l human sacrifice. Pliny
introduces the mistletoe, oak, and serpent cults, and the other three
authorities are apparently dependent upon their predecessors.

[474] The mixture of Celt and Iberian is very ably dealt with by Mr.
Holmes in his _Caesar's Conquest of Gaul_, pp. 245-322, and by Ripley,
_Races of Europe_, 461, 467, together with cap. vii. and xii.; see also
Sergi, _Mediterranean Race_, cap. xii.

[475] The intermarrying of the Picts with the Celts of the district
they conquered is mentioned in all the chronicles as an important and
significant rite, which determined the succession to the Pictish throne
through the female side (Skene's _Chron. of the Picts and Scots_, 40,
45, 126, 319, 328, 329). Beda, i. cap. i., mentions female succession.
Skene discusses this point in _Celtic Scotland_, i. 232-235, and
McLennan includes it in his evidence from anthropological data
(_Studies in Anc. Hist._, 99).

[476] Mr. Seebohm is the best authority for the importance of the
non-tribesman in Celtic law (_Tribal System in Wales_, 54-60).

[477] The local cults in Great Britain which are not Celtic in form,
and do not seem to be connected with Celtic religion on any analogy,
are those relating to Cromm Cruaich, referred to in the _Tripartite
Life of St. Patrick_ (see Whitley Stokes in _Revue Celtique_, i. 260,
xvi. 35-36; O'Curry, _MS. Materials of Anc. Irish History_, 538-9;
Joyce, _Social History of Ancient Ireland_, i. 275-276; Rhys, _Celtic
Heathendom_, 200-201). I do not follow Rhys in his identification of
this cult as a part of the ceremonies on mounds, and suggest that Mr.
Bury in his _Life of St. Patrick_, 123-125, gives the clue to the
purely local character of this idol worship which I claim for it.
Similarly the overthrow of the temple at Goodmanham, Godmundingham,
described by Beda, ii. cap. 13, with its priest who was not allowed to
carry arms, or to ride on any but a mare, is the destruction of a
successful local cult, not of a national or tribal religion. I confess
that Dr. Greenwell's observations in connection with his barrow
discoveries (_British Barrows_, 286-331) are in favour of an early
Anglican cultus, but I think his facts may be otherwise interpreted,
and in any case they confirm my view of the special localisation of
this cult.

[478] Rev. W. G. Lawes in _Journ. Royal Geographical Soc._, new series,
iii. 615. _Cf._ Romilly, _From my Verandah_, 249; _Journ. Indian
Archipelago_ vi. 310, 329.