These cherished stones were not the numinous objects admired by neo-Druids. There was no ‘stone cult’, as priests and Romantic anthropologists believed. The stones were a normal part of daily life, marking the boundaries of the pays and embodying the life of the community: seasonal celebrations, storytelling, laundry, sex, and defiance of the authorities. They were spirits of the land who gave life to the landscape and made the physical world more interesting. The stones were a greater threat to the Catholic Church than the French Revolution: it was thanks to the spirits—but not the Church—that the local people had somewhere to dance, somewhere to celebrate the old festivals and somewhere secret where young people could find their way to the other side of virginity, watched only by the snowy peaks.