Having thus disposed of the word “Cloic-teach,” which Dr. Ledwich so
relied upon, as determining the character of these antique remains, I take
leave, evermore, to discard the misnomer, and draw attention to a name
which I have never seen noticed as applied to any of those pyramidal
edifices. That which I allude to is “Cathoir ghall,” which means the
“Cathedral or temple of brightness” (“and _delight_”[60]); not, I must
premise, from any external daubing with which modern Vandalism may have
thought proper to incrust it,--as happened to that at Swords,--but in
evident reference to the solar and lunar light--the sources of life and
generation--therein contemplated, at once, and interchangeably venerated.
The particular Tower to which this epithet had been assigned--and which it
obtained, by way of eminence, for its colossal superiority--is not now
standing.[61] It rose about half a mile distant from the old castle of
Bally Carbery, in the barony of Iveragh, and county of Kerry; a place
where one would hope that the true designation of such phenomena would be
preserved most pure, being aloof from the influence of exotic refinements,
and, thus far, free from that maudlin _scepticism_ and laboured _doubt_
which a “little learning” too frequently superinduces.
“Dear, lovely bowers of innocence and ease,--
Seats of my youth, when ev’ry sport could please,--
How often have I loiter’d o’er thy green,
When humble happiness endear’d each scene!
How often have I paused on every charm,--
The shelter’d cot, the cultivated farm!
While all the village train, from labour free,
Led up their sports beneath the spreading tree.”[62]
No combination of letters could possibly approach closer, or convey to a
discerning mind greater affinity of meaning to anything, than does the
above name to the description given of them in the twelfth century by
Giraldus Cambrensis, who calls them “_turres ecclesiasticas_, quæ, more
patriæ, arctæ sunt et altæ, nec non et rotundæ.” This definition, vague as
it may seem, affords ample illumination, when compared with the epithet
which I have above adduced, to penetrate the darkness of this literary
nebula. The word “_turres_” points out their constructional symmetry, and
“_ecclesiasticas_” their appropriation to a religious use; and what can
possibly be in stricter consonance with the tenor of this idea than
“Cathaoir ghall,” or the Temple of Brightness, which I have instanced
above as the _vernacular_ appellation of one of those sanctuaries?
Should it be asked, why did not Cambrensis, at the time, enter more fully
into the minutiæ of their detail? I shall unhesitatingly answer, it was
because he knew nothing more about them. The Irish had at that moment most
lamentably dwindled into a degenerate race. The noble spirit of their
heroic ancestors, which had called forth those pyramids, for the _twofold_
and _mingled_ purpose of _religion_ and _science_, had already evaporated;
and all the historian could glean, in prosecuting his inquiries as to
their era and cause, was that their antiquity was so remote, that some of
them may be even seen immersed beneath the waters of Lough Neagh,[63]
which had been occasioned many ages before by the overflowing of a
fountain.[64]
Let us now turn to the annals of the “Four Masters,” which record the
destruction of Armagh, A.D. 995, by a flash of lightning, and see under
what name they include the Round Towers in the general catastrophe. Here
is the passage at full length, as given by O’Connor--“_Ardmaeha do lose do
tene saighnein, ettir tighib, 7[65] Domhuliacc, 7 Cloic teacha, 7
Fiadh-Neimhedh_”; that is, Armagh having been set on fire by lightning,
its houses, its cathedrals, its belfries, and its _Fiadh-Neimhedh_, were
all destroyed.
The _Ulster Annals_ have registered the same event in the following
words:--“_Tene diait do gabail Airdmaeha conafarcaibh Dertach, na
Damliacc, na h Erdam, na Fidh-Nemead ann cen loscadh_”; that is, Lightning
seized upon Armagh, to so violent a degree, as to leave neither mansion,
nor cathedral, nor belfry, nor _Fiadh-Nemeadh_, undemolished.
Here we find _Fiadh-Nemeadh_ to occur in both accounts, while the belfries
are represented in one place as _Cloic teacha_, and in the other as
_Erdam_, and in both are opposed to, and contradistinguished from, the
_Fiadh-Nemeadh_. Our business now is to investigate what this latter word
conveys; and though I do not mean, for a while, to develop its _true
interpretation_,--of which I am the sole and exclusive depositary,--yet
must I make it apparent, that by it--whatever way it must be rendered--all
before me have understood, were emphatically designated our Sabian Towers.
Thus Colgan in his _Acts_, p. 297, referring to these words of the Four
Masters, says: “Anno 995, Ardmaeha cum _Basilicis_, _Turribus_, _aliisque
omnibus edificiis_, incendio ex fulmine generato, tota vastatur.”
O’Connor also, wishing to wrest its import to his favourite theory of
there having been _gnomons_, while ignorant of its proper force, indulges
in a conjecture of the most lunatic _ostentation_, and translates
_Fiadh-Nemeadh_ by _celestial indexes_.
But though the word does not _literally_ signify either “Towers”--as
Colgan, for want of a better exposition, has set forth--or “celestial
indexes”--as O’Connor, equally at a loss for its proper meaning, has
ventured to promulgate, yet is it indisputable that it stood as the
representative of those _enigmatical_ edifices, as well as that both
writers had the same structures in view as comprehended under the tenor of
this _mysterious_ denomination.[66]
These annals I look upon in three different lights as invaluable
documents--firstly, as they prove the existence of those edifices at the
date above assigned; secondly, as they show that they were distinct things
from the belfries--whether cloicteach or erdam--which shared their
disaster; and, thirdly, because that, even admitting of O’Connor’s
mistranslation, it gives us an insight into their character more
fortuitous than he had anticipated. _Celestial indexes!_[67] Could any one
be so silly as for a moment to suppose that this was a mere allusion to
the circumstance of their height? No; it was no such casual epithet, or
witty effort of hyperbole; but it was, what Sallust has so truly said of
the Syrtes, “_nomen ex re inditum_.”
The identity between this island and the “Insula Hyperboreorum” of
Hecatæus being to be completely established in an ensuing chapter,--the
_bungling_ of natives and the _claims_ of externs notwithstanding,--I
shall not hesitate to assume as _proved_, that ours was the “island”
described.
Allow me then to draw your attention to an extract from Diodorus’s
_report_ thereof:--“They affirm also,” says he, “that _the moon_ is so
seen from this island, that it _appears not so distant_ from the _earth_,
and _seems_ to _present on its disk certain projections like the mountains
of our world_. Likewise that the _God Apollo_ in person visits this island
once in _nineteen_ years, in which the _stars_ complete their
_revolutions_, and return into their old positions; and hence this _cycle_
of _nineteen years_ is called, by the Greeks, the great year.”
Who is it that collates this description with the “celestial indexes”[68]
above produced, that is not, at once, struck with the felicity of the
coincidence? On earth, what could _celestial indexes_ mean but such as
were appropriated to the contemplation of the heavenly bodies?--just as
the name of “Zoroaster”--which, in the Persian language, signifies
“cœlorum observator,” that is, star-gazer, or observer of the
heavens--was given to Zerdust, the great patriarch of the Magi, from his
eminence and delight in astronomical pursuits.
Now, “the moon being so seen from this island that it appears not so
distant from the earth,” is so obvious a reference to the study of
astronomy that it would be almost an insult to go about to prove it; but
when it is said that “it presents on its disk certain _projections_ like
the mountains of our world,” it not only puts that question beyond the
possibility of dispute, but argues furthermore a proficiency in that
department, which it is the fashion _now-a-days_ to attribute only to
_modern_ discoveries.
But have we any evidence of having ever had amongst us, in those “olden
times,” men who by their talents could support this character? Hear what
Strabo says of _Abaris_, whom “Hecatæus and others mention” as having been
sent by his fraternity from the “_island_ of the Hyperboreans” to Delos,
in Greece, in the capacity of a sacred ambassador, where he was equally
admired for his knowledge, politeness, justice, and integrity. “He came,”
says Strabo, “to Athens, not clad in skins like a _Scythian_, but with a
bow in his hand, a quiver hanging on his shoulders, a plaid wrapt about
his body, a gilded belt encircling his loins, and trousers reaching from
the waist down to the soles of his feet. He was easy in his address,
agreeable in his conversation, active in his despatch, and secret in his
management of great affairs; quick in judging of present occurrences, and
ready to take his part in any sudden emergency; provident withal in
guarding against futurity; diligent in the quest of wisdom; fond of
friendship; trusting _very little_ to _fortune_, yet having the entire
confidence of others, and trusted with everything for his prudence. He
spake Greek with a fluency, that you would have thought he had been bred
up in the Lyceum, and conversed all his life with the Academy of
Athens.”[69]
This embassy is ascertained to have taken place B.C. 600; and from what
shall be elsewhere said of the “island of the Hyperboreans”--coupled with
the circumstance of the orator Himerius having called this individual a
Scythian, which Strabo would seem to have insinuated also--we can be at no
loss in tracing him to his proper home.
“Far westward lies an isle of ancient fame,
By nature blessed, and Scotia is her name;
An island rich--exhaustless in her store
Of veiny silver and of golden ore;
Her verdant fields with milk and honey flow,
Her woolly fleeces vie with virgin snow,
Her waving furrows float with verdant corn,
And _Arms_ and _Arts_ her envied sons adorn.”
Such is the description of Ireland given by Donatus, bishop of Etruria, in
802; and I have selected it among a thousand other authorities of similar
import, to show that Scotia or Scythia was one, and the _last_, of the
_ancient_ names of this country;[70] while the name of “Hyperborean” was
the distinctive character assigned thereto, not only as descriptive of its
locality towards the north, but as worshipping the wind Boreas.
Did I not apprehend it might be considered irrelevant to the scope of this
work, I could easily prove that the amity, said by Hecatæus to have been
cemented on the occasion of the visit above alluded to, was not that of a
mere return of courteous civilities for a casual intercourse, but one of a
far more tender and _familiar_ nature, viz. the recognition on both sides
of their mutual descent from one common origin: the same people who had
settled in this country, and imported the mysteries of their magic
priesthood, being akin to the first settlers on the coasts of Greece,
which they impregnated with similar initiation. I am anticipated, of
course, to have meant the Pelasgi, who, under another name, belonged to
the same hive as the Indo-Scythæ, or Chaldean Magi, or
Tuath-de-danaan,--_as the head tribe thereof were called_,--who, having
effected an establishment on _this_ happy isle, aloof from the intrusion
of external invasion or internal butcheries, were allowed to cultivate the
_study_ of their _favourite rites_, the fame and eminence of which had
obtained for its theatre, of all nations, the designation of “sacred.” But
I fear it would be encroaching upon the patience of my readers, and
besides anticipating, in point of order, what may by and by follow.
An inconsistency, however, appears in the details, which I cannot here
well overlook. It is this. Himerius has called this our ambassador a
“Scythian”; and Strabo has affirmed, that he was “not clad like a
Scythian.” How, then, shall I cut this knot? Thus. Abaris, as his name
implies, was one of the Boreades, or priests of Boreas, belonging to the
Tuath-de-danaan colony in this island, who were subdued about six hundred
years before this event by the Scythians, whose dress, as well as manners,
differed in all particulars from those of their religious and learned
predecessors.
But though the Scythians, from state policy, had suppressed the
temple-worship when they deposed from the throne their antecedent
Hyperboreans, they were but too sensible of their literary value not to
profit by their services in the department of education. Hence it came to
pass, that the Boreades were still indulged with their favourite costume,
while the inferior communities were obliged to conform to the rules and
the fashions of the ascendant dynasty. In a short time, however, the
Scythian Druids superseded the Danaan Boreades, by the influence of their
own instruction; and the consequence was that of that graceful garb, in
the folds of which our ancient high priests officiated at the altar, or
exhibited in the senate, not a single vestige is now to be traced except
in the word God, _Phearagh_, whom I shall anon introduce, and in the
highlands of Scotland, where a remnant of those Hyperborean or Danaan
priests took shelter from the ruthless Picts, resigning to those
remorseless and intolerant persecutors the ground of the only two temples
which they were able there to raise, as the last resort of their hopes,
and the solace of their exile.[71]
Nor is it alone as accounting for the circumstance of costume that the
above explanation deserves the reader’s regard. An additional insight is
afforded, by its enabling us to account for that boundless superiority
which, the Irish Druids possessed over all other bodies of the same
denomination all over the world. Originally, the Druids were an humble set
of men, without science, without letters, without pretensions to
refinement; but having succeeded here to the fraternity of the
accomplished Danaan Boreades, who, in the revolution of affairs, were
forced to communicate their acquirements to the opposite but prevailing
priesthood, those latter so far profited by the ennobling opportunity, as
to eclipse all other Druids, as well in Europe as in Africa.
Cæsar, in his _Commentaries_, bears direct testimony to their astronomical
research, saying: “Multa præterea de sideribus atque eorum motu, de mundi
ac terrarum magnitudine, de rerum naturâ ac deorum immortalium vi ac
potestate disputant ac juventuti transdunt.”--_De Bel. Gal._ lib. 1-6, c.
xiv. Pomponius Mela, also confirming the fact, says: “Hi terræ mundique
magnitudinem ac forman, motus cœli ac siderum, ac quid Dii velint scire,
profitentur.”--_De Situ Orbis_, lib. 3, c. ii. These two latter
authorities, I admit, were more immediately directed to the _Druids_ of
Britain; but as it is agreed on all hands that _that_ body of
religionists had received the seeds of their instruction from the Irish
_Magi_, who were infinitely their superiors in _all_ literary
accomplishments, I think we may be warranted in extending the commendation
to Ireland also, as the writers indubitably _included_ it under the
_general name_ of _Britain_.
But were all _external_ testimonies silent on the matter, and mercenary
vouchers even assert the reverse, the internal evidence of our language
itself, a language so truly characterised as “more than three thousand
years old,” would afford to the ingenious and disinterested inquirer the
most convincing proof of the ground which I have assumed. In that
language--and the writer of this essay _ought_ to know _something_ of
it--there is scarcely a single term appertaining to time, from _la_ a day,
derived from _liladh_, to turn round,--in allusion to the diurnal
revolution,--up to _bleain_, a year, compounded of _Bel_, the sun, and
_Ain_, a circle, referring to its annual orbit, that does not, in its
formation and construction, associate the idea with the planetary courses,
and thereby evince, not only an astronomical taste, but that astronomy was
the “ruling passion” of those who spoke it.
“The Irish language,” says Davies, an intelligent and respectable Welsh
writer, “appears to have arrived at maturity amongst the Iapetidæ, while
they were yet in contact with Aramæan families, and formed a powerful
tribe in Asia Minor and in Thrace. It may, therefore, in particular
instances, have more similitude or analogy to the Asiatic dialects than
what appears in those branches of the Celtic that were matured in the west
of Europe. Those who used this language consisted partly of Titans, of
Celto-Scythians, or of those Iapetidæ who assisted in building the city
of Babel, and must have been habituated, after the dispersion, to the
dialects of the nations through which they passed, before they joined the
society of their brethren.” We thank this learned author for the
flattering notice which he has been pleased to take of us; and though, in
his subsequent remarks, he steers far wide of our true pedigree, yet a
concession so important as that even here adduced, must command at least
our becoming acknowledgments.
The splendid examples which we have had of primitive teachers of
Christianity in this kingdom, and whom Ledwich himself, reluctant as he
was to afford ordinary justice to Irish merit, is obliged to praise, were
not more remarkable for the sanctified zeal and enthusiastic devotion with
which they propagated the Gospel, than they were for the diversified range
of their literary acquirements, and the moral sublimity of their ideas and
conceptions.[72] Speaking of a production belonging to one of these
worthies, Ledwich remarks: “In this tract we can discover Cumman’s
acquaintance with the doctrine of time, and the chronological characters.
He is no stranger to the solar, lunar, and bissextile years, to the
epactal days, and embolismal months, nor to the names of the Hebrew,
Macedonian, and Egyptian months. To examine the various cyclical systems,
and to point out their construction and errors, required no mean
abilities: a large portion of Greek and Latin literature was also
necessary.”[73]
Here I would have it distinctly noticed, that the above-mentioned
individuals who shone in the galaxy of our early Christian constellations,
had been but just converted from paganism by St. Patrick, and consequently
were not indebted for this “learned lore” to the Romish missionaries, but
to the more elevated genius of their native institutions. This it was that
enabled them to make those astronomical observations which our annals
commemorate; and who can say, amidst the decay of time, the ravages of
persecution, and the fury of fanaticism, what tomes of such labours has
not the world lost? Some few, however, remain, of which we shall adduce
some by way of specimen. Solar eclipses of 495, 664, 810, 884; lunar, of
673, 717, 733, 807, 877; solar and lunar, 864; a comet 911, are recorded
in our annals.
Those of the “Four Masters” additionally record certain extraordinary
celestial phenomena in 743:--“Visæ sunt stellæ quasi de cœlo cadere.”
Again, in 744, they observe: “Hoc anno stellæ item de cœlo frequentes
deciderunt”; while it cannot be too diligently noted, “that, when the rest
of Europe, as Vallancey so justly remarked, through ignorance or
forgetfulness, had no knowledge of the _true figure_ of the earth, in the
eighth century, the rotundity and true formation of it should have been
taught in the Irish schools,” which we shall by and by more pointedly
advert to.
It thus appears manifest that the Irish must, at one time, have not only
possessed, but excelled in, the science of astronomy. How did they acquire
it? is the next question. “Ad illa mihi pro se quisque acriter intendat
animum.” In that passage of Diodorus, to which I have already referred, we
find the following appropriate characteristic:--“It is affirmed that
Latona was born there, and that, therefore, the worship of Apollo is
preferred to that of any other God; and as they daily celebrate this deity
with songs of praise, and worship him with the highest honours, they are
considered as _peculiarly_ the _priests_ of Apollo, whose sacred grove and
_singular_ temple of _round form_, endowed with many gifts, are there.”
Now, it is universally known that Apollo, which, “according to the learned
Pezron, is no other than Ap-haul, or the son of the Sun,” was understood
by the ancients only essentially to typify that powerful planet, “which
animates and imparts fecundity to the universe, whose divinity has been
accordingly honoured in every quarter by temples and by altars, and
consecrated in the religious strains of all nations” and all climes.
His being peculiarly worshipped in this island only shows the intimate
knowledge it possessed of the mysteries of the _solar system_; and that
near converse which we have been already told it possessed with the moon,
is confirmation the most positive of this explanation.
Let me here again recall to the reader’s mind the name of _Cathaoir
Ghall_, or _temple of brightness_, which I have before adduced, and when
we compare _all_ with the _celestial indexes_ recorded in our annals, the
conclusion is inevitable, _that the Round Towers of Ireland were
specifically constructed for the two-fold purpose of worshipping the Sun
and Moon_--as the authors of generation and vegetative heat--_and, from
the nearer converse which their elevation afforded, of studying the
revolutions and properties of the planetary orbs_. Let me, however, before
elucidating the era of their actual erection, with their _Phallic_ form
and their further use, revert to the Mosaic history for the _groundwork_
of my development.
“And chiefly thou, O Spirit! that dost prefer
Before all temples th’ upright heart and pure,
Instruct me, for thou know’st; thou from the first
Wast present, and, with mighty wings outspread,
Dove-like sat’st brooding on the vast abyss,
And mad’st it pregnant. What in me is dark,
Illumine! what is low, raise and support!
That to the height of this great argument
I may assert eternal Providence,
And justify the ways of God to man.”[74]