible
Aryan totem of the Sun Cross-and of Ia or Jove and Thor and of Heaven,
and of our ancestral Aryan originators of the World's Civilization-in
the form of a one-horned horse, but significantly bearded like a
Goat, and bound in chains and set alongside of its vanquished foe
of Civilization, which is supposed to have been its victor-the ravening
Lion totem of the demonist Chaldee aborigines! Whereas in the old
Hittite seals, it is the Lion which wears the collar and chain (see
Fig. 59 L.), whilst the Unicorn or Goat is the victor through Indara
and his archangel.
The Goat, "the swift-footed one of the mountains of sunrise,"
is represented by the Sumerians as the Sun itself and a form of
the Sun-god, though less frequently so than is the winged Sun or
Sun-Hawk or Phoenix-the horse only appearing in the very latest
period. In the Vedic hymns also, the Sun is sometimes called "the
Goat," with the epithet of "The One Step," presumably
from its ability to traverse the heavens to the supplicant in "one
step":-
"The Ruddy Sun . . . the One-Step Goat,
By his strength, he possessed Heaven and Earth."2
This "One Step Goat" in the Vedas is in especial conflict
and contact with the Dragon of the Deep, just as we have seen was
the Resurrecting Sun, the vanquisher of the Serpent-Dragon of the
Deep and Death. In this capacity and in its struggle with the Lion
or Wolf of Death, and as the rebus for "Goth," the Goat
is freely represented on Hitto-Sumerian seals and on Phoenician
and Greco-Phoenician coins, in association with the Sun Cross and
the protecting Archangel Tas; see Fig. 59 and also
--------------------------------------------------------------------------------
1. R.V., 7, 18, 17.
2. Atharva Veda, 13, 1, 6.
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p.333: HITTO-SUMER ORIGIN OF UNICORN
later. And significantly it is similarly figured on Early Briton
Prehistoric monuments, Pre-Christian Crosses, and ancient Briton
coins, and also in association with the Sun cross, and often the
protecting Archangel Tas or Tasc, see Fig. 60, and further examples
later.
This picture of a "Goat" (in Old English Goot and Gote,
Eddic Gothic Geit, Anglo-S. Gat and Scots Gait) in these scenes
appears clearly to be used as a rebus picture-sign for "Goth"
(properly Got or Goti1) or Getae, Sumerian Guti, Kud or Khat; just
as the battle-axe picture-sign was used for their tribal title of
"Khat-ti" or "Hitt-ite." The hieroglyphic practice
of using rebus pictures for proper names continued popular in Greco-Phoenician
and Greek coins in Asia Minor down to the Roman period.2 This now
explains also the references to the sacred Goat and Indra in the
Vedic hymns, e.g. "The lively Goat goeth straightway bleating
to the place dear to Indra."3
We now discover that the Sumerians and Hitto-Phoenicians or Early
Goths called themselves, or their leading clans, by the names of
"Goat," or by names which were more or less identical
in sound with their name for Goat, and so made it easy for the picture
of the Goat to represent rebus-wise their title of "Goth."4
This sacred character of the Goat as the totem animal of the Sumerians
and Goths, and the source of the legend of the Unicorn, in its victory
over the Lion, and as the hallowed animal of Indara or Andrew, now
explains the fact of the Goat being still the mascot of the Welsh
Cymri, and also the frequency of St. Andrew's Cross in the pre-Christian
and early Christian monuments in Wales,5 and in parts of England.
And the figures of the Goat in association with
--------------------------------------------------------------------------------
1. The later historical Goths of Europe and Eddie Goths spelt their
name Got and Goti, the th ending is a corruption introduced by the
Romans.
2. These devices are called by numismatists "speaking badges"
or "types parlants." Examples are Bull (tauros) at Tauro-menium,
Fox (Alopex) at Alopeconnesus, Seal (phoke) at Phocaea, Bee (melitta)
at Melitaea. Goat (aix), supposed to be confined to cities called
Aegae, Rose (rodon) at Rhodes, etc.; cp. M.C.T. 17, etc., 188.
3. R.N. 1, 162, 2.
4. Further details in my Aryan Origin of the Phoenicians.
5. See references in above notes.
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p.334: PHOENICIAN ORIGIN OF BRITONS & SCOTS
FIG. 59.-Goats (and Deer) as "Goths" of Indara protected
by Cross and Archangel Tas (Tashub Mikal) against Lion and Wolves
on Hitto-Sumerian, Phoenician and Kassi Seals.
(After Ward, etc.)
Compare with Briton examples in Fig. on opposite page. Detailed
references on p. 336.
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p.335: GOTHS AS INDARA'S GOATS IN BRITAIN
FIG. 60.-Ancient Briton Goats (and Deer) as "Goths" of
Indara protected by Cross and Archangel Tascia (or Michael) against
Lion and Wolves.
From ancient monuments, caves, pre-Christian Crosses and Briton
coins. Compare with Hitto-Phoenician examples in Fig. on opposite
page. Detailed references on pp. 336 and 337.
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p.336: PHOENICIAN ORIGIN OF BRITONS & SCOTS
St. Andrew's Cross and other solar symbols on the Early Briton
coins, and especially in the tin coins of Cornwall (and sometimes
with the name Inara and "Ando,")1 and in forms identical
with those existing on Hitto-Phoenician
--------------------------------------------------------------------------------
1. "Andy" is a recognized contraction for "Andrew,"
see, e.g., Carnegie's autobiography.
REFERENCES TO FIG. 59, P. 334.
a W.S.C., 23, archaic Hittite seal (of about 3000 B.C.3). Goats
defended from Wolves by Cross, and below are day and "night"
linked Sun's disc, the original of "spectacles" on British
monuments.
b Ib., 69. Goat worshipping Cross, with rayed Cross below.
c Ib., 526, 539. Another of same. d Ib., 494, with Crosses, revolving
rayed Sun of Swastikoid form.
e Ib., 996. Archaic Hittite seal. Wolves attacking Goat which is
saved by revolving Sun in "spectacles" form.
f C.S.H., 308 (Hittite). Goat at decorated Cross defended against
Wolf.
g W.S.C., 525. Kassi seal of Tax (Tas or Tashub) saving Goat under
the Cross from the Wolf, with rayed and lozenge Sun ornament in
base.
h C.C., Figs. 295-298. Tax or Tashub-Mikal saving Deer from Lion;
from Phoenician coins of Azubal from Phoenician ruins at Kitium
in Cyprus, inscribed "King Bel." i W.S.C., 597. Another
of same from Hitto-Sumer seal.
k C.S.H., 302. Another Hitto-Phoenician form of same under Cross-like
tree or "Fruit-Cross."
l W.S.C., 949. Hittite seal of Tashub-Mikal winged, and clothed
in lion's-skin as Hercules, defending Goats under "Celtic Cross;"
and behind is vanquished lion chained, with collar and rope. Note
also "Ionic" capital already in this Hittite seal of about
1400 B.C. Analogous Hittite seals in W.S.C., 946-7, 955, 987, etc.
m Ib., 1195. Goat worshipping St. Andrew's Cross and Sun discs
from seal in Phoenician grave in Cyprus. n Ib., 488. Goat protected
by St. Andrew's Crosses. p Ib., 490. Another with a 2-transverse-barred
Cross.
q A.E., 1917, 29 (after M. Benedite) Tax taming the Lions, on ivory
handle of dagger of about 4000 B.C., supposed to be from Asia Minor.
r W.S.C., 1023. Tax and assistant vanquishing the Lion, at the
winged "Celtic" Cross of the Sun, on Hittite sacred seal.
REFERENCES TO FIG. 60, P. 335.
a E.C.B., H. 9. Archaic tin Brito-Phoenician coin (in Hunter Museum,
Glasgow) showing Goat under three Sun discs, engraved in precisely
the same technical style as archaic Hittite Cross Seal, Fig. 59,
a, and in the Sumero-Phoenician m and p. Six other varieties in
E.C.B., Pl. H.
b S.S.S., 2. Illust. Pl. 31, 10-11. Prehistoric rock-graving from
Jonathan's Cave, East Wemyss, Fife. Compare Hitto-Sumerian, Fig.
59, a-d. The Goat or Deer is going for protection to Cross, which
is studded with knobs like the Hitto-Sumerian "Fruit"
Crosses. Other analogous Goat and Deer Stone Crosses, S.S.S., 1,
59, 69, 89, 91, 93, 100; 2, 101, 106.
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p.337: GOTHS AS INDARA'S GOATS IN BRITAIN
sacred seals and Phoenician coins, affords still further conclusive
evidence of the former widespread prevalence of the cult of Indara
or "Andrew" in Early Britain, and of the Barat Catti Phoenician
origin of the Britons and Scots.
c Ib., Nos. 24-27. Another of same from same cave. The Goat or
Deer kneels in adoration, or for protection (as in Hitto-Sumerian,
Fig. 59, b, c) below tablet containing vestiges of an inscription
with trace of an X Cross, and below the double Sun-disc or "spectacles."
d S.A.S., Pl. 35, 1. Another graving from same cave showing Deer
or Goat protected by Sun disc and, "Fruit" Cross and "Spectacles"
(latter omitted here through want of space). Cp. Hitto-Phoenician,
Fig. 59, d and m.
e S.S.S., 2, 52. Reverse of Cross from Kirkapoll, Tiree of Early
Christian period, which significantly figures the Crucifix, on its
face, in the primitive original T form, and not as the True Cross,
like the monument itself. Identical scene of Wolves attacking Goat
or Deer in Hittite seal, Fig. 59, e, and analogous to Phoenician
coins h of Fig. 59, e and f. The man with club stepping down to
rescue his deer is Hercules-Tascio as in Phoenician coin h, and
in Fig. 59, e, f, where he is seated above the Cross and holding
the Cross-sceptre as club, see also g. On opposite face his place
is taken by winged St. Michael spearing the Serpent-Dragon (see
also top of g), common on pre-Christian Crosses.
f S.S.S., 1, 127. Ancient Cross from Meigle, Perthshire; showing
Goat or Deer protected by the Cross from the Wolf. Cp. Hittite type
in Fig. 59, f.
g S.S.S., 1, 83. Another Tascio-Michael Goat and Cross scene from
Glamis in Forfar. The Wolves hold up their head as in Hittite type,
Fig. 59, a and e. Again, on top is Hercules-Tascio with his club
and holding an object like a ploughshare. And on left is his winged
form as Michael the Archangel. Cp. Hittite types in Fig. 59, g,
h, k, l and m.
h E.C.B., 12, 7. Coin of Cunobeline. Tascio (Michael) winged reining
up his horse to rescue his Goats. i E.C.B., A., 1 and 2. Archaic
form of same showing pellet Crosses, X Cross and Rosette Sun. The
X or St. Andrew's Cross is clearer in A, 6. Cp. Hittite, Fig. 59,
l, and for X Cross m.
k E.C.B., 16, 2. Wolf fleeing from X or St. Andrew's Cross (decorated
as Grain or Fruit Cross) and from Sun discs. Other wolves fleeing
from Sun or Sun horse in E.C.B., Pl. E, 6 and 7; F, 15; 4, 12; 11,
13, 14. Cp. Hitto-Phoenician, Fig. 59, m, n, p, for Goats protected
by the X or Andrew's Cross.
l S.S.S., 1, 74 and author's photos of pre-Christian Cross at Meigle,
Perthshire. Tascio taming the Lions. Cp. Hittite, Fig. 59, q. In
this Briton mon. the lions are duplicated on each side of Tascio,
who is robed generally similar to Hittite.
m S.S.S., 1, 82. Another of same from pre-Christian Cross at Aldbar,
Forfar. Cp. Hittite seal, Fig. 59, r, top register, above winged
"Celtic" Cross.
Chapter XXII
CORN SPIRIT "TAS-MIKAL" OR "TASH-UB" OF HITTO-
SUMERS IS "TASCIO" OF EARLY BRITON COINS AND PREHISTORIC
INSCRIPTIONS, "TY" GOTHIC GOD OF TUES-DAY, AND "MICHAEL-THE-ARCHANGEL,"
INTRODUCED BY PHOENICIANS
Disclosing his identity with Phoenician Archangel "Tazs,"
"Taks," "Dashap-Mikal," and "Thiazi,"
"Mikli" of Goths, "Daxa" of Vedas, and widespread
worship in Early Britain; Phoenician Origin of Dionysos and "Michaelmas"
Harvest Festival and of those names.
"O Son Tas1 Lord of the World!
Mighty hero supreme, who subjugates
hostility . . .
Gladdener of Corn, Creator of Wheat
and Barley!
Renewer of the Herb . . .
Director of the Spirits [Angels] of Heaven.
Thou madest the tablets of Destiny."
-Sumer Litany.2
"Bearer of the Spear of the hero."-
"The Great Messenger, the pure one of Ia,"-Ib.3
"O Dashap-Mikal bless us!"
Phoenician Inscriptions.4
WE have already found that the tutelary Tas or Dias of the Sumerians
or Early Phoenicians, also called "Son Tas or Dach" ("Mero-Dach"),
"The first-born Son of God Ia" (Jahveh, Jove or Indara),
was the archangel messenger
--------------------------------------------------------------------------------
1 "Mero-dash" is the corrupt Hebrew form of this Sumer
name, the "Mar-duk" of Assyrians, which was adopted in
this translation. But we have already seen that the Sumerian reads
Mar-u or Mar-uta (= "Son" + "Sun or Light"),
wherein the second word occasionally has the value of Dag. The older
forms of his name, however, we have seen were Tas, Tax or Dasi,
so for uniformity Tas is used here and throughout this chapter.
2 S.H.L., 537.
3 Ib., 480, 517.
4 C.I.S. references p. 341.
338
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p.339: HITTITE ANGEL TASHUB ON BRITON COINS
of Ia, and that he was freely invoked and figured upon sacred seals
and amulets by the Sumerians, Hittites, Trojans, and Phoenicians,
just as we discovered that he was invoked in the prehistoric cup-mark
inscriptions in Britain. And we have found that he was the chief
divinity figured along with the Cross defending the Goats or Deer,
symbolizing the "Goths," in the Hitto-Sumerian Trojan
and Phoenician seals and amulets and on Phoenician and Greco-Phoenician
coins, just as we find him figured on the ancient monuments and
coins of the Early Britons (see Figs. 60, etc.) in which latter
he bears not infrequently the stamped name of "Tasc" or
"Tascio" or "Dias,"1 and is figured sometimes
winged and frequently along with ears of corn and the Corn "Cross"
of his father Indara or Andrew of the X type (see Fig. 61).
FIG. 61.-"Tascio" or "Tascif" of Early Briton
Coins is Corn Spirit "Tas" or "Tash-ub" of Hitto-Sumerians.
(Coins after Evans).2
NOTE.-Corn "Crosses" of Indara or Andrew X type in c and
d, and pellet or "cup" Crosses
in b, with head and beard as in archaic Hittite rock sculpture of
Tash-ub in Fig. 62.
We now find further that Tas is hailed as "The Gladdener of
Corn, Creator of Wheat and Barley," as cited in the heading.
This discovers his identity with the Corn Spirit of the Greeks,
"Dionysos"- which name, indeed, of hitherto unknown origin
and meaning, we now find was
--------------------------------------------------------------------------------
1 As Dias, see Figs. A and B, page xv. Sumer script in A read Dias
or judgment of God.
2 a E.C.B., Pl. 8, 12; b, Ib., 6, 3; c Ib, 5, 8; d Ib., 14, 9.
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p.340: PHOENICIAN ORIGIN OF BRITONS & SCOTS
apparently applied to Tas in Sumerian; thus discovering the Sumerian
origin of Dionysos in both name, function and representations. This
also explains for the first time why Corn and Barley are so frequently
figured on the "Tascio" coins of the Ancient Britons,
and along with Tascio on Phoenician coins, and why the popular Hittite
divinity "Tash-ub" or "Tash-of-the-Plough" is
figured holding stalks of Corn on the Hitto-Sumer seals, and as
a gigantic warrior clad in Gothic dress holding Corn stalks and
bunches
FIG. 62.-Tascio as "Tash-ub," the Hittite or Early Gothic
Corn-Spirit. From archaic Hittite rock-sculpture at Ivriz in Taurus.
(After von Luschan and Wilson.)
NOTE.-He is dressed as a Goth, with snow-boots, and Goat-horns on
his conical Trojan or Phrygian cap, and he carries stalks of Barley-corn
and bunches of Grapes, and behind him is a Plough. The adoring high-priest
has solar swastikas, in key pattern, embroidered on his dress.
of Grapes beside a Plough, in the archaic Hittite rock sculpture
in the Cilician Gates of the Taurus at Ivriz, near Heraclea (Fig.
62), as Tas or Tascio is the defied Hercules.
Moreover, we find that Tascio is the Hitto-Phoenician original
of St. Michael the Archangel in name, function and
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p.341: TASCIO IS PHOENICIAN ST. MICHAEL
representation. The later Phoenicians, calling him "Dashup"1
occasionally add the title "Mikal" in invoking his blessing2;
and this name also appears, I find, upon the Phoenician coins of
Cilicia of the fifth century along with the figure of Taxi in Phoenician
script as "Miklu" (see Fig. 66); and as "Mekigal"
in the Sumerian name for the old Harvest festival corresponding
to Michael-mas.
And we shall find that the Hitto-Sumerian cult of Michael the Archangel,
introduced by the Phoenicians, was widespread over Ancient Britain
in the Phoenician period, from the Phoenician tin-port of St. Michael's
Mount in the south to the two "St. Michael's Wells" near
our Phoenician inscriptions in the Don Valley in the north, and
in the name of other early churches and wells dedicated to St. Michael
still further north. Vestiges of this cult of St. Michael the Archangel,
as the Corn Spirit, introduced into Britain by the Phoenicians,
are now seen to survive to the present day in the name of "Michaelmas"
for the Harvest Festival (September 29th) in Britain, in association
with his sacred sacramental Sun-Goose, (see Fig. 66), the "Michaelmas
Goose" of that festival:-
September, September, when by Custom, right Divine,
Geese are ordain'd to bleed at Michael's shrine."4
and in the "St. Michael's Bannock or Cake" of the Michaelmas
festival in the Western Isles of Scotland."5
The notion of investing God with an archangel appears to have arisen
long after the Aryans had "created" the idea
--------------------------------------------------------------------------------
1 See below. The D and R are often identical in Phoenician.
2 C. I. S., 90, 2; 91, 2; 935; 94, 5; and pp. 1, 94-99, 105, etc.
3 The Goose was sacred taboo in Ancient Britain, D.B.G., 5, 12,
6.
4 King's Art of Cookery, 63, H.F.F., 409.
5 Martin, describing the Protestant inhabitants of Skye, writes,
"They observe the festivals of Christmas [Yule], Easter, Good
Friday and that of St. Michael. Upon the latter day they have a
cavalcade in each parish, and several families bake the cake, called
'St. Michael's Bannock.'" W. Islands of Scotland. 213, and
100. Regarding St. Kilda, Macaulay writes, "It was, till of
late, an universal custom among the islanders on Michaelmas Day
to prepare in every family a loaf or cave of bread, enormously large.
This cake belonged to the Archangel. Everyone in each family, whether
strangers or domestics, had his portion of this kind of showbread,
and had some title to the friendship and protection of St. Michael."
(Hist. of St. Kilda, 82).
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p.342: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of God in the image of man as "The Father-god," and after
they had given him a host of angels to counteract the swarms of
malignant demons with which primeval man and the Chaldean Mother-Son
cult had infested the earth, air and "the waters under the
earth." The process by which the archangel was invented and
his functions arranged and developed now seems to become evident.
The Father-god or "Bel" was early given by the Aryans
the title of "Zagg" or "Sagg"1 (or "Zeus"),
as it exists on the earliest known historical document, Udug's trophy
Stone-Bowl from the oldest Sun-temple in Mesopotamia at Nippur.
This "Zagg" has the meaning, "The Shining Stone +
Being, Maker or Creator," thus giving the sense of "Rock
of Ages" to the God as the Creator.
This early Aryan name for God, about two millennium before the
birth of Abraham, with its sense of fixity, is soon afterwards found
spelt by the Early Sumerians in their still-existing inscriptions
as Zax or Zakh, in the form "The Enthroned Zax or Zakh"
(En-Zax),2 with the meaning "The Enthroned Breath or Wind."3
This presumably was to denote God as The Breath of Life, and perhaps
also his invisibility as a Spirit. This ancient Aryan idea of God
as "The Breath of Life" is preserved in the reference
in Genesis to the creation of man: "God breathed into his nostrils
the Breath of Life and man became a living soul."4 And in the
Old Testament, God "flies on the wings of the Wind,"5
and in the New Testament the working of God's Spirit is compared
to the Wind.6 Such slight alterations in the spelling of divine
and other proper names in order to denote a different though correlated
sense, were often made by the Sumerians, and are parallel to their
spelling of "Induru" as "Indara," with a different
shade of meaning.
This idea of the "enthronement" and fixity of The Father-god
in human form in heaven, with its sense of vast remoteness and aloofness
from the earth, was presumably
--------------------------------------------------------------------------------
1. Spelt alphabetically, Za-ga-ga, see before.
2. Br., 5928. Hitherto disguised by Assyriologists reading Zax by
its semitic synonym of Lil.
3. Br., 5932.
4. Genesis, 2, 7.
5. Psalm xviii, 10, etc.
6. John iii, 8.
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p.343: ORIGIN OF MICHAEL THE ARCHANGEL
the reason why the Sumerians, in their human craving for the more
immediate presence of God on the earth, delegated his powers on
earth to a deputy in the person of "The firstborn Son of Ia,"
the Archangel "Tas" or Taxi (hero-Dach or Mar-Duk), who
ultimately was made in Babylonia to overshadow his Father and was
given most of the titles of the latter-not only "King of Heaven
and Earth," "Lord of the Lands," "Creator,"
and "Holder of the Tablets of Fate," but even "Slayer
of the Dragon of Darkness," which achievement thus became credited
to him as St. Michael.1 And the later Chaldean polytheists made
him king of their motley pantheon, amongst whom the various departments
of Nature were parcelled out, and they even also called him "Bel"
or Father-god.
But amongst the purer Hitto-Sumerians and Phoenicians, adhering
to monotheism and its "Sun-worship," Tas appears to have
retained his original character of the archangel of The One God,
although he is addressed as a "god," which also has the
general sense of "divinity." Thus in many of the Sumerian
psalms and litanies he is the mere agent on the earth of the Father-god
who is enthroned in heaven. He is "The great Messenger, the
pure one of Ia,"2 "Companion of Heaven and Ia,"3
"The Merciful One who loveth to give Life to the Dead,"4
"Lord of Life and Protector of Habitations,"5 and "Ever
ready to hear the Prayers of mankind," he transmits these to
his Father, The Enthroned Zax (Zeus) in heaven and carries out the
orders of the latter. And we have such scenes pictured in Hittite
seal, e.g., Fig. 63, which shows a sick man on his bed attacked
by the Dragon of Death, and he appeals to Tas, who in turn intercedes
with his Father-god Indara.
Thus we read in the old Sumerian psalms and litanies such invocations
and incidents as the following:-
"May thou, Son Tas, the Great Overseer of the Spirits of Heaven,
exalt thy head!6
"(To) the Corn-god I have offered! . . ."
--------------------------------------------------------------------------------
1. Indra alone killed the Dragon without aid of "Maruta"
(Marduk). RV. 1, 165, 6.
2. S.H.L., 517.
3. Ib., 501.
4. Ib., 501.
5. Langdon, S.P., 277.
6. S.H.L., 517.
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p.344: PHOENICIAN ORIGIN OF BRITONS & SCOTS
"May the god of Herbs, the Assembler of God and man
Deliver such and such a man, the son of his God, And may he be saved!"1
FIG. 63.-Archangel Tas interceding with God Indara for sick man
attacked by Dragon of Death. From Hittite Seal of about 2,500 B.C.
(After Delaporte.)2
Note bed of sick man, and sacred Goat of Indara; and cp. Psalm xxxiv,
6-7.
The circles (cups) above man = Muru or "Amorite"; and
Sumer sign above dragon = "Raven of Sin-Fire" (Br., 2227),
Lax or Lakh "Fire" = "Luci-fer," or Loki.
Then the archangel Tas, hearing this prayer, repairs to his Father
in Heaven, "The Good Shepherd who rests not, who causeth mankind
to abide in safety;"3 and presents the prayer:
"The Son Tas has regarded him [the supplicant].
To his Father Ia, into the house he descends4 and says
'O my Father, the Evil Curse like a demon has fallen on the man!'
Ia to his son made answer . . .
'Go my son, Son Tas!
Take the man to the House of Pure Sprinkling,
And remove his ban, and expel his ban.'"5
Or Ia or Indara replies:-
"O Son Tas, substance of mine, Go, my Son!
Before the [Cross of the ?] Sun-god take his [the afflicted's] hand,
Repeat the spell of the pure hymn!
Pour the (cleansing) Waters upon his head!"6
Or:-"Go, my Son Tas!
Let the Fire [-Cross ?] of the Cedar tree,
The tree that destroys the wickedness of the incubus,
--------------------------------------------------------------------------------
1. S.H.L., 468.
2. D.C.O.(L) pl. 82. 406.
3. L.S.P., 245.
4. Here "descends" is used, when Ia or Indara is supposed
to reside in the Waters.
5. S.H.L., 472.
6. Ib., 516.
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p.345: TAS-MIKAL THE ARYAN CORN-SPIRIT
On whose core the name of Ia is recorded,
With the spell supreme . . . to foundation and roof let ascend
And to the sick man never may those seven demons approach!"1
The Archangel's association with Corn and Agriculture as "The
Corn Spirit," was in series with his Father's titles of "Lord
of the Lands" and of Agriculture, in the Sumerian psalms.
Thus in these psalms "The Enthroned Zax" is hailed:-
"Lord of the Harvest Lands, Lord of the Grain Lands!
Husbandman who tends the fields art thou, O Zax the Enthroned!2
"Tender of the plants of the Garden art thou!
Tender of the Grain Fields art thou!"3
"Father Zax, the presents of the Ground are offered to they
in sacrifice!
O Lord of Sumer, figs to thy dwelling-place we bring!
To give Life to the Ground thou dost exist!
Father Zax, accept the sacred offerings!"4
It is easy to see now, in the light of our discoveries, why the
Early Aryans or Hitto-Sumerians, Khatti or Catti Goths were naturally
led to institute a patron saint or Archangel of Agriculture and
The Plough. They were, I find, the founders of the Agricultural
Stage of the World's Civilization, and made Agriculture the basis
of their Higher Civilization and the Settled Life-and it still remains
the basis of the Higher Civilization to the present day. They also
took from it their title of "Arri"-or "Arya"
(Englished into "Arya-n")-which, I find, is derived from
the Sumerian Ar, "a Plough" (which thus discloses the
Sumerian origin of the Old English "to Ear (i.e., plough) the
ground," Gothic Arian, Greek Aroein, Latin Ar-are). And they
made ploughing and sowing sacred rites under the Sun Cross, as we
have seen in the Cassi seal of about 1350 B.C. (see Fig. 12, p.
49) and the same scene is figured on seals of the fourth millennium
B.C. In establishing Agriculture, the Aryans, as a small band of
civilized pioneers,
--------------------------------------------------------------------------------
1. S.H.L., 470.
2. L.S.P., 199, 201.
3. Ib., 277.
4. Ib., 279.
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p.346: PHOENICIAN ORIGIN OF BRITONS & SCOTS
FIG. 64.-Archangel Tas-Mikal defending Goats (and Deer) as "Goths"
with Cross and Sun emblems on Greco-Phoenician coins.
(From Cilician coins of 5th century B.C. onwards in British Museum.)
Note Goat springing to Cross (a-b) and Crosses (a-e), legends TKS,
TKZ, and DZC, Goat and Cross under throne of Bel Tarz, who bears
Cross standard; and compare with opposite figures on Briton Coins.
a One of the oldest Cilician coins of "Early Fifth Century,
B.C.," supposed to be from Celenderis, sea-port (founded by
Phoenicians), W. of Tarsus, see Hill H.C.C., Pl. 814. Goat is springing
to the Cross, with Sun circle and Cross above it, formed by circles
as in Briton coins, and bearing in front Phoenician legend reading,
apparently, "TKS."
b Reverse with stamped Cross.
c Celenderis coin of about 450-400 B.C. (H.C.C., 9, 2) shows Hercules-Tascio
descending from his Sun-horse to defend Goat (on reverse, d). Note
Cross on his back, formed by circles, as in Briton coins and Hitto-Sumerian
seals, and his club in right hand.
d Reverse of c, with Goat kneeling before Cross, behind rock, and
adoring or invoking Cross in sky; representing Hercules-Tascio as
messenger of Sun-god. Other analogous coins, H.C.C., 9, 1 and 3-9;
13-16; and 10, 1-5, etc.
e Hercules as "Lord of Tarsus" on coins of Tarsus of
period of Mazaeus, 361-333 B.C. (H.C.C., 30, 6), bearing Phoenician
legend, "Bal TKZ" or Lord Tahz (see text). Hercules-Takz
seated on throne above a Goat's head and handled Cross, and bearing
in left hand the Cross; as standard with fruited stalk; and in right
bestows grapes, reaping sickle and ear of Corn (= Dionysos).
f Reverse of e. Stag (kin of Goat) attacked by Lion--which was
killed by Hercules. Other variant coins of this type, H.C.C., 30,
1-5, 7, 8, and numerous Hitto-Sumerian and Cypro-Phoenician cylinders,
etc. (see later).
g Coin supposed to be from Aigea (modern Ayas), port to E. of Tarsus,
of period of Macrinus, 217-218 A.D. (H.C.C., q, 9). Showing bust
of young Dionysos with bunch of grapes, and behind, his name. DZC,
i.e., equivalent of "Tasc" or "Dias" of Briton
coins. Very numerous coins of this type with legend DZC (see text).
h Another Aigea coin of same period (H.C.C., 4, 11), showing long-maned
mountain Goat, standing before branch or stalk of corn, and bearing
on top of his horns two Fire-torches (or sacred Fire of the Sun
cult) and legend DZC (i.e., "Tasc") as before.
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p.347: TAS-MIKAL DEFENDING GOATS AS GOTHS
had to defend themselves and their fields by force of arms against
the depredations and bitter religious hostility of a world of hungry
savage nomadic hordes of Serpent- and
FIG. 65.-Archangel Tas defending Goats ("Goths") with
Cross and Sun emblems on Early Briton coins.
(After Evans and Stukeley.)
Note Goats with Cross and Sun signs by circles, as in Greco-Phoenician
on opposite page and legends Tas, Tasciio.
a Long-maned Goat coin (E.B.C., G. 4) as in Cilician coin, Fig.
64 h, and in Hittite seals (Fig. 59, etc.) with Sun-circles. Obverse
bears a Hercules head generally similar to b; with a Sun circle
rosette as in Cilician coin, Fig. 64 a, etc. It is essentially a
copy of the latter archaic Cilician coin with springing goat and
Sun-circles.
b Obverse of similar type of coin (E.B.C., 8, 2) with head of Hercules
bearded in style of Hittite rock-sculpture (Fig. 62). Its legend
is read "VER" by Evans, as place of mintage of Verulam
(St. Albans), the capital of Cassi-vellaunus; but it may read "HER"
= "Hercules."
c Reverse of b (of similar type to a and Cilician Fig. 64 a), showing
Cross and rayed Sun behind and above Goat, also circle pelleted
Cross on body of Goat identical with that on body of Hercules on
Cilician coins, Fig. 64 c.
d Winged Goat on obverse of coin stamped "Tasc" (E.B.C.,
6, 1). The winged Goat is not infrequent in Hitto-Sumer seals and
Cilician coins.
e E.B.C., 11, 5 Cunobelin coin = Winged Tascio or "Resef Mikel"
or St. Michael bestowing wreath or fruited Sun. Cp. Cilician coin,
Fig. 64 e.
f E.B.C., 10, 12 and 13. Goat nourished by Hercules as "Tasciio."
For Goats fed by hand of Tax or Tascio in Hitto-Sumerian seals,
see W.S.C., 380, 387, etc.
g E.B.C., 5, 10-12. "Tas" or "Tasc," with "Celtic"
and St. Andrew's Crosses and spear, galloping to rescue Goats (Goths).
On obverse, Corn Cross in form of St. Andrew's Cross, with Sun discs.
For other Corn Crosses of Tax, the Corn Spirit, see former figures.
h S.C.B., Pl. 8, 2, etc.
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p.348: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Devil-worshipping aborigines. They achieved their success through
the leadership of the great warrior Aryan king, the second king
of the First Aryan Dynasty of the traditional lists, who was, I
find, the inventor of the Plough and establisher of Agriculture.1
Later, the Aryans gratefully apotheosized him and made him their
patron saint and the prototype of the Archangel of their Sun-cult,
and represented him armed as a warrior, and he is thus the human
original of the Archangel Taxi or Tas, the "Tash-ub" or
"Tash of the Plough" of the Hittites, the Tascio of the
Briton coins and monuments, and St. Michael the Archangel of the
Gentiles who, under his Father, fought against and overcame "the
Dragon, the Old Serpent, and his angels," who warred against
"the Sons of God"-a favourite title of the Aryans, appearing
in early Sumerian inscriptions, and reflected in Genesis.
We now discover why the Archangel Tas or Taxi was invoked in the
prehistoric "cup-mark" inscriptions of the Early Britons,
and was so freely figured on the great majority of the very numerous
mintages of coins of the Early Britons or Catti, many of which bear
his name stamped thereon as "Tasc, Tascio, Tascia, Taxci, Tcvi,"
etc. (see Figs. 61, etc.), along with ears of Corn and Sun Crosses,
both the erect True Cross and the X "Cross" or Hammer
of his Father "Andrew" or Indara, and as Grain-Crosses,
and as defending the Goats or Deer symbolizing the "Goths"
or Catti Aryans, and figured in the same conventional manner on
the Briton coins as he is represented on the sacred seals of the
Catti or Khatti Hitto-Sumerians and on the coins of the Phoenicians
(compare Figs. 64 and 65 for some of these identities).
We also now see why Tas, as the archangel of the Sun-cult and St.
Michael, is figured on the Early Briton coins and prehistoric and
pre-Christian monuments often with wings, and often accompanied
by the Sun Hawk or Eagle, or the Sun Goose (Michaelmas Goose), or
Phoenix of the Phoenicians, as well as with the Sun Horse often
winged, and the Sun disc, and all in more or less identical form
with the conventional
--------------------------------------------------------------------------------
1 Details in my Aryan Origin of the Phoenicians.
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p.349: PHOENICIAN ST. MICHAEL ON BRITON COINS
representations of "Tas"-Michael on the Hittite sacred
seals and on the Phoenician coins of Cilicia, in the "Land
of the Khatti" or Hittites (see Figs. 66 and 67, etc).
FIG. 66.-Taxi as "Michael" the Archangel bearing rayed
"Celtic" Cross, with Corn, Sun Goose or Phoenix on Phoenician
Coins of Cilicia of fifth century B.C.
(Coins after Hill.)1
Note in a the Phoenician legend MKLU or "Mikalu"; and
in c Phoenix Sun-bird before Fire-altar, with bearded Corn and two-barred
handled Cross.
FIG. 67.-Tascio or St. Michael the Archangel on Early Briton pre-Christian
Coins.
(Coins after Evans.)2
Note in a the fruited Sun-disc, bearing 12 pairs of fruit, corresponding
to the months of the year. In b "Tcvi" with head of Dionysos
(cp. Fig. 64). c Winged Michael with club of Erakles and legend
"ER." d "Tascia" Sun Hawk with two strokes =
"Sun." e Winged Sun Horse tied to Sun, over three "cup-marks"
= Earth, or Death (vanquisher of).
1 a-b, H.C.C., Pl. 16, 13; in a MKLU in Phoenician Script, in b
MAGR, presumably for Magarsus, ancient seaport at mouth of Pyrenees
in Cilicia. c Ib., Pl. 16, 12.
2 a E.C.B., Pl. 3, 11. b-c, Ib., 3, 14. d Ib., Pl. 6, 7. f Ib.,
8, 14. Sun bearing Eagle transfixes the Serpent of the Deep and
of Death.
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p.350: PHOENICIAN ORIGIN OF BRITONS & SCOTS
In Egypt also-now seen to have been Aryanized by the Catti Phoenicians
- "Michael" actually appears under earlier forms of the
latter name as "God of the Harvest" and also "of
the Red Cross." As "Resef (i.e., Rashap Mikal) he is a
god of the Middle Period admittedly imported from "Syria"
(i.e., Syria-Phoenicia) and he is represented as a warrior with
the Goat's head as a chaplet, and carrying the handled Cross of
Life (see Fig. 69), and his relation to Food-Grain is indicated
in his name Resef, meaning Food-Grain.1 He also bears titles equivalent
to "Archangel" in "Governor of the Gods" (the
Egyptians being inveterate polytheists) and "Lord of the Two-fold
Strength among the Company of the Gods."2 And as "Makhi-al"
(or Makhi-ar) he is the "Harvest God" and equivalent of
Michael.
FIG. 68.-Phoenix Sun-Bird of Tascio with Crosses and Sun-discs,
from Early Briton Cave gravings and Coins.
(After Simpson, Stuart and Evans.)3
Note lozenge-lined Cross of Hittite and Trojan pattern. Cp. Figs.
44 and 46.
The Ancient Egyptians called their Harvest god "Makhi-al"
(or Makhi-ar),4 and named that month after him, the "Mekir"
of the Copts for that Harvest month, and also the god of the Harvest.5
Now this is practically his identical name, as current amongst the
Hittites about 2400 B.C., where we find it spelt "Ma-khu-air"6
and he also had a month called after
--------------------------------------------------------------------------------
1 Resef in Egyptian = "Food," B.E.D., 433 and Resi =
"Corn," 431.
2 B.G.E., 2, 282.
3 S.A.S., Pl. 342 and cp. S.S.S., 2, Illust. Pl. 33, 1. b S.A.S.,
Pl. 35, 2. c E.C.B., 8, 1.
4 Cp. B.E.D., 286a, l and r have the same letter-sign in Egypt.
5 Ib., 2862, and cp. B.G.E., 293. His harvest month was the sixth
month of the Egyptian calendar.
6 Sayce, Cappadocian Cuneiform Tablets from Kara Eyuk, Babylonia,
1910 (4), 2, 7.
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p.351: MICHAEL AS HARVEST SPIRIT
him.1 He was also known to the Egyptians as "The Harvest god
Makh-unna,"2 or "Makh of the Food-Stuff of Life,"
and also with an alternative spelling as "Makh of the Red Cross";3
for significantly this Cross is painted red in the Egyptian tombs,
and is described as "The Devouring Fire,"4 i.e., The Fiery
Cross of the Sun.
This now explains the Egyptian references to this Red Cross as
giving also the meaning "eat" (of food), an association
which has hitherto puzzled Egyptologists,5 but is now seen to be
the association of St. Michael or Tash-ub (or Rasep-Mikal) with
the Harvest, as Corn Spirit in the cult of the Cross.
In Ancient Mesopotamia the fuller and apparently original form
of his "Michael" name is found as "Me-ki-gal "
about 2400 B.C. It is applied to the great Harvest Festival and
Harvest month called "The Barley Harvest Cutting" - Se-kin-kud,
in which Se, the Akkadian Zeru, or "Seed grain" is disclosed
as the source of our word "Seed" and "Ceres,"
and Kud or "cut" as the Sumerian source of our English
word "cut."
So important was the Corn or Barley in the economy of the Sumerians
that they latterly made that month of Mekigal or the Barley Harvest
the first month of their Agricultural year and the month of their
chief festivities, although still retaining the solar year in the
background.6 Now the meaning of this name of the Archangel Me-ki-gal,
as defined in the Sumerian, is of immense importance for the history
of religion. It is defined as "The Door of the Place of Calling
in Prayer"7 or "The Door of Heaven."8 Thus the Aryan
Archangel. Michael is called as intercessor between Earth and Heaven,
"The Door of Heaven," which thus accounts for the great
popularity of his worship, and his title of "Saviour,"9
and explains why the Phoenician votive
--------------------------------------------------------------------------------
1 Thureau-Dangin, Rev. Assyriologique, 1911, 8, 3, 2 a, 9 and b
13.
2 Cp. hieroglyphs B.E.D. 319b.
3 Ib., 319b.
4 G.H., pp. 37 and 67 and P.L. 6, Fig. 78.
5 Ib., 37 and 67.
6 H.E.R., 3, 73, etc., and Langdon, Archives of Drehem, 1911, 15,
etc.
7 For the Sumerian written signs of the name, see Langdon (above)
tablets Nos. 24, 37, 43, etc., etc.
8 On "Door" word-sign, see B.B.W. No. 87, and on Me as
"Heaven," see ib. 2, p. 239.
9 See above.
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p.352: PHOENICIAN ORIGIN OF BRITONS & SCOTS
inscriptions to Bel invoke "the blessings" of "Resef
Mikel" or "Mikel of the Food-Corn."
The foregoing Egyptian abbreviated forms of the name "Michael"
as Makh and Makhu, etc.,1 are interesting as having parallels in
the Sumerian, Syriac, Sanskrit and Gothic. Even the Hebrew form
"Micha-el," which has been adopted as the English form
of his name, has been generally regarded as having for its final
syllable the Semitic el or "god," which thus gives the
proper name as "Micha." In Syriac charms St. Michael,
as the protector of the grain crops against damage, is invoked as
"Miki, Mki-ki."2 In the Gothic Eddas he is Mick, Moeg,
Mag-na and Mikli, son of Thor.
[In the Vedas, "Magha-van" or "Winner of Bounty
(Magha)," a title of the Sun-god Indra and of some of his devotees;
and the Vedic month Magha is the chief Harvest month and the month
of great festival. He also seems to be the Mash divinity of the
Amorites and Babylonians, who was a "Son of the Sun-god,"3
and the bearer, as we have seen, of the "Mash" or "Mace"
as the Red Cross.]
This identity of Tas or Tas-Mikal, under these slightly variant
spellings, in Egypt, Vedic India, Phoenicia, Hitto-Sumer, and Ancient
Britain is absolutely confirmed and established by the essential
identity in the representations of this divinity along with the
Cross and his Goat (or "Gothic" rebus). He is figured
with the Cross and Goat, as we have seen on the Hitto-Sumer seals
(Figs. 59) and on Phoenician coins (Figs. 64) and on ancient Briton
coins (Figs. 65, etc.), and Early Briton monuments (Figs. 60, etc.).
Similarly is he figured in Ancient Egypt (as Resef or Resaph) with
the Cross and Goat (Fig. 69) and in India as Daxa (or "the
Dextrous Creator") with the Goat's head and field of Food-crops
(Fig. 70).
His Goat relationship is celebrated in the Sumerian
--------------------------------------------------------------------------------
1 Other Egyptian spellings of his name are Makhi, a seasonal god
(B.E.D., 275b) and Makhi, god of Fire altar (ib., 286a).
2 H. Gollancz, Syriac Charms, lxxxii.
3 See Clay, Empire of Amorites, 179. "Mash" is an interchangeable
title of the reflex solar divinity whose name is usually conjecturally
rendered "Ninib" and "Uras" (ib., 179), whose
Hittite shrine in Palestine was at "Uras-ilim" or Jerusalem,
as we have seen.
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p.353: TAS, TAX OR DIAS IN VEDAS, EGYPT & BRITAIN
litanies, where he is hailed as "Divine leader, the He-Goat"1
(Indara); and as the protector of "the Goatwan"2 (i.e.,
Goth).
FIG. 69.-Tascio in Egypt as "Resef," or Corn-Spirit.
(After Renan.)4
Note his Goat's head chaplet and handled Cross-of-Life, and Spear.
FIG. 70.-Tascio or Taxi as "Daxa," Vedic Hindu Creator-god.
(After Wilkins.)3
Note his Goat's head, and standing in field of Food-Crops and giving
his blessing.
The spelling of the name "Tascio" on Briton coins is
also parallel in its variations to the variations in the Hitto-Sumerian
and Sanskrit and in the Phoenician and Greco-Phoenician coins.
Thus in Briton coins the name is spelt Tas, Tasc, Tasci, Tascio,
Tascia,5 Taxci,6 Tcvi, Tascif,7 Tascf,8 Tasciovan, Tasciovani, Tigiio,9
Dias,10 Deas, Deascio.11 In Sumerian Taxi, Takhi or Dias, also Ta-xu,12
Tas, Tuk or Duk. In Hittite
--------------------------------------------------------------------------------
1. Elim., C.I.W.A., 2, 55, 31f. and S.H.L., 284, 446; cp. M.D.,
271.
2 cp. S.H.L., 447. Sigga-ni + "man," and Sigga = "Goat."
3 Hindu Mythology, 309.
4 C.I.S., 1, 38.
5 See Fig. 67.
6 E.C.B., 5, 9.
7 See Fig. 62.
8 E.C.B., Pl. 10, 7.
9 Ib., 17, 3.
10 Figs. A and B.
11 Brit. Num. Jour., 1912. P. Curlyon-Britton, 1-7.
12 Br., 4052, and significantly it is written by character for "Wing"
or Hand + Bird, i.e., "The Winged Michael." A variant
Tis-xu (hitherto read Tis-pak) is "The Bird Messenger of God."
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p.354: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Tash-ub (or "Tash of Plough"), Teisbas or Dhuspuas in.
Van inscriptions and Su-Tax or Su-Takh (or "Tax the Sower");
and he is the "Dagon" of the Philistines. In Indian Vedas
Tvashtr (or "Taks") and Daxa or Daksha for solar Creative
gods of food and animals, of whom the first fashions the bolt of
Indra, creates the Horse, so frequently associated with Tas in the
later period, has the food and wine of the gods, and bowl of wealth
and confers blessings. On the Phoenician and Greco-Phoenician coins
of Cilicia the name is spelt Dioc, Dzs, Dek and Theoys;1 and in
coins of Phoenicia Dioc, Dks, Thios, Tes, Theas and Theac.2
And significantly the name "Tasc" still survives in the
Scottish Task for "Angel or Spirit."3 And he is presumably
the "Thiazi" or Ty giant warrior assistant of Thor in
the Gothic Eddas, the Tuisco of Saxons and Germans, who gave his
name to Tues-day, the "Tys-day" of the Scots-for which
the corresponding French name "Mar-di" seems to preserve
his Sumerian synonym of "Maru" (or Mar-duk). The Greek
title of "Dionysos" (or properly, Dionusou or Dionusos
of Homer) hitherto inexplicable, now seems to be possibly the Sumerian
synonym for Tas as "Ana-su" or "The Descending God,"4
presumably to denote his angelic messenger function, with divine
prefix Di (the Sumerian Di, "to shine") and hellenized
into "Di-onysos."5
As the patron saint of Agriculture, Corn Spirit and Heavenly Husbandman
or "Spirit of the Plough," Tas or Taxi, who, we have found,
figured with the Plough in the Early Hittite rock-sculptures (Fig.
62, p. 340), bore in the Early Sumerian (or Phoenician) inscriptions
the title of "Dasi of the Spear of Ploughshare Produce"6-wherein
the word for "Spear" (Gir, the old English Gar) is poetic
for "Plough"; and the word for "Fruit sprout produce"
is pictured by a ploughshare, Lam,7 which is presumably the Sumerian
source of the name of the Scottish Early Harvest festival "Lam-mas."
Thus, at this early period, the Aryan
--------------------------------------------------------------------------------
1 Sec Figs. 64, etc., and H.C.C., lxxxix, cxiv, etc.
2 H.C.P., 214-6; 259, 261, etc.; 164, etc.; 53, etc.
3 J.S.D., 549.
4 Br., 10834.
5 "Tasc-onus" was the name of a celebrated "Roman"
potter of Samian ware.
6 Da-si lam-gir, hitherto rendered with signs transposed as "Nin-gir-su."
7. Br., 309 and cp. B.B.W., 2, p. 8.
--------------------------------------------------------------------------------
p.355: TAS-MICHAEL AS SPIRIT OF THE PLOUGH
founders of Agriculture seem to have "beaten their swords
into ploughshares"-the Spear of the Hittite warrior-god "Tash-of-the-Plough,"
Tash-ub or Dash-ub Mikal, which indeed seems represented in his
hand as of plough shape in some of the Ancient Briton coins (see
Fig. 65g).1
Now this discovers to us the long-forgotten meaning of a complex
symbol found very often on prehistoric monuments in Britain and
hitherto called merely descriptively "The Crescent and Sceptre."
This symbol of unknown meaning significantly occurs in the neighbourhood
of our Phoenician monument of Newton on three prehistoric sculptured
stones, removed from a moor bordering the N.E. foot of Mt. Bennachie
and the Gady, and now preserved in the adjoining village of Logie
(see map, p. 19), whence they are called "The Logie Stones,"
one of which is figured at p. 20 (Fig. 5B), wherein this complex
symbol occupies the middle of the stone above the "Spectacles"
and below the circular Ogam inscription at the top,
This hitherto inexplicable prehistoric symbol of the "Crescent
and Sceptre" is now discovered to represent the earth-piercing
of Tas, the heavenly husbandman-piercing the earth by his spear-plough
and heaving up the soil into ridges for cultivation; and the direction
of the piercing it will be noticed is in the Sun-wise lucky direction,
towards the west. The lower symbol, the so-called "Spectacles
and Sceptre," we have already discovered is the solar swastika
in the form of the conjoined Day and "Night" (or "resurrecting")
Sun of the Sumerian theory, with the arrows indicating the direction
of movement from the East to the West, and thence "returning"
underneath to the Eastern sunrise. Another of these prehistoric
monuments-with the Earth-piercing and solar "Spectacles"
is at the adjoining village of Bourtie (or village of Barat ?).2
This identification of the "Crescent and Sceptre" with
the Spear-plough of Tas is confirmed and established by the Ogam
inscription carved on the top of the stone, around the margin of
the Sun's disc; and it has hitherto remained undeciphered, because
in the absence of clues there was no
--------------------------------------------------------------------------------
1 E.C.B., Pl. 5, 10 and 12.
2 S.S.S., 1, Pl. 132, 3.
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p.356: PHOENICIAN ORIGIN OF BRITONS & SCOTS
indication where the stroke letters began or ended, so as to make
any recognizable sense to Ogam's scholars.1 It reads, I find, in
the sunwise direction, B(i)l Tachab Ho R(a), see Fig. 71.
FIG. 71.-Logie Stone Ogam Inscription, as now deciphered, disclosing
invocation to Bil and his Archangel "Tachab" or "Taqab"
(or "Tashub.")2
This gives the translation
"To Bil (and) Tachab, Ho raised (this)."
Here it is noteworthy that this other Briton inscription to the
Sun-god Bil has precisely the same ending formula of R(a) or "raised"
as in the two of the Cassi-Phoenician Part-olon's adjoining monuments
to the same god; and it is presumably of or about the same date
as the latter.
The name of the erector, Ho, is in series with the Cymric traditional
name of "Hu Gadarn" (or Hu the Gad or Phoenician, the
Noble or Chief ?) for the first traditional Cymric king from the
AEgean who arrived in Britain.3 It is presumably the source of the
modern "Hugh." Significantly "Hu'a" was the
Cassi name of a royal ambassador of the Cassi emperor of Babylonia
to the Egyptian Pharaoh, in the Amarna letters of about 1400 B.C.;4
and "Hu Tishup" also appears as an Aryan Cassi name,5
and Hu is a common front-name in the personal names of the Cassis
of Babylonia and Syria-Cilicia.6 The erector "Ho" was
thus presumably a Cassi Barat in race, like Part-olon; and we
--------------------------------------------------------------------------------
1. See B.O.I., 358.
2 The 5 strokes above the line may be read CH or Q-here CH appears
to be the intended value.
3 Welsh Triads, 6 and 7
4 Hu'a, ambassador of emperor Burna Buriash to Pharaoh Amen-hotep
III., A.L.W., 9, 5.
5 C.P.N., 82.
6 Ib., 80-82.
--------------------------------------------------------------------------------
p.357: MICHAEL WORSHIP IN DON VALLEY
have seen that the Cassis in their Sun-worship figured Tas on their
sacred seals with the Cross and Goats, and they ploughed and sowed
under the sign of the Cross.
Other incidental evidence of the early establishment of Agriculture
in the Don Valley by the Cassi-Phoenician Part-olon and his descendants
is found in the fact that the Don Valley is one of the relatively
few parts of Britain where Bronze sickles have been unearthed;1
and the place where the greatest hoard of these have been found
bears the significant name of "Arye-ton,"2 presumably
"Town of the Aryans." As further local evidence for the
Tascio-Michael cult are the two ancient sacred wells called "St.
Michael's" in the parish of the Newton Stone.3
In respect of the above evidence for the Aryan Kassi cult of the
Corn Spirit Taxi in the Don Valley, it is interesting to find that
Ptolemy in his "Geography" calls the tribe inhabiting
the Don Valley at the beginning of the Christian era "Tezal(oi)"
and the town "Taixalon," a name which appears to contain
this "Taxi" Corn cult title. These people probably inhabited,
I think, the modern "Dyce," with its Stone Circle (see
map, p. 19), now about four miles up the Don from Aberdeen city,
but probably in those days nearer the sea. This "Dyce,"
with its local variants Dauch and Tuach, possibly preserves, I suggest,
Ptolemy's ancient Briton name of "Taixalon,"4 with which
may be compared Texel Isle, off Friesland, in the home of the Anglo-Saxons.
It is further remarkable that the shield of the city arms of Aberdeen
should contain the Cross and three sheares of Corn.
In view of all this evidence for the local prevalence in the Don
Valley of the cult of the Corn Spirit Tascio St. Michael, it is
interesting to find that the patron saint of the cathedral
--------------------------------------------------------------------------------
1 Evidence of ancient commerce between Aberdeen and the East is
indicated by ancient Grecian coins having been found at Cairnbulg
in 1824. These included a gold tetradrachm of Philip of Macedon,
3 Greek silver coins of the same period and a brass coin of the
Brutii of Magna Grecia. N.S.S., 4, 292.
2 Arreton Down near Newport in the Isle of Wight. E.B.I., 204, 222-4.
3 S.S.S., 1, 1.
4 Ptolemy's work is known to have been based upon the earlier work
of Marinus of Tyre from an ancient Phoenician Atlas so that his
names are presumably older than his own date. The affix alon = the
olon or "Hittite" title of Part-olon.
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p.358: PHOENICIAN ORIGIN OF BRITONS & SCOTS
at Aberdeen, now usually called "St. Machar" or "St.
Macker," was also known as Tochanna,1 especially as we have
seen that Michael's name was sometimes anciently spelt by the Hittites
and Egyptians as "Makhur, Makhiar, and Mekir." This St.
Machar or Macker or "Tochanna" is a more or less legendary
missionary personage, said to have been sent to the Picts of the
Don Valley by Columba in the sixth century A.D. But in view of what
we have seen of the quality of the other legend regarding St. Andrew
from the same source,2 and the fact that this St. Machar legend
is also discredited in essentials,3 it seems possible that this
"Machar" was an old locally current name attached to the
pagan cult of St. Michael or "Makhiar," and was erected
into a Christian saint in proselytizing the local votaries of the
Michael Corn cult there, just as Indara's shrine a little further
south was converted into "St. Andrews," where significantly
the first Christian Church was dedicated to Michael,4 i.e., "The
First-begotten Son of Indara or Andrew."
The introduction of the Gentile St. Michael5 into Christianity
dates probably to the very commencement of the latter. The angel
who imparted healing virtues to the pool at the old Hittite city
of Jerusalem at the time of Christ6 is generally considered to have
been Michael, as that was his special function in the numerous St.
Michael Wells in later Christianity, and also, as we have seen,
in the Sumerian litanies. St. John, in his Apocalypse, gives
--------------------------------------------------------------------------------
1 B.L.S., Novr., 315-6. He is also called variously Mocumma, Tochanna
and Dochonna; but "Machar" is the common form.
2 The Aberdeen Breviary is the chief source of both the St. Andrew
and St. Machar legends, ib.
3 B.L.S., 316.
4 S.P.S., 185, etc.
5 Michael, we have seen, was entirely a Gentile creation in origin
and name. That name nowhere occurs as the name of an angel in the
Old Testament except in Daniel (10, 21, and in 12, 1 where called
"prince"); and then it is in Greek script, and not Hebrew.
And the account of Daniel and the lions therein is seen to be a
post-exilic borrowing from the famous Hitto-Sumerian and Babylonian
representations of Indara or Tas taming the Lions, so frequently
figured on Hitto-Sumerian seals (see Fig. 60), and on pre-Christian
Briton monuments (Fig. 60). The name "Dana" is Sumerian
for "supreme ruler" and Bel (Br., 6191); and the Akkad
"Danu," "Judge," seems to be derived from it,
as it is an especial title of the Sun-god as " The Judge"
(M.D., 258). And Dan is a title of Thor in the Gothic Eddas.
6 John, v, 4.
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p.359: ARYAN PRE-CHRISTIAN CULT OF MICHAEL
Michael the recognized titles of Archangel of Heaven and Vanquisher
of "the Dragon, the old Serpent," just as in the Sumerian
texts. St. Paul deprecates the worship of angels amongst the Christians
in central Asia Minor of the Hittites.1 The tomb of the non-Christian
emperor Hadrian was consecrated to St. Michael.2 Constantine rebuilt
an old shrine to Michael on the Bosphorus, where cures had been
effected by Michael, at the site of an old temple which was traditionally
built by the Argonauts,3 i.e., the Pioneer exploring sailors under
Hercules of the Phoenicians. And Constantine also built, or rebuilt,
two other shrines to Michael on the Asiatic coast opposite Constantinople.4
And many of the earliest Christian churches, from the beginning
of the fifth century onwards, both in Asia and Europe, were dedicated
to Michael and in some of these the Saint retained the attributes
of Zeus. One of these fifth-century churches in Italy bears an inscription
calling Michael "The God of the Angels who has made the Resurrection,"5
i.e., precisely his ancient title in the Sumerian litanies, Trojan
amulets, and in the cup-mark inscriptions of Pre-historic Britain.
The Early Fathers of the Christian Church also credit Michael with
the same functions ascribed to him in the Sumerian texts and pre-Christian
monuments and coins in Britain.
[In the rubrics of the fifth century AD. details are given for
his festival, and Food and Wine offerings are prescribed. A fast
of forty days in his honour are mentioned,6 presumably for his conquest
of the Dragon Satan. The orations in the seventh century of Theodosius,
archbishop of Alexandria, make Michael declare:
"I am Michael, the governor of the denizens of Heaven and
Earth, who brings the offerings of men to God, my king, who walks
with those whose trust is in God."7 "I hearken unto everyone
who prayeth to God in my name."8 His chief enemy
--------------------------------------------------------------------------------
1 Coloss., ii, i8.
2 H.E.R., 8, 620.
3 W.M. Ramsay, Church in Roman Empire, 477, etc., and H.E.R., 8,
621.
4 H.E.R., 621.
5 Site of temple of Jupiter, Clitum, in Umbria with inscription,
"S.C.S. deus Angelorum qui fecit Resurrectionem." H.E.R.,
8, 620.
6 In Life of St. Francis, H.E.R., 8, 622.
7 E. Budge, St. Michael, 40.
8 Ib., 100.
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p.360: PHOENICIAN ORIGIN OF BRITONS & SCOTS
is the Devil; and he delivers from Hell (Amenti) when called upon
in the hour of need.1 And his healing through Water and sacred springs
and wells is widespread. And he had a devil-banishing Cross made
of Wood.2]
St. Patrick, the Scot of Dun-Barton in the fourth and fifth centuries,
was traditionally a votary of Michael, who is credited with having
commanded Patrick to cross the sea to convert "his brither
Scots" in Scotia or Ireland,3 where many of the oldest churches
are dedicated to Michael. The vast number of early churches dedicated
to St. Michael in Britain is indicated by there being no less than
forty-five in the Welsh or Cymric diocese of St. David's alone;4
and they are also especially numerous in the old Phoenician settlements
in Cornwall and Devon. And the "Healing Waters" of the
Wells and springs of St. Michael-"the House of Pure Sprinkling"
and "the pure healing waters of Tas(-Mikal)" of the Sumerian
litanies-in the British Isles, the Continent and Asia Minor are
innumerable.
In the Early English Church the pre-eminence of Michael is evidenced
by the fact that the Michael Epistle and Collect in the English
Prayer-book formerly came before the Gospels as the first Lection.5
It was St Michael, and not St. George, slaying the Dragon, which
first appears on English coins. And the mintage of the Michael-Dragon
gold coins by Edward IV., called "Angels," was for centuries
in popular demand for "touching" in the miraculous cure
of "King's Evil;" and its motto significantly was "By
the Cross do Thou save me!"-as on the Hitto-Sumerian seals,
Trojan amulets and Early Briton monument.
Indeed, so essentially "prehistoric" is the name and
significance of "Saint Michael" that the most recent clerical
authority on his cult says: "Given an ancient dedication to
St. Michael and a site associated with a headland, hill-top or spring,
on a road or track of early origin, it is reasonable to look for
a pre-Christian sanctuary-a prehistoric centre of religious worship."
--------------------------------------------------------------------------------
1 E. Budge, St. Michael, 46.
2 Ib., 89.
3 Genair Patraice, 4 and Gloss., and H.E.R., 8, 622,
4 M.E.R., 8, 622.
5 H.E.R., 8, 623.
6 Rev. T. Barns in H.E.R., 8, 621-2.
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We thus further discover, and also for the first time, the remote
origin and economic meaning of the racial title "Ary"
or "Ary-an," and find that it is a Hitto-Sumerian word
"Arri," originally designating the White Syrians or Hitt-ites
or "Catti," or Early Goths, as the "Earers"
or Ploughers, in their capacity of founders of the Agricultural
Stage of the World as the basis of the Higher Civilization; and
Agriculture still remains the economic basis of modern Civilization.
We discover still further evidence for the Hitto-Sumerian Language
being the parent of the radically Aryan words of the Aryan Family
of Languages, and especially of the Briton or British Gothic which
(and not Anglo-Saxon) is the basis of the "English" Language
at the present day. We also discover that these Aryan "Earers"
and so-called "Sun-worshippers" adopted as their patron-saint,
under Indara (or Andrew) or St. George his Archangel son as "Corn
Spirit" in their Sun-cult. And they formed him on the model
of their historical Aryan Hittite king who had invented the Plough
about 4300 B.C., Tas-Mikal (or Mekigal), who is now disclosed as
the historical human basis of Michael the Archangel of Heaven, of
the Gentiles, the "Tascio" of the pre-Roman Briton Catti
coins, the Taxi or Dasi of these Sumers, "Dag-on" of the
Philistines, the Daxa of the Indian Vedas, and the "Dionysos"
and Tyche of the Greeks, by hellenized names coined from Sumerian
originals. We further find that this solar cult of Michael the Archangel
and Corn Spirit, associated with the solar symbol of the True Cross
of Universal Victory by the Sun, and the late harvest festival of
Michaelmas, was widely prevalent in Early pre-Roman Britain, where
it was disembarked and transplanted at St. Michael's Mount with
its associated Sun-Fire cult about 2800 B.C. or earlier by the tin-exploiting,
colonizing Hitto-Phoenician Barats, the Ploughers of the Deep and
builders of the great solar Stone Circles, and the pagan gravers
of the contemporary cup-marked Sumerian votive inscriptions of the
prehistoric period, who invoked the blessing of "Sancti Michaele,"
just as did King Alfred.1
--------------------------------------------------------------------------------
1 King Alfred's prayer at end of his translation of Boethius.
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p.362: PHOENICIAN ORIGIN OF BRITONS & SCOTS
And these "Sun-worshipping" Hitto-Phoenician Catti Barats
or Early "Brit-ons," whose long-lost history and origin
are now recovered for us in great part in these pages by my new
keys, are disclosed by a mass of incontestable attested facts and
confirmatory evidence to be a leading branch of the originators
and propagators of the World's Civilization and of the Higher Religion
of the One God, with belief in Resurrection from the Dead and its
devil-banishing symbol of the Cross, and to be the Aryan ancestors
of the modern Brit-ons or Brit-ish (including the Scots), properly
so-called, as opposed to the preponderating aboriginal and other
non-Aryan racial elements in the population of the British Isles
at the present day.
FIG. 72.-"Bird-men" on Briton monuments as Phoenician
Tas-Mikal or "St. Michael."
From monuments at Inchbrayock and Kirriemuir, Forfarshire.
(After Stuart. S.S.S., 1, 43; 2. 2.)
Chapter XXIII
ARYAN PHOENICIAN RACIAL ELEMENT IN THE MIXED RACE OF THE BRITISH
ISLES AND ITS EFFECT ON PROGRESS OF BRITISH CIVILIZATION
"Are we not brothers? So man and man should be:
But clay and clay differs in Dignity,
Whose dust is both alike."--SHAKESPEARE, Cymbeline.
"Indra hath helped his Aryan worshippers
In frays that win the Light of Heaven.
He gave to his Aryan men the godless, dusky race:
Righteously blazing he burns the malicious away."--Rig Veda,
1, 130, 8.
"Indra alone hath tamed the dusky races
And subdued them for the Aryans.--R.V., 6, 183.
"Yet, Indra, thou art for evermore
The common Lord of all alike."--Rig Veda, 8, 547.
"And to him who worships truly Indra gives
Many and matchless gifts--He who slew the Dragon.
He is to be found straightway by all
Who struggle prayerfully for the Light."--Rig Veda, 2, 19,
4.
WE have found, by a mass of concrete attested facts and other cumulative
confirmatory evidence, that Civilization properly so-called is synonymous
with Aryanization; and that it was first introduced into Britain
in the Stone Age, about 2800 B.C., or earlier, by Hitto-Phoenician
"Catti," or Early Gothic sea-merchants from the Levant
engaged in the Tin, Bronze and Amber trade and industries, who were
Aryans in Speech, Script and Race--tall, fair, broad-browed and
long-headed. Of the leading clan of Aryans, they bore the patronymic
of Barat or "Brit-on," and, settling on the
363
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p.364: PHOENICIAN ORIGIN OF BRITONS & SCOTS
island of Albion, conquering and civilizing the dusky aborigines
therein, they gave their own patronymic to it, calling it "Barat-ana"
or "Brit-ain" or "Land of the Barats or Brits."
There were several successive waves of immigration of this Aryan
Catti-Barat civilizing stock from the coast of Asia Minor and Syria-Phoenicia
by way of the Mediterranean into the British Isles; and the different
sections of that Aryan civilizing race called themselves variously
Muru or Martu ("Amorite"), Cymr, Somer or Cumber, Barat
or Briton, Goth or Gad, Catti, Ceti, Cassi, Xat or Scot, or Sax
or Sax-on.
Their descendants continued to be the ruling race therein until
modern times, excepting the Roman period, though even then several
sections continued to maintain their independence in Wales, Cumbria,
Scotland and Ireland. The later invaders, Jutes, Angles, Saxons,
Norse, Danes and Normans were merely kindred North Sea colonists
of the same Aryan racial Catti or Gothic stock; while the minor
immigrations of batches of Belgians and others from the Continent
into South Britain, mentioned by Caesar, do not appear to have been
racially Aryan. And we have seen that the fair round-heads of Germanic
type of the East Coast and Midlands were also racially non-Aryan.
The Phoenician Catti or Gothic Aryan strain, derived from the first
civilizers of Britain, although more or less mixed with aboriginal
blood in the course of centuries, has nevertheless still survived
in tolerable purity, as evidenced by the typically Aryan physique
of great numbers of their descendants. And it constitutes the leading
Aryan element in the present-day population of these isles, the
mass and substratum of which, although now Aryanized in speech and
customs, still remain preponderatingly of the non-Aryan physical
type of the "Iberian" aborigines, and are racially neither
Briton nor British, nor Anglo-Saxon, English, nor Scot, properly
so-called.
It is desirable now to examine the extent of the intermixture of
these Aryan and non-Aryan races in the British Isles, and its apparent
and probable effects on the progress of British Civilization.
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p.365: PHOENICIAN RACIAL ELEMENT IN BRITAIN
The Early Aryan Gothic invaders and civilizers are seen to have
been essentially a race of highly-civilized ruling aristocrats;
and relatively few in numbers in proportion to the aboriginal population
of the country. In physical type they were of the Aryan race, that
is to say, tall-statured, fair-complexioned, with blue or greyish
eyes, broad-browed and long-headed, as opposed to the small-statured,
dark-complexioned, narrow-browed, and long-headed Pictish "Iberian"
aborigines of the Stone Age, and the fringe of somewhat superior-cultured
Stone Age race of medium-sized, fair-complexioned, broad-browed,
but round-headed Slavonic or Germanic Huns, the beaker-using men
of the "Round Barrows," who came from the Baltic and Germany,
who settled along the East Coast and in the Midlands; and whose
descendants still exist there to a considerable extent at the present
day in relatively pure form. {This "Germanic" round-headed
type is still marked along the East Coast. Thus, whereas Glasgow
has only 2 per cent. of round-heads, Edinburgh has 25 per cent.
(Sir A. Keith, in address to Universities Club from Glasgow Herald,
Nov. 25, 1921).} It is presumably the bones of these Early Aryan
Gothic invaders which are found in the Stone Cists (as at Keiss)
and in the Dolmens, and also to some extent in the Long Barrow graves,
though in the latter alongside are some skulls of the narrow-browed
and small-statured aboriginal type, with cephalic indices so low
as 73.73, suggesting some racial intermixture even at that early
period. {Prof. Parsons has recently shown that the Long Barrow race
differs little in their skull form from the modern average inhabitants
of London. --J.R.A.I., 1921, 55, etc. Most of the Long Barrow skulls
figured by him have relatively broad brows; cp. Figs. on pp. 63
and 64 ib.} But it seems probable that the bodies of the Aryans
were largely cremated, as Fire was a heavenly vehicle in the Sun-cult,
and there are references in the Gothic Eddas, as well as in Homer,
in regard to the Trojans, to the committing the bodies of heroes
to the funeral pyre.
Anterior to the arrival of Brutus about 1103 B.C. the Catti-Phoenician
occupation of Albion appears to have been only very partial and
sporadic with little intermixing with the aborigines. These early
"prehistoric" exploiters of the Tin, Copper, Gold and
Lead mines, and Jet and Amber
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p.366: PHOENICIAN ORIGIN OF BRITONS & SCOTS
trades, appear to have been floating colonies of merchant seamen
and adventurers, who at first occupied strategic islets or peninsular
seaports off-lying the chief native trade marts or mines, such as
the Phoenicians usually selected for defensive purposes in most
of their early colonies, on the model of Tyre, Sidon, Acre, Aradus,
Carthage and Gades (or Cadiz). Of such a character are Ictis or
St. Michael's Mount, Wight, Gower, the Aran isles off Galway, Dun
Barton, Inch Keith, etc. Later they established themselves inland
in the hinterland of their ports, as evidenced by their Stone Circles
and other rude megalith monuments, which were chiefly, as we have
seen, in the neighbourhood of their mines, or near their flint-factories
for the manufacture of high-quality stone implements for their mines
and miners, when Bronze was still too precious to spare. And these
Early Phoenician pioneer exploiters of the. mineral wealth of Albion
do not appear to have attempted any systematic Aryanization or colonization
of the country, or to have settled there with their wives and families
to any considerable extent. What early civilization the aborigines
of Albion then received was mainly through being employed in the
mines and workshops of the Phoenicians.
Permanent settlement with systematic civilization and colonization
with cultivation appears to have begun only with the arrival of
Brutus and his Britons about 1103 B.C. They brought their wives
and families with them. They were strictly monogamists, as was the
Aryan custom. At first they appear to have lived apart from the
aborigines in home towns and villages of their own by themselves,
presumably from their exclusive racial instincts, or possibly in
part for self-defence, being so few in numbers. This is evidenced
by the great number of the earliest towns and ports bearing merely
their own Aryan racial or tribal names. It is supported also by
the British Chronicle tradition that Brutus "made choice of
the citizens that were to inhabit" his first-founded city--London.
The relationship and attitude of these highly-civilized Aryan invaders
towards the primitive Stone Age aborigines of Alban or Britain must
have been much of the same aloof kind as obtains at the
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p.364: RACE MIXTURE IN MODERN BRITAIN
present day in the contact between civilized Europeans and the
primitive races in Africa; Asia and America. And the comparative
fewness of these ruling Aryans to the mass of the indigenous population
may perhaps be compared to the few handfuls of British civil servants
who suffice nowadays to rule large dependencies of the British Empire.
Intermarriage of the Aryans with the non-Aryan uncivilized primitive
people of a different colour and inferior mentality was naturally
repugnant to the racial instinct. And even marriage with an aboriginal
princess was viewed with disfavour. Thus we have Virgil lamenting
in regard to the re-marriage of AEneas, the great-grandfather of
the Aryan king Brutus, with a native princess in his Italian exile:
"An alien bride is the Trojan's bane once more." {AEneid,
6, 94.}
As time went on, however, and the Aryans multiplied, and in the
meantime the aborigines had gradually been raised in the scale of
civilization by passing through the mill of Aryanization in speech,
customs and habits of life, a certain amount of intermarriage would
doubtless begin to take place. Especially was this likely to happen
under the usual policy of the Hitto-Phoenician statesmen, who early
recognized that the stability of the state depended largely on its
being based upon Nationality. Hence in their colonies, as seen in
Asia Minor, Mesopotamia, the Levant, Ancient Greece, etc., they
were in the habit in their city-states of welding together the diverse
racial and tribal units of a region into one Nation, united by the
bonds forged by a common Aryan Speech, and by living together under
the same Aryan Laws, with equal rights of citizenship and a common
patriotism. For the Hitto-Phoenicians were the founders of Free
Institutions and Representative Government. {Details Aryan Origins.}
With the growth of democracy such commingling of racial blood would
tend to become still more common. And the opening up of freer communications
with the interior by arterial roads and latterly, in modern times,
by
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p.368: PHOENICIAN ORIGIN OF BRITONS & SCOTS
rail, and the gravitation of the rural population to the towns
with the rise of cosmopolitan feeling has broken down the racial
barrier to a great extent, and completed the fusion more or less
of the diverse races. And all memory of the original sharp ancestral
distinction between the superior and civilizing Aryan ruling race
and the inferior non-Aryan indigenous race has now become more or
less completely forgotten, even by the relatively pure Aryan element
which has remained least affected by such intermarriages. And the
outstanding differences in physique resulting from this intermixture
exhibited amongst the mixed race of the present day, in respect
to stature, complexion, colour of hair and eyes, and shape of head
and face, are generally now regarded as merely curious, fortuitous
or accidental personal peculiarities, although obviously more or
less hereditary.
As a result of this more or less free intermixture of non-Aryan
blood with the Aryan, operating through many centuries, there is
now, perhaps, no such thing as an absolutely pure-blooded Aryan
left in the British Isles. Yet in spite of the free mingling that
has taken place, it must be evident even to the casual observer
that there still exists at the present day, a considerable proportion.
of the population in the British Isles which is relatively pure-blooded
Aryan in physical type, just as the round-headed Stone Age Germanic
type has still survived in their original location along the East
Coast in relatively pure form. {See footnote, p. 365.}
Tending to conserve the Aryan type, by restraining free intermixture
with other races, is the conscious or subconscious racial instinct
which has been variously called "race pride," "race
prejudice" or "race antipathy," as has been shown
by Sir Arthur Keith and other anthropologists. These observers remark
that this feeling still exists to the present day in the British
Isles, and is exhibited as between the fair Lowland Scots and the
dark or "Celtic" Highlanders, between fair Irish and the
dark "Iberian" Hibernian "Celts," and between
the fair Cymri and the dark Welsh and Devon and Cornish "Celts."
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p.369: MIXING OF RACES IN BRITAIN
Another factor which tends to conserve the Aryan type appears to
be the remarkable provision of Nature for securing "the survival
of the fittest," by which she refuses to lose the painstaking
progress made through long evolution towards a higher type by chance
interference with her machinery, or by diluting her products. It
has been found that the progeny of a marriage between two races
of different physical types and head-form are not the mere mean
or average between the two parent types, but belong to one or other
of the separate parent (or grandparent) types as regards head and
brain formation, {Mere colouration or pigmentation--the colour of
the skin, hair and eyes--on the other hand, are immediately altered
by inter-marriage in a more or less mechanical ratio, in accordance
with the scale in Mendel's laws of heredity.} the different racial
head-forms tending to refuse to mix, like oil and water. Thus the
intermarriage of a long-head and a round-head usually results in
one or other of the children being long-headed, and another round-headed,
like one or other of their parents, and not an intermediate type
of head. "The result was in many cases not a mixture, as if
we mix red and white wine, but it was often a manifest reversion
to the original types. In this way, good old types, once fixed by
long inbreeding, do not necessarily get lost by intermarriage, but
often return with astonishing energy." {Prof. F. v. Luschan,
The Early Inhabitants of Western Asia, Jour. Royal Anthrop. Instit.,
1911, 239.}
In this way the subsequent intermarriage of individuals of a relatively
pure Aryan type would tend to enhance and fix the predominance of
the Aryan blood strain introduced into Britain by the Britons, with
all the superior intellectual endowments for progress which the
Aryan type stands for.
There is no need in these days to argue against the idea advocated
by Freeman and Green that the Britons were totally exterminated
by the Anglo-Saxons. There is no historical evidence whatsoever
to show or even suggest that the Anglo-Saxons--fierce pagans though
they were, and the destroyers of Christianity amongst the Britons
in the area they invaded--were such inhuman butchers as to massacre
wholesale the men, women and children
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p.370: PHOENICIAN ORIGIN OF BRITONS & SCOTS
in Britain or in South Britain, surpassing in brutality even the
Turkish massacres of the Armenians. Not only is there no historical
reference to any such atrocious massacre or even minor massacres;
{See N.P.E., 261, etc.; 281, etc.} but on the contrary we have,
so late as 685 A.D., or over two centuries after the Anglo-Saxon
invasion, a Briton king, Cadwalla, ruling over the Anglo-Saxons
in the kingdom of Wessex, {Ib., 278; and see G.C., 12, 2. He appears
to be the "Caedwalla" of Ethelwerd's Chronicle, Giles
Old English Chronicles, 14.} the chief kingdom of the Anglo-Saxons
in England. It is now recognized that the South-eastern Britons
submitted to their defeat by the Anglo-Saxon forces, just as their
Briton ancestors had submitted to their defeat by the Roman forces,
and as the Anglo-Saxons themselves with their subject Britons latterly
submitted to their final defeat by the Normans; whilst, on the other
hand, the more independent Britons of the Western half of Britain
continued to maintain their independence against the Anglo-Saxons
more or less throughout the whole period of the Anglo-Saxon domination
of the Eastern half of England. And the Britons in Scotland, north
of Northumbria, although divided amongst themselves, successfully
maintained their entire independence under their own Briton rulers,
not only against the Anglo-Saxons, but against the conquerors of
the latter, the Normans. And we have seen that the so-called "Anglo-Saxon"
language of England is neither Angle nor Saxon, but rather Briton
or British Gothic.
Similarly, in the Norman invasion, which put an end to Anglo-Saxon
rule, there was no extermination of either the Britons or Anglo-Saxons.
The Nor-mans or North-men were also a branch of the Aryan Barat
Goths or Catti, who merely happened to be frenchified in dialect,
by a short sojourn in Normandy; but they retained their ecclesiastic
architecture of Gothic type, They also were soon absorbed by the
Britons in both blood and speech, adding a few French idioms to
the Briton stock of speech now known as "English." But
as the English historian Palgrave truly says:--"Britons, Anglo-Saxons,
Danes and Normans
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p.371: MIXING OF RACES IN BRITAIN
were all relations: however hostile, they were all kinsmen, shedding
kindred blood." {Sir F. Palgrave, English Commonwealth, 1,
35.}
It is thus evident that the terms Briton, British, English, Scot,
Cymri, Welsh or Irish in their present-day use have largely lost
their racial sense and are now used mainly in their national sense.
Thus a great proportion of those who proudly call themselves "English"
have little or no Angle or Saxon blood in their veins, and are not
strictly entitled to call themselves "English" at all.
And similarly with Scot, Cymri and British properly so-called: a
person born in Scotland even of remote native ancestry is not necessarily
of the Scot race properly so-called; but is more often than not
of the non-Aryan physical type of the Pict or "Celt."
Yet, although so composite in race, the British nation, through
its insularity, is even less heterogeneous in composition than most
of the many continental countries which have secured or clamour
for self-determination on "racial" grounds, an idea derived
from the spread of Western Aryan "Nationalism."
The aggregate Aryan racial element in the population of the British
Isles appears to be considerably smaller than what has hitherto
been assumed, owing to the original Aryan immigrant stock having
been so relatively small in proportion to the main body of the aboriginal
population, with their greater prolificness. Yet it is now widely
distributed in its relatively pure individual strain, and not confined
to one particular class in society. Although the Aryans originally
formed the aristocracy of the British Isles, the Aryan type, as
evidenced by the Aryan physique and confirmed by Aryan patronymics,
appears to be found nowadays more frequent in the ranks of the middle-class
society. {As regards Colour, Prof. Parsons finds, on revising and
supplementing Beddoe's statistics, that in the modern population
of Britain "the upper classes [including the middle class]
have an altogether lower index of nigrescence than the lower"
(J.R.A.I., 1920, 182)--that is to say, the upper and middle classes
are fairer than the lower. Regarding Red Hair, which so frequently
accompanies a fair and freckled skin and blue or light eyes, he
finds it "is more common in the upper [including middle] than
in the lower classes." (ib., 182).}
Certainly the existing aristocracy, which has been
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p.372: PHOENICIAN ORIGIN OF BRITONS & SCOTS
so largely recruited in modern times from miscellaneous party politicians
and successful capitalists, has not only no monopoly of the Aryan
type, but is to an appreciable extent obviously of the non-Aryan
type--which is, perhaps, also to be explained in part by the fact
that the Aryan rulers were in the habit of often confirming aboriginal
chiefs in their chieftainship subject to Aryan suzerainty. And not
a few individuals of this relatively pure Aryan physique are also
to be seen amongst what are called "the Lower Classes,"
and may possibly explain to some extent the fact that whatever the
general quality of the "Lower Classes" may be, it has
always furnished capable candidates for vacancies in the "Upper."
In regard to the general topographical distribution of this relatively
pure Aryan type in Britain, comparisons on such a matter may seem
somewhat of the proverbially invidious kind. But, as we have seen
that the Anglo-Saxons and Britons are of the same racial stock,
and that both the Cymri and Scots are Britons, it is merely a question
as to the facts in regard to the relative survival and distribution
of the Aryan. physical type in the kingdom. This type is admittedly
found by observation and statistics in greater proportion to the
general population to the north of the Tweed than to the south.
Even as regards mere relative tallness, which is one of the associated
Aryan traits, Scotland heads the list as containing the highest
average stature in Europe, {D.R.M., 584.} even when its Aryan average
is much reduced by including the non-Aryan element which forms the
main body of its population. The relatively high proportion of the
Aryan type in Scotland is, perhaps, owing to that country having
been apparently a refuge for a considerable proportion of the more
independent Briton Catti in order to escape the Roman domination,
as has been already referred to. It may also be that it is on account
of Scotland being in this way endowed with an extra reserve of the
relatively purer Aryan stock of the old Aryan ruling race, that
the saying has arisen that the Scots appropriate a disproportionate
share in the administrative positions all the world over, and that
when
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p.373: THE MIXED RACES IN BRITAIN
they cross the Tweed to the southern part of the land of their
Catti ancestors, they are sometimes petulantly stigmatized there
as "interlopers," from the time of Johnson downwards.
In Ireland the Aryan type appears to be especially numerous in
Ulster, though found all over Erin or the ancient "Scotia,"
where the great bulk of the population is of the Iberian "Celtic"
type. It thus would seem that the unhappy Irish Question is largely
a matter of race antagonism or race war between different racial
elements with different inherited psychology and temperaments and
holding different ideals and outlooks on Life, even when nurtured
in and leavened by Aryan Civilization.
And similarly the modern industrial and political unrest among
the masses, with bitter strife between Capital and Labour and between
Thrift and Unthrift, and the growth of crude revolutionary notions
against the established order of Civilization, with proposals not
unfrequently antagonistic to the cherished Aryan tradition of Freedom,
and destructive of the foundations of that Civilization which has
raised the masses of the people from the misery of the Stone Age
"herd" into the material and social blessings which they
now enjoy, are obviously to a considerable extent the result of
the deep-seated race antagonism still surviving amongst the conflictingly
diverse racial elements comprised within the British nation. And
the like explanation may be given of the corresponding industrial
unrest in other Aryanized countries.
In view of the Early Aryans having been the originators of the
Higher Civilization, which has raised mankind to a higher plane
of life, and having been at the same time the chief agents in the
Propagation and Progress of Civilization it would be interesting
to ascertain in what proportion the Aryan physique is present in
the modern leaders of our Nation--in the spheres of government,
science, industry, capital and labour and in "socialism."
Returning to the question of the physical and mental results of
the mixing of races, we find that, when the process continues to
go on for a prolonged period, the ultimate effect
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p.374: PHOENICIAN ORIGIN OF BRITONS & SCOTS
is to produce a mixed or hybrid race, which is of quite a different
type from either parent race. This is what is now taking place to
a considerable extent in the British Isles. Thus Sir Arthur Keith
says:--
"A marriage across a racial frontier gives rise to an offspring
so different from both parent races that it cannot be naturally
grouped with either the one or the other." {Sir A. Keith, Nationality
and Race, 1919, 9.}
This evolution of a mixed or hybrid race is well seen in the Basque
race of the Biscay regions, a people who have been affiliated to
the Picts, as we have seen, and among whom the process of mixing
has been going on for a longer period than in Britain. The Basques
occupy the country between the dark, long- and narrow-headed and
long-faced Iberians of Spain--the primitive Pictish type--on the
one side, and the fair, broad- or round-headed and round-faced "Celts"
of Gaul on the other side. As the produce of the prolonged intermixing
of these two adjoining races, we have got a mixed or intermediate
form of head and face. In this mixed race, the head is somewhat
broader than in the Iberian type, with broader brow, yet retaining
the narrow lower part of the Iberian face. This results in a wedge-shaped
face with broad brow and narrow chin.
It is a somewhat similar mixed race which is now arising in Britain.
A wedge-shaped face identical to that of the Basque race, with expanded
frontal lobes of the brain and roundish head, is resulting from
the prolonged crossing between the indigenous Pictish or Iberian
race with the round-headed non-Aryan Germanic or Hun stock of the
East Coast and Midlands, which appears to have been numerically
almost as strong as the original Aryan stock in Britain. On the
other hand, the prolonged intermixture of the Aryan element with
the Pictish which forms the mass of the population, tends to produce
the same wedge-shaped face with broad brow, though the resultant
cranial form, owing to both of these races being long-headed, is
also long-headed. This apparently accounts for the growing tendency
to an "elongation" of the somewhat roundish
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p.375: THE MIXED RACES IN BRITAIN
face of the Aryan type which has been remarked by Sir Arthur Keith.
And the relative stature of many of the individuals of the darker
mixed race tends to become increased, and to give in the case of
the admixture with the Alpine or "Germanic" type a tallish
and relatively round-headed dark "Celtic" type in some
cases.
{Dr. Beddoe describes the result reached by this mixing of types
at the period of the Roman occupation as in the skulls of the Romano-British
interments. "These skulls are intermediate in length and breadth
between the long-barrow and the round-barrow forms; they have the
prominent occiput [back of head] of the former with some degree
of the parietal dilatation [round- or broad-headedness] of the latter
. . . . This character belongs to neither of the other types but
seems to me a probable result of their partial fusion." (B.R.B.,
18). For a much later period, comprising one or two centuries past,
a large series of skulls from an old graveyard on the Celtic-speaking
borderland at Glasgow has recently been analysed by Prof. T. H.
Bryce and Dr. J. Young and discloses amongst other things the broader
brow and head of this mixed racial type in Scotland. See Trans.
R.S. Edin., 1911.}
On the mental character and psychology and temperamental predispositions
of this new mixed race, the effect of this fusion of the diverse
racial blood, with broadening of the Pictish brain, is not inconsiderable.
It should be expected to bridge over to some extent and minimize
the latent racial antagonisms between the respective parent races.
This interbreeding is supposed to unite as compensatory benefits
certain desirable temperamental traits which are possessed by one
or other of the parent races and are absent in the other. Thus the
"Celtic" or Pictish race is usually credited with being
passionate and the sole possessor of that emotional trait popularly
called "Celtic fire," though also possessing fatalistic
traits tending to retard progress both of which are alleged to be
more or less absent in the Aryan type.
The psychological and temperamental contrast between the "Celtic,"
or Keltic, and the Aryan races in Britain has been thus summarized
by a leading anthropologist:--
"The Kelt is still a Kelt, mercurial, passionate, vehement,
impulsive, more courteous than sincere voluble or eloquent, fanciful
if not imaginative, quick-witted and brilliant rather than profound,
elated with success, but easily depressed, hence lacking in steadfastness."
The Aryan type, according to the same authority, still remains
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"stolid and solid, outwardly abrupt, but warm-hearted and
true, haughty and even overbearing through an innate sense of superiority,
yet at heart sympathetic and always just, hence a ruler of men;
seemingly dull or slow, yet pre-eminent in the realms of philosophy
and imagination (Newton and Shakespeare)." {K.M., 532.}
The advantages of race mixture are advocated by many recent psychologists.
Galton and Havelock Ellis have brought forward a variety of evidence,
tending to show that great Englishmen are born on the borderland
between the old Briton and Saxon settlements, and were presumably
the result of "race mixture." But this does not appear
to be really a case of race mixture, as the Britons and Saxons are
of the same race, whilst the Pictish and "Celtic" elements
are widely diffused throughout the whole land.
It remains to be seen whether the higher outstanding Aryan capacity
for ruling, and the Aryan genius for constructive progress in science,
philosophy, and the Higher Civilization, and the high moral fibre
of the Aryan, suffer any relaxation in the new mixed race; and whether
the grand old Aryan type is dethroned, swamped and become extinct.
This is a problem for the Eugenists.
In the achievement and preservation and progress of the Higher
Civilization there is to be noted the supreme prominence which the
Aryan founders of Civilization placed upon the indispensableness
of the Religion of the One and Only Universal Father-god as the
corner stone in the fabric of the Higher Civilization, as seen evidenced
everywhere in the profusion of their magnificent Aryan votive religious
monuments and inscriptions from the earliest period, and in their
sacred hymns, as cited in the heading and in previous chapters.
This practical necessity for the Higher Aryan Religion, with its
exalted. ethics, in the preservation and progress of Civilization
is altogether ignored by Socialists, Communists and Anarchists in
modern times. Our newly-found fresh light on the Origin of Civilization
and on the Aryan men and supermen of genius who founded it and discovered
the true paths for its future progress, discloses
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p.377: BRITONS OF GREATER BRITAIN & AMERICA
more clearly even than before the necessity for the Higher Religion
occupying a foremost place in Civilization; and that the short-sighted
godless attempts at "government" by the French and other
revolutionists and the Bolsheviks were and are foredoomed to failure,
if Civilization itself is not to be utterly destroyed.
Here, it is also to be noted that the racial titles of "Briton"
and "British" apply also equally to several of our colonies,
not excepting that former great colony of Britain across the Atlantic,
the great Western republic, severed from its Motherland by the intolerable
tyranny and feudal despotism rampant under George III. The United
States is essentially British in its origin and original colonists,
and still remains "British" in its fundamental constitution,
civilization and language. Although now such a vastly composite
nation, through the fusion of Briton, Norse and German, Latin and
Slav, it is to be remembered that, besides being founded by British
colonists and organized by the Englishman George Washington, the
stream of emigration which flowed into the States down to the middle
seventies of last century was almost entirely British and Scandinavian,
with the predominating element British. The essential unity of the
two kindred Aryanized nations, the British and the "American,"
was ably expressed by the great American statesman, the U.S. ambassador
Mr. Page, when he said:
"Our standards of character and of honour and of duty are
your standards; and life and freedom have the same meaning with
us that they have with you. These are the essential things, and
in this we have always been one."
It therefore behoves these two of the greatest of the Aryanized
kindred nations in the world to translate their union of Thought
into union of Action, in working together for the preservation and
progress of the Higher Civilization of the Aryans, for the welfare
of the World, and as a bounden duty which they owe their immortal
ancestors, from whom they have inherited the priceless boon of British
Civilization, the virile Aryan Brito-Phoenicians.
We thus find that in the complex welter of mixed races
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which has arisen in Britain through long centuries of more or less
intermarriage of its Aryan civilizers with the aborigines and the
East Coast Germanic race, there still exists here, and in our colonies,
a considerable element of the relatively pure Aryan racial stock
representative of that originally introduced into Britain by the
world-civilizing Aryan Phoenicians. And this Aryan stock, descended
from the original Gothic civilizers of Britain, still appears to
form the backbone of the social, economic, industrial and political
anatomy of the State; and it seems to hold out the best promise
for the progress, efficiency and happiness of the British Nation
and British Commonwealth for the Future.
FIG. 73.--Early Bronze-Age Briton button-amulet Cross.
From barrow grave at Rudstone, Yorks.
(After Greenwell. Brit. Barrows, 54.)
It is of jet, with eyelet on under surface for attachment.
Chapter XXIV
HISTORICAL EFFECTS OF THE DISCOVERIES
WHILST it is impossible to enter here on a general discussion of
the historic consequences of the discoveries set forth or referred
to in the foregoing pages, one or two results may, I think, be appropriately
mentioned in closing this brief monograph.
What I have to say falls conveniently under two headings, the bearing
of the new facts and views, first on the History of Human Progress,
and secondly, on special points in that history, the Origin and
Racial Affinities of the Phoenicians, the Sources of the British
People, the Relation of the Primitive Aryan Religion to the later
cults and so forth.
As regards the former question, that of the History of Culture,
it must, I think, be admitted that we had for long been approaching
an impasse. Facts had been accumulating which were putting accepted
theories somewhat out of focus. There was first the long-standing
difficulty of the great outburst of literature and science all over
the known world, and affecting such widely-separated centres as
Greece, India and China from the eighth to the fourth centuries
B.C. And there was the more recent incongruity connected with the
independent and seemingly indigenous cults of the Mediterranean
hind-lands, and more especially of Central and Northern Europe.
To those of us who take long and broad views it had, during recent
decades, been becoming increasingly obvious that many of the peoples
inhabiting these outlying lands, when they first appeared in history,
displayed both scientific and literary cultural elements which could
nowise be explained by the accepted doctrine of a general affiliation
of all progress to Hellenism and Hebraism. For example, there are
many things in Gothic and "Celtic" and British
379
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Religions and Literature which, so far from being explicable by
the current theories, are in violent opposition to both the scientific
and artistic standards and traditions derived from the Hellenic
and Jewish peoples of which the Roman conquerors of the world made
themselves the missionaries.
If, however, we adopt the theory adumbrated by the above account
of the Phoenician people and Civilization, that behind both Greek
and Hebrew culture there was an earlier and more widespread Aryan
influence, affecting during anterior millenniums, not merely the
coast-dwellers of the Mediterranean, but more or less the whole
known world, and conveyed over the three continents-and even to
Peru-largely by the enterprise of the Aryan Phoenicians, we shall,
I think, have a theory, founded largely on facts, which will explain
much that has hitherto appeared anomalous in the history of Civilized
Europe and Asia.
I should like, then, to suggest for the consideration of readers,
whether we do not find in such a theory the answer to the two main
problems left unsolved by the current doctrine. And further, and
more particularly, whether we do not obtain from it an explanation
of much that was indigenous, and opposed to Hellenism and Hebraism,
in the Literature and Statesmanship and Religion of Central and
North-Western Europe during the medieval and modern periods.
It had long appeared probable that Civilization is largely a matter
of Race and that, in Europe and Indo-Persia, the chief agency in
effecting it has been an Aryan strain, operating in a way hitherto
not understood amongst widely separated peoples and races. To this
theory, the supposed Jewish influence on Religion and the supernatural
illumination of which it was supposed to be the vehicle, constituted
a serious objection, which was very inadequately met by imagining
a sifting and adapting of Jewish ideas by the practical genius of
Rome and the subtle intelligence of the Greeks, all the more so
as there was no historical evidence whatever of any such borrowing
from the Hebrews, who are nowhere even mentioned by Greco-Roman
writers.
The difficulty is now wholly removed by the new evidence
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showing that nearly all the monotheistic ideas and literary motives
which have hitherto been regarded as characteristically Jewish,
were borrowed by the Israelites from the Hitto-Phoenicians or Goths,
and were therefore essentially Aryan. Nevertheless, for the past
two millenniums, it has been owing to the Jews, that we have had
preserved and transmitted to us in the Western Christian World,
embedded in several of the books of their Old Testament, in job
(whose author was the fourth traditional Aryan king), in most of
the Psalms (one of which has been instanced in the text), Proverbs,
Enoch (the third traditional Aryan priest-king), much of Isaiah
and others, many of the priceless treasures of the first Aryan illumination
amongst our Hitto- Phoenician or Gothic ancestors.
Besides supplying the missing links in the proof as to the Aryan
Origin of Civilization, the new evidence shows the fuller inheritance
by the British than by others of the "Hitt-ite" or Gothic
Race-character, by the unique survival, in Britain, not only of
the most authentic of all literary histories of the rise of the
Aryans preserved in the Eddas, and of the primitive Gothic or "Hitt-ite"
emblems, but also of the things for which these emblems stand, the
Language, Culture and Mental aptitudes of the Early Aryans.
The new evidence, in pointing to the British and their constituent
Gothic elements as the purest representatives of the Gothic or Khath
(Hitt-ite) culture and heredity, sheds light upon much that would
otherwise be unintelligible in the history of Western Civilization.
In the first place, the high Aryanization of Britain, and the relatively
low Aryanization of Germany with its round-heads, may in part explain
the desire of Caesar to incorporate Britain, and his determination
to exclude Germany, from incorporation in the Roman Empire. Then
later, when reaction set in and it was obvious that Caesar's larger
designs could not be carried out, Britain's purer Aryanism enabled
it to maintain an attitude of independence towards the debased semi-pagan
power which established itself on the ruins of the Western Empire.
Indeed, British progress throughout the Middle Ages was,
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p.382: PHOENICIAN ORIGIN OF BRITONS & SCOTS
owing largely to racial idiosyncracy, identified with resistance
to outside influences. Deriving their Christian form of religion
from Rome, the British have treated it in the main as a matter of
ritualistic routine. To its dogma they have been respectfully indifferent.
Its lofty ethics, when practically inconvenient they have ignored.
This peculiar independence and self-assertiveness of the British
was displayed not less conspicuously by poets than by statesmen
and theologians. It was a true instinct which led Shakespeare to
glorify the murderers of Caesar, for in the absence of the decadent
medieval empire, not merely British, but European art might have
had a more felicitous, because more natural, development than it
really enjoyed. In truth, the artistic went deeper than either the
political or the religious revolt. It was a protest not so much
against this or that effete doctrine, as against imperialism in
principle, against finality in the realm of the ideal.
That the British have inherited the sea-faring aptitude and adventurous
spirit of the Aryan Phoenicians appears obvious. Whether they in
the same degree reflect, and have profited by, the ancestral monotheistic
Religion, is not quite so plain. And yet, I think, there is something
to be said in favour of an affirmative on this question, too.
It cannot be pretended that Sun-worship is a truly scientific religion-and
the worship of that luminary itself appears to have been the earlier
form of the Aryan Sun-cult, and continued amongst many of the Aryans,
after the majority had made the Sun merely the symbol of the Universal
Father God. The Sun, after all, is only a part, and a comparatively
small part even, of the visible Universe; and no more than any other
visible object can it be specially identified with the Incomprehensible
Power behind all - whose glory job declares that the heavens with
all their contents "utter but a whisper"- which is the
real object round which the specifically religious emotions group
themselves. As, however, the public demand a nonscientific religion,
a religion, that is to say, which represents mankind as the great
object of the Creator's care, and which appeals rather to the senses
and emotions than to the reason,
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the question arises whether Sun-worship does not present us with
an idea which satisfies that popular demand with less departure
from scientific requirements than those other miraculous and anthropomorphic
types, which so many European nations have cultivated since the
days of Phoenician ascendancy, and which finally took form in the
ceremonies and superstitions of the Catholic Church. If the Power
at the root of things is to be conceived of as having a kindly feeling
for mankind, then the Sun is surely the visible manifestation of
that feeling, and embodiment of that idea, seeing that it is the
source of all Life in this world, and that by which alone Life is
ceaselessly maintained. And it was the anthropomorphizing of the
Sun as the Father-God by the Hitto-Sumerians, which, as we have
seen, is the source of the modern conception of God.
Do we not thus find in the modern British Religion in most of its
sects-in its tolerance, its good sense, its adaptability, its sense
of reality, its power to incorporate and live on friendly terms
with the various forms in which pious sentiment seeks expression,
its opposition to the attempts to domineer over the mind and spirit
of others, its minimization of theory, and exaltation of ritual
and show, its aversion to the Mother-goddess cult and to every kind
of asceticism, whether in doctrine or practice, its insisting that
Religion shall submit to the same test as other institutions which
profess to serve the nation, that of Usefulness-some features that
harmonize well with the exalted and humane spirit of the Sun-worshippers,
and that "hark back," if the expression be allowed, to
that old indigenous positivistic view which the Aryan "Hitt-ite"
Phoenicians brought with them from the East, and which was otherwise
manifested in the literature of the British people, and notably
in the person of its two greatest poets, Shakespeare and Milton?
Yet other fruits of Britain's exceptional Aryan inheritance were
her establishment of democratic institutions, centuries before they
were adopted by other countries, and her world-wide colonial and
commercial enterprise, reproducing the maritime adventures of the
Phoenician Aryans, from
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p.384: PHOENICIAN ORIGIN OF BRITONS & SCOTS
whom, we have seen, the British people, properly so-called, are
in part descended.
The higher Aryanization to which these and other peculiarly British
characteristics bear witness is a chief guarantee that the sacrifices
of the nations in the late war, in order to secure the ultimate
triumph of Right over Might, will not have been made in vain. After
all, human nature, like flowers, turns to the sunlight, and the
final predominance of the superior heart and brain is assured.
FIG. 74.-Ancient Briton "Catti" coin of 2nd cent. B.C.
with Sun-Crosses, Sun-horse, etc., and legend INARA (Hitto-Phoenician
Father-god Indara or "Andrew").
(After Evans. E.C.B., 149, and see above, p. 317).
APPENDICES
I
CHRONOLOGICAL LIST OF EARLY BRITON KINGS, FROM BRUTUS-THE-TROJAN,
ABOUT 1103 B.C., TO ROMAN PERIOD
Compiled from Early British Chronicles of Geoffrey of Monmouth
and Supplemented by Records of Dr. Powel, etc.1
THE fact that these complete and systematic chronological lists
of the Early Briton kings, from the advent of Brutus downwards without
a break, have been fully preserved by the Britons, implies familiarity
with the use of writing from the earliest period of Brutus. And
we have seen that King Brutus-the-Trojan and his Brito-Phoenicians
were fully equipped with the knowledge and use of writing.
These chronological king-lists record the names and lengths of
reign of the several paramount kings of Early Britain in unbroken,
continuous succession from Brutus down to the Roman period of well-known
modern history.
Their authenticity is attested not only by their own inherent consistency
and the natural length of each reign in relation to the events recorded
in the Chronicles, and by their general agreement with the few stray
references by Roman writers to some of the later kings, and with
the royal names stamped upon Early Briton coins, but also by their
being confirmed by the royal names on several Early Briton coins,
which names are unknown to Roman and other history; and these ancient
coins had not yet been unearthed, and thus were unknown, at the
period of Geoffrey and other early editors of these Chronicle lists
of the Early Briton kings. Thus we shall see that they supply the
key to the "RVII" name stamped on some of the Briton coins,
the identity of which name has not hitherto been recognized, but
which is now disclosed as the "ARVI" title of Caractacus
as recorded in the ancient Chronicles of Geoffrey and others, and
in Roman contemporary literature and disclosing coins of Caractacus
and other kings hitherto supposed to have no coinage. And they supply
the date and position of two famous Ancient Briton sovereigns whose
Codes of Laws were translated by King Alfred for the benefit of
the Anglo-Saxons. These lists were also reputed sources of Tudor
genealogy.2
The dates of reign are recorded, as is usual, with only few exceptions,
in ancient dynastic lists, not in a special era, but merely in the
line of consecutive years of the successive reigns. In order, therefore,
to equate those regnal years to the Christian era (as there is no
fixed or even approximate date known for the Homeric Fall of Troy
to determine the initial date of Brutus), I have started from the
datum point fixed by the tradition that Christ was born in the 22nd
year of the reign of Cuno-belin3 (No. 71 on list), a well-known
Briton king whom both the Chronicles and his very
1 Powel and Harding's dated lists are respectively detailed by
Borlase, op. cit., 404, etc., and are compared with others by Poste,
Britannic Researches, 227, etc.
2 Powel, cited by Borlase, op. cit., 405, with reference to Henry
VII.
3 Tradition recorded by Powel, see Borlase, op. cit., 406.
385
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numerous coins place as the contemporary and protege of the Roman
emperor Augustus who reigned 27 B.C.-14 A.D., and thus included
the epoch of the birth of Christ.1 This datum point, moreover, agrees
fairly well with another fixed date, Caesar's second invasion of
Britain in 54 B.C., in regard to which Geoffrey's Chronicle records
that Cassibellan died "seven years" after that event,2
that is, in 47 B.C., which the Chronicle chronology, as now equated,
places at 45 B.C., that is a variation of only two years, and there
is this variation in the estimated birth-date of Christ.
I have adopted the length of reigns recorded by Geoffrey as far
as they go, as they are usually identical with those of Dr. Powel's
lists, and for the remainder I have adopted Powel's regnal years
in preference to those of Harding, as the latter presumably included
as regnal years those years during which crown-princes acted as
co-regents with their fathers, although the sum total of years between
the accession of Brutus down to the period of Cassibellan in Powel
and Harding respectively differs only by two years.3
It is noteworthy that all the lengths of reign are perfectly natural
terms of years, and the lists contain no supernatural lengths of
reign such as disfigure some ancient chronologies which nevertheless
are generally accepted as "historical." It will also be
seen that the Early Britons had already a highly-civilized king
ruling in London before the Israelites had yet obtained a king.
ABBREVIATIONS: G = Geoffrey r = reigned
k = king s = son
m = married w = wife
P = Powel
No.
Date of Accession B.C.
(approxi-mate).
Name.
Length of
Reign
in Years.
Events
and
Remarks.
Contemporary
Historical Events
B.C.
1
1103
Brutus, great grand- son of AEneas, m. Ignoge, daughter of King
Parnassus of Greece.
24
(P. 15)
Conquers Britain and founds Tri- Novantum or London.
Assyrian massacring in- vasion of Hittite Asia Minor and Syria by
Tiglath Pileser I. 1120. Saul 1st k. of Israel 1095.
2
1079
Locrinus, s. of 1.
10
(P. 20)
Invasion of Huns on Humber repelled.
3
1069
Guendolen regent,
w. of 2, and
daughter of Duke
Corineus.
15
4
1054
Madan, s. of 2 and 3.
40
David becomes k. of Jerusalem 1047; and Hiram Phoenician k. of Tyre.
5
1014
Mempricius, s. of 4.
20
(omitted by P.)
6
994
Ebrauc, s. of 5.
40
Founded York and Dun- Barton and invaded Gaul.
Solomon builds temple 1012-991.
(Sylvius Latinus r. in Alba Longa in Italy.)
7
954
Brutus II. or Grene shylde, s. of 6.
12
His brothers con- quered and ruled Germany.
8
942
Leyle or Leir, s. of 7.
25
Founded Car- lisle.
(Sylvius Epitus r. in Alba Longa.)
9
917
Rudhebras or Hudi- bras, s. of 8.
39
(P. 29)
Built Canterbury and Caer Guen or Winchester.
(Capys, s. of Epitus r. in Italy.)
1 The date for the birth of Christ introduced into the later versions
of the British Chronicles by their earlier Christian editors was,
of course, the traditional date for the beginning of the Christian
era, and not the actual date of that event in 4 B.C. as estimated
by modern historians.
2 Geoffrey op. cit., 4, 11. 3 See Borlase. op. cit. 406.
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p.387: KING LIST OF ANCIENT BRITONS
No.
Date of Accession B.C. (approxi-mately).
Name.
Length of Reign in Years.
Events
and
Remarks.
Contemporary
Historical Events
B.C.
10
878
Bladud, s. of 9.
20
Built Bath with Fire-Temple and public baths.
Syria-Phoenicia under Assyrians 877-633.
11
858
Leir II., s. of 10, with 3 daughters and no son. Regan m. Henuinus,
duke of Cornwall.
60
Built Caer Leir or Leicester. Is Shakespeare's "King Lear."
Homer lived (Herodot. 2, 53).
12
798
Cordeilla, youngest daughter, m. Aganippus, k. of Gaul.
5
13
793
Cunedagus or Con- dage, s. of Henui- nus and grands.
of 11.
33
14
760
Riveal or Rivalo. s. of 13.
46
Traditional founding of Rome about 750.
Isaiah the prophet, 740.
15
714
Gurgustius, s. of 14.
37
Fall of last king of Hitt- ites at Car-Chemish by Assyrian Sargon
II., 717.
16
677
Sisilius or Scicilius.
49
Scythian invasion of Assyria frees Phoenicia, 635
17
628
Jago, nephew of 15.
28
Probable founding of Athens.
18
600
Kymar or Kyn- marcus, s. of 16.
54
Israelites carried into captivity by Nebu- chadnezzar, 587.
19
546
Gor-bogudo or Gor- bodus.
63
(Harding 11)
At end of reign civil war and both sons killed.
Cyrus the Mede takes Asia Minor and Baby- lon, 546-538.
20
483
Cloten, duke of Cornwall, inherits.
10
(Harding)
Hanno, Phoenician ad-miral, circumnavigates N.W. Africa before 500
B.C.
Phoenicia furnishes 300 ships to Xerxes' fleet in 480. (Herodot.,
7, 89 f.)
21
473
Dunwallo Molmutius or Moduncius, s. of 20.
40
Restored para-mount rule and enacted Mol- mutian Laws and Law of
Sanctuary.
Herodotus, about 450.
22
433
Belinus, s. of 21, with brother Brennus.
26
(Harding 41)
Brennus rules jointly with Belinus, then with the latter for 5 years
and conquers Gaul and afterwards sacks Rome and conquers Dacia in
Goth- land.
Media (including E. Cappadocia) revolted from Persia 414.
23
407
Gurgwin, Gorbonian or Gurgwintus Barbtrucus, s. of 22.
19
Meets Part-olon as kinsman and agrees to his occupying part of British
Isles.
Spartan Greeks invade and annex Asia Minor and Cilicia, 399. Phoenician
naval fight against Spartans, 394. PART-OLON arrives in Britain
about 395 B.C.(?)
24
388
Guytelin or Gui- thelin Batrus.
27
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p.388: PHOENICIAN ORIGIN OF BRITONS & SCOTS
No.
Date of Accession B.C. (approxi-mate).
Name.
Length of Reign in Years.
Events
and
Remarks.
Contemporary
Historical Events
B.C.
25
361
Sisilius or Scicilius II., s. of 24, under regency of mother Martia.
7
Queen Martia is author of book on "Martian Law," trans-lated
by King Alfred.
Phoenician fleet defeats Spartans and regains Asia Minor and Cilicia
for Persians, 387.
26
354
Kymar II., s. of 25.
3
Philip of Macedon, 359.
27
351
Danus or Elanus,
s. of 25.
8
Pytheas, Ionian navi- gator, circumnavigates and surveys British
Isles.
28
343
Morvyle or Morin- dus, s. of 27.
3
Invasion of Northumbria by Marini from Gaul.
29
335
Gorbonian II., s. of 28.
10
Alexander in Syria- Phoenicia-Cilicia, 332.
30
325
Arthegal or Argallo, s. of 28.
1
Deposed for tyranny.
31
324
Eledure "the Pious," brother of latter.
3
32
321
Arthegal restored.
10
Buried at Leir in Leicester.
Syria-Phoenicia and Asia Minor under the Greeks, 323-265.
311
Eledure again.
1
33
310
Jugen or Vigein with Peredour, brothers of latter.
11
(Hard. P. 8)
Seleucus (Nikator), k. of Asia Minor and Syria- Phoenicia, 312.
299
Eledure again.
4
34
to
295
to
Gorbonian III., s. of 29 and 32 suc- cessors reigning 185 years;
details in Geoffrey, 3, 19; and length of each reign in Harding
and Borlase.
185
1st Punic War against Carthage, 264-241. Hannibal, Phoenician general,
invades Italy, 221. Romans wrest Spain from Carthage, 211.
67
110
Beli II. or "Belinus the Great" or 'Hely.' Had 3 sons,
Lud, Cassibellan and Nennius.
40
Appears to be the "Cuno-belin" or "King Belin"
of the older Briton coins.
68
70
Lud or Ludus, s. of 67. Had 2 sons, Androgeus and Tenuantius, under
age when he died, hence succeeded by his brother.
11
Altered name of Tri-Novantum to Lud-dun or "London."
Roman period in Pales- tine begins.
69
59
Cassi-belan, s. of 67.
15
(Hard. 33)
Is "Cassi- vellaunus" of Caesar.
Caesar's invasion, 55-54 B.C.
70
44
Tenuantis (or Theo- mantius), s. of 68, and in Cassi-bellan's reign,
Duke of Cornwall.
22
(Hard. 17)
Supposed "Im- anuentis," k. of Tri-Novantes of Caesar
who was killed by Cassivellaunus, and whose son was Mandu- bratius.
Cleopatra dies and Egypt becomes a Roman province, 30.
Roman Empire begins under Augustus, 27.
71
22
Kymbelin or Cuno- belin, s. of 70. Had 2 sons, Guiderius and Arvi-ragus.
29
(Hard. 10)
Christ born in "22nd year" of his reign. (P.). Is Shakespeare's
"Cymbeline."
Christ born in 4 B.C.
--------------------------------------------------------------------------------
p.389: KING LIST OF ANCIENT BRITONS
No.
Date of Accession B.C. (approxi- mate.)
Name.
Length of Reign in Years.
Events
and
Remarks.
Contemporary Historical Events
B.C.
72
7 A.D.
Guiderius, eldest s. of 71.
28
73
35 A.D.
Arvi-ragus or Agrestes or Cate- racus, Cara-docus or Carataeus,
2nd s. of 71.
28
The "Carata- cus" or "Ca- ractacus" of Romans,
be- trayed to Ro- mans by queen of Brigantes in 51 A.D.
Claudius conquers Britain, 43-52 A.D. Last independent para- mount
Briton king, stated, in the Chroni- cles, to have married Genuissa,
sister of Claudius, on conclusion of peace.
The following identifications of kings in these Chronicle lists,
not already specially noted in the foregoing text, call for remark.
Brennus (or Bryan), brother of King Belinus (No. 22 on list) is
reported in the Chronicles to be the famous Brennus who led the
Gauls in the sack of Rome, placed in 390 B.C. But this Briton tradition,
along with the rest of the Chronicles, has been summarily thrust
aside by modern writers, the one following the other without serious
consideration, as being preposterous and an anachronism as well.
Seeing, however, that Rome and Roman civilization and traditional
history are of so much later origin than London and British civilization
and traditional history, and that the Roman date of 390 B.C. for
that event appears to rest merely upon a tradition, and that the
British tradition appears to be circumstantial and authentic, and
otherwise in agreement with the Roman account of that event, the
evidence for the Roman date of 390 B.C., as opposed to the British
date of "before 407 B.C." requires re-examination. The
Roman tradition states that the Gauls were led by Brennus in that
raid in retaliation for Roman opposition to the Senones, or Seine
tribe of the Gauls, in their siege of Clusium in Etruscany of the
Tyrrheni, in which country they wished to establish a colonial settlement.
Now the British Chronicles relate with circumstantial detail that
between 420 and 408 B.C. the Briton prince Brennus, who had married
the heiress-daughter of the Gallic Duke of the Allobroges, had,
upon the death of the latter and with the assistance of his brother
King Belinus, conquered Gaul and "brought the whole kingdom
of Gaul into subjection."1 The Senones tribe of Gauls occupied
the left bank of the middle Seine, below whom, as we have seen,
were the coastal provinces of the Casse or Cassi; whilst significantly
on the adjoining eastern bank were the Catalauni tribe of the Marne
Valley. And the Chronicle account also states that Brennus led the
Senones to Rome "in revenge on the Romans for their breach
of treaty."2 This raid appears to have been analogous to that
later one by their kinsmen Goths under Alaric in the fifth century
A.D., and, like it, was also for the breach by the Romans of their
treaty.
Cassibellan (No. 69 on list), the "Cassivellaunus" of
the Romans, although nowhere credited in the British Chronicles
nor in Roman history with any son, is nevertheless given a son "Tascio-vanus"
by modern numismatists,3 on the mere assumption that three coins
of Cunobelin (No. 71 on list) which bear the legend "Tascio-vani
F." and "Tasc F"4 designate him thereby as "Son
of Tascio-vanus," in which the F is regarded as being a contraction
for the Latin filius, "a son." The third coin, which is
slightly defaced, bears the legend "Tasc. FI," with a
final letter of which only
1 Geoffrey, op. cit., 3, 8. 2 Ibid., 3, 9.
3 Birch, Numismat. Chronicle, 7, 78; and J. Evans, Anc. Brit. Coins,
220, etc.
4 Evans, op. cit., Pl. 10, 7; Pl. 12, 1.
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p.390: PHOENICIAN ORIGIN OF BRITONS & SCOTS
the vertical stroke | remains,1 and which they suppose was an L
and read the word as "Fil," which would represent the
Latin Filius. "a son." But this incomplete end-word has
also been read "Fir";2 and so uncertain is its reading
as "Fil," that even the numismatists who use that reading
admit that "we have to wait for better specimens of this type
before the reading "Tasc. Fil" can be regarded as absolutely
and indisputably proved."3 Yet they nevertheless systematically
use it as if it were established, and everywhere call Cunobelin
"the son of Tascio-vanus." But "Tascio-vani,"
as the word is really written, has, as we have seen, quite another
and a divine significance.
This supposititious king "Tascio-vanus" is attempted
to be supported by the fact that a final F occurring on a few of
the later coins of the sons of Commius as "Corn. F.,"
clearly designate them in Roman fashion as "The Son of Commius."
But both Commius and his sons were non-Britons. They were Gallic
chiefs and latinized proteges of Caesar imported by the latter into
South Britain and established there for the political purpose of
breaking up the power and resistance of Cassivellaunus and the Britons.
On the other hand Cunobelin was also doubtless romanized to a considerable
extent, as he is referred to in the British Chronicles as having
been "brought up by Augustus Caesar,"4 and the Roman influence
on the designs of his later coins is obvious. But it by no means
follows that the addition of F or Fi on three of his very numerous
coins designates him as the son of a human king named "Tascio-vanus,"
wholly unknown to history.
Further, this "Tascio-vanus" is assumed to be the equivalent
of "Tenuantis" (No. 70 on list), who, in the Chronicle,
was the father of Cunobelin, and whose name is also variously spelt
as Tenantius and Theomantius, as if "Ten" or "Theom"
could ever become "Tascio." Then, altogether disregarding
the Chronicle records, this Tascio-vanus is arbitrarily made to
be not only the father of Cunobelin, but also the son of Cassibellan
or Cassi-vellaunos, instead of the latter's brother King Lud (No.
68 on list), as is recorded in all versions of the Chronicles. In
accordance with this forced identification all the numerous different
mintages of coins inscribed Tascio, Tasc, Tas, Tasciov, Dias, etc.
(28 in number) although not bearing Cunobelin's name are then thrust
on to this supposititious "Tasciovanus," the supposed
father of Cunobelin, and the supposed son of Cassivellaunus.
But the Chronicles, in their different versions, are quite clear
upon the point that Cassibellan was the uncle, and not the father,
of Cunobelin (see List, Nos. 69 to 71). Moreover, as a fact, the
very numerous coins stamped Tascio, Tasc, Tas, Taxi and Tascia,
which are widely distributed, are all of the Catti type, and nearly
all of them contain the Corn or Ear of Barley which is sometimes
arranged in the form of the Cross as the St. Andrew's Cross of the
Corn Spirit, whom we have found to be Tascio, with numerous superadded
small Crosses and also circles, symbolizing, as we have seen, the
Sun. This Corn also appears in many or perhaps most of the "Tascio"
coins of Cunobelin, and in several is figured the warrior Hercules,
who, we have seen, is Tascio, and the winged Sun horse or horseman.
And we have seen that Tascio was the Corn Spirit and arch-angel
of the Barat Britons. No doubt the divine name "Tascio,"
like that of Bel, was piously taken by some kings and men of the
Sun-cult as a personal name. And, as we have seen, it was a common
practice with the early Hittite Barat Aryans, as the "discoverers"
of the idea of God, to call themselves, as the chosen people, the
"Sons of God." Thus, even should it be found that the
doubtful letter on the solitary Cunebelin coin makes the reading
"Tasc. Fil" or "Son of Tasc" or "Tascio,"
it will merely show that Cunobelin called himself
1 Evans, Pt. 12, 4 and p. 331. 2 Poste, Coins of Cunobelin, 214.
3 Evans, Coins, 331. 4 Geoffrey, 4, 11.
--------------------------------------------------------------------------------
p.391: TASCIO HERCULES ON BRITON COINS
"Son of God," or "Son of the archangel Tascio";
and analogous to the Divine Caesar title of the Roman emperors.
The reason why no Briton coins bearing obvious kings' names prior
to or of the period of Cassibellan presumably is that the Britons,
like the Phoenicians in their early coins, (e.g., of Syracuse and
other earlier settlements) impressed on their earlier coins not
the name of their sovereign but of their tutelary (or Bel).
This divine sense of the title "Tascio" on these Briton
coins appears also clearly evidenced by its form as "Tascio
Ricon" (Fig. 75) and "Tasci Riconi" on four different
kinds of coins with the Sun horseman and wheel and Sun circles and
a design which seems to be a Sheaf of Corn,1 and which admittedly
have no connection with Cunobelin. The Ric element in this name
is clearly the Gothic Rig, or Rik or Reik, "a king" (from
Rik, "mighty" or "rich") and cognate with the
latin Rex, Regis; and it thus suggests the great Ancient Briton
city-port in Sussex called by the Romans "Regnum," the
modern Chichester, and its people, "the Regni," a title
applied broadly to the men of Sussex, and presuming a Briton form
of Ricon. These coins, so far as I am aware, have not been actually
found at Chichester; but coins are made to circulate and these coins
are found in Essex, Hants and Norfolk. Now it is significant that
the great Ancient Briton arterial paved highway called " Stine
Street " ran directly from Regnum or Chichester to the Wash,
and connected these three counties. This title of "Tascio Ricon"
would mean "Tascio of the Regni (confederate slate)."
It is thus obviously analogous to the numerous coins of Tarsus bearing
the legend "Bal Tarz"2 (with figures of the warrior Father-god)
as "Bel of Tarsus."
Similarly, the Briton coin stamped "Tascio Sego" (sec
Fig. 43A, p. 261) equally unconnected with Cunobelin,3 and bearing
the Sun-horseman and wheel and Crosses and circles (of the Sun)
is now seen to be obviously of the same tutelary kind. The Segonti-aci
were a tribe of Britons mentioned by Caesar, alongside the Cassi
tribe, as submitting to him at his crossing of the Thames at Kew.4
This tribe occupied North Hants, presumably up to the Thames, with
their capital at Silchester (north of Winchester), where, significantly,
in addition to numerous early Roman coins and other Roman inscriptions,
was found a votive inscription in the foundations of an altar to
the Phoenician god "Hercules of the Saegon"5 and Hercules,
as we have seen, was the warrior type of Tascio. And this inscription
discloses that he was still at the Roman period the recognized local
tutelary of that Briton tribe. This coin legend thus obviously means
"Tascio of the Segonti (confederate state)." Similarly,
again, the coins stamped "Tascia Ver," "Tasc Vir"
and "Tas V,"6 obviously mean "Tascio of the Verulam
(or St. Alban confederate states)."
In the light of this tutelary use of this prefixed title of "Tascio"
it now becomes evident that the legends on several coins of Cunobelin,
reading Tasci-iovantis,7 Tasci-iovanii,8 Tasci-ovan,9 etc., are
possibly contractions for "Tascio of the Tri-Novantes (or Londoners'
confederate state)" and Cunobelin's capital was at "Tri-Novantum,"
or London, though minting also at Verulam. This now discloses the
divine tutelary meaning of the title "Tasciiovanti" and
"Tasciovani," the hitherto supposititious so-called "Tasciovanus,
son of Cassivellaunus."
All this strikingly attests the widespread prevalence in Ancient
Britain
1 See Evans, op. cit., Pl. 8, Nos. 6-9.
2 Hill, Greek Coins of Cilicia, Pl. 28, etc.; and Ramsay, Cities
of St. Paul, 128, etc.
3 The coin is in the Hunterian Museum of Glasgow University, see
for Fig. Evans, op. cit., Pl. 8, 11. Several other Briton coins
with the legend "Sego" are known.
4 Caesar, De B. Gall., 5, 21.
5 Camden, Britannia, Gough's second ed., 1, 204. The inscription
reads "Deo Her[culi] Saegon[-tiacorum]," etc. See Gough
for full text and translation.
6 Evans, op. cit., Pl. 7, Nos. 1, 7 and 11.
7 Ibid., Pl. 12, 3. 8 Ibid., Pl. 10, Nos. 12 and 13. 9 Ibid., Pl.
10, No. 10.
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p.392: PHOENICIAN ORIGIN OF BRITONS & SCOTS
of the Sun-cult of the Hitto-Phoenician archangel Taxi or Tascio,
with its Sun-Crosses and Corn emblems, which cult we have already
found in the Don Valley of the Texali tribe, and in the neighbourhood
of the Phoenician Barat Part-olon's votive Cross to Bel at Newton
and elsewhere.
Androgens, again, the eldest son of King Lud (No. 68 on list) and
nephew of Cassibellan, and who, the Chronicle tells us, was duke
of Kent,1 is disclosed by the Chronicle to be obviously the Andoc,
Ando, And,2 Antd, Anted,3 Antedrigv,4 and Avnt,5 stamped upon various
Briton coins, and thus further establishing the historicity of the
British Chronicles.
Guiderius (No. 72 on list), the eldest son of Cunobelin, is, I
find, clearly the minter of the coins bearing the legend CAV-DVRO,
i.e., "Cau-duro."6
And lastly, the last independent Briton king "Arvi-ragus"
of Geoffrey's Chronicle (No. 73 on list), and the "Cate-racus"
or "Cara-dog" of the Welsh records, "Caratacus"
(erroneously called "Caractacus " by the Romans), the
famous younger son of Cunobelin, whose virtues and bravery are so
highly extolled by Tacitus, is now disclosed by the Chronicles to
be the author of the Briton coins stamped "RVII" and "RVI'S."7
This name was suggested by Evans to represent a hypothetical king
" Rufus or Rufinus."8 But this RVI of the coins now clearly
identifies their minter with "Arvi-ragus" or Caratacus
of the Chronicles. The form Rvii appears to be the latinized genitive
and Rvi's the corresponding Briton Gothic genitive of is, the source
of our English 's, and thus giving us a bilingual form of that legend
in Latin and British Gothic. Indeed, the identity of the title "Arvi-ragus"
with Caratacus was well known to and used by contemporary Roman
writers. Thus Juvenal (born about 55 A.D.), in reflecting the love
and respect or fear of the Romans and his suzerainty over the kinglets
of Britain, in regard to their once captured Briton king, Caratacus,
relates how a certain blind man, speaking of a turbot that was taken,
said:
"Arviragus shall from his Britan chariot fall,
Or thee his lord some captive king shall call."9
This title "Arvi-ragus" appears to be probably a latinized
form of the earlier racial title of the "Arri" or Aryans,
as the "Plough-men"--Arvi being the Latin for "ploughed"
from the Latin and Greek Aro or Aroo, "to plough." And
ragus is presumably a latinized dialectic spelling of the British
Gothic Rig or Reiks, "a king" and cognate, as we have
seen, with Latin Rex-Regis and "Raja."10 This would give
the title of "King of the Plough-men (or Arri)," and the
prominence of agriculture in Britain is attested by such frequent
representations of ears of Corn on the Briton coins.
This alternative title of "Arvi-ragus" for Caratacus
clearly shows that the Briton kings, like the other Early Aryan
and Phoenician kings, and like the well-known instances of Early
Egyptian kings, were in the habit of using more than one title.
Now this dropping out of the initial letter of Caratacus' name
of "Arvi" in his coins suggests that certain other Briton
coins, previously ascribed to him by Camden and others, but latterly
erected by Evans into coins of an otherwise unknown Briton king
of the name "Epaticcus," do really belong to Caratacus
after all. The coins inscribed C V EPATIC (see Fig. 61, p. 339)
were read by Camden as "Cearatic" and identified by
1 Geoffrey, 3, 20. 2 Evans, op. cit., Pl. 5, Nos. 5 and 6.
3 Ibid., Pl. 1, No. 8; and Pl. 15, Nos. 9-11. 4 Ibid., Pl. 1, No.
7. 5 Ibid., Pl. 17, No. 8.
6 Ibid., Pl. 15, 14. 7 Ibid., Pl. 7, Nos. 12 and 14; and Pl. 8,
No. 1.
8 Ibid., 262 and 263. The legend is there read "RVFI ?"
and "RVFS," but no sign of an F is seen in any of the
figures of these coins in the plates.
9 Juvenal Satires, 4, 26: Regem aliquem capies, aut de temone Britanno
decidet Arviragus.
10 There is, perhaps, a pun on this Raja or Reiks in Juvenal's above
cited satire, as Raja in Latin is the flat turbot-like Ray fish.
--------------------------------------------------------------------------------
p.393: COINS OF CARATACUS
him as of Caratacus.1 But Evans, by adding the two detached prefixed
(?) letters C V to the end of the group EPATI equated them to the
EPATI and EPAT2 legends on other coins, which do not bear obvious
or legible prefixed letters, and thus obtained a king's supposititious
name, Epaticcus.
The objections raised by Evans against ascribing these coins to
Caratacus, and objections which are still accepted, are firstly
that the letter P is not used in its Greek value of R, but as the
Roman letter P; and secondly, that in the series of coins with the
head of Hercules, taking the place of the "Tascio" legend,
and bearing the letters EPATI and EPAT, there is no preceding letter,
and therefore the name cannot be read " Ceratic."
It seems rather remarkable to find that those numismatists who
believe that the Ancient Britons copied their coinage from the Greeks
should yet deny the possibility that the Britons knew or may have
used to some extent "Greek" letters. Especially so is
this the case with regard to the letter P which the Greeks admittedly
borrowed from the later Phoenician letter P along with its value
of R. On the contrary, Caesar tells that the Druids who had their
chief stronghold in Britain in his day, "use the Greek letters."3
And, as a fact, the Briton coins themselves testify the use of so-called
"Greek" letters occasionally. Thus Cunobelin, the father
of Caratacus, on two different mintages of coins, uses the Greek
letter [capital-lambda] for the Roman L in spelling his own name,4
implying that Caratacus' father used some Greek letters in writing
and that his people understood it, just as Ulfils, the Goth used
some Greek letters in his writings for the Goths, though this particular
"Greek" letter for L is essentially identical with the
Runic Gothic sign for that letter. Again, Androgeus, the uncle of
Cunobelin, in writing his name "Antedrig-v,"5 uses the
Greek [capital-gamma] for the letter G therein. Moreover, in one
at least of his coins, in spelling his name he uses the Greek letter
[capital-theta] or Th for D;6 and this substitution of that Greek
letter for the Roman D frequently occurs in the coins with the legend
"Addedomarios,"7 the form of which name also is "Grecian."
In view of this positive evidence for the use of Greek letters
occasionally on the Briton coins of the father of Caratacus and
other predecessors, there is no improbability in Caratacus himself
using them occasionally. There is thus no longer any valid objection
to reading the P in the above series of coins with its Greek value
of R, which gives us in the first case "Cueratic" (see
Fig. 61, a);8 and this fairly equates with the Roman "Caratacus"
and the Welsh "Caradog." In the other two coins of this
series with the contracted form of the name (b and c of same Fig.)
the scroll behind the head of Hercules (or Tascio) which is seen
in complete form in b of that Fig. represents, I venture to suggest,
the Greek letter [zeta] or Z, a letter which, we have seen, was
used by Part-olon. This would give the reading of "Zerati"
or "Zerat" as the contracted form of the king's name,
and we have seen that "Zet-land" is a dialectic form of
"Catti or Ceti-land" or Goth-land. But be this Z initial
as it may, there is no doubt whatever that these coins belong to
the self-same king whose name is spelt "Cueratic" in the
first. Even without this initial letter it would still remain his
coin, for we have seen his dropping of the initial letter in his
"Arvi" title, and we have also seen the dropping of the
cognate initial letter G of "Gioln" to form "olon,"
of "Gwalia" to form "Wales," and in "Guillaime"
to form "William." It is thus evident that these three
different coins belong to Caratacus, alias Arvi-ragus.
Thus the testimony of the Briton coins establishes clearly and
positively the historicity of the traditional Ancient British Chronicles
as authentic historical records.
1 Camden, Brit., ed, 1637, p. 98; omitted by Gough, as location
of coin was temporarily lost.
2 Evans, Coins, Pl. 8, Nos. 12-14. 3 De Bel. Gallico, 6, 14.
4 Evans, Coins, Pl. 10, Nos. 2 and 3. 5 See above. 6 Evans, Coins,
Pl. 15, 11.
7 Ibid., Pl. 14, 2, 5 and 9.
8 The initial letters C and V are above the warrior horseman (Tascio).
Appendix II
PART-OLON'S IDENTITY WITH "CATH-LUAN," FIRST TRADITIONAL
KING OF THE PICTS IN SCOTLAND
"Cath-luan was Arya sovereign over all [the Cruithne in Erin],
and he was the first king of them who acquired [North] Alban."--Books
of Ballymote and Lecan.1
As I observed that certain versions of the Irish-Scot traditions-for
example, that cited in the heading-represent King Cath-Juan as taking
the same position as the Catti king Part-olon, the first traditional
"Briton" king of Ireland and North Britain, this suggested
to me that "Cath-luan" was possibly a title of the Cassi
king Part-olon in which his tribal title of Catti is substituted
for his "Part" or "Barat" title. And so it seems
to prove.
The form of the name "Cath-luan," also spelt "Cath-luain,"
is obviously a dialectic contraction for Part-olon's title of "Kazzi
(or Catti)-gyaolowonie (or Gioln)" in our inscription; and
in series with "Cassi-vellaunus," the title of the paramount
king of the Cassi or Catti Britons in the pre-Roman period, who
was the "Cad-wallon" of the Welsh Cymri. This identity
seems clearly evident front the latter name.
Still closer to "Cath-luan" is the dialectic form of the
title of the early Scottish royal clan "Cat-uallauna,"
which is recorded on the monument of the Barat of Cassi-vellaunus'
clan of Britons, called by Ptolemy, as we have seen, "Catyeuchlani,"
and by Dion Cassius, in recording their later invasion by Aulus
Plautius, "Catuellani."2
"Cath-luan" is obviously the dialectic form of the title
of the early Scottish royal clan "Cat-uallauna," which
is recorded on the monument of the second or third century A.D.
at South Shields by the Barat of Syria already referred to.
The literal equivalency of Cath-luan with the titles borne by the
Catti Part-olon or "Prat-(gya)olowonie" in his Newton
Stone inscription is fully established by the variants in the spelling
of the name of his later namesake, the Briton king of 630 A.D. in
the Saxon Chronicle additions to Nennius' History of Britain, wherein
the self-same name is variously spelt in the same MS. as follows:--
"Cat-guollaun," "Cat-guollaan," "Cat-lon"
and "Cath-lon."3
Cath-luan is reported to have been (as we found Parth-olon was)
the first king of the Cruithne or Pruithne (i.e., as we have seen,
Britons) in Northern Alban. And the traditional account of his origin
is also in keeping with that of our Phoenician king Prwt-gyaolowonie
(or "Giooln"). The Irish books state:--
"The Cruithni came from the land of Tracia; that is, they
are the children of Gleoin, son of Ercol. Aganthiysi was their name."
This "Tracia" is, perhaps, for an admittedly sea-going
people, "Trazi" or "Tarz," the old names for
Tarsus, rather than for Thrace, which was also in the Land of the
Goths. Tarsus, the famous sea-port city, was in the
1 Books of Ballymote and Lecan. See Skene, op. cit., 31. The Irish-Scot
word Aire usually translated "king, sovereign, prince or chief,"
appears clearly to be the literal equivalent of the Arya ("Arya-n")
title of the Indo-Persians the "Arri" or "Harri"
of the Hittites and the "Harri" or "Heria" title
of the Gothic king in the Eddas, as we have seen.
2 Dion Cassius, 51, 20.
3 British Museum Harleian MS. 3859 of 977 A.D. See Skene, op. cit.,
14, 70 and 347.
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p.395: PART-OLON'S IDENTITY WITH CATH-LUAN
Hittite province of Cilicia, which latter Prwt-gioln records on
his monument as his father-land. And the "Gleoin" title
is clearly the "Gioln" or "Gyaoiowonie" title
inscribed on his Newton Stone.
The curious addition to this record that "Aganthirsi"
was also the name of his clan suggests that the later bardic compiler
of this tradition sought to identify these Gleoin people with the
colony of the Geloni tribe of quasi-Greek merchants in Scythia,
north of the Black Sea, described by Herodotus as living amongst
a Scythian tribe adjoining the Agathirsi Scyths. If this word "Aganthirsi"
really existed in the early traditional documents, it may have been
intended
for "Agadir," the name of the old Phoenician sea-port
city of Cadiz in Iberia, whence Part-olon is reported to have come.
The "Geloni" people of the colony in Scythia, described
by Herodotus, were probably a colony of Hitto-Phoenician "Khilaani"
traders. Herodotus tells us1 that they were originally resident
in Greek trading ports, but were expelled thence, and were engaged
in Scythia as fur-merchants. They were blue-eyed and red-haired2
and worshipped Dionysus (as did the Phoenicians), and "had
temples adorned after the Greek manner with images altars and shrines
of wood." What is especially significant is that "all
their city is built of wood, its name is 'Gelonius,' . . . it is
lofty and made entirely of wood." All this suggests that the
buildings were of the style of the "Khilaani" palace and
mansion of the Hitt-ites. Significantly also, these Geloni were
related to the Phoenician sea-port of Gades (Cadiz) with its famous
temple of the Phoenician Hercules, in Iberia, outside the Pillars
of Hercules. Herodotus relates the legend that they were the descendants
of this Phoenician hero, Hercules, who, on returning from Gades,
drove the herds of Geryon into Scythia and left there two sons,
Gelon and Agathyrsis, from whom those two tribes were descended.3
It is also remarkable that this presumably Phoenician colony of
Geloni in Scythia was likewise settled amongst a primitive nomad
people who, like the Picts, painted their skins blue, and whom Virgil
calls "the painted Gelons."4 But Herodotus is at pains
to point out that this painted nomad tribe in whose land the Geloni
traders had their colony were the aborigines and erroneously called
"Geloni" by the Greeks. He says that their proper tribal
name was "Bud-ini" and that they were a totally different
and inferior race to the Geloni.
"They do not use the same language as the Geloni nor the same
mode of living, and are the only people of those parts who eat vermin;
whereas the Geloni are tillers of the soil, feed upon corn, cultivate
gardens, and are not at all like the Budini in form or complexion."
We thus seen to have here in this colony of Gelons in Scythia in
the fifth century B.C. another parallel instance of what occurred
in the Don Valley about the same period, of a colony of fair Phoenician
Barat "Giolns" with a high civilization settled amongst
a population of primitive nomads who painted their skins blue and
were otherwise seemingly akin to the Picts of Scotland.
Further similarity between Cath-luan and Part-olon is seen in the
tradition that the former first arrived in and possessed a part
of Erin before proceeding to North Alban or Scotland.5 His opponent
in Ireland was "Herimon," or "Eremon," which
might possibly be a scribal variant for the Umor or Fomor men who
opposed Part-olon in Ireland. The tradition that Part-olon, as well
as Cath-luau, held possession of the South Coast of Ireland probably
indicates that Part-olon established and kept a colony there in
addition to his kingdom in the North of Scotland.
1 Herodotus, 4, 108. 2 Turner's Notes on Herodotus, 4, 108. 3 Herodotus,
4, 8-10.
4 " Pictosque Gelonos," Virgil, Georgics, 2, 114-5.
5 Skene, op. cit., 125-6. Cath-luan is traditionally reported to
have landed or fought a great battle on the "Slaine" River,
which is usually identified with the Slaney River of Wexford, that
is, further East than Part-olon's traditional landing place.
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p.396: PHOENICIAN ORIGIN OF BRITONS & SCOTS
In Scotland we are told that Cath-luau established his rule by
force of arms:--
"And [North] Alban was without a king all that time till the
period of . . . Cath-luan, son of Cait-mind, who possessed the kingdom
by force in Cruthen land, and in Erin, for sixty years, and after
him Gud possessed it for fifty years."1
Though in another version it would appear that his occupation had
been relatively peaceful:--
"From thence (Erin) they conquered Alba . . .
Without destroying the people,
From Chath [Caith-ness] to Foirciu [Forth]."2
Like Part-olon, the "Gioln," who is recorded in the British
Chronicles to have visited Orkney, we are told that "the clan
Gleoin" of Cath-luau also visited Orkney and occupied it:--
"The clan of Gleoin, son of Erc-ol, took possession of the
islands of Orcc [Orkney] . . and were dispersed again from the islands
of Orcc."3
And it seems possible that this leader's name "Erc-ol"
may be intended for the "Ikr" personal name of Part-olon,
as recorded on his Newton Stone monument.
The ancestry of Cath-luan also is generally identical with that
of Prwt-gioln. As seen in the extract in the heading, he was an
"Aire," that is, Arya or Aryan. He was a Pruithne (Cruithne)
and was "the son of Cait-mind,"4 in which compound word
mind means "the noble,"5 and thus presumably describes
him as "The son of the Noble Catti or Khatti or Hitt-ites."
And his two sons bore the prefixed title of "Catin,"6
which is obviously the equivalent of the "Cadeni" title
of Ptolemy for the people of the Clyde Valley, and a title, as we
have seen, of the Phoenicians.
All this evidence thus seems to establish the identity of the Catti
Part-olon with Cath-luan, the first Aryan king of the Picts in Scotland.
1 MS. Bodleian Laud., 610, in Skene, op. cit., 27.
2 Books of Ballymote and Lecan. Skene, op. cit., 43. 3 Ibid., 23.
4 Skene, op. cit., 27. 5 See Calder, op. cit., 347.
6 The two sons of Cath-luan were Catino-Lodhor and Catino-Lochan.
Skene, op. cit., 31.
Appendix III
"CATTI" PLACE AND ETHNIC NAMES EVIDENCING PHOENICIAN
PENETRATION AND CIVILIZATION IN THE HOME COUNTIES, MIDLANDS, NORTH
OF ENGLAND & SCOTLAND
THE further details of the "Catti" series of Place, River
and Ethnic Names referred to in Chapter XV are here recorded.
In the Home Counties, Midlands and the North of England we find
the following series of old Catti names evidencing Phoenician penetration
and civilization.
Middlesex : Hatt-on, on the Gade or Colne (? Gioln) River, which
entered the Thames at Bushey and Kingston, with its Bronze Age remains.1
Herts : Cats Hill, on Lea River below Had-ham, on Roman Erming
Street continuation of Stane Street.
Cater-Lough, near Camber-low, with Bronze Age remains.2
Cotter-ed, S.E. of Baldock, with Bronze Age remains at adjoining
Camberlow above.
Cad-well, near Pirt-on, with Stone Age remains, on Icknield Way
(or Street) in Cashio Hundred.
Codd-ing-ton near Luton on Upper Verulam R.
Coddi-cot and "Coddi-cot Street," in Cashio Hundred.
Gade River, which joins Colne at Cassio-bury (seat of Earl of
Essex) above Scotch Hill.
Gad-bridge, on Gade R., at Hemel Hempsted.
Gaddes-den, on Gade R., above latter, with Bronze Age remains.3
Gates-bury Mill, on Rib rivulet.
Hat-field on Lea, with Bronze Age remains4 (2, 123, 133).
Had-ley Wood, near Enfield.
Had-ham, on Ash River, above Cat's Hill.
Hoddes-don, on Lea.
Bucks : Cad-mer End, near Ackham-stead.
Cots-low Hundred.
Chad-well Hill, near Risborough.
Ched-ing-ton, on Sca-brook, at Ivinghoe.
Cudd-ing-ton, on North Thames, with Briton coins.5
Chit-wood, near Barton, S.W. of Buckingham.
Chots-bury, west of Great Berkhamsted.
Godd-erd, adjoining Cadmer End.
Godd-ing-ton, near Chit-wood.
Whadd-on Chase, with Briton coins.6
Oxford : Chad-ling-ton Hundred, and Chad-ling-ton, on Thames,
near Akeman Street, with prehistoric barrows and earthworks.7
Gat-hampton, at Goring on Thames.
1 B. C. Windle, Remains of Prehistoric Age in England, 106.
2 Ibid., 105.
3 Ibid., 105, at Westwick Row.
4 Ibid., 104.
5 Evans, op. cit., 299, 421.
6 Ibid., 57, 61, 65, etc., 421.
7 Windle, op. cit., 106, 243.
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p.398: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Oxford (contd.) : Cuddes-den, with old bishop's palace (2, 30).
God-stow.
Kidd-ing-ton, near Akeman Street.
Shut-ford, near Henley, with prehistoric barrows.1
Berks : Cats-grove, near Reading (1, 232).
Chudd-le-worth and parish (1, 229).
Chute Causeway, on "Roman" road to Wansborough camp
(1, 228).
Yatten-den, with Bronze Age remains2.
Bedford : Cadd-ing-ton and parish, near Dunstable, adjoining Watling
Street (2, 57) with Stone Age remains.3
Cad-bury Lane, near old "camp" and Keysoe.
Cotton End, S.E. of Bedford.
Cults, east of Caddington.
Good--wick Green, near Cad-bury Lane.
Shit-ling-ton, near Pirton and Barton, near Icknield Way.
Northampton : Cates-by, on Avon (2, 267).
Cotter-stoke, with Roman remains (2, 286).
Cot-ton east of Addington, with prehistoric "camp" earthworks.4
Cott-ing-ham, near Rockingham, on "Roman" Welland Way.
Gad-ing-ton or Geddington, ancient royal seat (2, 281),
Gedd-ing-ton, on Avon, with royal castle of Edward I (2, 268).
Goth-am (2, 268).
Ketter-ing, adjoining Gadington and near Burton (2, 268).
Hadd-on, near Watling Street, north of Pytchley (see p. 204) and
Burton Latimer.
Huntingdon : Cat-worth on "Roman" road to Leicester
(2,256).
God-manchester, on Erming Street, near Huntingdon, with Offord
Cluny to S.W.
Gidd-ing or Ged-ing (2, 256).
Cambridge : Cot-ton, near Cottonham at Cambridge, on road to Oxford
(2, 226).
Chatt-eris, near Somers-ham Ferry, with tradition of "Some
British King," 2, 235, and remains of Early Iron Age.5
Cott-en-ham, at Cambridge (2, 226).
Ged-ney Hill (2, 241).
Whittle-sea, with Bronze Age remains.6
Lincoln : Ketes-by, near Ormsby (2, 383).
Cade-by, near latter (2, 383).
Cats-cove, near Gedney (2, 342).
Ged-ney and parish and hill, with Roman remains (2,342).
Cotes, Great-, on Humber, near Grimsby, with Somer-Cotes on coast.
Cot-ham (2, 386).
Cattle-by, adjoining Burdon Pedwardine (2, 355).
Cad-ney, on old river mouth south of Barton on Humber.
Codd-ing-ton, at Newark, off the Fosse Way.
Chater River, tributary of Weland (2, 352).
Gout-by, near Wragley.
Hatt-on, near Wragley and Goutby.
Hath-er, near Burden Pedwardine (2, 355).
1 Windle, op. cit., 106.
2 Ibid., 104.
3 Ibid., 61.
4 Ibid., 240.
5 Ibid., 61.
6 Ibid., 104.
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p.399: CATTI PLACE NAMES IN PROVINCES
Lincoln (contd.) : Along the pre-Roman canal of "Cares-dyke"
from Peterboro' to Lincoln there occur the following "Catti"
names along its course (2, 351):
Cates-bridge, on "Roman" road.
Cat-wick.
Cats-grove, near Shepey.
Cat-ley, near Walcot.
Cat-thorpe, near Stanfield.
Yorks: Cane-rick, on Swale, with prehistoric "dyke,"1
on Watling Street.
Catter-dale, in Wensley-dale, with fine bronze sword and sheath
with iron blade.2
Caude-well or Cawde-welle, with ancient ruins and "camp"
(3, 337, 338).
Cott-ing-ham, on Hull River (3, 247).
Gates-hill, near Knaresborongh, with prehistoric earth-works (3,
295).
Goath-land with prehistoric barrows.3
Geth-ling of Bede4, modern "Gilling" (3, 257).
Sett-le, with Stone and Bronze Age remains in Victoria Cave. 5
Hutt-on, Craneswick, with prehistoric barrows.6
Hot-ham Cave, with Bronze Age remains.7
Hat-field, associated with a Caed-walla, king of the Britons (3,
272-3).
Durham : Hett-on, with prehistoric remains.8
Northumberland : Cat-leugh, with prehistoric earthworks.9
Chatt-on and Chatton Law, with prehistoric barrows, earthworks
and circles.10
Gates-head.
Nottingham : Cott-on, on Trent.
Goth-am, near Barton, on Upper Trent.
Ged-ling, near Nottingham, on branch of Trent.
Leicester : Cat-thorpe, on Avon.
Cottes-batch, on Watling Street, at junction with Fosse Way.
Cotes, adjoining Barton, on River Soar.
Cade-by, with chalybeate spring, near Ashby-de-la-Zouch (2, 305).
Stafford : Cats Hill, near Watling Street, with tumulus (2, 503).
Derby : Cats Stone, great monolith, on Stanton Moor (2, 424).
Warwick : Chads-hurst, the Ceds-le-hurst of Domesday Book (2,
450).
Rutland : Kell-on, on Chater River, above Stamford.
Cat-mose Vale or "Plain of the Catti,"11 (2, 325).
Goad-by (2, 319).
Norfolk : God-wick (2, 180; 201).
Eaton, with Bronze Age remains.12
Suffolk : Silo-magus, Roman fort, with Roman remains at Wulpitt
(2, 165).
Codd-en-ham, with Briton coins.13
Had-Leigh, adjoining above and near Breten-ham (2,165).
1 Windle, op. cit., 254.
2 A. W. Franks, Archaelogia, 1, 251.
3 Ibid., 172.
4 Bede, Hist. Ecclesiast., 3, 14.
5 Winde, op. cit., 60.
6 Ibid., 172.
7 Ibid., 106.
8 Ibid., 159.
9 Ibid., 241.
10 Ibid., 165, 241
11 Maes = "plain" in British (see Camden, 2, 325)
12 Windle, op. cit., 105.
13 Evans, op. cit., 342.
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p.400: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Essex : Cat-wade, on Stowe, near Hedingham (2, 136-7).
Chad-well, near Romford, with prehistoric barrows1 and Bronze
Age remains 2
Hat-field Broad Oak, with Bronze Age remains3 (2, 133)
Had-stock, with Briton coins.4
Hed-ing-ham, with Briton coins5 and early Saxon remains (2, 137).
Somerset : Cat-cot, on Polden Hill, with Burtle Moor adjoining,
with Bronze Age remains.6
Cat-cott, on River Brue, below Glastonbury.
Cad-bury, N. of Sutton Montis, with hill and castle and prehistoric
"camp,"7 and Roman remains, and tradition of Camelot of
the Arthur legend (1, 78, 91-2).
Cad-bury Camp, near Tickenham, with prehistoric earthworks.8
Cad-bury Camp, near Yatton, N. of Barton, with earthworks.9
Chat-worthy, on Brendon Hill.
Chedd-ar and Cheddar Cliff, on Mendip Hills, below Barton and
Priddy, with Neolithic and Bronze Age remains10 (1, 108).
Ched-zoy, in Parret Vale, near Chid-ley Moat, with Roman Remains.
(1, 99).
Chid-ley, near Bridgwater, with Roman remains (1, 98).
Chut-on, near Glastonbury (1, 82).
Cot-helston, in Quantock Hills, with Bronze Age remains11 (1,
97).
Cut-combe and parish, on Bredon Hill (1, 90).
Goat-hurst and parish, in Parret Vale (1, 97).
Goat Hill village, at Millborne Port.
God-ney and God-ney Moor, at Glastonbury, with tradition of Joseph
of Arimathea (1, 82).
Hutt-on, near Burton, w. of Axbridge.
Yatt-on, N.W. of latter.
Gloster : Cotes in Cotswold, with ancient earthworks (1, 413).
Cottes-wold Hills, modern "Cotswold" (1, 379, 383).
Ched-worth, N. of Cirencester, with Roman remains and barrows
(1, 412).
Goth-ering-ton, with prehistoric earthworks and barrows (1, 407).
God-win Castle or "Painswick (Punic or Poenig ?) Beacon,"
with prehistoric barrows and Roman relics.12
Sod-bury, with prehistoric earthworks.13
Worcester : Cothe-ridge, west of Worcester, with Bvedi-cott.
Gad-bury Bank, w. of Eldersfield, with prehistoric earthworks.14
Kidd Hill, on Severn, near Pirton and Barton.
Kidd-er-minster.
Shrops : Chat-ford, at Condover, with Eaton Mascot, in Combrook
Dale of Severn.
Quatt and Quatt-ford, on Severn, on opposite bank to Sid-bury.
Chett-on, on pass into Severn Valley, opposite Quatt.
1 Evans, op. cit., 159.
2 Ibid., 104.
3 Ibid. and Proc. Soc. Antiq., 16, 327.
4 Evans, op. cit., 63, 344.
5 Ibid., 271, 422.
6 Windle, op. cit., 106.
7 Ibid., 245.
8 Ibid., 245.
9 Ibid., 245.
10 Ibid., 60.
11 Ibid., 106.
12 Ibid., 234.
13 Ibid., 234.
14 Ibid., 251.
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p.401: CATTI PLACE NAMES IN CUMBRIA, &c.
Shrops (contd.) : Cott-on (Weston-) and Whitt-ing-ton, near Parkington
at Oswestry, with Bronze Age remains.1
Sid-bury, iu Severn Valley.
Shotta-ton, N.W. of Shrewsbury.
Whit-cott Keysett, in Clun Valley, with menhir.2
Eat-on Constantine, near Little Wenlock, with Bronze Age remains.3
Hereford : Codd-ing-ton, N. of Ledley.
Haft-field, on Frome.
Yatt-on, on the Wye.
Eat-on, near Hereford on Wye, with "walls" and ancient
camps (3, 74).
Monmouth : Cader Arthur or Cadier Artur mountain, with Arthur's
chair or seat, with peak Pen-y-Gader (3, 91, 110).
Glamorgan : Coity castle, with remains of Caradoc's palace (3,
131).
Ketti Stones, the name of the chief cromlech in Gower,4 and compare
Kits Coty, in Kent.
Carmarthen : Cet-guelli,5 or Cath-welly, modern Kid-welly, and
ruins of castle with tradition of founding by sons of "Keianus-the-Scot"
(= Koronus Caineus ?) (3, 135, 137).
Pembroke : Coity Artur, two rock stones near St. Davids (3, 151).
Merioneth : Cad-van Stone of St. Cadvan, a British king and high
priest at Towyn-on-shore, below Cader Idris (3, 172).
Montgomery : Kede-wen's Gate, on the Severn, with Arthur's Gate
and ancient remains (3, 165).
Carnarvon : Gwdir, headland on coast.
Anglesea : Coed-ana.
Cheshire : Cote-brook, with barrows.6
Cod-ling-ton, with barrows.7
With-ing-ton, with barrows.8
Setaia, the Roman name for Chester Bay, implying that Chester
(or its people) was anciently called "Sete" or "Seteia."
Lancashire : Cat-on and Caton Mere, on Lune, above Lancaster.
Catter-all, on Wyre.
Heaton, near Bolton.
Hutton, near Preston.
Wat-Ion, near Preston.
Set-anti, Roman name for Preston Bay, implying that Preston (or
its people) was anciently called "Set" or "Set-anti."
Westmorland : Sed-bergh, on Lune.
Cumberland : Cat-land and Cat-land Fells.
Cat-gill, below Egremont, on Ennerdale Water.
Coat Hills village, near Eden, S. of Carlisle.
Cutt-erton, north of Penrith.
Caude or Caud River (modern Caldew),9 rising in Cat-land Fells,
at Carlisle, at end of Roman Wall in vale called Cummers Dale, with
copper mines (3, 426, 427).
Gates-garth, Gates-gill and Gates Water.
Sidd-ick, at mouth of Derwent, below Camer-ton.
Sit-Murthy, on Derwent, above Camey-ton.
Skid-daw Mt., at Keswick.
Hutt-on, north of Penrith, near Cutterton.
1 Windle, op. cit., 106.
2 Ibid., 202.
3 Ibid., 106.
4 Rhys, Hib. Lects., 192.
5 Nennius' Chronicle, 14.
6 Windle, op. cit, 154
7 Ibid., 154.
8 Ibid., 154.
9 It is now called "Caldew;" after the nearer Cald-beck
Fells, whilst its further source is in the Cat-land Fells.
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p.402 PHOENICIAN ORIGIN OF BRITONS & SCOTS
In Scotland we find the following series of these "Catti"
Place, River and Ethnic names:--
Roxburgh : Cat-rail or "Fenced Ditch of the Catti,"
an earthwork rampart-trench extending from near the Pentlands to
the Cheviots (4, 36), and separating Berwick from Strath-Clyde (?),
and apparently following in part Watling Street.
Ged-worth,1 the modern Jed-burgh, on Watling Street.
Gade River, the modern Jed.2
Cadd-roun Burn head-water of Liddel at Catrail, with lower down
"Arthur's Seat" near Bewcastle Fells.
Gatt-on-side, on Tweed, near Melrose, adjoining Watling Street
and Cat-rail(?).
Whitt-on, adjoining Jed-burgh.
Selkirk : Cat-rail, as above.
Cat-slack, at site of Yarrow vale, inscribed monolith of about
fifth century A.D., to a "Ceti" Chief, near Catrail and
adjoining Cat-car-wood.
Peebles : Cat-rail, as above.
Code-muir, with four ancient forts.
Lanark : "Gad-eni," tribe of Ptolemy, who occupied upper
estuary of Clyde to about Dun Barton.
Cadi-cu, the modern "Cadzow,"3 ancient name for Hamilton,
the ducal capital of Clydesdale on the Clyde above Glasgow.
Cat Castle, at Stonehouse, Dear Watling Street.
Coat-bridge.
Kitt-ock, rivulet in Clydesdale.
Shotts.
Passing from the Clyde Valley across the narrow waist of Scotland
to the Forth, through the Gad-eni territory of Ptolemy and thence
along the East Coast by Perth, the Don Valley to Caithness and Shet-land,
we find the following series of "Catti" names:--
Lanark : Cadd-er, on the Picts' (or Antonine's) Wall.
Cath-cart, a suburb of Glasgow (4, 85).
Mid-Lothian : Cat-cune castle, at Borth-wick on Esk, on Watling
Street.
Cat-stone, at Kirkliston, with tumulus and early Latin inscription.
Keith (Inch-), also Inch Ked4 or "Isle of the Keiths,"
in Forth, opposite Edinburgh or Dun-Edin, with Arthur's Seat.
Keith (Dal-), formerly "Dal-Chat" or "Dale of the
Chats or Keiths," on Esk, opposite Inchkeith and south of Pinkie
(Phoenice ?) on Watling Street.
Seton (Brit-), east of Edinburgh, with Gos-ford, not far distant.
Stirling : Goodie River, central tributary of Forth, and formerly
probably in centre of Firth.
Perth : Cotter-town, with standing stone.5
Sid-Law Hills, from Perth, bounding Gowrie.
1 Jedburgh was called "Ged-worth" in Ecgrid's time,
830-845 A.D.; Gorder Magazine, 1922, 126.
2 Its old name of "Gade" suggested to Baxter that that
name was derived from the Gadeni tribe recorded by Ptolemy. Baxter
wrote "Quid enim Gadeni nisi ad Gadam amnem geniti." See
R. Fergusson, River Names of Europe, 108.
3 Or "Town of the Cad or Phoenicians" (see text).
4 Skene, op. cit., 416.
5 F. R. Coles, Proc. Soc. Antiq. Scot., 1907-8, 102.
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p.403: CATTI PLACE NAMES IN SCOTLAND
Aberdeen : Cattie villages in Don Valley, in neighbourhood of
Newton Stone, see Map, p.19, which adjoins many Pictish villages,
bearing the prefix "Pit."
Cattie Burn, ditto.
Cot Hill at Hatter-Seat, on coast, N. of Aberdeen.
Gadie River, near Newton Stone (see Map, p. 19).
Keith, on Banff border.
Hadds, near Newton, and Badds, at Newburgh.
Hatton, several as prefix to village names.
Moray Frith : Cat-boll or Cad-boll, on promontory N. of Inverness.
Caudor castle, near Nairn, on opposite side of Frith from above.
Chat (Druim-), with vitrified fort at Knockfurrel, in Ross-shire.
Sutherland : Cattey or Cathy (Norse, Catow), ancient name of Sutherland
(4, 187).
Caithness : Cat-ness or Cattey-ness (for Kata-ness of Norse),
previously Chat of Pict Chronicle, and Kata-ib1 (4, 187-190).
Watt-en, on Wick river.
Orkney : "Ocetis" is figured by Ptolemy as one of the
Orcades.
Shet-land : Zet-land is an older form of the modern name Shet-land
(4, 536).
Khatti-cu or Xatti-cu, name of old capital of Shetland (see p.
77).
1 Calendar of Angus the Culdee in ninth century, A.D.
Appendix IV
BRUTUS-THE-TROJAN AS THE HOMERIC HERO "PEIRITHOOS" AND
HIS PHOENICIAN ASSOCIATE CORINEUS AS "CORONOS CAINEUS,"
THE ASSOCIATE OF "PEIRITHOOS"
HOMER, I find, appears to mention repeatedly King Brutus-the-Trojan
as the famous hero "Peirithoos," both in his Iliad and
Odyssey, as one of the most famous of ancient classic heroes, as
the conqueror of aboriginal tribes, the slayer of the Calydon boar,
and as the associate of the Phoenician Hercules in the cruise of
the Argo for the Golden Fleece; and Hercules, according to all tradition,
visited Gades, beyond the Pillars of Hercules, which Phoenician
port was, as we have seen, the half-way house of Brutus on his voyage
to Britain. Though, as Peirithoos lived several centuries before
the epoch of Homer, that immortal bard, with his usual poetic licence
and anachronism, in gathering together into one romance all the
galaxy of heroic names floating in Trojan tradition in his day,
makes Peirithoos an Achaian hero, a generation before the Trojan
war; for he could not, from Brutus' Trojan ancestry, as a descendant
of AEneas, bring him in at all otherwise.
The resemblance between Homer's "Peirithoos" and Brutus-the-Trojan
is so striking, not merely in the form of the name, but also in
the numerous details of their respective traditional history and
adventures, that it establishes the great probability that they
were one and the same personage.
First as to their ancestry. We have seen that Brutus, the "Briutus"
of the Irish Scot texts, was, according to the Ancient British Chronicles,
the grandson of AEneas' son Ascanios and resided for a time in Epirus
of Greece, where he married the king's daughter. Now Homer describes
his hero Peirithoos (who also was for a time in Epirus and where
he also went "marriage" hunting)1 as "the son of
the wife of Ixion."2 Here "Ixion" seems presumably
a dialectic or purposely obscured form of "Ascanios,"
the "Isicon" of the Scottish and Irish Scot versions of
the "Briutus" tradition; and "son" is frequently
used in the general sense of "descendant."
So great was the fame of the warrior Peirithoos, the "Pirithous"
of the Roman writers, that he is figured alongside his companion
Coronus, Caineus (the "Corineus" of the British Chronicles)
on the Shield of Hercules,3 and Homer makes Nestor say in chiding
Achilles:--
"Yea, I never beheld such warriors, nor shall behold As were
Peirithoos . . . and [Coronus] Caineus . . . like to the Immortals.
Mightiest of growth were they of all men upon the earth; Mightiest
they were and with the mightiest fought they Even the wild tribes
of the mountain caves,
And destroyed them utterly."4
The picture of the hero Peirithoos was frequently painted in the
interior of temples in Ancient Greece.5 He is described as a slayer
of the "Calydon boar,"6 which may preserve a memory of
his conquest of Caledonia, especially as Brutus is reported in the
Chronicles to have conquered
1 Pausanias, 1, 17 2 Iliad, 14, 317; and Strabo, 439: 9, 5, 19.
3 Hesiod, Shield of Hercules, 178.
4 Iliad 1, 262-268. From Lang and Leaf's translation; and see Odyssey,
11, 631.
5 P.D.G., 1, 17 and 30; 5, 10; 8, 45; 10, 29. 6 Ib., 8, 45.
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p.405: HOMERIC PEIRITHOOS & BRUTUS
N. Britain as far as the Forth. But his greatest achievement was
his conquest of the wild marauding aborigines1 of Pelion mountain,
a name, which may possibly, as we shall see, be an adaptation of
the name of "the rock-shotten isle of Albion," to fit
a well-known classic Greek name, or it may connote the older name
for Alban of "Fel-inis," though the British texts record
that Brutus did actually occupy the Pindos region before coming
to Alban. The Homeric record reads:--
"On that day when Peirithoos took vengeance of the shaggy wild
folk,
And thrust them forth from Pelion, and drove them to the Aithikes
(of Pindos)."2
It seems remarkable here that the "Aithikes" tribe of
the Pindos mountain range is suggestive of the shortened "Icht"
and "Ictis" title of the Picts of the numerous Vente places
in Britain, and the Pent-land Hills in series with Pindos.
In his campaign against the shaggy wild folk, Peirithoos is assisted
by Coronus Caineus,3 just as Brutus was assisted by Corineus; and
similarly Homer records that the sons of Peirithoos and Coronos
Caineus, who had "jointly a fleet of forty black ships,"
ruled conjointly over the same wild people;4 so did the sons of
Brutus and Corineus rule conjointly in Britain. Moreover, Peirithoos
engaged in battle with the king of Epirus in Northwestern Greece
and was confined on the banks of the Acheron river there,5 just
as Brutus, in the British account of his fighting against the King
of Greece, had a battle on the bank of the "Akalon" river
there, a name which is evidently intended for "Acheron."
Further, it is stated that Peirithoos visited Epirus, "marriage-hunting,"6
and was married on the borders of Epirus, just as Brutus married
the daughter of the Grecian King of Epirus. In one of the frescoes
in the ancient Greek temples Peirithoos is painted seated on the
bank of the Acheron, and next him are the beauteous daughters of
King Pandureos, one of whom was the famous "Clyte,"7 who
appears to have been the wife of Brutus and, according to the British
Chronicles, Brutus married the daughter of King "Pandrasus."8
Still further, Epirus and the adjoining South Macedonia, were in
part inhabited by a tribe called "Parth-ini,"9 which was
presumably the remains of the ruling tribe of Barats of Brutus,
or the memory of his Barat or Brit-on tribe having formerly dwelt
there, and in the Parth-ini region is the town "Barat"
on the Devoli river. And on the northern or Macedonia frontier of
Epirus was the town of "Phoenice" on the Xanthus river,
thus attesting the ancient presence of Phoenicians there. For the
classic Greek writers repeatedly state that Ancient Greece derived
its letters and most of Higher Civilization from the Phoenicians.
And lastly and significantly, Peirithoos suddenly disappears from
ancient classic Greek history, and I can find no reference anywhere
to his death or tomb in Greece, nor of that of his kinsman Coronus
Caineus10. The last heard of him
1 These people are called Kentaurs, but are the historical human
wild tribe and not the half-horse, half-men of the later myth-mongers
subsequent to Pindar. It is noteworthy that the territory of the
Cantii tribe of Kent includes the site of London according to Ptolemy
(Geogr., 2, 3, 12) and Brutus occupied that site and built there
his capital; and the form "Canter-bury" suggests a possible
early form of "Canter" approximating "Kentaur."
2 The Aithikes were a people of Epirus and Thessaly and occupied
Mt. Pindos range. Strabo, 327; 7, 7, 9 and 429: 9, 5, 1.
3 P.D.G., 5, 10. 4 Il., 2, 746. 5 P.D.G., 1, 17. 6 Ib., 5, 10.
7 Ib., 10, 28-30; and Odyssey, 19, 518. His wife in the Iliad bears
the title of Hippodameia or "Horse-tamer," with the epithet
"Clytos." Il., 2, 742.
8 This historical marriage of Peirithoos to the daughter of King
Pandureos, the Pandrasus of the British Chronicles, is presumably
the historical source of the myth that Peirithoos tried to carry
off the Queen of Hell, Persephone or Kore or Ellen (Pausanias, 3,
18). For, as Pausanias relates, Ancient Greek artists pictured the
Acheron River of Etruria as the river of Hell and gave it the name
of Acheron in Hades ; and hence, obviously, the myth of Peirithoos
punished in Hell by the indignant husband of Persephone, Pluto,
as described by Virgil and other myth-mongers.
9 S., 327; 7, 7, 8.
10 The origin of the later myth that he raided Hell to carry off
Proserpine and was captured by her enraged husband Pluto and condemned
to infernal torture is exposed in above footnote 1.
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p.406: PHOENICIAN ORIGIN OF BRITONS & SCOTS
presumably is that, according to the later myth of the Quest for
the Golden Fleece, he sailed away on the good ship Argos with Herakles
and Jason and their company of heroes on board, and is not heard
of again. This traditional voyage of adventure from Greece seems
also significant; and the inference in view of all the circumstances
is that the British Chronicles are correct in recording that he
came as Brutus or "Briutus" to Alban, assisted by "Coronos
Caineus," and was the first king of the Britons in Britain.
The identity of the great Homeric hero Peirithoos with the "Brutus"
or "Briutus" of the British and Irish Scot Chronicles
will be more clearly seen when thus tabulated:--
Identity of the Homeric Hero Peirithoos with Brutus, the Briton.
PEIRITHOOS
of Homer.
BRUTUS OR BRIUTUS
of British and Irish Scot Chronicles.
Son of Ixion.
In Greece was a great warrior hero.
Thrust the shaggy wild folk from their caves in Pelion.
Drove them to the Aithikos in the Pindos mountains.
Conquered Epirus and Thessaly of North Greece.
Fought against King of Epirus with his friend Prince Theseus, son
of Aigeus, and was confined by that king on the banks of the Acheron.
Came to Epirus, "marriage hunting," was married on borders
of Epirus, and in frescoes is represented seated next the daughters
of King Pandureos.
Was aided in his fight against the shaggy folk by Coronos Caineus.
His son was joint ruler with son of Coronos Caineus.
The Parth-ini tribe on frontier of Epirus with town of Berat, and
with Epirus, town of Phoenice.
He, along with Coronos Caineus, disappears from and does not seem
to have died in Greece.1
Son of Ascanius or Isicon.
Went to Greece and became great warrior hero.
Thrust the wild aborigines from their caves in Albion or "Fel-inis."
Drove them across the "Icht sea" and to the Vindo and
Pent-land Hills of the Picts or "Ichts."
Conquered King of Greece.
Fought against King of Greece with his friend, "the noble
Greek prince Assaracus," and had engagement on banks of the
Akalon.
Married daughter of King of Epirus, Pandrasus.
Was aided in his fight against the wild tribes of Aquitain and
Alban by Corineus.
His son was joint ruler with son of Corineus.
The "Bart-on" or "Brit-on" title of Brutus'
ruling tribe of Barat Phoenicians.
Brutus with Corineus appear in Alban or Britain.
This remarkable similarity between the traditions of the Homeric
hero Peirithoos--the confederate of Coronos Caineus, the conqueror
of aboriginal tribes, who went "marriage-hunting" to Epirus,
slayed the Calydon boar and accompanied the Phoenician Hercules
on a sea-voyage of adventure for the Golden Fleece--and King Brutus
or Briutus "the Trojan"--the confederate of Corineus,
who married in Epirus, and sailed with a fleet of Brito-Phoenicians
on a voyage of adventure past the Pillars of Hercules to the Gold-
and Tin-producing island of Albion including Caledonia, and, conquering
the aboriginal tribes, colonized and civilized it--suggests that
Homer had heard from Phoenician sailors of the great exploits of
Brutus in Britain over three centuries before his day, and had woven
them into the form we now find them in his immortal romance.
1 The legend of his death in captivity in Crete is only found in
the later myth-mongering period.
Appendix V
FOUNDING OF LONDON AS "TRI-NOVANT" OR "NEW TROY"
BY KING BRUTUS-THE-TROJAN, ABOUT 1100 B.C.
It is not surprising that King Brutus-the-Trojan should have named
his new city on the Thames in the new land of his adoption "New
Troy," especially as the city on the old river Thyamis in Epirus,
whence he came was also named "Troy." {It is named "Ilium"
on later maps (see D.A.A., No. 11), that is the Latin spelling of
Ilion, Homer's usual title for "Troy."} The naming of
this new "Troy" in Epirus by Helenus, the fugitive son
of King Priam of Troy, is described by Ovid {Metamorphoses, 13,
721.} and Virgil. The latter says {AEneid, 3, 295, etc.}:--
"Skirting Epirus' coast, Chaonia's [see NOTE] port . . .
That Helenus, Priam's son o'er Greeks
Bore sway, succeeding to the throne and bed
Of Pyrrhus [see NOTE] . . . Pyrrhus dead,
Part of his realm to Helenus demis'd,
Who Chaonia's plain by title new
'Troy' Chaon called, and built him walls
And ramparts on the steep whose names remind
Of Pergamus and Troy. . . . In pensive thought
I traced the town, the miniature of Troy,
Its yellow shrunken stream, its fort surnamed
'Of Pergamus.' "
{NOTE on "Chaonia" above: The N.E. district of Epirus
bordered by the Thyamis river. Virgil, by his use of the district
name "Chaon" and "Xanthus" for the river, which
I have rendered "yellow," presumably locates the city
on the latter river and thus identifies this Troy with "Phoenice"
there.}
{NOTE on Pyrrhus above: Pyrrhus was son of Achilles, and consort
of Andromache, wife of Hector, who was carried off by Achilles.}
This clearly shows that the Trojan colonists were in the habit
of consciously and deliberately bestowing their treasured old Trojan
names upon their new colonies, with the avowed object of "reminding"
them of the old homeland of their Aryan ancestors. Besides this
one, another new Troy is reported to have been founded by AEneas
in the Tiber Valley {Livy, 1, 1, 3.} and still another by a Trojan
colony near Memphis in Egypt. {S., 808; 17, 1, 34.} And even the
famous Troy of the Homeric epic appears to have been called "New
Troy" in distinction presumably to the Old Troy underlying
that site. {The "Nun Ilion" of Strabo, the so-called "Novum
Ilium" of S.I., 19 and 38.} This old Trojan habit of naming
some of their chief new colonial cities is analogous to that by
which in modern times New York derived its name.
{"Troy" or Troia was named after Tros, the founder of
the old city. New York was first named New Amsterdam (and thus in
series with New Troy) when founded by the Dutch in 1624; but when
seized in 1664 by the British, it was granted by Charles II. to
his brother the Duke of York, after whom it received its present
name; and that name was derived from the old ducal city state in
Britain, which Briton city, in its turn, as recorded by Geoffrey's
Chronicle, was named after a descendant of Brutus.}
The name "Tri-Novantum" could easily, as Geoffrey states,
be "a corruption of the original word," for the city-name
which was imposed by Brutus. That original word, which Geoffrey
does not supply, may be presumed to have approximated the Gothic
"Troia-Ny" or "Troia-
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p.408: PHOENICIAN ORIGIN OF BRITONS & SCOTS
Nyendi";
{"Troia" was the old Greek name for the old capital city
of the Trojans and that identical name for it is used in the Norse
sagas of the thirteenth century (V.I.D., 642); and Ny and Niuiis
are the Gothic originals of the modern English "New" in
the Eddas and in Ulfilas' Gospel translations, corresponding to
the Greek Neos, the Sanskrit Nava and Latin Novus.}
and the "Tri-Novantes" of Caesar are called "Tri-Noantes"
by Ptolemy and Tacitus, {Tacitus, Annals, 14, 31.} "Troia,"
the old Greek and Gothic name for the capital city of the Trojans
could become "Tri" in British dialect, as seen in the
Old English form of the word "Trifle" being spelt "Trofle,"
{Piers the Plowman's Crede, 352; Morte Arthure, ed. Brock, 2932.}
and "Tryst" is a variant of "Trust." Indeed,
the Gothic form of "Troia-Ny" for this "Tri-Novantum"
title of early London appears to be preserved in a Norse Edda which
mentions "Troe-Noey" along with "Hedins-eyio "
or Edin-burgh, {Edinburgh was already called "Fort Edin"
or "Fort Eden" (Dun-Edin or Dun-Eden) before the advent
of the Anglo-Saxons, see S.C.P., cxlii and 10.} as furnishing a
contingent fleet of "long-headed ships" for raiding their
joint enemy, the Huns. {"Helga-kvida Hundings Bana," see
Edda. (N) 130, and V.P., 1, 134.}
As regards "Tri-Novantum" as a traditional name for early
"London," it is remarkable that no modern writer, nor
even Geoffrey or Nennius, appears hitherto to have equated that
name to the well-known historical title of "Tri-Novantes"
for the pre-Roman British people described by Caesar as occupying
the Essex or north bank of the Thames estuary, including obviously
the site of London city.
Caesar nowhere mentions the name London, for the obvious reason
to be seen presently. The name "London" for the British
"Lud-dun" or "Fort Lud" of the Cymric records
is first mentioned in Roman history by Tacitus in 61 A.D., who described
it as "the most celebrated centre of busy commerce," {Annals,
14, 33, 1.} and he refers to it in such a way as to imply its time-immemorial
existence as a city. And the historian Ammianus Marcellinus, of
the fourth century, calls London (Londinium) "an ancient town
towards which Caesar marched," {A.M.H., 27, 8, 7.} thus clearly
implying that the ancient city was in existence in Caesar's day.
The reason why Caesar did not mention "Tri-Novantum"
city, or "London," appears to be because he obviously
did not pass through that city; and he was not in the habit of mentioning
places unnecessarily in his very laconic journal; and he does not
even mention the names of the place or places where he landed and
re-embarked on his two expeditions, nor the name of Cassivellaunus'
stronghold, although it was the most important place which he stormed,
and described by Caesar as "admirably fortified," and
the culminating place of victory in his British war--a fort which
has been fairly well identified with Verulam at St. Albans.
Caesar's avoidance of the capital city of the Tri-Novantes, or
London, in his hurried brief campaign is apparent, it seems to me,
from his own narrative. He states that at his second invasion of
the S.E. corner of Britain, the Tri-Novantes were at war with Cassivellaunus,
his chief enemy, and the paramount king of the Britons and leader
of the confederated tribes, {D.B.G., 5, 5.} and whose personal territory
extended northwards from the north bank of the Thames, excluding
the province of the Tri-Novantes, which comprised the petty kingdom
now known as the eastern portion of Middlesex and Essex. Cassivellaunus,
according to Caesar's information, had slain the king of the Tri-Novantes
some time previously, and the son of the latter, Mandubracius, had
fled for protection and assistance to Caesar in Gaul, and was accompanying
Caesar in his invasion and supplying him with auxiliary troops and
information, so that he is called in the Welsh Triads "the
betrayer of his country."
When Caesar, with his veteran army of 30,000 infantry, besides
cavalry, after driving back Cassivellaunus and his raw confederate
forces from Kent to the Thames, forced the passage of the Thames
at its lowest
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p.409: FOUNDING OF LONDON ABOUT 1100 B.C.
only and difficult ford, which, on good evidence, is placed at
Brent-ford opposite Kew,
{One of the lowest, or the very lowest, fords over the Thames was
formerly at Brentford, and it was "difficult," on account
of its depth and the tides. Mr. M. Sharpe found from the Thames
Conservancy that a line of stakes, of which some still remain "for
about 400 yards below Isleworth Ferry," extended 45 years ago
for about a mile up the river from "Old England," opposite
the mouth of the Brent, and that "no other ancient stakes have
been discovered in the lower river during dredging operations"
(Bregant-forde and the Hanweal, 1904, 1, 22-7). The name "Brentford"
itself, however, did not refer to this ford over the Thames, but
to the small ford over the Brent at its junction with the Thames.
And Brentford is about due south of Verulam by a good road, in part
the "Watling" Road.}
despite the desperate resistance of the enemy who had planted sharp
stakes in the river and along the bank, Cassivellaunus, despairing
of success in a pitched battle with Caesar's invincible legions,
significantly resorted to the same tactics as ascribed to Brutus
in Epirus, when attacked by the overwhelming forces of Pandrasus.
He disbanded the greater part of his army, and for guerrilla war
withdrew the people and their cattle into the recesses of the impenetrable
woods, to which he retired himself with a small contingent--Caesar
says he retained "only about four thousand charioteers"--with
which he harassed the detached foraging parties of the enemy and
cut off stragglers, causing Caesar to admit that "Cassivellaunus
engaged our cavalry to their great peril and by the terror which
he thus inspired prevented them from moving far afield." {D.B.G.,
5, 8.}
But on this sudden disappearance of Cassivellaunus' main force
at Brentford, the Tri-Novantes, Caesar tells us, were the first
Britons to come to his camp (presumably at Brentford) and offer
submission and beg protection for Mandubracius against Cassivellaunus.
Caesar demanded from them forty hostages for their good faith and
corn for his army, and he notes, "They promptly obeyed these
commands, sending the hostages to the number required and also the
grain; whereupon the Tri-Novantes were granted protection and immunity
from all injury on the part of the legions." {Ib., 5, 8.} Thereupon
the confederated tribes, and even part of Cassivellaunus' own tribe
of Cassis, following the lead of the Tri-Novantes, deserted from
Cassivellaunus and submitted to Caesar, presumably won over by the
latter through the agency of Mandubracius and by Commius, another
exiled Gaulish Briton prince, who also was accompanying Caesar and
utilized by him to communicate with the Britons, obviously for the
notorious Roman policy of weakening their antagonists by dividing
them--"Divide et impera."
Having thus isolated the heroic Cassivellaunus from his confederated
Briton chiefs, Caesar promptly pursued him to his stronghold at
Verulam--which was almost due north of Brentford and by a good road,
in great part the old "Watling Street" which by its name
betrays its Gothic Briton origin {A writer of the fourteenth century
says Watling Street crossed the Thames to the west of Westminster.
See H.A.B., 705.} --and there forced him to surrender, and he eagerly
patched up a peace with him, as we learn from the contemporary letters
of Cicero, stipulating that Cassivellaunus would not invade the
land of the Tri-Novantes, and he immediately hastened back to Gaul
to quell the serious insurrections there, and disheartened, as the
contemporary Roman writers relate, at the final failure of his attempt
to conquer Britain. In his hurried pursuit of Cassivellaunus from
Brentford to Verulam and his precipitate retreat to the port of
his re-embarkation, in a campaign which lasted only a few weeks,
it is clear that Caesar did not enter the capital city of the Tri-Novantes
(Tri-Novantum or "London") at all, especially as he was
debarred from so doing by his promise to prevent his legions from
injuring or molesting in any way the Tri-Novantes, who had so largely
contributed to the defeat of Cassivellaunus.
Caesar's account of these events is generally confirmed by the
indigenous
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p.410: PHOENICIAN ORIGIN OF BRITONS & SCOTS
account of his invasion preserved in the British Chronicles of
Geoffrey, {G.C., 3, 20.} which record the real name of "Mandubracius"
as "Androgeus"--that is also the form of his name preserved
by Bede, {B.H.E., 1, 2.} of which "Mandubracius" is evidently
a Roman corruption--and the real circumstances of the flight of
that "Duke of Tri-Novantum," and his subordination to
Cassivellaunus, the brother of that duke's father, King Lud of Tri-Novantum
city, are therein fully recorded; also the fact that Cassivellaunus
had magnanimously gifted the city of Tri-Novantum or Lud-Dun ("London")
to that renegade, "the betrayer of his country," who had
aided Caesar with his own levies.
The remote prehistoric antiquity of the site of London, moreover,
is evidenced by the numerous archaeological remains found there,
not only of the New Stone and Early Bronze Ages, but even of the
Old Stone Age, thus indicating that it was already a Pictish settlement
at the epoch when Brutus selected it for the site of his new capital
of "New Troy."
The later name of "London" for "New Troy" appears
to be a corruption of the late Briton name of "Lud-Dun"
or "Lud's Fort," applied to it by Lud, the elder brother
of Cassivellaunus, as recorded in the Chronicles; and "Caer-Lud"
or "Lud's Fort" is still the Welsh name for London. This
later Briton name for it is seen to survive in the modern names
"Lud-gate Hill" and "Lud-gate Circus," which
indicate that the old city or its citadel centred about St. Paul's;
and that a chief gate appears to have been at Ludgate Circus on
the banks of the old river Flete, the modern "Fleet,"
which in medieval times was a considerable navigable creek bordered
by extensive marshes. {C.B., 1, 80.} That creek obviously derived
its name from its use as the old harbour of the naval fleet of those
days--the "long headed ships of Troe-Noey" of the Norse
Edda afore mentioned. That name "Fleet" is now seen to
be derived from the Eddic Gothic Fliota, "to float, flit or
be fleet," {V.D., 161.} and secondarily floti, "a ship
or fleet or number of ships," {Ib., 161.} and cognate with
the Greek ploion, "a hull or ship." The corruption of
"Lud-dun" into "London" appears to have been
due to the later Romans, who called it "Londinium." Yet
it is noteworthy that the o in the modern city name is still pronounced
with its old u sound.
London thus appears to have been founded as the capital city of
the Brito-Phoenicians or Early Britons many centuries before Athens
and the rise of historic Greece; and three and a half centuries
before the traditional foundation of Rome.
FIG. 76.--Archaic Hittite Sun Horse with Sun's disc and (?) Wings.
From seal found at Caesarea in Cappadocia.
(After Chantre C.M.C. Fig. 141)
It is carved in serpentine and pierced behind for attachment. The
object above the
galloping horse, behind the disc, is supposed by M.C. to be a javelin.
Appendix VI
MOR OR "AMORITE" CUP-MARKED INSCRIPTION WITH SUMERIAN
SCRIPT ON TOMB OF AN ARYAN SUN-PRIESTESS OF ABOUT 4000 B.C. FROM
SMYRNA, SUPPLYING A KEY TO CUP-MARK SCRIPT IN ANCIENT BRITAIN
("The Dean Hoffman Tablet.")1
THIS uniquely important archaic inscription figured at p. 257 (Fig.
43), affords, through its explanatory Sumerian script, an additional
key to the pre-historic Cup-mark script of Early Britain, etc.;
and also attests the use of Cup-mark script by the Mors or Amorites,
who are therein called Ari or "Ary-an." It, moreover,
establishes still further the newly found fact that a large proportion
of the words used by the Aryan Mors or Amorites, so early as about
4000 B.C., are radically identical in sound and meaning with common
words in our modern English.
The inscription is engraved on the stone in horizontal parallel
lines in panels, as is common in Sumerian inscriptions, and shows
the direction and sequence in which it is to be read, and in which
I have read it. My reading thus differs from that of Prof. Barton,
who read it cross-wise, inverted on its left side, and interpreted
the Cup-marks as mere numerals, and so considered it to be a votive
record of the gift of "a field of clay" of certain "cubits"
measurement to a temple of the Sun-god, though he admits that his
interpretation, the only one, apparently, yet made, gives a somewhat
involved reading that does not make very good sense.2 The form of
this Sumerian writing is of the archaic type of about 4000 B.C.,
and this early date is confirmed by the word-signs being written
erect, as in the very earliest documents.
My decipherment of the individual word-signs, made mainly through
the sign values found by M. Thureati-Dangin,3 is in general agreement
with their values as read by Prof. Barton, excepting one or two
minor signs; but the sequence of the signs, as now read in their
orthographic direction, make sentences entirely different from his,
and make good sense throughout.
In order to establish my reading, given at p. 257, I here supply
the recognized transliteration of the Sumerian writing in roman
type, and underneath have placed the literal meaning in English,
word for word, with references to the authorities for the same.
And I have adhered to the separate paragraphs as marked in the lines
of the inscription.
Literal Translation of Hoffman Tablet, Word for Word.
1st line TUR GAL KUD.
Tomb of the Girl good.
MES XAL USU KI DUG QA.
Master hasten the Under- to (this) jug (of thy) cue!
ground Sun (vessel) (or assembly)
TU TAS SARU-TAS.
Thou Tas! All-Perfect Tas!
1 In Library of General Theological Seminary, New York.
2 Jour. American Orient Soc. xxiii, 23, &c. 3 T.R.C.
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p.412: PHOENICIAN ORIGIN OF BRITONS & SCOTS
2nd line GID ZAL TUK NIR-A SARU.
Caduceus of Sol, take up O Lord All-Perfect One.
(-holder) (Sun)
NIN-A MIS TE DA TAS XAL WA.
Nina (by) the uplifted in (thy) O Tas hasten (thine) ear!
princess Wood(Cross) hand.
SIG GI-BIL SARU-A TAS-A ARI.
The of Bil's O All-Perfect Tas, this Ari (lift up)!
Sick- Fire-Torch, (Aryan)
one
3rd line ASSI1 XAL GIN GI.
or ANSE2
Horse(-man) hasten! the faithful one lift up!
KHAT AZAG-A TAS-A MAD ER-AS DU SA
Cut O Shining One, O Tas! the mud from her (in) mound within,
SARU TAS.
All-Perfect Tas!
GID ZAL SARU ES TAX BID.
Caduceus of Sol! All-Perfect(in) the house of Tax (let her) bide!
(-holder) (Sun) -the-Angel
It will be noticed that this pathetic prayer is to Tas-Mikal for
Resurrection from the Dead by the Wood-Cross. And the Horse-man
Tas implored as "Horse" is the Sun-horse figured on the
Briton coins, and on the archaic Hittite seals, on pp. xv. and 410.
The strikingly Aryan character and radical identity of the majority
of these Amorite Sumerian words with those still current in modern
English are here tabulated. The references for their values in the
standard Sumerian lexicons of Bruenow and Meissner are placed within
brackets:--
Gal = "girl," slang "gal" (Br. 10906) A =
O! Ah! (M. 8964)
Kud = "good" (3338, and 3340) Tuk = "take" (10545;
M. 7968)
Mes = "mas-ter," "majes-ty " (5953) Mis = "mace"-wood
(Br. 5699)
Xal Khal, or Bulux = "gall-op," Sig = "sick"
(11869)
"celer-ity," "veloc-ity;" Sanskrit Ari = "Ary-an,"
Eddic "Harri"
Cal (78-79) (M. 5328; BBW., 316)
Dug = "jug," Akkad Kannu "a can," Khat= "cut"
(Br. 5573, 5581)
Qa, Akkad Qu = "cue" (1352, M.791) Mad (or Mat) = "mud"
or earth;
(5891) Indo-Pers. Mati (7386)
Tu = "thou" (Br. 10511 and 24) Er = "her" (M.
3719)
Gid = Caduceus (7512) Es = "house" (Br. 3814) Gothic
Zal = "Sol," "Sol-an," Eddic "Sol,"
and Old Eng. "Hus."
Shetland Sol-een "Sun" (7777) Bid = "bide,"
"abide" (Br. 6235)
We thus recover the actual Aryan words of this remotely ancient
Amorite prayer, in series with those uttered by our Sun-worshipping
Briton ancestors, in their prayers for Resurrection from the Dead
in their Cup-mark inscriptions in prehistoric Britain about four
or five thousand years ago.
1. P.S.L. 34, which closely agrees with Sanskrit Asva, and the
"Aesv" of the Briton Horseman Coins; and see Hittite representations
on pp. xv. and 410.
2 C.I.W.A, etc., in B.B.W. 211. Pinches reads the sign as Ansu "Ass,"
also "Horse" (M.D. 773), the word horse being originally
of the ass tribe. The sign also reads IZ-SA or ISSA; cp. Br. 4984.
Appendix VII
THE AMORITE PHOENICIAN TIN MINES OF CASSITERIDES OR CORNWALL (?)
REFERRED TO ABOUT 2750 B.C. BY SARGON I. OF AKKAD, & KAPTARA
OR "CAPHTOR" AS ABDARA IN SPAIN.
A CONTEMPORARY reference to the Amorite Phoenician tin mines in
Britain appears probably to exist in the historical road-tablet
of the great "Akkad" emperor Sargon I., about 2800-2750
B.C., recording the mileage and geography of the roads throughout
his vast empire of world-conquest. The existing document is a certified
copy in cuneiform script of the original record of Sargon I. It
was found at the Assyrian capital of Assur, and was made by an official
scribe in the 8th century B.C.1
The tablet details the lengths of the roads within Sargon's empire
from his capital at Agade on the Euphrates, and records that "the
produce of the mines in talents, and the produce of the fields to
Sargon has been brought." And it states that his empire of
"the countries from the rising to the setting of the sun, which
Sargon the . . . king conquered with his hand," included amongst
many other lands "the Land of Gutium," "the land
of the Muru (or Amorites)" and "the Tin-land country which
lies beyond the Upper Sea (or Mediterranean)."
This latter reference, which occurs in line 41 is translated by
Prof. Sayce as follows:--
"To the Tin-land (KUGA-KI) (and) Kaptara (Caphtor, Krete),
countries beyond the Upper Sea (the Mediterranean)."2
And Prof. Sayce remarks that "'The Tin-land beyond the Mediterranean'
must be Spain, and so bears testimony to maritime trade at this
early period between Asia and the western basin of the Mediterranean.
It is unfortunate that the loss of the text on the reverse of the
tablet prevents our knowing what the exact construction of the sentence
was; but it would have been something like: 'The road led towards
the Tin-land,' as well as other countries beyond the limits of the
Babylonian empire."3
The word-signs in the tablet for "Tin-land," however,
which are rendered "Kuga-ki" by Prof. Sayce, possess many
other ideographic and phonetic values besides "Kuga" as
selected by him; and an examination of these may help us to recover
the real Sumerian or Amorite name for the land in question (-- the
affix ki or gi = "land," and is now disclosed as the Sumerian
source of the Greek ge "earth," as already noted).
This Sumerian word-sign in Sargon's tablet for "Tin"
means literally "shining, bright," and hence also "tin"
and "silver";4 and it has an unequivocal word-value of
AZAG,5 with the Akkad equivalent of KAS-PU or GAZA-PA,6 which latter
are probably cognate with the Greek word Kassiteros for Tin and
"Cassiterides." The other Sumerian phonetic value of this
Tin word-sign, although usually rendered KU or KU-U,7 is very doubtful,
because its two constituent word-signs have so many different values,
the first having no less than 28 different sounds. Thus besides
KU-U, this word-sign may be restored amongst others as KU-SAM,
1 Text is published in Keilschrifttexte aus Assur verschiedenen
Inhalts 1920, No. 92.
2 Ancient Egypt, 1924, 2. 3 Ib. 4.
4 But "silver" is usually distinguished by the addition
of the sign for "Sun," on account of its superior brightness.
5 Br. 9887. 6 Br. 9891 and 4722. 7 Br. 9888.
--------------------------------------------------------------------------------
p.414: PHOENICIAN ORIGIN OF BRITONS & SCOTS
ES-U (? Aes bronze or copper ore), BI-KUS, A-KUS or MU-KUS, the
latter two suggesting that Ictis or Mictis name applied by the Greeks
to the Phoenician tinport at St. Michael's Mount in Cornwall, on
the Sea of Icht.
There is probably, I think, another reference to this Western Tin-land
in a subsequent line of this expanded paragraph. Line 47 of the
tablet may be read, with literal translation, as follows:--
U MAD KUS-SA-IA I KI MI-SIR-SU ME
"And the country of Kus-sa-ia, the captured1 land [beyond]
the frontier,
(or "mud"). (or Mi-sir,
i.e., Egypt)
as ordered."
This seems possibly to refer to "the Tin-land beyond the Mediterranean"
as "The country of the Kussaia or Kassi people," as captured
by Sargon I., and as lying beyond the frontier of Egypt or "Misir."
It thus would account for the name "Cassi-terides"; and
Kassi is sometimes spelt with u in cuneiform script.2
The other captured Western land "beyond the Mediterranean,"
associated with this Tin-land in Sargon's tablet is named therein
Kaptara, which is usually considered to be the "Caphtor"
of the Philistines, of the Old Testament,3 and conjectured to be
Crete, as it is called therein an "island or sea-coast"
by the Phoenician name "ai" (i.e., the -ay or -ey place-affix
in British coastal names). But the Cretans are held to be the "Chereth-ites"
of the Old Testament, which thus excludes Caphtor from being Crete,
which, moreover, could not be described as "beyond the Mediterranean."
I venture therefore to suggest that this "Kaptara" is
the ancient Phoenician mining-port of Abdara or "Abdera"
in Spain, near the straits of Gibraltar, from which the initial
K has latterly dropped out--like the K in "Khatti" to
form "Hatti," in "Khallapu" to form "Hallab"
or "Allepo," and the G in Gwalia, Gioln, Gwite, etc.,
to form "Wales, Ioln, Wight," etc. And the letters t and
d are always interchangeable, as we have seen in Tascio, etc. In
favour of this dropping of the K in Kaptara through the wear and
tear of time, is the fact that since Strabo's and Ptolemy's day
"Abdara" has now become shortened into "Adra."
Abdara, as Ptolemy calls it, was a Phoenician silver mining seaport
colony founded traditionally by Tyre.4 And the Phoenicians had another
"Abdera" port in Thrace, also with rich silver mines.5
This Iberian Abdara has many coins bearing its name in Phoenician
letters, along with a Sun-temple on the reverse; and the Roman coins
repeat the Sun-temple and the Phoenician script, with the bi-lingual
legend "Abdera."6 And although a short distance inside
the Straits, it was probably the Kaptara of Sargon's tablet, and
a port of call of his subject Amorite merchants on their way to
and from the outer Tin-mines of the Cassiterides of Cornwall about
2750 B.C., before the founding of Gades.
Regarding the tradition that "giants" occupied Britain
before Brutus, and that "giants" were the builders of
the Stone Circle, and megaliths and "giants' tombs," in
Britain, Britany, Mauretania, Sardinia, and in other places colonized
by the Phoenicians, it is significant that the Mor, Muru, Maruta
or "Amorites" of Syria-Phoenicia-Palestine are called
"giants" by the Hebrews in their Old Testament. They are,
moreover, also called there "the sons of Anak (Beni-anak)."7
Now "Anak" in Akkadian is a name for "Tin."8
And Tarshish, which, as Tarz or Tarsus, we have seen
1 Br. 3979. 2 M.D. 444. 3 Jer. 47. 4. 4 Strabo, 3. 4. 3. 5 Herodotus
6, 46-7.
6 A.A.C. 16-17. 7 Numbers 3, 28 f., Josh. 10, 5; 11, 21, etc.
8 Anaku = "Tin" also "lead" M.D. 70.
--------------------------------------------------------------------------------
p.415: AMORITE PHOENICIANS IN CORNWALL
was a chief port of the Amorite Phoenicians, and which we know
was actually visited and conquered by Sargon I., is thus celebrated
in the Old Testament in connection with Tyre of the Phoenicians:
"Tarshish was thy merchant by reason of the multitude of all
kinds of riches; with silver, iron, TIN, and lead, they traded in
thy fairs."1
It would thus appear that the Tin which was imported into ancient
Palestine, and which entered into the bronze that decorated Solomon's
temple, and formed sacred vessels in that sanctuary, was presumably
obtained in most part, if not altogether, from the Phoenician Tin-mines
of Ancient Britain.
1 Ezek. 27, 12.
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