«44 REPORT— 1886. 



Another outlying stone at Stonebenge marks tlie line of the mid-winter sunrise along- 

 a tangential line drawn to it from the outer circle of stones. 



Some ancient Celtic earthwork lines in Hampshire and Wiltshire are in the 

 same directions, and in some instances as many as three sides of such earthworks 

 are in lines which mark the lines of sunrise or sunset at the dates of the Celtic 

 festivals. The gates in some of the Celtic oppidi in these counties are also situated 

 on the same lines. The same reverence for the east-north-east line, or about 

 20° N. of E., seems to have prevailed in Romano-British time. At Itchen Abbas 

 there is a pavement having on it a figure, considered to be the head of Osiris, the 

 Sun God, the line of which, drawn through the head of the figure parallel with the 

 sides of the pavement is to the E.N.E. The sun reverence of the Celts appears to 

 have been transmitted to Anglo-Saxon times in Hampshire. There must have been 

 a very gTeat intermixture of race in this part of Britain after the Saxon Conquest, as 

 IS shown by the survival of a large number of Celtic place and water names, and also 

 by the existence of a large number of slaves through the period of the West Saxon 

 listory down to the date of the Domesday Book, at which time the proportion of 

 slaves in Hampshire was as one to five of the population. As many as 132 churches 

 in Hampshire are mentioned in the Domesday Book, and a few of these buildings 

 survive in whole or in part. As many as from eighty to one hundred of the ancient 

 churches in Hampshire have. an orientation closely approaching the E.N.E., gene- 

 rally 20° N. of E., and two of the undoubted Saxon structures still remaining in 

 part have this orientation. No church which was built in Norman time has any 

 orientation towards the E.N.E. , the general line of the Norman buildings being 

 E. and W. The reverence for the E.N.E. line appears to have disappeared in 

 Hampshire at the time of the Norman Conquest. 



4. The Life History of a Savage. Bij the Rev. George Brown, F.B.O.S. 



Commencing with the birth of the child, when a warm banana leaf was placed 

 ■against him, and he was fed with the juice of the cocoa-nut, and left to be ever after 

 ' dressed in pure sunshine,' the author described the games of his boyhood, his ini- 

 tiation into certain secret rites, the ceremonies at the feasts — particularly at the one 

 at which he was taught to curse his enemies — and his marriage. At that time there 

 was an interchange of goods and a distinct payment for the wife. Presents were 

 ulso given by the woinen to the bride, and by the men to the husband, and after a 

 spear bad been given to the latter, and a broom to the former, a stick was given to 

 the husband. The spear meant that the husband was to protect his wife, and the 

 broom that with that the wife was to do her household work, and the stick was a 

 symbol of his authority — or, in plain English, ' here's the stick with which to 

 whack her if she does not.' At the time of death the cries of the friends were very 

 piteous and touching. The dead was cried to to come back, was expostulated with 

 for having left his friends, was entreated to say how his friends had offended him, 

 and so on, the mourners seeming to be speaking in the very presence of the spirit oJF 

 the dead person. Among these black races he had many dear friends, men who 

 could be talked to with pleasure, and from whose conversation benefit could be 

 got. The more they studied the life and character of these people whom they 

 thought so degraded, if they would only come down to their level, talk to them, 

 and try to get out of them what they knew, the more it would be found that there 

 was more poetry and common sense in their ideas than they had been given credit 

 for. They had intuitive perceptions of right and wrong according to their lights ; 

 many of the things which his hearers would call good they called good, and they 

 had a definite idea of a future state, and also of a definite punishment, for one 

 offender — the niggardly man. When the old man came near death he was put 

 , upon a litter and carried round to see the old scenes amid which he had passed his 

 life, his canoe, the sea, all the old familiar subjects ; and then he was taken back 

 to wait his time. After death, he was placed in a sitting posture, and taken into 

 the public square, with his weapons by his side, and before him the people placed 

 offerings of their valuable goods and money. The idea was that the spirit was 



