references to the great battle itself, both in the several chronicles, the poem to which I have referred, and in some Scandinavian sagas, written in honour of two of their warriors of the free-lance, or Dugal Dalgetty class, who fought on the side of the English monarch, the site of the great conflict has remained doubtful to the present time. Henry of Huntingdon, who wrote in the earlier portion of the twelfth century, referring to the twelve presumed victories of Arthur, accounts for the then loss of their sites in the following characteristic fashion--"These battles and battle-fields are described by Gildas," [Nennius,] "the historian, but in our times the places are unknown, the Providence of God, we consider, having so ordered it that popular applause and flattery, and transitory glory, might be of no account." The clerical historian seems to have thoroughly understood the motives of his predecessors in the destruction of the records of a heretical or pagan race. Mr. Daniel H. Haigh, in his "Conquest of Britain by the Saxons," referring to the absence of Runic inscriptions in the south of England, and their partial preservation in the Northumbrian kingdom, has the following pertinent observations:-- "The first missionaries, St. Augustine and his brethren, used all their endeavours to destroy every monument of Runic antiquity, because runes had been the means of pagan augury, and of preserving the memory of pagan hymns and incantations; for, knowing how prone the common people were to their ancient superstitions (of which even after the lapse of twelve centuries many vestiges still remain), and how difficult it would be to teach them to distinguish the use of a thing from its abuse, they feared that their labours would be in vain so long as the monuments of ancient superstition remained. So every Runic writing disappeared; and we may well believe, that records which to us would be invaluable, perished in the general destruction. In the first instance S. Gregory had commanded that everything connected with paganism should be destroyed; but afterwards, in a letter to S. Milletus, he recommended that the symbols only of paganism should be done away with, but that the sanctuaries should be consecrated and used as churches. These instructions were in force when S. Paulinus evangelized Northumbria; and we cannot doubt that the work of destruction would be effectively done under the auspices of a prince whose police was so vigorous as we are informed that Eadwine's was. But after his death, and the flight of S. Paulinus, the restoration of Christianity in Northumbria was effected by missionaries of the Irish school, whose fathers in Ireland had pursued from the first a different policy, by allowing the memorials of antiquity to remain, and contenting themselves with consecrating the monuments of paganism, and marking them with the symbols of Christianity. Under their auspices Runic writing was permitted, for we