[Illustration:
TAB. I.
_frontispiece._
_The Groundplot
of the Brittish
Temple now the
town of
Aubury Wilts.
A^o. 1724_
_Stukeley del._ _E. Kirkall sculp._]
ABURY,
A
TEMPLE
OF THE
=British DRUIDS=,
With SOME OTHERS,
DESCRIBED.
Wherein is a more particular account of the first and patriarchal
religion; and of the peopling the BRITISH ISLANDS.
——_Quamvis obstet mihi tarda vetustas,
Multaque me fugiant primis spectata sub annis,
Plura tamen memini_—— Ov. Met. XII. v. 182.
By _WILLIAM STUKELEY_, M.D.
Rector of _All-Saints_ in _Stamford_.
_LONDON_:
Printed for the AUTHOR: And Sold by _W. Innys_, _R. Manby_, _B. Dod_,
_J. Brindley_, and the Booksellers in London.
M DCC XLIII.
To the RIGHT HONOURABLE
HENRY
EARL of _PEMBROKE_, &c. &c.
RIGHT HONOURABLE,
In a family that has been in all ages remarkably the friend of the
muses, I think myself happy, that I have a particular claim. To You,
my Lord, this dedication is devolv’d by hereditary right. Through Your
father’s auspices and encouragement, I began and continued the work. He
was ever pleas’d to look upon my mean performances with a favourable
eye; and to assist me out of the inexhaustible fund of his own
knowledge, in all kinds of ancient learning; and promised to patronize
it, when published.
But if any thing herein be acceptable to the publick, they are indebted
to Your Lordship for its appearing abroad sooner than I intended
myself. Out of that innate love of letters which warms the breast
of the PEMBROKES, You thought fit to prompt and encourage me to the
printing of it; and Your Lordship’s judgment will be an agreeable
prejudice in my favour; who have cultivated Your excellent talents by
your own industry; by all that can be learn’d in a curious view and
observation of the antiquities of _Italy_; who are in every sense a
master of that immense treasure of _Greek_ and _Roman_ marbles, which
render _Wilton_ the _Tramontane Rome_.
Besides that learning which is the ornament of the present age, Your
Lordship knows how to put a true value on the antiquities proper
to Your own country. If they want somewhat of the delicacy of the
_Augustan_ times, or that of _Alexander_ the great; yet they have their
beauties, and even elegancies, which affect so exquisite a taste as
Your Lordship’s. A symmetry and harmony of parts, an amazing grandeur
in the design, the incredible force of the mechanick powers employ’d in
them, the most magnificent effect produc’d, will for ever recommend
the works of the Druids, to those of Your Lordship’s discerning eye and
accurate judgment.
We see a convincing demonstration of this, in the fine and costly
model of _Stonehenge_, which Your Lordship introduces in the garden at
_Wilton_; where, I may be bold to say, it shines amidst the splendours
of _Inigo Jones_’s architecture; amidst what he did there in person,
and what Your Lordship has since added, so agreeable to the former, as
to render the design of that great genius complete.
So uncommon and unconfin’d is Your Lordship’s knowledge in
architecture, particularly, that _Great Britain_ beholds a bridge
arising, chiefly under Your direction, superior to any the _Roman_
power produc’d at the height of empire. And _Thames_, which so lately
rescu’d the _Danube_ from _gallic_ tyranny, boasts of a nobler ornament
than that which _Trajan_ built across that famous river.
That commendable ardour of mind, which in Your younger years led you to
study men and manners, places and things, in foreign countries, you now
employ for the good of Your own; in the exercise of civil and military
arts. Your Lordship tempers that love of liberty, which is the glory
of government, with that just allegiance to the sovereign, which is
the security of all; so as to give us a view of that amiable character
of ancient _english_ nobility, which adorns every page of _british_
history. Permit me the honour to profess myself
_Your_ LORDSHIP’S
_most faithful, and_
_most obedient_
_humble servant_,
January 1, 1742-3.
WILLIAM STUKELEY.
PREFACE.
History is political wisdom, philosophy is religious. The one consists
in the knowledge of memorable things, and application of that knowledge
to the good conduct of life: in embracing the good, and avoiding the
ill consequences and examples of actions. So the other teaches us to
entertain worthy notions of the supreme being, and the studying to
obtain his favour: which is the end of all human and divine wisdom.
Religion is the means to arrive at this purpose. In order to be
satisfied what is true religion, we must go up to the fountain-head as
much as possible. The first religion undoubtedly is true, as coming
immediately from God.
When I first began these studies about the Druid antiquities, I plainly
discern’d, the religion profess’d in these places was the first,
simple, patriarchal religion. Which made me judge it worth while to
prosecute my enquiries about them, as a matter the most interesting
and important. Knowledge is the glory of a man, divine knowledge of a
christian. What I have done in this volume, is a further prosecution of
the scheme I have laid down to this purpose. The noble person to whom
it is dedicated, induc’d me to hasten the publication, suggesting the
shortness of human life, and having a good opinion of the work.
I was willing to lay hold on the first opportunity of communicating to
the world, the pleasure of contemplating so very noble antiquities,
which we enjoy in our own island, before it be too late to see them. My
endeavour in it is to open the times of first planting the world, after
the flood; the propagation of true religion together with mankind; the
deviation into idolatry; the persons that built the several kinds of
patriarchal temples, such as we see here, in the more eastern parts
of the world; the planters of _Great Britain_ in particular; and the
connexion there is between the east and west in matters of religion.
All this shews there was but one religion at first, pure and simple.
_Pausanias in Corinthiac._ writes, “the _Phliasians_, one of the most
ancient colonies in _Greece_, had a very holy temple, in which there
was no image, either openly to be seen, or kept in secret.” He mentions
the like of a grove or temple of _Hebe_, belonging to that people; and
adds, “they give a mystical reason for it.” I guess the mystery to be,
that it was after the first and patriarchal manner. The same author
says _in argol._ “that at _Prona_ is a temple of _Vesta_, no image, but
an altar, on which they sacrifice.” The ancient _Hetruscans_ ordain’d
by a law, that there should be no statue in their temples. _Lucian de
dea Syr._ writes, “the ancient temples in _Egypt_ had no statues.”
_Plutarch, in Numa_, and _Clemens Alexan. strom._ I. remark, “that
_Numa_ the second king of _Rome_, made express orders against the use
of images, in the worship of the deity.” _Plutarch_ adds, “that for the
first 170 years after building the city, the _Romans_ used no images,
but thought the deity to be invisible.” So to the days of _Silius
Italicus_ and _Philostratus_, at the temple of _Hercules_ our planter
of _Britain_, at _Gades_, the old patriarchal method of religion was
observ’d, as bishop _Cumberland_ takes notice, _Sanchoniathon_, p. 266.
_Sed nulla effigies, simulachrave nota deorum._ Silius III.
And our _british_ Druids had no images. And whatever we find in
history, that looks like idolatry in them, is not to be referr’d to the
aboriginal Druids, but to the later colonies from the continent.
Likewise I have open’d a large communication between the patriarchal
family, of _Abraham_ particularly, and of the first planters of the
coasts on the ocean of _Spain_, _Gaul_, _Germany_ and _Britain_.
’Tis plain, what religion was here first planted, as being an
almost inaccessible island, flourished exceedingly, and kept up to
its original system, even to the days of _Cæsar_, I mean among the
aboriginal inhabitants. The new planters from the continent, on the
southern and eastern shore of the island, were tinctured at least with
idolatry, in the later times. Whilst on the continent, where more
frequent changes of inhabitants happen, idolatry every where polluted
it. But in all accounts of the first beginnings of nations, they had
the first religion: ’till as every where, time, riches, politeness and
prosperity bring on corruption in church and state.
We find, on the continent, idolatry crept on by degrees universally,
which was the occasion of providence exerting its self in the _Mosaick_
dispensation: and thereby changing the manner of these temples,
altogether polluted. Nevertheless we have no reason to think but that
the Druids, in this island of ours, generally kept up to the purity
of their first and patriarchal institution. And that is the reason
that all our classical writers, tho’ much later than the times we are
treating of, represent them as a people of a religion diametrically
opposite to that of the rest of the world, even as the _Jews_ then, or
christians afterwards.
Therefore I thought it fully worth while, to bestow some pains on
these temples of theirs, as the only monuments we have left, of the
patriarchal religion; and especially in regard to their extraordinary
grandeur and magnificence, equal to any of the most noted wonders of
the world, as commonly termed.
I have shewn largely enough, the evidences that there were such kinds
of temples built all the world over, in the first times; but probably
nothing of them now remaining, comparable to those in our own island:
which therefore we ought to seek to rescue from oblivion, before it be
too late.
I propose to publish but one volume more to complete this argument,
as far as I have materials for that purpose. What I have done, I look
upon as very imperfect, and but as opening the scene of this very noble
subject. The curious will find sufficient room to extend it, to correct
and adorn the plan I have begun. And I take it to be well worthy of
the pains; as it lets in upon us an excellent view of the scheme of
providence, in conducting the affair of true religion, thro’ the
several ages of the world. We may hence discern the great purpose of
inducing the _Mosaick_ dispensation, on that very spot of ground where
the main of idolatry began, and from whence it was propagated over all
the western and politer world; and over which world providence rais’d
the mighty _Roman_ empire, to pave the way of a republication of the
patriarchal religion.
We may make this general reflexion from the present work, that the true
religion has chiefly since the repeopling mankind after the flood,
subsisted in our island: and here we made the best reformation from
the universal pollution of christianity, popery. Here God’s ancient
people the _Jews_ are in the easiest situation, any where upon earth;
and from hence most likely to meet with that conversion designed them.
And could we but reform from the abominable publick profanation of the
sabbath and common swearing, we might hope for what many learned men
have thought; that here was to be open’d the glory of Christ’s kingdom
on earth.
I have render’d it sufficiently clear, that the _Apollo_ of the
ancients was really _Phut_ son of _Cham_. And I have pointed to the
reader, how he may have a perfect idea of the countenance of the man,
in innumerable monuments of antiquity, now to be seen. I have pursued
that amusing topick thro’ very many of the ancient patriarchs before
and after _Phut_: so as to recover their, at least heroical, effigies.
Which, I hope, sometime I may find an opportunity of publishing.
I shall conclude my preface with a piece of old poetry, being some
nervous lines, in no contemptible vein, wrote on our subject a hundred
years ago, by _Samuel Danyel_ a domestick of queen _Anne’s_, wife to
king _James_ I. The curious reader will observe a remarkable delicacy
in the sentiments throughout: a struggle between time and the greatness
of these works, equal to that of letters, in endeavouring to recover
and preserve the memory of them; which their founders, tho’ well
qualified, neglected to do.
_O Blessed letters, that combine in one
All ages past; and make one live with all!
Make us confer with those who now are gone,
And the dead living unto counsel call!
By you th’ unborn shall have communion
Of what we feel, and what does us befall._
_Soul of the world, knowledge, without thee
What hath the earth that truly glorious is?
Why should our pride make such a stir to be;
To be forgot? What good is like to this,
To do worthy the writing, and to write
Worthy the reading, and the world’s delight!_
_You mighty lords, that with respected grace,
Do at the stern of fair example stand;
And all the body of this populace,
Guide with the only turning of your hand:
Keep a right course, bear up from all disgrace,
Observe the point of glory to our land._
_Hold up disgraced knowledge from the ground,
Keep virtue in request, give worth her due.
Let not neglect with barbarous means confound
So fair a good, to bring in night anew.
Be not, oh be not accessary found
Unto her death, that must give life to you._
_Where will you have your virtuous names safe laid?
In gorgeous tombs, in sacred cells secure?
Do you not see, those prostrate heaps betrayed
Your fathers bones, and could not keep them sure?
And will you trust deceitful stones fair laid,
And think they will be to your honour truer?_
_No, no, unsparing time will proudly send
A warrant unto wreck, that with one frown
Will all these mockeries of vain-glory rend,
And make them as before, ungrac’d, unknown.
Poor idle honours that can ill defend
Your memories that cannot keep their own!_
_And whereto serves that wondrous trophy now,
That on the goodly plain near_ Wilton _stands?
That huge dumb heap, that cannot tell us how,
Nor what, nor whence it is, nor with whose hands,
Nor for whose glory it was set to show,
How much our pride mocks that of other lands._
_Whereon when as the gazing passenger
Hath greedy look’d with admiration,
And fain would know its birth, and what it were,
How there erected, and how long agone;
Inquires and asks his fellow-traveller,
What he hath heard, and his opinion!_
_And he knows nothing; then he turns again,
And looks and sighs, and then admires afresh,
And in himself with sorrow doth complain,
The misery of dark forgetfulness.
Angry with time, that nothing should remain,
Our greatest wonders wonder to express._
_Then ignorance, with fabulous discourse,
Robbing fair art and cunning of their right,
Tells how those stones were by the devil’s force,
From_ Africk _brought, to_ Ireland _in a night:
And thence to_ Britannie, _by magick course,
From giants hand redeem’d by_ Merlin’s _sleight._
_And then near_ Ambry _plac’d, in memory
Of all those noble_ Britons _murder’d there,
By_ Hengist _and his_ Saxon _treachery,
Coming to parle in peace at unaware.
With this old legend then, credulity
Holds her content, and closes up her care._
_And as for thee, thou huge and mighty frame,
That stands corrupted so by times despite,
And gives no evidence to save their fame,
That set thee there, and testify their right:
And art become a traitor to their name,
That trusted thee with all the best they might._
_Thou shall stand, still belyed and slandered,
The only gazing stock of ignorance,
And by thy guilt the wise admonished,
Shall never more desire such heaps t’ advance,
Nor trust their living glory with the dead,
That cannot speak, but leave their fame to chance._
_Tho’ time with all his power of years, hath laid
Long battery, back’d with undermining age,
Yet thou makes head, only with thy own aid,
And war with his all conquering forces wage;
Pleading the heavens prescription to be free,
And have a grant t’ indure as long as he._
ABURY,
A TEMPLE of the
=British DRUIDS=,
With some Others, DESCRIBED.
CHAP. I.
_Of the origin of Druid or patriarchal temples, with publick
religion and celebration of the sabbath. They were made of rude
stones set upright in the ground, round in form, and open. In hot
countries, groves were planted about them._ Abraham _practised
it, and from him our Druids. Of the quality of evidence, in
matters of such antiquity. The patriarchs had a knowledge of
the nature of the Deity to be ador’d, subsisting in distinct
personalities: which is even deducible from human reason. The
Druids had the same knowledge, as appears by their works. The
first publick practice of religion was called, invoking in the
name of_ Jehovah, _the mediator._
The writers on antiquities generally find more difficulty, in so
handling the matter, as to render it agreeable to the reader, than in
most other subjects. Tediousness in any thing is a fault, more so in
this than other sciences. ’Tis an offence, if either we spend much
time in a too minute description of things, or enter upon formal and
argumentative proofs, more than the nature of such accounts will well
bear. Nevertheless the dignity of the knowledge of antiquities, will
always insure a sufficient regard for this very considerable branch
of learning, as long as there is any taste or learning left in the
world. And indeed we may in short ask, what is all learning, but the
knowledge of antiquities? a recalling before us the acquirements in
wisdom, and the deeds of former times. But the way of writing well
upon them, as I conceive, is so to lay the things together, to put
them in such attitude, such a light, as gains upon the affection and
faith of the reader, in proceeding; without a childish pointing out
every particular, without a syllogistical proving, or mathematical
demonstration of them: which are not to be sought for in the case. The
subject of antiquities must be drawn out with such strong lines of
verisimilitude, and represented in so lively colours, that the reader
in effect sees them, as in their first ages: And either brings them
down to modern times, or raises himself, in the scale of time, as if he
lived when they were made. Then we may truly say with the poet,
_Scilicet antiquis proficiscitur inde venustas,
Quod, tanquam nova sint, qui legit illa, legat._
In endeavouring to keep up to such a rule, I must advertise the reader
of the general purport of this volume. It may be said to consist
of four parts. Three are descriptions of the three kinds of Druid
temples, or we may call them patriarchal temples, which I have observed
in _Britain_. The fourth will be reflexions upon them, as to their
antiquity and origin; the founders of such in the more early ages of
the world, and in the more oriental countries. And tho’ in writing
the descriptive part of these heads, (which I did on the spot, and
with great leisure) my papers swell’d to an enormous bulk; and it was
necessary for my own right understanding the antiquities: yet I shall
shorten them exceedingly, in delivering the work to the publick. In
doing this, I shall be very much helped by the engraven designs which
at one view give the reader a better notion of the things, than the
most elaborate descriptions. Likewise in that part of the work wherein
I reason upon these temples, and trace out the vestiges of such as
are recorded to us by the learned authors of antiquity now preserved,
I shall barely lay the appearances of things together; the relation
between these monuments we now see with our eyes, and the accounts of
such-like (as I take them) which I find in those authors to have been
from oldest time. I shall leave the reader to form his judgment from
such evidence, without endeavouring to force his assent with fancied
proofs, which will scarce hold good, in matters of so remote an age.
After what I have said in my former volume on _STONEHENGE_, which
carries our ideas concerning these antiquities, up to the very earliest
times of the world; I may venture to discourse a little _ex priori_,
concerning the origin of temples in general. And this will open my
purpose concerning the three first heads of this book: the three
different kinds of the Druid or patriarchal temples in the _Britannic_
isles. If we desire to know any thing of a matter so very remote, as in
all other affairs of antiquity, we must necessarily have recourse to
the Bible. And I apprehend, it is mentioned in that passage _Genesis_
IV. the last verse; “and to _Seth_, to him also there was born a son,
and he call’d his name _Enos_: then began men to call upon the NAME of
the LORD.”
I observe on this passage, the gloss in our _English_ Bibles is thus,
to call _themselves_ by the name of the LORD, which is very erroneous:
_themselves_ is a mere interpolation; and would we translate it truly,
it ought to be, to _call in_ the name of _Jehovah_; rather, to _invoke_
in the name of _Jehovah_. _Vatablus_ turns it, then began the name
of _Jehovah_ to be invoked. The jewish writers generally take this
passage to mean the origin of idolatry, as if it imported, then began
men to profane the _Name_, by calling themselves therewith. And our
great _Selden_ drops into that opinion. But was it probable, the
divine historian would have been so careful to commemorate an epoch
so disagreeable? or to what purpose, even before he had so much as
mention’d any publick form of true religion? the very wording of that
verse imports somewhat very remarkable, which he was going to declare,
“and to _Seth_, to him also there was born a son, and he called his
name _Enos_: then began men to invoke in the name of _Jehovah_.”
[Illustration:
TAB. II.]
In understanding this verse aright, we must certainly affirm that
_Moses_ intended hereby, to assert the practice of publick religion;
which necessarily includes two things, the origin of temples, and the
sabbatical observance. For in all publick actions, time and place are
equally necessary. In the generation, or days of _Enos_, grandson of
_Adam_, when mankind were multiply’d into distinct families; besides
private and family devotion, the publick worship of God was introduc’d
in places set apart for that purpose, and on sabbath days. Publick
worship necessarily implies all this.
Many and great authorities confirm this understanding of the words, as
well as the reason of things. The _Targum_ of _Onkelos_, _Aquila_’s
translation. _Rabbi Elieser_ in _Maase Bereschit_ XXII. _R. Salomon
Jarchi_, the _Chaldee_ paraphrast. _Vossius in comm._ on _Maimonides_
de idololatria. And very many more, too tedious to be recited.
Try the place by other like expressions in scripture, and we find, it
amounts to the same thing. _Genes._ xii. 8. _Abram_ builded an altar
unto _Jehovah_, and _invoked_ in the name of _Jehovah_. So it ought to
be translated. This was the second altar he built in _Canaan_, being
the second place he settled at, near _Bethel_. In the preceding verse,
we have an account of his first settling at _Sichem_, and of _Jehovah_
appearing to him personally and conversing with him: and of his
building an altar to that _Jehovah_, who appeared unto him. But I think
there is so little difficulty in it, that ’tis needless to multiply
authorities or argumentations: yet the importance of it demanded thus
much.
Here three things most evidently appear, 1. _Jehovah_ was that person
in the deity, who appeared visibly and discoursed with the patriarchs,
not the invisible supreme. 2. That _Abram_ erected an altar to this
divine person _Jehovah_, worshipped him, and invoked in his _name_.
Invoked whom? the supreme unquestionably, _i. e._ prayed to the supreme
Being, in the _name_, virtue, effect, and merit of _Jehovah_, the
mediatorial deity. The word NAME, in these passages of scripture,
means the mediatorial deity, JEHOVAH by name: Ὁ Θεος Επιφανης, the
God who appear’d personally to the patriarchs, who was the king of
the _Mosaic_ dispensation, and of the _Jewish_ people, call’d the
anointed or _Messiah_, 1 _Sam._ ii. 10, 35. he was the captain of the
_Israelites_, that conducted them from _Egypt_ to _Canaan_, _Exod._
xxiii. 20. the royal angel, the king, emperor. The angel of his face
or presence, _Isaiah_ lxiii. 9. the angel of the covenant, _Malachi_
iii. 1. _Melech Jehovah_ the angelick king, _Zechar._ iii. 1, 2, 3, 4.
he is very God: for, says the supreme, in the before quoted passage in
_Exodus_, _behold I send an angel before thee_ (_the_ angel, it ought to
be read) _to keep thee in the way, and to bring thee into the place
which I have prepared. Beware of him and obey his voice, provoke him
not, for he will not pardon your transgressions; for my_ NAME _is in
him._ This same way of speaking _Joshua_ uses, _Josh._ xxiv. 19. _Ye
cannot serve Jehovah; for he is a holy deity, he is a jealous God,
he will not forgive your transgressions, nor your sins._ The _Jews_
confess this doctrine to be just. _Rabbi Hadersan_ upon that passage in
_Zephaniah_ iii. 9. _to call upon the_ NAME _of Jehovah_, says, this
_Jehovah_ is no other than _Messiah_. All this shews the patriarchs
had a knowledge of the true nature of the deity, and that the Christian
or mediatorial religion is the first and the last. And when men were
quite deviated from the first, the _Mosaic_ dispensation was but an
intervening vail upon the effulgence and spirituality of true religion
for a time, to reduce them to it, in the actual advent of the Messiah.
3. These altars, as they are here called, were the patriarchal temples
like those of our druids, the places of publick worship; and invoking
in the name of _Jehovah_, is a form of speech importing publick worship
on sabbath days: equivalent to our saying, to go to church on sundays.
Whence _Servius_ on the _Æneid_ III. v. 85. writes, in the most
ancient manner of worshipping, they only pray’d directly to the deity,
without offering sacrifice. And thus I apprehend, we are to understand
_Herodotus_ II. where he says the _Athenians_ learn’d invoking, of
the _Pelasgi_, who were _Phœnicians_: and probably they had it from
_Abraham_, who was introduc’d into the land of _Canaan_, as a reformer
of religion. Invoking was the ordinary method of devotion on sabbath
days: sacrificing was extraordinary.
It was _Abraham_’s custom, wherever he dwelt, to build one of these
temples: as afterward, in the plain of _Mamre_, by _Hebron_, _Gen._
xiii. 18. And at _Beersheba_ we are told he planted a grove, and there
invoked in the name of _Jehovah_, the everlasting God, _Gen._ xxi.
33. It cannot be doubted but there was an altar and work of stones
at the same place. And this was the usage of all the patriarchs, his
successors, ever after; as is obvious in scripture, even to _Moses_’s
time. _Isaac_ builded an altar in _Beersheba_, and invoked in the Name
of _Jehovah_, who personally appear’d to him, _Gen._ xxvi. 25. _Jacob_
set up the anointed pillar at _Bethel_, xxviii. 18. and the temple
there, xxxv. At _Shechem_ he builded another, xxxiii. 20. At _Bethel_
he set up a pillar, where _Jehovah_ personally appeared to him, and
blessed him: he anointed it, and poured a drink-offering, or libation
thereon, xxxv. 14. In _Exod._ xxiv. 4. we read, _Moses rose early in
the morning, and builded an altar under the hill, and twelve pillars_,
which we have no reason to doubt were set in a circle. The like was
done after they were seated in the land of _Canaan_, till the temple
of _Solomon_ was built: for _Samuel_, when he dwelt at _Ramah_, built
an altar, to _Jehovah_ there, whereat to celebrate publick offices of
religion, 1 _Sam._ vii. 17.
Hence we gather further these three things. 1. That they planted
groves in patriarchal times, as temples for publick worship. It seems
that this was done in those hot countries, for convenience in the
summer-season: and perhaps for magnificence. For we are told, _Abraham_
dwelt long at _Beersheba_, where he planted the grove. These were as
our cathedrals; they were planted round about the circular parts of
stones, as porticos for receiving of the congregation. Whence groves
and temples became a synonymous appellation, both in sacred and heathen
writers. 2. That these temples which they call’d altars, were circles
of stones, inclosing _that_ stone more properly nam’d the altar. The
circles were greater or less, of more or fewer stones, as the will or
convenience of the founder prompted. _Moses_ his temple was a circle
of twelve stones: and such we have in _England_. 3. They were commonly
made on open plains, and rising grounds, conspicuous and commodious
for multitudes, a whole neighbourhood to assemble in. This is the
consequence of the nature and reason of the thing: for a matter of
publick use must be in the most publick and conspicuous place. 4. The
patriarchal religion, and the christian, is but one and the same. Hence
in _Isaiah_ xix. 19. the prophet speaking of the restitution of the
patriarchal religion in _Egypt_, under the gospel dispensation, says,
“In that day shall there be an altar to _Jehovah_ in the midst of the
land of _Egypt_; and a pillar, at the border thereof, to _Jehovah_.”
This is expressly making use of the terms of a patriarchal temple, with
a view to that religion restor’d, meaning the christian.
[Illustration:
TAB. III.
_View of the Temple of Rowldrich from the South._
_Stukeley del._
A. _the King Stone, as called._ B. _the Archdruids barrow._ CC.
_round barrows: or King barrows._]
These monuments of the piety of the patriarchs in the eastern parts
of the world, were in time desecrated to idolatrous purposes, and at
length destroy’d, even by the people of _Israel_, for that reason:
and temples square in form and cover’d at top, were introduc’d at the
_Mosaic_ dispensation, in direct opposition to that idolatry. But
before then, that first method pass’d all over the western world, and
to _Britain_, where we see them to this day. By the way, we trace
some footsteps of them, but there is always a fable annex’d; as
generally at this day, in our Druid temples at home. Thus _Pausanias in
corinthiacis_ informs us, that near the river _Chemarus_, is a _septum_
or circle of stones. He says, they have a report there, that this is
the place whence _Pluto_ carry’d away _Proserpine_. By such story we
must understand, the mysteries were there celebrated. _Pausanias_
writes, that the _Thracians_ us’d to build their temples round, and
open at top, in _Bœotic_. He speaks of such at _Haliartus_, by the
name of Ναος, equivalent to the _Hebrew Beth_, which name _Jacob_ gave
to his temple. He speaks of several altars dedicate to _Pluto_, set
in the middle of _areas_ fenc’d in with stones: and they are call’d
_hermionenses_. He tells us too, among the _Orchomenians_, is a most
ancient temple of the _Graces_, but they worship ’em in the form of
stones. From the number three, we may easily guess this was a _Kist
vaen_, as our old _Britons_ call it, or _Kebla_, like that in our great
temple of _Abury_, and elsewhere. Indeed, the stones of these _Kebla_
in time, instead of a direction in worship, became the object of
worship; as _Clemens Alexandrinus_ affirms.
That our Druids were so eminently celebrated for their use of groves,
shews them to have a more particular relation to _Abraham_, and more
immediately from him deriving the usage: by which way, I pointed at in
good measure, in the account of _STONEHENGE_. Hence the name of Druid
imports, priest of the groves; and their verdant cathedrals, as we
may call them, are celebrated by all old writers that speak of this
people. We all know the awful and solemn pleasure that strikes one upon
entering a grove; a kind of religious dread arises from the gloomy
majesty of the place, very favourable to the purpose intended by them.
_Servius_ upon _Æneid_ III.
_Ante urbem in luco falsi Simoëntis ad undam_,
observes, _Virgil_ never mentions a grove without a note of religion.
Again, _Æneid_ IX. _ver._ 4. _Strabo_ says, the poets call temples by
the name of groves. And this is frequently done in the scripture. But
it is natural for our classic writers, when speaking of the Druids and
their great attachment to religious rites, so different from what they
were acquainted with, to insist much upon their groves; overlooking our
monuments, which they would scarce dignify with the name of temples,
because not covered like their own. Yet if with some, we would from
hence conclude, that they were the only temples of the Druids, and
therefore _Stonehenge_ and the works we are upon, were none of theirs,
we should err as much, as if we asserted _Abraham_ only made use of
groves, and not of the other temples erected on plains and open places.
Thus far I premis’d with brevity, as an introduction to our discourse,
shewing the origin of temples among mankind; a necessary provision
for that duty we owe to our sovereign author and benefactor. For
unless we can prove ourselves self-sufficient and independent, all
nature cries aloud for our acknowledgment of this duty. Private and
domestic prayer is our duty as private persons and families, that we
have life, and subsistence, and the common protection of providence:
but the profession and exercise of publick religion is equally
necessary as we are a community, a part of the publick, a parish, a
city, a nation, link’d together by government, for our common safety
and protection; in order to implore at the hands of God almighty the
general blessings of life, wanting to us in that capacity. And that
person who secludes himself from his share in this duty, is a rebel
and traitor to the publick, and is virtually separated from the common
blessings of heaven. But _time_ is equally necessary to this publick
duty as _place_, as every one’s reason must dictate. Therefore was the
sabbath instituted; the very first command of our maker, even in the
happy seat of _Paradise_, and before our fatal transgression. ’Tis the
positive institution of God, and founded upon the strictest reason. So
that if we allow the patriarchs to have built these temples, wherein to
assemble for publick devotion, and disallow of the sabbath, because not
particularly mention’d in the scripture that they did celebrate it, we
think absurdly, and err against common sense and reason. The scriptures
were given to teach us religion, but not to inform us of common sense
and reason.
The duty of the sabbath commences as early as our being, and is
included with great propriety in that observation of the divine
historian concerning _Adam_’s grandson, _Enos_; when it pass’d from
a family-ordinance to that of several families united, as then was
the case. The particularity of the expression, _invoking_ in the name
of _Jehovah_, dictates to us the form of their religion, founded on
the mediatorial scheme, which Mediator was a divine person, to be
worshipped; and thro’ our faith and hope in him, or in his _Name_, we
were to invoke God almighty for our pardon and protection. Therefore
the same scheme of religion subsists, from the beginning to this day,
the _Mosaic_ system intervening chiefly as a remedy against idolatry,
till the world was prepar’d for the great advent; and patriarchal
religion should be republish’d under the name of christian.
From all this we must conclude, that the ancients knew somewhat of the
mysterious nature of the deity, subsisting in distinct personalities,
which is more fully reveal’d to us in the christian dispensation. All
nature, our senses, common reason assures us of the one supreme and
self-originated being. The second person in the deity is discoverable
in almost every page of the old testament. After his advent, he informs
us more fully of the nature of the third person: and that third person
is discoverable in almost every page of the new testament. That the
ancients had some knowledge of this great truth, the learned _Steuchus
Eugubinus_ demonstrates, in _perenni philosoph._ from their writings
which are still left, such as _Hermes_, _Orpheus_, _Hydaspes_,
_Pythagoras_, _Plato_, the _Platonics_, the sibylline verses, the
oracles, and the like. Our _Cudworth_ has very laudably pursued the
same track, and _Kircher_, and our _Ramsey_ in his history of _Cyrus_,
and many more, to whom I refer the curious reader, who has a mind to be
convinced of it. I shall only add this, that upon supposition only of
an ancient tradition of it, having been handed down from one generation
to another, in order to light up and kindle our reason concerning it;
that ’tis a doctrine so far from being contrary to reason, or above
human reason, that ’tis deducible therefrom, and perfectly agreeable to
it, as I shall shew in Chap. XV.
Nor is this a slight matter; for if knowledge be a valuable thing,
if it be the highest ornament and felicity to the human mind; the
most divine part of all knowledge is to know somewhat of the nature of
the deity. This knowledge the Druids assuredly attempted to come at,
and obtained, as we gather from the different kinds of their temples;
and when we have described them, we shall beg leave to resume this
argument, and briefly to discourse on it again, as being the chief and
ultimate purpose of all antique inquiries.
[Illustration:
TAB. IV.
_View of Rowldrich Stones from the West Sept. 11. 1724._
_Stukeley del._
A. _the Kistvaen at a Distance._]
CHAP. II.
_Of the origin of temples more particularly, the meaning of
the name. The manner of them, round and open. The_ Mosaic
_tabernacle a temple square and cover’d, in opposition to the
former desecrated into idolatry. Another reason, covered with
skins, because typical of Messiah. So the patriarchal or Druid
temples made in those forms, that were symbols of the deity,
and the divine personalities thereof. When become idolatrous
generally dedicated to the sun, by reason of their round form.
The most ancient symbolic figure of the deity was the circle,
snake and wings, which we see frequently on_ Egyptian _and other
Monuments. The patriarchal temples made in representations
thereof; therefore of three kinds._ I. _A circle only._ II. _A
circle and snake._ III. _A circle and wings. This Volume treats
of a temple of each of these kinds in_ Britain. _The temple of_
ROWLDRICH _in_ Oxfordshire _being of the first sort, described.
The Evidence of its being a work of the Druids, drawn up in a
kind of order, as a specimen._ 1. _Its high situation, on an
open heath by the heads of rivers._ 2. _An open circle of stones
set upright, taken from the surface of the ground._ 3. _The
appearance of the weather on them._ 4. _From the name, the_
Gilgal _of_ Joshua _explain’d._ 5. _From the measure, the Druid
cubit._ 6. _From the barrows all round it. A Druid’s court.
The king’s_ tumulus. _The archdruid’s_ tumulus, _the founder._
7. _From old reports concerning these works._ 8. _Sepulchres
frequently the occasion of founding temples in all ages, from a
hope of the body’s resurrection, and one occasion of deifying
heroes, and introducing idolatry, the first species of it._
Temple is a word deriv’d from the _greek_ Τεμενος, a place cut off,
inclosed, dedicated to sacred use, whether an area, a circle of
stones, a field, or a grove. This matter, as all others, advanced from
simplicity, by degrees, till it became what we now call a temple. Thus
we read in _Iliad_ II, of _Ceres_’s field. _Iliad_ VIII, of _Jupiter_’s
field and altar. In XXIII, another at the fountain of _Sperchius_.
In _Odyss._ VIII, that of _Venus Paphia_. _Pausanias_ mentions many
of these. _Cicero_ too among the _Thebans_, _de nat. deor._ III. In
_Odyss._ XVII, a grove perfectly round by _Ithaca_. And these were
encompass’d by a ditch which _Pollux_ calls _peribolus_. _Pausanias_
makes this particular remark in _Achaic_, of the grove of _Diana
servatrix_. They were kept by priests who dwelt there for that purpose,
as _Maron_ in _Odyss._ IX.
_Tempe_ signifies a grove or temple, which is the same thing. _Strabo_
writes, that the poets, for ornament sake, call all temples groves.
This was in affectation of antiquity.
_Est nemus Æmoniæ, prærupta quod undique claudit
Sylva, vocant Tempe._——
_Tempulum_, or contractedly _templum_, is a lesser grove, or temple
properly speaking, built with pillars, as it were in imitation of a
great grove. The patriarchal _temeni_ were call’d במיה _excelsa_,
because generally made on high places. Hence the _greek_ word βωμος.
By the _hebrew_ writers they were call’d _sacella montana_, mountain
oratories. _Sacellum_, says _Festus_, is an open chapel, or without a
roof. At length the word temple was apply’d to sacred structures built
with a roof, in imitation of _Solomon_’s. And that was a durable and
fixed one, an edifice of extraordinary grandeur and beauty, made in
imitation of the _Mosaic_ tabernacle, which was a temple itinerant, the
first idea of a cover’d one, properly. There were two reasons, among
others, why it was cover’d and square in form. 1. By way of opposition
to the heathen ones, practised in all the countries round about, which
were imitations of the first patriarchal temples there, and now were
converted to idolatrous purposes. 2. Because it was a type of Messiah,
or _JEHOVAH_ who was to come in the flesh, therefore cover’d with
skins. And that we may have the greatest authority in the case, our
Saviour himself declares in the most publick manner, that the temple
of _Jerusalem_ was symbolical of his body, as we find it recorded in
the gospel, _John_ ii. 19. And the author of the _Hebrews_ largely
deduces the necessity of making temples to be the pictures of heavenly
things, and particularly of the mediator, _Heb._ ix. 11, 23. which can
be done no otherwise than symbolically. And authors that describe the
tabernacle and temple, insist upon this largely. Nor is it otherwise
with us christians, in our cathedrals, designing our saviour’s body
extended on the cross. But in the more ancient patriarchal times,
before the great advent, they form’d them upon the geometrical figures
or pictures, or manner of writing, by which they express’d the deity,
and the mystical nature thereof. And this same design of making temples
in some kind of imitation of the deity, as well as they could conceive
it, was from the very beginning. The heathen authors retain some
notion of this matter, when they tell us, of temples being made in the
form and nature of the gods. _Porphyry_ in _Eusebius pr. ev._ III. 7.
affirms the round figure to be dedicated to eternity, and that they
anciently built temples round; but he did not understand the whole
reason. And when they built temples properly, in imitation of the
jewish, they made them often of a round form, and often open at top,
to preserve as near as might be, the most ancient manner they had been
acquainted with. Whence _Pausanias_ writes, the _Thracians_ us’d to
build their temples round, and open at top.
Thus at _Bethel_, the place where _Jacob_ built his temple, and where
his grandfather _Abraham_ had built one before, _Jeroboam_ chose
it for his idolatrous temple, call’d by the _Alexandrian Greeks_ in
after times, οικος Ων, the temple of _On_. _S. Cyril_ in his comments
on _Hosea_ writes, that _On_ is the sun, from its round form. The
heathen had done all they could to corrupt the remembrance of the
name of the true God, and turn’d _Beth-el_, which signifies the house
of EL or God, to οικος Ων, the house of _On_, or the sun. As ηλιος,
is a word undoubtedly made from EL, in the _Hebrew_, expressing God’s
power and sovereignty; so much like _Elion_ a name of God in Scripture,
signifying _Hypsistus_, the most high. _Gen._ xiv. 18. _Luke_ i. 37. in
_Arabic_, _allah taâla_ the most high God. Whence _Atlas_ the name of
consecration of the _African_ hero, _allah taâl_.
[Illustration:
TAB. V.
_The prospect Northward from Rowldrich Stones._
_Stukeley del._
A. _the King Stone._ B. _the Archdruids barrow._ C. _king barrows
or round barrows._ D. _long compton._]
When these ancient patriarchal temples in other countries came to
be perverted to idolatry, they consecrated many of them to the sun,
thinking their round form ought to be referr’d to his disc; and that
these pyramidal stones, set in a circle, imitated his rays. Hence
call’d _Aglibelus_, _rotundus Deus_, as interpreted by _Bochart_. עגל
בעל, ζευς επικυκλιος among the orientals, as _Schedius_ observes. And
had the ancient _Greek_ writers seen our temples of _Stonehenge_, and
the rest, they would have concluded them dedicated to the sun.
These temples of ours are always of a round form: and there are
innumerable of them, all over the _Britannic_ isles, nevertheless they
are to be ranked into three kinds; for tho’ they are all circular, yet
there are three manifest diversities which I have observ’d, regarding
that threefold figure, by which the ancients, probably even from
_Adam_’s time, express’d in writing, the great idea of the deity. This
figure by _Kircher_ is call’d _ophio-cyclo-pterygo-morphus_. ’Tis a
circle with wings, and a snake proceeding from it. A figure excellently
well design’d to picture out the intelligence they had, no doubt, by
divine communication, of the mysterious nature of the deity. And it
was the way of the ancients in their religious buildings, to copy
out or analogize the form of the divine being, as they conceiv’d it,
in a symbolical manner. By this means they produc’d a most effectual
prophylact, as they thought, which could not fail of drawing down the
blessings of divine providence upon that place and country, as it were,
by sympathy and similitude.
I shall therefore make it the subject of the present volume, to
describe one or two of each sort of the temples built upon the plan of
these figures: wherein the founders have left an incontestible proof
of that knowledge which the ancient world had of the divine nature, by
these durable and magnificent monuments. The remainder of these temples
(as many as are come to my knowledge) together with the places of the
sports and games of the ancient _Britons_, and the religion of the
Druids, I shall publish in the succeeding volume.
Names or words are necessary for the understanding of things; therefore
1. The round temples simply, I call temples; 2. Those with the form
of a snake annext, as that of _Abury_, I call serpentine temples, or
_Dracontia_, by which they were denominated of old; 3. Those with
the form of wings annext, I call alate or winged temples. And these
are all the kinds of Druid temples that I know of. We may call these
figures, the symbols of the patriarchal religion, as the cross is of
the christian. Therefore they built their temples according to those
figures.
_ROWLDRICH._
I shall begin with _Rowlright_ or rather _Rowldrich_, and as a specimen
of what requisites are sought for in these enquiries, I shall draw them
up in a kind of order: which may be useful in all researches of this
sort.
1. A situation on high ground, open heaths, by heads of rivers.
ROWLDRICH is a temple of the Druids of the first kind, a circular
work which has been often taken notice of in print, lying in the
north-west part of _Oxfordshire_: upon high ground, where the counties
of _Oxford_, _Warwick_, and _Glocester_ meet. ’Tis near the town of
_Chippin-Norton_. Two rivers rise here, that run with quite contrary
directions; the _Evenlode_ towards the south part of the kingdom, which
joining the _Isis_ below _Woodstock_, visits the great luminary of
_Britain_, _Oxford_, and then meets the _Thames_ at _Dorchester_, the
ancient _Episcopal see_ of the _Mercian_ kingdom. At this _Dorchester_
are fine remains both of _Saxon_ church antiquity, of _Roman_, and of
_British_. The inquisitive that prefer our own country antiquities to
the vain tour of foreign, will find much of curious amusement there.
The other river _Stour_ runs from _Rowldrich_ directly north, to
meet the _Avon_ at _Stratford_, thence to the _Severn_ sea. So that
_Rowldrich_ must needs stand on very high ground, and to those that
attentively consider the place itself, it appears to be a large cop’d
hill, on the summit of an open down; and the temple together with
the Archdruid’s barrow hard by, stand on the very tip of it, having
a descent every way thence: and an extensive prospect, especially
into _Glocestershire_ and _Warwickshire_. The country hereabouts was
originally an open, barren heath; and underneath, a quarry of a kind of
rag stone. At present near here are some inclosures, which have been
plough’d up. The major part of our antiquity remains: tho’ many of the
stones have been carried away within memory, to make bridges, houses,
&c.