tradition show us the Celtic tribesmen deeming it a way to wealth through the magic potency of dreamland. The Celtic tribesmen stood outside Roman Lundinium. Its life was not their life, and their conversion of its position into a mythic treasure house or a mythic road to treasure, and their association of it with the bloody rites of the foundation sacrifice, are in strict accord with the historical relationship of the tribal life of Celtic Britain to the city life of Roman Lundinium. I may be permitted perhaps to emphasise this significant accordance of history and tradition when working together. I have already alluded to the fact that I have worked out the history of London independently, and upon lines quite different from the present study. I have therefore a wider grasp of the two currents of history and folklore in this particular case than could in the ordinary way fall either to the historian or to the folklorist. That I can find in both just the complementary facts which help to realise the whole situation, to fill in the gaps of history which nowhere directly tells of the relationship of Roman Lundinium to the British Celts, to extend the outlook of folklore which nowhere recognises that there was a great Roman city of Lundinium which would dominate the minds of those not trained to city life, is a fortunate circumstance which neither historian nor folklorist is likely to repeat frequently, and I am entitled, I think, to claim the utmost from it. I can at least claim that it answers all the facts in a way that has not yet been accomplished. Thus Sir John Rhys has discussed the treasure legend and he can only account for it as part of the mythical trappings of Arthur into which "London Bridge is introduced," because London Bridge "formerly loomed very large in the popular imagination as one of the chief wonders of London." Sir John Rhys refers for confirmation of this to the "notion cherished as to London and London Bridge by the country people of Wales even within my own memory," and then goes on to say that "the fashion of selecting London Bridge as the opening scene of a treasure legend had been set perhaps by a widely spread English story," that of the Pedlar of Swaffham.[35] All this is very unsatisfactory. Modern notions of this sort would not set the fashion two centuries ago, nor extend it to Brittany. Nor is the suggestion in accord with other evidence as to the extension of tradition. What has happened is that the Arthur cycle has appropriated two London Bridge traditions and has worked them up into the Arthur form, the traditions themselves belonging to the far older period to which I have here referred them--a period when the burial of treasure was a necessary corollary to the events which were happening.[36] Buried treasure legends are found all over the country. They belong to the period of conquest and fighting. They are the evidence which tradition yields of the unrest of the times which caused them to arise.