It is remarkable that little evidence should have been discovered respecting the character of the religion of either race. A bronze disc from Ireland and a horse mounted on (not harnessed to) a six-wheeled curricle to one of the axles of which is affixed a disc, from Denmark, have been supposed to be emblematic of the Bronze Age sun worship of those countries. Again, the swan-shaped prow of Scandinavian boats has been recognised as a solar emblem, but the freedom with which that ancient bird has been treated for decorative purposes, leaves one somewhat in doubt as to its religious signification. No evidence of the use of either symbol has apparently been found in Britain or in Armorica. If the distinction between Ligurian and Iberian can be sustained is it not possible that the latter if not both emblems were confined to the Ligurians and were introduced by them along with their religious associations as traders engaged in the overland amber traffic between the Baltic and the Mediterranean? The same dearth of evidence meets us when we come to consider the cult of the bull and the sacred horns and that of the axe. Had this cult been peculiar to a pastoral people like the Iberians an irreverent mind might have been pardoned for suggesting that they hit upon a very appropriate symbolism. Unfortunately the Bronze Age of Britain and Armorica, whether Iberian or otherwise, supplies us with very few if any illustrations of it. Two bronze bulls of small size found in Morbihan have been claimed to represent it in Armorica. The bronze bull found in the Vicarage garden at St. Just, undoubtedly fashioned for a religious purpose, seems to have an equal claim; but until more evidence is forthcoming it is allowable to doubt whether the Minoan beliefs, associated with the bronze period in the Ægean, ever gained a footing in Britain. M. Déchelette has with great pains striven to show that the mythology and the metal were closely related, perhaps contemporaneous and coextensive[16]—at least this seems to be the general drift of his exposition. While yielding to no one in gratitude for his great work—a challenge to English archæologists—it seems to the present writer that, in dealing with the religious symbolism of the Bronze Age, so far as North-Western Europe is concerned, he has done little more than to show that the double axe (_bipenne_) of the Ægean has its analogue, perhaps archetype, in the single axe with handle (_hache simple et emmanchée_) which is found inscribed on some of the Armorican dolmens of an earlier age. Nor is it self-evident that either the sacred horns or the axe is a solar emblem, though both appear to have been received into the Minoan system. When we leave the Bronze Age and come to the Iron, we enter upon what has been termed protohistoric archæology. Within about 300 years of its commencement we find ourselves in the presence of a race which has survived and has in a measure retained its individuality up to the present time.