Rough Stone Monuments and Their Builders. T. Eric Peet
instance, in the 'temple' of Hagiar Kim in Malta, there is one block of stone which measures 21 feet by 9, and must weigh many tons. In reality there is little that is marvellous in the moving and setting up of these blocks, for the tools needed are ready to the hand of every savage; but there is something to wonder at and to admire in the patience displayed and in the organization necessary to carry out such vast pieces of labour. Great, indeed, must have been the power of the cult which could combine the force of hundreds and even thousands of individuals for long periods of time in the construction of the great megalithic temples. Perhaps slave labour played a part in the work, but in any case it is clear that we are in the presence of strongly organized governments backed by a powerful religion which required the building of temples for the gods and vast tombs for the dead.
Let us consider for a moment what was the procedure in building a simple megalithic monument. It was fourfold, for it involved the finding and possibly the quarrying of the stones, the moving of them to the desired spot, the erection of the uprights in their places, and the placing of the cover-slab or slabs on top of them.
With regard to the first step it is probable that in most cases the place chosen for a tomb or cemetery was one in which numbers of great stones lay on the surface ready to hand. By this means labour was greatly economized. On the other hand, there are certainly cases where the stones were brought long distances in order to be used. Thus, in Charente in France there is at La Perotte a block weighing nearly 40 tons which must have travelled over 18 miles. We have no evidence as to whether stones were ever actually quarried. If they were, the means used must have been the stone axe, fire, and water. It was not usual in the older and simpler dolmens to dress the stones in any way, though in the later and more complicated structures well-worked blocks were often used.
The required stones having been found it was now necessary to move them to the spot. This could be done in two ways. The first and simpler is that which we see pictured on Egyptian monuments, such as the tomb of Tahutihotep at El Bersheh. A rough road of beams is laid in the required direction, and wooden rollers are placed under the stone on this road. Large numbers of men or oxen then drag the stone along by means of ropes attached to it. Other labourers assist the work from behind with levers, and replace the rollers in front of the stone as fast as they pass out behind. Those who have seen the modern Arabs in excavation work move huge blocks with wooden levers and palm-leaf rope will realize that for the building of the dolmens little was needed except numbers and time.
The other method of moving the stones is as follows: a gentle slope of hard earth covered with wet clay is built with its higher extremity close beside the block to be moved. As many men as there is room for stand on each side of the block, and with levers resting on beams or stones as fulcra, raise the stone vertically as far as possible. Other men then fill up the space beneath it with earth and stones. The process is next repeated with higher fulcra, until the stone is level with the top of the clay slope, on to which it is then slipped. With a little help it now slides down the inclined plane to the bottom. Here a fresh slope is built, and the whole procedure is gone through again. The method can even be used on a slight uphill gradient. It requires less dragging and more vertical raising than the other, and would thus be more useful where oxen were unobtainable.
When the stones were once on the spot it is not hard to imagine how they were set upright with levers and ropes. The placing of the cover-slab was, however, a more complicated matter. The method employed was probably to build a slope of earth leading up from one side to the already erected uprights and almost covering them. Up this the slab could be moved by means of rollers, ropes, and levers, until it was in position over the uprights. The slope could then be removed. If the dolmen was to be partly or wholly covered with a mound, as some certainly were, it would not even be necessary to remove the slope.
Roughly speaking, the extension of megalithic monuments is from Spain to Japan and from Sweden to Algeria. These are naturally merely limits, and it must not be supposed that the regions which lie between them all contain megalithic monuments. More exactly, we find them in Asia, in Japan, Corea, India, Persia, Syria, and Palestine. In Africa we have them along the whole of the north coast, from Tripoli to Morocco; inland they are not recorded, except for one possible example in Egypt and several in the Soudan. In Europe the distribution of dolmens and other megalithic monuments is wide. They occur in the Caucasus and the Crimea, and quite lately examples have been recorded in Bulgaria. There are none in Greece, and only a few in Italy, in the extreme south-east corner. The islands, however, which lie around and to the south of Italy afford many examples: Corsica, Sardinia, Malta, Gozo, Pantelleria, and Lampedusa are strongholds of the megalithic civilization, and it is possible that Sicily should be included in the list. Moving westward we find innumerable examples in the Spanish Peninsula and in France. To the north we find them frequent in the British Isles, Sweden, Denmark, and North Germany; they are rarer in Holland and Belgium. Two examples have been reported from Switzerland.
It is only to be expected that these great megalithic monuments of a prehistoric age should excite the wonder and stimulate the imagination of those who see them. In all countries and at all times they have been centres of story and legend, and even at the present day many strange beliefs concerning them are to be found among the peasantry who live around them. Salomon Reinach has written a remarkable essay on this question, and the following examples are mainly drawn from the collection he has there made. The names given to the monuments often show clearly the ideas with which they are associated in the minds of the peasants. Thus the Penrith circle is locally known as "Meg and her Daughters," a dolmen in Berkshire is called "Wayland the Smith's Cave," while in one of the Orkney Isles is a menhir named "Odin's Stone." In France many are connected with Gargantua, whose name, the origin of which is doubtful, stands clearly for a giant. Thus we find a rock called the "Chair of Gargantua," a menhir called "Gargantua's Little Finger," and an allée couverte called "Gargantua's Tomb." Names indicating connections with fairies, virgins, witches, dwarfs, devils, saints, druids, and even historical persons are frequent. Dolmens are often "houses of dwarfs," a name perhaps suggested or at least helped by the small holes cut in some of them; they are "huts" or "caves of fairies," they are "kitchens" or "forges of the devil," while menhirs are called his arrows, and cromlechs his cauldrons. In France we have stones of various saints, while in England many monuments are connected with King Arthur. A dolmen in Wales is his quoit; the circle at Penrith is his round table, and that of Caermarthen is his park. Both in England and France we find stones and altars "of the druids"; in the Pyrenees, in Spain, and in Africa there are "graves of the Gentiles" or "tombs of idolaters"; in Arles (France) the allées couvertes are called "prisons" or "shops of the Saracens," and the dolmens of the Eastern Pyrenees are locally known as "huts of the Moors." Dolmens in India are often "stones of the monkeys," and in France there are "wolves' altars," "wolves' houses," and "wolves' tables."
Passing now to more definite beliefs connected with megalithic monuments, we may notice that from quite early times they have been—as indeed they often are still—regarded with fear and respect, and even worshipped. In certain parts of France peasants are afraid to shelter under the dolmens, and never think of approaching them by night. In early Christian days there must have been a cult of the menhir, for the councils of Arles (A.D. 452), of Tours (A.D. 567), and of Nantes (A.D. 658) all condemn the cult of trees, springs, and stones. In A.D. 789 Charlemagne attempted to suppress stone-worship, and to destroy the stones themselves. In Spain, where, as in France, megalithic monuments are common, the councils of Toledo in A.D. 681 and 682 condemned the "Worshippers of Stones." Moreover there are many cases in which a monument itself bears traces of having been the centre of a cult in early or medieval times. The best example is perhaps the dolmen of Saint-Germain-sur-Vienne, which was transformed into a chapel about the twelfth century. Similar transformations have been made in Spain. In many cases, too, crosses have been placed or engraved on menhirs in order to "Christianize" them.
Remarkable powers and virtues have been attributed to many of the monuments. One of the dolmens of Finistère is said to cure rheumatism in anyone who rubs against the loftiest of its stones, and another heals fever patients who sleep under it. Stones with holes pierced in them are believed to be peculiarly effective, and it suffices to pass the diseased limb or, when possible, the invalid himself through the hole.
Oaths sworn in or near a megalithic monument have a peculiar sanctity. In Scotland