People fond of mythology thought them the columns of Hercules; people fond of natural history thought them a representation of the python, because, according to Pausanias, a similar heap of stones, on the road from Thebes to Elissonte, was called "the serpent's head," and especially because the rows of stones at Carnac present the sinuosities of a serpent. People fond of cosmography discovered a zodiac, like M. de Cambry, who recognised in those eleven rows of stones the twelve signs of the zodiac, "for it must be stated," he adds, "that the ancient Gauls had only eleven signs to the zodiac."
Subsequently, a member of the Institute conjectured that it might perhaps be the cemetery of the Venetians, who inhabited Vannes, situated six miles from Carnac, and who founded Venice, as everybody knows. Another man wrote that these Venetians, conquered by Cæsar, erected all those rocks solely in a spirit of humility and in order to honour their victor. But people were getting tired of the cemetery theory, the serpent and the zodiac; they set out again and this time found a Druidic temple.
The few documents that we possess, scattered through Pliny and Dionysius Cassius, agree in stating that the Druids chose dark places for their ceremonies, like the depths of the woods with "their vast silence." And as Carnac is situated on the coast, and surrounded by a barren country, where nothing but these gentlemen's fancies has ever grown, the first grenadier of France, but not, in my estimation, the cleverest man, followed by Pelloutier and by M. Mahé, (canon of the cathedral of Vannes), concluded that it was "a Druidic temple in which political meetings must also have been held."
But all had not been said, and it still remained to be discovered of what use the empty spaces in the rows could have been. "Let us look for the reason, a thing nobody has ever thought of before," cried M. Mahé, and, quoting a sentence from Pomponius Mela: "The Druids teach the nobility many things and instruct them secretly in caves and forests;" and this one from Tucain: "You dwell in tall forests," he reached the conclusion that the Druids not only officiated at the sanctuaries, but that they also lived and taught in them. "So the monument of Carnac being a sanctuary, like the Gallic forests," (O power of induction! where are you leading Father Mahé, canon of Vannes and correspondent of the Academy of Agriculture at Poitiers?), there is reason to believe that the intervals, which break up the rows of stones, held rows of houses where the Druids lived with their families and numerous pupils, and where the heads of the nation, who, on state days, betook themselves to the sanctuary, found comfortable lodgings. Good old Druids! Excellent ecclesiastics! How they have been calumnied! They lived there so righteously with their families and numerous pupils, and even were amiable enough to prepare lodgings for the principals of the nation!
But at last came a man imbued with the genius of ancient things and disdainful of trodden paths. He was able to recognize the rests of a Roman camp, and, strangely enough, the rests of one of the camps of Cæsar, who had had these stones upreared only to serve as support for the tents of his soldiers and prevent them from being blown away by the wind. What gales there must have been in those days, on the coasts of Armorica!
The honest writer who, to the glory of the great Julius, discovered this sublime precaution, (thus returning to Cæsar that which never belonged to Cæsar), was a former pupil of l'École Polytechnique, an engineer, a M. de la Sauvagère. The collection of all these data constitutes what is called Celtic Archæology, the mysteries of which we shall presently disclose.
A stone placed on another one is called a "dolmen," whether it be horizontal or perpendicular. A group of upright stones covered by succeeding flat stones, and forming a series of dolmens, is a "fairy grotto," a "fairy rock," a "devil's stable," or a "giant's palace"; for, like the people who serve the same wine under different labels, the Celto-maniacs, who had almost nothing to offer, decorated the same things with various names. When these stones form an ellipse, and have no head-covering, one must say: There is a "cromlech"; when one perceives a stone laid horizontally upon two upright stones, one is confronted by a "lichaven" or a "trilithe." Often two enormous rocks are put one on top of the other, and touch only at one point, and we read that "they are balanced in such a way that the wind alone is sufficient to make the upper rock sway perceptibly," an assertion which I do not dispute, although I am rather suspicious of the Celtic wind, and although these swaying rocks have always remained unshaken in spite of the fierce kicks I was artless enough to give them; they are called "rolling or rolled stones," "turned or transported stones," "stones that dance or dancing stones," "stones that twist or twisting stones." You must still learn what a pierre fichade, a pierre fiche, a pierre fixée are, and what is meant by a haute borne, a pierre latte and a pierre lait; in what a pierre fonte differs from a pierre fiette, and what connection there is between a chaire à diable and a pierre droite; then you will be as wise as ever were Pelloutier, Déric, Latour d'Auvergne, Penhoet and others, not forgetting Mahé and Fréminville. Now, all this means a pulvan, also called a men-hir, and designates nothing more than a stone of greater or lesser size, placed by itself in an open field.
I was about to forget the tumuli! Those that are composed of silica and soil are called "barrows" in high-flown language, while the simple heaps of stones are "gals-gals."
People have pretended that when they were not tombs the "dolmens" and "trilithes" were altars, that the "fairy rocks" were assembling places or sepultures, and that the business meetings at the time of the Druids were held in the "cromlechs." M. de Cambry saw in the "swaying rocks" the emblems of the suspended world. The "barrows" and "gals-gals" have undoubtedly been tombs; and as for the "men-hirs," people went so far as to pretend that they had a form which led to the deduction that a certain cult reigned throughout lower Brittany. O chaste immodesty of science, you respect nothing, not even a peulven!
A reverie, no matter how undefined, may lead up to splendid creations, when it starts from a fixed point. Then the imagination, like a soaring hippogriff, stamps the earth with all its might and journeys straightway towards infinite regions. But when it applies itself to a subject devoid of plastic art and history, and tries to extract a science from it, and to reconstruct a world, it remains even poorer and more barren than the rough stone to which the vanity of some praters has lent a shape and dignified with a history.
To return to the stones of Carnac (or rather, to leave them), if anyone should, after all these opinions, ask me mine, I would emit an irresistible, irrefutable, incontestable one, which would make the tents of M. de la Sauvagère stagger, blanch the face of the Egyptian Penhoët, break up the zodiac of Cambry and smash the python into a thousand bits. This is my opinion: the stones of Carnac are simply large stones!
So we returned to the inn and dined heartily, for our five hours' tramp had sharpened our appetites. We were served by the hostess, who had large blue eyes, delicate hands, and the sweet face of a nun. It was not yet bedtime, and it was too dark to work, so we went to the church.
This is small, although it has a nave and side-aisles like a city church. Short, thick stone pillars support its wooden roof, painted in blue, from which hang miniature vessels, votive offerings that were promised during raging storms. Spiders creep along their sails and the riggings are rotting under the dust. No service was being held, and the lamp in the choir burned dimly in its cup filled with yellow oil; overhead, through the open windows of the darkened vault, came broad rays of white light and the sound of the wind rustling in the tree-tops. A man came in to put the chairs in order, and placed two candles in an iron chandelier riveted to the stone pillar; then he pulled into the middle of the aisle a sort of stretcher with a pedestal, its black wood stained with large white spots. Other people entered the church, and a priest clad in his surplice passed us. There was the intermittent tinkling of a bell and then the door of the church opened wide. The jangling sound of the little bell mingled with the tones of another and their sharp, clear tones swelled louder as they came nearer and nearer to us.
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