was more communal and ceremonial than purely residential and domestic, though such a stark division may not have made sense in the Neolithic". The archaeologists who excavated these buildings suggested that they might have been "houses of the living" that were intervisible with the "houses of the dead", including Smythe's Megalith. Alternately, they suggested that the longhouse could have been "part of the funerary tradition", used in preparing "the remains of the dead or for communal activities such as feasting". Later history Around away from the Neolithic houses, a settlement was established on a spur of higher ground during the Late Bronze Age and Iron Age. This included several round houses and deep pits cut into the underlying chalk. These pits were perhaps originally used for corn storage, although were later infilled with ceramics, iron objects, animal bone, and two human burials. The archaeologists who investigated the site believed that this material was not just domestic refuse but had been deposited with greater meaning as part of a ritual act. Antiquarianism and folklore In his 1834 book A Brief Historical and Descriptive Account of Maidstone and its Environs, the antiquarian S. C. Lampreys noted that the "White Horse Stone"—meaning the Lower White Horse Stone—had been "broken into pieces and thrown into the road". Lampreys also described the site where the stone "lay", with Ashbee suggesting that this indicated it had lain prone prior to being destroyed. Lampreys noted that it was a "tradition" that after the legendary fifth-century invaders Hengest and Horsa battled Vortimer and Catigern, their battle standard—which featured a white horse—was found at the stone. Lampreys did not express a view as to whether this tale was "true or false". Lampreys was the first to include the link between the stone and Hengest and Horsa in published form, with Ashbee later noting that "its continuance stems from this source". Ashbee suggested that the story could have been linked to the stone as a result of the antiquarian William Lambarde's 16th century enthusiasm for the Anglo-Saxon past, but ultimately considered this unlikely given that—as argued by Ronald Jessup—the motif of the white horse of Kent only arose later, in the 17th century. Jessup was openly critical of the link, stating that "stories of the god-like White Horse of Kent attached to [the stone] are quite without foundation", going on to describe such connections as "nonsense". In 1842, Douglas Allport