3. The Bell Barrow. This, from the elegance of its form, seems a
refinement on the Bowl Barrow. They abound near Stonehenge.
4. Druid Barrow (1st class). I consider these tumuli were appropriated
to the female tribes. The outward vallum with the ditch within is
beautifully moulded, and in most instances found to contain small cups,
small lance heads, amber, jet, and glass beads.
5. Druid Barrow (2nd class). In external form these resemble the
preceding, but their circumference is not so large. The tumulus within
rises to a point from the edge of the vallum.
6. Pond Barrow. They differ totally from all others, and resemble an
excavation made for a pond. I can form no conjecture as to their use.
7. Twin Barrow. They are not very common, and, by being enclosed in a
circle, seem to denote the interment of relations.
8. Cone Barrow. The only one I have seen is at Everley. The tumulus
rises immediately from the ditch, and the apex is higher and more
pointed.
9. Broad Barrow. Resembles the Bowl Barrow, but is higher and flatter
at the top.
Mr. Edgar Barclay, in “Stonehenge,” says:—“The presence of barrows (near
Stonehenge) would enable marriages to be celebrated on the spot. A feast
at the family tomb was an opportunity for a young woman about to marry to
be formally introduced to the domestic worship of the family she was
about to enter. That feasts did occur at Stonehenge Barrows we have
proofs. We find also that Irish Fairs in honour of the Sun God were held
in proximity to extensive burial-places. The arrangement of the avenues,
the placing of the cursus, the placing of the sun stone and slaughter
stone, the break in the lintel circle, &c.: these characteristics point
out to us the probable procedures at times of festival. The midsummer
festival solemnized the holy espousals of the Sun God with the land.”
In “The Ruling Races of Pre-historic Times,” Mr. Hewitt says:—“The deer
worshippers were the mixed race formed from the union of the sons of the
mother-tree, the mother-bear and wolf, the lordly boar and the prolific
sow, the mother-cow, the mother-mountain, and father firestone, the
people who looked on the Sun God of the equinoxes and solstices as the
god who made their crops to grow and who ripened their barley, the seed
of life (_zi_), the Zeus of the Greeks, which gave its name to the Deus
of the Latins and the Theos of the Greeks, the Manx god Ji. This father
sun god was the god on the grey white horse, the clouds, the white horse
in Zend mythology of Tishtrya, the star of the summer solstice which
succeeded the golden horned bull of the bull race, as the adversary and
conqueror of the black horse, and the black bull or dragon, the cloud
which will not give up its rain, which was in Northern mythology the
winter frost giant. It was this white horse—the sun god of the
limestone, flint, and chalk country—which was the god of Stonehenge, the
temple whose ruins still remain to set before us, with absolute certainty
of the correctness of the deduction in its main details, the complete
ritual of this primæval worship.”
_Note_.—The white sun horse is still worshipped and fed daily at Kobe, in
Japan.
The worshippers of the sun god who built this temple are proved to have
belonged to the Bronze age by the number of round barrow tombs within
twelve miles of it; and Stukeley (A.D. 1723) counted one hundred and
twenty-eight as visible from a hill close by.