the Fir-Bolgs "were not really gods but the pre-Aryan race which the Gaels, when they landed in Ireland, found already in occupation,"[148] and yet when he treats of the fight of the Fir-Bolgs with the Tuatha dé Danann, and is confronted with Sir William Wilde's proofs that the monuments on the plain of Moytura are in agreement with the traditions concerning them, and point to the account of the battle being historical,[149] all that Mr. Squire can admit is that "certainly the coincidences are curious." He disposes of them on the ground that the "people of the goddess Danu are too obviously mythical to make it worth while to seek any standing ground for them in the world of reality." That standing ground might be found connected with the Tuatha dé Danann in many places, but Mr. Squire will have it that it is impossible, because "it was about this period that the mythology of Ireland was being rewoven into spurious history."[150] It is not, however, upon the mistakes of other inquirers[151] that the mythologists may rest a good claim for their own view. The _Historia Britonum_ of Geoffrey of Monmouth disposes of neither the myths nor the history of the Celts. It shows myth in its secondary position, in the handling of those who would make it all history, just as now there are scholars who would make it all myth. In front of the legends attaching to persons and places is the history of these persons and places. Behind these legends lies the domain of the unattached and primitive folk-tale, Mr. Campbell's _Highland Tales_, Kennedy's _Fireside Stories of Ireland_, and those English tales which have been rescued by Mr. Clodd and others. This makes it impossible to see in the hero-legends naught else than the intangible realm of Celtic gods and goddesses. Equally impossible is it to create for them a home in a system of "state religion," and yet a state religion is a necessary part of the evidence for mythological origins.[152] There was no Celtic state. Emphatically this was so. Everything we know about the Celts of Britain, both before and after the Roman conquest, both in Britain, where the Roman power was upheld for four centuries, and in Ireland, where the Roman power never penetrated, the Celts were possessed of a tribal, not a state polity; lived in tribal strongholds, not in Celtic cities; occupied tribal territories, not countries formed into states; elected tribal chiefs in primitive fashion, and not kings with state ceremonial; and when they come under the dominion of an incipient state policy after the conquest of the English and the Northmen, their laws are promulgated and codified, and show that both Welsh and Irish codes are tribal, not state law.