The Phœnician origin of Britons, Scots & Anglo-Saxons : discovered by Phœnician & Sumerian inscriptions in Britain, by preroman Briton coins & a mass of new history : with over one hundred illustrations and maps

380 PHG:NICIAN ORIGIN OF BRITONS & SCOTS

Religions and Literature which, so far from being explicable by the current theories, are in violent opposition to both the scientific and artistic standards and traditions derived from the Hellenic and Jewish peoples of which the Roman conquerors of the world made themselves the missionaries.

If, however, we adopt the theory adumbrated by the above account of the Phcenician people and Civilization, that behind both Greek and Hebrew culture there was an earlier and more widespread Aryan influence, affecting during anterior millenniums, not merely the coast-dwellers of the Mediterranean, but more or less the whole known world, and conveyed over the three continents—and even to Peru—largely by the enterprise of the Aryan Pheenicians, we shall, I think, have a theory, founded largely on facts, which will explain much that has hitherto appeared anomalous in the history of Civilized Europe and Asia.

I should like, then, to suggest for the consideration of readers, whether we do not find in such a theory the answer to the two main problems left unsolyed by the current doctrine. And further, and more particularly, whether we do not obtain from it an explanation of much that was indigenous, and opposed to Hellenism and Hebraism, in the Literature and Statesmanship and Religion of Central and North-Western Europe during the medieval and modern periods.

It had long appeared probable that Civilization is largely a matter of Race and that, in Europe and Indo-Persia, the chief agency in effecting it has been an Aryan strain, operating in a way hitherto not understood amongst widely separated peoples and races. To this theory, the supposed Jewish influence on Religion and the supernatural illumination of which it was supposed to be the vehicle, constituted a serious objection, which was very inadequately met by imagining a sifting and adapting of Jewish ideas by the practical genius of Rome and the subtle intelligence of the Greeks, all the more so as there was no historical evidence whatever of any such borrowing from the Hebrews, who are nowhere even mentioned by Greco-Roman writers.

The difficulty is now wholly removed by the new evidence