[226] Letourneau, _op. cit._ p. 338. Maine, _Early Institutions_, pp. 113 _et seq._
[227] Rhys and Brynmor-Jones, _The Welsh People_.
The early Celtic mythologies and folk-records are full of these survivals. Goddesses are frequent as primeval tribal-mothers. Let me give one instance. The Irish goddess Brigit (whose attributes at a later date were transferred to St. Bridget) is referred to in a ninth-century glossary as--_operum atque artificiorum initia_. She was the tribal-mother of the Bringantes. Similarly Vote was tribal-mother of the Burgundians; and the goddess Bil of the Billings, and there are numerous other cases. In a recent book on _Ulster Folk-lore_,[228] I have been fortunate enough to find a most interesting passage referring to the Irish goddess Brigit. I quote it with pleasure as a fitting ending to this chapter.[229]
"Now, St. Bridget had a pagan predecessor, Brigit, a poetess of the Tuatha de Danann, and whom we may perhaps regard as a female Apollo. Cormac in his _Glossary_ tells us she was a daughter of the Dagda and a goddess whom all poets adored, and whose sisters were Brigit the physician and Brigit the smith. Probably the three sisters represent the same divine, or semi-divine, person whom we may identify with the British goddess Brigantia and the Gaulish Brigindo."
[229] I would refer the reader to a most interesting article on "Old English Clans" (_Cornhill_, Sept. 1881); this I had not read when I wrote this chapter. The author holds that the clan system was once common to the whole Aryan race. In the Teutonic stock its memory died out in an early stage of development, owing to the strong individuality of the Teutonic mind. Yet it has left behind it many traces. Numerous examples are given. Perhaps the most interesting is the evidence showing that totemism seems to have existed; the clan names being taken from animals or plants.
THE SURVIVALS OF MOTHER-RIGHT IN FOLK-LORE, IN HEROIC LEGENDS, AND IN FAIRY STORIES
In the preceding chapter we have found the former existence of the maternal family, or some indication of it, in the early records of many races, proving this by numerous survivals of customs entirely at variance with the patriarchal conditions. Should it be thought that this claim has not been supported by sufficient evidence, I must plead the difficulties of such an inquiry. My survey has been very incomplete. I am certain, however, that these survivals will be recognised by any one who will undertake for themselves the collection and interpretation of the facts from the records of the past.