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“Some things are remarkable and curious for their elegance … some others for … their remote Antiquity. If the reader is of that turn to be delighted only with the former kind of Monuments, I can promise him but little pleasure in the ensuing treatise, but if he has a just regard for the first ages and customs of mankind … he may not lose his labour wholly, nor miss o entertainment.”

Dr. Borlase in “Antiquities of Cornwall” (1754).

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EPITOME

INTRODUCTION (1, 2). Ancient man’s belief in the living stone (3, 4), a belief which survives in folk-lore (5). Moving stones (6–8). Oracular stones (9–11), of which the Lia Fail the most famous (12). Election of chieftains at stones; the London Stone, etc. (13). Stones eat and drink (14), a belief which may account for Cup Markings on stones (15, 16, 17). Rock basins (18). Stones grow and propagate their kind (19, 20). Possible reasons for primitive man’s belief in the living stone (21–26). Oaths on stones (27, 28). Conjunction of the sun (the great healer) with stone may account for the healing power of stone (29). Instances of healing stones (30–35). The Holed Stone as a healer (36–40), and as an oath stone (41–43). Stones and Phallicism (44–49). Magic Stones (50–53). Stone Idols, in Classic (54–56) and in Celtic lands (57–63). Attitude of Church and State towards stone worship (64–68). Varied fates of the stone gods: fairies (69), giants (70–71), devils (72). Stone worship in Lives of Saints (73). St. Méen probably once a stone-god (74). Persistence of the Stone Cult and especially of the belief in the healing stone (75, 76).

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