To wind up the matter, steadily and unequivocally I do deny that the Round
Towers of Ireland were fire receptacles. I go further, and deny that any
of those eastern round edifices which travellers speak of, were ever
intended for fire receptacles: that they were all pagan structures--and
temples too--consecrated to the most _solemn_ and _engrossing_ objects of
_human pursuit_, however erroneously that pursuit may have been directed,
I unhesitatingly affirm. What then, I shall be asked, was their design? To
this I beg leave to offer a circumlocutory answer. Squeamishness may be
shocked, and invidiousness receive a pretext, but, the spirit being pure,
the well-regulated mind will always say, “Cur nescire, pudens pravé, quam
discere malo?”[94]
Then be it known that the _Round Towers_ of _Ireland_ were temples
constructed by the early Indian colonists of the country, in honour of
that _fructifying_ principle of nature, emanating, as was supposed, from
the sun, under the denomination of Sol, Phœbus, Apollo, Abad or Budh, etc.
etc.; and from the moon, under the epithet of Luna, Diana, Juno, Astarte,
Venus, Babia or Butsee, etc. etc. Astronomy was inseparably interwoven
with this planetary religion; while the religion itself was characterised
by enforcing almost as strict a regard to the body after death, as the
body was expected to pay to a Supreme Essence before its mortal
dissolution. Under this double sense then of _funereal_ or posthumous
regard, as well as active and living devotion, must I be understood to
have used the expression, when previously declaring that our _Sabian
rotundities_ were erected with the twofold view of religious _culture_ and
the _practice_ of that _science_ with which it was so amalgamated.
To be explicit, I must recall to the reader’s mind the destination which
the Brahmins assigned to the Egyptian pyramids, on hearing Wilford’s
description of them--viz. that they were places appropriated to the
worship of Padma-devi.[95] Before I proceed, however, I must state that I
do not intend to make this the basis of what I shall designate my
_disclosures_. It would be very foolish of _me_, if hoping to dislodge a
_world_ of long-established prejudice, to use, as my _lever_, a ray shot
transversely from a volume which has been tarnished by forgery. I need no
such aid, as the sequel will show; and yet were it requisite, no objection
would be valid, as the “_Pundit_” could have had no motive, either of
interest or of vanity, such as influenced his _transcriptions_, here to
mislead his victim. It was the mere utterance of a casual opinion, without
reference to any deduction. Besides it was not the statement of the knave
at all, but that of a number of religious men of letters, who all agreed
in the ascription above laid down. They spoke, no doubt, from some
traditionary acquaintance with the use of those tall round buildings which
so much baffle antiquarians, not more in Ireland than they do in
Hindostan: but the explanation of this their answer will be a happy
inlet--and as such only do I mean to employ it--to the _illustration_ of
what we have been so long labouring at.
The word Padma-devi[96] means “_the deity of desire_,” as instrumental in
that principle of _universal_ generativeness diffused throughout all
nature. Do I mean that gross suggestion of carnal concupiscence?--that
mere propensity of animal appetite which is common to man with the brute
creation? No; it became redeemed, if not justified, by the religious
complexion with which it was intertwined, derived, mayhap, originally from
that _paradisiacal_ precept which said, “increase and multiply”; while the
strain of metaphor under which it was couched, and the spiritual tendency
by which the ceremony was inculcated, prevented offence even to the most
refined taste, the most susceptible fancy, or the most delicate
sensibility.
The love of offspring has ever been a powerful ingredient in man’s
composition. The fair portion of the human species, as every age and
experience can prove, have shown themselves not more exempt from the
control of the same emotions or the influence of the same impulses. It was
so wisely instituted by the great Regulator of all things, nor is the
abuse of the principle any argument against its general utility or
sanctified intent. Search the records of all early States, and you will
find the legislator and the priest, instead of opposing a principle so
universally dominant, used their influence, on the contrary, to bring it
more into play, and make its exercise subservient to the increase of our
species; the law lent its aid to enforce the theme as national, and
religion sanctified it as a moral obligation.
In India this _fervor_ was particularly encouraged: for “as the Hindoos
depend on their children for performing those ceremonies to their names,
which they believe tend to mitigate punishment in a _future state_, they
consider the being deprived of them as a severe misfortune and the sign of
an offended God.”[97] They accordingly had recourse to all the stratagems
which ingenuity could devise to recommend this passion to the inner
senses, and dignify its nature by the studied imagery of metaphor and
grace. In conformity with this sentiment we are favoured by Sir William
Jones with the copy of a hymn, which they were in the habit of addressing
to the above-mentioned “Padma-devi,” or “Mollium mater sæva cupidinum,”
which he thus prefaces with her figurative descent:--
It is Camadeva, that is, the _god_ of desire, the opposite sex he speaks
of, but the principle is the same.
“Peor, his other name, when he enticed
Israel in Sittim, on their march from Nile,
To do him wanton rites, which cost them sore.”[98]
“According to the Hindu mythology, he was the son of Maya, or the general
attracting power;[99] that he was married to Ritty, or Affection; and that
his bosom friend is Vassant, or the Spring: that he is represented as a
beautiful youth, sometimes conversing with his mother, or consort, in the
midst of his gardens and temples; sometimes riding by moonlight on a
parrot, and attended by dancing girls, or nymphs, the foremost of whom
bears his colours, which are a fish on a red ground: that his favourite
place of resort is a large tract of country round Agra, and principally
the plain of Mathra, where Kreshen also, and the nine Gopia usually spend
the night with music and dance: that his bow is of sugar-cane or flowers,
the sting of bees, and his five arrows are each painted with an Indian
blossom of an healing quality.” Tedious and diffuse as has been the
dissertation already, I cannot resist the inclination of transcribing the
hymn also.
“What potent god, from Agra’s orient bowers,
Floats through the lucid air; whilst living flowers,
With sunny twine, the vocal arbours wreathe,
And gales enamoured heavenly fragrance breathe?
Hail, Power unknown! for at thy beck
Vales and groves their bosoms deck,
And every laughing blossom dresses,
With gems of dew, his musky tresses.
I feel, I feel thy genial flame divine,
And hallow thee, and kiss thy _shrine_.
Knowest thou not me?--
Yes, son of Maya, yes, I know
Thy bloomy shafts and cany bow,
Thy scaly standard, thy mysterious arms,
And all thy pains and all thy charms.
Almighty Cama! or doth Smara bright,
Or proud Aranga, give thee more delight?
Whate’er thy seat, whate’er thy name,
Seas, earth, and air, thy reign proclaim;
All to thee their tribute bring,
And hail thee universal king.
Thy consort mild, Affection, ever true,
Graces thy side, her vest of glowing hue,
And in her train twelve blooming maids advance,
Touch golden strings and knit the mirthful dance.
Thy dreadful implements they bear,
And wave them in the scented air,
Each with pearls her neck adorning,
Brighter than the tears of morning.
Thy crimson ensign which before them flies,
Decks with new stars the sapphire skies.
God of the flowery shafts and flowery bow,
Delight of all above and all below!
Thy loved companion, constant from his birth
In heaven clep’d Vassant, and gay Spring on earth,
Weaves thy green robe, and flaunting bowers,
And from the clouds draws balmy showers,
He with fresh arrows fills thy quiver,
(Sweet the gift, and sweet the giver,)
And bids the various warbling throng
Burst the pent blossoms with their song.
He bends the luscious cane, and twists the string,
With bees how sweet! but ah, how keen their sting!
He with fine flowrets tips thy ruthless darts,
Which through five senses pierce enraptured hearts.
Strong Champa, rich in od’rous gold,
Warm Amer, nursed in heavenly mould,
Dry Nagkezer, in silver smiling,
Hot Kiticum, our sense beguiling,
And last, to kindle fierce the scorching flame,
Loveshaft, which gods bright Bela name.
Can men resist thy power, when Krishen yields,
Krishen, who still in Mathra’s holy fields,
Tunes harps immortal, and to strains divine,
Dances by moonlight with the Gopia nine?
Oh! thou for ages born, yet ever young,
For ages may thy Bramin’s lay be sung;
And when thy Lory spreads his emerald wings,
To waft thee high above the tower of kings,
Whilst o’er thy throne the moon’s pale light
Pours her soft radiance through the night,
And to each floating cloud discovers
The haunts of blest or joyless lovers,
Thy milder influence to thy bard impart,
To warm, but not consume his heart.”
Amongst the fables that are told to account for the origin of this amorous
devotion, Sir William tells us, is the following, viz.:--
“Certain devotees in a remote time had acquired great renown and respect;
but the purity of the art was wanting; nor did their motives and secret
thoughts correspond with their professions and exterior conduct. They
affected poverty, but were attached to the things of this world, and the
princes and nobles were constantly sending them offerings. They seemed to
sequester themselves from the world; they lived retired from the towns;
but their dwellings were commodious, and their women numerous and
handsome. But nothing can be hid from the gods, and Sheevah resolved to
expose them to shame. He desired Prakeety[100] to accompany him; and
assumed the appearance of a Pandaram of a graceful form. Prakeety appeared
as herself a damsel of matchless beauty. She went where the devotees were
assembled with their disciples, waiting the rising sun to perform their
ablutions[101] and religious ceremonies. As she advanced the refreshing
breeze moved her flowing robe, showing the exquisite shape which it seemed
intended to conceal. With eyes cast down, though sometimes opening with a
timid but a tender look, she approached them, and with a low enchanting
voice desired to be admitted to the sacrifice. The devotees gazed on her
with astonishment. The sun appeared, but the purifications were forgotten;
the things of the Poojah[102] lay neglected; nor was any worship thought
of but that to her. Quitting the gravity of their manners, they gathered
round her as flies round the lamp at night, attracted by its splendour,
but consumed by its flame. They asked from whence she came; whither she
was going? ‘Be not offended with us for approaching thee; forgive us for
our importunities. But thou art incapable of anger, thou who art made to
convey bliss; to thee, who mayest kill by indifference, indignation and
resentment are unknown. But whoever thou mayest be, whatever motive or
accident may have brought thee amongst us, admit us into the number of thy
slaves; let us at least have the comfort to behold thee.’
“Here the words faltered on the lip; the soul seemed ready to take its
flight; the vow was forgotten, and the policy of years destroyed.
“Whilst the devotees were lost in their passions, and absent from their
homes, Sheevah entered their village with a musical instrument in his
hand, playing and singing like some of those who solicit charity. At the
sound of his voice the women immediately quitted their occupations; they
ran to see from whom it came. He was beautiful as Krishen on the plains of
Matra.[103] Some dropped their jewels without turning to look for them;
others let fall their garments without perceiving that they discovered
those abodes of pleasure which jealousy as well as decency has ordered to
be concealed. All pressed forward with their offerings; all wished to
speak; all wished to be taken notice of; and bringing flowers and
scattering them before him, said, ‘Askest thou alms! thou who art made to
govern hearts! Thou whose countenance is fresh as the morning! whose voice
is the voice of pleasure; and thy breath like that of Vassant[104] in the
opening rose! Stay with us and we will serve thee; nor will we trouble thy
repose, but only be jealous how to please thee.’
“The Pandaram continued to play, and sung the loves of Kama,[105] of
Krishen, and the Gopia, and smiling the gentle smiles of fond desire, he
led them to a neighbouring grove that was consecrated to pleasure and
retirement. Sour began to gild the western mountains, nor were they
offended at the retiring day.
“But the desire of repose succeeds the waste of pleasure. Sleep closed the
eyes and lulled the senses. In the morning the Pandaram was gone. When
they awoke they looked round with astonishment, and again cast their eyes
on the ground. Some directed their looks to those who had been formerly
remarked for their scrupulous manners, but their faces were covered with
their veils. After sitting a while in silence, they arose, and went back
to their houses with slow and troubled steps. The devotees returned about
the same time from their wanderings after Prakeety. The days that followed
were days of embarrassment and shame. If the women had failed in their
modesty, the devotees had broken their vows. They were vexed at their
weakness; they were sorry for what they had done; yet the tender sigh
sometimes broke forth, and the eye often turned to where the men first saw
the maid, the women the Pandaram.
“But the people began to perceive that what the devotees foretold came
not to pass. Their disciples in consequence neglected to attend them, and
the offerings from the princes and the nobles became less frequent than
before. They then performed various penances; they sought for secret
places among the woods unfrequented by man; and having at last shut their
eyes from the things of this world, retired within themselves in deep
meditation, that Sheevah was the author of their misfortunes. Their
understanding being imperfect, instead of bowing the head with humility
they were inflamed with anger; instead of contrition for their hypocrisy,
they sought for vengeance. They performed new sacrifices and incantations,
which were only allowed to have effect in the end to show the extreme
folly of man in not submitting to the will of Heaven.
“Their incantations produced a tiger, whose mouth was like a cavern, and
his voice like thunder among the mountains. They sent him against Sheevah,
who, with Prakeety, was amusing himself in the vale. He smiled at their
weakness, and killing the tiger at one blow with his club, he covered
himself with his skin. Seeing themselves frustrated in this attempt, the
devotees had recourse to another, and sent serpents against him of the
most deadly kind; but on approaching him they became harmless, and he
twisted them round his neck. They then sent their curses and imprecations
against him, but they all recoiled upon themselves. Not yet disheartened
by all these disappointments, they collected all their prayers, their
penances, their charities, and other good works, the most acceptable of
all sacrifices; and demanding in return only vengeance against Sheevah,
they sent a consuming fire to destroy his genital parts. Sheevah,
incensed at this attempt, turned the fire with indignation against the
human race; and mankind would have been soon destroyed, had not Vishnou,
alarmed at the danger, implored him to suspend his wrath. At his
entreaties Sheevah relented. But it was ordained that in his temples those
_parts_ should be _worshipped_ which the false devotees had impiously
attempted to destroy.”[106]
[Illustration: CLONDALKIN.]
But what was the form under which this _deity_ was recognised? “Look on
this picture and on that;” and the answer presents itself.[107] The
eastern votaries, suiting the action to the idea, and that their vivid
imagination might be still more enlivened by the very _form_ of the
_temple_ in which they addressed their vows, actually constructed its
architecture after the model of the _membrum virile_, which, obscenity
apart, is the divinely-formed and indispensable medium selected by God
Himself for human propagation and sexual prolificacy.
This was the Phallus, of which we read in Lucian,[108] as existing in
Syria of such extraordinary height, and which, not less than the Egyptian
Pyramids, has heretofore puzzled antiquaries,--little dreaming that it was
the counterpart of our Round Towers, and that both were the prototypes of
the two “_Pillars_” which Hiram wrought before the temple of Solomon.
Astarte was the divinity with whose worship it was thus associated, and by
that being understood the moon,[109] it was natural to suppose that the
study of the stars would essentially enter into the ceremonial of her
worship. Another name by which this divinity was recognised, was Rimmon,
which, signifying as it does _pomegranate_, was a very happy emblem of
_fecundity_, as apples are known to be the most prolific species of fruit.
Lingam is the name by which the Indians designated this idol.[110] Those
who dedicate themselves to his service, swear to observe inviolable
chastity. “They do not, however,” says Craufurd, “like the priests of
Atys, deprive themselves of the means of breaking their vows; but were it
discovered that they had in any way departed from them, the punishment is
death. They go naked; but being considered as sanctified persons, the
women approach them without scruple, nor is it thought that their modesty
should be offended by it. Husbands whose wives are barren solicit them to
come to their houses, or send their wives to worship Lingam at the
temples; and it is supposed that _the ceremonies_ on this occasion, if
performed with the proper zeal, are usually productive of the desired
effect.”[111]
Such was the origin and design of the most _ancient_ Indian pagodas, which
had no earthly connection with fire or fire-worshippers, as generally
imagined. And that such, also, was the use and origin of the Irish pagodas
is manifest from the name by which they are critically and accurately
designated, viz. _Budh_, which, in the Irish language, signifies not only
the _Sun_, as the source of _generative vegetation_, but also as the _male
organ of procreative generativeness_, consecrated, according to their
foolish ideas, to Baal-_Phearagh_ or Deus-_coitionis_, by and by to be
elucidated. This thoroughly explains the word “Cathoir-ghall,” or “temple
of _delight_,” already mentioned as appropriated to one of those edifices,
and is still further confirmed by the name of “Teaumpal na greine,” or
“temple of the sun,” by which another of them is called; while the
ornament that has been known to exist on the top of many of them
represents the crescent of Sheevah, the matrimonial deity of the Indians,
agreeably to what the Heetopades states, viz. “may he on whose diadem is a
crescent cause prosperity to the people of the earth.”
But you will say that my designating these structures by the name of
_Budh_ is a _gratuitous assumption_, for which I have no authority other
than what _imagination_ may afford me; and that, therefore, however
striking may be _appearances_, you will withhold your conviction until you
hear my proofs. Sir, I advance nothing that I cannot support by arguments,
and should not value your adherence were it not earned by truth. This is
too important an investigation to allow _fancy_ any share therein. It is
not the mere settlement of an antiquarian dispute of _individual_ interest
or _isolated_ locality that is involved in its adjustment,--no, its
bearings are as comprehensive as its interest should be universal; _the
opinions of mankind to a greater extent than you suppose will be affected
by its determination_; and I should despise myself if, by any silly effort
of ingenuity, I should attempt to lead your reason captive, or pander to
your credulity, rather than storm your judgment.
This being premised, I shall not condescend, here or elsewhere, to
apologise for the freedom with which I shall express myself in the
prosecution of my ideas. The spirit that breathes over the face of the
work will protect me from the venom of ungenerous imputation. Freedom is
indispensable to the just development of the subject. Nor do I dread any
bad results can accrue from such a course, knowing that it is the
_vicious_ alone who can extract poison from my page,--and they could do it
as well in a museum or picture gallery,--while the _virtuous_ will peruse
it in the purity of their own conceptions, and if they rise not improved,
they will, at least, not deteriorated.
My authority for assigning to the Round Towers the above designation is
nothing less than those annals before adduced.[112] Where is it _there_?
you reply. I rejoin in _Fidh-Nemphed_; which, as it has heretofore puzzled
all the world to develop, I shall unfold to the reader with an almost
miraculous result. _Fidh_, then--as the _Ulster Annals_, or _Fiadh_, as
those of the Four Masters spell it--is the plural of _Budh_, _i.e._
Lingam; the initial _F_ of the former being only the aspirate of the
initial _B_ of the latter, and commutable with it[113]; and _Nemphed_ is
an adjective, signifying _divine_ or _consecrated_, from _Nemph_, the
heavens: so that _Fidh-Nemphed_ taken together will import the
_Consecrated Lingams_, or the _Budhist Consecrations_.
Celestial INDEXES, cries O’Connor; following which _term_--but with a very
different acceptation--the reader must be aware how that, in the early
part of our journey, I ascribed to this _enigma_ an astronomical
exposition; but herein I was supported not only by expediency but by
verity, having, all along, not only connected _Solar_ worship, and its
concomitant survey of the stars--which is _Sabianism_--with _Phallic_
worship,--beginning with the former in order to prepare the way for the
latter,--but shall proceed in detail until I establish their identity.
The Egyptian history, then, of the origin of this deification is what will
put this question beyond the possibility of denial, viz. that “Isis having
recovered the mangled pieces of her husband’s body, the _genitals
excepted_, which the murderers had thrown into the sea, resolving to
render him all the honour which his humanity had merited, got made as many
waxen statues as there were mangled pieces of his body. Each statue
contained a piece of the flesh of the dead monarch. And Isis, after she
had summoned in her presence, one by one, the priests of all the different
deities in her dominions, gave them each a statue, intimating that, in so
doing, she had preferred them to all the other communities of Egypt; and
she bound them by a solemn oath that they would keep secret that mark of
her favour, and endeavour to prove their sense of it by establishing a
form of worship, and paying divine honours to their prince. But that
_part_ of the body of Osiris which had not been discovered, was treated
with more _particular_ attention by Isis, and she ordered that _it_ should
receive _honours more solemn_, and at the same time _more mysterious_,
than the other members.”[114]
Now as Isis[115] and Osiris--two deities, by the way, which comprehended
all nature and all the gods of the ancients--only personated the _Sun_ and
_Moon_, the sources of nutrition and vegetative heat, it is very easy to
remove the veil of this affectionate mythology, and see that it means
nothing more than the mutual dependence and attraction of the sexes upon,
and to, each other; while the fact of the Egyptian “_Osiris_,”[116] which
in _their_ language signifies the _Sun_, and the Irish “_Budh_,” which in
_our language_ signifies the same planet, being _both_ represented by the
_same emblematic sign_;[117] and the _name_ of that sign in both languages
signifying as well _sign_ as _thing_ signified, gives a stamp to my proof
which I defy _ingenuity_ to overthrow.