The conquest

ENGLISH COME TO LONDON-ALFRED'S LONDON

Like as the Mother of the gods, they say,

Old Cybele, aray'd with pompous pride,

Wearing a diademe embattild wide

With hundred turrets, like a turribant:

With such an one was Thamis beautifide;

That was to weet the famous Troynovant.

The Faerie Queen.

Origins.-The earliest historic monument of London is its name. The name Londinium first appears in Tacitus under the date of A.D. 61 as that of an oppidum "not dignified with the name of a colony, but celebrated for the gathering of dealers and commodities."

Dr. Guest propounded the theory that the city was founded by Plautius, the general of Claudius: "When in 43 he drew the lines round his camp, he founded the present metropolis.... The name of London refers directly to the marshes."[3] Dr. Guest is here apparently in agreement with Godfrey Fausett's view that the name London represents Llyn-din, the Lake-fort.[4] Many attempts have been made to explain the name, by Camden and others, from other Welsh roots, but nothing is more uncertain than the origin of place-names.[5]

Fig. 2.-Stone Weapons from the Thames.

The tradition given by Geoffrey of Monmouth was that London was called Caer-Lud after a King Lud. Recent writers compare this name with Lydney, on the Severn, where a temple has been found dedicated to Nodens (or Lud), and say that London means Lud's-town,[6] thus coming round to Geoffrey.[7] This Nodens, who was worshipped at Lydney "as god of the sea," appears "in Welsh as Nudd and Lludd, better known in English as Lud."[8] Another Celtic deity, Lug or Lleu, is said to have left his name in a similar way to Lyons, Leyden, and Laon, "each originally a Lugdunum or Lugo's Fort."[9]

Fig. 3.-Centre of Celtic Bronze Shield from the Thames.

Fig. 4.-Celtic Bronze Swords.

All these derivations seem mere conjectures, but the last from Lud is at least in harmony with tradition. Yet that very tradition may be founded on an attempt to provide an origin for the name, according to the principles which derived Gloucester from Claudius and Leicester from the Welsh Lyr.[10]

Fig. 5.-Coin of Cunobelin (enlarged).

It is difficult to see why under Dr. Guest's theory of Roman foundation, which is accepted in Green's Making of England, London should have had a Celtic name at all. Dr. Rhys says that the name was so ancient that the Roman attempt to change it to Augusta failed. That it was a local habitation before the Roman occupation seems to be almost proved by the prehistoric and early objects found on the site, amongst which are four or five inscribed coins of Cunobelin (Cymbeline) found in the city and neighbourhood; and it seems unlikely that a mere camp in 43 would have grown in 61 to the important place celebrated by Tacitus. Green says that the chief argument against its antiquity is the fact that the great Watling Street[11] passed wide of the city through Westminster, but surely there might be settlements below the lowest convenient passage of the river. The Watling Street, if earlier than the settlement, did not in any case cause the town to be built on its course, and, if later, it did not pass through the settlement. The argument, indeed, goes only to prove that either the Watling Street or London could not be where they are. Or, at most, it might be contended that the road was more likely to go to the town than the town was to settle on the road, and as they are not together, that the road may be earlier than the town; but of actual time the argument can show nothing. Altogether, nothing can be got out of this argument, and we are free to conclude that London is at least as old as our era.

Fig. 6.-Bronze Lamp, Roman, found in London.

The Legend of London.-Geoffrey of Monmouth's history of the Britons, written about 1130, contains a legend of the founding of London, which tells how Brutus, migrating from Troy to this western island, formed the design of building a city. On coming to the Thames he found on its bank a site most suitable for his purpose, and building the city there, he called it New Troy-Troiam Novam, "a name afterwards corrupted into Trinovantum." Here King Belinus afterwards built a prodigious tower and a haven for ships under it, which the citizens call after his name-Billingsgate-to this day. Still later King Lud surrounded the city with strong walls and towers, and called it Caer Lud; when he died his body was buried by the gate which is called in the British tongue Porthlud, and in the Saxon Ludesgata.

All this was received as firm history, until, with the critical reaction against "mere legend," it was all cast aside as fiction and forgery. From this extreme position there is again a reaction, and Geoffrey is allowed to have founded on earlier writings, now in part lost, and to have embodied genuine folk-stories and lays of British origin.[12]

The Britons like all peoples must have had a legend of their origin, and this one falls in too well with the general type of such legends for it to be anything else than true folk-lore. Indeed, the legend of the derivation from Brutus, and of his Trojan antecedents, appears centuries before Geoffrey in Nennius, and the steps of its evolution can be easily retraced. The Britons required an eponimous founder for their race as much as the Israelites required an Israel, or the Romans a Romulus. This founder (a supposititious Brittus) was at some time equated with Brutus, and Britain, like so many cities in Italy, was said to be founded by a fugitive from Troy. From C?sar we learn that a tribe of the Trinobantes was found by him near the north bank of the Thames. This true name of a tribe was in the legend made to yield a city, Trinovantum, and this step had been made before Bede and Nennius, who say that Julius defeated the Britons near a place called Trinovantum. This name in turn was explained by Geoffrey as being "a corruption" of Troy-novant. Thus "New Troy" again quite naturally connects "Brutus" (or Brittus) with "Old Troy," and the whole scheme may date back to Romano-British days.

This is the natural genesis of the myth of the founding of London, and it is evident on the face of it that it is not the clever work of a romance-writer embroidering on Nennius, but genuine folk-lore or imperfect science.

In the twelfth century the story was accepted as gospel in London. The (so-called) Laws of the Confessor provide that the Hustings Court should sit every Monday, for London was founded after the pattern of Great Troy, "and to the present day contains within itself the laws and ordinances, dignities, liberties, and royal customs of ancient Great Troy."[13] FitzStephen refers back to the same origins, and the same were adduced in a dispute with the Abbot of Bury as to market privileges which the Londoners claimed dated from the foundation of the city before Rome was founded.[14] Perhaps there is no absolutely certain proof that the Troy story was told in London before Geoffrey's time, but it seems likely, judging from the number of detailed London allusions in Geoffrey's work, that there was a British and Arthurian tradition current there before he wrote. Of the latter, at least, one positive scrap of confirmation may be offered. Amongst the names appended to a deed at St. Paul's dated 1103 is that of Arturus, a canon. This carries back the use of the name Arthur to the time of the Conquest, and we may be certain that where the name was in use, there the story of the "noble King of the Britons" was told.[15] There was a strong contingent of the Celts of Brittany in the Conqueror's army, and to them the invasion must have seemed a re-conquest of Britain, and stories of the time before the Saxons took the "crown of London" must have been revived and spread abroad.

There is some slight possibility that when Geoffrey tells us that Belinus made a wonderful structure at the quay called after him Billingsgate, he was not merely playing on the name of "some Saxon Billings," as has been said, for Belinus is recognised as the best known of the Celtic gods, and the name has been found in many inscriptions.[16] Geoffrey again tells us that Belinus constructed the great Roman roads in Britain, and we cannot be asked to suppose that the Roman roads were said to be the work of Belinus because the same Saxon Mr. Billings kept a posting-house.[17] The weight of evidence seems to allow of the view that there really were some remarkable Roman structures at the Tower and Billingsgate which tradition pointed to as the work of the Celtic culture-god Belinus, or of a king who bore his name. Some remnants of a building seem to have had the myth attached to them in the Middle Ages. Harrison, giving a version of the story, says of the Tower, "In times past I find this Belliny held his abode there, and thereunto extended the site of his palace in such wise that it extended over the Broken Wharf and came farther into the city, in so much that it approached near to Billingsgate, and as it is thought, some of the ruins of his house are yet extant, howbeit patched up and made warehouses, in that tract of ground in our times" (Holinshed). Belinus seems at times to have been confused with C?sar, and so we get the C?sar's Tower of Shakespeare and other writers. Stow, writing of the same "ruins," says, "The common people affirm Julius C?sar to be the builder thereof, as also of the Tower itself."

Nennius uses the name Belinus for Cassibelaunus, which latter, indeed, is evidently derived from the former; for he speaks of Belinus (Cassibelaunus) fighting against C?sar. A parallel passage in Geoffrey gives Belinus the command of the army of Cassibelaunus, but in the account of the battle which follows we have no word of Belinus, but "Nennius," a brother of Cassibelaunus and Lud, takes his place and perishes from a blow of C?sar's sword, Crocea Mors. "Nennius" was then buried at the North Gate of "Trinovantum" with the sword that had slain him.[18] All this is too confused to work out in detail, but it almost looks like a repeated echo of some legend which made Cassibelaunus fall in a personal encounter with C?sar. At bottom perhaps it may have been some inscription, or coin, lettered Cuno-belin, which associated the name of Belinus with a gate of London. Such coins have been found in London. We can only be certain that at the beginning of the twelfth century the existing name of the gate was explained by a Celtic word.

Fig. 7.-Coin of Claudius and another of Constantius,

the latter inscribed London (p.lon.). enlarged.

As to Geoffrey's other story, which put a brazen man on a brazen horse over Ludgate, it would appear to be a variation on the story of the brazen horse of Vergilius, but I think we may find the origin of its localisation at Ludgate in the well-known coin of Claudius, which shows an equestrian image above an arch of triumph lettered DE BRITANN. This coin is one of those occasionally found in England, and we may suppose ancient antiquaries reasoned thus about it: "It must represent a city gate in Britain; the most important is the gate of London-Ludgate." Why was the brazen horse put there? "For a terror to the Saxons" (so in Geoffrey). Who put it there? "King Lud himself, or Cadwaladr, the last British king." When did it disappear? "When the Saxons entered the city"-as in the Prophecy of Merlin, "The brazen man upon a brazen horse shall for long guard the gates of London.... After that shall the German Worm (dragon) be crowned and the Brazen Prince be buried." It was supposed to have been the palladium of Caer Lud, "and the sygte ther of the Saxons aferde."[19]

For me the old British Solar God lights up the squalor of Billingsgate. The Sea God, Lud, and the brazen horse give me more pleasure than the railway bridge at Ludgate. C?sar's sword at Bishopsgate and the head of Bran buried on Tower Hill are real city assets. London is rich in romantic lore. In her cathedral Arthur was crowned and drew the sword from the stone. Here Iseult attended the council called by King Mark. From the quay Ursula and her virgins embarked; Launcelot swam his horse over the river at Westminster, and from it Guinevere went a-maying. Possibly some day we may be as wise as Henry the Third, and put up statues to Lud and his sons at the gate which bears his name for a memorial of these things.

The British legend of the foundation of London has left one tangible legacy to us even to this day in the Guildhall giants, Gog and Magog, who represent the Gogmagog of Geoffrey, a giant of the primitive people overcome by the Britons-the Magog of the Bible, who stands for the Scythian race. Thus the Guildhall Magog really represents the Ivernian race in Britain.

So much for the legend. My final opinion is that the story of Caer Lud arose in an attempt to bring together the names of London, Ludgate, and Lludd, a Welsh god, and this may have been Geoffrey's work. I cannot find that the form Caer Lud was used in Welsh documents of an earlier date, although in a recent history of Wales London is so called throughout. If a single instance of "Caer Lud" could be adduced it would be different, but till that is done all derivations from Ludd must go by the board. The association of Belinus with London may in a similar way have been brought about by false etymology.[20]

The British Church in London.-It is not proposed to deal with the age of Roman occupation here, but we may devote a few lines to the British Church as a link between Roman and Saxon days. Before the imperial forces were withdrawn from Britain the dwellers in the cities would have been completely Romanised in manners and speech, and must have shared in some degree in the general change of aspect towards Christianity.

Fig. 8.-Christian Monogram from Cakes