Dr. Quattlebaum follows the premise that the word “free,” which Emile Beneveniste has traced to Celtic roots, differs from the Latin word “liberty” and justifies this by further tracing the Celtic language to Phrygia, overtaken by Celts in Galatia. Using the onomastic method, the author traces the unknown origin of the Phrygian ethnonym (place name) which experienced a dramatic change according to Herodotus and Strabo, from “Bryges” to “Phryges.” This mysterious name change addressed by Harvard scholar Milena Anfosso seemed to confirm her hypothesis that the word free is related to breaking or untying. Several clues provided by linguists and lexicons show that the term means to “untie” which confirms the strong iconography represented by the Gordian Knot. The Goddess of weaving according to Lynn Roller can be shown to have evolved from the original Indo European “Ma” and the Phrygian were an Indo-European “pre-Greek” people according to Claude Brixhe. So many scholars are incorporated to confirm her hypothesis and yet the Areyastin Monument to this Ma is still yet to be fully understood. The modern day Marianne as seen in the front cover (Delacroix) unveils the connection of the bare breast (symbolizing abduction and a righteous rebellion) is potentially the same Freya (related to “frou” and “free”) making the word a feminine one, in contrast with the more masculine Latinized Zeus or Sabasius. Quattlebaum has proposed that the Greek society, after Alexander the Great in 333 BC cut/ or loosed the knot (leading to the demise of Phrygia forever according to Robert Graves) may be seen as more Aristotelian and materialistic as opposed to the formerly idyllic pacifistic Phrygian one. The authors great discovery in the course of her studies are three major historians (especially George Lemon, 1736) and lexicographers who relate that Bryges (the early name of Phrygians) meant “free men”. If true, what did “Phryges” mean? Could it have the same root as “free” which is “Priya”? The story is complex, but this book points to several reason why we must see the simplicity of this word as having a direct relation to the Silk Road and it demonstrates the evolution of English which goes as far as Canton as well as to Punjab where Alexander travelled. The authhas discovered the relationship of weaving to this word meaning “untie” and shows examples of why tying knots in ancient times, similar to swaddling, was sacred. Modern archaeology in Anatolia has unveiled more about the once obscure Phrygians, mentioned by Herodotus and Strabo who record that the Bryges changed their name mysteriously to Phryges upon migration after the Trojan war. These people often conflated with Trojans, lost war after war, eventually becoming despised for slavery and yet paradoxically their Phrygian cap, also the Liberty Cap) remains part of national symbolism for just revolt. The Phrygian name (ethnonym) has led scholars like Anfosso to question the name. Quattlebaum incorporates her study with the work of Casule who has discovered many similarities in language of the Himalayan people (Burushaski) by posing a connection of the word “free” with Phrygian icons like the famous Gordian knot. The symbol of the knot follows Englishmen all the way to Nottingham. The author reveals other reasons to follow the Silk Road to Tibet, and the ancient practice of placing a message (blessing or curse) within the thread citing Metamorphosis and free speech in the famous story of Philomela. The English language diverged from the French like the Phrygian from the Greco-Roman. We see from King George the Dragon Slayer (a saint from Cappadocia rather than England) the way that freedom followed the English ahead of the French in revolutionary ways. This book is more in depth than D. H. Fischer’s explanation of the difference between “free” and “liberty”.