and that of Caermarthen is his park.  Both in England and France we find stones and altars “of the druids”; in the Pyrenees, in Spain, and in Africa there are “graves of the Gentiles” or “tombs of idolaters”; in Arles (France) the allees couvertes are called “prisons” or “shops of the Saracens,” and the dolmens of the Eastern Pyrenees are locally known as “huts of the Moors.”  Dolmens in India are often “stones of the monkeys,” and in France there are “wolves’ altars,” “wolves’ houses,” and “wolves’ tables.”

Passing now to more definite beliefs connected with megalithic monuments, we may notice that from quite early times they have been—­as indeed they often are still—­regarded with fear and respect, and even worshipped.  In certain parts of France peasants are afraid to shelter under the dolmens, and never think of approaching them by night.  In early Christian days there must have been a cult of the menhir, for the councils of Arles (A.D. 452), of Tours (A.D. 567), and of Nantes (A.D. 658) all condemn the cult of trees, springs, and stones.  In A.D. 789 Charlemagne attempted to suppress stone-worship, and to destroy the stones themselves.  In Spain, where, as in France, megalithic monuments are common, the councils of Toledo in A.D. 681 and 682 condemned the “Worshippers of Stones.”  Moreover there are many cases in which a monument itself bears traces of having been the centre of a cult in early or medieval times.  The best example is perhaps the dolmen of Saint-Germain-sur-Vienne, which was transformed into a chapel about the twelfth century.  Similar transformations have been made in Spain.  In many cases, too, crosses have been placed or engraved on menhirs in order to “Christianize” them.

Remarkable powers and virtues have been attributed to many of the monuments.  One of the dolmens of Finistere is said to cure rheumatism in anyone who rubs against the loftiest of its stones, and another heals fever patients who sleep under it.  Stones with holes pierced in them are believed to be peculiarly effective, and it suffices to pass the diseased limb or, when possible, the invalid himself through the hole.

Oaths sworn in or near a megalithic monument have a peculiar sanctity.  In Scotland as late as the year A.D. 1438 “John off Erwyne and Will Bernardson swor on the Hirdmane Stein before oure Lorde ye Erie off Orknay and the gentiless off the cuntre.”

Many of the monuments are endowed by the credulous with life.  The menhir du Champ Dolent sinks an inch every hundred years.  Others say that a piece of it is eaten by the moon each night, and that when it is completely devoured the Last Judgment will take place.  The stones of Carnac bathe in the sea once a year, and many of those of the Perigord leap three times each day at noon.

We have already remarked on the connection of the monuments with dwarfs, giants, and mythical personages.  There is an excellent example in our own country in Berkshire.  Here when a horse has cast a shoe the rider must leave it in front of the dolmen called “The Cave of Wayland the Smith,” placing at the same time a coin on the cover-stone.  He must then retire for a suitable period, after which he returns to find the horse shod and the money gone.