LANIGAN on the theory that the round towers were repositories for

ecclesiastical treasure, 35.

LEDWICH’S views regarding the round towers, 13-15;

on CUMMAN, 59.

LINGAJAS (worshippers of the _Lingam_, or male nature), 102, 113, 228,

259, 260, 282, 353;

their connection with Babel, 284.

LOTOS, phallic significance of, 257 _n._;

Chinese legend of the, 257, 258.

LOUGH DERG, meaning of its name, 206.

LOUGH NEAGH, submerged round towers of, 50.

LOUGH REA, and its connection with the worship of Astarte, 204, 205.

LYCANTHROPY (or wolf-madness) in Ireland, 468, 469.

MACCARTHY MORES, reputed founders of round towers, 39, 40.

MACHA, one of the three deities specially worshipped by Tuath-de-danaan

women, 132.

MADURA, cruciform pagoda at, 352.

MAGADHA (birthplace of Buddha), 264;

its bearing on the question, how the Tuath-de-danaans made their way

to Ireland? 265, 266 _n._

MAGH-ABADEAN (name of Persian dynasty), 190, 246;

another name for Tuath-de-danaan, 248;

its derivation, 247, 248.

MAGH and MAGHODY, representing the _bounty_ of Providence, 217, 218.

MAHADEVA (Hindu legend of), and the _Lingajas_ and _Yonijas_ or

_Yavanas_, 260, 261.

MANETHO, his account of the invasion of Egypt by the _Uksi_, or shepherd

kings, 142;

also of the Israelites, 151.

MANUSCRIPTS (ancient Irish), loss of, 54 _n._;

destruction of by St. Patrick, 135;

preservation and _habitat_ of the remainder, 136.

MARINE STRATA, their bearing on the chronology of the Deluge, 276-278.

MASONIC significance of the round towers, 19, 20;

meaning of Saer, 20 _n._

MAYA and RITTY (Hindu), parents of Camadeva, meaning of the legend, 94.

MAYPOLE ceremony (Irish), its Eastern origin, 233;

its phallic and astronomic significance, 233, 234;

what it commemorated, 234;

corresponds to the Bacchic _Phallica_, _Donysia_, and _Orgia_, 235;

description of the Irish Maypole festivals, 237;

mode of celebration at Waterford, 238;

similar ceremony at Ceylon celebrated by women only, 238, 239.

M’PHERSON’S theory of _Erne_ as the _Insula Hyperboreorum_, 398.

MEDAL effigies of Christ, 508-510.

MELCHISEDEC, of what he was the type, 494-497.

MILESIANS, 328, 432, 502;

date of their invasion of Ireland, 432-434.

See HEBER and HEREMON.

MILNER on the “belfry” theory of the round towers, 12.

MINING, Tuath-de-danaans proficient in, 408;

traces of their workings on the coast of Antrim, 408-410;

their acquaintance with iron, 115, 410;

the _Arimaspi_, or Cyclopean miners, 86, 407.

MITHRATIC CAVES, Buddhist origin of, 2, 3, 353;

argument from the vicinity of churches to, 8;

also from Cromleachs being found near them, 17, 18;

as to their Phœnician origin, 18;

_Fiodh Aongusa_ as a designation of, 353;

Mithratic temple at New Grange, 351, 352;

their cruciform character, 353, 354;

cave of Elephanta, 353.

MOLOCH, meaning of the name, 65, 201.

See KILLMALLOCK.

MOLTEN SEA at Solomon’s temple, 172.

MONTMORENCY, his theories as to the round towers refuted, 16-19, 30,

34-37, 413 _et seq._

MOON, prominences of, strikingly visible from the _Insula

Hyperboreorum_, 52, 53;

phallic worship of, 91, 92, 110;

generally an object of Sabaic worship, 111, 193-210;

worshipped as _Astarte_ and _Rimmon_, 102;

different names for, as a fructifying power, 91;

connected with the deification of the feminine principle, 211, 212;

different names expressive of this deification, 211;

dual sense of such epithets preserved in the primitive Irish tongue,

212, 213;

_Militta_, ASTARTE, and the Irish derivative _Astore_, 213;

connection of the round towers with her worship, 74, 75, 112.

See ASTARTE, and 109, 112.

MORIAGAN, a deity worshipped by the Tuath-de-danaans, 131, 132;

his military character, 132;

a personification of Budh under the name FARRAGH, 132;

meaning of the latter name, 132;

Spenser’s theory that he was Fergus, king of Scotland, 132.

See FARRAGH.

MOSES, his identity with _Amosis_ and _Osarsiph_, 149-152;

Manetho’s account of, 151, 152.

See DELUGE.

MOSHAN FANI, his account of ancient Persia, 189 _et seq._

MOSHEIM on the learning of the Irish schoolmen, 59 _n._

MOYTURA (battle), meaning of the name, 386;

first not to be confounded with another and subsequent battle, 448,

449;

scenes of the respective battles, 386;

retreat of the Firbolgs to Arran after the first battle, 386, 387;

cause of the second battle, 448.

MUC-INIS as a name of Ireland corresponding to the _White Island_

mentioned in the _Puranas_, 325;

threefold meaning of the name, 327;

Dr. Keating’s interpretation of it refuted, 328.

MÜLLER’S scepticism as to the Hyperboreans, 443, 444.

MUSIC, antiquity of Irish music, 403;

Hecatæus cited in evidence of its culture by the ancient Irish, 403;

Giraldus Cambrensis on the proficiency of the Irish harpers, 403, 404;

_Clarsech_, _Cruit_, and _Orphean_, as names for the harp, 404;

music of the Irish bards superior to that of their contemporaries,

405, 406;

Fuller’s eulogium on the Irish harp, 406;

a Danish origin falsely ascribed to the Irish harp, 406.

See APOLLO.

NAGUALISM, a Mexican form of Sabaism, described, 499 _et seq._

NAVIGATION, ancient Irish skilled in the art of, 457.

NEW GRANGE, Mithratic temple at, cruciform character of, 351, 352.

NIMROD, the inventor of Sun-Worship, 63;

builder of the tower of Babel, 63;

his object in building it, 63, 64;

why called _rebel_, 64;

_Birs Nimrod_, or _Mujellibah_, 65 _n._

NIRACARA (Brahminic), bodiless manifestations of the deity, as opposed

to _sacara_, or visible ones, which latter are, when in a human

form, the progeny of virginal conception, 288.

NOAH and the NOACHIDÆ, 269-273.

See DELUGE and ARK.

NUBIA, resemblance of sculptures, found at temple of Kalabche in, to

certain sculptures at Old Kilcullen and Knockmoy, 337-343.

NULLOG (Irish name for Sabaic rites), its derivation and meaning, 350.

OBELISK at Sandwick (Ross-shire), description of, 305-309.

O’CONNOR on the _gnomon_ or _celestial-index_ theory of the round

towers, 51.

OGG (Colonel), phallic sculpture presented by him to the H. E. I. C.,

229 _n._

OGHAM character, 419, 420, 437.

OGYGIA, name of Ireland, or of the _Insula Hyperboreorum_, 437.

OLIVE BRANCH (Noachian), its significance, 278.

OLLAMH FODLAH, or FEIDLIMIDH (king of Ireland), meaning of his name, 430;

date of his accession, 430;

his ancestry, 430;

reputed founder of the round towers, 430, 431;

and see 502.

OPHIOLATREIA (a form of Sabaism), identical with _Gadelianism_, 505;

the specific object of its worship, 505.

See SERPENT-WORSHIP.

ORDERICUS VITALIS, his use of the name _Irenses_ for the Irish, 121.

O’RORKES, reputed founders of the round towers, 39, 40.

OROSIUS (fifth century) on the _Scoti_ as being inhabitants of Ireland,

54 _n._

ORPHEUS and ORPHEAN, 404. 405.

OSARSIPH (name for Moses), 151.

OSIRIS (Egyptian deity), the object of Sabaic and Phallic worship, 105,

106;

the same as Apollo, 437;

his staff, 490.

See ISIS.

PADMA-DEVI (Brahminic), its meaning, 93;

connection with the Pyramids, 92.

PAGODAS (Hindu), derivation of the name, 73, 352 _n._;

not fire-temples, but devoted to the worship of the sun and moon, 73;

significance of their form, 73, 74;

their phallic import, 103;

cruciform construction of those at Benares and Madura, 352.

PALATINE (Hill), etymology of the name, 198 _n._

PALAVER (I.), identical with _Pahlavi_, the Persian court dialect, 122.

PALENQUE, or PALENCIA, Sabaic and Phallic import of sculptures at, 229;

cross symbolism at, 489;

affinity of its religion to that of ancient Ireland, 501;

_votan_ and the _Culebra_, 501, 502;

its triple symbolism of _yoni_, the _serpent_, and _death_, 229, 503.

PALI (Hindu), name for the _Uksos_, or shepherd kings, 142, 143, 146.

PARADISE, another name for _Iran_, 285.

PARAMON (apostate Buddhist), founder of Brahminism, derivation and

meaning of his name, 216, 217.

PARSEES, or GHEBRES, disciples of Zoroaster, and fire-worshippers, 71.

PARVATI, the regenerate name of _Sati_ (Hindu goddess), and the

_Yonijas_, 260, 261.

PEIROM and PIROMIS (cf. Sanskrit _Birouma_), as the origin of the name

_Pyramid_, 147.

PEIRUM (king of Formosa), Japanese legend of, 147, 148.

PELASGI, sprang from the same stock as the Tuath-de-danaans, 55;

were in fact a branch of the latter, 85;

called also _Tyrseni_, 85;

the real builders of Cyclopean walls, 86;

correspondence of the Cyclopean architecture with that of certain

Irish remains, 86;

introduced fire-worship into Italy, 87.

PENANCES (Turrish), performed round the round towers, 517.

PERSEPOLIS, description of, 179.

PERSIA, derivation of the name, 177;

the source of European civilisation, 177;

Heeren’s account of the origin of the Persian empire, 178-183;

antiquity and grandeur of the remains of Persepolis, 179;

remarkable absence of ancient records of, 180;

erroneous views of Herodotus and Arrian respecting, 180;

Terceira on the ignorance by Persians of their own history, 181;

Heeren’s classification of ancient eastern empires, 182, 183;

the _Zend_ and _Pehlivi_ languages of Persia, 182;

Irish the possible key to both, 183;

Lake Zevora and the _Aria Palus_, 183;

site of the ancient _Aria_, the latter distinct from _Ariana_, 183,

184, 187;

description of ancient Aria (Eriene-Veedjo), 186;

disastrous change of its climate leading to its desertion by the

Arii, 186, 187;

subsequent immigration of the latter into, 187;

Zoroaster and his predecessors, 188-190;

the Mahabadean dynasty, 190, 245, 246;

meaning of the name, 247;

antiquity of the Iranian monarchy, 190;

Moshan Fani’s account of the ancient Hushang religion, 188-193;

Sir J. Malcolm’s description of the same, 193;

its Sabian character, 194;

its origin, 194 _n._;

its adoption by the early Greeks, 194;

original seat of Buddhism, 244;

evidence of the Dabistan, 245-247;

the pre-Zoastrian dynasty founded by Mahabad, 245, 246;

his _Abad_ successors, 246, 247;

decadence of the Mahabadean dynasty, 246, 247;

Iy-Affram and Iy-abad dynasties, 246, 247;

Shah Kisleer and Mahabool, 247;

the Yessan dynasty, 247;

_Kaiomurs_, or Gilshah, 247;

Cain’s descendants Mahabadeans, 247;

distinct position among the Mahabadeans of the Tuath-de-danaans, 248;

rule of the Tuath-de-danaans in, how terminated, 252-259;

silence of Persian historians on this point accounted for, 252, 253;

Vallancey’s error, 253-255;

the _Pith_- (or _Pish_-) _de-danaan_ dynasty, 252-259;

consequent respect for women in ancient Persia, 262, 263;

affinity of the Ogham character to the “arrow-heads” of Persepolis,

340;

resemblance of the Irish and Persians in physique, customs, etc.,

437-444;

the trefoil reverenced in Persia as well as in Ireland, 439, 440;

only the _first_ Tuath-de-danaan invasion of Ireland was from Persia,

443.

See FIRE-WORSHIP and IRAN.

PHALLIC WORSHIP, connection of the round towers with, 61, 62, 91, 101,

103, 371, 372, 511;

religious character of, 93, 105, 213;

as practised in India, 94;

fable of devotees beguiled by Sheeva and Prakeety, 97-101;

phallic form of round towers, 101, 248;

also of pillars at Solomon’s temple, 101;

of Astarte or Rimmon, 101, 102;

meaning of _Toradh_, 102 _n._;

fable of Gal and Noudabah, 102 _n._;

the _lingam_ and its priesthood, 102, 112;

Indian and Irish pagodas, devoted to, 103;

meaning of _Budh_, 103, 228, 229;

also of _Baal Phearagh_, 103;

also of _Cathoir-ghall_ and _Teaumpal-na-greine_, 103;

crescent of Sheeva symbolised on round towers, 103;

phallic significance of _Fidh-Nemphed_, 105;

identity of Sabianism with, 105;

fable of _Isis_ and _Osiris_, 106;

of the sun and moon, 75, 109, 110;

extended to agriculture, 111;

Belli-Paaro, 111;

identity and antiquity of Buddhism, Phallism, and Sabaism, 213;

what the “forbidden fruit” of Scripture signified, 227;

Eve and the “tree of knowledge,” 228, 285, 501, 506;

_Budh_, _Fiodh_, _Beth_, their common significance, 228, 229;

the _Maypole_ ceremonial, 233 _et seq._;

derivation and meaning of _lingam_ and _yoni_, 259, 260;

their secondary meaning, also that of _Tuath_ and _Pish_ or _Pith_,

256, 257;

origin of _Lingajas_ and _Yonijas_, according to the Puranas, 260, 261;

Chinese legend of Puzza and the lotus, 257, 258;

significance of the sacred “crescent,” 261;

introduction of crescent worship into Persia, 261, 262;

Hebrew name for tower of Babel, phallic import of, 283, 284;

significance of the triangle and the pyramid, 267-269;

Pythagorean _triangle of ten_, 267, 268;

phallic import of the name _Thebit_ for the “ark,” 270, 271;

the “ark of bulrushes” and the doctrine of “virginal conception,” 271;

“Come thou and all thy house into the ark” explained, 272;

derivation of the symbolic “crescent” or lunar “boat,” 273;

the Irish “crescent” brooches, 273, 274;

Delphic and other personifications of _yoni_, 282 _n._;

the temple of Belus at Babylon, 283 _n._;

the Ogg sculpture in the British Museum, its phallic and Buddhistic

significance, 229 _n._;

Eve and the “Serpent,” 285 _et seq._, 505;

origin of the two _Danaan_ sects, _i.e._ the _Tuaths_ and _Piths_, 286;

legend of Apollo and the python, 291, 292;

also of the Purana “_Snake_ giant,” 292;

Proserpine and the “serpent,” 303;

identity of _Budha-gaya_ and _Budh-gaye_, 310, 311;

their common and their secondary meaning, 311;

degradation of Phallicism, 311, 312;

how evinced in the title _Heliogabalus_, 312;

phallic character of the _Eleusinian_ mysteries, 349;

also of those of the _Bona Dea_ and _Phiditia_, 349;

_Phallus_ synonymous with _Budh_, also _Budh-gaye_ (Irish) with

_Budha-gaya_ (Hindu), meaning of both, 311;

phallic configuration of the round towers, 372, 511.

PHARAOH, synonymous with Farragh and Phearagh, 142.

PHEARAGH (Irish pagan deity). See FARRAGH.

PHEELEA, its derivation, meaning, and use, 459-461;

Irish specimen found at Ballymony, 461;

also, as PHEELEAS, (an order of Irish priesthood), etymology of

connected with the Greek oracular _Peleiai_ of Dodona, 459;

oracular tube of this nature found at Ballymony, 460;

its uses and symbolism explained, 461, 462.

PHIDITIA, a form of phallic worship practised at Carthage, 349.

PHILABEG (a portion of ancient Irish costume). See KILT.

PHŒNICIANS, round towers not built by, 413, 414;

their sole connection with Ireland, 414, 420;

a mercantile, not a literary, people, 415;

not connected with Irish letters, 420.

PHRYGIANS, their reference to the _Insula Hyperboreorum_, 436;

traces of their costume in the sculptures at Knockmoy, 437.

PICTS, persecution of Tuath-de-danaans by, 57 _n._, 326, 431.

PIRE-MONC (Coptic name for pyramid), its meaning, 148.

PIROMIS (Egyptian high priest) and PIROMIA, as the origin of _Pyramid_,

147.

PISH, or PITH, its signification, 255-257.

PISH-DE-DANAANS, or PITH-DE-DANAANS, meaning of the name, 257;

how distinguished from the Tuath-de-danaans, 255-257, 282;

origin of the war between the two sects, 258;

victory of the Pish-de-danaans and consequent expulsion from Persia of

their rivals, 259;

Hindu version of a corresponding struggle between the _Lingajas_ and

_Yonijas_, 260, 261;

their political and moral code, and worship of the _Yoni_, or “sacred

crescent,” 261, 262;

their subsequent expulsion from _Iran_, or Persia, and retreat to

Egypt, 281;

known there as the _Uksi_, or shepherd kings, 281;

builders of the pyramids, 282;

dwelt in _Shinar_ (Mesopotamia) pending their arrival in Egypt, 282;

communicated to Moses the legend of the Deluge, 283;

known also as _Yavanas_, 273, 283.

See TUATH-DE-DANAANS.

POMEGRANATE ORNAMENT, mentioned in connection with bells in Scripture,

171;

the name _Rimmon_ expressive of, 102, 172;

its significance, 102;

depicted in the mouldings of the round towers, 172.

POMPONIUS MELA on Druidic learning, 57.

POPE, as to the alleged papal origin of the ancient Irish crosses,

489-492.

PRAKEETY and SHEEVA, Hindu legend of, 97-101.

PRATYA-SHA (Brahminical), visible emanations from the Deity, 288.

PROSERPINE and the Serpent, allegory of, 303.

PRUTANEION (Greek), its nature, derivation, and applied meaning, 198 _n._

PURANAS (Hindu sacred writings), cited, 260, 279 _n._, 325-329, 499.

PUZZA and the LOTUS, Chinese legend of, 257, 258.

PYRAMIDS, cost of building, 7;

purpose for which they were intended, 77, 145, 157, 158, 248;

whether used as sepulchres, 75, 76, 158, 159, 162;

Brahminic theory respecting, 92, 161;

origin of those at Ghiza, 144-156, 281, 282;

marble casing of, 144;

dimensions of the great pyramid, 145, 267;

peculiar construction of the smaller ones, 145;

derivation of the word “pyramid,” 145-149;

images of the Pyromis, 147;

not intended as granaries, 145;

description of their general structure, 157;

their astronomical character, 158;

internal passage pointing to the polar star, 157;

whether intended to be metrical standards, 158;

or sepulchres, 158, 159, 162;

sarcophagus in the Great Pyramid, 159;

sarcophagus of Apis at Biban-el-Moluk, 159, 160;

theory of Herodotus regarding, 160, 161;

Brahminic theory from existence of wells under, 161, 162;

probability of corresponding excavations under the round towers, 162,

163;

the Japanese _Peirum_, 147, 148;

Coptic name for, 148;

Indian origin of, 148;

whether the Israelites were employed in constructing, 148-156;

vicinity of Ghizeh to the land of Goshen, 153;

ignorance of the Egyptians respecting their origin accounted for, 154;

Buddhistic doctrine of their emblemism, 248;

coincidence between dimensions of the Great Pyramid and those of the

“ark,” 267;

probably erected by the Uksos, or shepherd kings, _i.e._ by the

Pish-de-danaans, 281, 282.

PYRATHEIA (fire-temples), Strabo’s description of, opposed to the whole

character of the round towers, 72.

PYREA, or fire-temples of the Chaldeans, Persians, etc., 69.

PYTHAGORAS and the triangle of ten, 267, 268;

Tuath-de-danaan mission to, 449, 450;

meaning of his name, 507, 508.

PYTHIA, derivation and meaning of, 507;

transmission to the oracle of the inspiring vapour through _pheeleas_,

460, 507.

PYTHON, allegory of Apollo and the, its origin and meaning, 291, 292,

330;

its representation at Knockmoy, 330.

RAVEN (Noachian), sent forth from the ark, what it typified, 278.

RIMMON (ASTARTE), its meaning and emblemism, 101, 102.

RINKE-TEUMPOIL (temple dance), its connection with the round towers, 517.

RITTY (wife of Camadeva), her place in the Hindu phallic mythology, 94.

ROME, connection of the Irish _Chaildees_ with, 44;

Montmorency’s theory on this point, 44, 45;

academies of Ireland superior to those of, 45;

nature and extent of the acknowledgment of Roman supremacy in Ireland,

45;

Dr. Hurd on the relation of the _Chaildees_ to, 46;

Fenelon on the moral and religious status of, 46.

ROUND TOWERS, to be regarded as _Sabian_ towers, 3, 4;

or primitive Buddhist temples, 4;

Buddhist origin claimed for them in common with Cromleachs and

Mithratic caves, 2, 3;

not designed for penitential or purgatorial purposes, 5;

not specially intended as beacons or belfries, 5, 6, 10, 12, 13, 36,

37;

not limited to any special purpose, 6;

durability, costliness, and complexity of their structure, 6, 7;

inferior construction of churches in their vicinity, showing that the

latter date from a subsequent period, 7, 514;

instance of a R. T. without a church near it, 514;

not of Danish origin, 9, 10;

as to the alleged Christian origin of those at Brechin and Abernethy

in Scotland, 8, 10, 431;

how Scotch differ from Irish R. T., 10;

the “cell” theory, 13, 14;

the existence of R. T. in Scotland accounted for, 10;

their being termed _Cloghads_ no proof of their being merely belfries,

10-12;

not intended as retreats or depositories in the case of a hostile

invasion, or as places of seclusion for anchorites, 13-15, 35, 36;

nor as “excubiæ” (Stanihurst’s theory), 14, 15;

their connection with freemasonry, 19, 20;

and with the _Bards_, 22, 23;

their antiquity, 27, 28;

erected by followers of _Baal Phearagh_, 29;

inference from the peculiar position of their doors, 33;

belfry at Slane not a R. T., 36, 37;

not meant as monastic fortresses, 37, 38;

that of Devenish, 38, 71;

allegation that they were founded by the O’Rorkes and M’Carthys, 39,

40;

that of Ballycarberry, 48;

described by Giraldus Cambrensis, 49;

alleged to be submerged under Lough Neagh, 50;

the “celestial index” theory, 52;

twofold purpose of, 61, 62, 372;

phallic significance of, 61, 62, 91, 101, 103, 112, 178, 372, 511;

the “fire-temple” theory, 70, 71, 74, 82, 83, 91;

Ardmore and Devenish R. T. considered with regard to the latter

theory, 71;

Eastern buildings similar to the R. T., especially in the Caucasus and

Hindostan, 74, 75;

Eastern R. T. not necessarily fire-temples, 75, 191;

Drumboe R. T. and the “fire-temple” theory, 81;

structural difference between R. T. and “fire-temples,” 83;

Miss Beaufort’s arguments considered, 83-89;

not “provincial palaces” elected under the enactment of Tara, 90;

funeral and astronomic purposes of, 91, 92;

that of Clondalkin, 101;

the “crescent of Sheevah” sculpture on the latter, 103;

symbolic of the _Lingam_, 112;

possibility of subterranean passages under, 162-166;

confirmatory evidence of this at Downpatrick, 164;

comparative date of structures at Clonmacnoise, 163;

must have existed before St. Patrick’s time, 164;

the round pillars of Aradus (Tripoli), 165;

the crocodile tanks of the Egyptian labyrinth, 166;

the “sepulchre” theory, 162-166;

subterranean passage of Hindu temple at Gwalior, 166;

argument from water in vicinity of, 167;

Lake of Astarte at Hieropolis, 168;

Solomon’s “Molten Sea,” 172;

confirmatory description by Lucian, 168;

mode of ascending the R. T., 168, 169, 176;

segregation of solitary worshippers on summit of R. T., 170;

use of bells in R. T., 169, 175;

corresponding usage in Indian and Jewish ceremonials, 169-175;

similar conformity in respect of sacrifices, 170-173;

pomegranate sculpture on, 171, 172;

traces of bell apparatus on accounted for, 172, 173;

corresponding bell usages in Ceylon, Burmah, and China, 173 _n._, 174

_n._;

traces of steps used for ascending R. T., 176;

parallel instance at phallic temple of Serrowbee, 176;

R. T. of Kilmalloch, 201-203;

R. T. on Scattery Island, 206;

common phallic symbolism of R. T., obelisks and other _lithoi_, 217,

229 _n._;

connection of the R. T. with the offence of Cain, 233;

form of the R. T. significative of Divine unity, 248;

reason why R. T. are seldom found in Persia, 253 _et seq._;

pseudo-Christian symbols on R. T. of Brechin, 299-301;

similar emblems on temple in Ceylon, 300;

_Fidh-nemead_ as a designation of, 343;

their analogy to certain _Nubian_ antiquities, 343;

R. T. of Clonmacnoise, their vicinity to the churches accounted for,

356, 357;

Cormac’s testimony to their antiquity and Buddhist origin, 74, 368;

their affinity to the Ceylonese _Dagobs_, 369-371;

also to the _Gaur_ towers of India, 371;

their twofold, _i.e._ phallic and sepulchral character, 372;

analogy between them and the pillars Jachin and Boaz of Solomon’s

temple, 372, 373;

era of their construction, 373-395;

proof in the annals of Ulster that they existed before the fifth

century, 374;

legend of their supposed architect, _Goban Saer_, 375, 383, 513;

_St. Abhan_ could have had no share in their construction, 383, 384;

not of Scythian origin, 386, 387;

probability of their Tuath-de-danaan origin, 386-389, 513;

as to the possibility of their Fomorian origin, 394, 395;

Amergin’s evidence as to their antiquity, 387, 388;

corresponding Boreadan temples of Apollo described by Hecatæus, 403;

could not have been of Phœnician origin, 413, 414;

why there are no R. T. in England, 425;

their existence in Scotland accounted for, 431;

not founded by _Ollamh Fodlah_, 430;

their connection with the worship of Osiris, 437;

their resemblance to the Treasury of Atreus (Greece), 455;

also to _Dune of Donadella_ (Scotland), 455;

certain projections from their surface accounted for, 456, 515;

difference of their appropriation accounted for, 512;

reason of their phallic shape, 511;

significance of their apertures, 511;

also of their crucificial emblems, 511;

also of the absence or presence of internal compartments, 511;

their varying height, 511;

shape and fashioning of the apex, 511;

also of their cornices, resembling those of Solomon’s pillars, 511,

514;

their tapering diameter, 511, 512;

their doors, reason of height from the ground, 512;

their exceptional architecture, 513-516;

their material, evidence of a pre-Christian origin, 513, 514;

similar evidence from their decorative character, 513, 514;

occasional vitrification of their interior accounted for, 514;

absence of floors in, how explicable, 514, 515;

correspondence of their general construction with that of Solomon’s

temple, 514, 515;

their perpendicularity, 515;

probable mode of their construction, 516;

cohesiveness of their structure exemplified, 516;

performance of dances (_Rinke-teumpoil_) round them, 517;

peculiar penances (_Turrish_) observed in their vicinity, 517;

the prevalent uncertainty as to their origin and uses explained, 519,

520;

their assignment to astronomical purposes after the Scythian conquest

of Ireland, 521.

SABAISM, 193-210, 503-510;

not idolatry, 194;

origin of, 194 _n._, 503;

its objects of worship, 194;

professed by the early Greeks, 194;

its identity with Phallicism, 105;

significance of Cyclops, _Sterope_, _Argues_, _Brontes_, _Hercules_,

195, 196;

names under which Hercules or the Sun was worshipped, 196;

Herodotus on the old Greek theogony, 196;

whence Greece derived Sabaism, 196, 197;

how the latter degenerated into idolatry, 197;

its affinity with the ancient religion of Ireland, 197-210;

such affinity evident from Irish local names, 197-210;

Sabaic origin of the names _Palatine_, _Aventine_, _Prytaneia_, 198

_n._;

_Aiche-Baal-tinne_ and _Aiche-Shamain_ explained, 199, 200;

Irish customs and expressions indicative of, 199;

existed among the Druids, 199, 200;

significance of the Druidic “golden sickle,” its Indian equivalent,

200;

adoption of its institutions by the early Christian missionaries,

200-202;

_La-Beuil-tinne_ as a name for Christmas, 201;

signified in architectural remains at Kilmalloch, 201, 203;

Sabian origin of the names _Baltinglas_, _Athlone_, _Shannon_,

_Lough Rea_, _Castlereagh_, _Deargart_, and _Lough Derg_, etc.,

203-209;

Scattery Island and its round tower, 206;

Killeshandra, 207;

Grian (the Sun), as a root name, 208, 209;

Sabian affinity of the Irish with the Algan Kinese of N. America, 209;

connection between Sabaism, Buddhism, and Phallism, 213;

deification of the energies of nature alluded to in the _Book of

Enoch_, 401, 402;

derivation and origin of the name _Sabian_, 503;

triple meaning of the Irish root, _Sabh_, 503;

Hindu equivalent of the latter, 503 _n._;

Sabaism indicated in Palencian remains, 503;

_Ophiolatreia_ and the _Gadelian_ varieties of, 505;

“know that ye are Sabians” (Arabic prophecy) explained, 503, 506;

meaning of Τό ΣΑΒΟΕ in Bacchic rites, 505;

Sabaic, or Phallic, import of _Sibyl_, _Delphi_, _Pythia_, and

_Tripod_, 507;

also of the name Pythagoras, 508;

the sacred name “Immanuel,” and the medals of Christ, 503, 510;

Sabaic character of the round towers, 510 _et seq._

SABH, triple meaning of, 503;

identity with Hindu Seva, 503 _n._

SACARA (Brahminical), name for certain embodiments of the Deity, 288.

SAER, triple meaning of, 20 _n._

See GOBAN SAER.

SAINT ABHAN, Montmorency’s view as to his having been the founder of the

R. T. considered, 30, 383;

not contemporary with the Goban Saer, 383, 384;

and see GOBAN SAER.

SAINT BRIDGET, originally a pagan vestal or fire-worshipper, 82;

date of her conversion to Christianity, 82;

how she continued to show a leaning to her former faith, 82;

description of her “fire-house” by Cambrensis, 82, 83;

unconnected with the R. T., 83.

SAINT COLUMB, or COLUMB-KILL, and the isle of Hy, 37;

not the founder of Kells R. T., 83.

SAINT KEVIN, nature of his connection with Glendalough, 471;

Ledwich’s fallacy respecting, 472.

SAINT PATRICK, introduction of Christianity into Ireland not due to him,

41;

his share in the work of evangelisation, 42, 43, 364;

meaning of _Nemph-Thur_, the name of his birthplace, 114 _n._;

his holocaust of Irish literature, 135, 415, 416;

his alleged “granary” at Down, 164;

his pagan master, Milco Mac-Huanan, 203, 204;

the only sense in which he can be regarded as having extirpated snakes

from Ireland, 360-364;

analogous legend in the _Puranas_, 362, 363;

not the originator of the Irish alphabet, 416;

nor of the national veneration for the shamrock, 439, 440.

SAINT PAUL, as to the possibility of Ireland having been evangelised by,

41.

SALSETTE, subterranean temple at, 215, 216.

SAMONA, a title for the priests and images of Buddha, 141.

SANDWICK (Ross-shire), description of symbolic sculpture on obelisk at,

305-9.

SATI, or PARVATI (Hindu), and Mahadeva, parents of the _Lingajas_ and

_Yonijas_, 260.

SCAPEGOAT, corresponding observance connected with R. T., 170, 172;

similar observance in upper India, 172 _n._

SCATTERY ISLAND, its round tower and seven churches, 206.

SCOTI and SCOTIA, the latter originally identical with _Scythia_, 54;

SCOTI, a name for the Irish, 54 _n._, 429;

the _Scoto-Brigantes_ and their invasion of Ireland, 426;

distinct from the Scandinavian invasion, 426;

connection of the Scoti with Spain, 426 _n._;

their amalgamation with the Firbolgs, 428;

change of the name _Irin_ into _Scotia_, 429;

date at which the former name was resumed, 429;

_Scotia Major_ and _Scotia Minor_, and substitution of the latter for

_Albania_ as the name of Scotland, 429 _n._;

retention of _Scoti_ as a name for the Irish, 429 _n._;

friendship between the Picts and Scots, and adoption by the former of

Scotia as a name for their country, 431;

rupture of this friendship, 431;

the _Scoto-Milesians_, 432.

Scotland, exile of the Danaan Boreades to, 56;

persecution of the latter by the Picts, 57 _n._;

round towers in, 10, 431.

SCOTUS (Johannes). See ERIGENA.

SCRABALL (head-tax), as to its levy for the purpose of building palaces

at Tara, 89, 90.

SCYTHIANS, date of their conquest of Ireland, 297, 435;

assisted by the Firbolgs to subjugate the Iranians (Tuath-de-danaans),

297, 428;

superseded the usages and dress of the latter, 297, 298;

Strabo’s description of the Scythian attire, 53;

why Abaris did not wear this dress, 56;

their policy towards the Boreades, 56;

their contempt for architecture, 383, 384;

O’Morgan (Archbishop of Armagh), the first Scythian who built a stone

house, 384;

St. Abhan could not have done so, 384;

_Goban Saer_ not a Scythian, 386;

could not have built the R. T., 386, 387;

spoke the language of the Tuath-de-danaans, 393;

their religion Druidical, 428;

name of Ireland changed to Scythia (_Scuitte_), 429;

their occupation of the country responsible for the decay of its

grandeur and piety, 520.

SEANNEACBUS, mistake of, respecting the battle of Maytura, 448, 449.

SEPOYS at Dendera, remarkable behaviour of, 143, 144.

SEPULTURE, mystic significance of the form of the R. T. in reference to,

372.

SERAPIS, monogram of Christ found beneath foundation of temple to, 312.

SERPENT-WORSHIP, general symbolism of the serpent, 221, 222;

Purana legend of the snake giant killed by Christnah, 221, 292;

antiquity of this worship and of its symbolism, 222, 223;

symbol of circle and serpent explained, 222, 223, 506;

ubiquity of serpent-worship and of its peculiar symbolism, 222, 223;

the Vindolana stone and its symbolism, 223;

identity of serpent, sun, and phallic worship, 223, 224;

symbol of cross, crescent, and cockatrice explained, 224-226, 506;

Egyptian notions regarding the basilisk, 225;

relation of the latter to the _brazen serpent_ of Scripture, 225, 506;

Eve and the serpent, 285 _et seq._, 505, 506;

Apollo and the Python, 291, 292, 330;

meaning of “Python,” 330 _n._;

Proserpine and the serpent, 303;

snake-symbolism on Irish crosses, 357-367;

only sense in which St. Patrick can be allowed credit for the

extirpation of snakes from Ireland, 361-363;

scriptural allusions to snake-charming, 360;

why snake-sculpture on crosses was revered by the Irish, 361;

description of snake-sculpture on temple at Burwah Saugor, 363;

snake symbolism at Glendalough, 473;

the expression “generation of vipers” explained, 498-505;

Purana legend of Deity assuming form of serpent, 499;

Nagualism and its doctrines, 499 _et seq._;

the Palencian _Culebra_ and the Irish _Gadelglas_, 502;

serpent insignia of the Milesians, 502;

_Gadel_, _Gadelglas_, and the “_Emerald Isle_” explained, 502, 503;

Vishnu, the snake, and the White Island, 326.

SERROWLEE (India), description of certain structures resembling R. T.

at, 176.

SHAMROCK, Irish national reverence for, derived from ancient Persia,

and not introduced by Saint Patrick, 439, 440;

imported by the Tuath-de-danaans, 440;

reason for its veneration, 440;

shamrock devices in Freemasonry, and upon the crowns of Irish and

Persian kings, explained, 440.

SHANNON, a Gangian name, 205, 206;

its divinity _Derg_ (Durga), 206.

SHEEVA, or SEVA, the originator of phallic worship, 100, 101;

his “crescent” represented on the R. T., 103;

his name identical with the Irish _Sabh_, 503;

its Hindu signification, 503 _n._

SHINAR (in Mesopotamia), the site of the tower of Babel, and of the

origin of Sabaism, 64;

settlement of the Noachidæ, 65;

its previous occupation by the _Pish-de-danaans_ before they went

to Egypt, 282.

SIAMESE REGISTERS, their coincidence with the Irish as to the date of

the Tuath-de-danaan invasion, 435.

SIBYLS, why so called, 507.

See PHEELEA and PYTHIA.

SICKLE, as to the symbolism of the golden one used by the Druids, 200.

SLANE, belfry at, not a R. T., 36, 37.

SMERWICK, ancient fire-temple at, 72.

SOLOMON’S TEMPLE, Phallic or Sabian pillars at, 101, 372, 511;

consequent affinity between them and the R. T., 372, 514;

anatomical significance in the construction of, 373;

correspondence of its windows to the apertures of R. T., 514.

See MOLTEN SEA.

SPENSER, cited, 469.

STANIHURST, his theory of the R. T. being “excubiæ,” 14, 15.

STEROPES, Sabaic, import of the term, 195.

STRABO on _Abaris_ and the _Insula Hyperboreorum_, 53-55;

his description of _Pyratheia_, showing that R. T. could not have been

the latter, 72.

SUAD-DHA-DANA (father of Buddha), identical with Tuath-de-danaan, 264.

SULLIVAN and O’SULLIVAN, connected with the Hindu name, _Sulivahana_,

339;

peculiar reverence accorded to families bearing this name in Ireland,

339 _n._

SUN-WORSHIP, Nimrod reputed to have introduced, 63, 64;

_Baal_, _Moloch_, and _Bolati_ as names of the Sun, 65;

its Sabian character, 64-66, 110;

why it originated, 66;

at first merely emblematical, 66;

not conducted originally in temples, 66;

its degeneration into _Materialism_, as fire-worship, 67;

allusions to both in Scripture, 67, 68, 109;

names for the Sun as representative of the _fructifying_ principle, 91;

description of a Mexican fire-temple, 156 _n._;

connection of the R. T. with, 75;

connection of Ophiolatry (serpent-worship) with, 223, 224.

See APOLLO and FIRE-WORSHIP.

TACITUS (Agricola), his comparison of Ireland with England, 119.

TAILTINE GAMES, described, 390-392;

origin of the name, 392;

recorded in sculptures on Irish crosses and obelisks, 392;

corresponding observances in Egypt and Greece, 392, 393;

Buddhist significance of, 392;

analogy of _Tailtine_ with English _Tilt_, 392;

Telltown, 389.

TARA, triennial assemblies at, 23;

pagan rites celebrated at in the time of St. Patrick, 42;

Miss Beaufort on the enactment of, A.D. 79, by Tuathal Teachmar, in

connection with the purpose of the R. T., 88, 89;

Psalter of Tara quoted in refutation of her theory, 89, 90;

a place for legislative deliberations, 389.

See TEAMOR.

TAUT (Egyptian), triple-cross emblem of, 291;

its connection with Freemasonry, 291 _n._

TEAMOR (or TARA), not a palace, but a R. T., 90, 389.

TEAUMPAL-NA-GREINE (temple of the Sun), a name for R. T., 103.

TEN (the number) the Pythagorean triangle of, 267, 268;

its phallic significance, 268;

its connection with the pyramids, 268, 269;

how it came to be represented by a cross, 487-489;

its connection with the Irish “finger-oath,” 489.

TERCEIRA (Spanish historian of 16th cent.) on the decay of learning in

Persia, 181.

THEBIT, or THEBITH (name for the “Ark”), its phallic import, 270, 271.

TIBHOLAS, or TIVOLAS, as a name of Ireland, its Sabaic origin and

import, 507.

TORADH (Irish), curious double meaning of, 102 _n._

TOR-BOILEH (Indian local name), corresponding to Irish _Nemph-Thur_ and

_Budh-Nemph_, 114 _n._

TOTDANA (a religious name of Ireland), explained, 453.

TREE, how each letter of the Irish alphabet denotes some kind of, 229,

418.

TREE of KNOWLEDGE, (scriptural), what it signified, 227-230.

See EVE.

TREFOIL. See SHAMROCK.

TRIANGLE, sacred character and phallic import of its form, 267.

See TEN.

TRIPOD (Delphic), analogous symbolism of shape between it and the

pyramid, 507.

TUATH, corresponds to Buddhist _Suath_, and is resolvable with _Budh_,

264;

device of the cross significant of, 291.

TUATH-DE-DANAANS, origin and meaning of the name, 55, 248, 249, 257;

a sacerdotal caste of the Persian Magh-abadeans, 248, 249;

derivation of _Tuath_ and _Tuatha_, 249, 257;

of _de_ and _Danaans_, 249;

meaning of the whole name, 249;

distinct from the _Pish_- (or _Pith_)- de-danaans, 255-257;

origin of their separation from the latter, 258;

war of the two sects, and victory of the Pish-de-danaans, 259, 285;

consequent expulsion of the Tuath-de-danaans from Persia, 259;

discrepant Hindu account of the struggle, 260, 261;

their settlement in Ireland, and its consequences, 259, 264-266, 393;

their leaders, the sons of Miledh, the Fomorian, 393;

their existence in Persia recognised by Eastern historians, 264;

identical with _Suad-dha-dana_ (Buddhist), 264;

Kaiomurs, or Yavana (Noah), the founder of their dynasty, 272;

their garb described, 297;

contrasted with that of the Celts, 297;

their expulsion from Ireland, and persecution by the Picts in

Scotland, 320;

their battles with the Firbolgs, 386, 448, 449;

were a sea-going people, 414;

whether carried by the Phœnicians to their destination, 414;

date of their arrival in Ireland, 435, 436;

curious correspondence of same with that of expulsion of the

Buddhists, _ib._;

also with the diluvian period, 436;

effected two distinct settlements in Ireland, 436, 443, 448, 449;

their expulsion from India by the Brahmins, 443;

harassed by the Firbolgs, 441, 442;

their embassy to Greece, and contest with the Firbolgs on their

return; consequent battle, 448, 449;

their subsequent decadence both in religion and learning, 449;

merging of their ritual with that of the Druids, 449;

their practical introduction of the leading tenets of Christianity

into Ireland, 493;

Irish crosses, church festivals, and hagiology derived from, 492-494,

513;

prosperity of Ireland in their time, 517;

effacement of their influence by the Scythian conquest, 520;

subsequent accommodation between victors and vanquished, 520;

analogous event in Roman history, 520, 521;

their connection with the round towers, 386-389, 513.

See BUDDHISM, ROUND TOWERS, PERSIA, IRELAND, etc.

TURRISH, name for penitential gyration round the R. T., 517.

UKSI, or HUKSOS (shepherd kings), Manetho’s account of, 142;

called _Pali_ in Vedas, 143;

their invasion of Egypt explains the dislike of the Egyptians to the

Israelites, 143, 151;

evidence of Herodotus, 143;

were probably the founders of the Pyramids, 144, 153;

the shepherd _Philitis_, 144, 146;

their general influence on civilisation and science in Egypt, 144-156;

were antecedent to the Israelites there, 151;

were derived from the same stock as the _Tuath-de-danaans_, 155.

ULSTER (annals of), record the destruction of fifty-seven R. T. by an

earthquake in the 5th cent., 374.

See ANNALS.

UR, meaning of, 68;

Chaldean and Persian cities of that name, the former the original seat

of fire-worship, 68, 69.

See NIMROD and FIRE-WORSHIP.

VALENTIA (Lord) on certain edifices in the Caucasus resembling R. T., 74.

VALLANCEY, his theories as to the R. T., 13, 254, 255;

his confusion of the _Pish-de-danaans_ with the _Tuath-de-danaans_,

253;

also of _Airgiodlamh_ with _Zerdust_ (Zoroaster), 254;

his merits and defects, 19, 254, 255.

VASSANT (Hindu deity), companion of _Camadeva_, meaning of the name, 95,

96.

VEDAS (Sanskrit records), cited, 143.

VENERABLE BEDE, evidence of, as to the existence of fire-temples in

Ireland, not conclusive as to the character of the R. T., 83.

VESTAL-FIRE, of Oriental origin, 87.

VINDOLANA, remarkable Sabaic sculpture on stone found at, 223-226.

VIPERS, their place in Sabaism, 498-505;

import of the scriptural expression, “generation of vipers,” 498, 499.

See SERPENT-WORSHIP.

VIRGINAL CONCEPTION, a doctrine not confined to Christianity, 271, 288,

291-304.

VISHNU (Hindu deity), phallic worship of, identical with that of the

_Yonijas_, 260 _n._

WARE (Sir John), 37;

on the chronology of the R. T., 373.

WATERFORD and WEXFORD, argument from R. T. not being found there, 9.

WELLS, existence of, under the pyramids, an argument against the theory

that they were royal mausoleums, 162.

WHITAKER on the derivation of the name _Britain_, 421, 422;

on the Celtic origin of Irish, Scotch, and Welsh local names, 422;

on a Belgic colonisation of Ireland, 423;

his theories refuted, 423-428.

WHITE ISLAND (_Muc-Inis_), a name of Ireland, 327;

also the name given in the Puranas to the kingdom of Crishna, and the

scene of Vishnu’s incarnation and the abode of the legendary

snake-giant, 325-327;

triple meaning of the Irish name, _Muc Inis_, 327;

Keating’s theory of its origin, 328;

its real meaning, 339.

WOLF, representation on ancient Irish sculptures of the, 466, 467;

meaning of the symbolism, 466-468;

_Lycanthropy_, or wolf-madness, 468;

its prevalence among the ancient Irish, 469;

the Irish as wolf-tamers, 469;

Irish and Indian wolf-dogs, 469;

meaning of _Lyceus_, 469.

WOMAN, the subject of deification in early times, 211, 212;

typified by the Moon, 211;

names under which she was worshipped, 211, 212;

dual import of the Irish term _Astore_, 212, 213;

nature of Eve’s fatal curiosity, 228, 229, 285;

also how it led to Buddhism, 330;

exalted position of woman in ancient Persia, 262, 263;

the scriptural penalty imposed on Eve explains the nature of her

offence, 285;

the promise of virginal offspring to avert its consequences, 285, 286;

immorality resulting from the wish to anticipate this promise, 287;

Buddhist recognition of its fulfilment, 301;

Artemidorus on the pre-Christian worship of the virgin in Ireland, 301;

Greek perversion of the idea of virginal conception, 303;

meaning of the expression, “the son of woman” in the Book of Enoch,

475-477.

YAVANA, its meaning, 259, 273;

another name for _Pish-de-danaans_, 283.

YESSAN (Persian dynasty), 247.

YONIJAS, worshippers of the Yoni, or sacred emblem of female nature,

259, 260, 282 _n._

See also DEVIL’S YONIES.

ZEZD (Persian), nature of fire-temple at, 72.

ZOROASTER (or _Zerdust_), meaning of the name, 52;

period at which he lived, 189;

nature of his teaching, 188;

anticipated by Hushang, 189, 190.

NOTE.--This edition of O’Brien’s work on the Round Towers being, as

regards the Author’s text, a _facsimile_ of that published in 1834, the

above Index will serve for both.

PRINTED BY

MORRISON AND GIBB LIMITED, EDINBURGH

FOOTNOTES:

[1] “Bryan O’Brien, of the county of Kerry, son of Teige, born 1740,

married, 17th November 1797, Ellen, daughter of Justin MacCarthy (by

Joanna Conway, his wife); and had: I. Richard, who died unmar. in Jan.

1861; II. Lucien, who also died unmar. in America, in Mar. 1865; III.

Turlogh Henry, author of _The Round Towers of Ireland_, who died unmar.

1835” (O’Hart’s _Irish Pedigrees_, p. 168). At pp. 39, 40, _post_, O’Brien

alludes to his maternal grandfather as “the last of the MacCarthy Mores.”

[2] At pp. 480, 481, _post_: thus, by the way, refuting a statement (in

the _Gentleman’s Magazine_ for 1835) which has been adopted in the

_Dictionary of National Biography_, that he was utterly ignorant of

Celtic.

[3] It is not to be supposed that a University Professor of Greek would

have had any difficulty in explaining to the most ordinary intelligence an

idiom so frequently occurring in the New Testament as εἰς τὰ ἴδια, which

we meet with, not only in the passage referred to (John i. 11), but at

xvi. 32 and xix. 37 of the same Gospel, and at xxi. 6 of the Acts of the

Apostles. Nor is it likely that the exegetic difficulty connected with τὰ

ἴδια would have occurred to a boy of twelve. Further, Mr. Boyton did not

resign his connection with the University until 1833, whereas, in the

passage above cited, O’Brien evidently refers to some time about 1820.

[4] It is not even clear that he is identical with the “Henry O’Brien”

mentioned in the _Catalogue of the Graduates of the University of Dublin

from 1691 to 1868_, now in the British Museum. The entry is as

follows:--“Henry O’Brien, B.A. (_ad eundem, Cantab._), 1835.”

[5] This must have been the English Master of the Rolls, who at that time

was the Right Hon. Sir John Leach, a judge remarkable for the celerity of

his decisions, in marked contrast to those of his contemporary, Lord

Eldon, of whom it used to be said that he heard cases without determining

them, whereas Sir John Leach determined cases without hearing them.

[6] _Edinburgh Review_, vol. lix. pp. 148, 149.

[7] Mr. Marcus Keane, author of _The Temples and Round Towers of Ancient

Ireland_, states in his Preface to that work that he spent three years,

during which he had to travel more than five thousand miles, in the

performance of a task not much more exacting.

[8] From “TO THE PUBLIC,” a narrative prefixed to his translation of

Villanueva’s “_Ibernia Phœnicia_,” which preceded _The Round Towers_.

[9] _Ibid._ p. xxxii. “’Ερεμω” may, however, be an error of the printer,

and the fact that it was subsequently corrected lends colour to this view.

[10] It must be admitted that a letter alluded to at p. xix, _post_,

written by the Rev. Cæsar Otway, a member of the Council, lends some

colour to this assertion.

[11] P. xxiii of the introduction to _Phœnician Ireland_, inscribed “To

the Public.”

[12] This letter will be found at p. lxxi, _post_.

[13] Vol. 59 of the _Edinburgh Review_ for 1834.

[14] _Gentleman’s Magazine_ for March 1834, p. 288; for Oct, 1834, p. 365

f.; and for Nov. 1835, p. 553. At pp. 340 f. of the volume for 1833, pt.

ii., may be found a distinctly unfavourable review of O’Brien’s

translation of _Ibernia Phœnicia_.

[15] _Vide_ note 2, p. vii, _ante_.

[16] It may be remarked here that an Act for the protection of ancient

monuments is much needed in Ireland.

[17] At p. 4 of his work on the Round Towers (2nd ed.).

[18] Amusing instances of this autocratic method pervade Dr. Petrie’s work

on the Round Towers. Thus, at p. 109, he disposes of the Phallic Theory,

which had exercised so many noble minds, with the single remark: “It is,

happily, so absurd, and at the same time so utterly unsupported by

authority or evidence worthy of refutation, that I gladly pass it by

without further notice, even though it has found a zealous supporter in

the person of Sir “William Betham” (who, it may be observed, was not only

a member of the Academy, but one of the leading antiquarians of his day,

besides being Ulster-King-at Arms, etc. etc.) “since these pages were

originally written ... and _who was consequently not unacquainted with

their contents_.” (The italics are ours.) No further reference to this

much-debated theory occurs in his book; but there are many denunciations

of Sir W. Betham for presuming to differ from him. His way of dealing with

the evidences and arguments in support of the pagan origin of the Round

Towers adduced by O’Brien and Sir W. Betham is simply this: “I have not

thought them deserving of notice” (p. 359).

[19] At pp. 1, 2 of _The Towers and Temples of Ancient Ireland_, by Marcus

Keane, M.R.I.A. (Dublin: Hodges, Smith & Co.); a very beautiful and

interesting volume. A still more formidable champion of the revolt against

Dr. Petrie’s sway has since appeared, the Rev. Canon Bourke, M.R.I.A.,

author of _Pre-Christian Ireland_ (Brown & Nolan, Dublin, 1887).

[20] _The Migration of Symbols_: Archibald Constable & Co., Westminster,

1894.

[21] Introduction, pp. ix-xv.

[22] Preface, 3.

[23] P. 12.

[24] At p. 4 of his work on the Round Towers.

[25] General Vallancey’s literary remains are preserved in seven octavo

volumes, entitled _Collectanea de Rebus Hibernicis_, of which a complete

set is rather difficult to obtain. The portions specifically relating to

the round towers will be found in vols. ii., iii., and vii. As regards the

other source of plagiarism to which Moore refers in his article above

quoted,--“the remarkable work called _Nimrod_,”--it has been already

shown, without any attempt at contradiction, that the leading idea of

_Nimrod_ was that the round towers were _fire-altars_, and that (to quote

the writer’s words) “O’Brien’s theory is not to be found in any page of

it.”

[26] According to “Father Prout” (“Rogueries of Tom Moore”), it was

probably suggested to him by the study of Lucian. See p. 90 of Mr. Kent’s

edition of “The Works of Father Prout.”

[27] Alluded to in the _Charmides_ of Plato.

[28] This statement is subject to a qualification. Certain structures--one

at Peel in the Isle of Man, and another at Hythe in Kent--are supposed, on

grounds of which the validity is more or less questioned, to be round

towers.

[29] _Vide_ p. 514. General Vallancey had made a similar remark: “Nor are

they always annexed to churches. There are many in the fields, where no

traces of the foundations of any other buildings can be discovered around

them” (_Collect._ iii. 492, cited at p. 17 of Dr. Petrie’s work). Dr.

Lanigan avowed the same; but Dr. Petrie declares “they are, without a

single exception, found near old churches, or where churches are known to

have existed”; though, as Mr. Keane points out, he assumes buildings to be

“churches” which have no claim to that title.

[30] _Fraser’s Magazine_, November 1, 1833.

[31] The _characteristic architectural peculiarities_ belonging to each of

the towers was the omission required to be supplied, and for this alone

three months were extended. During that time I wrote my entire Essay, and

of course did not omit this requisite. But as these could give no interest

to the general reader, I have omitted them in the present enlarged form.

If called for, however, I shall cheerfully supply them, as an Appendix to

another work which may soon appear.

[32] _Dublin Penny Journal_, July 7, 1832.

[33] “Kilmallock has been a place of some distinction from a very remote

period, and, like most of our ancient towns, is of ecclesiastical origin,

a _monastery_ having been founded here by St. Maloch in the sixth century,

_of which the original Round Tower_ still remains.”--_Dublin Penny

Journal_, vol. i. p. 65.

“These (the Ruins of Swords) consist of a fine and lofty Round Tower,

coeval with the foundation of the original monastery.”--_Ibid._ vol. i. p.

177.

[34] If this appear over-sanguine, I trust it will be attributed to its

only cause--a strong sense of injustice expressed in the moment of warmth,

and without ever expecting that this expression should see the light.

[35] That this was not gratuitous I pledge myself to prove, even from

circumstances that have already transpired.

[36] It is true Mr. Higgins has told me this, and I listened with polite

silence to what I had read “in print” a thousand times before. But our

chronicles call the name Macha, and I abide by them. Enough, however, has

occurred between the date of this letter and the present to quiet the most

ardent disposition as to the pursuit of earthly éclat. Its author is no

more! He has reached that “bourne whence no traveller returns.” And the

warning, I confess, is to myself not a little pointed, from the

unremitting perseverance with which this inquiry has been prosecuted and

the vexatious opposition with which its truths have been met.

[37] I wish the reader to keep this in mind; its effects will be

manifested by and by.

[38] φωνη εν τη ερημω.

[39] See Letter No. 3.

[40] _Dublin Penny Journal_, August 3, 1833.

[41] Gibbon’s Memoirs.

[42] The Budhist temples.

[43] The Cromleachs.

[44] The Mithratic Caves.

[45] Job i.

[46] I say _accidentally_, because he foundered as well upon the _actual

colony_ who erected those temples, as upon the _nature_ of the _rites_ for

which they were erected.

[47] Colonel Montmorency.

[48] Pliny, lib. lxvi. cap. 12.

[49] This incomparably beautiful object, constructed of white marble, in

the days of Demosthenes, in the second year of the one hundred and

eleventh Olympiad, 335 years before Christ, and in the year 418 of Rome,

was erected in honour of some young men of the tribe of Archamantide,

victors at the public games, and dedicated, it is supposed, to Hercules.

[50] The first name ever given to this body was _Saer_, which has three

significations--firstly, _free_; secondly, _mason_; and thirdly, _Son of

God_. In no language could those several imports be united but in the

original one, viz. the Irish. The Hebrews express only one branch of it by

_aliben_; while the English join together the other two.

[51] Sallust, _Cat. Con._

[52] Lib. xi. epist. 11.

[53] 2 Kings xvii. 29, 30.

[54] Byron.

[55] Vol. iii. p. 78, note.

[56] The tolling of a bell was supposed to have had miraculous effects--to

keep the spirits of darkness from assaulting believers--to dispel thunder,

and prevent the devil from molesting either the church or congregation;

and hence they were always rung, in time of storm or other attack, to

paralyse the fiend, whether the elements or mortal man, by the hallowed

intonation. Each was dedicated to a particular saint,--duly baptized and

consecrated; and the inscriptions which still remain on the old ones that

have come down to us proclaim the virtue of their capabilities. The

following distich will be found to sum them up, viz.:--

“Laudo Deum verum, plebem voco, congrego clerum,

Defunctos plero, _pestem fugo_, festa decoro.”

And the very syllables of this which follows form a sort of _tuneful_

galloping, viz.:--

“Sabbata pango, funera plango, solemnia clango.”

[57] νπερ τον Ωκεανον παρελθειν επὶ τας καλουμενας Βρετανικας νησους.

EUSEB. in _Præp. Ev._ 1. 3.

Egyptum et Libyam sortitus est alius Apostolorum, extremas vero oceani

regiones, et _Insulas Britannicas_ alius obtinuit. NICEPHOR. l. 2, c. 40.

[58] _Religious Rites and Ceremonies_, published under his name.

[59] Milton.

[60] This latter to be explained hereafter.

[61] The ruins, to the height of ten feet, still remain.

[62] Goldsmith.

[63] _Top. Dist._ ii. c. 9, p. 720.

[64] In the reign of Txiacha Labhruine, A.M. 3177; B.C. 827.

[65] This mark (7), in the Irish language, is an abbreviation for _agus_,

i.e. _and_.

[66] The _Annals of Inisfallen_, also, p. 148, call them by the same name

of _Fiadh-Nemeadh_.

[67] _Rer. Hib. Scrip. Vet._ iii. p. 527.

[68] _Fidh-Nemeadh_ certainly admits of this interpretation, but in a very

different sense from what its author had supposed.

[69] A German writer, contemporary with the Emperor Charles the Great,

says of another Irishman named Clement, at a much later period, “That

through his instructions the French might vie with the Romans and the

Athenians. John Erigena, whose surname denoted his country (Eri or Erina

being the proper name of Ireland), became soon (in the ninth century)

after famous for his learning and good parts, both in England and France.

Thus did most of the lights which, in those times of thick darkness, cast

their beams over Europe, proceed out of Ireland. The loss of the

manuscripts is much bewailed by the Irish who treat of the history and

antiquities of their country, and which may well be deemed a misfortune,

not only to them, but to the whole learned world.”

[70] Isidore of Seville, in the seventh century, says: “Scotia eadem et

Hibernia,” that is, Scotia and Ireland are one and the same--an identity,

however, of _locality_, not of _signification_. And Orosius of Tarracona,

still earlier in the fifth century, avers that, “In his own time, Ireland

was inhabited by the nations of the Scoti.” And were further evidence

required as to the point, it would be found in the fact of one of our

Christian luminaries, whose name was Shane, _i.e._ John, being called by

the Latin historians indifferently by the epithets of Johannes Scotus and

Johannes Erigena--the former signifying John the Irishman and the latter,

John the Scotchman.

[71] The Scots first drove them from Ireland to what is now called

Scotland, and the Picts afterwards chased them from the lowlands to the

highland fastnesses.

[72] Henricus Antisiodrensis, writing to Charles the Bald, says: “Why need

I mention all Ireland, with her crowd of philosophers?” “The philosophy

and logic,” says Mosheim, a German historian, “that were taught in the

European schools in the ninth century, scarcely deserved such honourable

titles, and were little better than an empty jargon. There were, however,

to be found in various places, _particularly among the Irish_, men of

acute parts and extensive knowledge, who were perfectly well entitled to

the appellation of philosophers.”

[73] _Antiq._ p. 108.

[74] Milton.

[75] I will show, however, that it was much older.

[76] _De Orig. et Progress. Idolat._ ii. 61.

[77] Gen. xi. 4.

[78] Gen. vi. 5.

[79] _On the top was an observatory, by the benefit of which_ it was that

the _Babylonians advanced their skill in astronomy so early_; when

Alexander took Babylon, Callisthenes the philosopher, who accompanied him

there, found they had _observations_ for 1903 years backward from that

time, which carries up the account as high as the hundred and fifteenth

year after the flood, _i.e._ within fifteen years after the tower of Babel

was built.

[80] I stop not to inquire whether or not this may have been the same with

that which stood in the midst of the temple of Belus, afterwards built

around it by Nebuchadnezzar. The intent I conceive similar in all, whether

the scriptural _Tower_, Birs Nimrod, or Mujellibah; and the rather, as

Captain Mignan tells us of the last, that on its summit there are still

considerable traces of erect building, and that at the western end is a

_circular_ mass of solid brick-work _sloping towards the top_, and rising

from a confused heap of rubbish; while Niebuhr states that Birs Nimrod is

also surmounted by a turret. My object is to show that the same

_emblematic design_ mingled in all those ancient edifices, though not

identical in its details.

[81] Hos. ii. 16.

[82] St. Stephen, the first martyr who suffered death for Christ, said

before the Jewish Sanhedrim, “God dwelleth not in temples made with hands”

(Acts vii. 48).

[83] _Asiatic Researches._

[84] It is most unaccountable how Hanway, after seeing this evidence of an

_actual_ fire-temple, should, notwithstanding, commit the egregious

blunder of calling the Round Towers--which differed from it as much as a

_maypole_ does from a rabbit-hole--fire-temples also. Yet has he been most

religiously followed by Vallancey, Beauford, Dalton, etc., who could not

open their eyes to the mistake.

[85] Pottinger’s _Belochistan_.

[86] Num. xxii. 41.

[87] Milton.

[88] _Top. Dist._ ii. c. 34.

[89] Had Bede even _asserted_ that the Round Towers were fire receptacles,

it would not obtain my assent, as they were as great an enigma in that

venerable writer’s day as they have been ever since, until now that their

_secret_ is about to be unveiled.

[90] The derivation of this word not being generally known, I may be

allowed to subjoin it. It is the Irish for _dove_, as _columba_ is the

Latin, and was assigned to the above place in honour of St. Columbe, who

was surnamed Kille, from the many churches which he had founded.

[91] _Trans. Roy. Ir. Acad._ vol. xv.

[92] This adjective is not here applied to our western _Irin_, _i.e._

Ireland, but to the eastern Iran, _i.e._ Persia.

[93] “Virginesque Vestæ legit, Albâ oriundum sacerdotium, et genti

conditoris haud alienum” (Livy, lib. i. cap. xx.).

[94] Horace.

[95] _Asiatic Researches_, Dissert. Up. Egypt and Nile.

[96] Literally, “the goddess of the lotos.”

[97] Craufurd’s _Sketches_.

[98] Milton.

[99] Maya also signifies _illusion_, of which as an operation of the

Deity, the following remark, extracted elsewhere from Sir William, may not

be unseasonable:--“The inextricable difficulties,” says he, “attending the

_vulgar notion of material substances_, concerning which ‘we know this

only, that we know nothing,’ induced many of the wisest among the

ancients, and some of the most enlightened among the moderns, to believe

that the whole creation was rather an _energy_ than a work, by which the

Infinite Being who is present at all times and in all places, exhibits to

the minds of his creatures a set of perceptions, like a wonderful picture

or piece of music, always varied, yet always uniform; so that all bodies

and their qualities exist, indeed, to every wise and useful purpose, but

exist only as far as they are _perceived_--a theory no less pious than

sublime, and as different _from_ any principle of atheism, as the

brightest sunshine differs from the blackest midnight.”

[100] Nature.

[101] The Hindoos never bathe nor perform their ablutions whilst the sun

is below the horizon.

[102] Poojah is properly worship.

[103] Krishen of Matra may be called the Apollo of the Hindoos.

[104] Vassant, the spring.

[105] Kama, the god of love.

[106] Translated from the Persic, and read before the Oriental Society in

India.

[107] The reason why the Egyptian Pyramids, though _comprehending_ the

same idea, did not _exhibit_ this form, will be assigned hereafter.

[108] In his treatise, _De Deâ Syriâ_.

[109]

“Astarte, queen of heaven, with crescent horns,

To whose bright image nightly by the moon,

Sidonian virgins paid their vows and songs.”--MILTON.

[110] “Les Indiens ont le Lingam qui ajoute encore quelque chose à

l’infamie du Phallus des Egyptiens et des Grecs: ils adorent le faux dieu

Isoir sous cette figure monstreuse, et qu’ils exposent en procession

insultant d’une manière horrible à la pudeur et à la crédulité de la

populace” (_La Croze_, p. 431).

[111] We can now see how it happened that the Irish word _Toradh_, _i.e._

“to go through the tower ceremony,” should signify also “to be pregnant”;

and we can equally unravel the _mythos_ of that elegant little tale which

Sir John Malcolm tells us from Ferdosi, in his _History of Persia_. “It is

related,” says he, “that Gal, when taking the amusement of the chase, came

to the foot of a _tower_, on one of the turrets of which he saw a young

_damsel_ of the most exquisite beauty. _They mutually gazed and loved_,

but there appeared no mode of ascending the battlement. After much

embarrassment, an _expedient_ occurred to the fair maiden. She loosened

her dark and beautiful _tresses_, which fell in ringlets to the _bottom_

of the _tower_, and enabled the _enamoured_ prince to _ascend_. The lady

proved to be Noudabah, the daughter of Merab, king of Cabul, a prince of

the race of Zohauk.”

[112] Chap. iv. p. 48.

[113] Syncellus accordingly spells Budh, even in the singular number, with

an _F_; and Josephus, from the Scriptures, additionally commutes the final

_d_ into _t_. We shall see more inflections anon.

“φουδ εξ ου τρωρλοδιται.”--Syncellus, p. 47.

“Fut was the founder of the nations in Libya (Africa), and the people were

from him called Futi” (Josephus, _Ant._ lib. i. c. 7).

[114] _Vide_ Plutarch, _de Isi et Osiri_.

[115] Eas, in Irish, also means the moon.

[116] Literally the Son of the Sun, and should properly be written

O’Siris, like any of our Irish names, such as O’Brien--and meaning _sprung

from_.

[117] These are the _indexes_ for which Mr. O’Connor could find no other

use than that of dials!

[118] “Les mystères de l’antiquité nous sont demeurés presqu’interdicts;

les vestiges de ses monuments manquent le plus souvent de sens pour nous,

parceque, de siècle en siècle, les savants ont voulu leur attribuer un

sens” (DE SACY).

[119] To this declaration of Mr. Heeren, as I cannot _now_ bestow upon it

a separate inquiry, I must be allowed briefly to intimate that if such be

all that he “knows with certainty” on the topic, he had better not know it

at all, for, with the exception of that part which avows the general

_ignorance_ concerning its rise and progress, as well as its expulsion by

the Brahmins from the East, _all the rest is inaccurate_. In the first

place it does not “_flourish_” at present in Ceylon. It has sunk and

degenerated there into an unmeaning tissue of hideous demonology, _if we

may judge by a reference to a large work published here some time ago_, by

Mr. Upham, which is as opposite from real _Budhism_ as truth is from

falsehood. In the second place its tenets were _not_ “in direct opposition

to those of the Brahmins,” any more than those of the Catholics are from

the tenets of the Protestants; yet have the latter contrived to oust the

Catholics, their predecessors, as the Brahmins did the still more

antecedent Budhists. And this will be sufficient to neutralise that

insinuation which would imply that Budha was an _innovator_ and a

_sectarian_, until I show by and by that the reverse was the fact.

[120] The Jews themselves, so early as the time of Moses, adopted the

practice as an act of _thanksgiving_.

“And Miriam the prophetess, the sister of Aaron, took a timbrel in her

hand; and all the women went out after her, with timbrels, and with

dances.

“And Miriam answered them, Sing ye to the LORD, for He hath triumphed

gloriously; the horse and his rider hath He thrown into the sea” (Exod.

xv. 20, 21).

[121] The origin of this word shall be explained hereafter.

[122] “Verily, verily, I say unto you, except a _corn_ of _wheat_ fall

into the ground and _die_, it abideth alone; but if it die, it bringeth

forth much fruit” (John xii. 24).

[123] We are told--says Sir John Malcolm, in a Persian work of celebrity,

the _Attash Kuddah_--that a person dreamt he saw Ferdosi composing, and an

angel was guiding his pen: he looked near, and discovered that he had just

written the above couplet, in which he so emphatically pleads for humanity

to the smallest insect of the creation.

[124] _Another Almoner_ was an epithet they assigned to God, which even

the Brahmins retained after they had seceded from them, as may be seen in

Wilkins’ translation of a Sanscrit inscription on a pillar near _Buddal_,

published in the first volume of the _Asiatic Researches_. This

inscription, I must observe, as it escaped that learned Orientalist to

perceive it, as it equally did the acumen of the president, his annotator,

is, with the column on which it appears, nothing else than a record of the

triumphs obtained by a hero of the Brahminical party in exterminating the

Budhists. The frequent allusion to the “lustful elephants,”--such as

“whose piles of rocks reek with the juice exuding from the heads of

intoxicated elephants,”--and “Although the prospect hidden by the dust

arising from the multitude of marching force was rendered clear from the

earth being watered by constant and abundant streams flowing from the

heads of lustful elephants of various breeds,”--and still more that

beautiful and pathetic sentiment which occurs in the original of the

preceding paper, omitted by Mr. Wilkins, but supplied by the president,

viz. “by whom having conquered the earth as far as the _ocean_, it was

left as being unprofitably seized--so he declared; and his _elephants

weeping_ saw again _in the forests their kindred whose eyes were full of

tears_,”--make this a demonstration: yet would the beauty of the image be

lost to some of my readers, were I not to explain that the Budhists

treated with a sort of deified reverence the tribe of _elephants_, which

now bewailed their extermination as above described.

[125] From Bavana was named the village of Banaven, in Scotland, whither

some of the Tuath-de-danaans had repaired after their retreat from

Ireland--a very appropriate commemoration of their recent subversion; and

a particular locality within its district, where St. Patrick was born, was

called _Nemph-Thur_, that is, the _holy tower_, corresponding to

_Budh-Nemph_, _i.e._ the _holy Lingam_, from the circumstance of there

having been erected on it one of those temples which time has since

effaced. _Tor-Boileh_ upon the Indus, which means the _Tower of Baal_, is

in exact consonance with _Nemph-Thur_ and with _Budh-Nemph_; and there can

be no question but that _there_ also stood one of those edifices, as the

ruins even of a city are perceptible in the neighbourhood. Mr. Wilford,

however, would translate this last name, Tor-Boileh, by _Black Beilam_:

and, to keep this _colour_ in countenance, he invents a new name for a

place called Peleiam, “which,” he says, “_appears_ to have been transposed

from Ac Beilam, or the _White Beilam_, sands or shores and now called

‘Hazren.’” I am not surprised at the _discredit_ brought upon etymology.

[126] And this, too, after he had admitted that “the name is certainly of

the pure Iberno-Celtic dialect, and must have had some meaning founded in

the nature of things in its original and radical formation.”

[127] All our ancient swords were made of brass.

[128] Gibbon, vol. ii. p. 527, 4to, 1781.

[129] _Histoire d’Irelande_, vol. i. cap. 7.

[130] Avienus lived in the fourth century.

[131] “Melius (Hiberniæ quam Britanniæ) aditus--portusque per commercia et

negociatores cogniti” (Tacit. _vit. Agricol._ 499).

[132] “Plus in metum quan in spem.”

[133] “ὥσπερ και των Βρεττανων τους οικοντας την ονομαζομενην Ιριν.” _Diod

Sic._ lib. v.

[134] In proof of this, I aver that I could go through the whole range of

their language, and prove that in its fabrication, so punctilious was

their regard to _euphony_, they scrupled not to _cancel_ or otherwise

_obnebulate_ the _essential_ and _significant_ letters of the primitive

words; so that, in a few generations, their descendants were unable to

trace the true _roots_ of their compounds. Hence that lamentable

imperfection which pervades all our lexicons and dictionaries, and which

can never be rectified but by the revisal of the whole system, and that by

a _thorough adept_ in the language of the Irish.

[135] I say strangled, because _Irin_ is a compound word embracing within

its compass _two distinct parts_, of which Iris could give but the spirit

of one.

[136] “Iren perrexit ut et aliorum Doctorum sententias in philosophicis

atque divinis litteris investigator curiosus exquireret” (_Vita Gildæ_,

cap. 6).

[137] Lib. x. Anno 1098.

[138] Modern writers upon Persia, who would _refine_ upon the matter, have

perverted this word to _Pehlivi_; but look you into the early numbers of

the _Asiatic Researches_, and there you will find it spelled as above.

[139] Besides, to speak _accurately_, this is not a _western_ country at

all, or only so relatively to Britain, Gaul, and that particular line.

[140] _Collect. de Reb. Hib._ vol. iv.

[141] _Antiq. Research. Pers._ vol. i. p. 137.

[142] If I have taken a wrong view of the professor’s phraseology, I shall

feel most happy to be set right; but I submit to the critic whether I am

not justified in understanding him as I do.

[143] To be met with at a place called Tauk-e-Bostan. Silvestre de Sacy, a

member of the Institute at Paris, had made the following translation of

it, which is divided into two parts.

The first:--“This figure is that of a worshipper of Hormuzd, or God; the

excellent Shahpoor; king of kings; of _Iran_ and _An-Iran_; a celestial

germ of a heavenly race; the son of the adorer of God; the excellent

Hormuzd; a king of kings; of _Iran_ and _An-Iran_; a celestial germ of a

heavenly race; grandson of the excellent Narses; king of kings.”

The second:--“This figure is that of a worshipper of Hormuzd, or God; the

excellent Varaham; king of kings; king of _Iran_ and _An-Iran_; a

celestial germ of a heavenly race; son of the adorer of God; the excellent

Shapoor; king of kings; of _Iran_ and _An-Iran_; a celestial germ of a

heavenly race; grandson of the excellent Hormuzd; king of kings.”

[144] This _An_, the original name for _country_, was modified afterwards,

according to clime and dialect, into _tan_, as in Aqui-_tan_-ia,

Brit-_tan_-ia, Mauri-_tan_-ia, etc.; and into _stan_, as in Curdi-_stan_,

Fardi-_stan_, Hindu-_stan_, etc.

[145] From this was formed the English word _tower_, the very idea

remaining unchanged. As was also the English word _bud_, meaning the

_first shoot of a plant_, a _germ_, from the Irish _budh_, _i.e._ the

_organ of male energy_.

[146] The present bleak and sterile aspect of this region militates

nothing against this view, when we consider the thousand alterations which

it has undergone, under the thousand different tribes that have

consecutively possessed it.

[147] From _Ir_ or _Eer_, sacred, and _an_, a _land_.

[148] From _Ir_ or _Eer_, sacred, and _in_, an _island_.

[149] Iran or Irin, _i.e._ Eeran or Eerin.

[150] Each of these three preceding words means _religion_ or

_revelation_. And from them _Era_, denoting a _period of_ time,--which

with the ancients was a _sacred_ reckoning,--has been so denominated; as

well as _Eric_, which, in law phraseology, indicates a certain penalty

attachable to certain crimes, and equivalent to _Deodand_, or a _religious

restitution_--all Irish.

[151] I mean the “_Græci vetustissimi_,” not the “_Græculi esurientes_.”

[152] Namely, _Ivernia_:--_u_, _v_, and _b_ are commutable.

[153] Should you hesitate as to this mode of accounting for the letter

_b_, I can show you that the Greeks spelled _Albion_ indifferently with or

without a _b_; as they indifferently used _b_ or _v_ in one of the above

names for Ireland; for instance--

Ἄι Βρετανιδες ειϛι δυο νησοι, Ουερνία και Αλουιον, ητοι Βερνια καὶ Αλβιων

Eustath. _ad Dion. Perieg._

[154] It is only the _date_, however, that I will share with any one. The

derivation of the word and its _true exposition_ are exclusively my own.

[155] “Quod nomen ob beati solum ingenium, in quo _nullum animal venenosum

vitale_, facile assentior attributum” (_Ogyg._ pt. i. c. 21). So

gratifying, however, has this been to the obsequious wisdom of subsequent

_historians_ (?), as to be echoed from one to the other with the most

commendable fidelity. “_O imitatores, servum pecus!_”

[156] Pronounced Fiodhvadh--copied _literally_ from the old manuscripts.

[157] This corresponds to _Ir-an_, the Sacred _Land_.

[158] This answers to _Ir-in_, the Sacred _Island_.

[159] The reader will see that, in quoting Dr. Keating, I do so from no

respect for his discrimination or sagacity. Whenever he has attempted to

exert either, in the way of comment or _deduction_, he has _invariably_

erred: fortunately he has offered none in this instance. Yet is his book a

most valuable compilation; and _I_ now cull out of it _those three names_,

as one would a casket of jewels from a lumber-room.

[160] This _Farragh_, otherwise _Phearragh_, is the _Peor_ of the

Scriptures, and the _Priapus_ of the Greeks.

[161] “Priapus, si _physice_ consideretur idem est ac _sol_; ejusque lux

primogenia unde _vis omnis seminatrix_” (_Diod. Sic._ lib. i.). See also

Num. xxv. 4, where you will see that “Peor” _remotely_ meant the sun.

[162] I shall not trouble myself in reciting the absurd _attempts_ that

have been heretofore made to expound this word: it is enough to say that

_they were all wrong_.

[163] The _motto_, also, of this family, viz., _Lamh laider a-Boo_, _i.e._

“The strong arm from Boo,” now changed to _Vigueur du dessus_, is in

keeping with the same idea.

[164] This is the _mere utterance_ of an historical transaction without

reference to _sect_, _creed_, _party_, or _politics_. No feelings of

bitterness mingle therein. The author disclaims all such, as much as he

would depreciate them in others.

[165] In the library of Trinity College, Dublin, are several such,

collected in the beginning of last century, by Lhuyd, author of the

_Archæologia_, and restored by Sir John Seabright, at the instigation of

Edmund Burke. I am credibly informed also, that there have been lately

discovered in the Library at Copenhagen certain documents relating to our

antiquities, taken away by the Danes after their memorable defeat at

Clontarf, by King Brian, A.D. 1014. Lombard has already asserted the same;

and that the King of Denmark entreated Queen Elizabeth to send him some

Irishman, who could transcribe them; that Donatus O’Daly, a learned

antiquarian, was selected for the purpose, but that his appointment was

afterwards countermanded, for political reasons.

There are, besides, in mostly all the public libraries of Europe--without

adverting to those which are detained in the Tower of London--divers Irish

manuscripts, presented by the various emigrants, who from time to time

have been obliged to fly their country, to seek among strangers that

shelter which they were denied at home; taking with them, as religious

heirlooms, those hereditary relics of their pedigree and race.

One of the most beautiful and pathetic pieces of Irish poetry remaining,

written by Macleog, private secretary to Brian, after the demise of that

monarch, and beginning with this expression of his sorrow: “Oh! Cencoradh

(the name of his patron’s favourite palace), where is Brian?” was picked

up in the Netherlands, in 1650, by Fergar O’Gara, an Augustinian friar,

who fled from Ireland in the iron days of Cromwell.

[166] I rejoice to state, that the present administration, under the

benign direction of our patriot King, have resolved, so far as in them

lies, to atone for former depredators. There is now a vigorous revisal of

those documents going on, with a view, as I understand, to their immediate

publication.

[167] The antiquarian luminaries of the _Royal Irish Academy_ would fain

make out that this was a _Christian warrior_. Their _high priest_ has

lately proclaimed the fact, in their “collective wisdom.” It is

astonishing how fond they have _suddenly_ become for the memory of the

monks; they would now father everything like culture in the country upon

them. It used not to have been so!

[168] This image was found under the root of a tree dug up in Roscommon.

It is about the size of the drawing; is made of brass, once gilt; the

gilding, however, now almost worn off; and may be seen in the Museum of

Trinity College, Dublin.

[169] _Major Archer’s Travels in Upper India_, vol. i. pp. 383, 384. Lond.

1833.

[170] So the “collective wisdom,” in the true spirit of Christian

restitution and penitential contrition, have lately pronounced him! It is

delightful to see this solicitous zeal with which, when it suits a private

purpose, they cherish the memory of the monks, being _no longer_ in the

way of their _secular_ perquisites: but if the poor monks could speak, or

send a voice from the tomb, it would be to say that they did not choose to

be encumbered with such meretricious flattery; and that, having laid no

claim to those _relics_, or to the _towers_ which they decorated, during

their _lifetime_, they now in _death_ must repudiate the ascription.

“Timeo Danaas et dona ferentes,” would be their answer.

[171] _Asiatic Researches_, vol. vi.; where it will be observed that the

Doctor was not writing for me. He did not even _suspect_ the existence of

this figure. It is, like the preceding one, of bronze.

[172] The Egyptian sovereign assumed this _title_, as the highest that

_language_ and _imagination_ could bestow. It signifies literally the _act

of copulation_, of which it would represent him as _presiding genius_--the

source whence all pleasure and happiness can flow--and is but faintly

re-echoed in the Macedo-Syriac regal epithet of Ευεργετης, “Benefactor,”

or even that by which we designate our king as the _fountain_ of

_goodness_. There being no such letter as _ph_ in the ancient alphabets,

all those words, viz. _Pheor_, _Pharaoh_, and _Pharagh_, should properly

be spelled _Feor_, _Faraoh_, and _Faragh_.

[173] Gen. xlvi. 34.

[174] “On the fifteenth day of the first month every year. Every person is

obliged, on the evening of that day, to set out a lantern before his door,

and these are of various sizes and prices, according to the different

circumstances of those to whom they belong. During this festival, they

have all sorts of entertainments, such as plays, balls, assemblies, music,

dancing, and the lanterns are filled with a vast number of wax candles,

and surrounded with bonfires.”

[175] Barker.--The same is mentioned by Captain Burr, in reference to the

Indian followers who had attended him to the temple of Isis.

[176] Mr. Greaves’s diagonal, in proportion to his base of 694 feet, is

991 feet nearly; the half of which is 495½ feet, for the height of the

Pyramid; for as the radius is to the tangent of 45°, so is half the

diameter to half the diagonal, or 7 to 10, or 706 to 1000. Say, 7 : 10 ::

694 : 991/2 = 495½.--_Dissertation upon the Pyramids._

[177] Schindl.

[178] Gen. xlvii.

[179] _Hist. Christ. des Indes_, p. 429.

[180] Lib. ii. p. 4.

[181] πυρ, generally rendered _fire_, is not so, however, in the true

import of the word, but the _Sun_; fire is only a secondary sense of it.

[182] Barker.

[183] _Ibid._

[184] Gen. xlvi. 34.

[185] Ex. vii. 11, etc., and 2 Tim. iii. 8.

[186] America also has had her ancient pageantry. Antonio de Solis gives

the following description of the Mexican shrine:--“The site of that temple

devoted to the worship of the Sun, and its altar for human sacrifices, was

a large square environed by walls, cloisters, and gates; in the centre was

raised a high tower of a pyramidical form, broad at the base, and narrowed

towards the top, having four equal sides in a sloping direction; in one of

which was a flight of one hundred and fifty steps to the top, covered with

the finest marble, with a square marble pavement, guarded with a

balustrade: in the centre stood a large black stone, in manner of an

altar, placed near the idol. In the front of this tower, and at a

convenient distance from its base, stood a high altar of solid masonry,

ascended by thirty steps: in the middle of it was placed a large stone, on

which they slaughtered the numerous human victims devoted for sacrifice;

the outside being set with stakes and bars, on which were fixed human

sculls.”

[187] The regular pyramid is a section of the cube, whose altitude is

equal to half the diameter of the base, and is contained within a

semicircle. The great pyramid is not of this precise order; its height or

altitude being found more than half the diameter of its base. A second

order is that whose altitude is equal to half the diagonal of the base,

and is also bounded and contained within a semicircle; and consequently,

if the diagonal be given at 1000, the altitude will be 500: but the true

height of the Egyptian pyramid being determined at less than half its

diagonal, is therefore found to be not exactly of this order, but nearly

approaching to it, and probably aimed at in the original design, though

failing in the execution.--_Dissertation upon the Pyramids._

[188] Astronomy began very early to be cultivated among the Egyptians; and

to them is attributed the discovery of the magnitude of the solar year,

or, as it is distinguished, _the Egyptian year_ of 365 days; which

discovery appears to be noticeable, and memorialised in the construction

of their Great Pyramid. The ancient measure of length being the cubit, and

that measure being determined common with the Hebrews and Egyptians, as

nearly as Dr. Cumberland could determine it, and reduced to English

measure, a certain standard is obtained: but we find also another, called

the longer cubit, to have obtained, on which we may with equal propriety

calculate the measures of the Egyptian Pyramid, on which to infer the

number of days contained in the solar year; the measures of the base of

the Great Pyramid being found, if not exactly, yet nearly approximating to

it.--_Dissertation upon the Pyramids._

[189] I have not the least doubt but the ancient Egyptians measured by the

cubit, whatever it then was; that the number of cubits was designedly

fixed upon by them in laying the base of the Pyramid; and that if we

divide the ascertained sum of 752 feet by 2, the quotient will be 376,

which is a number exceeding 365 by 11: consequently, if we estimate their

ancient cubit at 2 feet 7/10 of an inch, that measure will be ascertained,

and found to approximate nearly to the longer Hebrew cubit; and so will

the measures of the Pyramid be found to agree with the number of days in

the solar year.--_Dissertation upon the Pyramids._

[190] Then Major Fitzclarence, March 2, 1818.

[191] _Asiatic Researches._

[192] _Scientific Tourist through Ireland_, p. 33.

[193] Usher’s _Primord_, c. xvii. p. 846.

[194] _Journal_, pp. 21, 23.

[195] Neither can I, with him, restrict their object to _Tombs alone_;

their Phallic shape bespeaks another allusion; as does the style of

architecture indicate an _affinity_ of _descent_, though not an _identity_

of _design_ with that of our _Towers_.

[196] In his treatise, _De Deâ Syriâ_.

[197] Of this distant adoration we may still see traces in the practice of

the Irish peasantry, almost preferring to say their prayers outside the

precincts of the chapel, or mass-house, than within it, unconsciously

derived from this service of the Afrion, or benediction-house, _i.e._ the

Round Towers.

[198] The Ghabres to this day chew a leaf of it in their mouths, while

performing their religious duties round the sacred fire.

[199] Those are what Montmorency would fain make out to have been _roses_

imported from the Vatican.

[200] A similar sacrifice is described by Major Archer as still practised

in the mountains of Upper India, which he himself witnessed. “An

unfortunate goat,” says he, “lean and emaciated, was brought as an

offering to the deities; but so poor in flesh was he that no crow would

have waited his death in hopes of a meal from his carcass.”

[201] “Round the _tie_ or umbrella at the top (of the Dagobs at Ceylon)

are suspended a number of small bells, which with these form _tees_ of a

great quantity of smaller pagodas that surround the quatine, being set in

motion by the wind, keep up a constant tinkling, but not unpleasing sound”

(COLEMAN).