Abbess Hilda.[262] These are only examples of the kind of beliefs entertained in all parts of the United Kingdom,[263] and they seem based upon psychological, rather than traditional conditions. The giant and the witch, or wizard, are terms applied to the unknown personal agent. "The two standing stones in the neighbourhood of West Skeld are said to be the metamorphosis of two wizards or giants, who were on their way to plunder and murder the inhabitants of West Skeld; but not having calculated their time with sufficient accuracy, before they could accomplish their purpose, or retrace their steps to their dark abodes, the first rays of the morning sun appeared, and they were immediately transformed, and remain to the present time in the shape of two tall moss-grown stones of ten feet in height."[264] This is paralleled by the Merionethshire example of a large drift of stones about midway up the Moelore in Llan Dwywe, which was believed to be due to a witch who "was carrying her apron full of stones for some purpose to the top of the hill, and the string of the apron broke, and all the stones dropped on the spot, where they still remain under the name of Fedogaid-y-Widdon."[265] Giant and witch in these cases are generic terms by which the popular mind has conveyed a conception of the origin of these strange and remarkable monuments, whether natural or constructed by a long-forgotten people; and we cannot doubt that such beliefs are generated by the peasantry of civilisation from a mental conception not far removed from that of the primitive savage. Neither their religion nor their education was concerned with such things, so the peasants turned to their own realm and created a myth of origins suitable to their limited range of knowledge. It may perhaps be urged that such beliefs as these are on the borderland of psychological and traditional influences. Witches and giants certainly belong to tradition, but on the other hand they are the common factors of the natural mind which readily attributes personal origins to impersonal objects. I am inclined on the whole to attribute the beliefs attachable to the unexplained boulders or unknown monoliths to the eternal questionings in the minds of the uncultured peasants of uncivilised countries similar to those of the unadvanced savage. That the peasant of civilisation should confine his questionings to the by-products of his surroundings and not to the greater subjects which occupy the minds of savages, is only because the greater subjects have already been answered for him by the Christian Church.[266]