Professor Rhys is inclined to credit Myrddin, or, rather, the British Zeus under whatever name, with having been the god especially worshipped at Stonehenge.[397] Certainly this impressive temple, ever unroofed and open to the sun and wind and rain of heaven, would seem peculiarly appropriate to a British supreme god of light and sky. Neither are we quite without documentary evidence which will allow us to connect it with him. Geoffrey of Monmouth[398], whose historical fictions usually conceal mythological facts, relates that the stones which compose it were erected by Merlin. Before that, they had stood in Ireland, upon a hill which Geoffrey calls “Mount Killaraus”, and which can be identified as the same spot known to Irish legend as the “Hill of Uisnech”, and, still earlier, connected with Balor. According to British tradition, the primeval giants who first colonized Ireland had brought them from their original home on “the farthest coast of Africa”, on account of their miraculous virtues; for any water in which they were bathed became a sovereign remedy either for sickness or for wounds. By the order of Aurelius, a half-real, half-mythical king of Britain, Merlin brought them thence to England, to be set up on Salisbury Plain as a monument to the British chieftains treacherously slain by Hengist and his Saxons. With this scrap of native information about Stonehenge we may compare the only other piece we have—the account of the classic Diodorus, who called it a temple of Apollo.[399] At first, these two statements seem to conflict. But it is far from unlikely that the earlier Celtic settlers in Britain made little or no religious distinction between sky and sun. The sun-god, as a separate personage, seems to have been the conception of a comparatively late age. Celtic mythology allows us to be present, as it were, at the births both of the Gaelic Lugh Lamhfada and the British Lleu Llaw Gyffes.