The alignments of Kermario (the place of the dead) contain 989 menhirs in ten lines. Those of Kerlescant (the place of burning), which beginning with eleven rows are afterwards increased to thirteen, contain altogether 579 stones and thirty-nine in the cromlech, with some additional stones. The adoration paid these stones yielded very slowly to Christianity. In the church history of Brittany the _Cultus Lapidum_ was denounced in 658 A.D. Many of the fallen menhirs in these alignments have been restored to their upright position by the French Government. Some of them may have been overturned in compliance with the decree of 658 A.D. above referred to. Several of the loftier menhirs are surmounted by crosses of stone or iron. Both circles and alignments are associated with holidays and the lighting of fires on certain days of the year. This custom has remained more general in Brittany than in Britain. At Mount St. Michael, near Carnac, the custom still prevails of lighting a large bonfire on its summit at the time of the summer solstice; others, kindled on prominent eminences for a distance of twenty or thirty miles round, reply to it. These fires are locally called “Tan Heol,” and also by a later use, Tan St. Jean. In Scotland there was a similar custom in the first week in May under the name of Bel Tan, or Baal’s Fire; the synonym for summer used by Sir Walter Scott in the “Lady of the Lake”:-- Ours is no sapling chance-sown by the fountain, Blooming at Beltane in winter to fade. At Kerlescant the winter solstice is celebrated by a holiday, whilst Menec greets the summer solstice, and Kermario the equinoxes, with festivals. Concerning these fires and the associated customs Mr. Frazer’s “Golden Bough” is a perfect mine of information and should be consulted. It may simply be said here that the May and November, and June and December fires seem to be the most ancient. It is stated that the Balder bale fires on Mayday Eve were recognised by the primitive race, and I shall prove this in the sequel when British customs are referred to. On the introduction of Christianity the various customs were either transferred to or reorganised in association with church festivals; but as some of these, such as Easter, are movable feasts, it is difficult to follow the dates. Regarding both circles and alignments in the light of the orientation theory, we may consider simple circles with a central stone as a collection of sight-lines from the central stone to one or more of the outer ones, or the interval between any two; indicating the place of the rise or setting of either the sun or a star on some particular day of the year, which day, in the case of the sun, will be a new year’s day. Alignments, on the other hand, will play the same part as the sight-lines in the circles. Sometimes the sight-line may be indicated by a menhir outside, and even at a considerable distance from, the circle; later on tumuli replaced menhirs.