Chapter III: , where the prophet writes: "And I said, Hear I pray you, O

heads of Jacob and ye princes of the house of Israel; Is it not for you to know judgement? who hate the good, and love the evil; who pluck off their skin off them, and their flesh from off their bones; who also eat the flesh of my people, and flay their skin from off them, and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron".

As a parallel to this cannibalism it is thus quite conceivable that while some of the MacAlpines were lauding Albani, others were larding their weaker brethren for the laird's table: but the whole trend of Alban custom and Alban literature renders the supposition unlikely. There is extant a British Triad inculcating the three maxims for good health as "cheerfulness, temperance, and early rising". There is another enunciating the three cares that should occupy the mind of every man as: "To worship God, to avoid injuring any one, and to act justly towards every living thing". The latter of these is curiously reminiscent of Micah's Triadic utterance: "He hath showed thee O man what is good, and what doth the Lord require of thee, but to do justly, to love mercy, and walk humbly with God".

FOOTNOTES:

[140] Toland, _History of the Druids_, p. 428.

[141] _Cf._ Poste, B., _Britannic Researches_, p. 110.

[142] _The Lost Language of Symbolism_, 1912.

[143] The earliest example of Irish Bardism is to the following
effect:--

I invoke thee Erin
Brilliant Brilliant sea,
Fertile Fertile Hill,
Wavy Wavy Wood
Flowing Flowing stream,
Fishy Fishy Lake, etc.

[144] Haslam, W., _Perran Zabuloe_, p. 8.

[145] _Survey of London_, Ev. Lib., p. 132.

[146] _Golden Legend_, III, 248.

[147] Skeat postulates a mute vowel by deriving _lazar_ or leper
from _Eleazer_--_He whom God assists_.

[148] _Extinct Civilisations of the East_, p. 104.

[149] I have a chapter of evidence in MSS. supporting this
suggestion.

[150] Frazer, Sir J. G., _Folklore in the Old Testament_, iii., 45.

[151] Bulfinch put the horse before the cart when he wrote: "As the
name of the god signifies _all_, Pan came to be considered a
symbol of the universe and personification of nature."

[152] Wavrin, John de, _Chronicles_.

[153] This name is supposed to have meant a miser or father of
pennies. The _penny_ is said to have been so named from the
_pen_ or _head_ figured upon it.

[154] Hone, W., _Everyday Book_, i., col. 566.

[155] The _New English Dictionary_ notes the following "forms" of
"pigeon," _pejon_, _pejoun_, _pegion_, _pegyon_, _pigin_,
_pigen_, _pigion_, _pygon_. The supposed connection between
pigeon and _pipio_, "I chirp," is surely remote, for young
pigeons do not "chirp".

[156] Mrs. Hamilton Gray in _The Sepulchres of Ancient Etruria_,
writes: "I was particularly struck with one large carved
group, which bore a greater resemblance to a Hindoo
representation of a trinity than anything not Indian I have
ever seen. Did we not know the thing to be impossible, I
should be tempted on the strength of this sculptured stone to
assert that Brahma, Siva, and Vishnu must at some former
period have found adorers in Etruria. Three monstrous faces,
growing together, one full face in the middle and a profile
on each side" (p. 309).

[157] The official etymology of _June_ is "probably from root of
Latin _juvenis_, _junior_," but where is the sense in this?

[158] Baring-Gould, S., _Curious Myths_, p. 5.

[159] _Curious Myths_, p. 23.

[160] Gray, Mrs. Hamilton, _Sepulchres of Ancient Etruria_, pp.
187, 189.

[161] _Hell._, c. xx.

[162] Yeats, W. B., _Fairy and Folk-tales of the Irish Peasantry_,
p. 306.

[163] "Theta," _The Thorn Tree, being a History of Thorn Worship_.
London, 1863, p. 127.

[164] _Faërie Queene_, Book XI., c. ix., st. 70-71.

[165] Hone, W., _Everyday Book_, 111., col. 27.

[166] Keightley, T., _Fairy Mythology_, p. 138.

[167] Davies, E., _Myth of Brit. Druids_, pp. 203, 204.

[168] Baring-Gould, _Curious Myths_, p. 194.

[169] Spence, Lewis, _Myths of Mexico and Peru_, p. 170.

[170] P. 159.

[171] _Surnames_, p. 230.

[172] The ecclesiastical _raison d'être_ for St. Andrew's situation
is stated as having been "_to the end that his pain should
endure the longer_".

[173] "Diogenes Lærtius, in the proem of his philosophical history,
reckons the Druids among the chief authors of the barbarous
theology and philosophy, long anterior to the Greeks, their
disciples: and Phurnutus, in his treatise of the Nature of
the Gods, says most expressly that among the many and various
fables which the antient Greecs had about the Gods, some were
derived from the Mages, the Africans, and Phrygians, and
others from other nations: for which he cites Homer as a
witness, nor is there anything that bears a greater witness
to itself."--Toland, _History of Druids_. London, 1814, p.
106.

[174] _Ancient Britain_, p. 284.

[175] Keightley, _Fairy Mythology_, p. 818.

[176] Anon., _The Fairy Family_, 1857.

[177] Keightley, _Fairy Mythology_, pp. 25, 441.

[178] Quoted from Davies, E., _Celtic Researches_, p. 560.

[179] Livy mentions that during the Macedonian War a Gaulish
soldier foretold an eclipse of the moon to the Roman Army
(Liber XLIV., c. xxxvii.).

[180] "A few years ago it would have been deemed the height of
absurdity to imagine that the English and the Hindus were
originally one people, speaking the same language, and
clearly distinguished from other families of mankind; and yet
comparative philology has established this fact by evidence
as clear and irresistible as that the earth revolves round
the sun."--Smith, Dr. Wm., _Lectures on the English
Language_, p. 2.

[181] Keightley, _Fairy Mythology_, p. 290.

[182] Canon ffrench, _Prehistoric Faith in Ireland_, p. 80.

[183] _Cf._ Frazer, Sir J. G., _Psyche's Task_, pp. 7, 14.

[184] _Cf._ _Ibid._

[185] _Curious Myths_, p. 557.

[186] _Cf._ Keightley, T., _Fairy Mythology_, p. 298.

[187] There is a certain section of Christianity that still revels
in hymns such as the following:--

"His nostrils breathe out fiery streams,
He's a consuming fire,
His jealous eyes His wrath inflame
And raise His vengeance higher."

[188] This and the several subsequent quotations from Bardic
"Philosophy" are taken from the collection published in 1862,
by the Welsh MSS. Society, under the title _Barddas_.
Whatever may be the precise date of these axioms the ideas
they express well repay careful consideration.

[189] According to Cæsar the Druidic philosophy was transmitted
orally for the purpose of strengthening the memory. The
disciples of Pythagoras followed a similar precept, hence
when the majority of them were destroyed in a fire the axioms
of Pythagoras were largely lost. That the traditional tales
of Ireland were maintained in their verbal integrity for
untold years is implied by Mr. Yeats' statement: "In the
Parochial Survey of Ireland it is recorded how the
story-tellers used to gather together of an evening, and if
any had a different version from the others, they would all
recite theirs and vote, and the man who had varied would have
to abide by their verdict. In this way stories have been
handed down with such accuracy, that the long tale of Dierdre
was, in the earlier decades of this century, told almost word
for word, as in the very ancient MSS. in the Royal Dublin
Society. In one case only it varied, and then the MSS. was
obviously wrong--a passage had been forgotten by the copyist.
But this accuracy is rather in the folk and bardic tales than
in the fairy legends, for these vary widely, being usually
adapted to some neighbouring village or local fairy-seeing
celebrity."--Yeats, W. B., _Fairy and Folk Tales of the Irish
Peasantry_, p. 11.

[190] _Cf._ Yeats, W.B., _Fairy and Folk Tales of the Irish
Peasantry_, p. 318.

[191] Keightley, T., _Fairy Mythology_, p. 346.

[192] _Myth, Ritual and Religion_, 1. 186.