1921.] 



LIST OF DOLMENS, MENHIRS, ETC. 53 



months from a free use of the waters, she was completely renovated, 

 assumed an air of youth, had her vision, teeth and hair restored, 

 and returned home so metamorphosed that the beast on which she 

 rode scarce knew her, and what was worse, she was nearly disin- 

 herited by her next of kin, who had seized upon her patrimonial 

 precints of the Chapel. (1) 



On tempestuous nights, especially during thunder and lightning, 

 the form of a white horse darting flames of fire from nostrils and 

 eyes, may be seen galloping thrice, and thrice only, round the ruined 

 precints of the Chapel. [2j 



We also gather from the evidence given in the trial before the 

 Royal Court in 1567, of Francoise Renouf and her son Martin Tulouff 

 for witchcraft, that the witches held their "Sabbats" in three places 

 in the immediate neighbourhood of St. George. In La Rue a la Fosse 

 au Courly, the lane which runs from the corner near the Beaucamp 

 Arsenal to the Wesleyan Chapel below St. George. La Fosse au 

 Courly was the name of the field in which is now a house and shop, 

 just opposite to the Arsenal. The second meeting place was in La 

 Rue des Esturs, somewhere in the high road from the corner near 

 Woodlands to the bottom of the hill below La Houguette. The third 

 was in La Rue de la Masse du Mculin, the lane to the north of St. 

 George near the Parish Schools and the estate of La Masse. There 

 was a fourth meeting place, which hardly concerns us at present, in 

 La Rue des Moulyns, now the high road leading from the King's 

 Mills to Orange Lodge. 



Can we gather anything from these legends ? The horse was the 

 emblem of the Sun God, and as such dates back to the Bronze Age, 

 or even to late Neolithic times. (3) The Bull was also the symbol of 

 the Sun God of the old Mediterranean people. It is found in Crete 

 and in the Aegean, and came from thence with the cult of the 

 mother goddess through Spain to the West in late Neolithic Times. (4) 

 Is it by accident we have at St. George in close juxtapposition the 

 fountain of fertility and rejuvenation, and the two symbols of the 

 Sun God, the source of life? Do they not rather suggest the exist- 

 ence of a High Place for the worship of the Sun God in prehistoric 

 times at St. George, or in its immediate neighbourhood? 



If Miss Murray is correct in her theory that the medieval witches 

 were in reality a confraternity initiated into old pagan mysteries, (1) 

 then in the three meeting places of the witches round St. George we 

 may see a continuance in the sixteenth century of heathen worship 

 as close to the site of an old pagan sanctuary as they could with 

 safety approach. (5) 

 La Fontaine Saint Germain., another Holy Well, was on La 

 Hougue Renouf to the north of St. George. Near it stood the Chapel 

 of St. Germain, which had a cross " La Croix St. Germain" standing 

 just outside it. 

 La Fontaine Sainte Anne, also a famous Holy Well, is in a 

 field to the north of La Rue de la Porte opposite to the house now 

 called Ste. Anne. Near it was another small chapel, La Chapelle 

 de Sainte Anne, which has entirely disappeared. 

 Le Dehusets La Rue es GotS. — A dolmen situated in a field 

 at the top of La Rue es Gots, the steep narrow lane which runs from 

 La Rue des Esturs down to the farm of La Porte. Mr. G. Metivier, 



(1) Ibid, p. 16. 



(2) Folk Lore, p. 192/3. Some account of the spectral appearance speak only of 

 a horse's head enveloped in flames without the accompaniment of a body. Note 

 p. 193. 



(3) Deehelette. Manuel Prehibtorique II, p. 417. 



(4) Ibid II„ pp. 470479, 



(5) Witchcraft in Western Europe. M. A. Murray. 



