diff options
Diffstat (limited to 'old/64626-0.txt')
| -rw-r--r-- | old/64626-0.txt | 7299 |
1 files changed, 0 insertions, 7299 deletions
diff --git a/old/64626-0.txt b/old/64626-0.txt deleted file mode 100644 index fd91888..0000000 --- a/old/64626-0.txt +++ /dev/null @@ -1,7299 +0,0 @@ -The Project Gutenberg eBook of Abury, A Temple of the British Druids, With -Some Others, Described, by William Stukeley - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Abury, A Temple of the British Druids, With Some Others, - Described - -Author: William Stukeley - -Release Date: February 25, 2021 [eBook #64626] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Tim Lindell, Robert Tonsing, The British Library and the - Online Distributed Proofreading Team at https://www.pgdp.net - (This file was produced from images generously made available - by the Bibliothèque nationale de France (BnF/Gallica) at - http://gallica.bnf.fr) - -*** START OF THE PROJECT GUTENBERG EBOOK ABURY, A TEMPLE OF THE BRITISH -DRUIDS, WITH SOME OTHERS, DESCRIBED *** - - -[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. - -2. ’Tis an open temple of a circular form, made of stones set upright -in the ground. The stones are rough and unhewn, and were (as I -apprehend) taken from the surface of the ground. I saw stones lying -in the field north of _Norton_, not far off, of good bulk, and the -same kind as those of our antiquity. There are such in other places -hereabouts, whence the Druids took them: tho’ in the main, carry’d off -ever since, for building and other uses. - -3. We observe the effect of the weather upon these works. This we are -treating of, stands in a corner of the hedge of the inclosure, near -the northern summit of the hill, “a great monument of antiquity,” says -the excellent Mr. _Camden_, “a number of vastly great stones plac’d -in a circular figure. They are of unequal height and shape, very much -ragged, impair’d and decay’d by time.” Indeed as from hence we must -form some judgment of their age, we may pronounce them not inferior -to any in that respect; corroded like worm-eaten wood, by the harsh -jaws of time, and that much more than _Stonehenge_, which is no mean -argument of its being the work of the Druids. - -4. We are led to this conclusion from the name. Mr. _Camden_ calls -them _Rolle-rich_ stones. Dr. _Holland_ in his note says, in a book in -the _Exchequer_ (perhaps he means doomsday book) the town adjacent, -(whence its name) is _Rollendrich_, if it was wrote exactly, I suppose -it would be _Rholdrwyg_, which means the Druids’ _wheel_ or _circle_. -_Rhwyll_ likewise in the _British_, is _cancelli_, for these stones -are set pretty near together, so as almost to become a continued wall, -or _cancellus_. Further, the word _Roilig_ in the old _irish_ language, -signifies a church; then it imports the _Druids’_ church, _chancel_, -or _temple_, in the first acceptation of the word. We may call this -place the _Gilgal_ of _Britain_, to speak in the oriental manner, a -word equivalent to the _Celtic Rhol_, a wheel or circle, which gave -name to that famous camp or fortress where the host of _Israel_ first -pitch’d their tents in the land of _Canaan_; after they pass’d the -river _Jordan_ in a miraculous manner, dry-shod, as ’tis described -in the sublimest manner, and equal to the dignity of the subject, in -_Joshua_ iv. There also we read, that _Joshua_ caused twelve men, a -man out of each tribe, to pitch twelve stones in the channel of the -river _Jordan_, where the ark stood whilst the people pass’d over, -when the stream was cut off; they were set there for a memorial. And -they likewise took up twelve stones out of the bed of the river, and -_Joshua_ pitch’d them in _Gilgal_, in a circular form, which gave name -to the place, meaning a _rhowl_ or _wheel_. And to this he alludes in -the next chapter, in that passage, which otherwise is difficult to -be understood; for here _Joshua_ circumcised the people, that rite -having been omitted in the young race during their peregrination in the -wilderness: “And the LORD said unto _Joshua_, this day have I _rolled_ -away the reproach of _Egypt_ from off you; wherefore the name of the -place is called _Gilgal_ unto this day.” - -[Illustration: - TAB. VI. - - _View of the Kistvaen at Rowldrich from the East._ - - _Stukeley del._ - - A. _the Druid temple at a distance._] - -Commentators not apprehending this, run into many odd solutions, as not -seeing a reason between _name_ and _thing_. Some therefore suppose it -so call’d, because from hence _Joshua_ conquer’d all his enemies _round -about_, and the like. But the truth is, _Joshua_ set the stones in a -circular form, like the ancient temples; but placed no altar there, -because they had no need to use it as a temple, where the tabernacle -was present, therefore call’d it simply the _wheel_. So I doubt not -but the altar which _Moses_ built under mount _Sinai_, with twelve -pillars, was a circular work, as our Druid temples, _Exod._ xxiv. 4. -The like we ought to think of the altar which _Moses_ built, and called -_Jehovah Nissi_, which the heathen perverted into _Jupiter Nyseus_, -or _Dionysus_, _Exod._ xvii. 15. The like must be affirm’d of all the -patriarchal altars of _Abraham_, _Isaac_, and _Jacob_. These works -of ours prove it, which are but little later in time, and made in -imitation of theirs; and without a pun, or false logic, these matters -may be said to prove each other in a circle; where ’tis absurd to -demand any positive proof thro’ extreme distance of times and places. -I apprehend nothing further ought to be expected from us than to lay -together circumstantial evidence, a concurrence of numerous and strong -verisimilitudes; as is now the case with us concerning _Rowldrich_. - -5. We very justly infer this is a temple of the Druids, from the -measure it is built upon. In a letter from Mr. _Roger Gale_ to me, -dated from _Worcester, Aug. 19, 1719_, having been to visit this -antiquity at my request, he tells me, the diameter of the circle is 35 -yards. So the bishop of _London_ writes, the distance at _Stonehenge_ -from the entrance of the area to the temple itself is 35 yards; so the -diameter of _Stonehenge_ is 35 yards. We suppose this is not measur’d -with a mathematical exactness; but when we look into the comparative -scale of _English_ feet and cubits, we discern 60 cubits of the -Druids is the measure sought for. The diameter of the outer circle of -_Stonehenge_, and this circle at _Rowldrich_, are exactly equal. - -I have repeated the table of the Druid cubits collated with our -_English_ feet, which will be of service to us throughout this work, -plate II. - -The circle itself is compos’d of stones of various shapes and -dimensions, set pretty near together, as may best be seen by the -drawings, TABLE III, IV. They are flattish, about 16 inches thick. -Originally there seems to have been 60 in number, at present there -are 22 standing, few exceeding 4 foot in height; but one in the -very north point much higher than the rest, 7 foot high, 5½ broad. -There was an entrance to it from the north-east, as is the case at -_Stonehenge_. _Ralph Sheldon_, esquire, dug in the middle of the circle -at _Rowldrich_, but found nothing. - -6. Another argument of its being a Druid temple, is taken from the -barrows all around it, according to the constant practice in these -places. To the north-east is a great _tumulus_ or barrow of a long -form, which I suppose to have been of an arch-druid. Between it and our -temple is a huge stone standing upright, called the _kingstone_; the -stone is 8 foot high, 7 broad, which, together with the barrow, may be -seen in TABLES III, V. but the barrow has had much dug away from it. -’Tis now above 60 foot in length, 20 in breadth, flattish at top. - -I know not whether there were more stones standing originally about -this barrow, or that this belong’d to some part of the administration -of religious offices in the temple, as a single stone. - -In the same plate may be seen another barrow, but circular, below -the road to the left hand, on the side of the hill. Under it is a -spring-head running eastward to _Long Compton_. This barrow has had -stone-work at the east end of it. Upon this same heath eastward, in the -way to _Banbury_, are many barrows of different shapes, within sight of -_Rowldrich_; particularly, near a place call’d _Chapel_ on the heath, -is a large, flat, and circular _tumulus_, ditch’d about, with a small -tump in the center: this is what I call a Druid’s barrow; many such -near _Stonehenge_, some whereof I opened; a small circular barrow a -little way off it. There are on this heath too, many circular dish-like -cavities, as near _Stonehenge_, we may call them barrows inverted. - -Not far from the Druid’s barrow I saw a square work, such as I call -Druids’ courts or houses. Such near _Stonehenge_ and _Abury_. ’Tis a -place 100 cubits square, double-ditch’d. The earth of the ditches is -thrown inward between the ditches, so as to a raise a terrace, going -quite round. The ditches are too inconsiderable to be made for defence. -Within are seemingly remains of stone walls. ’Tis within sight of -the temple, and has a fine prospect all around, being seated on the -highest part of the ridge. A little further is a small round barrow, -with stone-work at the east end, like that before spoken of near -_Rowldrich_; a dry stone wall or fence running quite over it, across -the heath. - -Return we nearer to the temple, and we see 300 paces directly east from -it in the same field, a remarkable monument much taken notice of; ’tis -what the old _Britons_ call a _Kist vaen_ or stone chest; I mean the -_Welsh_, the descendants of those invaders from the continent, _Belgæ_, -_Gauls_ and _Cimbrians_, who drove away the aboriginal inhabitants, -that made the works we are treating of, still northward. Hence they -gave them these names from appearances; as _Rowldrich_, the _wheel or -circle of the Druids_; as _Stonehenge_ they call’d _choir gaur_, the -_giants’ dance_; as our _saxon_ ancestors call’d it _Stonehenge_, the -_hanging-stones_, or _stone-gallows_. Every succession of inhabitants -being still further remov’d from a true notion and knowledge of the -things. - -Our _Kist vaen_ is represented in plates VI. and VII. One shews the -foreside, the other the backside; so that there needs but little -description of it. ’Tis compos’d of six stones, one broader for the -back-part, two and two narrower for the sides, set square to the -former; and above all, as a cover, a still larger. The opening is full -west, to the temple, or _Rowldrich_. It stands on a round _tumulus_, -and has a fine prospect south-westward down the valley, where the -head of the river _Evenlode_ runs. I persuade myself this was merely -monumental, erected over the grave of some great person there buried; -most probably the king of the country, when this temple was built. And -if there was any use of the building, it might possibly be some way -accommodated to some anniversary commemoration of the deceased, by -feasts, games, exercises, or the like, as we read in the classic poets, -who describe customs ancienter than their own times. It is akin to that -_Kist vaen_ in _Cornwall_, which I have drawn in plate XXXVII. - -[Illustration: - TAB. VII. - - _View of the Kistvaen of Rowldrich from the Southwest._ - - _Stukeley del._ _Vᵈʳ. Gucht. Sculp._] - -Near the arch-druid’s barrow, by that call’d the _Kingstone_, is a -square plat, oblong, form’d on the turf. Hither, on a certain day of -the year, the young men and maidens customarily meet, and make merry -with cakes and ale. And this seems to be the remain of the very ancient -festival here celebrated in memory of the interr’d, for whom the long -barrow and temple were made. This was the sepulture of the arch-druid -founder. At _Enston_, a little way off, between _Neat Enston_ and -_Fulwell_, by the side of a bank or _tumulus_, stands a great stone, -with other smaller. ’Tis half a mile south-west of _Enston_ church. A -famous barrow at _Lineham_, by the banks of the _Evenlode_. - -7. Mr. _Camden_ writes further concerning our antiquity, that “the -country people have a fond tradition, that they were once men, turn’d -into stones. The highest of all, which lies out of the ring, they -call the _king_. Five larger stones, which are at some distance from -the circle, set close together, they pretend were knights, the ring -were common soldiers.” This story the country people, for some miles -round, are very fond of, and take it very ill if any one doubts of it; -nay, they are in danger of being stoned for their unbelief. They have -likewise rhymes and sayings relating thereto. Suchlike reports are to -be met with in other like works, our Druid temples. They savour of the -most ancient and heroic times. Like _Perseus_, turning men into stones; -like _Cadmus_, producing men from serpents’ teeth; like _Deucalion_, -by throwing stones over his head, and such like, which we shall have -occasion to mention again, chap. XIV. - -8. We may very reasonably affirm, that this temple was built here, -on account of this long barrow. And very often in ancient times -temples owe their foundation to sepulchres, as well as now. _Clemens -Alexandrinus_ in _Protrept._ and _Eusebius_, both allow it; and it -is largely treated of in _Schedius_ and other authors; ’tis a common -thing among these works of our Druids, and an argument that this is a -work of theirs. I shall only make two observations therefrom. 1. That -it proceeded from a strong notion in antiquity of a future state, and -that in respect of their bodies as well as souls; for the temples are -thought prophylactic, and have a power of protecting and preserving the -remains of the dead. 2. That it was the occasion of consecrating and -idolizing of dead heroes, the first species of idolatry; for they by -degrees advanc’d them into those deities of which these figures were -symbols, whereof we shall meet with instances in the progress of this -work. - -Thus we pronounce _Rowldrich_ a Druid temple, from a concurrence of -all the appearances to be expected in the case; from its round form, -situation on high ground, near springs, on an extended heath, from the -stones taken from the surface of the ground, from the name, from the -measure it is built on, from the wear of the weather, from the barrows -of various kinds about it, from ancient reports, from its apparent -conformity to those patriarchal temples mentioned in scripture. This is -the demonstration to be expected in such antiquities. Nor shall I spend -time in examining the notion of its belonging to _Rollo_ the _Dane_, -and the like. Mr. _Camden_ had too much judgment to mention it. ’Tis -confuted in the annotations to _Britannia_, and in _Selden_’s notes -on _Drayton_’s _Polyolbion_, page 224. And let this suffice for what I -can say upon this curious and ancient monument: the first kind, and -most common of the Druid temples, a plain circle: of which there are -innumerable all over the _Britannick_ isles; being the original form of -all temples, ’till the Mosaick tabernacle. - - - - - CHAP. III. - - Abury, _the most extraordinary work in the world, being a - serpentine temple, or of the second kind, described. Now was - the critical time of saving the memory of it. Account of the - place. Natural history. The gray weathers, call’d_ Sarsens, _a_ - phœnician _word, meaning a rock. Whence the name of the city of_ - Tyre. _Their weight and texture. The wear of the weather, more - apparent here, than at_ Stonehenge, _an argument of its being a - much older work._ - - -When we contemplate the elegance of this country of _Wiltshire_, -and the great works of antiquity therein, we may be persuaded, that -the two atlantic islands, and the islands of the blessed, which -_Plato_ and other ancient writers mention, were those _in reality_ -of _Britain_ and _Ireland_. They who first took possession of this -country, thought it worthy of their care, and built those noble works -therein, which have been the admiration of all ages. _Stonehenge_ we -have endeavoured to describe; and we are not more surpriz’d at the -extraordinary magnitude of this work of _Abury_, than that it should -have escap’d the observation of the curious: a place in the direct -_Bath_-road from _London_. Passing from _Marlborough_ hither, ’tis the -common topic of amusement for travellers, to observe the gray weathers -on _Marlborough_ downs, which are the same kind of stones as this -of our antiquity, lying dispers’d, on the surface of the ground, as -nature originally laid them. When we come to this village, we see the -largest of those stones in great numbers, set upright in the earth, -in circles, in parallel lines and other regular figures, and a great -part inclos’d in a vast circular ditch, of above 1000 foot diameter. -And what will further excite one’s curiosity, the _vallum_ or earth, -which is of solid chalk, dug out of that ditch, thrown on the outside; -quite contrary to the nature of castles and fortifications. The ditch -alone, which is wide and deep, is a very great labour, and the rampart -very high, and makes the appearance of a huge amphitheatre, for an -innumerable company of spectators; but cannot possibly be design’d for -offence or defence. This is twice passed by all the travellers: and -its oddness would arrest one’s attention, if the stones escap’d it. - -[Illustration: - TAB. VIII. - - _A Scenographic view of the Druid temple of ABVRY in north - Wiltshire, as in its original._ - - _W. Stukeley Delin._ - - _Præhonorabili Dño. Dño. Philippo Dño. Hardwick, summo magnæ - Brittanniæ Cancellario tabulam. L.M.D. W. Stukeley._] - -The mighty carcase of _Stonehenge_ draws great numbers of people, out -of their way every day, as to see a sight: and it has exercis’d the -pens of the learned to account for it. But _Abury_ a much greater -work and more extensive design, by I know not what unkind fate, was -altogether overlooked, and in the utmost danger of perishing, thro’ the -humor of the country people, but of late taken up, of demolishing the -stones. Mr. _Camden_ the great light of _British_ antiquities, took -_Kennet_ avenue to be plain rocks, and that the village of _Rockley_ -took its name from them. It is strange that two parallel lines of great -stones, set at equal distance and intervals, for a mile together, -should be taken for rocks in their natural site. As for the town of -_Rockley_, ’tis four miles off, has nothing to do with this antiquity, -tho’ probably had its name from the adjacent gray weathers, whence our -stones were drawn. - -Dr. _Holland_, his annotator, writes thus of it. “Within one mile of -_Selbury_, (by which he means _Silbury-hill_) is _Abury_, an uplandish -village, built in an old camp, as it seemeth, but of no large compass. -It is environed with a fair trench, and hath four gates, in two of -which stand huge stones, as jambs; but so rude, that they seem rather -natural than artificial: of which sort, there are some other, in the -said village.” In the time, when this was wrote, all the circles of -these great stones, within the village of _Abury_, were nearly perfect; -two of about 150 foot diameter, two of 300 foot diameter, and the great -one of above 1000: which merited a higher notice. The largeness of the -circles hinder’d an incurious spectator from discerning their purpose. - -I persuade my self the intelligent reader, by casting his eye over -the plate in the frontispiece, being the village of _Abury_, will see -enough to excite a vast idea of the place: more so, if they conceive -that the two avenues of _Kennet_ and _Bekamton_, going off at the -bottom, to the right and the left, extend themselves each, above a mile -from the town. - -Dr. _Childrey_ likewise, in his _Britannia Baconica_, takes these -stones about _Kennet_ to be mere rocks. Thus if our minds are not -properly dispos’d for these inquiries, or we believe nothing great in -art, preceded the times of the _Romans_, we may run into _Munster_’s -error, in _cosmograph._ iii. 49. who believes, plain _celtic_ urns dug -up in _Poland_, to be the work of nature. _Harrington_ in his notes on -_Orlando furioso_ speaks likewise of _Abury_. - -Just before I visited this place, to endeavour at preserving the memory -of it, the inhabitants were fallen into the custom of demolishing the -stones, chiefly out of covetousness of the little _area_ of ground, -each stood on. First they dug great pits in the earth, and buried them. -The expence of digging the grave, was more than 30 years purchase of -the spot they possess’d, when standing. After this, they found out -the knack of burning them; which has made most miserable havock of -this famous temple. One _Tom Robinson_ the _Herostratus_ of _Abury_, -is particularly eminent for this kind of execution, and he very much -glories in it. The method is, to dig a pit by the side of the stone, -till it falls down, then to burn many loads of straw under it. They -draw lines of water along it when heated, and then with smart strokes -of a great sledge hammer, its prodigious bulk is divided into many -lesser parts. But this _Atto de fe_ commonly costs thirty shillings in -fire and labour, sometimes twice as much. They own too ’tis excessive -hard work; for these stones are often 18 foot long, 13 broad, and 6 -thick; that their weight crushes the stones in pieces, which they lay -under them to make them lie hollow for burning; and for this purpose -they raise them with timbers of 20 foot long, and more, by the help of -twenty men; but often the timbers were rent in pieces. - -They have sometimes us’d of these stones for building houses; but -say, they may have them cheaper, in more manageable pieces, from the -gray weathers. One of these stones will build an ordinary house; yet -the stone being a kind of marble, or rather granite, is always moist -and dewy in winter, which proves damp and unwholsom, and rots the -furniture. The custom of thus destroying them is so late, that I could -easily trace the _obit_ of every stone; who did it, for what purpose, -and when, and by what method, what house or wall was built out of -it, and the like. Every year that I frequented this country, I found -several of them wanting; but the places very apparent whence they were -taken. So that I was well able, as then, to make a perfect ground-plot -of the whole, and all its parts. This is now twenty years ago. ’Tis to -be fear’d, that had it been deferr’d ’till this time, it would have -been impossible. And this stupendous fabric, which for some thousands -of years had brav’d the continual assaults of weather, and by the -nature of it, when left to itself, like the pyramids of _Egypt_, would -have lasted as long as the globe, must have fallen a sacrifice to the -wretched ignorance and avarice of a little village unluckily plac’d -within it; and the curiosity of the thing would have been irretrievable. - -Such is the modern history of _Abury_, which I thought proper to -premise, to prepare the mind of the reader. All this was done in my -original memoirs, which I wrote on the spot, very largely. Tho’ it was -necessary for me then to do it, in order to get a thorough intelligence -of the work; yet I shall commit nothing more to the press, than what I -judge absolutely necessary to illustrate it. - -In regard to the natural history of the stones, ’tis the same as that -of _Stonehenge_, which is compos’d of the very same stones, fetch’d -from the same _Marlborough-downs_, where they lie on the surface of -the ground in great plenty, of all dimensions. This was the occasion, -why the Druids took the opportunity of building these immense works in -this country. The people call these great stones, _sarsens_; and ’tis a -proverb here, _as hard as a sarsen_; a mere _phœnician_ word, continued -here from the first times, signifying a _rock_. The very name of _Tyre_ -is hence derived, of which largely and learnedly _Bochart_, _Canaan_ -II. 10. This whole country, hereabouts, is a solid body of chalk, -cover’d with a most delicate turf. As this chalky matter harden’d at -creation, it spew’d out the most solid body of the stones, of greater -specific gravity than itself; and assisted by the centrifuge power, -owing to the rotation of the globe upon its axis, threw them upon -its surface, where they now lie. This is my opinion concerning this -appearance, which I often attentively consider’d. ’Tis worth while -for a curious observer to go toward the northern end of that great -ridge of hills overlooking _Abury_ from the east, call’d the _Hakpen_, -an oriental name too, that has continued to it from _Druid_ times. -A little to the right hand of the road coming from _Marlborough_ to -_Abury_, where are three pretty barrows, and another dish-like barrow, -if we look downwards to the side of the hill toward _Abury_, we discern -many long and straight ridges of natural stone, the same as the gray -weathers, as it were emerging out of the chalky surface. They are -often cross’d by others in straight lines, almost at right angles. For -hereabouts, it seems, that the chalk contracting itself, and growing -closer together, as it hardened, thrust the lapidescent matter into -these fissures. ’Tis a very pretty appearance. This is near that part -of the _downs_ call’d _Temple-downs_. There are no quarries, properly -speaking, nearer _Abury_ than _Swindon_, and those have not long been -dug. In _Caln_ they dig up a paltry kind of stone, fit for nothing -but mending the highways. But our gray weather stone is of so hard a -texture, that Mr. _Ayloff_ of _Wooton-basset_ hewed one of them to make -a rape-mill stone, and employ’d twenty yoke of oxen to carry it off. -Yet so great was its weight, that it repeatedly broke all his tackle in -pieces, and he was forc’d to leave it. It may be said of many one of -our gray weathers, - - _Est moles nativa, loco res nomina fecit. - Appellant saxum, pars bona montis ea est._ Ovid. - -Lord _Pembroke_ caus’d several of these stones to be dug under, and -found them loose, and detach’d. My lord computed the general weight of -our stones at above fifty tun, and that it required an hundred yoke of -oxen to draw one. Dr. _Stephen Hales_ makes the larger kind of them -to be seventy tun. Mr. _Edward Llwyd_, in his account of the natural -history of _Wales_, _Phil. Trans. abridg’d_, Vol. V. 2. p. 118. writes, -he found a strange appearance of great stones, and loose fragments of -rocks on the surface of the earth, not only on wide plains, but on the -tops too of the highest mountains. So the moor stones on the wastes and -hill-tops of _Cornwall_, _Derbyshire_, _Devonshire_, _Yorkshire_, and -other places, of a harder nature than these, and much the same as the -_Egyptian granite_. - -[Illustration: - TAB. IX. - - _The Roman road leading from Bekampton to Hedington July 18. 1723._ - - _Stukeley del._ _Vᵈʳ. Gucht. Sculp._] - -As to the internal texture of this stone, when broke, it looks whitish -like marble. It would bear a pretty good polish, but for a large -quantity of bluish granules of sand, which are soft, and give it a -grayish or speckled colour, when smooth’d by an engine. It consists, -as all other stones, of a mixture of divers substances, united by -lapidescent juices, in a sufficient tract of time. Sometimes in one -stone shall be two or three colours, sometimes bits of flints kneaded -amongst the rest. In one stone fetch’d from _Bekamton_ avenue, near -_Longstone barrow_ (as commonly call’d) and which was broken and -made into a wall, at the little alehouse above _Bekamton_, in the -_Devizes_ road, I saw several bones, plainly animal, part of the -composition of the stone. This I admir’d very much, and concluded it -to be antediluvian. The stone in general is shining, close, and hard, -little inferior to common marble; yet the effect which time and weather -has had upon it, far beyond what is visible at _Stonehenge_, must -necessarily make us conclude the work to be many hundred years older -in date. In some places I could thrust my cane, a yard long, up to the -handle, in holes and cavities worn through by age, which must needs -bespeak some thousands of years continuance. - - - - - CHAP. IV. - - _The figure of the temple of_ Abury _is a circle and snake._ - Hakpen, _another oriental word still preserved here, meaning - the_ serpent’s head. _The chorography of_ Abury. _A description - of the great circle of stones_ 1400 _foot in diameter. Of the - ditch inclosing it. The vallum form’d on the outside, like an - amphitheater to the place. This represents the circle in the - hieroglyphic figure. Of the measures, all referring to the - ancient eastern cubit which the Druids us’d._ - - -The situation of _Abury_ is finely chose for the purpose it was -destin’d to, being the more elevated part of a plain, from whence there -is an almost imperceptible descent every way. But as the religious -work in _Abury_, tho’ great in itself, is but a part of the whole, -(the avenues stretching above a mile from it each way,) the situation -of the intire design is likewise projected with great judgment, in a -kind of large, separate plain, four or five miles in diameter. Into -this you descend on all sides from higher ground. The country north of -_Abury_, about _Berwick-basset_ and _Broad Hinton_, is very high, tho’ -not appearing so to be, and much above the level of _Abury_ town. In -a field of _Broad Hinton_ the water runs two ways, into the _Thames_ -and _Severn_, and they pretend ’tis the highest ground in _England_. -’Tis indeed part of that very great ridge of hills, coming from -_Somersetshire_, and going hence north-eastward, to the _white-horse -hill_. So that the ground northward and westward, tho’ not much -appearing so, is still very high, a cliff descending that way; and -whilst guarded to the east by the _Hakpen_, yet it may be called like -the _thessalian_, of the same name, - - ——_Zephyris agitata Tempe._ Hor. - -The whole temple of _Abury_ may be consider’d as a picture, and it -really is so. Therefore the founders wisely contriv’d, that a spectator -should have an advantageous prospect of it, as he approach’d within -view. To give the reader at once a foreknowledge of this great and -wonderful work, and the magnificence of the plan upon which it is -built, I have design’d it scenographically in TABLE VIII. the eye being -somewhat more elevated than on the neighbouring hill of _Wansdike_, -which is its proper point of sight, being south from it. - -When I frequented this place, as I did for some years together, to take -an exact account of it, staying a fortnight at a time, I found out the -entire work by degrees. The second time I was here, an avenue was a -new amusement. The third year another. So that at length I discover’d -the mystery of it, properly speaking; which was, that the whole figure -represented a snake transmitted thro’ a circle; this is an hieroglyphic -or symbol of highest note and antiquity. - -In order to put this design in execution, the founders well studied -their ground; and, to make their representation more natural, they -artfully carry’d it over a variety of elevations and depressures, -which, with the curvature of the avenues, produces sufficiently the -desired effect. To make it still more elegant and picture-like, the -head of the snake is carried up the southern promontory of the -_Hakpen_ hill, towards the village of _West Kennet_; nay, the very name -of the hill is deriv’d from this circumstance, meaning the head of the -snake; of which we may well say with _Lucan_, _lib._ IV. - - _Hinc ævi veteris custos, famosa vetustas - Miratrixque sui signavit nomine terras, - Sed majora dedit cognomina collibus istis._ - -Again, the tail of the snake is conducted to the descending valley -below _Bekamton_. - -[Illustration: - TAB. X. - - _Stukeley d._ - - _Prospect of the Roman Road & Wansdike Just above Calston May 20. - 1724. - This demonstrates that Wansdike was made before the Roman Road._] - -Thus our antiquity divides itself into three great parts, which will be -our rule in describing the work. The circle at _Abury_, the fore-part -of the snake, leading towards _Kennet_, which I call _Kennet-avenue_; -the hinder part of the snake, leading towards _Bekamton_, which I call -_Bekamton-avenue_; for they may well be look’d on as avenues to the -great temple at _Abury_, which part must be more eminently call’d the -temple. - -This town is wrote _Aubury_, _Avebury_, _Avesbury_, sometimes _Albury_: -’tis hard to say which is the true. The former three names may have -their origin from the brook running by, _au_, _aux_, water, _awy_ in -_welsh_; the old _german_ _aha_. The latter points to _Aldbury_, or -_old work_, regarding its situation within the _vallum_. Nor is it -worth while to dwell on its etymology; the _saxon_ name is a thing -of so low a date, in comparison of what we are writing upon, that we -expect no great use from it; unless _Albury_ has regard to _al_, _hal_, -_healle_, _gothicè_ [symbols] a _temple_ or _great building_. There -are two heads of the river _Kennet_ rising near it: one from a little -north-west of _Abury_, at _Monkton_, runs southward to _Silbury-hill_; -this affords but little water, except in wet seasons. At _Silbury-hill_ -it joins the _Swallow_ head, or true fountain of the _Kennet_, which -the country people call by the old name, _Cunnit_; and it is not a -little famous among them. This is a plentiful spring. It descends -between _east_ and _west Kennet_, by the temple on _Overton-hill_, -which is properly the head of the snake: it passes by _Overton_, and so -to _Marlborough_, the _roman_ _Cunetio_, which has its name from the -river. - -To conduct the reader the better through this great work, I must remind -him of what I wrote in the account of _Stonehenge_, p. 11, concerning -the Druid cubit or measure, by which they erected all their structures, -that ’tis 20 inches and four fifths of the _english_ standard. For this -purpose I have repeated the plate wherein the _english_ foot and Druid -cubit is compar’d to any lengths, which must necessarily accompany -us in the description. A ready way of having the analogism between -our feet and the cubits is this, 3 foot 5 inches and a half makes 2 -cubits. A staff of 10 foot, 4 inches, and a little more than half an -inch, becomes the measuring-reed of these ancient philosophers, being 6 -cubits, when they laid out the ground-plot of these temples; where we -now are to pursue the track of their footsteps which so many ages have -pass’d over. - -The whole of this temple, wherein the town of _Abury_ is included I -have laid down in TABLE I, the frontispiece, done from innumerable -mensurations, by which means I fully learn’d the scheme and purport of -the founders. ’Tis comprehended within a circular ditch or trench above -1400 foot in diameter, which makes 800 cubits, being two _stadia_ of -the ancients. A _radius_ of 400 cubits, one _stadium_, struck the inner -periphery of the ditch, in the turf. This is done with a sufficient, -tho’ not a mathematical exactness. They were not careful in this great -measure, where preciseness would have no effect, seeing the whole -circle cannot be taken in by the eye on the same level. The ditch is -near 80 foot, which is 45 cubits broad, very deep, like the foss that -encompasses an old castle. The great quantity of solid chalk dug out -of it, is thrown on the outside, where it forms a mighty _vallum_, an -amphitheatrical terrace, which hides the sight of the town as we come -near it, and affords a good shelter from the winds. ’Tis of the same -breadth at bottom as the ditch at top. The compass of this, on the -outside, Mr. _Roger Gale_ and I measured about 4800 feet, _August 16, -1721_. - -The included _area_ of the temple containing about 22 acres, I observ’d -to have a gentle descent, from the meridian line of it to the east, -and to the west: carrying the rain off both ways. The north point is -the highest part of the whole. About 35 feet or 20 cubits within the -verge of this circular ditch, is a great circle of _great_ stones. -The epithet may well be redoubled. These great masses are really -astonishing, if we contemplate a single stone, and consider how it was -brought hither, and set upright in the ground, where it has stood, I -doubt not, 3 or 4 thousand years. But how is the wonder heightened, -when we see the number one hundred, which composes this mighty circle -of 1300 foot diameter! The stones of this circle, tho’ unhewn, are -generally about 15, 16, or 17 foot high, and near as much in breadth. -About 43 _English_ feet, measures regularly from the center of one -stone, to the center of the other. Look into the scale and we discern -these measures of the height and breadth of the stones. 17 feet is -ten cubits; 43 feet the central distance from stone to stone, is 25 -cubits of the Druids; so that the interval between is 15 cubits. Tho’ -this be the general and stated measure, which was proposed by the -founders, where the stones suited, and of the largest dimensions, yet -we must understand this, as in all their works, with some latitude. The -ancients studied a certain greatness: to produce an effect, not by a -servile exactness no way discernible in great works, but in securing -the general beauty; especially we must affirm this of our Druids, -who had to do with these unshapely masses, and where religion forbad -them applying a tool. But the purpose they proposed, was to make the -breadth of the stone to the interval, to be as two to three. They very -wisely judg’d that in such materials, where the scantlings could not -be exact, the proportions must still be adjusted agreeable to their -diversities, and this both in respect of the particulars, and of the -general distance to be filled up. These stones were all fetched from -the surface of the downs. They took the most shapely, and of largest -dimensions first; but when ’twas necessary to make use of lesser -stones, they set them closer together, and so proportion’d the solid -and the vacuity, as gave symmetry in appearance, and a regularity to -the whole. - -Therefore tho’ 25 cubits be the common measure of the interval between -center and center of the largest stones of this circle, yet this is not -always the rule; for if we measure the two stones west of the north -entrance (which entrance was made for the convenience of the town, by -throwing the earth of the _vallum_ into it again) you will find it to -be about 27 feet. This is but 16 of the Druid cubits, and here us’d, -because these stones are but of moderate bulk. The next intervals are -43 feet as usual, being of the larger kind of stones, so plac’d 25 -cubits central distance, and then they proceed. This is in that call’d -pasture IIII. in the ground plot. - -I have always been at first in some perplexity in measuring and -adjusting these works of the Druids, and they seem’d magical, ’till -I became master of their purpose. Therefore to make it very plain -to the reader, I shall repeat what I have deliver’d in other words, -concerning this great circle, which is a general rule for all others. - -[Illustration: - TAB. XI. - - Rundway hill 18 Iuly, 1723. - - _Stukeley del._ - - A. _Bekhampton._ B. _the Model of a Camp._ C. _Celtic barrows._ - D. _the way to_ Verlucio.] - -As to the construction of this circle, by diligent observation, I found -this to be the art of the Druids. ’Tis not to be thought, they would -be at the trouble of bringing so many mountains together, of placing -them in a regular form, without seeking how to produce the best effect -therein, and thus they obtain’d their purpose. As it was necessary, the -stones should be rude and native, untouch’d of tool, and that it was -impossible to procure them of the dimensions exactly; they consider’d -that the beauty in their appearance must be owing to their conformity, -as near as may be, and to the proportion between the solid and the void -interval. This _ratio_ with judgment they chose to be as two to three: -two parts the breadth of the stone, the interval three. And this they -accommodated to the whole circle. So that they first brought 100 of -their choicest stones together, and laid them in the destin’d circle, -at the intended distances, according to that proportion: and then -raised them into their respective places. - -Hence I find, that where the stones are 15, 16, or 17 feet high above -ground, and as much broad, as for the most part they are, about 43 -_English_ feet measures, from the center of one stone to the center -of another; there the square of the solid or stone is ten cubits, the -void or interval is 15: the whole central distance 25. Therefore the -proportion of the solid to the void is as two to three. - -But before I found out this key to the work, I met with a good deal of -difficulty, because the central intervals and the voids were different, -for they proportion’d these to the breadths of the stones, as above. -Still they chose whole numbers of cubits for that proportion; for -instance, in the stones at the northern and modern entrance, where -they are but of a moderate bulk, you measure but about 27 feet central -distance. This is 16 cubits. - -Further I observ’d, they took care to make a reasonable gradation, -between greater and lesser stones, not to set a great stone and a -little one near one another, but make a gradual declension; by this -means in the whole, the eye finds no difference. The proportion of -solid and void being the same, the whole circle appears similar and -altogether pleasing. - -I thought it adviseable to give a plate of a very small part of this -magnificent circle, being 3 stones now standing _in situ_. ’Tis a most -august sight, and whence we may learn somewhat of the appearance of the -whole. - -I observ’d further, that as these stones generally have a rough -and a smoother side; they took care to place the most sightly side -of the stone inwards, toward the included _area_. For this vast -circle of stones is to be understood, as the portico inclosing the -temple properly. Between this circle and the ditch is an esplanade -or circular walk quite round, which was extraordinary pretty when -in its perfection. It was originally 25 cubits broad, equal to the -central distances of the stones. The quickset hedges now on the place, -sometimes take the range of the stones, sometimes are set on the verge -of the ditch. Further I observ’d they set the largest and handsomest -stones in the more conspicuous part of the temple, which is that -southward, and about the two entrances of the avenues. - -Out of this noble circle of stones 100 in number, there was left in the -year 1722, when I began to write, above 40 still visible: whereof 17 -were standing, 27 thrown down or reclining. Ten of the remainder all -contiguous, were at once destroy’d by _Tom Robinson_, _anno_ 1700, and -their places perfectly levelled, for the sake of the pasturage. In the -north entrance of the town one of the stones, of a most enormous bulk, -fell down, and broke in the fall. - - ——_nec ipso - monte minor procumbit_.—— Virg. - -It measured full 22 feet long. _Reuben Horsall_, clerk of the parish, -a sensible man and lover of antiquity, remembers it standing. And when -my late lord _Winchelsea_ (_Heneage_) was here with me, we saw three -wooden wedges driven into it, in order to break it in pieces. - -In the great frontispiece plate, I have noted many dates of years, when -such and such stones were demolished, and took down the particulars of -all: some are still left buried in the pastures, some in gardens. I was -apt to leave this wish behind; - - _Pro molli viola, pro purpureo narcisso - Carduus, & spinis surgat paliurus acutis!_ Virg. - -The seat of many is visible by the remaining hollow; of others by a -hill above the interr’d. Of many then lately carry’d off the places -were notorious, by nettles and weeds growing up, and no doubt many -are gone since I left the place. But the ground-plot representing the -true state of the town and temple, when I frequented it, I spare the -reader’s patience in being too particular about it. - -When this mighty colonnade of 100 of these stones was in perfection, -there must have been a most agreeable circular walk, between them and -the ditch; and it’s scarce possible for us to form a notion of the -grand and beautiful appearance it must then have made. - -[Illustration: - TAB. XII. - - _A peice of the great circle, or - A View at the South Entrance into the temple at Abury Aug. 1722._ - - _Stukeley delin._] - - - - - CHAP. V. - - _Of the two great temples included in the area of the great circle - of stones. Each consists of two concentrick circles. One has a - central obelisc or ambre, a very high stone in the center. The_ - Egyptians _called an obelisc an ambre. The other temple has a - cove in the center, compos’d of three stones of a stupendous - bulk, set in a nich-like figure. A short history of the - destroyers of this noble work, but a very few years ago._ - - -The great circle of stones last described, together with the ditch -and rampart inclosing all, may be esteemed as the _præcinctus_ of the -temple, not properly the temple; but including the area thereof. There -are strictly within this great compass, two temples, of like form and -dimensions: each temple consists of two concentric circles. The line -that connects their centers, runs from north-west to south-east: which -line passes thro’ the center of the whole area. The outer circles -of them consist each of 30 stones of like dimensions with those of -the outer circle, and at like intervals. The inner circles of both -consist each of 12 stones, of the same size and distances. The geometry -therefore of them, when laid down on paper, shews, the inner circle -must be 100 cubits in diameter, the outer 240. - -The centers of these two double circles are 300 cubits asunder. Their -circumferences or outward circles are 50 cubits asunder, in the nearest -part. By which means they least embarrass each other, and leave the -freest space about ’em, within the great circular portico (as we may -call it) inclosing the whole; which we described in the former chapter. -There is no other difference between these two temples (properly) -which I could discover, save that one, the southermost, has a central -obelisc, which was the kibla, whereto they turn’d their faces, in the -religious offices there performed: the other has that immense work in -the center, which the old _Britons_ call a cove: consisting of three -stones plac’d with an obtuse angle toward each other, and as it were, -upon an ark of a circle, like the great half-round at the east end of -some old cathedrals: or like the upper end of the cell at _Stonehenge_; -being of the same use and intent, the _adytum_ of this temple. This -I have often times admir’d and been astonish’d at its extravagant -magnitude and majesty. It stands in the yard belonging to the inn. King -_Charles_ II. in his progress this way, rode into the yard, on purpose -to view it. - -This cove of the northern temple was undoubtedly the _kibla_ thereof. -It opens pretty exactly north-east, as at _Stonehenge_. It measures 34 -foot, from the edge of the outer jambs; 20 cubits: and half as much -in depth. _Varro_ V. _divinorum_, writes, altars were of old call’d -_ansæ_. So _Macrobius saturn._ II. 11. It seems that they mean this -figure before us. And I suppose ’tis what _Schedius_ means; _de dis -germ._ c. 25. speaking of altars among the old _germans_ set in a -triangle, he says, the Druids understood a mystery thereby. Perhaps -they intended it for a nich-like hemispherical figure, in some sort to -represent the heavens. _Sex. Pompeius_ writes, the ancients called the -heavens, _cove_. The altar properly lay upon the ground before this -superb nich. That, no doubt, was carry’d off long ago, as not being -fix’d in the earth, and one of the wings is gone too, the northern. It -fell down 1713, as marked in the ground-plot. - - _Fit sonus ingenti concussa est pondere tellus._ Virg. - -They told me it was full seven yards long, of the same shape as its -opposite, tall and narrow. We measur’d this 17 foot above ground, -10 whole cubits; 7 foot broad, two and a half thick. These were the -_ansæ_ or wings of this noble ellipsis. That on the back, or in the -middle, is much broader, being 15 foot, as many high, 4 thick; but -a great piece of one side of it has been broke off by decay of the -stone. We cannot conceive any thing bolder, than the idea of those -people that entertain’d a design of setting up these stones. The vulgar -call them the _devil’s brand-irons_, from their extravagant bulk, and -chimney-like form. These coves, as _Maundrel_ says of the _turkish -kiblas_, shew the Druids’ aversion to idolatry, expressing the reality -of the divine presence there, and at the same time its invisibility; no -doubt a most ancient and oriental custom. - -Of the exterior circle of this northern temple but three stones are now -left standing, six more lying on the ground, one whereof in the street -by the inn-gate. People yet alive remember several standing in the -middle of the street; they were burnt for building, _anno_ 1711. That -at the corner of the lane, going to the north gate of the town, not -many years since lying on the ground, was us’d as a stall to lay fish -on, when they had a kind of market here. The ruin of the rest is noted -in the ground-plot, and so of the others. But they told us, that about -a dozen years ago both circles were standing, and almost entire. Those -in the closes behind the inn, were taken up a year ago; (this was when -I first went thither, about 1718,) farmer _Green_ chiefly demolished -them to build his house and walls at _Bekamton_. Of the southern temple -several stones were destroy’d by farmer _John Fowler_, twelve years -ago; he own’d to us that he burnt five of them; but fourteen are still -left, whereof about half standing. Some lie along in the pastures, two -let into the ground under a barn, others under the houses. One lies -above ground under the corner of a house, over-against the inn. One -buried under the earth in a little garden. The cavities left by some -more are visible, in the places whereof ash-trees are set. All those in -the pastures were standing within memory. - -The central obelisk of this temple is of a circular form at base, of a -vast bulk, 21 feet long, and 8 feet 9 inches diameter; when standing, -higher than the rest. This is what the scripture calls a pillar, or -standing image, _Levit._ xxvi. 1. These works, erected in the land of -_Canaan_ by the same people, the _Phœnicians_, as erected ours, were -ordered to be demolished by the _Israelites_, because at that time -perverted to idolatry. All the stones, our whole temple, were called -_ambres_, even by our _phœnician_ founders; but this particularly. The -_Egyptians_ by that name call’d their obeliscs; which _Kircher_ did not -rightly understand, interpreting it to be sacred books; but meaning -_petræ ambrosiæ_, _main ambres in celtic, anointed, consecrated stone_; -_Manah_, the name of a great stone of this sort which the _Arabians_ -worshipped. They were called likewise, _gabal_, and the present word -_kibla_ or _kebla_ comes from it, but in a larger sense. _Elagabalus_ -is hence deriv’d after they turn’d these _kiblas_ into real deities. It -means the _god obelisc_; and hence our _english_ words, _gable end_ -of a house, _javelin_ or _roman pile_, and _gaveloc_ a _sharp iron bar_. - -[Illustration: - TAB. XIII. - - A View of the Remains of the Northern Temple at Abury. Aug. 1722. - - _Stukeley del._ - - A. _Abury Steeple._ B. _the cove._ C. _Windmill hill._] - -Exactly in the southern end of the line that connects the two centers -of these temples, _viz._ in that pasture mark’d IX. in our ground-plot, -is an odd stone standing, not of great bulk. It has a hole wrought -in it, and probably was design’d to fasten the victim, in order for -slaying it. This I call the _ring-stone_. From this we may infer the -like use of that stone at _Stonehenge_, in the avenue near the entrance -into the area of the temple. I spoke of it under the name of _crwm -leche_, p. 33. It has a like hole in it. - -These two temples were all that was standing originally in the great -area, within the circular colonnade. Very probably it was the most -magnificent patriarchal temple in the world. Now a whole village of -about thirty houses is built within it. This area would hold an immense -number of people at their panegyres and public festivals; and when -the _vallum_ all around was cover’d with spectators, it form’d a most -noble amphitheater, and had an appearance extremely august, during the -administration of religious offices. - - ————_ter denas curia vaccas - Accipit, & largo sparsa cruore madet._ Ovid. fast. IV. - -Each of these temples is four times as big as _Stonehenge_. - -About 1694, _Walter Stretch_, father of one of the present inhabitants, -found out the way of demolishing these stones by fire. He exercis’d -this at first on one of the stones standing in the street before the -inn, belonging to the outer circle of the southern temple. That one -stone, containing 20 loads, built the dining-room end of the inn. -Since then _Tom Robinson_, another _Herostratus_ of the place, made -cruel havock among them. He own’d to us, that two of them cost eight -pounds in the execution. Farmer _Green_ ruin’d many of the southern -temple to build his houses and walls at _Bekamton_. Since then many -others have occasionally practis’d the sacrilegious method, and most -of the houses, walls, and outhouses in the town are raised from these -materials. Sir _Robert Holford_ resented this destruction of them; and -_Reuben Horsall_, parish-clerk, had a due veneration for these sacred -remains, and assisted me in the best intelligence he was able to give. -Concerning the purport of the disposition and manner of the temple -hitherto described, I shall speak more largely in chap. X. toward -the end, concluding this with an inscription of the _Triopian_ farm -consecrated by _Herodes Atticus_. - - _Ne cuiquam glebam, saxumve impune movere - Ulli sit licitum. Parcarum namque severæ - Pœnæ instant: siquis sacra scelus edat in æde. - Finitimi agricolæ, & vicini attendite cuncti, - Hic fundus sacer est; immotaque jura deorum._ - - - - - CHAP. VI. - - _Concerning antiquities found about this place; with a more - particular chorography of the country around. Description of - the_ roman _road here, via_ Badonica. _A plain demonstration - that these works we are writing upon, are older than the_ roman - _times. Another like demonstration. Of_ Divitiacus, _of the - british_ Belgæ, _who made the wansdike. A Druid axe or celt, - found under one of the stones in_ Abury. _Burnt bucks-horns, - charcoal, and the like._ - - -Several _Roman_ coins have from time to time been found here, and in -the neighbouring fields. A mile off goes the _roman_ way, which I have -described in my _Itinerary_, p. 132. call’d _Via Badonica_, being the -way from _London_ to _Bath_. It comes from _Marlborough Cunetio_, -crosses the _Hakpen-hill_ by _Overton-hill_, quite over the neck of -the snake belonging to our temple, goes close by _Silbury-hill_, -thro’ _Bekamton-fields_; then, a little southward of the tail of the -snake, ascends _Runway-hill_, up the heath, where ’tis very plain, -just as the _Romans_ left it. Plate IX. exhibits a view of it from the -present road to _Bath_ and _Devizes_, and at the same time affords us a -demonstration that our Druid antiquities, which we are here describing, -are prior in time to these works of the _Romans_. This way is not -compos’d, as they generally are, of materials fetch’d from a distance, -made into a high bank, but only a small ridge of chalk dug up all along -close by. We discern upon the heath the little pits or cavities, on -both sides, whence it was taken to make the ridge of the road. For this -road is not finished, though mentioned in _Antoninus’s itinerary_, -journey XIV, only chalk’d out, as we may properly say. Moreover, the -workmen for readiness, have par’d off above half of a sepulchral barrow -on the right hand, of a very finely turn’d bell-like form, to make use -of the earth; and there is a discontinuance of the line of the little -cavities there for some time, till it was not worth while any longer -to fetch materials from it. And on the left hand they have made two -of their little pits or cavities within the ditch of a Druid’s barrow -(as I call them) and quite dug away the prominent part of the barrow, -consisting of a little tump over the urn, inclos’d with the circular -ditch of a much larger dimension. This observation is of a like nature -with that of Plate IV. of _Stonehenge_. It must be noted, that this -_roman_ road here, being mark’d out only; I suppose it was done toward -the declension of their empire here, when they found not time to finish -it. - -I could well enough discern from which point the _roman_ workmen -carry’d this way, by observing the discontinuity of these little pits, -on account of the materials they took from the larger barrow, _viz._ -from _Cunetio Marlborough_, to _Verlucio Hedington_, and so to _Bath_. - -This road, as it goes farther on, and passes to the other side of -_Runway-hill_ (_Roman-way hill_) gives us two other remarkable -appearances, both which are seen in Plate X. which I have repeated -again in this book, to which it more properly belongs. It serves -to rectify our notions concerning the high antiquity of the temple we -are writing upon. 1. We discern the artifice of the _roman_ workmen, -in conducing their road along the precipicious side of this hill, and -preserving at the same time the straight line, as much as may be. 2. -We see a part of the famous _Wansdike_, or boundary of the _belgic_ -kingdom in _Britain_, drawn under their king _Divitiacus_, spoken of -by _Cæsar_ in his _commentaries_. He built the neighbouring town, the -_Devizes_, so call’d from his name, and most probably the city of his -residence. I treated of this matter in _Stonehenge_. 3. We may remark -the union of the _roman_ road and _Wansdike_, for some space, and a -proof that _Wansdike_ was made before this _roman_ road, because the -bank of the dike is thrown in, in order to form the road. _Cæsar_ says, -this _Divitiacus_, king of the _Suessions_ in _Gaul_, lived an age -before him. - -[Illustration: - TAB. XIV. - - Prospect of the Cove Abury _10 July 1723_. - - _Stukeley del._] - -At the bottom of this hill is _Hedington_, another _roman_ town, call’d -_Verlucio_. _Calne_, less than five mile off _Abury_, was a _roman_ -town too, where many _roman_ coins are found. Several of them I saw. -Hence, the _romans_ being very frequent in this country, ’tis no wonder -their coins are found about _Abury_. I think I may well be excus’d from -entering into a formal argumentation to prove that we must not hence -gather, the _Romans_ were founders of _Abury_. In my own opinion, who -have duly consider’d these affairs, the temple of the Druids here is -as much older than the _roman_ times, as since the _Romans_ to our own -time. - -Return we down _Runway-hill_, and contemplate that most agreeable -prospect, of which I have given a faint representation in Plate XI. We -see here the whole course of this _Via Badonica_ hence, in a straight -line to _Marlborough_, by _Silbury-hill_, the great tomb of the founder -of _Abury_. I saw several _roman_ coins found about this road on -_Overton-hill_, near the _white-hart_ alehouse. On the left hand is the -strong _roman_ camp of _Oldbury_. Every where we behold great numbers -of the barrows of the old _Britons_, regarding the temple of _Abury_. -On the right hand we may discern a vast length of the _Wansdike_, -carried along the northern edge of the high range of hills parting -north and south _Wiltshire_. Below is a pretty work like a _roman_ -camp, cut in the fine turf. It should seem to be somewhat belonging to -the Druids, of which afterwards. - -Beside some _roman_ coins accidentally found in and about _Abury_, I -was inform’d of a square bit of iron taken up under one of the great -stones, upon pulling it down. I could not learn particularly what it -was, tho’ no doubt it belonged to the _British_ founders. They found -likewise a brass ax-head, under an ash-tree dug up near the smith’s -shop by the church. I understood, by the description they gave of -it, it was one of those Druid axes or instruments call’d _Celts_, -wherewith they cut the misletoe, fastening it occasionally on the end -of the staff, which they commonly carry’d in their hands, one of the -_insignia_ of their office, as a pastoral staff of bishops. - -When the lord _Stowell_, who own’d the manor of _Abury_, levell’d the -_vallum_ on that side of the town next the church, where the barn now -stands, the workmen came to the original surface of the ground, which -was easily discernible by a black _stratum_ of mold upon the chalk. -Here they found large quantities of bucks’ horns, bones, oyster-shells, -and wood coals. The old man who was employ’d in the work says, there -was the quantity of a cart-load of the horns, that they were very -rotten, that there were very many burnt bones among them. - -They were remains of the sacrifices that had been perform’d here; -probably before the temple was quite finish’d, and the ditch made. -These are all the antiquities I could learn to have been found in and -about the town of _Abury_. - - - - - CHAP. VII. - - _A description of the great avenue from_ West-Kennet, _a mile off, - which is the forepart of the snake proceeding from the circle. - Observations on the_ vallum _and ditch. On the proportion between - the breadth of the avenue and the side interval of the stones. - The avenue broader in that part, which is the belly of the snake, - than the neck. Its whole length ten stadia of the ancients; - 4000 cubits, an eastern mile. The_ Hakpen _an oriental word, - signifying the_ snake’s head. _The temple on_ Overton-hill. _Such - another temple described by_ Pausanias _in_ Bœotia, _called the_ - snake’s head. - - -The Druids, by throwing outwards the earth dug out of the huge circular -ditch environing the town, demonstrated to all comers at first sight, -that this was a place of religion, not a camp or castle of defence. -They prevented its ever being us’d as such, which must have ruin’d -their sacred design. Moreover it adds to the solemnity of the place; it -gives an opportunity for a greater number of people to assist at the -offices of religion. - -This further great convenience attends the disposition of ditch and -_vallum_, that the water falls off the _area_ every way, and keeps it -dry, which provides for the stability of their work, and convenience -of the priests in their ministry. I observ’d the earth that composes -the _vallum_ was laid a small distance from the verge of the ditch, so -as to leave a parapet or narrow walk between. This was as the _podium_ -of an amphitheater, for the lower tire of spectators. The ditch and -rampart are each 60 feet, or 35 cubits broad. And now the whole is -an agreeable terrace-walk round the town, with a pleasant view upon -sometimes corn-fields, sometimes heath; the hill-tops every where -cover’d with barrows; and that amazing artificial heap of earth call’d -_Silbury-hill_ in sight. The great _belgic_ rampart, the _Wansdike_, -licks all the southern horizon, as far as you can see it, crowning -the upper edge of that range of hills parting _north_ and _south -Wiltshire_. Part of this pleasant prospect I have given in plate XXIII, -as seen from _Abury_ church-steeple. - -Let us then walk out of the confines of the temple properly, by the -southern entrance of the town. Passing the _vallum_, the road straight -forwards leads to _Kennet_ and _Overton_, that on the right hand to -the _Bath_. But our present way lies straight forwards, which is -south-eastward, and may properly enough be call’d _Via sacra_, as being -an avenue up to the temple; besides, it forms one half of the body -of the snake, issuing out of the circle. There were but two gates or -entrances into the temple originally; this was one. And this way I call -_Kennet-avenue_. - -[Illustration: - TAB. XV. - - _View of the Cell of the Celtic Temple at Abury. Augˢᵗ: 16. 1721._ - - _The Cove of the Northern temple._ - - _Stukeley Del._] - -By repeated mensurations, by careful attention and observations, by -frequently walking along the whole track thereof, from one end to -the other, I found out its purpose, its extent, the number of stones -it is compos’d of, and the measures of their intervals. It extends -itself from this southern entrance of _Abury_ town to _Overton-hill_, -overhanging the village of _West-Kennet_. _There_ was another double -circle of stones, which made the head of the snake. All the way between -there, and this southern entrance, which is above a mile, was set with -stones on each hand, opposite to one another, and at regular distances. -This was the avenue, and form’d the forepart of the snake. - -The Druids, in laying down this design, that it might produce a -magnificent effect suitable to so great and operose a work, studied the -thing well. As this was to be a huge picture or representation of an -animal, they purposed to follow nature’s drawing, as far as possible. A -snake’s body has some variation in its thickness, as slenderer toward -the neck, than at its middle. This the Druids imitated in making the -avenue broader toward this southern entrance of _Abury_; and drawing -it narrower as it approached _Overton-hill_. Again, when a snake is -represented in its sinuous motion, the intervals of the stones sideways -must have a variation, as set in the inner or the outer curve; so as to -make them stand regularly opposite to one another: yet this necessarily -makes some little difference in the intervals, and this too is properly -regarded in the work. - -The whole length of this avenue consists of a hundred stones on each -side, reaching from the _vallum_ of _Abury_ town, to the circular -work on _Overton-hill_. Measuring the breadth of it in several places -where I had an opportunity of two opposite stones being left, I -found a difference; and the like by measuring the interval of stones -sideways; yet there was the same proportion preserved between breadth -and interval; which I found to be as two to three. So that here by -_Abury_-town, in a part that represented the belly of the snake, the -breadth of the avenue was 34 cubits, 56 feet and a half, and the -intervals of the stones sideways 50 cubits, the proportion of two -to three; twice 17 being 34, thrice 17 50. These 34 cubits take in -the intire space of two intervals of the stones of the outer great -circle of the temple of _Abury_ within the ditch, together with the -intermediate stone, which is the entry of the avenue to the temple. -A most ancient manner, a double door with a pillar in the middle. -Such was that of the _Mosaick_ tabernacle: and such very often of -our cathedrals. When we mount up _Overton-hill_, the avenue grows -much narrower. And this observation help’d me in the discovery of the -purport and design of the whole figure of the snake; and in the nature -of the scheme thereof. Of which wonderful work we may well say with the -poet; elsewhere, - - _Nec rapit immensos orbes per humum, neque tanto - [Saxeus] in spiram tractu se colligit anguis._ Virg. Geor. 2. - -When I abode here for some time on purpose, for several summers -together; I was very careful in tracing it out, knew the distinct -number of each stone remaining, and where every one stood that was -wanting; which often surpriz’d the country people, who remembred them -left on the ground or standing, and told me who carried them away. Many -of the farmers made deep holes and buried them in the ground: they -knew where they lay. Lord _Winchelsea_ with me counted the number of -the stones left, 72, _anno_ 1722. I laid it all down in the nature -of a survey, on large imperial sheets of paper, and wrote a detail of -every stone present, or absent. But it would be very irksome to load -the press with it. I shall recite no more of it, than what I think most -useful and necessary. - -Standing at the southern entrance of _Abury_, one stone the first, lies -on the eastern side or left hand, close by the ditch: its opposite -stood where at present a sycamore tree is planted. The next stone on -the right hand is standing, by the turning of the _Bath_-road. Twenty -four stones on both sides, next following, are carried off. At about 20 -intervals going along the road to _Kennet_, which is the same as the -avenue, we descend a gentle valley, and then lose sight of _Abury_. -There you discern the curving of the avenue, many stones being left -together on both sides. Here two stones are standing opposite to each -other. I measur’d them near 60 feet asunder, which is 34 cubits. Then -we ascend again a little hillock, where a good number of stones remain -on both sides. - -In a close on the left hand of the avenue, or east of it, not far -from _Abury_ town, is a pentagonal stone laid flat on the ground, in -the middle of which is a bason cut, always full of water, and never -overflowing. The country people have a great regard to it: it proceeds -from a spring underneath, and for ought I know, it may have been here -from the foundation of our temple. Coming out of _Abury_, you observe -the line of the avenue regards _Overton-hill_ before you, but soon -you find it leaves it, and curves to the right hand a little. At the -number of 65 stones on each side, you come to a hedge belonging to the -inclosures of _West-Kennet_. In the year 1720 I saw several stones -just taken up there, and broke for building; fragments still remaining -and their places fresh turf’d over, for the sake of pasturage. Where -the corn-fields or pasturage have infring’d upon the sacred ground, -our work generally goes to wreck. Where the heath remains, ’tis still -perfect enough; of which we say with the great poet, - - _Nec nulla interea est inaratæ gratia terræ._ - -so that the covetous farmer and grazier have conspired to abolish this -most magnificent monument; and that just about the time I was there. -_Charles Tucker_ Esq; late of _East-Kennet_ a gentleman of sense, us’d -to be very angry at the ruin of these stones, and prevented it as much -as he could. - -As to the stones that compos’d this avenue, they were of all shapes, -sizes, and height that happen’d, altogether rude. Some we measur’d 6 -feet thick, 16 in circumference. If of a flattish make, the broadest -dimension was set in the line of the avenue, and the most sightly side -of the stone inward. The founders were sensible, all the effect desired -in the case, was their bulk and regular station. All the hill tops, -especially the _Hakpen_, are adorn’d with barrows as we go along. When -the avenue comes to the inclosures aforementioned of _West-Kennet_, -it passes through three of them, crosses a little field lane, and the -common road from _Marlborough_ to _Bath_, just after the road makes a -right angle descending from _Overton-hill_. We must note that we have -been a good while ascending again. In this angle the _Roman_-road from -_Marlborough_ coming down the hill, enters the common road. This is the -_via Badonica_ aforementioned. - -_John Fowler_, who kept the alehouse hard by, demolish’d many of these -stones by burning. The alehouse (the _white hart_) and the walls about -it, were built out of one stone. - -[Illustration: - TAB. XVI. - - _Part of the South Temple from the Central Obelisk 10 July 1723_] - -As before, the avenue coming out of _Abury_ town bended itself to the -right, now ’tis easily enough discernible, that it makes a mighty curve -to the left, the better to imitate the creature it’s intended for. - - _Fit lapis, & servat serpentis imagine saxum._ Ovid. Met. XII. - -Passing the _Roman_ road, it traverses an angle of a pasture, and falls -into the upper part of the same road again, and marches through two -more pastures, all along the quickset hedge-side: so that the quick is -planted in the very middle of it. Many of the stones are seen lying in -their proper places, both in the pastures and in the road. These stones -are all thrown down or reclining, and very large. We measur’d one by -the style 12 feet long, 6 and a half broad, 3 and a half thick. - -At the bottom of these pastures on the right, runs the virgin stream of -_Kennet_, just parted from its fountain by _Silbury-hill_. One stone -is still standing by a little green lane going down to the river. Now -our avenue marches directly up the hill, across some plough’d fields, -still by the hedge of the _Marlborough_ road, where yet stands another -stone belonging to it. Then we are brought to the very summit of the -celebrated _Overton-hill_, properly the _Hakpen_ or head of the snake, -which is 7000 feet from the _vallum_ of _Abury_ town. 400 cubits, -according to _Herodotus_ II, was the _stadium_ of the ancients, our -furlong; a space that _Hercules_ is said to run over at one breath. -Had the side-interval of the stones of this avenue been the same -throughout, 50 cubits, that repeated 100 times the number of the -intervals, would produce 5000 cubits. But because, as I said, they -lessen’d this interval proportionably, as they came to the neck of the -snake, it amounts to 4000 cubits, which is ten _stadia_, an eastern -mile in Dr. _Arbuthnot_’s tables, amounting to 7000 feet, as Mr. _Roger -Gale_ and I measur’d its whole length. - -We may observe the proportion between the diameter of the great circle -of _Abury_ town, which was 800 cubits, two _stadia_, and the length -of the avenue, which is five times the other. Observe farther, they -carry’d the avenue up the side of the hill, so sloping as to make the -ascent gradual and easy. - -This _Overton-hill_, from time immemorial, the country-people have a -high notion of. It was (alas, it was!) a very few years ago, crown’d -with a most beautiful temple of the Druids. They still call it the -sanctuary. I doubt not but it was an _asylum_ in Druid times; and -the veneration for it has been handed down thro’ all succession of -times and people, as the name, and as several other particulars, that -will occasionally be mention’d. It had suffer’d a good deal when I -took that prospect of it, with great fidelity, _anno_ 1723, which I -give the reader in plate XXI. Then, about sixteen years ago, farmer -_Green_ aforemention’d took most of the stones away to his buildings at -_Bekamton_; and in the year 1724 farmer _Griffin_ plough’d half of it -up. But the vacancy of every stone was most obvious, the hollows still -left fresh; and that part of the two circles which I have drawn in the -plate, was exactly as I have represented it. In the winter of that year -the rest were all carry’d off, and the ground plough’d over. - -The loss of this work I did not lament alone; but all the neighbours -(except the person that gain’d the little dirty profit) were heartily -griev’d for it. It had a beauty that touch’d them far beyond those much -greater circles in _Abury_ town. The stones here were not large, set -pretty close together, the proportions of them with the intervals, and -the proportions between the two circles, all being taken at one view, -under the eye, charm’d them. The great stones of the great circles at -_Abury_ were not by them discern’d to stand in circles, nor would they -easily be persuaded of it. But these of the sanctuary they still talk -of with great pleasure and regret. - -This _Overton-hill_, whereon was the elegant temple we are speaking of, -is a very pleasant place. ’Tis the southern end of that ridge call’d -the _Hakpen_, broken off by the river _Kennet_. All the water that -falls in that plain wherein the whole work of _Abury_ stands, descends -this way. It is a round knoll with a gentle declivity to the east, -west, and south. The _Kennet_, as it were, licks its feet on all those -sides. The whole hill has its name from this end. - -To our name of _Hakpen_ alludes אחים _ochim_ call’d _doleful creatures_ -in our translation, _Isaiah_ xiii. 21. speaking of the desolation -of _Babylon_, “Wild beasts of the desert shall lie there, and their -houses shall be full of _ochim_, and owls shall dwell there, and satyrs -shall dance there.” St. _Jerom_ translates it serpents. The _Arabians_ -call a serpent, _Haie_; and wood-serpents, _Hageshin_; and thence our -_Hakpen_; _Pen_ is _head_ in _british_. - -עכן _acan_ in the _chaldee_ signifies a _serpent_, and _hak_ is no -other than _snake_; the spirit in the pronunciation being naturally -degenerated into a sibilation, as is often the case, and in this -sibilating animal more easily. So _super_ from υπερ, _sylva_ from υλη, -_sudor_, υδωρ. So our word _snap_ comes from the _gallic_ _happer_, -a _snacot_ fish from the _latin_ _acus_, _aculeatus piscis_. And in -_Yorkshire_ they call snakes _hags_, and _hag-worms_. Vide _Fuller’s -Misc._ IV. 15. - -The temple that stood here was intended for the head of the snake in -the huge picture; and at a distance, when seen in perspective, it very -aptly does it. It consisted of two concentric ovals, not much different -from circles, their longest diameter being east and west. By the best -intelligence I could obtain from the ruins of it, the outer circle -was 80 and 90 cubits in diameter, the medium being 85, 146 feet. It -consisted of 40 stones, whereof 18 remained, left by farmer _Green_; -but 3 standing. The inner circle was 26 and 30 cubits diameter, equal -to the interval between circle and circle. - -The stones were 18 in number, somewhat bigger than of the outer circle, -but all carried off by _Green_ aforesaid. Every body here remembers -both circles entire, and standing, except two or three fallen. - -Mr. _Aubury_, in his manuscript notes printed with _Camden_’s -_Britannia_, mentions it, “a double circle of stones, four or five -feet high, tho’ many are now fallen down. The diameter of the outer -circle 40 yards, and of the inner 15. He speaks of the avenue coming -up to it, as likewise of our before-describ’d avenue, from _Abury_ to -_West-Kennet_, set with large stones. One side, he says, is very nearly -entire, the other side wants a great many.” He did not see that ’tis -but one avenue from _Abury_ to _Overton-hill_, having no apprehension -of the double curve it makes. And he erred in saying there was a -circular ditch on _Overton-hill_. - -The view here is extensive and beautiful. Down the river eastward we -see _Marlborough_, and the whole course of the _Roman_ road hence going -along _Clatford-bottom_. We see a good way in the road to _Ambresbury_, -and the gap of the _Wansdike_, where we pass thro’. Thence the -_Wansdike_ skims the edge of all the hill tops to _Runway-hill_. There -we enter upon the view presented in plate XXI. The _Roman_ road runs -upon the edge of the hill, on the right hand of that plate, between -the barrows there. It descends the hill, and runs to the left hand of -_Silbury_, and close by it; and then up _Runway-hill_. Next we see -_Oldbury_ camp, over _West-Kennet_ village. Then we may view the whole -length of the avenue hence to _Abury_, and observe the two great curves -it makes, to imitate the figure of a snake, as drawn in the ancient -hieroglyphics. Coming from _Abury_ town it curves to the right-hand -or eastward, then winds as much to the west, till it ascends this -_Overton-hill_, full east. - -[Illustration: - TAB. XVII. - - _A View of the_ South Temple _July 15 1723._] - -I observed the breadth of the avenue here is narrower than elsewhere, -as being the neck of the snake. ’Tis 45 feet or 26 cubits, equal -to the diameter of the inner circle here. And as it is narrower -than elsewhere, they made the side-distance between stone and stone -proportional, being two thirds of that in breadth. Mr. _Smith_, -living here, informed me, that when he was a school-boy, the _Kennet_ -avenue was entire, from end to end. _Silbury-hill_ answers the avenue -directly, as it enters this temple, being full west hence. Here is a -great number of barrows in sight from this place, two close by; and a -little north-eastward that chain of barrows design’d in plate XXIX. the -lower part, looking toward _Marlborough_. Human bones found in digging -a little ditch by the temple, across some small barrows there, and -where there were no barrows. Mr. _Aubury_ says, sharp and form’d flints -were found among them; arguments of great antiquity. They were of the -lower class of _Britons_, that were not at the charge of a _tumulus_. - -Thus we have conducted one half, the forepart of the snake, in this -mighty work, up to _Overton-hill_, where it reposed its bulky head, and -not long ago made a most beautiful appearance. I happen’d to frequent -this place in the very point of time, when there was a possibility -just left, of preserving the memory of it. In order to do it, I have -laid down the groundplot thereof in plate XX. just as I found it for -three years together, before it was demolish’d. I found that a line -drawn between _Overton-mill_ and the entrance of _Kennet_ avenue in -_Abury_ town, is the ground-line of this avenue, from which it makes -two vast curves contrary ways, to imitate the winding of a snake, and -the hieroglyphic figures we see on _Egyptian_ and other monuments. -From _Overton-mill_ is a most glorious prospect, overlooking the whole -extent of _Abury_ temple, and the sacred field it stands in, and beyond -that, into _Gloucestershire_ and _Somersetshire_. - - _Explicat hinc tellus campos effusa patentes, - Vix oculo prendente modum_—— Lucan IV. - -As we descend _Overton-hill_ by the neck of the snake, we discern the -main part of the track of this avenue between here and _Abury_ town, -and may observe its huge curves both ways. And when we are near entring -_Abury_ town again, upon mounting the hill by the hedge-corner, at -about eighteen intervals of stones from the _vallum_, you see a most -advantageous prospect or approach to the temple, partly represented in -plate XVIII. _Windmill-hill_, with its easy acclivity, fronting you -directly, the northern end of _Hakpen_ on the right and _Cherill-hill_ -on the left closing the horizon like scenes at a theater. - -I observed many of these studied opportunities in this work, of -introducing the ground and prospects, to render it more picture-like. - -_Pausanias in Bœotic._ writes, that in the way from _Thebes_ to -_Glisas_, is a space fenc’d round with select stones, which the -_Thebans_ call the _snake’s head_. And they tell a silly story about -it, of a snake putting his head out of a hole there, which _Tiresius_ -struck with his sword. Just by it, he says, is a hill call’d the -_supreme_, and a temple to _Jupiter the supreme_, and the brook -_Thermodon_ runs under it. - -Can we doubt but this was an ancient temple, like what we are -describing? It was built by _Cadmus_, or some of his people, of whom we -shall talk more in chapter XIV. - -I conclude this account with a verse of the poet’s, which I believe was -upon a work of the very same nature, as we shall explain by and by. - - _Quod caput antè fuit, summo est in monte cacumen, - Ossa lapis fiunt_—— Ovid. Met. IV. - - - - - CHAP. VIII. - - _A description of the other great avenue from_ Bekamton, _a mile - off, which is the hinderpart of the snake, proceeding from the - circle. The cove on the midway of it call’d_ Longstones, _or the_ - Devil’s coits. _The avenue terminated in a valley. Some animal - bones found in a stone, whence a conjecture concerning their age. - Of the number of the stones._ Solomon’_s temple compared with - ours. The mechanicks of the Druids called magick. Of the effect - of the weather upon the stones._ - - -After I had carefully laid down the plan of _Kennet_ avenue, and not -understanding the full purport of it; in the year 1722, I found out -this other, extending itself above a mile from the town of _Abury_, by -another direction. It goes toward the village of _Bekamton_, therefore -I call it _Bekamton_ avenue. ’Tis really the hinderpart of the -hieroglyphic snake, which the Druids meant here to picture out, in this -most portentous size. - -The former avenue goes out of _Abury_ town at the south-east point; -this full west, at the interval of 25 stones, or a quadrant of the -great circle from _Kennet_ avenue, and proceeds by the south side of -the churchyard. Two stones lie by the parsonage-gate on the right hand. -Those opposite to them on the left hand, in a pasture, were taken -away 1702, as mark’d in the ground-plot of _Abury_. _Reuben Horsal_ -remembers three standing in the pasture. One now lies in the floor of -the house in the churchyard. A little farther, one lies at the corner -of the next house, on the right hand, by the lane turning off to the -right, to the bridge. Another was broke in pieces to build that house -with, _anno_ 1714. Two more lie on the left hand, opposite. It then -passes the beck, south of the bridge. Most of the stones hereabouts -have been made use of about the bridge, and the causeway leading to it. -A little spring arises at _Horslip_ north-west, and so runs by here to -_Silbury-hill_, where the real head of the _Kennet_ is. But sometimes -by a sudden descent of rain coming from _Monkton_ and _Broad-Hinton_, -this is very deep. The picture here humours the reality so far, as this -may be call’d the vent of the snake. - -Now the avenue passes along a lane to the left hand of the _Caln_ -road, by a stone house call’d _Goldsmiths_-farm, and so thro’ farmer -_Griffin_’s yard, thro’ one barn that stands across the avenue, then -by another which stands on its direction. Two stones and their -opposites still lie in the foundation; immediately after this, it -enters the open plow’d fields; the _Caln_ road running all this while -north of it. If we look back and observe the bearings of _Abury_ -steeple, and other objects, a discerning eye finds, that it makes -a great sweep or curve northwards. The avenue entring the open -corn-fields, runs for some time by the hedge, on the right hand. When -it has cross’d the way leading from _South-street_, we discern here -and there the remains of it, in its road to _Longstone_ cove. Farmer -_Griffin_ broke near 20 of the stones of this part of the avenue. - -[Illustration: - TAB. XVIII. - - _Stukeley delin._ _E. Kirkall sculp._ - - _The Entrance of_ Kennet avenue _into_ Abury _14. May 1724._] - -This _Longstone_ cove, vulgarly call’d long stones, is properly a cove, -as the old _Britons_ call’d ’em, compos’d of three stones, like that -most magnificent one we described, in the center of the northern temple -at _Abury_; behind the inn. They are set upon the ark of a circle, -regarding each other with an obtuse angle. This is set on the north -side of the avenue; one of the stones of that side makes the back of -the cove. This is the only particularity in which this avenue differs -from the former. I take it to be chiefly a judicious affectation of -variety, and serv’d as a _sacellum_ or _proseucha_ to the neighbourhood -on ordinary days of devotion, _viz._ the sabbath-days. For if the -Druids came hither in _Abraham_’s time, and were disciples of his, as -it appears to me; we cannot doubt of their observance of the sabbath. -It stands on the midway of the length of the avenue, being the fiftieth -stone. This opens to the south-east, as that of the northern temple -to the north-east. ’Tis placed upon an eminence, the highest ground -which the avenue passes over: these are call’d _Longstone_-fields from -it. You have a good prospect hence, seeing _Abury_ toward which the -ground descends to the brook: _Overton-hill_, _Silbury_, _Bekamton_; -and a fine country all around. Many stones by the way are just buried -under the surface of the earth. Many lie in the balks and meres, and -many fragments are remov’d, to make boundaries for the fields; but more -whole ones have been burnt to build withal, within every body’s memory. -One stone still remains standing, near _Longstone_ cove. - -_Longstone_ cove, because standing in the open fields, between the -_Caln_ road and that to the _Bath_, is more talk’d of by the people of -this country, than the larger, and more numerous in _Abury_ town. Dr. -_Musgrave_ mentions it in his _Belgium Britannicum_, page 44. and in -his map thereof. - -Mr. _Aubury_ in his manuscript observations publish’d with Mr. -_Camden_’s _Britannia_, speaks of them by the name of the _Devil’s -coits_. Three huge stones then standing. It was really a grand and -noble work. The stone left standing is 16 feet high, as many broad, -3½ thick. The back stone is fallen flat on the ground, of like -dimension. - - ——_annis solvit sublapsa vetustas: - Fertur in abruptum magnus mons_—— Virg. Æn. 12. - -The other was carried off by that destroyer _Richard Fowler_, together -with many more, but seven years ago (when I was there). The people -that saw it broken in pieces by fire, assured me there were perfect -flints in its composition and bones. And I verily believe I saw a piece -of this same stone in a garden-wall of the little alehouse below in -_Bekamton_-road, which had evidently a bone in it. Whence probably we -may conclude, that these stones were form’d by nature since _Noah_’s -deluge, and these bones are of an antediluvian animal, which casually -fell into the petrifying matter. They told me the stone contain’d 20 -good loads, that the bones were in the middle of the stone, and as hard -as the stone. That stone now standing, was the right hand or eastern -jamb of the cove. - -A little way hence is a bit of heath-ground, but the plough will soon -have devoured it. Here remains a great barrow, call’d _Longstone long -barrow_; and from hence we see innumerable more barrows. The avenue -continu’d its journey by the corn fields. Three stones lie still by -the field-road coming from _South-street_ to the _Caln_-road. Mr. -_Alexander_ told me he remember’d several stones standing by the -parting of the roads under _Bekamton_, demolish’d by _Richard Fowler_. -Then it descends by the road to _Cherill_, ’till it comes to the -_Bath_-road, close by the _Roman_-road, and there in the low valley it -terminates, near a fine group of barrows, under _Cherill-hill_, in the -way to _Oldbury-camp_; this is west of _Bekamton_-village. This point -facing that group of barrows and looking up the hill is a most solemn -and awful place; a descent all the way from _Longstone_ cove, and -directed to a descent, a great way further, down the _Bath_-road, where -no less than five valleys meet. And in this very point only you can see -the temple on _Overton-hill_, on the south side of _Silbury-hill_. - -Here I am sufficiently satisfied this avenue terminated, at the like -distance from _Abury_-town, as _Overton-hill_ was, in the former -avenue; 100 stones on a side, 4000 cubits in length; ten _stadia_ -or the eastern mile. Several stones are left dispersedly on banks -and meres of the lands. One great stone belonging to this end of the -avenue, lies buried almost under ground, in the plow’d land between the -barrow west of _Longstone_ long barrow, and the last hedge in the town -of _Bekamton_. _Richard Fowler_ shew’d me the ground here, whence he -took several stones and demolish’d them. I am equally satisfied there -was no temple or circle of stones at this end of it. 1. Because it -would be absurd in drawing. The head of the snake was aptly represented -by that double circle on _Overton-hill_: but this place, the tail of -the snake, admitted no such thing, and I doubt not but it grew narrower -and narrower as before we observed, of the neck of the snake. 2. Here -is not the least report of such a thing among the country people. -It would most assuredly have been well known, because every stone -was demolish’d within memory, when I was there. I cannot doubt but -many have suffered since; and I have had very disagreeable accounts -thereof sent to me. I apprehend this end of the avenue drew narrower -in imitation of the tail of a snake, and that one stone stood in the -middle of the end, by way of close. This I infer from the manner of the -end of that avenue of the Druid temple at _Classerness_; which I take -to be the tail of a snake. Of which hereafter. - -For a more mathematical determination of this end of the avenue, see -Chap X. at the end. - -The avenue took another circular sweep of a contrary manner, as it -descended from _Longstone_ cove, bending southward. - - ————_pars cætera campum - Ponè legit, sinuatque immensa volumine terga_. - -as _Virgil_ writes of this creature, _Æneid_ II. - -And it went over variety of elevations and depressures as the other of -_Kennet_ avenue; but that terminated on a hill, as this in a valley. -With great judgment, they thus laid out the ground, to make the whole -more picture-like. - -[Illustration: - TAB. XIX. - - _Stukeley delin._ _Toms Sculp._ - - _Continuation of Kennet avenue 24. May 1724._] - -_Bekamton_-village lies very low, at the bottom of a valley subject to -inundations, and the ground is springy: they can’t make cellars there: -whereas _Abury_ is very dry, and their wells deep. - -There are many barrows on the south downs, between St. _Anne’s-hill_ -and _Bekamton_, which chiefly regard this avenue. Many as we go up to -the _Roman_ camp of _Oldbury_, and in _Yatesbury_-field. And pretty -near the termination, in the valley of _Bekamton_ under _Cherill-hill_, -is a group or line of half a score of very different forms, which -make a pretty appearance. So the valley along the present road from -_Bekamton_ to the _Devizes_ and _Bath_, is full of barrows on both -sides; all regarding this part of the sacred work, the tail of the -snake. - -I am confident, the reader by this time has conceiv’d a just notion -of this wonderful work, which we have describ’d with as much brevity -as possible; and at the same time he will resent its fate, that a few -miserable farmers should, within the space of 20 years, destroy this -the noblest monument, which is probably on the face of the globe; -which has stood so many ages, and was made to stand as many more. The -grandeur of the work has render’d it altogether unnecessary to add any -heightning, or any flourishes. I leave it as an out-line of the most -masterly hand, a picture that requires no colouring. - -Concerning the forms of the religious performances here, I can say -but little, more than that I see nothing, but what appears to be in -the ancient patriarchal mode, before cover’d temples were introduc’d -in the world; the æra of which time, I am fully convinc’d, was that -of the _Mosaick_ tabernacle. We may well assert this to be ancienter -than that time; as the largest, so probably one of the most ancient -in the _Britannic_ isles. The Druids were tempted to make this work -here, by the appearance of the stones on the downs, on the other -side of _Hakpen-hill_, call’d the gray weathers. Finding the ground -all overspread with these enormous masses, they had no difficulty in -resolving, and they made none in putting their resolution in execution; -in conveying 650 of the choicest of them, to make this notable temple. -Thus we cast up the number. - - The outer circle of _Abury_ town 100 - The outer circle of the northern temple 030 - The inner circle 012 - The cove 003 - The outer circle of the southern temple 030 - The inner circle 012 - The ambre or central obelisc 001 - The ring stone 001 - The avenue of _Kennet_ 200 - The outer circle of _Hakpen_ 040 - The inner 018 - The avenue of _Bekamton_ 200 - _Longstone_ cove jambs 002 - The inclosing stone of the serpent’s tail 001 - ———— - 650 - -The square of _Solomon_’s temple was 700 cubits; the diameter of -_Abury_ is 800. But _Abury_, in square content, is to _Solomon_’s -temple as 50 to 49. If we take into the account the _vallum_ of -_Abury_, we find this would hold incomparably more people than the -other, as spectators or assistants. An hundred oxen in sacrifice -was an hecatomb. Twenty two thousand were offered by _Solomon_ at -the dedication, beside other animals. Three times in the year the -whole nation of _Israel_ assembled there, to pay their devotions and -sacrifices, the aboriginal covenant made between God and man, in order -to obtain favour and pardon. For ought we know, there might be as many -here, and on the same account. I believe their most common times of -these extraordinary religious meetings were on the four quarters of the -year, the equinoxes and solstices. - -We may well wonder how these people could bring together so many of -these great stones, and set them up so exactly. The stones they had not -far to fetch, only from the other side of the _Hakpen_, from the gray -weathers. Their vicinity, their lying on the surface of the ground, -the soil here being solid chalk, was the great inducement for the -Druids, in these most early ages, to build this temple. The manner of -their mechanics, which undoubtedly was very simple, must be equally -surprizing. I apprehend, they brought the stones upon strong carriages, -and drew them by men. For even in _Cæsar_’s time, there was an infinite -multitude of people. Their manner of raising the stones seems to have -been with tall trees, us’d for leavers, and no doubt very artfully -apply’d. The method of fixing these enormous blocks of stone was, to -dig a hole in the solid chalk, and ram the foundation of it in, with -lesser stones, flints, and coggles, very artfully. They are not let in -above two feet and a half deep. And the country being all a solid bed -of chalk, was another reason why here, as at _Stonehenge_, they chose -it for this extraordinary building. The conducting and rightly managing -an immense number of hands, the providing for their maintenance, was a -matter of wisdom and great authority. The marvellous effect produced, -might well establish the glory of the Druids of _Britain_, which -echoed across the ocean, and very much favour’d the opinion mankind -had conceiv’d of their practising magick. For magick is nothing else -but the science that teaches us to perform wonderful and surprizing -things, in the later acceptation of the word. And in very many ages -after the Druid times, mankind had the same notion, and the vulgar -have to this day, concerning these works. And most probably from them -sprung the character, which _Pliny_ gives of our _british_ Druids -practising magic, and being so great proficients therein, as to equal -the _persian_ and _chaldean magi_, “so that one would even think,” says -he, “the Druids had taught it them.” - -I judge it much more probable, the Druids learn’d it from them, at -least they both derive it from the same original fountain. And whatever -they might practise of real magic, the notion of mankind concerning -them, receiv’d strength from the name _magi_, which they might bring -with them from the east. _Magus_ there originally signifies no more -than a _priest_, or person who officiates in sacreds. The word comes -from _maaghim meditabundi_, people of a contemplative, retir’d life; -whom more commonly in the west, they call’d Druids. I am not dubious -in thinking the times we are talking of, when this temple of _Abury_ -was built, are of the extremest antiquity, near that of _Abraham_. I -was very often on the spot, furnish’d with what I thought a convincing -argument, from considering the wear of the weather, what effect it had -upon these stones of a very firm texture, a kind of gray marble. And -thus my reasoning was founded. - -I had sufficient opportunity of comparing the effect of the weather -upon the stones here, and upon those at _Stonehenge_. For some years -together, I went from one to the other directly, staying a fortnight -or more at each place to make my observations. Nothing is more -manifest, than that the stones of _Stonehenge_ have been chizel’d, -some quite round, some on three sides, easily to be distinguish’d. The -stones of _Abury_ are absolutely untouch’d of tool. No doubt, at that -time of day, the aboriginal patriarchal method from the foundation -of the world was observ’d, not to admit a tool upon them. Even when -_Solomon_’s temple was built, tho’ the stones were all carv’d with -great art, yet that was done before they were brought to the building; -for no ax or hammer was heard thereon. The like, probably, may be said -of _Stonehenge_. - -[Illustration: - TAB. XX. - - _The HAKPEN or snakes head temple on Overton hill, calld the - Sanctuary._] - -It seems likely, that when _Stonehenge_ was built, the Druids had some -notice from _phœnician_ traders, of the nature of _Solomon_’s temple; -therefore they made their impost work, as some kind of advance, toward -a cover’d temple, and likewise chizel’d their stones in compliance -thereto. By using the best of my judgment, in comparing the effect -of the weather upon _Stonehenge_ and _Abury_, I could easily induce -myself to think that _Abury_ was as old again. For in some places there -were cavities a yard long, corroded by time, and on those sides that -originally lay on the ground, which, if they had not been expos’d to -the weather, by being set upright, would have been smooth. Several -other persons of good judgment have been of the same sentiment. - -[Illustration: _RUBEN HORSALL Clark of Abury & Antiquarian. July 29 - 1722_] - - - - - CHAP. IX. - - _Of the barrows or sepulchral tumuli about_ Abury, _very numerous - here, as having for ages been a metropolitical temple. The - several kinds of them, conjecturally distinguished. Royal barrows - of old and later fashions. Druids’ barrows. Archdruids’ or long - barrows._ Silbury _much the largest barrow about_ Abury, _and - perhaps in the world. The temple built, seemingly, on account of - this barrow. The sacred character as a prophylactic to the ashes - of the dead. The Druids taught the resurrection of the body as - well as soul. The great king dug up, who was interred at top. His - most ancient bridle found with the corps, in possession of the - author. The_ british _chariots an oriental usage. A conjecture - of the name of this king_, Cunedha, _who lived at_ Marlborough. - _Of the fountain of the_ Kennet _hard by, taking its name from - him. The dimension of_ Silbury-hill, _its solid content. A - demonstration of the_ Roman _road made since_ Silbury-hill. _A - conjecture concerning the time of year when this prince died. - The anniversaries of the ancients at the tombs of the dead. What - has been found in other barrows here. Beads of amber, and other - matter, as glass, earth, &c. A flat gold ring, spear-heads, a bit - of gold. Another demonstration of the_ Roman _road being later - than these works. An entire urn which the author dug up. A double - circle of stones at_ Winterburn-basset. _Pyriform barrows. Of - long barrows or archdruids’. Very large ones here, above 300 foot - long. Some set round with stones. Some with great stoneworks at - the end._ - - -So many ages as _Abury_ was the great cathedral, the chief -metropolitical or patriarchal temple of the island, no wonder there -are an infinite number of these barrows about it. Great princes, -and men within a considerable tract of country round here, would -naturally choose to leave their mortal remains in this sacred ground, -more peculiarly under the divine regard. Every hill-top within view -of the place is sure to be crowned with them. As at _Stonehenge_, so -here, there are great varieties of them, which no doubt, originally, -had their distinctions of the quality and profession of the person -interr’d. In the additions to Mr. _Camden_’s _Wiltshire_, several sorts -of them are mention’d. - -1. Small circular trenches, with very little elevation in the middle. -These are what I call (for distinction-sake) Druid barrows. An eminent -one I have given plate XXII, on the _Hakpen_ hill, overlooking _Kennet_ -avenue. - -[Illustration: - TAB. XXI. - - Prospect of the Temple on Overton Hill. 8 July 1723. - - _Stukeley d._ - - _The Hakpen, or head of the Snake, in ruins._] - -2. Ordinary barrows, meaning plain round ones, common all over -_England_. Some may be _roman_, or _saxon_, or _danish_, as well as -_british_. - -3. Barrows with ditches round them. These are commonly such as I esteem -royal, of the newest fashion among the old _Britons_; generally of an -elegantly turn’d bell-form. These two last sort I call king-barrows. - -4. Large oblong barrows, some with trenches round them, others without. -These I call, for method sake, archdruids’ barrows. Several of ’em -near _Abury_ and _Stonehenge_. And sometimes we find ’em in other -places about the kingdom. A druid celt was found in that north of -_Stonehenge_, which induc’d me to give them the title. I shall speak a -little concerning them in the method mention’d, as they are observable -about _Abury_, but we ought to begin with _Silbury_, which, says our -right reverend and learned author, is the largest barrow in the county, -and perhaps in all _England_. - -_Silbury_ indeed is a most astonishing collection of earth, -artificially rais’d, worthy of _Abury_, worthy of the king who was -the royal founder of _Abury_, as we may very plausibly affirm. By -considering the picture of _Abury_ temple, we may discern, that as this -immense body of earth was rais’d for the sake of the interment of this -great prince, whoever he was: so the temple of _Abury_ was made for -the sake of this _tumulus_; and then I have no scruple to affirm, ’tis -the most magnificent _mausoleum_ in the world, without excepting the -_Egyptian_ pyramids. - -_Silbury_ stands exactly south of _Abury_, and exactly between -the two extremities of the two avenues, the head and tail of the -snake. The work of _Abury_, which is the circle, and the two avenues -which represent the snake transmitted thro’ it, are the great -_hierogrammaton_, or sacred prophylactic character of the divine mind, -which is to protect the _depositum_ of the prince here interr’d. The -_Egyptians_, for the very same reason, frequently pictur’d the same -hieroglyphic upon the breast of their mummies, as particularly on that -in my lord _Sandwich_’s collection; and very frequently on the top and -summit of _Egyptian_ obeliscs, this picture of the serpent and circle -is seen; and upon an infinity of their monuments. In the very same -manner this huge snake and circle, made of stones, hangs, as it were, -brooding over _Silbury-hill_, in order to bring again to a new life the -person there buried. For our Druids taught the expectation of a future -life, both soul and body, with greatest care, and made it no less than -a certainty. - - ————————_vobis auctoribus umbræ - Non tacitas Erebi sedes, Ditisque profundi - Pallida regna petunt; regit idem spiritus artus - Orbe alio_———— Sings _Lucan. Phars._ I. - -Here might be said, with the same poet, - - _Et regis cineres extructo monte quiescunt._ Lucan. - -’Till in the month of March, 1723, Mr. _Halford_ order’d some trees to -be planted on this hill, in the middle of the noble plain or _area_ -at the top, which is 60 cubits diameter. The workmen dug up the body -of the great king there buried in the center, very little below the -surface. The bones extremely rotten, so that they crumbled them in -pieces with their fingers. The soil was altogether chalk, dug from the -side of the hill below, of which the whole barrow is made. Six weeks -after, I came luckily to rescue a great curiosity which they took -up there; an iron chain, as they called it, which I bought of _John -Fowler_, one of the workmen: it was the bridle buried along with this -monarch, being only a solid body of rust. I immerg’d it in limner’s -drying oil, and dried it carefully, keeping it ever since very dry. It -is now as fair and entire as when the workmen took it up. I have given -a sketch of it in plate XXXVI. There were deers’ horns, an iron knife -with a bone handle too, all excessively rotten, taken up along with it. - -_Pausanias_, in _Eliacis_, writes, how in his time, a _roman_ senator -conquer’d at the _olympic_ games. He had a mind to leave a monument of -his victory, being a brazen statue with an inscription. Digging for the -foundation, just by the pillar of _Oenomaus_, they took up fragments of -a shield, a bridle and _armilla_, which he saw. - -Our bridle belong’d to the harness of a _british_ chariot, and brings -into our thoughts the horses and chariots of _Egypt_, mention’d in -earliest days. The _Tyrian Hercules_, who, I suppose, might bring the -first oriental colony hither, was a king in _Egypt_. In scripture, -when _Joseph_ was prime minister there, we find chariots frequently -mention’d, both for civil and military use. In _Joshua_’s time, -xvii. 16, 18. the _Canaanites_, _Rephaim_ or giants, (_Titans_) -and _Perizzites_ had them. So the _Philistines_. Our ancestors the -_Britons_ coming both from _Egypt_ and _Canaan_, brought hither the -use of chariots; and they remain’d, in a manner, singular and proper -to our island, to the time that the _romans_ peopled it. And it was -fashionable for the _romans_ at _Rome_, in the height of their luxury, -to have _british_ chariots, as we now _berlins_, _landaus_, and the -like. - - _Esseda cælatis siste Britanna jugis._ - -_Philostratus_, _vit. sophist._ xxv. _Polemon_, remarks the enameling -and ornament of _phrygian_ and _celtic_ bridles, as being very -curiously wrought. Ours is perfectly plain and rude; an argument of its -great antiquity. - -_Silbury_ is the name of the hill given by our _saxon_ ancestors, -meaning the _great_ or _marvellous hill_. So _Silchester_, the -_Vindoma_ of the _Romans_, means the _great Chester_. It cannot help -us to the name of the monarch there buried. When I consider this hill -standing at the fountain of the _Kennet Cunetio_, still call’d _Cunnet_ -by the country people, and that among the most ancient _Britons_ the -name of _Cunedha_ is very famous, that they talk much of a great king -of this name, it would tempt one to conjecture, this is the very man. -This conjecture receives some strength from what my old friend Mr. -_Baxter_ writes about _Cunetio_ or _Marlborough_, which the river -first visits. He thinks it had its name from a famous king, _Cunedha_, -who lived at _Marlborough_, called _Kynyd Kynüidion_, which we may -_english_, _Cunedha_ of _Marlborough_, which name is mention’d in the -ancient _british_ genealogies before the grandfather of king _Arthur_; -tho’ we scarce imagine their genealogies can truly reach the founder -we are thinking of. But _Cyngetorix_, a king in _Britain_, who fought -_Julius Cæsar_, and _Cunobelin_, king of the island in _Augustus_’s -time, may be descendants of this man, at least their names have some -relation. And in _Cæsar_’s _Comment._ B. G. VII. _Conetodunus_ a -_gaulish_ prince, is the same name. - -We may remember too, that _Merlin_ the magician, who is said to have -made _Stonehenge_ by his magic, is affirm’d to have been buried at -_Marlborough_. Mr. _Camden_ recites it from _Alexander Necham_. -Doubtless _Stonehenge_, much more _Abury_, are incomparably older -than _Merlin’s_ time. But the oldest reports we can expect to have of -these affairs, must be from the _Britons_, the oldest inhabitants left. -And ’tis natural for them to affix old traditions vastly beyond their -knowledge, to the last famous persons they have any account of; so -that we may well judge some truths are generally latent in these old -reports. It is likely our king _Kunedha_ lived at _Marlborough_, was -buried in _Silbury_, was the founder of _Abury_. And the archdruid, -who with him was the projector and executor of the stupendous work of -_Abury_, was buried at _Marlborough_. For _Marlborough_ is in sight -of that part of the temple which is the _Hakpen_, or snake’s head, on -_Overton-hill_. - -[Illustration: - TAB. XXII. - - _Stukeley delin._ _Toms Sculp._ - - _Prospect of Kennet Avenue from the Druids tumulus on Hakpen hill. - May 15ᵗʰ. 1724._] - -_Strabo_ writes in XII, that there is a _tumulus_ of king _Marsyas_, -where he was buried, at the head of the river _Marsyas_. This seems to -be an exact parallel case with ours, and that the river preserves the -name of the king to this day, from whom it had its name. _Pausanias -Bœot._ writes, the tomb of _Asphodicus_ is at the spring-head of the -river _Oedipodias_. And _Tiresias_’s sepulchre is by the fountain -_Telphussa_. And the like of very many more. - -The person that projected the forming this vast body of earth, -_Silbury-hill_, had a head as well as hands, and well chose his ground, -well contriv’d how to execute his purpose. He pitch’d upon the foot of -the chalk hill, by the fountain of the _Kennet_, in the very meridian -line of _Abury_. The bottom of the hill is natural earth, and beyond -the verge of its circumference at bottom, they dug the earth of the -hill away to the level of the adjacent meadow, in order to furnish -materials for the artificial part of the hill, leaving as it were an -isthmus, or neck of original land. Further, to render this artificial -part more detach’d from the natural, they dug a deep trench on the -land-side, in the middle of the isthmus, but left two bridges, as it -were, or passages up to the hill. By this means the ascent for the -multitude employ’d, was render’d more easy, for the natural hill was as -a half-pause or resting-place for them. - -The diameter of _Silbury-hill_ at top is 105 feet, the same as -_Stonehenge_. At bottom ’tis somewhat more than 500 feet, in reality -300 cubits, as at top 60 cubits. 100 cubits its exact perpendicular -altitude. They that have seen the circumference of _Stonehenge_, will -admire that such an _area_ should be carried up 170 feet perpendicular, -with a sufficient base to support it: and they that consider the -geometry of this barrow, as I have drawn it in plate XXVIII, will be -equally pleased with the natural and easy proportion of it. But without -actually seeing it, we can scarce have a full idea of it. The solid -contents of it amount to 13558809 cubic feet. Some people have thought -it would cost 20000_l._ to make such a hill. - -Some old people remember king _Charles_ II, the duke of _York_, and -duke of _Monmouth_ riding up it. The _Roman_ way, _via Badonica_, -coming from _Overton-hill_ to _Runway-hill_, should have pass’d -directly thro’ _Silbury-hill_; wherefore they curv’d a little southward -to avoid it, and it runs close by the isthmus of the hill, then thro’ -the fields of _Bekamton_. This shews _Silbury-hill_ was ancienter than -the _Roman_ road. They have lately fenc’d out the _Roman_ road (which -they call the _french way_) in the plough’d fields of _Bekamton_; but -you see the continuation of it when it reaches the heath ground, as in -plate IX. - -It seems no difficult matter to point out the time of the year when -this great prince died, who is here interr’d, _viz._ about the -beginning of our present _April_. I gather it from this circumstance. -The country people have an anniversary meeting on the top of -_Silbury-hill_ on every _palm-sunday_, when they make merry with cakes, -figs, sugar, and water fetch’d from the _swallow-head_, or spring of -the _Kennet_. This spring was much more remarkable than at present, -gushing out of the earth in a continued stream. They say it was spoil’d -by digging for a fox who earth’d above, in some cranny thereabouts; -this disturb’d the sacred nymphs, in a poetical way of speaking. - -We observed before, concerning the temple of _Rowldrich_, there -was a like anniversary meeting at that place, which doubtless has -been continued thro’ all ages, and all succession of inhabitants, -from the death of the arch-druid there buried. If we read the fifth -_Æneid_ of _Virgil_, we shall there find the major part of it to be a -description of the very matters we are writing of. The great poet who -affectedly describes all ancient customs, speaks of his hero making a -_tumulus_ for his father _Anchises_, and a temple and sacred grove; -providing priests and officers necessary for that purpose. Celebrating -the anniversary remembrance of his deceased parent, with great -magnificence, with sacrifices, feasting, games, sports and exercises, -and distributing rewards to the victors. So _Virgil_ in _Georg._ 3. - - _Et viridi in campo templum de marmore ponam_, &c. - -So _Herodotus_ describing the manner of sepulture among the _Thracians_ -and _Macedonians_. The whole matter is so notorious, that I leave -the reader to make the particular application and parallel. Here at -_Silbury_, the country being all a fine and exquisite down, I cannot -point out the place where the games were kept: perhaps on the meadow -between _Abury_ and the hill. - -I took notice that _apium_ grows plentifully about the spring-head of -the _Kennet_. _Pliny_ writes _defunctorum epulis dicatum apium_. To -this day the country people have a particular regard for the herbs -growing there, and a high opinion of their virtue. - -The king-barrows which are round, both here and elsewhere vary in their -turn and shape, as well as magnitude, as we see in a group together; -whereof still very many are left, many destroy’d by the plough. Some of -the royal barrows are extremely old, being broad and flat, as if sunk -into the ground with age. There is one near _Longstone_ cove set round -with stones. I have depicted two groups of them, one by the serpent’s -head, on _Overton-hill_; another by the serpent’s tail, in the way -between _Bekamton_ and _Oldbury_ camp: some flat, some campani-form, -some ditch’d about, some not. One near the temple on _Overton-hill_ -was quite levell’d for ploughing _anno_ 1720; a man’s bones were found -within a bed of great stones, forming a kind of arch. Several beads -of amber long and round, as big as one’s thumb end, were taken from -it, and several enamel’d _British_ beads of glass: I got some of them, -white in colour, some were green. They commonly reported the bones to -be larger than common. So _Virgil Georg._ 1. - - _Grandiaque effossis mirabitur ossa sepulchris._ - -I bought a couple of _British_ beads, one large of a light blue and -rib’d, the other less, of a dark blue, taken up in one of the two -barrows on _Hakpen-hill_, east of _Kennet_ avenue. These two barrows -are ditch’d about, and near one another. The single barrow next it -toward the snake’s head temple, is large and beautifully turn’d, with a -ditch about it, at a distance, which throws it into a campanule form. - -[Illustration: - TAB. XXIII. - - _A Prospect from_ Abury _Steeple_. - - _Stukeley d._] - -Mr. _Bray_ of _Monkton_ open’d a barrow, among many others, at -_Yatesbury_. There was a great stone laid at top, just under the -surface. When taken up, they found a body laid in a stone coffin, -form’d by several stones. He says, in another they found a body, with a -flat gold ring, which was sold for 30_s._ and a piece of brass, about -the bulk of a pint mug, with spear-heads of iron. - -A man of _Ambresbury_, who had liv’d here, told me of a brass -spear-head dug up in a barrow between _Monkton_ and _Abury_, by a body: -and that under some stones in a barrow, south of _Silbury_, they found -a bit of gold, (I suppose the covering of a button, or the like, such -as that I dug up at _Stonehenge_,) and many sharp bits of iron. - -Mr. _Aubury_ speaks of a barrow opened in _Kennet_ parish, _anno_ 1643, -two stones 11 feet long, laid side by side, and a corps between, with a -sword and knife. Another like stone laid over all. - -There is a very delicate hill north of _Abury_, of a round form, with -an easy ascent quite round; ’tis call’d _Windmill-hill_. The turf as -soft as velvet. ’Tis encompass’d with a circular trench, exceeding old. -Fifteen barrows of a most ancient shape thereon. Many barrows are on -the top, of several shapes. I open’d a small one, very old, flat, and -round, and found an entire urn turn’d up-side down, into a hole cut in -the solid chalk. The bones very rotten. I have given a drawing of the -urn, plate XXXVI. It was red without, black within, 14 inches high, 9 -in diameter at the aperture, wrought a little both within and without, -and at the bottom, which stood uppermost. - -South of _Abury_ town is a hill, between it and _Silbury_, call’d -_Windmill-hill_; it lies between our two avenues, and intercepts -the view from one to the other. This too is crown’d with barrows of -different sorts and sizes. The _Via Badonica_ runs on the southern -skirt of it, going from _Overton-hill_ to _Silbury_. I took notice -there of a barrow of that kind I call _Druids_. This happening too near -the track of the _Roman_ road, it goes over part of it. Part is fill’d -up, and the lump in the middle, under which the urn lay, they have dug -away: A further demonstration, that it is of a date posterior to our -_celtic_ works here. This hill too is call’d _Weedon-hill_, perhaps -from the _Roman_ way. - -At _Winterburn-basset_, a little north of _Abury_, in a field -north-west of the church, upon elevated ground, is a double circle of -stones concentric, 60 cubits diameter. The two circles are near one -another, so that one may walk between. Many of the stones have of late -been carry’d away. West of it is a single, broad, flat, and high stone, -standing by itself. And about as far northward from the circle, in a -plough’d field, is a barrow set round with, or rather compos’d of large -stones. I take this double circle to have been a family-chapel, as we -may call it, to an archdruid dwelling near thereabouts, whilst _Abury_ -was his cathedral. - -There are likewise about _Abury_ some pyriform barrows, longish, but -broad at one end: some compos’d of earth, thrown into a _tumulus_. -Of this sort a very long one in the valley from _Bekamton_ to -_Runway-hill_. Another among the furze bushes south of _Silbury_, -set with stones, which farmer _Green_ carry’d away. Others made of -stones set upright in that form. Of the latter, a very large one in -_Monkton-fields_, about 20 stones left on one side. ’Tis directly -north of _Abury_ town. Another such south of _Silbury-hill_. Another -pyriform, made only of earth, under _Runway-hill_. Another on the hill -south-west from _Bekamton_, cut through with some later division dike. - -The long barrows are what I call archdruids’. There are but few about -_Abury_ left, and but two at _Stonehenge_. The paucity seems to confirm -the notion. One very large at _East-Kennet_, points to _Abury_, but -with its lesser end: no less than 200 cubits in length, which is 350 -feet, a huge body of earth. Another not far off points to the snake’s -head temple, being at a right angle with the former. - -By _Horslip-gap_ is another considerable long barrow of a large bulk, -length and height: it regards the snake’s head temple, tho’ here not in -sight. - -By _Bekamton_ cove another, a vast body of earth, as thick as the -_vallum_ of _Abury_, and points to the cove hard by; which shews that -cove to be as a chapel. Another large round barrow near it. - -In _Monkton_, west of the town, is a large and flat long barrow, set -round with stones, which I have depicted in plate XXX, ’tis just 120 -cubits long, 30 cubits broad in the broadest end. It stands due east -and west, the broadest end eastward. Its breadth the fourth part of its -length: a most magnificent sepulchre, and call’d _Milbarrow_. - -But even this is much exceeded in south long barrow, near -_Silbury-hill_, south of it, and upon the bank of the _Kennet_. It -stands east and west, pointing to the dragon’s head on _Overton-hill_. -A very operose _congeries_ of huge stones upon the east end, and upon -part of its back or ridge; pil’d one upon another, with no little -labour: doubtless in order to form a sufficient chamber, for the -remains of the person there buried; not easily to be disturbed. The -whole _tumulus_ is an excessively large mound of earth 180 cubits -long, ridg’d up like a house. And we must needs conclude, the people -that made these durable _mausolea_, had a very strong hope of the -resurrection of their bodies, as well as souls who thus provided -against their being disturbed. - -Upon the heath south of _Silbury-hill_, was a very large oblong work, -like a long barrow, made only of stones pitch’d in the ground, no -_tumulus_. Mr. _Smith_ beforemention’d told me, his cousin took the -stones away (then) 14 years ago, to make mere stones withal. I take it -to have been an archdruid’s, tho’ humble, yet magnificent; being 350 -feet or 200 cubits long. - -_Pausanias in Eliac._ II. writes, upon the bank of the river _Cladeus_ -is the barrow of _Ænomaus_; of earth, incompass’d with stones. Again -in _Arcadic._ he says, at _Pergamus_ is the monument of _Auge_, being -a barrow of earth, incompass’d with a circle of stones. In the same -_Arcadic._ Book VIII. he says, he studiously contemplated the _tumulus_ -of _Æpitus_, because _Homer_ makes mention of it, admiring it, for he -had seen no finer. ’Twas made of earth not very large, incompass’d -with a circle of stones. Thus naturally does a genius admire works of -antiquity! he seems thereby to antedate his own being, and to have -lived in those times long before. He writes again _in Bœot._ at the -barrow of _Amphion_ are many rude stones, which they report, were -the stones he drew together with his harp. Likewise there are three -rude stones near the tomb of _Melanippus_; and the antiquarians say, -_Tydeus_ was buried there. - -To go much higher in time, and equal to those we have been describing: -_Genes._ xxxv. 20. _Jacob set a pillar upon Rachel’s grave._ - -[Illustration: - TAB. XXIV. - - _Stukeley delin._ _Toms Sculp._ - - _Prospect of Bekampton Avenue from Longston long Barrow 1724._ - - ☉☉ _Two Stones of the Avenue at the Crossing of the two Roads - demolish’d by Rᵈ. Fowler._ B. _the Termination of the avenue._] - - - - - - CHAP. X. - - _Of the arch-druid’s house on_ Temple-downs, _his barrow. Of their - places of judicature, and execution. Another Druid’s house - call’d_ old-Chapel _towards_ Winterburn-basset. _Another under - the_ Hakpen-hill, _over_ Kennet _avenue. Another at_ Bekamton. - _Another under_ Runway-hill. _A_ Kist-vaen _in_ Monkton-fields. - _Another in_ Clatford-bottom _by_ Marlborough. _Some general - reflexions. They must have been a very great and learned - people, that made this work of_ Abury. _The parish of_ Abury - _now comprehends many townships, taken in by the extent of the - snake. A notion of the snake, and its sacred quality retain’d - by the people, reporting no snake will live within this tract. - A conjecture concerning the time of founding this temple, which - carries it up to the time of_ Abraham, _or very near it; deduc’d - from the variation of the compass observ’d there. A mathematical - designation of the termination of_ Bekamton _avenue. The major - part of_ Virgil’s _fifth_ Æneid _is a description of like - anniversary games celebrated here, in old times._ - - -There is still another of these long archdruids’ _tumuli_ at _Abury_, -which leads me to describe a kind of ancient monuments which I meet -with here, and near _Stonehenge_ and elsewhere; which I take to be -houses of the Druids, or their courts of judicature, or both. The -principal of them here, is a remarkable thing, upon the _Hakpen-hill_ -east of _Abury_, near a mile, between it and _Rockley_. That part -of the downs thereabouts is called _Temple-downs_, and the thing is -called _old Chapel_. Lord _Winchelsea_, Lord and Lady _Hertford_ and -myself were curious in observing it, _July 6, 1723_. ’Tis a large -square, intrench’d, 110 druid cubits by 130, like a little _Roman_ -camp, with one entrance on the south-west side, towards _Abury_: for -it is posited with accuracy, (as all these works are) from north-east -to south-west. The situation of the place is high, and has a descent, -quite round three of its sides; the verge of the descent inclosing it -like a horseshoe. The entrance is on the side next _Abury_, on the -isthmus of the peninsula (as it were,) on the shortest side of the -square, the south-west. It is made of a vallum and ditch; beyond that, -a row of flat stones set quite round and pretty close to one another, -like a wall. Beyond that, another lesser ditch. There are stones too -set on each side the entrance. On the north-west side is a large long -barrow 50 cubits in length, with two great stone works upon it. One -on the end next the great inclos’d place, we have been describing: -another stonework towards the other end; which seems to have been a -semicircular cove, or _demi-ellipsis_ consisting of five great stones; -a _Stonehenge_ cell in miniature, but now in ruins. This probably gave -the name of _old Chapel_ to the place; the barrow likewise has been set -quite round with great stones. - -In the second stone-work, one stone lies flat on the ground, along the -middle line of the barrow. On each side a flat stone stands upright, -and two flat stones stand upright at right angles, as wings to ’em. -Upon them I suppose other stones were pil’d as a _kist-vaen_. Here -probably lies the body of the interr’d. The stones are generally very -large, about ten feet long. - -The whole I take to have been the palace and interment of an -arch-druid, and his tribunal or seat of justice. ’Tis posited exactly -enough south-east and north-west. The learned Mr. _Rowland_, who wrote -the history of the _Isle of Mona_, describes just such works as this in -that place, and calls them houses of the Druids. - -This place stands near a great cavity call’d _Balmore-pond_, which -seems to have some regard to this work. ’Tis a pyriform concavity, set -with stones on the inside. It answers exactly to _old chapel entrance_; -and the people have a report that there is a vault under it. One would -be tempted to think it was a prison, and the pond was the place of -executions, being form’d theatrically. Otherwise it might be a place of -sports and spectacles. ’Tis 150 cubits broad, 180 long, form’d like an -_Amazonian_ shield. - -In a valley between here and _Rockley_, are nine round barrows of -different bulk. And upon all the highest ground thereabouts are an -infinite quantity of immense stones, or sarsens, or gray weathers, some -of as large dimensions as any at _Abury_, and lying as thick as leaves -in _autumn_. Some upon the very surface of the ground, some half sunk -in; and many deep holes whence stones have been taken, are visible. - -If we descend the _Hakpen-hill_, westward from hence towards -_Winterburn-basset_, upon the declivity of the _Hakpen_, is another -Druid’s house, called too _Old Chapel_. ’Tis a square, double ditch’d, -but small ditches, in the middle a broad oblong square bank. Before it -a sort of court, nearly as big as the other. Near it, they say, they -have found much old iron and pewter. It seems to have been set round -with stones. - -There is another of these places in a delightful circular hollow, under -the _Hakpen-hill_, on the west side, hanging over _Kennet_ avenue, just -180 cubits square. It lies on a northern declivity, for coolness as -one may judge. The entrance is in the middle of the lowest side. But -toward the upper side is another lesser oblong square, what we should -call a _prætorium_ in a _Roman_ camp. And to this there was a distinct -entrance on the south. ’Tis plac’d exactly north and south. - -In _Bekamton_ town, near the termination of _Bekamton_ avenue, or the -snake’s tail, is such another place, call’d _Old Chapel_ or _Chapel -field_. ’Tis full of great stones, many buried under-ground. _Richard -Fowler_, that great depopulator, told me, he demolished one stone -standing near the hedge of the pasture. Near it a great stone lies upon -the mouth of an old well, as they say, but never remember that it was -open, only speak by tradition. This field belongs still to the church. - -There is another very pretty place of this sort (for ought I know) -between the _Wansdike_ and _Via Badonica_, running up _Runway-hill_. -’Tis a charming pleasant concavity. An oblong square, with another -lesser, as a _prætorium_ within. In the _vallum_ are many gaps at -equal intervals. You will see a large part of it in plate XI. called -the model of a camp. ’Tis abusing our time to be tedious, either in -descriptions or enquiries, about these matters, of which ’tis -scarce possible to arrive at any certainty at this time of day. The -pleasure arising from them, is in being upon the spot, and treading the -agreeable downy turf, crowded with these antiquities; where health to -the body and amusement to the mind are mingled so effectually together. - -[Illustration: - TAB. XXV. - - _A View near the spot of the Termination of_ Bekampton avenue _Iuly - 19. 1723._ - - _Stukeley delin._ - - _The Snakes tail._] - -In _Monkton-fields_, directly north-east from _Abury_, is a monument -of four stones, which probably is a _kist-vaen_. I have exhibited a -print of it in table XXXVII. These seem to be what Mr. _Edward Llwyd_ -calls _Kromlechon_, or _bowing-stones_. I believe it was a sepulchral -monument, set on a barrow, tho’ chiefly now plow’d up; and that the -great covering-stone is luxated. - -Table XXXII, XXXIII, XXXIV, are views of another eminent work of this -sort, in _Clatford-bottom_ between _Abury_ and _Marlborough_, which -require no further description. - -Table XXXV, two old _british_ urns found at _Sunbury_ by the _Thames_, -shewn at the antiquarian society some years ago. The inscription on the -monument of _Chyndonax_, an archdruid among the _Gauls_, of which a -large account publish’d in _french_. Father _Montfaucon_ questions the -genuineness thereof, but I think his objections are trifling. - -In table XXXVI, I have etch’d the bit of the king’s bridle found in -_Silbury-hill_, the founder of _Abury_, in my possession. Underneath is -the _british_ urn which I dug up in a barrow on _Windmill-hill_ north -of _Abury_. This plate is consecrated to the memories of Sir _Robert -Halford_, knight, and _Charles Tucker_, Esq; who were very solicitous -in preserving these noble antiquities. - -I have given the reader as plain and as concise a description of -these works about _Abury_, as I possibly could. We cannot but make -this general reflexion upon the whole: 1. That this temple, with the -things belonging to it, when in perfection, must have been the work -of a very great and learned people. The kind, manner, and idea of it, -shews its extreme antiquity. When we view the ruins of _Rome_, of -_Greece_, _Egypt_, _Syria_, _Persia_, or the like, we readily enough -enter into a notion of the wisdom and flourishing estate of the people -that performed them. The like we must do of these _british_ Druids. -These very works justify the high reports made concerning them in -classic authors. And if we pretend to oppose them by other reports -out of like authors, concerning the rudeness and barbarity of the -old _Britons_; the answer is obvious. They speak of different times, -or perhaps of different people, new successions from the continent, -that drove out the former possessors who performed these works, more -northward and westward. The works themselves are an evidence of the -genius of the founders. Learning commonly arrives at its height within -no long space of time. These works here have a notorious grandeur -of taste, a justness of plan, an apparent symmetry and a sufficient -niceness in the execution: In compass very extensive, in effect -magnificent and agreeable. The boldness of the imagination we cannot -sufficiently admire. When this whole _area_, which is about four miles -square, was entirely sacred ground, under the care and custody of the -Druids, one of their great seminaries or academies, every where a fine -turf, cover’d over with an infinite variety of barrows, it was a most -agreeable scene, and merely a picture. - -When one traverses about this ground, an intelligent person will -discern abundance of remarkable beauties in the manner and disposition -of the temple. The wise Druids knew the internal meaning and purport -of this great symbol of the fecundity of the deity, first exerted in -producing the second person represented thereby, who with them was the -creator of all things. From the supreme proceeded the divine essences -equal to himself; but the son of the supreme formed the material -words, whence call’d the _mind_, the _creator_, and the _wisdom of the -father_, both by the Druids and us christians. And never since the -creation, was so magnificent an idea form’d in mortal minds, as this -hieroglyphic here before us made in stone-work. This snake of ours may -be near three of our common miles in length, justly laid down, its -proportions adapted to nature, its sinuosity well represented in huge -curves running contrary ways, conduced over several elevations and -depressures of ground. Two hills, one on each side the stream running -from _Abury_ to _Silbury_, hide the view of the avenues from each -other. So that probably the vulgar then knew not the true figure of the -whole, no more than now. But those that approached this place with a -purpose of religion, and that understood the mystical meaning thereof, -must be extremely affected with it; the greatest picture, no doubt, -on the globe of the earth, naturally exciting in their minds that -disposition proper for those approaches! - -2. I observe that _Abury_, even now, lays its claim to all the old -appendages: the bounds of the parish taking in chiefly all that the -snake reaches, and the environs, as _Southstreet_, _West-Kennet_, and -_Bekamton_, and part of _Winterburn-basset_, and _Stan-more_ south of -_Winterburn-basset_, (they say it has been a town;) and _Overton-hill_, -_South-downs_, _West-downs_, _Cheril-hill_, almost to _Oldbury-castle_. - -3. I remark, tho’ the people know nothing of the figure of a snake -made by the two avenues, yet a notion has been handed down from all -times, that gives an obscure hint of the thing, and of the prophylactic -virtue in this figure of the snake. For they say, that in all this -trail of ground, which we may call the _sacred field_, there never was -a snake seen; and if a snake should be brought hither, it would not -live. Nevertheless snakes abound in all the country round, even to -_Clatford_, between _Marlborough_ and here, but never come higher up. -This notion, I know not whether ’tis justly founded, but ’tis deeply -rooted in the mind of the inhabitants. _Pliny_ has a great deal about -the Druids’ fondness of snakes, but a little unintelligible, as we find -most of what authors have said concerning them. And we must be content -at this time, to mark out some obscure traces of things that seem to -our purpose, relating to this affair of theirs, which shall be the -subject of the next chapters. - -4. When we contemplate the manner and disposition of our temple, in -regard to its parts in the circle at _Abury_, and in regard to its -position upon the cardinal points, some questions arise in our mind, -which we desire a resolution of: Concerning which I believe the hints -following will give us some satisfaction. Ever since the world began, -in building temples or places of religious assemblies, they have been -studious in setting them according to the quarters of the heavens. For -they consider’d the world as the general temple or house of God, and -that all particular temples should have a proper regard to it. The east -naturally claims a prerogative, where the sun and all the planets and -stars arise: this therefore they accounted as the face and front of -the world, or universal temple. The north then was consider’d as the -right-hand and great power of the world, the south as the left-hand or -lesser power. For when the sun approaches the northern region, passing -over the vernal equinoctial, he brings plenty, and the fulness of his -fructiferous influence; when he returns to the south, the face of -nature languishes in its winter attire. Therefore they thought the -polar region not only highest, but of most eminence and effect. - -[Illustration: - TAB. XXVI. - - _Stukeley delin._ _Toms sculp._ - - _A prospect of_ Silbury hill _from the spring head of the Kennet - River. 13. May. 1724._] - -Whence _Orpheus_: “Thou who holdest the scepter of the pole, venerable -on many accounts, the throne of the world in the north.” - -_Psellus_ says, “the _Pandochean_ power of the world reigns in the -north.” - -Hence _Plutarch_ writes, “That _Xenophon_ says of the _Egyptians_, they -thought that part where the sun rises was the face of the world; the -north was its right-hand, where the _Nile_ rises its left.” And this -helps us to explain several _Egyptian_ antiquities. - -But to apply this to our purpose. We cannot but observe, that the whole -of _Abury_ temple, or _Mausoleum_, regarded as a picture, has its upper -part to the north, and its face (if we may so speak) toward the east. -Thitherward the serpent goes. That way the cove of the northern temple -opens; that way the cove of _Bekamton_ avenue; that way the face of -_Stonehenge_ temple looks. So that the Druids appear to have the same -notions with the other wise men of the oriental ancients. - -This therefore shews the reason why they set their temples fronting -the east, in all antiquity, and why the coves of our works look that -way. As to the two temples at _Abury_, the northern and southern, -included in the great circle, it should seem that the northern one -had the preeminence, and was the more sacred of the two. As the cove -was the _adytum_ of that temple, so the whole northern temple may be -esteem’d as the _adytum_ of the whole work, the southern being as the -body of it. _Solomon_’s temple, we know, consisted of three parts: the -_adytum_, or _holy of holies_; the _holy place_, or _sanctuary_; the -_porch_. By this means there is a conformity between it and _Abury_; -and to _Stonehenge_ likewise, which has an elliptic _adytum_, a -circular or outer part, and the _area_. Doubtless the different order -of priests, and of religious offices, took up these different parts. -And, if we may give our opinion, ’tis natural to think, that because -the ring-stone is by the southern temple, there the sacrifices were -offer’d and administer’d by the lesser orders of priests, around the -_ambre_ or central pyramidal. The highest part of religion was to be -perform’d by the archdruid and the upper order of priests before the -magnificent cove of the northern temple, together with hymns, incense, -musick, and the like. - -5. In my account of _Stonehenge_ I suggested a surmise, that the -Druids, in laying down these works of theirs, used a compass or -magnetic instrument; whence I founded a conjecture concerning the time -of building that temple, by observing the variation with a theodolite. -As the variation in all the works about _Stonehenge_ is between six and -seven degrees to the east of the north, I found it at _Abury_ to be -about ten degrees the same way, and as precisely as possible. This will -necessarily excite one’s attention, as there is less reason to suppose -’tis accidental. The whole work was manifestly design’d to be set on -the cardinal points of the heavens, but they all vary one way, exactly -the same quantity; and ’tis impossible to account for it in any wise, -but that they us’d a magnetic instrument. This is the reason that the -neck of the snake on _Overton-hill_ crosses the _Roman_ road running -east and west, which would otherwise have been the ground-line of this -work. - -Thus _Kennet_ avenue enters the town of _Abury_ ten degrees north of -the north-west point, which north-west point was the Druids’ purpose. -The neck of the snake going down from _Overton-hill_ regards _Silbury_ -precisely, and their intent was that it should be full west, but -’tis ten degrees north of the west. The meridian line of the whole -work passes from _Silbury-hill_ to the center of the temple at -_Abury_, this varies ten degrees to the east from the north-point. -The stupendous cove in the northern temple opens ten degrees east of -north-east. It was their purpose that it should regard the north-east. -The diameter of the great circle of the great stones at _Abury_, on -which the north and south temples are built, was design’d to have -been set on the line from north-west to south-east, but it verges ten -degrees northward; and so of all other particulars. And by this very -means we may, at any time, point out the line of the termination of -_Bekamton_ avenue, tho’ entirely destroy’d. For from _Silbury-hill_, -it was design’d by the Druids to have been set full west, as -_Overton-hill_ full east. Therefore a line mark’d from _Silbury-hill_, -ten degrees north of the west point, and at the proper length of the -avenue, being 4000 cubits, an eastern mile, determines the spot where -_Bekamton_ avenue ended. That spot is south of the square inclosure -going up to _Cheril-hill_, where _Silbury-hill_ bears ten degrees -south of east, where _Abury_ steeple bears twenty-five degrees west of -south-west. From _Silbury-hill_ you mark it by the line that goes to -_Oldbury_ camp, on the left hand of _Cheril-hill_. In that line was the -termination of _Bekamton_ avenue; it being the intention of the Druids -to place the founder’s _tumulus_ or _mausoleum_ of _Silbury-hill_ in -the middle, between the two ends of the avenue, the head and tail of -the snake, upon the east and west line, and exactly south of the center -of the great circle at _Abury_. This whole work therefore was properly -the _mausoleum_, or made, as it were, one _tumulus_ over the founder. A -prophylactic form’d by the great symbol of the deity, guarded the ashes -of the deceased hero. And from this custom in mythologic times, they -invented the notion of a snake being the genius of departed heroes; or -of such being turn’d into snakes and the like, as is said of _Cadmus_, -and many more. - -Thus _Virgil_ describing _Æneas_ celebrating the anniversary of his -father’s death, at his _tumulus_ in _Sicily_, recites the ancient rites -practis’d at these places and on these occasions, and introduces a -snake creeping out of the _adytum_ of the _tumulus_, passing by the -altars and holy utensils, and retiring again, in _Æneid_ V. - - ————_Adytis cùm lubricus anguis ab imis - Septem ingens gyros, septena volumina traxit, - Amplexus placidè tumulum_———————— &c. - - _Hoc magis inceptos genitori instaurat honores, - Incertus geniumne loci, famulumne parentis - Esse putet_———— - -Much might I recite to our purpose out of the ancient commentators on -this passage, to which I refer the inquisitive. From the word _adytis_ -we may be apt to conclude the tomb of _Anchises_ had a cove built upon -it, as that we describ’d at _Rowldrich_. But to return. - -I apprehend the reader will scarce excuse me, if I make not some -inference from that observation of the variation of the needle here -from the cardinal points. Indeed in these works of antiquity, I would -be as temperate as possible in multiplying conjectures; and to nothing -more can I pretend in this case, and that too but in gross, for we want -sufficient _data_. A future age may pronounce with more certainty, when -we know the entire revolution of the circle of the magnetic variation. - -[Illustration: - TAB. XXVII. - - Silbury Hill _July 11. 1723_. - - _Stukeley d._ - - A. _The Roman road._ B. _the Snakes head or hakpen._] - -Dr. _Halley_ supposes the whole period is perform’d in about the -space of 700 years. I am sufficiently satisfy’d from considering the -different effect of the weather between _Abury_ and _Stonehenge_, -the great diversity in the manner of the works, and some other -considerations, that _Abury_ must be above 700 years prior in time to -_Stonehenge_. But if we take two entire revolutions, 1400 years, and -set it 460 years before the christian _æra_, the supposed time of the -building of _Stonehenge_, it brings us, in _Usher_’s chronology, which, -I take to be the best, to the year of the death of _Sarah_, _Abraham_’s -wife, which happen’d in the summer time of the 1859th year before -Christ. This was a little before the time of _Inachus_. - -By the best light I can obtain, I judge our _Tyrian Hercules_ made -his expedition into the ocean, about the latter end of _Abraham_’s -time: and most likely ’tis, that _Abury_ was the first great temple of -_Britain_, and made by the first _Phœnician_ colony that came hither; -and they made it in this very place on account of the stones of the -gray-weathers, so commodious for their purpose. - -_Usher_ makes this retirement of the _Hycsi_, or royal pastors out of -_Egypt_, which was done by our _Hercules_, to be 34 years after that -date. But my numbers make it somewhat later. - -[Illustration: Tho. Robinson ALBURIAE Jerostratus] - - - - - CHAP. XI. - - _This second sort of temples made by the circle and snake, was - call’d in very old times_, Dracontium, _and not understood. - The first temples made in form of the symbol of the deity. Why - mankind should make the serpent the symbol of the deity? Of - symbols in general. Their antiquity and use. It was the first - kind of writing, even_ antediluvian. _The serpent of high account - from_ China _to_ Britain. _Of the nature of the serpent. The - extraordinary beauty of the creature. Its wonderful motion - without legs, thought to be like that of the gods. The wisdom of - the serpent consider’d. Symbolically understood. Its bifid tongue - the symbol of eloquence. Its enchanting power real. By the eyes, - by the ears. Whence emblematic of the preachers of the gospel, - and of our Saviour himself. On these, and many other accounts, - esteem’d a divine animal, and chosen to symbolize the first - begotten son of God, or first product of the divine fecundity._ - - 2. _Of the nature of the formation of symbols. The serpent a - prophylactic symbol. Of the brazen serpent, typical of our - Saviour. Of the emerods of the_ Philistines, _whence the_ Phalli - _of the heathen. A serpent the symbol of Messiah in many views._ - - -In my description of _Abury_, and its parts, I endeavour’d to make -every thing as plain as I could from fact and view; but now we come -to our speculative part, I can only propose to entertain, perhaps, -the reader’s curiosity, with what light I could gather from ancient -learning concerning it. - -We have seen by our description, that the plan on which _Abury_ is -built, is that sacred hierogram of the _Egyptians_, and other ancient -nations, the circle and snake. The whole figure is the circle, snake, -and wings. By this they meant to picture out, as well as they could, -the nature of the divinity. The circle meant the supreme fountain -of all being, the father; the serpent, that divine emanation from -him which was called the son; the wings imported that other divine -emanation from them which was called the spirit, the _anima mundi_. - -This is that figure which _Kircher_ names _ophio cyclo-pterygomorphos_, -and discourses largely of. But that we may have a better understanding -of it than hitherto has been, we shall open our mind concerning this -abstruse matter by degrees. - -_Dracontia_ was a name among the first learned nations, for the very -ancient sort of temples, of which they could give no account, nor -well explain their meaning upon it. _Strabo_ XIV. this was a name of -this kind of patriarchal temple, of which _Abury_ is one, deduc’d -to later times, whilst the thing itself, and manner of building, was -disus’d and forgot. - -[Illustration: - TAB. XXVIII. - - _Stukeley f. 1723._ - - _The Geometry of Silbury hill._] - -_Servius_ on the second _Æneid_, writes, “_anguis_ is a proper name of -the water-snake, _serpens_ of the land, _draco_ of those belonging to -temples.” By which, ultimately, our representations must be meant, tho’ -probably by the author not understood, as having no acquaintance with -our kind of works. But it unavoidably brings to our mind the temples -of the ancients kept by dragons, which we so frequently meet with in -classical history. And we may well presume they mean such temples as -this of _Abury_, _Dracontia_. - -“The serpent,” says _Maximus_ of _Tyre_, _Dissert._ 38. “was the great -symbol of the deity to most nations, and as such was worshipped by -the Indians.” The temples of old made in the form of a serpent, were -called for that reason, _Dracontia_. The universality of this regard -for serpents, shews the high antiquity of the symbol, and that it was -antediluvian. - -To give us light into the affair, first it will be convenient to -discourse a little concerning the nature of the serpent, and why -mankind should make it a symbol of divinity. For it looks a little -strange, after our first mother was seduc’d from her innocence, by the -devil under this form, that so high a regard should be paid to it. - -The first learning in the world confided chiefly in symbols. The wisdom -of the _Chaldeans_, _Phœnicians_, _Egyptians_, _Jews_, of _Zoroaster_, -_Sanchoniathon_, _Pherecydes Syrus_, _Pythagoras_, _Socrates_, _Plato_, -of all the ancients, that is come to our hand, is symbolic. “It was -the mode,” says _Serranus_, on _Plato_’s _Symposium_, “of the ancient -philosophers, to represent truth by certain symbols and hidden images. -It leads us gradually, sweetly, yet most efficaciously, towards the -contemplation of the first being, which is the end of all philosophy -and theology.” We may add, it was the method of ancient divines too, -from the beginning to our Saviour’s time. No one cultivated it more -than he, in all his sermons and discourses, which were affecting, well -wrought up, lively, apposite, entertaining in the highest degree. Some -of them complete _dramas_. And in general, we must conclude, it gives a -beautiful gloss and amiable face to truth. - -That the Druids studied in this enigmatic and symbolic way, appears -from what we are writing upon; and _Diogenes Laertius_, in his proem, -affirms it of them. He ranks them with the _Magi_, _Chaldeans_, -and _Gymnosophists_, gives some of their doctrines, and makes them -rather ancienter than the _Egyptians_, meaning the learned among -the _Egyptians_. He says, “the _Gymnosophists_ are descended of the -_Magi_, and some affirm the _Jews_ too.” He means the ancestors of -the _Jews_, _Abraham_ in particular. I believe, Druids, _Chaldeans_, -_Gymnosophists_, and _Egyptians_, all descended, or rather disciples of -the _Magi_, who were the first and patriarchal priests after the flood. -_Sanchoniathon_ calls _Shem_ (as I take it) by the name of _Magus_, as -the prince of the order. He says the _Egyptians_ vail their doctrines -under the figure of beetles, _snakes_, birds, and other animals. And -it seems to be the origin of animal worship in _Egypt_. Thus _Gale_, -in his _court of the gentiles_, P. I. p. 64. again P. II. p. 35. “the -ancient mode of expressing things worthy of memory, by hieroglyphic -forms, notes, and symbols, was very common amongst the ancients, in the -oriental parts especially, both poets and philosophers; and exceeding -proper for that infant state of the world, wherein knowledge was so -imperfect and impolite. And we need no way doubt but that this symbolic -kind of discourse, or language, had its original from the divine -œconomy which God prescribed in his infant church, consisting of many -terrene images and sensible forms, symbols and types, for the shadowing -forth highest contemplations and heavenly mysteries. Which way of -conveying and preserving knowledge is not only helpful to the memory, -grateful to the fancy and judgment, but also very efficacious for the -moving of the affections.” - -A symbol is an arbitrary, sensible sign of an intellectual idea. And I -believe the art of writing at first was no other, than that of making -symbols, pictures, or marks of things they wanted to express. So -that every letter was the picture of an idea. This was the first and -antediluvian way of writing, before alphabet writing was invented. This -latter was a postdiluvian invention, in my opinion. The reasons I shall -give on another more immediate occasion. _Servius_, on the _Æneid_ V. -_septem ingens gyros_, speaking of the snake encompassing _Anchises_’s -tomb, writes, that this method was prior to alphabet-writing. I believe -the _Chinese_ method of writing to be the antediluvian one; and the -like, perhaps, may be affirmed of the _Egyptian_ hieroglyphics. The -_Egyptians_ had the good sense, when alphabet writing was communicated -to them, to embrace it, tho’ the _Chinese_ will not. Still the -_Egyptians_ retain’d a particular veneration for their former method, -and dedicated it to sacred uses altogether. - -This symbol of the snake and circle, which is the picture of the temple -of _Abury_, we see on innumerable _Egyptian_ monuments. Always it holds -the uppermost, the first and chief place; which shews its high dignity. - -Mr. Selden, upon the _Arundel marbles_, p. 132, says, “this figure -in abbreviated writing, among the _Greeks_, signifies Δαιμων, the -_deity_.” [symbol] And Kircher, in his third tome, affirms the like of -the _Brachmans_ of the _East-Indies_. - -I can by no means admit it to be an _Egyptian invention_. The -_Egyptians_ took this, and hieroglyphic writing in general, from the -common ancestors of mankind. This is sufficiently prov’d from the -universality of the thing, reaching from _China_ in the east, to -_Britain_ in the west, nay, and into _America_ too. - -Nothing of so high account among the _Chinese_, as the representation -of dragons and serpents, as we see in all their pictures and utensils; -nay, the very stamps upon their ink. ’Tis the genial banner of their -empire. It means every thing that is sacred among them. In baron -_Vischer_’s elegant book of ancient architecture, Tab. XV. you have the -picture of a _Chinese_ triumphal arch (of which there are many in the -city of _Pekin_) twice upon it is pictur’d, in a tablet over the front, -a circle and two snakes, as on _Egyptian_ works. They adorn their -temples, houses, habits, and every thing with this figure, as a common -_prophylaxis_. I apprehend it was from the beginning a sacred amuletic -character. ’Tis carv’d several times on the cornishes of the temple (I -take it so to be) of _Persepolis_, as we see in Sir _John Chardin_, _Le -Brun_, _Kæmfer_. Dragons were the _Parthian_ ensigns, from whom the -_Romans_ in later times took them, and our _saxon_ ancestors from the -_Romans_. ’Tis a known verse in the satyrist, - - _Pinge duos angues, sacer est locus._ - -The Druids had no less a veneration for it, as we find by _Abury_ and -by their fondness of snake stone beads and the like, which _Pliny_ -calls snakes’ eggs, and discourses on, largely, in relation to our -Druids. - -[Illustration: - TAB. XXIX. - - _A Group of Barrows on the side of the valley above Beckampton_ - - _A Group of Barrows upon Overton hill_] - -Here we see the sacred regard paid to snakes from _China_ to _Britain_. -Still as we before suggested, it appears somewhat strange, when we -consider that the patriarchs, of whose age and times we are now chiefly -treating, were not ignorant of the evil deriv’d to mankind thro’ this -creature. - -We may satisfy our selves about this difficulty, by considering, 1. the -natural history of the serpent, and 2. the nature of forming of symbols. - -First, the natural history of this animal. Can we divest our selves -of original prejudice, we must allow the serpent kind, as to their -outward _appearance_, among the most beautiful creatures in the world. -The poets, those great masters of nature, are luxuriant in their -descriptions of them, comparing them to the most glorious appearance in -the universe, the rainbow. Thus _Virgil Æneid_ V. - - _Cæruleæ cui terga notæ, maculosus & auro - Squamam incendebat fulgor; ceu nubibus arcus - Mille trahit varios, adverso sole colores._ - -Thus _Lucan_, - - _Serpitis aurato nitidi fulgore dracones._ - - ——_cristis præsignis & auro. - Igne micant oculi_—— Ovid. Met. 3. - -Of _Cadmus_’s snake. - -_Hephæstion_ II. writes concerning the _Hydra_ of _Hercules_, that -half his head was of gold. I saw a snake of such exquisite beauty in -_Surrey_. The motion and the appearance or bright golden colour, being -so like to angelick, seraphick beings; no wonder the ancients conceiv’d -so high a regard for the serpent, as to reckon it a most divine animal. -There is a kind of them bred in _Arabia_ and _Africa_, of a shining -yellow colour, like brass, or burnish’d gold, which in motion reflects -the sun-beams with inconceivable lustre. Some of them are said to have -wings, called _Seraphs_, _Saraphs_, _Seraphim_, mention’d _Deut._ xii. -15. this is the name given to the brazen serpent. And equally to the -angels and celestial messengers, who are described of this appearance, -in scripture. So the cherubim that supported the _Shechinah_ in -_Ezekiel_ i. 7. “sparkled like the colour of burnished brass.” The -divine appearance between the candlesticks in _Apocalypse_ i. 15. “His -feet were like to fine brass, as if they burned in a furnace.” Hence -his ministers are called a flame of fire. _Psalm_ civ. 4. - -Secondly, consider the _motion_ of a serpent,’tis wonderful; perform’d -without the help of legs, nay incomparably quicker than their kindred -of the crocodile and lizard kind, which have four legs: ’tis swift, -smooth, wavy, and beautiful. The ancients conceiv’d it to be like -the walking of the gods; whence the notion of deify’d heroes, with -serpents’ feet. _Pherecydes Syrus_ says, the gods have snakes’ feet: -meaning their motion was smooth and sweeping, without the alternate use -of legs. - -_Heliodorus_ III. speaks of the wavy motion of the gods, not by opening -their feet, but with a certain aerial force; it was call’d _incessus_. -_Non ambulamus, sed incedimus_, says _Seneca_. - - _Ast ego, quæ divûm_ incedo _regina, Jovisque - Et soror & conjunx_—— Virg. Æn. 1. - - _Et vera_ incessu _patuit dea_. - -So the prophet _Ezekiel_ describes the motion of the alate globes under -the cherubims’ feet; as it ought to be understood, _Ezek._ i. 12. -_Sanchoniathon_ the _Phœnician_ in _Euseb._ _p. e._ I. 7. writes, that -the nature of serpents is divine. “’Tis the most spiritual animal of -all and fiery; that it performs all its various motions by its spirit, -without other organs;” and much more of this kind, to our purpose. -_Jerem._ xlvi. 22. The shout and the march of an army is compar’d to -the motion of a serpent. - -Thirdly, from the form, pass we to the _mind_ of the serpent, if we -may be allowed so to talk. The wisdom of this creature is celebrated -from the time of creation itself. _Moses_ writes, it was more subtle -than any other creature, _Genes._ iii. 1. Our Saviour recommends to the -ministry, to imitate the prudence of serpents, as well as the innocence -of doves: he makes it the symbol of Christian prudence. The psalmist -compares the slyness of the wicked to the serpent, which refuses to -be charmed. _Aristotle_ writes, that this animal is very crafty; but -if we inquire into authors, concerning this wisdom of the creature, -nothing occurs satisfactory: in truth ’tis figurative and symbolical; -meaning the charm of rhetorick and oratory, taken from the divided -tongue of this creature, and more especially regarding the preachers -of evangelical truths: διγλωσσία among the antients was prudence. Our -Saviour in the forecited place of the apocalypse, is represented with -a two-edged sword in his mouth, meaning the efficacy of preaching. -The people affirmed, “never man spake like this man;” and he sent the -divine spirit of eloquence and languages upon his apostles, in the -likeness of cloven tongues of fire. - -_Servius_ on the second _Æneid_, speaking of the tongue of _Laocoon_’s -serpent, - - _Sibila lambebant linguis vibrantibus ora_, - -tells us, no creature moves its tongue with so much swiftness; so that -it seems triple. - - ————_tresque vibrant linguæ_———— - -Says _Ovid_ of _Cadmus_’s snake. - - • • • • • - -The tongue was the only active arms of the apostles, as the bifid -tongue of the serpent is its only weapon; and which, as the ancients -thought, carried life and death with it. - -From the numerous and credible accounts I have seen, snakes, I am -persuaded, have a power of charming, by looking steadfastly with their -fiery eyes, on birds, mice, and such creatures as they prey upon. -They are put into such an agony, as to run by degrees into their open -mouth. Further, snakes were thought to have an inchanting power, not -only with their eyes, but likewise by whispering into the ears: for -by that whispering they communicated a prophetick and divine spirit. -The scholiast of _Euripides_ writes, of _Helenus_ and _Cassandra_, -that serpents licking their ears, so sharpened their hearing, that -_they_ only could hear the counsels of the gods; and became great -prophets thereby. This incantation by the ears, is elegantly apply’d -by the fathers, in their writings, to the preachers of the gospel, -and to our Saviour himself. _Clemens in pædagog._ V. calls him Επωδὸς -the inchanter, as the learned _Spanheim_ observes: and often St. -_Chrysostom_ uses the like expression. - -[Illustration: - TAB. XXX. - - _Stukeley del._ - - _Milbarrow _in_ Monkton _215 f. long 55 broad set round with great - Stones, the broad end Eastwᵈ. the narrow end W. drawn 10 Iuly 1723_] - -All these put together, I take to be some good reasons (to omit -several more for brevity’s sake) for the extraordinary veneration -paid to this creature, from all antiquity. Our oldest heathen writer -_Sanchoniathon_ says, the _Phœnicians_ call’d it _agathodæmon_, the -good angel. _Epies_ the _Phœnician_ in _Eusebius_ pronounces it a most -divine animal. _Maximus_ of _Tyre_ before quoted writes, that the -serpent was the great symbol of the deity, in most nations, even among -the _Indians_. _Sigismund_ in his _Muscovite_-history, says the like of -the _Samogitians_, in the northern parts of that vast empire. _Gaguin_ -in his _Sarmatia_, of the _Lithuanians_. So _Scaliger_ in his notes -on _Aristotle_ of animals, concerning the people of _Calicut_ in the -_East-Indies_; all books of travels into the _West-Indies_, the like. -This sufficiently proves the notion nearly as old as mankind. - -From these notions in antiquity, arose the strange humour of the ophite -sect or heresy, who affirm the seducer serpent was the son of God. -_Epiphanius_, _Tertullian_, St. _Augustin_ and others speak of it. They -kept a serpent in a box and worshipped it. - -2. We are to consider the nature of forming of symbols. The serpent -simply, as it was curs’d of God, and composite, as hanging on a tree, -was symbolical of Christ: according to the sense both of _Jewish_ and -Christian writers. - -We have seen the serpent in very advantageous light, which was in -order to remove our prejudice, by the high notion its natural history -presents us, to which much might have been added. But this is not -necessary in the formation of symbols, for if we should think this a -mean and contemptible animal, unworthy to convey to us so great an -idea, I answer, it was one of the arts of the inventors of symbols and -emblems, to picture out the highest things by what we may esteem the -lowest subjects: a beetle, for instance, is the symbol of no less than -what the heathen call _anima mundi_; and to picture out the greatest -good by its contrary. Just as _Isaiah_ in the prophetical style calls -that most excellent prince king _Hezekiah_, by the name of dragon, -basilisk, cockatrice, and fiery flying serpent, xiv. 26. This is -understood not in regard to any pravity of his own disposition, but in -regard to the enemies of God’s people, to whom he was as a dragon, a -divine avenger against enemies, a protector of his own. Again consider -the serpent as a prophylactick symbol, and the highest of sacred -characters, thought most effectually to guard against and drive off all -evil power. It was the method in making these prophylactick symbols, -to take the figure of the thing we want to remedy. A most remarkable -and apposite instance of this nature, is the famous brazen serpent -erected by _Moses_, being suspended on a cross-pole, like that on which -military banners are hung. They that were bitten by the fiery serpents, -were order’d to look on this, and be whole. So that manifestly the -symbol is to excite faith and obedience. They are the proper cure, not -the intrinsick efficacy of the symbolical figure, _Wisd._ xvi. 6, 7. - -All writers _Jewish_ and Christian with one mouth assert, this was -a type of the Messiah. _Philo_ is in a rapture about it; supposes -somewhat extraordinary, future, is meant thereby. _Rabbi Moses -Gerundinensis_ writes thus. “It seems to me, concerning this mystery, -that ’tis agreeable to the course of the divine law, as to miraculous -works, that the mischief should be remedied by a thing similar to that -which caus’d it.” And it makes the miracle more illustrious and divine, -that God should direct a snake to cure those bitten by snakes. - -Others of the rabbin are of the same way of thinking, as _David -Kimchi_, _Michlol_ II. And _Abarbenel_ upon the place, f. 305. And -_Nachmanides_. Our Saviour applies the _Mosaic_ serpent directly to -himself; no wonder then that the Christian fathers do so. _Christus -veluti serpens in cruce pependit_, says St. _Ambrose_. _Moebius_ -treats largely of this resemblance between _Christ_ and the serpent, -_exercitatio de æneo serpente_, p. 63. Highly honour’d was the serpent, -that, as it had been the instrument of introducing the greatest evil -to mankind, to it was directed God’s word when he promised to us the -greatest good, the Messiah, imply’d in those words, _Gen._ iii. 15. He -_shall bruise thy head_: αυτος in the LXX. - -Another like case is that in 1 _Samuel_ v. the ark of God was taken -captive by the _Philistines_, and they dar’d to look into the venerable -secrecy thereof. The nation was smote in the hinder-parts, the -organs of generation, which the scripture modestly calls _emerods_, -_hæmorrhoidals_. Moreover a terrible pestilence killed many, and -a plague of mice at harvest-time came upon them, and devoured all -the fruit of their ground. In order to make an atonement, they sent -away the ark again, with golden figures of the emerods and mice, a -present accompanying of costly jewels, as a consecrated λουτρον, or -satisfaction to the God of the _Jews_. Here, by the way, we should be -blind if we did not see the origin of the _phallus_ among the heathen. - -Therefore to apply this. In regard to the seeming difficulty we at -first took notice of, paying such a regard to an animal which the -ancestors of mankind had so much reason to detest. Did the devil injure -us under the form of a serpent? The like figure is the properest of -any to symbolize the remedy, the antidote against the poison whereby -the devil wrought man’s fall. Therefore, naturally, the same is to -symbolize the Messiah then promised, who is to work man’s redemption. -And St. _Athanasius_, Tom. II. _quæst._ 20. scruples not to make a -comparison between the union of the serpent and the devil, in the fatal -temptation; to the union of the divine and human nature in our blessed -Saviour. The venomous serpent is his human nature, sinful, infected by -the devil’s treachery; _he was made sin for us_, tho’ not contaminated -himself. Tho’ not venomous, he cures the venom of our nature. I observe -that the _rabbies_, tho’ they saw sufficiently, how necessarily the -_Mosaic_ serpent was applicable to the Messiah, yet they were somewhat -fearful therein, and of speaking their mind upon it, for fear of doing -ill, in comparing him to an accursed animal. But our Saviour himself -was not fearful in comparing himself to it, and the rather on that -account, took it for a very express type of his crucifixion, and of -his being accursed for our sakes, _Deut._ xxi. 25. _John_ iii. 14. -_Galat._ iii. 13, _i. e._ devoted as a sacrifice, an expiation, that -we being freed from the curse of sin, might obtain the blessing of -God. So our Christian writers explain the type between our Saviour and -the brazen serpent in the wilderness. _Bede_ in particular, on _John_ -iii. And here we see the nature of types, where a man that undergoes -the curse and punishment of the law, becomes in reality a type of the -Messiah. A serpent which pictures out the evil principle, the like, 2 -_Cor._ v. 21. Assuredly _Moses_, by the holy Spirit, meant it to regard -Christ’s crucifixion. A fit emblem of his divinity, thro’ that -remarkable quality of their throwing off old age with their skin, and -returning to youth again. For so the ancients thought: - - _Anguibus exuitur tenui cum pelle vetustas._ Tibullus. - -A fit emblem of his resurrection from the dead, and of returning to an -immortal life. - -[Illustration: - TAB. XXXI. - - _The Long Barrow S. of_ Silbury Hill. - - _An Archdruids barrow._] - -No wonder then, from such reasons as these, and others as obvious, -the ancients concluded this to be the most divine of all animals, and -thought it the aptest symbol of the Νους ἑτερος, the other, or second -mind of _Plato_, whom they affirmed to be the creator of the world. I -know not whether this notion of theirs did not farther contribute to -it; they thought these animals brought forth by the mouth. They have -too no limbs, or members for action, but exert their mighty power by -the mouth only; whence _Horus Apollo_ says, “a serpent is the symbol -of the mouth.” This well represents the omnific WORD, which _Suidas_ -speaks of from _Trismegistus_, all perfect, fruitful, the workman, -creator of the world. - - - - - CHAP. XII. - - _The second sort of temples called_ Dracontia, _like that of_ - Abury, _have been built frequently in old times. The traces of - them pursued. Part of the history of_ Phut, _third son of_ Cham. - _A genealogy of the most ancient sacred and heathen families._ - Phut _had a fleet of ships upon the_ Mediterranean. _The_ - Typhon, Typhis, Python _of antiquity, called_ Apollo Pythius - _after death. He was a builder of these serpentine temples. - Like the emperor_ Augustus _in countenance. He erected the - first patriarchal temple at_ Delphos, _a_ Dracontium. Parnassus - _originally_ Larnassus, _which is no other than our_ Hakpen _of_ - Abury. _The sabbath observed there originally._ Ææas, _a son of_ - Phut’_s, built the_ Dracontium _at_ Colchis. Perseus, _another - son of his, bore the sacred hierogram, the circle, snake, and - wings, in his shield; whence the_ Medusa’_s head._ - - -_Zoroaster Magus, in Euseb. p. e._ II. 7. _Plato_, _Porphyry_, and -others of the old philosophers, define God to be every where and no -where, who fills all space, and is contain’d in none; “from whom -came all things that are, and which are not yet; eternal, immutable, -omnipresent, incomprehensible, immaterial, without parts, beginning -or end.” If we put this definition into a geometrical figure, in -order to form a symbol, we cannot possibly do it better than by -describing the circle. A circle then in hieroglyphics means, divine; -but particularly, as it is the most perfect and comprehensive of all -geometrical figures, they design’d it for the symbol of the first and -supreme being; whose resemblance we cannot find, whose center is every -where, and circumference no where. It well pictur’d out, as _Abenephi_ -the _Arabian_ and others assert, the divine nature of God. - -Therefore this figure of the serpent and circle in their doctrine, -aptly means the divine creator, or the creator descended from the -supreme. For tho’ the deity was author of all things, yet more -immediately this SON or WORD of the supreme was the architect of the -universe. - -And this we find exactly consonant to the scripture doctrine. So that -it seems very evident to me, the most important of divine truths -admitted in the christian church, were imparted to the first race of -mankind, the patriarchal church, which two are in reality but the same. - -We learn repeatedly from _Sanchoniathon_, _Porphyry_, and other ancient -authors quoted by _Eusebius_ in the _præparatio evangelica_, that -the first sages of the world had just and true notions of the nature -of the deity, conformable to those of the Christians: That, in their -hieroglyphic way of writing, they design’d the deity and the mysterious -nature thereof, by the sacred figure of the circle, snake, and wings. -Of these, the circle meant the fountain of all being, the invisible -supreme, who had no name. The serpent symboliz’d the son, or first -divine emanation from the supreme. This they called by the name of -_Ptha_, which is deriv’d from the _hebrew_, meaning the WORD. The wings -symboliz’d that divine person or emanation from the former, commonly -called _anima mundi_, but the _Egyptians_ called him KNEPH, which in -_hebrew_ signifies _winged_. - -Thus the old authors that speak of these things are to be understood, -though they are confus’d, not rightly apprehending the bottom of -the matter. And this hieroglyphic figure, in the whole, was call’d -_Knephtha_. - -But this knowledge of the nature of the deity, the most valuable -_depositum_ which could be communicated to mortals, was first perverted -into idolatry; therefore God almighty forbore revealing himself further -on that head, in an explicit manner, ’till the fulness of time arriv’d, -the Christian dispensation. But those people who preserv’d themselves -from idolatry, among which I reckon our Druids, retain’d that knowledge -thereof which had already been imparted, of which this sacred figure -of the alate and serpentiferous circle was, as it were, a seal; which -they stamp’d upon these most lasting monuments, their temples. And I -doubt not but they somewhat improv’d the notions they had thereof, by -reasoning, in the manner I shall speak of chap. XV. - -_Abury_ is not the only temple in _Britain_ form’d on this design of -the circle and serpent. I saw another at _Shap_ in _Westmorland_, when -I travell’d thro’ the place, _anno_ 1725, with Mr. _Roger Gale_. But I -had no opportunity of examining into it. - -There is another, as I take it, at _Classerness_, a village in the -island of _Lewis_, between _Scotland_ and _Ireland_. I took a drawing -of it from Mr. _Lwydd_’s travels; but he was a very bad designer, and -having no knowledge of the purport, makes the representation still -worse. The circle to which it belongs is 20 cubits in diameter. There -is a central obelisc. A part of the snake remains going from it, -which he calls an avenue. He did not discern the curve of it, no more -than that of _Kennet_ avenue, which he likewise has drawn in the same -collection, as a straight line. It seems to me that the circle was -double, or two concentric. I shall print it in the succeeding volume. - -[Illustration: - TAB. XXXII. - - _Stukely delin._ _Harris sculp_ - - _View of the Kist-Vaen in Clatford bottom._] - -No doubt but there are more in the _britannic_ isles. I propose in this -chapter to deliver my notions concerning them in the more eastern parts -of the world, of which are many traces in ancient writing; avoiding -prolixity as much as possible. - -The practice of building these serpentine temples was us’d by the -patriarchs, perhaps near the beginning of the world. I have some proof -of their being ancienter than the flood; but shall not at present -insist on it. The first person I shall take notice of on this account -is _Phut_, a brother of _Canaan_, son of _Cham_. _Phut_ was a person of -much greater eminence in antiquity, than vulgarly thought. But would we -know anything of the particular memoirs of this man, or of any other -his relations and coevals, we have nothing left us for it but heathen -story. - -Tho’ the _Phœnicians_, and our Druids, as well as the _Egyptians_ too, -had the earliest use of alphabet writing, yet none of these nations -have transmitted to us any memoirs of themselves. And for what little -knowledge we have of them, besides their monuments, we are altogether -indebted to the _Greeks_, that receiv’d these arts from them. They -happily improv’d art and science, sculpture and writing, so as to hand -down to us most of the ancient history we know, beside the bible. Still -this misfortune attended them, that they improv’d the symbolical method -of writing, which they learn’d from the _Phœnicians_ and _Egyptians_, -to that monstrous pitch, as to produce what we call by the general -name of _mythology_. It was but very late that they came to write true -history: so that the whole of the ancient history of the nations they -write of, is invelop’d in this perplexing mythology. - -Yet we should be highly to blame, if we absolutely neglected it. ’Tis -all we can have of prophane antiquity. ’Tis more commendable for us -to study to extricate it from its symbolic mystery, and find out the -open truth. Those that have succeeded best therein, find much agreement -between it and the scripture history, as far as they are concurrent. - -’Tis from this mythology, chiefly, that I can pretend to discourse any -further, concerning these great works I have been describing. I shall -endeavour to do it with all the brevity and perspicuity possible, as -becomes such sort of discourses. Yet I despair not of finding out a -good deal of true history. I shall not answer for all. And a great -deal of candour is necessary in the reader, if he would have either -pleasure or instruction in it. Yea, says a predecessor in these kind -of inquiries, Dr. _Dickenson_, _Delph. Phœnic._ “if we look over the -_greek_ mythology with proper sagacity, we shall easily discover many -footsteps of true religion.” - -“A fable is an artificial discourse, consisting of the marvellous, -and a philosopher, in some sort, is a lover of such,” says the great -philosopher, _Metaphys._ I. 2. - -There are vast treasures of ancient knowledge in mythology, especially -of history both sacred and civil. ’Tis all that we have left of heathen -history of the most ancient times, and ’tis worth our while to shake -off the rubbish, and pick out the useful part. The learned labours -of _Bochart_, _Selden_, _Marsham_, _Huetius_, _Gale_, _Cumberland_, -_Banier_, and many more, shew us its utility. And we must pardon -them if, in some things, they have gone beyond the golden medium, we -ourselves will be content to err somewhat with those great names. - -_Phut_, son of _Cham_, was a person of eminence, tho’ not taken -notice of so much as he deserves. I think it much to our purpose to -recite some part of his history. He is the _Apollo_ mention’d by -_Sanchoniathon_, son of _Cronus_, who is _Cham_, as is demonstrated -beyond doubt by bishop _Cumberland_, in his posthumous works; he is -said to have been born in _Peræa_, i. e. the country towards the -_Euphrates_: his third son; as likewise deliver’d by _Moses_. From the -word _Phut_, he was called _Python_, by a little transposition natural -in pronouncing a difficult name; and, by a like transposition, _Typhon_. - -_Apollo Pythius_ was the son of _Ammon, that is Cham_, says _Lucius -Ampelius_, _in libro memoriali_. _Plutarch de Isid. & Osir._ writes, -that _Typhon_ was brother to _Osiris_, who was undoubtedly _Misraim_, -son of _Cham_. The like by _Diodorus Siculus_. - -To facilitate the understanding of antiquity, I here present the reader -with a genealogical table of the great personages we are going to treat -of. I could produce the evidences that prove each particular descent, -in a strictly heraldical way, but it would now take up too much of our -time. - -[Illustration: - TAB. XXXIII. - - _Stukely delin._ _Harris Sculp._ - - _North-East View of the Kist-Vaen in Clatford bottom. 1. July. 1723._] - - - DESCRIBED. - _The_ GENEALOGY. - - LAMECH, Geinus Autochthou, Ophion, Ophiuchus, - Ehoun, Hypsistus. = Beruth - | - +-------------+ - | - NOAH, Agroverus, Agrotes, _the Husbandman_, Epigeus - Autochthon, Ouranus, _the greatest of the Gods_, Titan = Ge, Titæa, - | Estia, Vesta. - | - | - +------------+---------------+--------+---------+ - 2 | | 1 | 3 | - SHEM, Magus, Mithras, | JAPHET, | CHAM, Amynus, Ammon, Saturn, - Dis, Sumanus, Pluto. | Nereus. | Mannus, Cronus, Ilus, Baal I. - | +---+ | +------+ | - | | | | | | - | Atlas +-+ | | | - | | | | | | - ARPHAXAD, Sydic | JAVAN, Pontus, | Dagon, Siton | - MELCHISEDEC | Janus | | +--+-+----------+ - | | | | | | 2 | | - | | | Triptolemus | | MISRAIM | - +--+--+ Antaeus | Betylus | | Misor, Osiris | - | | | | | | | | - | | Asclepias | | +-----+ | | - | | | | | | | | - | | | +------+ 3 | | 1 | - SELAH | TARSIS, Poseidon, | PHUT | | CHUS - | | Neptune Demaroon Apollo | 4 | Belus II. - | Dioscuri | Jupiter Picus Typhon CANAAN | | - | +-----+--+ | | Agenor | | - | | | | | Mercury | | - EBER Albion Bergion |-+ | Phœnix | | - | +-----------------------------+ | | Chna | | - | | Melicartus | | +--+ | - | | Hercules | | | | - PELEG | +----------------------------------+ | | | - | | | +-----------------+------------------+ LUD Thoth | - | | | | | | Hermes | - | Perseus | CADMUS HETH | | - | | | | | - | Phaeton HIVITE |Hittite Europa | - REU Heveus, Hyas | NIMROD - | | | Ninus - | +---------------+ | - | | | | - SERUG HAMOR HOR ZOHAR - | _of whom_ Jacob Horite, Heros | - | _bought a field_, | | - | Gen. xxxiii. | | - | | | | - NAHOR SHECHEM SEIR EPHRON, _who sold unto_ Abraham _the_ - | _who marry’d_ | _cave of_ Macpelah, Gen. xxiii. - | Dinah, Jacob’s | - | _daughter_. | - TERAH ANAH, duke - | | - ABRAHAM | - | | - +---------+ | - | | | - MIDIAN ISAAC | - | | | - | +-----------+ +--+ - | | | - | ESAU = AHOLIBAMAH - APHER, Africus, Phryxus, Phrygius, - _who gave name to_ Britain. - -_Phut_ was the first most celebrated navigator of antiquity, built -a fleet of ships, began to carry colonies into the countries on the -_Mediterranean_ sea. _Strabo_ in IX. tells us the history of him -from _Ephorus_, a very ancient historian. He says _Phut_ or _Apollo_ -travell’d the earth, and came to the rude inhabitants of _Parnassus_. -His business was to bring men to civility and manners, to use corn for -their food. - -_Pindar_ writes of him, - - ————_He travell’d o’er earth and sea, setting watch-towers on - hill-tops, among the nations, consecrating temples, and building - groves._ - -_Lycophron_ mentions _Typhon_’s watch-towers _in Arimis_, which -probably is the _Peræa_ of _Sanchoniathon_, the east part of _Syria_, -where _Homer_ says the ευνη, or bed of _Typhon_ was, in a field -abounding with oaks. ’Tis not unusual for _Apollo_ to be represented -in the character of a military captain. _Hygin. fab._ 140. And he -really was a leader of a vast colony of his people into _Egypt_, then -possess’d by his elder brother _Misraim_. Of this more hereafter. Of -him speaks _Seneca_ in _Medea_, - - _Ausus Tiphys pandere vasto - Carbasa ponto, legesque novas - Scribere ventis_———— - -Again, - - - _Tiphys in primis domitor profundi._ - -_Jerem._ xlvi. 9. the _Libyans_ of _Africa_ are in the original _Phut_. -The _Lydians_ there are the people or posterity of _Lud_, _Thoth_, his -brother. - -_Apollodorus_ I. 4. writes, that _Elios_, our _Phut_, married _Rhode_ -daughter of _Neptune_, who was really _Tarshish_ son of _Javan_, son -of _Japhet_. From her he denominated the celebrated island, where, -to his honour, was erected by posterity, the most stupendous statue -in brass that ever was in the world, in any metal or other matter; -being seventy cubits in height, whence all great statues have been -call’d _Colosses_. The _Argonauts_ in _Apollonius_ I. sacrifice to -_Apollo_ the patron of navigation; in _Artemidorus_, _Oniro_ II. 35. -call’d _Apollo Delphinius_; that author says it means _long voyages_. -_Pausanias in Bœoticis_ gives him the same sirname. Hence, I apprehend, -the _dolphin_, his cognizance, was plac’d in the heavens. - -In face, he was like to _Augustus_. I have several _Rhodian_ coins in -silver and brass, of different sizes, in all which he is pictur’d. Nor -need we be scrupulous in thinking them a good resemblance. For the -_Telchines_, inhabitants of _Rhodes_, are said to be the first makers -of images. And we may at this time of day, have the satisfaction of -seeing an infinite number of representations of him, in the coins, -busts, and images of _Augustus_, particularly the famous statue of -_Apollo_ in the _Vatican_ garden at _Rome_, made from the emperor’s -face. Therefore we may well admit of it for the heroical effigies of -_Phut_. - -_Bochart_ thinks, he fixt his habitation first at _Delos_, and his -family, and thence the fable of his being born there. I have an ancient -brass coin, with the heroical effigies of his mother _Latona_. Her head -in the adverse ΙΕΡΑ ϹΥΝΚΛΕΙΤΟϹ, reverse, the goddess sitting, a _hasta -pura_ held oblique in her right hand. ΛΗΤΩΤΡΙΠΟΛΕΙΤΩΝ. - -[Illustration: - TAB. XXXIV. - - _Stukeley delin._ _Harris Sculp._ - - _The Kistvaen in Clatford bottom. Jun. 30. 1723 from yᵉ Northwest_] - -In this island of _Delos_ he had a most magnificent temple, built to -him in after ages, when idolatry began. The noble remains of it are -to be seen there still. For his great fame and exploits, posterity -consecrated him, calling him the son of _Jupiter_, meaning _Jupiter -Ammon_, or more properly of _Saturn_. - -But in no place was _Phut_ more famous than in _Phocis_. He planted the -country about the mountain _Parnassus_, where he built, as I apprehend, -a great serpentine temple, like ours of _Abury_, at the bottom of that -mountain, by the city of _Delphos_. This I gather from the _Greek_ -reports of the serpent _Python_ of an immense bulk, bred of the slime -left on the earth, by the general deluge, which _Apollo_ here overcame; -and instituted annual games call’d _Pythia_, plainly from his own name. -These were the first and most ancient games we hear of in _Greece_. - -Change the places, _Abury_ for _Parnassus_, and we have both the -natural, as well as chronological history of the place; a vast temple -in form of a serpent, made out of stones left on the surface of the -earth after the deluge: not only so but the very name too. The name of -_Parnassus_ was originally _Larnassus_, says _Stephanus Byzantinus_. -The letter L is not a radical in this word, as the learned _Dickenson_ -observes in _Delphi phœnic._ therefore the word is _Harnassus_, _Har_ -is a headland or promontory of a hill, and _nahas_ a serpent, which is -no other than our _Hakpen_ of _Abury_. Whence we conclude, the snaky -temple extended its huge length along the bottom of _Parnassus_, and -laid its head upon a promontory of it, just as ours at _Abury_, on -_Overton-hill_. Whence _Ovid_ not merely poetically, describes it; - - ————_Tot jugera ventre prementem._ - -This was the original patriarchal temple dedicated to the true God, -where oracles were originally given by _Themis_ says _Apollodorus_ -I. 4. Which name I take to be a corruption made in after times from -the _Jewish Thummim_, for a divine and true oracle; which _Dickenson_ -asserts to have been at this place, page 104. in time turn’d into an -idolatrous one. Many built one after another, as the former ones were -sack’d and destroy’d. - -The report of the mountain having been call’d _Larnassus_, is another -argument of the high antiquity of this first serpentine temple here -built by _Phut_, and throws us up to the patriarchal church, and to the -times immediately after the great deluge. _Stephanus_ of _Byzantium_ -before quoted, says it: and the interpreter of _Apollonius_, and _Ovid_ -makes _Apollo_’s engagement with _Python_ to be immediately after the -flood. They pretend the name _Larnassus_ comes from _Larnax_, the ark -of _Deucalion_ landing here, agreeable to the _Greek_ method of drawing -all antiquity to themselves. - -The central obeliscal stone in some of the circular works here, which -was the _Kebla_, as in the southern temple of _Abury_, was afterward, -in idolatrous times, worshipped at _Delphos_ for the statue of -_Apollo_, as _Clemens Alexandrinus_ writes, _Strom._ I. ’till art and -_Grecian_ delicacy improv’d and produc’d elegant images, like that -aforemention’d of the _vatican_, and innumerable more, still remaining. - -In _Vaillant_’s colony coins vol. I. page 242. is an elegant coin -struck at _Cæsarea_, to the emperor _Antoninus Pius_. On the reverse, -_Apollo_ standing, leans on a _tripod_, holds in his right hand a snake -extended. The learned author is at a loss to explain it, therefore -I may be allowed to give my opinion, that it relates to our present -subject. - -It was the method of the ancient planters of colonies, to begin their -work with building temples, I mean our patriarchal temples, for there -were then no other. And they instituted festival and religious games, -which contributed very much to polish and civilize mankind, and make -them have a due notion and practice of religion, without which it -is impossible for any date to subsist. Of this _Strabo_ writes very -sensibly in IX. treating on this very place. The _Pæanick_ or _Pythian_ -are the most ancient games we have any account of. _Strabo_ writes very -largely concerning them. - -These great festivals were at the four solar ingresses into the -cardinal signs, which were the times of publick sacrificing, as I -suppose, from the creation of the world. The _Pythian_ festival was -celebrated on the sixth day of the _Athenian_ month _Thargelion_, -_Delphick Busius_. ’Tis between _April_ and _May_. - -But we learn, from the scholiast of _Pindar_, _prolegom. ad Pythia_, -that _Apollo_ instituted the _Pythia_ on the seventh day after he had -overcome the serpent _Python_; and that at _Delphos_ they sung a hymn -called _Pæan_ to _Apollo_ every seventh day. The _Athenians_ did the -like, every seventh day of the moon, whence _Hesiod_’s - - Ἑβδόμη ἱερὸν ἦμαρ———— - -Because, says he, _Apollo_ was born on that day. - -The learned _Gale_ observes from this, in his court of the _Gentiles_, -p. 150. that it means the sabbath as the patriarchal custom, before -the _Jewish_ institution. _Usher_ before him, of the same opinion, in -his discourse on the sabbath. _Porphyry_ in his book concerning the -_Jews_, quoted by _Eusebius pr. ev._ I. 9. tells us, the _Phœnicians_ -consecrated one day in seven as holy; he says indeed, it was in honour -of their principal deity _Saturn_, as they call’d him, and _Israel_. We -are not to regard his reason, any more than _Hesiod_’s aforementioned, -but his testimony of a matter of fact, has its just weight. He means to -prove a custom older than _Judaism_. - -I take all this to be an illustrious proof of the patriarchal -observation of the sabbath, before the _Mosaick_ dispensation. Their -sabbath was intirely like our Christian, the greatest festival of all, -and deservedly the most to be regarded, as being religion properly, or -practical religion. - -We cannot easily determine on what day the patriarchal sabbath was -kept, _Hesiod_’s reason being the birth day of _Apollo_, pleads for -Sunday; _Porphyry_’s for saturday, consequent to which thus _Martial_ -XII. 63. - - - _In Saturnum._ - - _Antiqui Rex magne poli, mundique prioris, - Sub quo pigra quies, nec labor ullus erat._ - -But both shew evidently the antiquity of the hebdomadal division of -time, and the planetary names of the week days, and the primæval -sabbatical rest. _Pausanias in atticis_ writes, at _Megara_ was a -statue of _Apollo_ carrying the _Docimæ_ or tithe, another patriarchal -usage. - -The work of _Phut_’s building an enormous serpentine temple, was call’d -killing or overcoming the huge serpent _Python_, properly son of the -earth. - - ————_Et te quoque maxime_ Python - _Tum genuit: populisque novis incognita serpens - Terror eras. Tantum spatii de monte tenebas._ Ovid. Met. - -[Illustration: - TAB. XXXV. - - _A Roman Urn found at Newington_ - - _Chyndonax a Druids tomb found in France._ - - _Celtic Urns found at Sunbury._ - - _Stukeley f._] - -Publick sacrifices, games, hymns, a sabbatical observance being there -celebrated; we have just reason to think all the like were observ’d by -our Druids at _Abury_, especially considering they were of _Phœnician_ -original. - -To conclude this chapter, this labour of _Phut_’s is told in many -places. Some say it was in _Mysia_, in _Phrygia_ others, again in -_Cilicia_, in _Pithecusa_, in _Bœotia_; _Strabo_ xiii. writes, that it -was in _Syria_; and there seems to have been a serpentine temple on the -river _Orontes_ of _Antioch_, for it was call’d originally _Typhon_ and -Οφιτης, as _Strabo_ writes, xvi. and _Eustathius_ in _Iliad_, p. 262. -_Basil._ and in _Dionysium_. The story is of _Typhon_ a huge serpent -slain there by a thunderbolt from _Jupiter_, near a sacred cave called -_Nymphæum_. - -The meaning of all this, seems to be, that _Phut_ in person, or his -people built them in all these places. _Ææas_ a son of _Phut_’s, built -the serpentine temple at _Colchis_. - -_Perseus_ was a son of _Demaroon_, born in _Egypt_, _Euseb. p. e._ -II. 1. he was coæval with _Phut_, and bore in his shield the sacred -hierogram, and he probably built of these _Dracontia_. From this the -poets made their fable of _Medusa_’s head, and that it turn’d men into -snakes. _Hesiod_ in the description of _Hercules_’s shield, thus paints -him in _English_. - -“As he went, his adamantine shield sounded, and tinkled with a loud -noise. In a circle two dragons were suspended, lifting up their heads.” -_Johannes Malala_ makes _Perseus_ institutor of the _Magi_, who were -the patriarchal priests of the east. He calls the river of _Antioch_ -abovementioned _Dracon_. - - - - - CHAP. XIII. - - Hercules _of_ Tyre, _part of his history. Was a pastor king in_ - Egypt. _Retired thence with 240000 men, about the latter end of_ - Abraham’_s time. The chronology of those pastor kings fixed, - somewhat more accurately than in_ Usher _and_ Cumberland. - Hercules _king in_ Egypt, _or the_ Pharaoh _with whom_ Abraham - _conversed there. He was a very great navigator: a learned - prince, an astronomer, a chronologer. The_ Hercules Ogmius. _What - the word means. He knew the secret of alphabet writing, and the - true length of the solar year. He learn’d probably of_ Abraham. - _He carried colonies about the_ Mediterranean, _and into the_ - Ocean, _and brought the Druids into_ Britain. _He built many - patriarchal temples; some of serpentine form: particularly at_ - Acon _in_ Palestine. _He had a son called_ Isaac. _The evidences - of_ Hercules _planting_ Britain. _Of_ Apher _his companion, - grandson of_ Abraham, _giving name to_ Britain. _Remains of_ - Hercules _his people, called_ Hycsi, _in_ Britain. _Hence we - conclude our Druids had the use of Writing before_ Cadmus - _carried it into_ Greece. - - -Not much later in time than _Phut_, lived that other celebrated hero of -antiquity, the _Egyptian_, _Phœnician_, _Tyrian Hercules_; whom I take -to be a principal planter of _Britain_. He was of _Phœnician_ extract, -born in _Egypt_ and king there, founder of _Tyre_, and the most famous -navigator: the first that pass’d thro’ the _Mediterranean_, and -ventur’d into the great _Ocean_. I have wrote his history copiously, -from which I must recite some deductions only, useful to our present -purpose. - -_Hercules_ call’d _Melcartus_, was son of _Demaroon_, as -_Sanchoniathon_ the _Phœnician_ writer informs us. _Demaroon_ was -intituled _Zeus_, whence the _Greeks_ made _Hercules_ the son of -_Jupiter_. _Demaroon_ according to our _Phœnician_ author, was son of -_Dagon_ or _Siton_ son of _Ouranus_ (who in truth is _Noah_) and begat -after the flood, but it was not his business to mention the flood. -_Hercules_ then may reasonably be suppos’d to live to the same age as -_Noah_’s other great grandsons; if we say grandsons, it alters not the -case. We need not be concerned at the seeming great distance between -_Hercules_ in the genealogy and _Apher_: for from _Sanchoniathon_ -we may prove that _Melchisedec_ was _Arphaxad_. He conversed with -_Abraham_. - -_Josephus_ in his first book against _Apion_ has preserv’d a valuable -and venerable piece of antiquity, call’d _Manethon_, the _Egyptians’ -Dynasties_. This has given the learned much entertainment. I have -considered it too with attention, in what I have wrote concerning the -_Mosaick_ chronology. I shall here recite some conclusions from it, for -my present purpose. - -[Illustration: - TAB. XXXVI. - - _A Brittish bridle_ - - _Stukeley_ - - _A Brittish Urn_ - - _Stukeley_ - - _Chyndonax’ Urn_ - - DM - Roberti Halford Mit. Caroli Tucker Ar. - De Antiquitatibus Alburiensibus - optime meritis ex voto posuit - L. M. Q. _W. Stukeley._ - -_Stukeley f._] - - -The dynasty of the pastor kings is what we are chiefly concern’d -in, which belongs to the most early ages after the flood. Sir _John -Marsham_ has set them too low. Bishop _Usher_ and _Cumberland_ are -much nearer the truth, as I apprehend, and from whom I differ very -little. The last of this dynasty of pastors is _Assis_, _Archles_, our -_Egyptian Hercules_. They were _Canaanites_ that followed _Misraim_ -into _Egypt_, and at first liv’d very peaceably, but in time the -two families quarrel’d, and wag’d terrible wars together, for 200 -years. The _Misraimites_ possess’d the upper regions of the _Nile_, -_Canaanites_ the lower or marshy part upon the _Mediterranean_ sea, -call’d _Delta_. Hence the former call’d ’em _Titans_, i. e. dirty, -fenmen, bog-trotters, as we say contemptuously, of a people who are -their real descendants. The _Misraimites_ call’d themselves the -_Elohim_, or Gods, descendants of _Ilus_ or _Cham_, and that liv’d, -as it were, in a heavenly region, toward _Egyptian Ethiopia_, where -_Homer_ makes the gods to hold their festivals. So the _Greeks_ call’d -such as liv’d in the high countries, _Athamanes_, _heavenly_. Mount -_Olympus_ was heaven, the habitation of the gods. This was the way of -talking in the heroical times. - -The _Canaanites_, on the other hand, call’d themselves _Hycsi_, or -_royal pastors_. And the stories of the battles between these two -people are the oldest stories we have among the poets, when they ring -about the wars between the gods and the _Titans_. - -In the chronology of this pastor dynasty, I differ a little from the -great authors aforementioned. The chief reason why, is this. They -take the numbers in _Josephus_’s catalogue, as in the present copies; -but I hold ’em erroneous, and to be corrected from _Africanus_, -_Eusebius_, and _Syncellus_, who copied from _Josephus_ in earlier -times. _Josephus_’s present numbers are somewhat too short: for tho’ -_Africanus_, _Eusebius_, and _Syncellus_ differ from one another, -as well as from _Josephus_, (such is the misfortune of negligence -in transcription) yet they all agree to heighten the numbers. And -_Josephus_ himself, twice in the same books, makes the sum total to -be 393 years, which is more than his particulars, by which _Marsham_, -_Usher_, and _Cumberland_ go. But take that sum total 393, and set it -at the _exodus_, and count upwards: I apprehend then we have it in its -right situation. - -By this means, the head of the pastor dynasty in _Egypt_, which -commenced with _Salatis_, must be placed _anno mundi_ 1860 instead of -1920, as _Usher_ and _Cumberland_ have it: and during the reign of -_Menes_, _Misraim_, _Osiris_, according to their own chronology. This, -I am confident, is near the truth. And thus that dynasty is to be -plac’d in the list of time. - - _Manethon_’s dynasties of pastor kings in lower _Egypt_. - - _Salatis_ began to reign A. P. J. 2570. A.M. 1860 - _Beon_ 1879 - _Apachnas_ 1923 - _Apophis_ 1959 - _Janias Staan_ A.P.J. 2020 - _Assis_, _Archles_, _Melcartus_ 2781. 2071 - -By this means we have an opening scene of the greatest matters of -antiquity, that relate to the world in general, as well as particularly -to the island of _Great Britain_; of which I must give some account. - -In the year of the world 2083, the great patriarch _Abraham_ came out -of _Chaldea_ into the land of _Canaan_. This is in the 13th year of -the reign of our _Melcarthus_ in lower _Egypt_. About 2087, not 2084 -(as _Usher_ sets it) _Abraham_, by famine constrained, goes down to -_Egypt_, that is, into lower _Egypt_. So that our _Melcarthus_ is the -real _Pharaoh_ mention’d _Gen_. xii. who would have taken _Sarah_, -_Abraham_’s wife, ’till he learn’d the truth. _Usher_, at the year -2084, calls him _Apophis_; but ’tis an error of the pen, it means -_Janias_, predecessor to _Assis_, whom he sets as regent from _anno -mundi_ 2081. _Castor_ the chronographer, in _Syncellus_, writes, “that -_Abraham_ was well learn’d in the knowledge of astronomy, and the other -sciences of the _Chaldeans_.” _Berosus_, author of the _Chaldean_ -history, gave him the character of “a just and great man, expert in -astronomy.” _Josephus_ adds, “that _Hecateus_ had such a value for -his memory, that he wrote his history.” _Nicholas_ of _Damascus_ an -historian, and _Trogus_, make him a king. _Alexander Polyhistor_ -relates from _Eupolomus_, “that _Abraham_ exceeded all men in wisdom; -that astronomy was founded by him among the _Chaldeans_; that he came -into _Phœnicia_, and taught the _Phœnicians_ astronomy; that he being -constrain’d by famine, went into _Egypt_, lived in _Eliopolis_ among -the priests, and taught them astronomy; yet he did not pretend to be -the inventor of the art, but had it deliver’d to him by succession -from _Enoch_.” _Artapanus_ likewise, the historian, mention’d by -_Eusebius præp. evang._ IX. 4. he speaks of “_Abraham_ going to -the king of _Egypt_, and teaching him astronomy, and that after -twenty years he return’d into _Syria_.” _Melo_, another old heathen -author, speaks much of _Abraham_’s wisdom. These writers, as wholly -disinterested, sufficiently shew that _Egypt_ hence learn’d astronomy, -and _Melcarthus_ their king in particular. - -It seems, at this time, the major part of the world, thro’ ignorance -or negligence, knew not the true length of a year, making it of 360 -days only. But _Abraham_ taught the _Egyptians_ better; for now we -may understand that remark in _Syncellus_, that under _Assis_ or -_Hercules_, the last of the pastor kings, the 5 additional days were -placed in their year. And then a solar year of 365 days first began -among the _Egyptians_. ’Tis somewhat odd, that the _Egyptians_ should -call these 5 additional days by the word _Nesi_, which signifies a -_snake_. I suppose they meant by it _sacred days_, _holy days_. They -were placed at the end of the year, and reckon’d birth-days of the -gods, I suppose from some fore-notices they had of the birth of Messiah -at that time of the year; for I find all antiquity had such notice. But -_Syncellus_ does not tell us the whole of the truth: _Abraham_ taught -_Assis_ likewise the intercalation of the quarter-day, and the leap-day -every fourth year. For, according to what I have been able to see -concerning this matter, the _Mosaic_ or patriarchal year was solar, and -strictly _Julian_. But when the world was o’erwhelm’d with idolatry, -providence judg’d proper to alter the year too, in order to dislocate -their heathenish and superstitious festivals. Therefore to _Moses_ God -communicated the form of the lunæ-solar year, which the _Jews_ use to -this day. But toward the advent of Messiah, providence took care to -restore the ancient patriarchal year, in the _Julian_ form. - -Hence we may account for what _Herodotus_ tells us of the _Thebans_, a -people in upper _Egypt_, who intercalate the quarter-day every fourth -year: from the earliest times, no doubt from the time of _Hercules_. - -Let us mention this remark. In the sacred account of _Abraham_’s -sojourning here in _Egypt_, we meet with no distaste of the _Egyptians_ -to shepherds, which in his grandson _Jacob_’s time was an abomination -to them. This shews that the pastor kings now reign’d here, with -whom _Abraham_ convers’d; and it shews the reason of that abomination, -when they were expell’d; it confirms this history of _Manethon_’s -dynasty, and illustrates the scriptures. _Jacob_’s family being -_Canaanites_ and shepherds, were taken to be of those that held the -_Egyptians_ in so long a war. They were pretended to be spies by -_Joseph_, _Gen._ xlii. 9. - -[Illustration: - TAB. XXXVII. - - KIST VAEN - - _In Cornwal_ - - _In Cornwal_ - - _In Monkton field by Abury_ - - _Stukeley delin._ _E. Kirkall sculp._] - -Further, we have another very important piece of history from -_Abraham_’s being in _Egypt_, which the learned are not aware of; -for hence ’tis more than presumption, that the _Egyptians_ learn’d -the use of letters or alphabet-writing. If we seek into the accounts -transmitted to us by _letters_, concerning their own origin, _Philo_ -the _Jew_ expressly attributes the invention thereof to _Abraham_. -Whence _Plato in Philebo_ and _in Phædro_, contends for their first -appearance in _Egypt_, discover’d by _Theut_, “who, whether he be a -god, or a man, is doubtful,” says he; meaning, the use of them must be -a divine communication. _Syncellus_ writes, “the opinion of some is, -that _Abraham_ brought letters out of _Chaldea_, and taught them to -the _Phœnicians_, and they taught them to the _Greeks_.” _Diodorus_ V. -writes, “the _Syrians_ invented letters, and the _Phœnicians_ learn’d -the great secret from them.” _Eusebius, pr. ev._ X. confirms this, but -asserts, “that by the _Syrians_ are meant the _Assyrians_ (as was often -the case in old accounts) or the _Hebrews_ more particularly.” It was, -in truth, the ancestors of _Abraham_. And this I believe is the real -truth. God first imparted this knowledge to the patriarchal family, for -preserving the sacred records of his church; and _Abraham_ now taught -their use to _Assis_, the _Hercules_, son of _Nilus Jupiter_, who wrote -in the _Phrygian_ letters, says _Cicero_. - -All this is exceedingly confirm’d by the explication which Mr. _Toland_ -gives us concerning _Hercules Ogmius_, in his history of the Druids. -_Lucian_ says, ’tis a word of their own language, by which the _Celts_ -call _Hercules_. And the word has hitherto been inexplicable. He -relates the picture of him (in _Hercule Gallico_) which he saw in -_Gaul_, which was explain’d to him by a Druid. He was pictured as -clad with a lion’s skin, a club in his right hand, a bent bow in his -left, a quiver hanging o’er his shoulders. As for his form, he was -an old man, bald before, wrinkled, and in colour like a sun-burnt -sailor. A multitude of people were represented as drawn after him by -golden chains from their ears, center’d in his tongue. The Druid told -_Lucian_, that _Ogmius_ accomplish’d his great atchievements by his -eloquence, and reduc’d the people of this western world, from rude and -barbarous to a state of civility. - -A memorial of this knowledge which _Hercules_ had of letters, we find -in _Hephæstion_ V. where he writes, “_Hercules_ gave the name of -_Alpha_ to the first letter, in honour to the river _Alpheus_, when -victor at the _olympic_ games.” My late learned friend, Mr. _Keysler_, -in his _Antiq. septentrional._ guessed well that _Ogmius_ means -_literatus_, a _man of letters_, as we commonly say; more properly -spoken of _Hercules_ than of others. But Mr. _Toland_ shews evidently, -that _Ogum_ is a word in the _Irish_ language, importing the secret -of alphabet writing; the _literarum secreta_, as _Tacitus_ calls it, -_de mor. germ._ So that _Hercules Ogmius_ fully imports the learned -_Hercules_, and especially one that was master of alphabet writing; -without which learning is but a vague and uncertain thing. This our -_Hercules_ learn’d of _Abraham_ in the east, and this he brought with -our Druids into the extremest west, in this very early age of the -world, as we have all the reason imaginable to believe. That they had -letters, we have _Cæsar_’s express testimony, and they were the same -as the _greek_ letters, because the very same. They had them from the -same fountain as the _Grecians_, tho’ somewhat earlier; for I take -our _Hercules_ to be a little prior in time to _Cadmus_, who carry’d -letters into Greece. - -_Hercules_ therefore was learned and eloquent, a great astronomer, and -philosopher. A fragment of _Palæphatus_ in the _Alexandrian_ chronicle, -calls him the _Tyrian_ philosopher, who found out the purple dye: -_Suidas_ in the word _Hercules_, the like. And long before, _Heraclitus -in Allegoriis Homericis_, says, he was a wise man, a great philosopher, -και σοφιας ουρανιου Μυστης, one initiated into the wisdom from above; -we may call him a professor of divinity. - -Thus he appears a worthy scholar of the great _Abraham_, and from -him the Druids learn’d the groundwork of learning, religion, and -philosophy, which they were so famous for ever after. But my purpose -is to be very short on this head at present: nevertheless I must -remark that our _Assis_ was not only acquainted with _Abraham_ in -_Egypt_, but likewise in the land of _Canaan_ or _Phœnicia_; for he -quitted _Egypt_ by compact with _Tethmosis_ _A.M._ 2120, carrying away -with him 240000 men, which enabled him to transport colonies all over -the _Mediterranean_ and the ocean. And he must dwell several years in -_Canaan_ before his projects of that kind were ripe. But _Abraham_ dy’d -_A.M._ 2183, so that there was abundantly time enough for the two great -men to renew their acquaintance, and there is much reason to think they -actually did so. - -Therefore as it was the patriarchal custom to raise temples wherever -they came; so of our hero _Hercules_, whether thro’ his own pious -disposition,or in imitation of _Abraham_: we hear of his raising -pillars too, which means our temples. And thence he obtain’d the name -in antiquity, of _Hercules Saxanus_. - -Thus the learned _Lud. Vives_ on St. _Augustin C. D._ viii. 9. “The -philosophy of the _Egyptians_ is very ancient, but for the most part -deriv’d from the _Chaldeans_, especially from _Abraham_, tho’ they, as -_Diodorus_ writes, refer it to _Isis_, _Osiris_, _Vulcan_, _Mercury_, -and _Hercules_.” Further from _Joseph_’s administration, the _Egyptian_ -learning commenc’d, for which they became so celebrated. He not only -instructed the priests in religion and philosophy, but settled their -colleges and possessions, as we read in _Gen._ xlvii. 22, 26. so that -if _Moses_ was learned in the wisdom of the _Egyptians_, he deriv’d -it only thro’ them from his own ancestors. Which note may be useful -to give us a true notion of this matter, which some learned men exalt -too high. And this at the same time shews idolatry commenc’d in -_Egypt_, after his time. They consecrated _Joseph_ into the genius or -intelligence of their first monarch _Osiris_, _Serapis_, &c. with the -bushel on his head. But what I chiefly insist upon at present, is of -_Hercules_ making these serpentine temples, which in his history is -call’d overcoming serpents and the like. And hence the fable of his -squeezing two serpents to death in his cradle; and the _Tyrian_ coins -struck to his honour, some whereof I have exhibited. - -[Illustration: - TAB. XXXVIII. - - _The alate Temple of the Druids at Barrow in Lincolnshire, on the - banks of the humber._ - - _W. Stukeley delin. 25 July 1724_] - -[Illustration: - - I. _A coin in_ Vaillant’s colonies II. p. 148, 218, 340, 351. Of - the city of _Tyre_, an olive-tree with a snake between two - stones, petræ ambrosiæ. An altar; and a conch, meaning - _Tyre_. - - II. _A coin_ in Vaillant’s colony coins II. p. 314, _struck at_ - Ptolemais _or_ Acon. - - A great and rude stone altar without any mouldings or - carvings, between two serpents, a _Caduceus_ which is truly - the _ophio-cyclo-pterygomorph_ on a staff meaning in the - hieroglyphick doctrine, the power of the deity. These - imperial coins of colonies intended to preserve the memory of - their antiquities, and this probably regards the old - serpentine temple in the foundation of their city _Acon_ or - _Ptolemais_. - - III. _A coin in_ Vaillant’s colonies II. p. 111, _struck at_ - Berytus. _They all regard_ Hercules’s _building serpentine - temples_.] - -Of his building our Druid temples in general, of these great stones, -the two coins of _Gordian_ in _Stonehenge_ page 50, are a further -evidence. The _Ambrosiæ Petræ_ are a work of this sort, when he began -or assisted in building the city _Tyre_. And I gather he was a great -builder of serpentine temples in particular, such as we have been -describing, call’d _Dracontia_. What he did of this sort in _Britain_ -I have no foundation for discovering; but in ancient history still -left us, there are sufficient traces that shew he did it, in the more -eastern parts of the world. - -For instance, at _Acon_ or _Ptolemais_ as call’d afterward, a city on -the _Phœnician_ shore: it regain’d its first name and now is call’d -St. _John_ of _Acres_, from a famous church there. The first city was -probably built by our _Hercules_, at least he made one of these temples -there, as I gather from the name of the place, coins and reports -relating thereto. The _Greeks_ call it Ακη, and according to their -custom, give it a _Greek_ original, from ακεισθαι, because says the -_Etymologicum magnum_, _Hercules_ was there _heal’d_ of the bite of a -serpent. _Stephanus_ of _Byzance_ the same, in the word _Ptolemais_; -in the word _Ake_, he says, that _Claudius Julius_ in his vol. I. of -the _Phœnician_ history, writes, “that it had its name from _Hercules_, -who was order’d by the oracle to go eastward, ’till he came to a river, -and found the herb _Colocasia_, which would cure his wound. He came to -the river _Belus_, which here runs into the sea, and there found the -herb.” _Salmasius_ in his _Plinian_ exercitations, affirms, the herb -is _Dracunculus_; it grows in our gardens, called _Dragons_, from its -likeness to a snake’s head and tongue; and being spotted like a snake. - -All this I can understand no otherwise, than that _Hercules_ made a -serpentine temple on the side of this river, where the city _Acon_ -was afterward built, and which took its name from this temple, as our -_Hakpen_ at _Abury_; for עכן _Acan_ in the _Chaldee_, signifies a -serpent, as we observed before. _Josephus_ informs us, by the river -_Belus_ was the sepulchre of _Memnon_; which probably was made here in -regard to the temple. - -When we come into _Greece_, we hear of _Hercules_ overcoming the -_Lernean_ snake, which _Heraclides Ponticus_ writes had 50 heads. -We may very well understand this of 50 stones, which compos’d the -head, as our temple on _Overton-hill_ of 58. _Hephæstion_ II. recites -from _Alexander_ the _Myndian_, that this _Hydra_ was turn’d into -stone. Thus hints and reports are drop’d, which preserve the real -truth invelop’d in fable; as was the _Greek_ method in all matters of -antiquity. - -This snake was of a very unusual bulk, and lay near a great water, -call’d the _Lernean_-lake, by a large plane-tree, and the spring -_Anymone_. Further ’tis said, in overcoming this animal (by which they -mean the labour he bestow’d in accomplishing the work) he us’d the help -of _Iolaus_ the waggoner. Such help must be highly useful to him, to -bring the stones. But I observe from the name _Iolaus_ his waggoner -and companion, and _Hylas_ another great friend of his, and _Iole_ his -mistress, that the ancient druidical festival is couch’d under that -name, call’d _Yule_, which I shall speak largely upon in its proper -place. In the mean time (we are told) the snake was assisted against -him, by a very great crab. This will appear strange, ’till we are -directed to its meaning by this consideration. As the serpent means -the _Dracontian_ temple, so the crab was a symbol like in figure and -meaning to the _globus alatus_ or winged circle, which was the ancient -picture of the _anima mundi_, or divine spirit. Thus does mythology, -when rightly consider’d, help us in these ancient enquiries. We may say -of the work as _Statius_ does of the temple of _Hercules Surrentinus_, - - ————_Deus obluctantia saxa - Summovit nitens, & magno pectore montem - Repulit._———— - -There are like vestiges of other _Dracontian_ temples founded by -_Hercules_ in _Spain_, _Africa_, and elsewhere. - -“_Hercules_,” says bishop _Cumberland_, “was a very learned prince, -bred or conversant in the _Phœnician_ universities, whereof _Debir_ was -one, _Josh._ xv. 15. 49. call’d for its eminence, _Kirjath-sepher_, -the _city of books_; and _Kirjath-sanna_, the _city of learning_.” The -bishop thinks he retreated from _Egypt_ about the time of _Abraham_’s -death. But, from what chronological evidence I gave before, it must be -a good while before it. And I do not doubt but he with pleasure renew’d -his acquaintance with his old friend _Abraham_, in the land of _Canaan_. - -There seems to be a very pregnant proof of this, in that _Hercules_ had -a son call’d _Isaac_, to whom one would imagine _Abraham_ was sponsor -at his baptism, or perhaps his son _Isaac_; for baptism was one part of -the patriarchal religion. And they had susceptors, sponsors, or what -we call _god-fathers_ at the font, as we have. Of this _Isaac_ son of -_Hercules_, _Plutarch_ informs us, _de Isid. & Osir._ remembred by the -_Phrygians_, for he was planted in _Phrygia_ by his father _Hercules_. -Hence it became a common name there, and _Æsacus_ son of king _Priam_ -is but the same name, as my learned friend Mr. _Baxter_ thinks, in his -_glossar. Antiq. Rom._ If this consideration be joined to what I wrote -in _Stonehenge_ about _Phryxus_, or _Apher_, grandson of _Abraham_, -having a concern in planting, and even naming of _Britain_, it may -afford us another hint about our _Phrygian_ extract, which the old -_Britons_ are so fond of. And we can expect no other than these kind -of hints, in matters of such extreme antiquity. And further, as he was -concern’d in settling colonies in _Spain_, we may attribute to him the -claim which the _Gallæci_ there had, to a _Trojan_ descent, of which -_Justin_ informs us. - -[Illustration: - TAB. XXXIX. - - _Stukeley del._ - - _Prospect of the British Temple at Barrow Lincolnshʳ July 25. - 1724._] - -This _Apher_ is the _Africus_ mention’d by _Mela_, I. 9. He calls -him an _Arabian_ king, who being driven out by the _Assyrians_, went -into _Africa_. ’Tis very remarkable, that his name, when interpreted, -signifies _Tyn_; as the great _Bochart_ makes the name of _Britain_, -come from _Bratanac, the land of tyn_; equivalent to the _greek_ word -κασσιτερος, whence _Cassiterides_ in _latin_. This expulsion seems to -be hinted at in _Gen._ xiv. 6. in the days of _Abraham_. Now a reader -not much acquainted with these kind of inquiries, will be apt to smile -at pretending to a similitude between _Apher_ and _Britain_. So in -making the _Wiltshire_ word _sarsens_ deriv’d from the same word as the -name of the city of _Tyre_; tho’ ’tis an undeniable fact, and easily -perceiv’d by the learned. - -The evidences of _Hercules_ planting _Britain_, are of the like nature, -which I shall very briefly recapitulate. _Apollodorus_ in II. after -the story of _Hercules_, _Antæus_ and _Geryon_, two kings in _Afric_ -and _Spain_, mentions his conquering _Alebion_ and _Dercynus_ sons of -_Neptune_, in the same mythologic strain as the others, because they -attempted to drive away his oxen. He makes it to be in _Libya_, others -in _Ligya_ or _Liguria_, others in _Gaul_. The variety of places is of -no consequence in these very old stories. I regard only the personal -names of _Albion_ and _Bergion_, as more commonly call’d, sons of -_Neptune_. If this be really so, sons of _Tarshish_, son of _Javan_: -for _Tarshish_ was the true _Neptune_ of the heathen; and he was one -of the sons to whom the heathen generally attribute the plantation of -islands, as well as _Moses_, _Gen._ x. 5. But _Albion_ and _Bergion_ -are notoriously most ancient names of _Britain_ and _Ireland_. _Mela_, -II. 5. mentions _Hercules_ fighting _Albion_ and _Bergion_. So _Tzetzes -in chiliad._ and _Tzetzes_ the interpreter of _Lycophron_. - -_Tacitus_ says expressly _Hercules_ was in _Germany_, in that part -lying upon the ocean especially. _Ammianus Marcellinus_, in his XV. 9. -tells us from _Timagenes_, an ancient historian, “that the _Dorienses_ -following the more ancient _Hercules_, inhabited the western countries -bordering on the ocean.” By mount _Carmel_ was a city _Dora_ spoken of -by _Josephus_, and by _Stephanus_ of _Byzantium_, quoting _Hecatæus_, -and many more old authors. See the famous fragment of _Stephanus_. -_Claudius Julius_, in his III. of the _Phœnician_ history, writes, -“next to _Cæsarea_ is _Dora_, inhabited by _Phœnicians_ on account of -the great quantity of the purple fish there found.” Now _Hercules_ -being confessedly the inventor of this _Tyrian_ dye, ’tis probable the -companions of his, mention’d by _Ammianus_, were of this city. - -If _Hercules_ peopled the ocean, coasts of _Gaul_, _Spain_ and -_Germany_, we may well imagine he would do the like in _Britain_. -_Pliny_’s testimony is express, that _Melcarthus_ (corruptly -_Midacritus_) first brought _tyn_ from the _Cassiterid_ islands, which -can be no other than _Britain_. - -The poets and mythologists, when speaking of the _Titans_, agree they -went all into the west, which seems to be meant of _Hercules_ and his -people settling in _Britain_. Our _Thule_, or northern island, seems -to have been named by our _Hercules_, as a demonstration of his being -there, from an island of the same name in the _Persian_ gulph. Of which -_Bochart_. - -The like is to be inferr’d from such stories as that related by -_Parthenius Nicæus_, “that _Hercules_ travelling, after his expedition -against _Geryon_, pass’d thro’ the country of the _Celts_, and was -entertain’d by _Britannus_. His daughter _Celtine_ fell in love with -him, on whom he begat a son call’d _Celtus_; from him afterwards the -people of the _Celts_ received their denomination.” - -We took notice before, that these shepherds who quitted _Egypt_ under -the conduct of our _Hercules_, call’d themselves _Hycsi_, as _Manethon_ -informs us in _Josephus & Eusebius in chronol._ The word imports -_royal shepherds_, _valiant_, _freemen_, _heroes_. Now we find the -remains of this very name in the south-western part of our island, in -_Worcestershire_, even to the _Roman_ times, and still further, even -to the time of venerable _Bede_. They were called _Huiccii_, to which -_Orduices_ and _Vigornienses_ is synonymous. And all three words mean -the same thing, as the great _Baxter_ shews in his glossary, _Antiq. -Britan. voce Orduices_, _Iceni_, _Huiccii_, &c. And by all accounts -our old _Britons_ lov’d that same free, shepherd’s life, which the old -_Canaanites_ did about _Abraham_’s time, as describ’d in scripture. -Bishop _Cumberland_ is elaborate upon it. - -I take the _Irish_, and ancient highland _Scots_, to be the remains -of the original _Phœnician_ colony. My learned friend, Dr. _Pocock_, -when he was in _Ireland_, observ’d a surprizing conformity between the -present _Irish_ and the _Egyptians_, and that in very many instances. - -These considerations, added to what I said in _Stonehenge_, are enough -to persuade us, that our _Hercules_ had a considerable hand in peopling -_Britain_. - -[Illustration: - TAB. XL. - - _The antient Symbols of the deity._ - - the deity thus exprest on the imposts at Persepolis. - - _thus upon Chinese gates._ - - _thus in Egyptian monuments._ - - _on asardonyx in Pignor. mens. Isiaca. P.20._ - - _isiac table._ - - _isiac table._ - - _isiac table._ - - _isiac table._ - - _isiac table._ - - _Reverendissimo Prœsuli Iohanni Archiepiscopo Cantuarensi. - humillime d.d. W. Stukeley._] - - - - - CHAP. XIV. - - _Part of_ Cadmus _his history, who was a builder of serpentine - temples. He was son of_ Canaan _called_ Agenor. _He was a_ Horite - _or_ Hivite, _call’d_ Kadmonite _in scripture._ Hivite _signifies - a serpent. Mount_ Hermon _denominated from his wife_, Psal. - cxxxiii. 3. _“like as the dew of_ Hermon, _which fell on the hill - of_ Sion.” _Correct it_, Sirijon. _Another correction in the - translation of our bible_, “Canaanite _in the house of the Lord - of hosts,” read_ merchant. _’Tis a prophecy not attended to_, - Zech. xiv. 21. _The ancient_ greek _fables of sowing serpents’ - teeth; of_ Cadmus _and his wife being turn’d into serpents, and - the like; are form’d from their building serpentine temples. Not - to be wonder’d at so much, when our country-people have the very - same reports of_ Rouldrich _stones; of the_ Weddings, _another - Druid temple in_ Somersetshire; _of_ Long Meg and her daughters, - _another in_ Cumberland; _and most firmly believe, that they were - men and women turn’d into stones. The mythology of the ancients - not to be despis’d, but its original meaning sought for._ - - -None more famous in _Grecian_ history than _Cadmus_, who brought -them the use of those letters that convey’d their history to us, -and preserv’d the little knowledge we can chiefly have of profane -antiquity. He was son of _Agenor_, by which word the _Greeks_ chose -to pronounce the difficult one of _Canaan_. _Alexander Polyhistor_ -cites out of _Eupolemus_; “from _Saturn_ (who is _Cham_) came _Belus_ -and _Canaan_, and _Canaan_ begat the father of the _Phœnicians_, or -_Phœnix_. _Eusebius, pr. ev._ 9 has it too. Again, _Eusebius, pr. ev._ -1. quotes from _Sanchoniathon_, _Cna_, (_Canaan_,) who was styled -among the _Phœnicians_ ΧΗΝΑ.” So in _Stephanas_ of _Byzantium_, -_Phœnicia_ is called ΧΗΝΑ, and the _Phœnicians_ ΧΗΝΑΙ, which is -_Canaanites_. ΧΗΝΑ, _Cna_, is _Agenor_. - -_Cadmus_ lived in the time of, or very little after _Hercules_. -Tho’ the _Parian_ marble is an invaluable monument, yet ’tis not -an infallible one. If the learned _Bentley_ finds it erring about -_Stesichorus_, we must not depend on its _æra_ of _Cadmus_, who lived -a thousand years before that stone was made. Nor is the authority of -_Eusebius_’s chronology in this particular, greater. _Bochart_ holds -him older than the builder of _Tyre_; _there_ perhaps he heightens his -date a little too much. - -To have a proper notion of the history of this great man, bishop -_Cumberland_ shews us, that the _Horites_ or _Hivites_, sons of -_Canaan_, i. e. the colony or people of _Cadmus_ son of _Agenor_, or -_Canaan_, went out of the land of _Canaan_ about the same time that -_Misraim_ or _Osiris_, son of _Cham_, went to plant _Egypt_. They went -likewise into _Egypt_. They lived quietly there for some time, but -war arising between the _Misraimites_ and the pastors, they retir’d -back again, probably a little before the expulsion of the pastors. Some -went to the north of _Canaan_, about mount _Hermon_ under _Libanus_; -some remain’d in the more southern parts, more particularly call’d -_Horites_, or _Avim_, or _Hivites_. - -In _Gen._ xv. 18. when God made his great covenant with _Abraham_, -he tells him, he will give him the land of the _Kenites_, and -_Kenizzites_, and _Kadmonites_, and _Hittites_, and _Perizzites_, and -_Rephaims_, _Amorites_, &c. By _Kadmonites_ he means the people of -_Cadmus_ son of _Canaan_. But afterward, in all those places where -these nations are recited, they are called _Hivites_; _Cadmus_ was -likewise call’d _Hyas_, _Hivæus_: _Hyas_ or _Cadmus_, one or both, -being honorary names, or names of consecration, as was the mode of that -time. The same is to be said of _Melchizedec_, _Abimelech_, _Pharaoh_, -and many more. About this time there was likewise _Hyas_ a son of -_Atlas_. - -The name of _Hermon_ is probably deriv’d from his wife _Hermione_, as -a compliment to her. And of this mountain is that saying in _Psalm_ -cxxxiii. 3. The psalmist draws an elegant comparison of the holy -unction of _Aaron_ running from his head to his beard, and so down -his garments, “like as the dew of _Hermon_ which falls on the hill of -_Sion_.” A difficulty that gave St. _Augustin_ a great deal of trouble; -but must needs be an absurd reading, and ought to be corrected _Sirion_ -for _Sion_. _Sirion_ is a lower part of the high ground at the bottom -of mount _Hermon_, as that lies under the elated crest of _Libanus_. -_Psal._ xxix. 6. “_Libanon_ also, and _Sirion_, like a young unicorn.” -A mountain not a little remarkable, since we read, _Deut._ iii. 9. -“which _Hermon_ the _Sidonians_ call _Sirion_, and the _Amorites_ call -it _Shenir_;” _Hermon_ and _Sirion_ being parts of mount _Libanon_. - -Since we are upon criticism, the reader will excuse me in mentioning -another of like nature, and not foreign to our purpose. These -_Horites_, _Hivites_, _Avim_ or _Cadmonites_, as called from _Cadmus_, -_Gen._ xv. 19. or _Canaanites_, as called from his father _Canaan_, -extending themselves upon the _Phœnician_ shore, became traders or -merchants in the most eminent degree of all ancient people in the -world, and traded as far as _Britain_; so that the name of _Canaanite_ -and _merchant_ became equivalent. _Isaiah_ xxiii. 8. “Who hath taken -this counsel against _Tyre_, saith the prophet, the _crowning_ city; -whose merchants are princes, whose _traffickers_ are the honourable of -the earth.” - -Hence we observe, 1. The prophet calls it the _crowning_ city, for they -sent a golden crown to _Alexander the great_ as a present. - -2. The word _traffickers_, _mercatores_, is _Canaanites_ in the -original. And the like in _Jerem._ x. 17. “Gather up thy _wares_ out of -the land, O inhabiter of the fortress.” ’Tis _Canahe_ in the original. - -3. This naturally leads me to mention a noble prophecy, overlook’d -thro’ a too literal translation in our bible, _Zech._ xiv. 21. “Yea, -every pot in _Jerusalem_, and in _Judah_, shall be holiness unto -the LORD of hosts: and all they that sacrifice shall come and take -of them, and seethe therein. And in that day there shall be no more -the _Canaanite_ in the house of the LORD of hosts.” It ought to be -translated _merchant_, as in the vulgate _latin_ and _chaldee_. For -’tis a prophecy concerning the days of the Messiah; and regards that -famous act of his life, when he drove the traders out of the temple. - -The _Kadmonites_ got the name of _Hivites_, as I apprehend, from their -celebrity in building temples of the serpentine form. At first they -were consecrated to true religion; but too soon all these, and other -patriarchal temples in the land of _Canaan_ were polluted to idolatrous -purposes; and probably from them the worship of snakes became famous. -Now the word _Avim_, _Hevæus_ in the _Syriac_, signifies a _snake_. -And from this custom of the _Phœnicians_ making serpentine temples, -the notion might arise of the _Phœnicians_ worshipping serpents, as -_Eusebius_ observes, _pr. ev._ I. And from this the _Greeks_ made their -fables of _Cadmus_ overcoming a great snake, sowing its teeth, and -armed men sprouting up, _&c._ - -On this account it is, that they who represent this exploit of his, -describe it as done by a stone of a very extraordinary bulk, _Ovid. -Met._ III. _v._ 59. - - ————_dextrâque molarem - Sustulit, et magnum magno conamine misit. - Illius impulsu cùm turribus ardua celsis - Mœnia mota forent; serpens sine vulnere mansit._ - -The bulk of the serpent is equally extravagant, - - ————_immensos sinuatur in arcus. - ————tantoque est corpore, quanto - Si totum species, geminos qui separat arctos. - Ipse modò immensum spiris facientibus orbem - Cingitur, interdum longâ trabe rectior exit._ - -This is but a poetical description of the circle and the avenues at -_Abury_. - -You have this same action of the heroes represented in some _Tyrian_ -coins: _Cadmus_ is throwing a stone at a serpent. That of _Gordian_ -III. in _Vaillant_’s colony coins, vol. II. p. 217. Another of -_Gallienus_, p. 350. The author quotes _Nonnus_’s _Dionysiacs_ IV. -reciting the history of his breaking a snake’s head with a stone. And -he thinks those other _Tyrian_ coins belong to this same history, as -that p. 136, where a snake is represented as roll’d about a great stone. - -[Illustration: - I. _A coin of_ Gordian III. Vaillant’s colon. II. p. 217. _which - the learned author adjudges to_ Cadmus. _Another of_ Gallienus, - p. 350. _Both struck at_ Tyre. - - II. _A coin of the city of_ Tyre _in_ Vaillant’s colon. p. 136, - 147. _The learned author says a stone and serpent is the symbol - of_ Cadmus. _The truth is, they regard_ Cadmus _founding - serpentine temples._] - -It was from the city of _Sareptha_ that _Europa_ was carry’d off; ’tis -in the country of _Sidon_; and I apprehend, from the name of it, here -was originally a serpentine temple. _Sareptha_ is the serpent _Ptha_. I -have an ancient coin of this city, in brass. A palm-tree on one side, a -leopard’s face on the other, which refers to the wine here famous: of -which the learned _Reland_ in _Palestina_. - -_Conon_, in his narration 37, gives us the origin of the _greek_ fable -of _Cadmus_’s men, the _Phœnicians_, springing out of the ground armed, -for before then helmets and shields were unknown. Hence they were -call’d _Spartæ_. - -That these armed men sprung out of the ground upon sowing the serpent’s -teeth, means our _Hivites_ making a religious procession along the -avenue of their serpentine temples on the great festival days, when -they sacrific’d. We see a like procession of armed men, carv’d upon -the temple of _Persepolis_ in _Le Brun_’s prints. And Ovid calles a -_Bœotian_, one of _Cadmus_’s people, _Hyantius_, III. v. 147. _Strabo_ -vii. writes, they took that name from their king _Hyas_, which is the -same as _Hivite_. _Pliny_ iv. 7. observes the _Bœotians_ were so call’d -anciently. - -In the next book _Met._ iv. ver. 560. we have an account of _Melicerta_ -our _Melcarthus_ and his mother deify’d: and of the _Sidonian_ women -their companions, some turn’d into stones, others into birds, for -grieving at their fate. This seems to mean their building temples after -some of the modes we have been describing, and that which is to follow -chap. XVI. near the sepulchres of heroes and founders of states; as was -the custom of old: what we observed by _Silbury-hill_ and _Abury_. For -these temples were prophylactick, and a sacred protection to the ashes -of the defunct. So we read in _Virgil_ by _Anchises_’s tomb, _Æneid_ V. - - _Tunc vicina astris Erycino in vertice sedes - Fundatur Veneri Idaliæ; tumuloque sacerdos - Ac lucus latè sacer additur Anchisæo._ - -Immediately after _Ovid_’s account of _Melicerta_, the poet speaks of -_Cadmus_ and his wife turn’d into serpents: which I understand of the -like serpentine temple made by their sepulchre. _Suidas_ writes, on -_Epaminondas_’s tomb was a shield and a snake carv’d, to shew he was -of _Spartan_ race. We may very well imagine the circle and snake, the -cognizance of _Cadmus_. - -After _Cadmus_’s decease, his people built a city called _Butua_; and -near it is a place call’d _Cylices_, where _Cadmus_ and _Hermione_ were -turn’d into serpents: and two stone snakes are there set up by the -_Phœnicians_, to their honour: _Bochart_ page 502, where many authors -are quoted to prove these particulars. He says, the word _Cylices_ -in _Phœnician_, means _tumulos_, our barrows. It was a place full -of sepulchral _tumuli_, as _Stonehenge_ and _Abury_: cups revers’d, -regarding the form of them. _Nonnus in Dionys._ writes, that there -are two great stones or rocks there, which clap together with a great -noise, whence auguries are taken. _Tzetzes chiliad._ iv. _hist._ 139, -mentions the same thing. I take this to be a main ambre, of which I -spoke largely in _Stonehenge_. _Herodot._ V. 61. says the _Cadmeians_ -being admitted citizens of _Athens_, built temples there, which had -nothing common with the _Greek_ temples; particularly they had a temple -of _Ceres Achæa_ and mystical rites. _Achæa_, I suppose, means a -serpentine temple, from the oriental name. - -We read just now, that the _Sidonian_ women, the mourners for -_Melcarthus_ and his mother, were turn’d some into stones, others into -birds. - - _Pars volucres factæ, sumptis Ismenides alis._ - -I should suppose the internal meaning of this to be, the -making an alate temple, of which we are further to speak in chap. xvi. - -_Antoninus Liberalis_ in his XXXI. tells a very old story of the first -inhabitants of _Italy_ before _Hercules_’s time; a place among the -_Messapians_ called the sacred stones: where the nymphs _Epimelides_ -had a fane set round with trees, which trees were formerly men. This -must be understood as the former. - -Thus we see how the ancient _Greeks_ involv’d every thing in fable, -but still all fable has some historical foundation, and _that_ we must -endeavour to find, by applying things so properly together, as to -strike out the latent truth. - -The learned Dr. _Bogan_ in his letter prefix’d to _Delphi phœniciss._ -from _Æschylus_ and others, Ικετ. ά. shews, that men were often call’d -snakes by the ancients, in an allegorical way; and as to the report of -_Cadmus_ and his wife, of the _Sidonian_ women and others, turn’d into -snakes, or stones, or birds, or trees, in the sense we are explaining -them; ’tis no more than what we daily see and hear at this time, in -these very Druid temples of our own island, which we are speaking of. -The people who live at _Chippin-Norton_ and all the country round our -first described temple of _Rowldrich_; affirm most constantly and as -surely believe it, that the stones composing this work are a king, his -nobles and commons turn’d into stones. They quote an ancient proverb -for it, concerning that tall stone, call’d the king stone. - - _If_ Long-Compton _thou canst see, - Then king of_ England _shall thou be._ - -And as Mr. _Roger Gale_ wrote once to me from the place: “’tis the -creed of all that country, and whoever dares to contradict it, is -looked upon as the most audacious free-thinker.” - -The very same report remains, at the Druid temple of _Stanton-Drew_, in -_Somersetshire_, which I shall describe in my next volume. This noble -monument is vulgarly call’d the _Weddings_; and they say,’tis a company -who assisted at a nuptial solemnity, thus petrify’d. In an orchard near -the church, is a cove consisting of three stones, like that of the -northern circle in _Abury_, or that of _Longstones_: this they call the -parson, the bride, and bridegroom. Other circles are said to be the -company dancing: and a separate parcel of stones standing a little from -the rest, are call’d the fidlers, or the band of musick. - -So that vast circle of stones in _Cumberland_ which was a Druid temple, -is call’d _long Meg and her daughters_, and verily believed to have -been human, turn’d into stones. - -Thus we see an exact uniformity between the fables of the antient -_Greeks_, and our present people. The former found these kind of -patriarchal temples built by their first heroes and planters; admiring -the vastness of the works, they affix’d these marvellous stories to -them, and retain them as firmly, as our vulgar do the like now. And -this is the nature of the ancient mythology; but by finding the end of -the clue, we draw it out into useful truths. - -These _Cadmonites_, _Avim_, _Hittites_, _Hivites_, _Spartans_, -_Lacedemonians_, (who are all one and the same people,) retain’d a -distinct remembrance of their relation to the _Jews_, even to the days -of the _Maccabees_, as we read 1. _Maccab._ xii. and in _Josephus_ Ant. -xii. 5. Undoubtedly they reckoned themselves of kin to _Abraham_, if -not descended from him; thus I understand it. _Joshua_ mentions chap. -xi. the _Hivites_ in the land of _Mizpeh_ under mount _Hermon_ by -_Libanus_. He says further, in the 19th verse, the _Gibeonites_ were -a portion of that same people. The _Avim_ or _Horites_ about mount -_Seir_ where _Esau_ dwelt, were the same people who were expell’d by -the _Caphthorim_, as _Moses_ mentions: on which bishop _Cumberland_ has -wrote largely. - -We read of the great intercourse there was between _Esau_’s family and -these people; for _Esau_ married four of his wives from them, _Gen._ -xxvi. 34. xxxvi. 2. no doubt but they married into his family again. -Hence it is that _Strabo_ x. writes, that _Cadmus_ had _Arabians_ in -his company. And in xvi. that the inhabitants of _Syria_ (he means -properly _Phœnicia_) are originally deriv’d from the neighbourhood of -the _Persian gulf_. - -I doubt not but that there are now upon the face of the earth, many of -these serpentine temples remaining in _Europe_, _Asia_ and _Africa_. -For instance, _Strabo_ xvi. from _Posidonius_ relates, that in a field -call’d _Macra_ by _Damascus_, was a dead serpent, the length of an -acre, so thick that two horsemen could not see each other across him, -his mouth so large as a horseman might enter into it; each scale was as -big as a shield. - -We may hence see the origin of idolatry, soon after these heroes we -have recited; and it seems to have begun first in _Phœnicia_, which -_Eusebius_ always puts before _Egypt_, when speaking of the matter. -_Demaroon_ was _Jupiter_ the supreme, _Phut_ they deify’d into his -son, _Canaan_ they made the third divine person. But wherever idolatry -began, whether in the call of _Asia_, or the west, it flew too soon -into other countries, and they made a _Jupiter_, a _Son_, and a -_Mercury_ or _Neptune_ who are the same, of their own; ’till with every -hero and benefactor to mankind they fill’d the heaven of the heathens. - - - - - CHAP. XV. - - _A metaphysical disquisition concerning the nature of the deity, - shewing how the Druids, by the strength of reason, might arrive - to the knowledge of a divine emanation or person, from the - supreme first cause, which we call the Son of God; and the - necessity of admitting of such an emanation. All the philosophers - and priests of antiquity had this notion; as we read in_ Plato - _and many more._ - - -I have given the reader an account of three eminent builders of these -_Dracontia_, or serpentine temples, in the earliest times after the -flood, and in the more eastern parts of the world; as well as described -one of those works in our island. There are many more such builders -and buildings, which will be easily found out by those that are -conversant in ancient learning. This figure of the circle and snake, -on which they are founded, had obtained a very venerable regard, -in being expressive of the most eminent and illustrious act of the -deity, the multiplication of his own nature, as the _Zoroastrians_ and -_Platonists_ speak; and in being a symbol of that divine person who was -the consequence of it. - -We shall not wonder that the Druids had a perception of this great -truth, when we consider that it was known, as far as necessary, to all -the philosophic and religious sects of antiquity, as shewn at large by -several learned writers. My opinion is, that it was communicated to -mankind, originally, by God himself. ’Tis the highest point of wisdom -which the human mind can arrive at, to understand somewhat of the -nature of the deity; and the studious, the pious, and thinking part of -the world, would not fail to improve this knowledge by reflexion and -ratiocination. - -Tho’ my business is to speak more fully of the religion of the Druids -in the next volume, yet I judge it very pertinent to the present -subject to anticipate that intention, so as to shew how far they might -advance toward that knowledge, by the dint of reason; to further the -works, wherein they have, in the largest characters that ever were -made, consign’d their notions of this sort, remaining to this day, -such as we have been describing; and which may induce us to have the -same sentiment concerning them as _Pere Marten_ in his _Religion des -Gaulois_, tho’ he knew nothing of our antiquities; but thus he writes, -“that the Druids worship’d the true God, and that their ideas of -religion were truly grand, sublime, magnificent.” - -We may therefore very justly affirm of them, that in their serious -contemplations in this place, concerning the nature of the deity, -which, as _Cæsar_ tells us, was one part of their inquiries, they would -thus reason in their own minds. - -A contemplative person, viewing and considering the world around him, -is ravish’d with the harmony and beauty, the fitnesses of things in it, -the uses and connexion of all its parts, and the infinite agreement -shining throughout the whole. He must belye all his senses to doubt, -that it was compos’d by a being of infinite power, wisdom and goodness, -which we call God. But among all the most glorious attributes of -divinity, goodness is preeminent. For this beautiful fabric of the -world displays thro’ every atom of it, such an amazing scene of -the goodness and beneficence of its author; that it appears to such -contemplative minds, that his infinite power and wisdom were but as the -two hands, employ’d by the _goodness_ of the sovereign architect. - -Goodness was the beginning, the middle, the end of the creation. To -explain, to prove, or illustrate this topic, would be an affront to -the common understanding of mankind. The sum of what we can know of -him is, that he is good, essentially good. We are not more assured of -the existence of the first being, than that he is good, _the_ good, -goodness itself, in eminence. He is God, because he is good; which is -the meaning of the word in _english_, and in many other languages. -This, in God almighty, is the attribute of attributes, the perfection -of his all-perfect nature. He made and maintains those creatures which -he multiply’d to an infinite degree, the objects of his care and -beneficence; those great characters of supreme love, that render him -deservedly adorable. - -All possible perfections, both moral and natural, must needs be -inherent in this first and supreme being, because from him alone they -can flow. This is in one comprehensive word, what we call good. But -good unexercis’d, unemploy’d, incommunicate, is no good, and implies -a contradiction, when affirmed of the all-good being. Therefore it -undeniably follows, there never was a time, never can be, when God was -useless, and did not communicate of his goodness. - -But there was a time before creation, before this beautiful fabric of -the world was made, before even chaos itself, or the production of -the rude matter, of which the world was made. And this time must be -affirmed, not only as to material creation, but to that of angels and -spiritual beings. Reckon we never so many ages, or myriads of ages, -for the commencement of creation, yet it certainly began, and there -was a time before that beginning. For, by the definition, creation is -bringing that into being which was not before. There must have been a -time before it. - -Here then occurs the difficulty, of filling up that infinite gap before -creation. Consider the supreme first being sitting in the center of -an universal solitude, environ’d with the abyss of infinite nothing, -a chasm of immense vacuity! what words can paint the greatness of the -solecism? what mind does not start at the horror of such an absurdity? -and especially supposing this state subsisted from infinite ages. - -’Tis in vain to pretend, that a being of all perfections can be happy -in himself, in the consciousness of those perfections, whilst he -does no good to any thing; in the reflexive idea of his possessing -all excellency, whilst he exerts no tittle of any one. This is the -picture of a being quite dissonant to that of the All-good. And as -the Druids would, without difficulty, judge, that there must needs be -one, only, self-originated first being, the origin of all things: so -they would see the necessity of admitting one or more eternal beings, -or emanations from that first being, in a manner quite distinct from -creation. - -That there ever was one eternal, self-existent, unoriginated being, -is the very first and most necessary truth, which the human mind -can possibly, by contemplation and ratiocination, obtain. Still by -considering the matter intimately, they would find it impossible to -conceive, that there should ever be a time, when there was but one -being in the universe, which we call the first and self-originated -being, possessing in himself all possible perfections, and remaining -for endless myriads of ages, torpid, unactive, solitary, useless. -This is a notion so abhorrent to reason, so contrary to the nature of -goodness, so absolutely absurd, that we may as well imagine this great -being altogether absent, and that there was no being at all. - -This all the philosophers were sensible of, for good unexercis’d, that -always lay dormant, never was put into act, is no goodness; it may as -well be supposed absent, and even that there was no God. To imagine -that God could be asleep all this while, shocks the mind, therefore it -casts about, to remedy this great paradox. - -Now it cannot be said of any part of creation, or of the whole, that -God always did good to any created being or beings; for these are not, -cannot be commensurate in time with his own being. Count backward never -so long for the beginning of things, still there was a time prior to -this beginning of things; for eternal creation is an equal absurdity -with an eternal absence of any being: where no part is necessary, to -affirm the whole is a necessarily and self-existing being, is a mere -portent of reason. - -So we see, in every light, an absolute necessity of admitting a being -or beings coeval with the supreme and self-originated being, distinct -from any creation, and which must needs flow from the first being, the -cause of all existence. For two self-originated beings is as much an -absurdity as any of the preceding. - -But, as ’tis impossible that the act of creation should be coeval with -the first being, what other act of goodness can be? For that being -which is essentially good, must ever have been actively and actually -so. To answer this great question, we must thus expostulate, as the -prophet _Isaiah_ does in the person of God, in his last chapter, when -summing up the business of his prophetical office: “Shall I bring to -the birth, and not beget, saith _Jehovah_: shall I cause to bring -forth, and be myself barren, saith thy God?” He is there speaking of -the birth of the son of God in human form; but we may apply it in a -more eminent degree, to the son of God in his divine nature; and as the -Druids may well be suppos’d to have done. The highest act of goodness -which is possible, even for the supreme being, is the production of his -like, the act of filiation, the begetting of his son, _Prov._ viii. 22. -“The LORD _begat_ me _from eternity_, before his works of old;” (so -it ought to be read) _ver._ 30. “then I was by him, as one _brought -up_ with him (_amoun_ in the original) and I was daily his delight, -rejoicing always before him.” - -This is the internal divine fecundity of the fruitful cause of all -things. Creation is external fecundity. The Druids would naturally -apply the term generation, to this act of producing this person, or -divine emanation from the supreme, which we are oblig’d to admit -of: and to affirm him coeval with the supreme. The difficulty of -priority in time, between father and son, would easily be remov’d, by -considering the difference between divine and human generation, the -production of necessary and contingent beings. - -If an artist produces an admirable and curious piece of mechanism, he -is said to make it; if he produces a person or being altogether like -himself, he is rightly said to generate that person; he begets a son, -’tis an act of filiation. So the like we must affirm of the supreme -being generating another being, with whom only he could communicate -of his goodness from all eternity, and without any beginning; or, in -scripture language, _in whom he always had complacency_. This is what -_Plato_ means, “by love being ancienter than all the gods; that the -kingdom of love is prior to the kingdom of necessity.” And this son -must be a self-existent, all-perfect being, equally as the father, -self-origination only excepted, which the necessary relation or -oeconomy between them forbids. If he is a son, he is like himself; if -he is like himself, he is God; if he is God, an eternity of existence -is one necessary part of his divine nature and perfection. - -If the son be of the same substance and nature as the father, an -eternity of being is one part of his nature; therefore no time can be -assign’d for this divine geniture, and it must be what we call eternal. -Or perhaps we may express it as well by saying, it was before eternity; -or that he is coeval with the almighty father. In this same sense -_Proclus de patriarch._ uses the word προαιώνιος, _præeternus_. For -tho’ ’tis impossible that creation, whether of material or immaterial -beings, should be coeval with God; yet, if the son be of the same -nature with the father, which must be granted, then ’tis impossible to -be otherwise, than that the son of God should be coeval with the father. - -If goodness be, as it were, the essence of God, then he can have no -happiness but in the exercise of that goodness. We must not say, -as many are apt to do, that he was always and infinitely happy, in -reflecting upon his own being and infinite perfections, in the idea of -himself. This is no exercise of goodness, unless we allow this idea -of himself which he produces, to be a being without him, or distinct -from himself; and that is granting what we contend for. A true and -exact idea of himself is the _logos_ of the ancients, the first-born -of the first cause. And this is the meaning of what the eastern and -all other philosophers assert, “that it was necessary for unity to -make an evolution of itself, and multiply; it was necessary for good -to communicate itself. There could be no time before then, for then he -would be an imperfect unity, and may as well be termed a cypher, which -of itself can never produce any thing.” Agreeable to this doctrine, -_Philo in_ II. _de monarchiis_, writes, “the _logos_ is the express -image of God, and by whom all the whole world was made.” It would be -senseless to think here, he meant only the wisdom of the supreme, the -reason, the cunning of God, a quality, not a personality. - -What difficulty here is in the thing, arises merely from the weakness -of our conceptions, and in being conversant only with ordinary -generation. A son of ours is of the same nature as his father. His -father was begat in time, therefore the son the like. Not so in -divine generation. But as the father is from eternity, so is the son. -This only difference there is, or rather distinction; the father is -self-existent, and unoriginate; the son is of the father. - -Further, we must remove, in this kind of reasoning, all the -imperfection of different sexes, as well as time, which is in human -generations; and all such gross ideas incompatible with the most pure -and perfect divine nature. The whole of this our reasoning further -confirms, that the son is necessarily existing. It was necessary for -God to be actively good always, and begetting his son was the greatest -act of divine goodness, and the first, necessarily. But the word -_first_ is absurd, betraying our own imperfection of speech and ideas, -when we treat of these matters; for there could be no _first_, where -no beginning. And the very names of father and son are but relative -and oeconomical; so far useful, that we may be able to entertain some -tolerable notion in these things, so far above our understanding. - -But tho’ it be infinitely above our understanding, yet we reach -so far, as to see the necessity of it. And we can no otherwise -cure that immense _vacuum_, that greatest of all absurdities, the -indolence and uselesness of the supreme being, before creation. And -all this the Druids might, and I may venture to say, did arrive at, -by ratiocination. And we can have no difficulty of admitting it, -if we do but suppose, there were obscure notions of such being the -nature of the deity, handed down from the beginning of the world. -Whence in _Chronicon Alexandrinum_, _Malala_, and other authors, -we read, for instance, “in those times (the most early) among the -_Egyptians_ reigned, of the family of _Misraim_, _Sesosiris_, that -is, the branch or offspring of _Osiris_, a man highly venerable for -wisdom, who taught, there were three greatest energies or persons in -the deity, which were but one.” This man was _Lud_, or _Thoth_, son of -_Misraim_ or _Osiris_, and for this reason, when idolatry began, he -was consecrated by the name of _Hermes_, meaning one of those divine -energies, which we call the Holy Spirit. - -This is a short and easy account of that knowledge which the ancients -had of the nature of the deity, deduc’d from reason in a contemplative -mind, and which certainly was known to all the world from the -beginning, and rightly call’d a mystery. For our reason is strong -enough to see the necessity of admitting this doctrine, but not to see -the manner. The _how_ of an eternal generation is only to be understood -by the deity itself. - -The Druids would pursue this notion from like reasoning a little -further, in this manner. Tho’ from all that has been said, there is -a necessity of admitting an eternal generation, yet the person so -generated, all-perfect God, does not multiply the deity itself, tho’ he -is a person distinct from his father. For addition or subtraction is -argument of imperfection, a thing not to be affirmed of the nature of -the deity. They would therefore say, that tho’ these two, the father -and the son, are different divine personalities, yet they cannot be -called two Gods, or two godheads; for this would be discerping the -deity or godhead, which is equally absurd and wicked. - -That mankind did formerly reason in this wise, is too notorious to -need my going about formally to prove it. ’Tis not to be controverted; -very many authors have done it substantially. And when there was -such a notion in the world, our Druids, who had the highest fame for -theological studies, would cultivate it in some such manner as I -have deliver’d, by the mere strength of natural reason. Whether they -would think in this manner _ex priori_, I cannot say; but that they -did so think, we can need no weightier an argument than the operose -work of _Abury_ before us; for nought else could induce men to make -such a stamp, such a picture of their own notion, as this stupendous -production of labour and art. - -As our western philosophers made a huge picture of this their idea, -in a work of three miles’ extent, and, as it were, shaded by the -interposition of divers hills; so the more eastern sages who were -not so shy of writing, yet, chose to express it in many obscure and -enigmatic ways. _Pythagoras_, for instance, affirmed, the original of -all things was from unity and an infinite duality. _Plutarc. de plac. -philos._ _Plato_ makes three divine authors of all things, the first -or supreme he calls king, the good. Beside him, he names the cause, -descended from the former; and between them he names _dux_, the leader, -or at other times he calls him the _mind_. Just in the same manner, the -_Egyptians_ called them _father_, _mind_, _power_. Therefore _Plato_, -in his VIth epistle, writing to _Hermias_ and his friends, to enter -into a most solemn oath, directs it to be made before “God the leader -or prince of all things, both that are, and that shall be; and before -the Lord, the father of that leader or prince; and of the cause: all -whom, says he, we shall know manifestly, if we philosophize rightly, -as far as the powers of good men will carry us.” And in _Timæus_ -he makes MIND to be the son of GOOD, and to be the more immediate -architect of the world. And in _Epinomis_ he writes, “the most divine -LOGOS or WORD made the world,” the like as _Philo_ wrote; which is -expressly a christian verity. - -’Tis not to be wonder’d at, that the ancients wrap’d up this doctrine -in an abstruse and symbolic way of speaking, of writing, and in -hieroglyphic characters and works, as we have seen. It was communicated -to them in the same manner; they did not, could not comprehend it any -more than we, but they held it as a precious depositum of sacred wisdom. - -We may therefore make this deduction from what has been said, that the -christian doctrine of distinct personalities in the deity, is so far -from being contrary to reason, as some would have it, or above human -reason as others, that ’tis evidently deducible therefrom, at least -highly agreeable thereto, when seriously propos’d to our reason. And -when most undoubtedly the ancients had such a notion, even from the -creation, those minds that were of a contemplative turn, would embrace -it and cultivate it, as being the most exalted knowledge we are capable -of. Of such a turn were our Druids, as all accounts agree. - - - - - CHAP. XVI. - - _Of the third species of patriarchal temples, form’d in the - resemblance of a circle and wings. A description of one of this - sort on the banks of the_ Humber _in_ Lincolnshire. _A very - remarkable sort of barrows there, like to beds. This figure - of the alate circle, the_ Egyptians _call’d by the name of_ - CNEPH; _authors mistake in telling us it was the name of God. - ’Tis indeed the symbol of the third divine emanation from the - supreme, call’d the_ anima mundi. CNEPH _is an oriental word, - from_ canaph, _to_ fly, עוף. _The entire symbol, circle, snake - and wings, was call’d_ CNEPHPTHA. Ptha _more particularly meant - the serpent, or symbol of the second divine person. The supreme, - they held to be ineffable, as well as invisible, therefore - symboliz’d him by the circle. The Neptune of the_ Greeks _deriv’d - from_ CNEPH, דניא dunia, _a circle added to_ Cneph, _is_ circulus - alatus. _He was president of the waters, from_ Gen. i. 2. and - the divine spirit moved upon the face of the waters. _Hence - this temple set on the edge of the_ Humber. _Of the_ Egyptian - Canopus. _Another of these alate temples on_ Navestock-common - _in_ Essex. _The word_ ganaph _preserv’d in the name of the - town._ Knave, gnavus _and_ knap, _a teutonic word, all from the_ - hebrew. _Mr._ Toland _mentions an alate temple of the Druids in - the_ hebrid _islands, but does not altogether understand it. Of_ - Abaris _the hyperborean Druid, a friend of_ Pythagoras’_s. That - the directive virtue of the magnetic needle was known anciently. - The bed barrows on the_ Humber _banks explain’d. A metaphysical - disquisition concerning the Druids’ knowledge of a third - emanation or divine person, from the supreme; a truth agreeable - to reason. This was the_ Mercury _of the ancients, as well as_ - Neptune. _The names which the Druids gave to the three divine - persons. Conclusion. They were in effect Christians._ - - -When I wrote my _Itinerary_, I travelled a good deal of the -_Hermen-street_ road, and the _Foss_ road, having Mr. _Samuel Buck_ in -my company. At that time I engag’d him to take in hand the work, which -he has so laudably pursued, and sav’d the remembrance of innumerable -antiquities in our island, by that collection of elegant prints which -he has publish’d. When we were on the banks of the _Humber_, the name -of _Barrow_ invited my curiosity, and it was fully answer’d, by finding -that most noble antiquity there of the old Druids, upon the _marsh_, -call’d _Humbers castle_. - -A rivulet rises near the town of _Barrow_, and when it falls off the -high ground, and enters on the level marshes on the _Humber_ shore, it -turns a mill. Just there, upon the edge of the marsh, upon a gentle -eminence, nearly overflow’d by high spring-tides, and between the salt -and fresh water, is the work we are to speak of, made of great banks -of earth thrown up, in an odd manner, which gives it the denomination -of castle. I observ’d all about it, and in the adjacent marshes, many -long _tumuli_ of different sizes, but all of a particular shape, such -as I had never seen elsewhere, being form’d like a bed. I immediately -set to work in digging into several of them, and we found burnt bones, -ashes, bits of urns, and such kind of matters, all extremely rotten -and decay’d; and the very same appearances as I had so often seen, in -digging the barrows about _Stonehenge_ and _Abury_. - -This satisfied me that the work must belong to the most ancient -inhabitants of the island, notwithstanding its unusual form. And when -I attentively consider’d those banks, and made a plan of them, I was -very agreeably surpriz’d in discovering the purport and meaning, which -was to represent the _circulus alatus_ or winged circle, an ancient -hieroglyphic well known to those more particularly conversant with -_Egyptian_ monuments; and what they rightly call the symbol of the -_anima mundi_, or _spirit pervading the universe_; in truth, the divine -spirit. - -I had no hesitation in adjudging this to be a temple of our Druids. All -reasons imaginable concurr’d. Tho’ instead of stones, they have made -this work with mounds of earth; I suppose for want of stones, lying on -the surface of the ground. It makes the third kind of the Druid temples -which I proposed to describe. The vertical line of it is north-east and -south-west, the upper part being directly north-east; and the barrows -generally conform to this line, being either upon it, or at right -angles with it; the head of the barrow sometimes one way, sometimes the -other. - -The circle was 120 cubits in diameter. The wings 100 cubits broad, 150 -long; but the eastern wing was more extended than the other. For the -design of it is somewhat in perspective, as ’tis sometimes seen on -_Egyptian_ antiquities. - -This very extraordinary work, which I could not sufficiently admire, -has very often entertain’d my thoughts. We see an uniformity in -human nature throughout all ages. We build our churches, especially -cathedrals, in a cross, the symbol or cognizance of Christianity; the -first builders of churches did it in the symbol of the deity, which -was pictur’d out with great judgment, and that (most likely) from the -beginning of the world. - -The circle and wings was the picture of the deity, which the old -_Egyptian_ hierophants call’d CNEPH. As there were three varieties in -this figure, so they had more names than one for it, I mean the whole -figure, the circle, serpent, and wings. And sometimes they used one -word, sometimes another, and sometimes conjoin’d them. _Eusebius_ in -_pr. ev._ III. 3. writes, “that the _Egyptians_ painted God, whom they -call’d _Kneph_, like a man in a blue garment, holding a circle and -serpent (not scepter, for no such figure ever appears) and on his -head, feathers or wings.” Now this very figure is seen on the portals -of the _Persian_ temple of _Chilminar_. Authors are not sufficiently -accurate in these matters, for want of a more perfect knowledge of -them. _Cneph_ is properly the alate circle; yet sometimes they call -the whole figure by that name. So a feather or two, or wings, are -often plac’d on the heads of the _Egyptian_ deities; but the picture -above-mention’d at _Chilminar_ has the wings, as more commonly, annexed -to the circle. - -_Phtha_ was another name of one of these figures, which they sometimes -join’d to the preceding, and made the word _Cnephtha_. _Kircher_ -erroneously calls it _Hemptha_; for before him _Iamblichus_ err’d in -calling _Cneph_, _Emeph_. _Strabo_ calls _Cneph_, _Cnuphis_, and says -his temple was at _Syene_, XVII. Undoubtedly a temple some way of this -form. _Athenagoras in Eroticis_ VI. calls him Κνεφαιος, _Cnepheus_; and -says, “he can’t be seen by our eyes, nor comprehended by our mind.” -_Hesychius_, and the etymologist _Suidas_, _voce_ κνεφυς, interpret the -word, _obscure_, _hidden_, _not to be seen or understood_. _Iamblichus_ -and _Proclus_ the like, who make _Amûn_ and _Phtha_ the same, _Prov._ -viii. 30. The truth is, the word _Cneph_ comes from the _hebrew_ ענף -_ganaph volare_, to _fly_, קנף a _wing_, _Psal._ xviii. 11. _He rode -upon the cherubim, and did fly._ - -_Phtha_, in _Suidas_ called φθάς, is deriv’d, on the authority of -_Kircher_ and _Huetius_, from the _hebrew_ פתה the same as the _greek_ -word πειθω, to _persuade_, _suada_ in _latin_. It regards more -particularly the serpent, the emblem of eloquence, and the divine -WORD. In _Arabic_ it signifies the _son_. So that _Cnephtha_ means the -entire figure, the circle, snake and wings. The supreme had no name. -They held him ineffable, as well as invisible. Whence they call’d -the _Jehovah_ of the _jews_ an uncertain or unknown deity, or the -deity without a name. _Herodotus in Euterpe_ writes, “he heard from -the priests of _Dodona_, that the ancient _Pelasgians_ made their -prayers and sacrifices to the deity without any name or sirname, for -at that time they knew none.” _Iamblichus_’s interpretation of _Phtha_ -is very little different. He says, “It signifies him that performs -all things in truth, and without lying.” The _Egyptians_ called this -_Phtha Vulcan_, and say, he was the son of the supreme God; whom -_Cicero_ makes the guardian god of _Egypt_, who was the author of all -the philosophy of the _Egyptians_, according to _Diogenes Laertius in -proem._ And this is that most ancient deity of the _Egyptians_ who -was particularly design’d by the serpent. And hence the fables of the -_greeks_ make _Vulcan_ the only son of _Juno_, without the help of her -husband. Again, they make _Pallas_ produc’d out of _Jupiter_’s brain, -who wore the _Ægis_ or snaky breast-plate, which originally was no -other than our great prophylactic hierogramma, the circle and snake, -us’d by the most ancient warriors as a sacred preservative. _Medusa_’s -head is the very same, a circle, wings, and snakes. But the delicate -_greeks_ new drest it, and made the circle into a beautiful face, more -agreeable to their taste of things. And its turning men into stones -means, at the bottom, nothing but the making our serpentine temples -in that form by the first heroes, who bore this cognizance in their -shields. - -But to return to CNEPH, the deity to whom these winged temples are -dedicate. It became the chief and more famous name. Whence _Porphyry_ -in _Eusebius_’s _pr. ev._ III. 11. calls this _Cneph_ the creator, -_Plutarch, de Is. & Os._ testifies, “the inhabitants in _Thebais_, -or the remotest part of _Egypt_, worshipped only the eternal God -_Cneph_, and paid nothing toward the charge of idolatrous worship -in the other parts of that kingdom.” Thus we see, those countries -farthest separated from the busy part of the world, such as _Thebais_ -and _Britain_, retain’d the pure and ancient religion: which bishop -_Cumberland_ too asserts, _Sanchon._ p. 15. of _Thebais_, before -_Abraham_’s time. _Strabo_ says, “there was a temple of _Cnuphis_ (as -he writes it) at _Syene_, the farther part of _Thebais_:” which must -be understood of one of our winged temples originally, tho’ probably -afterwards built upon, cover’d, and become idolatrous. “Hence the -_Ethiopians_, neighbours to those of _Thebais_, living still in the -upper regions of _Egypt_,” says _Strabo_, “worship two gods, the -one the immortal creator, the other mortal, who has no name, nor is -easily to be apprehended.” Here we find they have a notion of the -supreme and his son. Their opposite neighbours across the _red sea_, -worshipped only two gods, τον Διον καὶ τον Διονυσον, _Jovem & Jovem -Nysæum_, God, and the God of _Nysa_. This is what is meant by the two -principles of _Pythagoras_, mention’d by _Plutarch de plac. philos._ -unity and indefinite duality, the sacred _Dyas_ of _Plato_. Whence -_Diodorus_ in his I. writes, “that the _Egyptians_ declar’d there were -two first eternal Gods.” These they express’d by the names of _unity_ -and _duality_. I do not believe that they found this out by their own -understanding and reasoning, but had it from patriarchal tradition. -And then their own reasoning would confirm it. For it is altogether -agreeable to reason, arguing from the fecundity of the first cause. -The _Greeks_ turned _Cneph_ into their _Neptune_, the sovereign of -the waters, from what the _hebrew_ legislator writes in the beginning -of his _cosmogony_; “and the spirit of God moved upon the face of -the waters.” The word _Neptune_ comes from _Cneph_ and דניא _Dunia_, -_orbis_, _circulus_, the _winged circle_. And this probably will -give us some light into the reason, why we find our winged temple of -_Barrow_ upon the banks of that noble æstuary, the _Humber_. I wonder’d -indeed how it should come about, that the Druids should so studiously -place this work under the verge of the high land, and upon the brink of -the salt marsh; so that every high tide washes or overflows the skirts -of it, whilst the freshwater brook runs close under it. At this time -it must have presented them with the agreeable picture of the sacred -hieroglyphic, hovering over both fresh and salt-water. - -I observ’d a line, or little bank and ditch, cast up above our figure, -which I judg’d to be done with an intent to keep off the inundation of -the ocean at the times of sacrifice, which seems to have been perform’d -within that inclos’d area, where I have set the figure of the compass -in the engraven view. Likewise just without that line, eastward, I -remarked three little square plots, which perhaps were habitations of -the Druids who were keepers of the temple. - -’Tis not from the purpose to take notice of one of the greatest fix’d -stars of the heavens, at the bottom of the constellation call’d the -_ship_, having the name of _Canopus_, which is no other than our word -_Cneph_. This star had this name given it by the _Egyptians_, as -appearing to them just above the edge of the southern horizon. And in -their spheres, we may very well presume, they painted it as a winged -circle, and because it always appear’d as hovering over the horizon or -great ocean. - - ————_O numen aquarum - Proxima cui cœlo cessit, Neptune, potestas._ Ov. Met. IV. - -So that originally the ancients understood the spirit or soul of the -universe, or more properly the divine spirit, by this figure which -they call’d KNEPH, which the _European_ nations call’d _Neptune_, -sovereign of the waters. So often by the poets call’d Ενοσιχθων, -Ενοσιγαιων, the _shaker of the earth_; for the waters in _Moses_ means -the _Hyle_, or moist matter of chaos whence the universe was made. - -Two of the quarterly solemnities or general sacrifices of the Druids -were on the two equinoxes, when are the highest tides. A curious -observer being upon the spot, for some years together, at these times, -might possibly make some notable discovery concerning the difference -of the surface of the sea, since the current of 5 or 6000 years: for -I persuade myself this temple was made by the very first inhabitants -of the isle, and not long after the flood, on account of the interment -here of some great hero, that advanc’d so far in peopling the country. -And if our reasonings and testimonies hitherto be any whit agreeable -to truth, we may point out the species of many of these most ancient -temples built at the place of sepulture of heroes, spoken of in -writings of those times. For instance, we infer a serpentine temple -was made by the _tumulus_ of _Orpheus_, from the fable of a serpent -offering to devour his head, which serpent was turn’d into stone. - - _Hic ferus expositum peregrinis anguis arenis - Os petit, & sparsos stillanti rore capillos - Lambit, & hymniferos inhiat divellere vultus. - Tandem Phœbus adest, morsusque inferre parentem - Congelat, & patulos, ut erant, indurat hiatus._ - -Again, we may reasonably suppose that an alate temple was built by the -tomb of _Memnon_, said to be buried in _Phrygia_, who was turn’d into a -bird on the funeral pile, at the request of his mother _Aurora_. We see -some hints of it even from _Ovid_’s telling the story. This was done at -the request of his mother _Aurora_, who petitions _Jupiter_ for this -favour to her son, for herself she desires none. Thus she begins: - - _Omnibus inferior, quas sustinet aureus æther_ - (_Nam mihi sunt totum rarissima templa per orbem_,) - _Diva tamen venio: non ut delubra, diesque - Des mihi sacrificos, caliturasque ignibus aras_, &c. - -He was turn’d into a bird, and a flock of the same birds, call’d _Aves -Memnoniæ_, arose from the same funeral pile, which immediately divided -into two companies, and fought till they destroy’d each other. And that -a like flight of the same birds came on the same day every year from -_Ethiopia_, went thrice round his monument, and then divided and fought -in honour of their ancestor. - -What can we understand by this, but an assembly of his people and -descendants to celebrate his anniversary, as was the custom of -antiquity toward great men. The story is entirely of a piece with that -told of _Cadmus_, and must be interpreted in the same way. - -In this sense we are treating of, are we to understand authors when -they tell us, that _Cadmus_ built a temple to _Neptune_ in the island -of _Rhodes_. This was not a cover’d temple with elegant pillars, nor an -idolatrous one, which were matters of after-times; but one of our alate -temples. _Phut_ had built a _Dracontium_ there before. - -_Antoninus Liberalis_ XII. speaks of the lake _Canopus_, which I -suppose had its name from a _Cneph_ or alate temple near it, built by a -hero, _Cygnus_, son of _Phut_, “who, the fable says, was turn’d into a -bird there,” and _Phylius_ his sepulchral monument was by it. - -In this sense, _Strabo_ II. speaks of _Hercules_ being call’d -_Canopeus_, from building such a temple. And we may now understand -that hitherto abstruse _Egyptian_ antiquity called _Canopus_, a vase -which they us’d for preserving of water in their temples and in their -families, with a cover to it. In order to insure the blessing of heaven -to this most necessary element, they frequently consign’d it with the -sacred prophylactic character of the _Kneph_ or _circulus alatus_, -which is the _greek Neptune_, the _dominator aquarum_. Many of these -vases are still remaining in the cabinets of antiquarians. Such a one -pictur’d in _Kircher_. - -And, by the by, I may mention that some of these vases are adorn’d -with a _scarabeus_ with expanded wings, and this is entirely of the -same meaning as the alate circle. But this is not a place to discourse -larger on these matters. - -I suspect _Geneva_ and _Geneffa_ have their names from such temples. -As _Gnaphalus_ a bird mention’d by _Aristotle_. _Simias_ the _Rhodian_ -celebrates our _Cneph_, in his poem compos’d in the form of wings: as -the author of motion and creation: hence the word _Nebula_, νεφέλη and -perhaps _Nebulo_. - -In the year 1725, the next year after I found out this _Humber_ temple, -and the last year of my travels, I found another of these alate -temples, on _Navestock-common_ in _Essex_, which seems to be of a later -date than the other, and when perhaps the original doctrine concerning -these theological speculations was somewhat forgotten; Because this -temple is situate on a dry common, not near water; but the figure is -the very same. - -What is exceedingly remarkable as to this noble antiquity on -_Navestock-common_, is, that the name should remain to this time, and -which confirms all that we said before concerning them, as to their -name and meaning: for _Navestock_ must have been so call’d from some -old and remarkable tree, probably an oak, upon or by the CNEPH, or -winged temple; _Navestock_. Our _English_ word _Knave_, which had no -ill meaning at first, signifies the same thing, _alatus_, _impiger_; -the latin word _Gnavus_ the very same: and _Knap_ a _Teutonick_ word -the like: all from the hebrew original. - -I doubt not, but there are more such temples in the _Britannick_ isles, -called _Knaves-castles_ or the like. One I remember to have seen, on a -great heathy common, by the _Roman Watling-street_ in _Staffordshire_. -And Mr. _Toland_ takes notice of a winged temple of our Druids in the -_Hebrid_ or _Hyperborean_ islands, _Shetland_. _Abaris_ a Druid of this -country, fir’d with a desire of knowledge, travell’d into _Greece_ -where philosophy flourish’d; after that to _Pythagoras_ in _Italy_, -and became his favourite disciple. _Pythagoras_ imparted to him his -best notions in philosophy, which perhaps, in the enigmatick way of -those times, they call the shewing to him his golden thigh. _Abaris_ -on the other hand, presented to _Pythagoras_ _Apollo_’s arrow, which he -brought out of his own country, where it had been deposited in a winged -temple. They tell you further, that _Abaris_ rode on this arrow in the -air to _Greece_. This undoubtedly would proceed from the notion they -entertain’d of the Druids practising magick. - -I cannot help thinking, after what I have said in _Stonehenge_, -concerning the magnetick needle, that this arrow of _Apollo_’s which -_Abaris_ made use of in his journey from _Shetland_ to _Greece_, -was an instrument of this sort, which the _Hyperborean_ sage gave -to _Pythagoras_. And the Druids possessing such a secret as this, -would reciprocally create, and favour that notion of their practising -magick. Calling it _Apollo_’s arrow seems to throw the possession of -it up to _Phut_ the most famous navigator, we before treated of: nay -it seems that we may trace it still higher, even to _Noah_ himself. -_Sanchoniathon_ the _Phœnician_ writer tells us, among other remarkable -things concerning _Ouranus_, who is certainly _Noah_, “that he devised -_Bætulia_, or contriv’d stones that mov’d as having life.” - -Besides the interpretation, we may very naturally affix to this -account, of anointed stones or main ambres: we may well judge that the -knowledge of the magnet is here understood; which at first they placed -in a little boat, in a vessel of water, and then it would move itself, -’till directed to the quarters of the heavens. _Atheneus Deipnosoph._ -affirms, that _Hercules_ borrow’d his golden cup wherewith he sail’d -over the ocean, of _Nereus_. _Nereus_ is _Japhet_ eldest son of _Noah_, -and the golden cup was a compass box in all probability. - -Among the ancient constellations pictur’d on the celestial globe, -is an arrow; said by _Eratosthenes_ the most ancient writer we have -on the _Catasterisms_, (as called,) to be the arrow of _Apollo_, -which was laid up in the winged temple among the _Hyperboreans_. -_Diodorus Siculus_ from _Hecateus_ and other older writers, shews, -the _Hyperborean_ island was in the ocean, and beyond _Gaul_, to the -north, under the bear; where the people liv’d a most simple and happy -life. _Orpheus_ places them near the _Cronian_ sea; a word purely -_Irish_, as Mr. _Toland_ shews, _Croin_ signifying frozen. He shews -further and that very largely, that the _Hebrid_ islands, _Skie_, -_Lewis_, _Harries_, _Shetland_, are the true _Hyperborean_ islands -of the ancients. Among them therefore was the winged temple; whether -made of mounds of earth, like those two on the _Humber_, and on -_Navestock-common_; or made of stones like other Druid temples. - -There are other Druid temples in those islands, made of stones, I shall -give a print of one, in my next volume. Further there is a famous one -in _Cornwall_ call’d vulgarly the _Hurlers_, which I take to have been -one of our alate temples, made of stones set upright. - -The learned _Bayer_ in his fine designs of the celestial -constellations, represents the arrow of _Apollo_ beforemention’d, as a -magnetick needle; and he took his designs chiefly from a very ancient -book of drawings. I observe likewise that the isle of _Skie_, in the -language of the natives, is call’d _Scianach_, which signifies winged. -And in that probably, was the winged temple we speak of; which gave -name to the isle. - -We mention’d before that _Phut_ married _Rhode_, whence the isle -of _Rhodes_ had its name. _Rod_ in the _Psalms_ and the _Prophets_ -signifies a snake. Nay _Pliny_ in vii. and 56, of his natural history -asserts, that _Rhodes_ was originally call’d _Ophiusa_, a word -equivalent. Most likely they built a serpentine temple there, which -gave the name. So the isle of _Tenos_, which _Bochart_ shews, means a -serpent in the oriental language, was call’d _Hydrusa_ and _Ophiusa_. -The isle of _Cyprus_ was call’d _Ophiodia_ by _Nicœnetus_. So _Hydra_ -an isle just before _Carthage_, which was first built by _Cadmus_. -_Ophiades insulæ_ on the _Arabian_ coast of the _Red-sea_. _Pausanias_ -mentions a place called _Opheos Cephale_, the serpent’s head; the same -as our _Hakpen_ on _Overton-hill_ in _Abury_. - -In the isle of _Chios_ is a famous mountain higher than the rest, -called _Pelineus_, which had undoubtedly one of our great _Dracontian_ -temples. The learned _Bochart_ I. 9. shews its name signifies the -prodigious serpent: a story of the sort is annex’d to it. Nay this -famous temple gave name to the whole island, for he shews that ’tis -a _Syrian_ word חויא _Chivia_ a serpent, so that _Chios_ isle is the -serpent’s isle: the word is the same as _Hivite_: probably _Cadmus_ -or some of his people built it. _Hesychius_ and _Phavorinus_ mentions -_Jupiter Pelineus_, the name of the deity worshiped. - -_Virgil_ in _Æneid_ II. describes the two serpents that destroy’d -_Laocoon_ coming from the isle of _Tenedos_. - -I described the barrows about _Humbers_ castle, to be like beds. -They are all long barrows, of very different lengths, higher at the -head than the feet, (if we may so express it) and with a cavity the -whole length of them, drawn off at the feet, to the turf: So that -they represent the impression of a person that has lain on a very -soft, downy couch. One which I dug into near the temple was 60 cubits -long: the other two near it 40 each, plate xxxix. The sight of them -necessarily intruded into my mind, the ευνη or couch of _Typhon_ or -_Phut_, which _Homer_ says, was in _Arimis_. ’Tis natural for us to -imagine, he means exactly such a _tumulus_ of the hero, as these we are -speaking of. - -_Phut_ was a great arch druid or patriarchal high-priest, as being -the head of his family. And according to my notion of the matter, -these long barrows all belong to some of the higher order of the -Druids. _Eustathius_ interprets _Homer_’s word by that of ταφος, tomb. -_Stephanus_ the scholiast on _Hesiod_’s _Theogon_, makes _Arima_ a -mountain in _Cilicia_ or _Lydia_, where is _Tiphon_’s κοιτη. _V. -Oppian. Alexand._ ver. 599. _Lucan_ ver. 191. _Apollon._ II. _Strabo_ -XVI. _Mela_ I. 13. _Pausanias in Atticis_ tells us of _Hippolita_ the -_Amazons’ tumulus_, that ’twas made in shape of an _Amazonian pelta_ or -shield; perhaps somewhat like our _tumulus_. - -In the beginning of the idolatrous times, they likewise consecrated -_Hermes_ the _Egyptian_ into _Mercury_, but the _Egyptians_ took -_Mercury_ in a different light from the _Canaanites_: they made him the -god of divine wisdom, the _Canaanites_ who were immers’d in trade and -traffick, made him the god of profit and gain; and that in the person -of their ancestor _Canaan_. Nevertheless they knew the holy spirit -prior to idolatry: for many think that _Mercury_ was no mortal man, -S. _Augustin_, _C. D._ viii. 26. and _Orpheus_ in his hymn to him, -pronounces him to be of the race of _Dionysus_, by whom _Jehovah_ is -understood. - -I suppose _Canaan_ when he died, had an alate temple built about his -place of sepulture, which in after times occasion’d posterity to deify -him under the name of _Mercury_. Again I suppose the like done over the -_tumulus_ of the patriarch TARSIS; which gave a handle in idolatrous -times, to consecrate him into the _Neptune_ of the heathen; who in -effect is the same as _Mercury_, saving that being done by people of a -different genius and disposition, they divided one god into two. - -Thus we have sail’d thro’ a wide ocean of antiquities, and that not -without a compass. We set old things transmitted to us in writing, in -parallelism with these we may now see at home, in such a manner, as I -think evidently shews them to be the same. - - _Nec sum animi dubius, verbis ea vincere magnum - Quàm sit, & antiquis hunc addere rebus honorem. - Sed me Parnassi deserta per ardua dulcis - Raptat amor_—————— Virg. - -I shall conclude, with 1. what we may very well imagine to have been -the ratiocination of the Druids among one another, in their theological -contemplations, concerning this last kind of their works, these winged -temples. Of such sort would be their speculations thereon, in their -serious scrutiny into the nature of the deity. - -We observ’d, the Druids in their theological studies must, with the -other eastern sages, find out two ways of the supreme being exerting -his almighty power, multiplying himself, as the _Zoroastrians_, the -_Pythagoreans_ and the _Platonists_ call it, or divine geniture: and -creation. The first necessary, therefore done before time; the second -arbitrary, therefore done in time. Nevertheless this second was fit and -proper to be done, therefore necessarily to be perform’d. For whatever -becomes the allperfect being, we may pronounce necessary with him. - -The Druids would advance still further in their contemplations this -way, and conclude, that it became the supreme, and was therefore -necessary, for him to exert his power in all possible ways and modes of -acting; that he was not content in producing a single divine person or -emanation from himself, from the infinite fund of his own fecundity; -that he was pleas’d to proceed to that other mode of acting, which we -call divine procession; or a third divine person to proceed from the -first and second. This person the ancients had knowledge of, and styled -him _anima mundi_, “that spirit of the LORD which filleth the world,” -_Wisdom_ i. 7. and made him a distinct person from God, or the supreme: -but, more immediately, he was the author of life to all living things. -And this he disseminated throughout the whole macrocosm. I need only -quote _Virgil_, for many more, in his fine poem, _Georg._ IV. - - _Esse apibus partem divinæ mentis & haustus - Æthereos dixere. Deum namque ire per omnes - Terrasque tractusque maris, cælumque profundum. - Hinc pecudes, armenta, viros, genus omne ferarum, - Quemque sibi tenues nascentem arcessere vitas; - Scilicet huc reddi deinde & resoluta referri, - Omnia.——————_ - -This divine mind, or _anima mundi_, the ancients pictur’d out by the -circle and wings, meaning the holy spirit in symbolical language, -or the spirit proceeding from the fountain of divinity. And we see -it innumerable times on _Egyptian_, and other ancient monuments. -_Plutarch_, in his _platonic questions_, asks, “Why should _Plato_ -in his _Phædro_ say, the nature of a wing, which mounts heavy things -upward, is chiefly participant of those that are about the body of the -deity?” - -But thus the Druids would reason. There are three modes of divine -origin and existence, quite different from creation: they are these: -the self-existent, unoriginated first cause; divine generation; and -divine procession: all equal in nature, self-origination excepted, and -equally necessarily existent. When the supreme produces his likeness, -it must be divine filiation; or the son of God is produc’d. Divine -procession must be from them two: but it cannot possibly be filiation: -for besides that, in these acts of the divinity, we must separate all -ideas like that of human production, it would be absurd to call this -generation; because, as it is done prior to all notion of time, or -eternity itself; it is making the son to be son and father in the same -act. Therefore there remains no other word for this, than procession -from the father and son. - -Whether these abstract and metaphysical notions would occur to a mind -wholly unacquainted with any doctrine of this sort, may be matter -of doubt; but when propos’d to a serious and contemplative genius, -they would be embraced and improved, as agreeable to reason; and as -an advance towards the most sublime and most useful knowledge of all -others, that of the nature of the deity. - -2. The very learned _Schedius_, in his treatise _de mor. germ._ XXIV. -speaking of the Druids, confirms exceedingly all that we have said -on this head. He writes, “that they seek studiously for an oak-tree, -large and handsome, growing up with two principal arms, in form of a -cross, beside the main stem upright. If the two horizontal arms are not -sufficiently adapted to the figure, they fasten a cross-beam to it. -This tree they consecrate in this manner. Upon the right branch they -cut in the bark, in fair characters, the word HESUS: upon the middle -or upright stem, the word TARAMIS: upon the left branch BELENUS: over -this, above the going off of the arms, they cut the name of God, THAU: -under all the same repeated, THAU.” - -We cannot possibly understand otherwise, than that by this they -intended to show the unity in the divine nature; for every word -signifies God emphatically, and in their general acceptation, _Thau_ -especially. The other three words have each particularly a more -restrained sense, regarding the oeconomy of the deity or godhead. And -this is _Schedius_ his opinion. - -This tree, so inscribed, they make their _kebla_ in the grove, -cathedral, or summer-church, toward which they direct their faces in -the offices of religion, as to the ambre stone or the cove in the above -described temples of _Abury_. Like as the Christians to any symbol or -picture over the altar. And hence the writers got a notion of their -worshipping trees; and of these names belonging to so many gods: which -serves the poets to descant upon. But if we examine them to their -origin, they are easily to be reduc’d to orthodoxy. - -The word _Hesus_ means the supreme God in the _celtic_ language, -as ESAR among the _Hetruscans_. _Sueton. in Aug._ It was pronounced -_Eisar_, as the _germans_ pronounce _Cæsar_, _Keisar_. It comes from -the _hebrew_ ה _Ei_, and סר _Lord_, שר _Prince_. ה is emphatically -the name of the divinity, as השם το ονομα, the NAME _Jehovah_, -_Levit._ xxiv. 11. 16. Hence ה or EI, inscribed over the door of the -temple at _Delphos_, of which _Plutarch_ has wrote. It was the way -of the _babylonish_ monarchs to assume divine names, as _Esar-adon_, -signifying no less than God the Lord. _Esi_ is God, says _Hesychius_. -In the _arabic_ it signifies the _Creator_, says _Dickenson delph. -phœnic._ But these authors do not go to the bottom, for it comes from -AS or AT, signifying God the father. Ἄτα or Ἄττα, with the _Greeks_ -is _pater_. The _Armenians_ call it Αδς, the _Egyptians_ Ὠτ, those of -_Sarmatia_ and _Slavonia_ Ος: says the learned _Baxter_, _v. Ascania_, -_gloss. ant. Rom._ where he has much of ancient learning upon it. This -is the _Atys_ of the _Phrygians_. - -_Belenus_ is the _Baal_ in scripture, us’d originally to be spoken -of the true God _Jehovah_, ’till adopted into idolatry. _Belus_ of -the _Assyrians_. If we examine the word to the bottom, it means God -the son. Βηλ, in the _babylonic_ language is the _son_, Βηλτις the -_daughter_. He is the _Apollo_ of the _Latins_. - -_Tharamis_ is the same as _Tat_, _Thoth_ of the _Egyptians_, _Thor_ of -the northern nations, call’d more particularly the _spirit: lord of -the air_, from the wings being symbolical of him; and hence made the -thunderer, from the _Phœnician_ and _celtick Tarem_. He was sometimes -call’d _Theutates_, the _Mercury_ of the _Latins_, who was particularly -worshipped by the _Germans_, says _Tacitus de mor. germ._ _Cæsar_ the -same, VI. _bell. gall._ Hence the _Greeks_ dress’d their _Mercury_ with -a winged cap, and winged heels, which was no other than the _circulus -alatus_ we have been speaking of. He bears a staff in his hand, with a -globe on the end of it with wings and snakes. The _Phœnicians_ call’d -him _Taautus_. _Sanchoniathon_, _Varro_ IV. _de ling. lat._ - -So in the temple of _Belus_ or the _sun_, at _Edessa_ in _Mesopotamia_, -in idolatrous times, by his statue was another of _Ezizus_, who is our -_Hesus_, and another of _Mercury_, whom they call _Monimus_. _Julian_, -in his _hymn to the sun_, mentions the same. And so generally the true -theology communicated to mankind from the beginning, was perverted into -polytheism and idolatry. - -3. So by the tree came death, by the tree came life, which the Druids -seem to have had some knowledge of. _Ruffinus_ II. 29. affirms the -cross among the _Egyptians_ was an hieroglyphic importing the life that -is to come. _Sozomen_ the same, _hist. eccl._ VII. 15. and _Suidas_. -_Isidore_ tells, “it was the method of the muster-masters in the -_roman_ army, in giving in the lists of the soldiers, to mark with a -cross the name of the man that was alive; with a Θ him that was dead.” - -The ancient inhabitants of _America_ honour’d the form of the cross. So -the conjurers in _Lapland_ use it. Which intimate this hieroglyphic to -be most ancient, probably antediluvian. - -But concerning the knowledge of the cross which the Druids had, and -of their religion more at large, I shall discourse fully in the next -volume, which will conclude what I have to say concerning them and -their works. - -4. From what has been delivered in the speculative part of this -treatise, the springs of idolatry appear sufficiently. For the race of -heroes that built these patriarchal temples in the eastern part of the -world especially, and propagated true religion, were some ages after -deify’d by their idolatrous posterity; and had names of consecration -taken from the divine attributes, and the just notions delivered to -them concerning the nature of the deity. - -5. If then we reflect on the foregoing description of the work of -_Abury_, whether we consider the figure it is built upon, the antiquity -or the grandeur of it, we must needs admire it, as deservedly to -be rank’d among the greatest wonders on the face of the earth. The -ancients indeed did make huge temples of immense pillars in colonnades, -like a small forest; or vast concaves of cupolas to represent the -heavens; they made gigantick colosses to figure out their gods; but to -our _British_ Druids was reserv’d the honour of a more extensive idea, -and of executing it. They have made plains and hills, valleys, springs -and rivers contribute to form a temple of three miles in length. They -have stamp’d a whole country with the impress of this sacred character, -and that of the most permanent nature. The golden temple of _Solomon_ -is vanish’d, the proud structure of the _Babylonian Belus_, the temple -of _Diana_ at _Ephesus_, that of _Vulcan_ in _Egypt_, that of the -_Capitoline Jupiter_ are perish’d and obliterated, whilst _Abury_, -I dare say, older than any of them, within a very few years ago, in -the beginning of this century, was intire; and even now, there are -sufficient traces left, whereby to learn a perfect notion of the whole. -Since I frequented the place, I fear it has suffer’d: but at that time, -there was scarce a single stone in the original ground-plot wanting, -but I could trace it to the person then living who demolish’d it, and -to what use and where. - -This I verily believe to have been a truly patriarchal temple, as the -rest likewise, which we have here described; and where the worship -of the true God was perform’d. And I conclude with what _Epiphanius_ -writes, speaking of the old religion from the beginning of the world. -_Non erat judaismus aut secta quæpiam alia: sed ut ita dicam, ea quæ -nunc in præsenti sancta Dei catholica ecclesia obtinet, fides erat; quæ -cum ab initio extiterit, postea rursum est manifestata._ He affirms -_Adam_ and all the patriarchs from him to _Abraham_, were no other than -christians; and this is the doctrine of the apostle of the _Gentiles_, -1 _Cor._ ix. 21. - - - - - INDEX. - - - _The dignity of the study of antiquities_, Page 1, 46 - - _Religion the principal purpose of life_, 6, 7, 55, 85, 100 - - _The patriarchal and Christian religion the same_, 4, 6, 62, 68, - 89, 102 - - _Publick religion began with_ Adam’_s grandson_, Enos, 2, 6 - - _Exercis’d in a publick place call’d a temple_, 3, 7, 25 - - _A temple was an open circle of stones_, 4, 8 - - _Groves planted as cathedrals, summer-temples_, 4, 5 - - _Groves and temples equivocal_, ibid. - - _The Druid temples were patriarchal_, 4, 5, 102 - - _Heathen remains of patriarchal temples_, 5, 8, 33, 52, 83 - - _Our patriarchal round temples often dedicated to the sun_, 9, 67 - - _Likewise to dead heroes who built them_, 13, 84, 95, 98, 101 - - _Publick religion was on a stated day, the sabbath_, 6, 36, 68 - - _Heathen remains of the sabbath_, 68 - - _The ordinary service of publick religion was call’d invoking_, 3, - 4, 6 - - _Heathen remains of invoking_, 4, 6 - - _This implies an expected mediator, Messiah_, 3, 6 - - Jehovah _was the Messiah who appear’d visibly_, 3, 6 - - _Knowledge of the nature of the deity, the highest wisdom_, 7, 85, - 90 - - _From that knowledge idolatry first began_, 62, 84, 89, 101 - - _Sacrificing was the extraordinary service of religion_, 4, 38 - - _At the four solar ingresses_, 68 - - _Temples were form’d on figures of the symbol of the deity_, 8, 9, - 92 - - _Whence thought prophylactic, to guard the ashes of the dead_, 41, - 52, 82, 95 - - _When desecrated to idolatry, the_ Mosaic _tabernacle was order’d; - square and cover’d_, 3, 5, 8, 14, 24, 62, 72 - - - _Three kinds of Druid or patriarchal temples, from the threefold - symbol of the deity._ First, _the circle_, 9 - - _The circle, the symbol of the Supreme_, 54, 61 - - _The Supreme, as invisible, had no picture, no name_, 3, 50, 62, 98 - - _Called_ As, Atys, Hesus, _by the Druids_, 100 - - Rowldrich _temple described, as an example of the first kind_, 10 - - _The requisites of a Druid temple drawn up_, 10, 13 - - - _The_ Second _kind of temple, the circle and snake_, Dracontium, 9, - 54 - - ABURY, _a serpentine temple of the second kind, described_, 14 - - _Another at_ Shap _in_ Northumberland, 62 - - _Another at_ Classerness, ibid. - - _Of the symbol of the snake_, 49, 54, 56, 92 - - _It means the divine Son_, 55, 60, 61, 62, 93, 94 - - _The Druids’ great regard to it_, 56 - - _The natural history of the serpent_, 50, 57 - - _Origin of serpent worship_, 59 - - _Of symbols in general_, 55 - - _It was the ancient form of writing_, 56 - - _The divine Son call’d_ Phtha, νους ἑτερος, mind, creator, wisdom, - word, Logos, 50, 61, 62, 88 - - _He was_ Jehovah, _the Mediator, who appeared visibly_, 3 - - _He was called the__ NAME, _3, 6, 100 - - _Called_ Belenus _by the Druids_, 100 - - _Of the_ kebla _or central obelisc in our temples, called_ ambre, - 5, 23, 24, 67, 100 - - _Became idols_, 5, 67 - - _The_ petra ambrosia _of the heathen_, 24, 75, 82 - - _Of the cove, or_ ansæ, 5, 23, 100 - - Kist vaen, 13 - - _Indicative of the divine presence_, 24 - - _The_ Hakpen, _or snake’s head_, 15, 31, 32 - - _Heathen remains of such_, 33, 84, 97 - - _The snake’s tail_, 36, 37, 52 - - - _The whole symbol of the deity was a circle, snake, and wings; - call’d_ Cnephtha, 9, 29, 54, 62, 92, 93 - - _Heathen remain of this in_ Medusa’_s head_, 69, 93 - - _The_ Third _sort of Druid temple form’d like the circle and wings, - alate temples_, 9, 76, 83, 92 - - _This figure call’d Cneph, means the divine spirit, or_ anima - mundi, 62, 92, 93 - - _An alate temple of the Druids on the banks of the_ Humber, - _described_, 92 - - _An alate temple on_ Navestock-common, 96 - - _Another in_ Cornwall, 97 - - _Another in the isle of_ Scianach, ibid. - - _Hence the_ Mercury _of the heathen_, 84, 98, 101 - - _The same as_ Neptune, 84, 94, 98 - - _Same as_ Taranus, Thoth, 101 - - _Same as_ Hermes, 98 - - _Same as_ Canaan, ibid. - - _An alate temple over the tomb of_ Canaan, ibid. - - _By the lake_ Canopus, 96 - - _In the isle_ Chios, 98 - - _In the isle of_ Cyprus, 97 - - _At the tomb of_ Hermes _or_ Lud, 98 - - _At the tomb of_ Memnon, 95 - - _Over the tomb of_ Neptune _or_ Tarsis, 98 - - _In the isle of_ Rhodes, 95, 97 - - _In the isle of_ Tenos, 97 - - _The crab likewise a symbol of the_ anima mundi, 76 - - - _Serpentine temples_, Dracontia, _built by the ancients_, 9, 61 - - _By_ Phut _or_ Typhon, _son of_ Cham, 61, 63 - - _The history of_ Phut, 64 - - _His effigies_, 66 - - _The patriarchal and heathen genealogy_, 65 - - _The heroical effigies of_ Phut’_s mother_, 66 - - - Dracontia _built by the_ Tyrian Hercules, 70, 75, 76 - - _He was a great navigator, and had the use of the compass_, 97 - - _His history and time fixed_, 53, 71 - - _He planted_ Britain, 53, 77, 78 - - _He was king in_ Egypt _when_ Abraham _went thither_, 72 - - _He learn’d religion and other things from_ Abraham, 74, 76 - - _He built temples wherever he came, thence call’d_ Saxanus, 74 - - _He brought the use of alphabet-writing hither_, 73 - - _He had a son call’d_ Isaac, 76 - - Apher, _grandson of_ Abraham, _a companion of_ Hercules _in - planting_ Britain, 70, 77 - - _Of_ Albion _and_ Bergion, 77 - - - Dracontia _built by_ Cadmus, 34, 80 - - _History of_ Cadmus _son of_ Canaan, 79 - - _The_ Cadmonites _related to the_ Jews, 84 - - _Serpentine temples at_ Acon, 75 - - _At_ Colchis, 69 - - _By_ Damascus, 84 - - _By the tomb of_ Orpheus, 95 - - _By the river_ Orontes, 69 - - _At_ Parnassus, 67 - - _In the isle of_ Rhodes, 95 - - _At_ Sarephtha, 82 - - _At_ Tyre, 75 - - - _The Druid measure, cubit_, stadium, 11, 19, 31 - - _A demonstration of the Druid works prior to_ roman _times_, 26, - 43, 45 - - _A Druid celt or hatchet found at_ Abury, 27 - - _Another at_ Stonehenge, 41 - - _The time of founding_ Abury _conjectured_, 52 - - _The founder’s_ tumulus, Silbury-hill, 41 - - _A conjecture concerning his name_, 42 - - _A conjecture concerning the time of his death_, 44 - - _The founder of_ Abury’s _bridle dug up_, 42 - - - _Antediluvian bones_, 17, 35 - - _The formation of_ sarsens, 16 - - British _beads, urns_, &c. _dug up_, 44, 45 - - _Heathen barrows like ours_, 42, 44, 46, 52, 66, 98 - - _Conjecture concerning the age of_ Abury, _from the wear of the - weather_, 17, 38 - - _From the Variation of the magnetic needle_, 51, 52 - - _Of the use of the loadstone of old_, 51, 96 - - _Seems to have been known to_ Noah, _to_ Japhet, _to_ Phut, _to_ - Hercules, 97 - - _A magnetic needle among the constellations_, ibid. - - - _The origin of alphabet-writing_, 56, 73 - - _The patriarchal genealogy_, 65 - - _Origin of_ Egyptian _learning from_ Abraham _and_ Joseph, 72, 74 - - _The reason of the_ Mosaic _institution_, 8, 62, 72 - - _Of mythology, the oldest heathen history_, 13, 31, 33, 63, 76, 83 - - _Our present reports at the Druid temples the same mythology_, 5, - 13, 76, 83 - - _Why_ EI _inscrib’d on the door at_ Delphos, 100 - - _Temples made on account of sepulchres_, 13, 41 - - Typhon’_s couch, what it means_, 66, 98 - - _The_ atlantic _islands, where_, 14 - - _Of_ Solomon’_s temple_, 38, 39 - - _The astonishing tumulus of_ Silbury, 41, 42, 43 - - _Of_ british _chariots_, 42 - - _Why antient temples regarded the east_, 50, 51 - - _Origin of animal-worship_, 55 - - _Origin of the_ Phallus, 60 - - - _The_ Roman _road_, Runway, Via Badonica, 26, 30, 32, 43 - - _A demonstration that ’tis later than our works_, 26, 27, 43 - - _A demonstration that ’tis later than the_ Wansdike, 27 - - _King_ Divitiacus _founder of_ Devizes, 27 - - Cunetio Marlborough, 19, 26 - - Verlucio Hedington, 27 - - - ETYMOLOGY. - - Abl, Hal, Healle, 19 - - Au, Aux, Awy, ibid - - As, Ata, Atys, 100 - - Atlas, 9 - - Apher, 77 - - Avim, Hevæus, 81, 98 - - Athamanes, 71 - - Belenus, Baal, Bel, Belus, 100 - - Bratanac, 77 - - Beth, 5 - - Canopus, 94, 96 - - Cnephtha, 93 - - Cronius, 97 - - Cneph, 92 - - Cromlechen, 49 - - Dionysus, 11, 98 - - Efi, 100 - - Esar-haddon, ibid. - - Elohim, 71 - - Elagabalus, 24 - - Gilgal, 11 - - Genessa, Geneva, Gnaphalus, Gnavus, 96 - - Gable, Gaveloc, 9, 24, 29 - - Hesus, 100 - - Har, 67 - - Hakpen, 16, 31, 32, 75, 76 - - Hycsi, 71, 78 - - Javelin, 9, 24, 25 - - Kibla, ibid. - - Kist-vaen, 12, 49 - - Knave, Knap, 96 - - Kneph, 62 - - Magus, 38, 55, 69 - - Neptune, 94 - - Nebula, Nebulo, 96 - - Nahas, 67 - - Nesi, 72 - - Ogmius, 73 - - Parnassus, Larnassus, 67 - - Ptha, 62, 93 - - Rhwl drwyg, 11, 12 - - Rhode, Rod, 97 - - Sarsens, 16, 48 - - Sarephtha, 82 - - Scianach, 97 - - Taramis, Thoth, 101 - - Themis, 67 - - Titans, 71 - - Tempe, Temple, 7, 25 - - - _Knowledge of the nature of the deity, the most valuable_, 7, 85, - 90, 100 - - _Of divine geniture, a metaphysical discourse_, 49, 50, 85, 99 - - _Of divine procession_, 100 - - _This doctrine is discoverable by reason_, 85, 99, 100 - - - _The Druids came from_ Phœnicia, 38, 42, 51, 73, 78 - - _The Druids were not idolaters, preface_, 24, 51, 85 - - _They were a great and learned people_, 38, 49, 76 - - _They were disciples of_ Abraham, 5, 35, 73, 74, 76, 85 - - _Of the patriarchal religion_, 11, 37, 51, 55, 62, 69, 85, 102 - - _They observ’d the sabbath_, 6, 35 - - _A proof that the patriarchs observ’d the sabbath_, 68 - - _Tithe paid by the patriarchs_, 68 - - _Baptism and sponsors in the patriarchal religion_, 76 - - _The Druids built our temples of stones untouch’d of tool_, 20, 21, - 39 - - _Groves not their only temples_, 5 - - _They bore a celt on a staff ordinarily_, 27 - - Abaris _a_ hyperborean _Druid_, 96 - - Chyndonax _a_ gallic _arch-druid_, 49 - - _They believ’d a future state, and resurrection of the body_, 13, - 40, 41, 46, 82 - - _They knew Messiah was to be born at the end of the year_, 72 - - _The yule festival then_, 76 - - _They knew the mysterious nature of the deity_, 6, 7, 9, 90 - - _As the patriarchs, the ancient priests and philosophers_, 4, 6, 9, - 85, 89, 94, 100 - - _They believ’d the unity of the divine nature_, 100 - - _All this deducible from reason_, 6, 85, 100 - - _They had knowledge of the cross_, 101 - - _They knew alphabet-writing_, 56 - - _Notions of the magic of the Druids_, 21, 38, 69 - - _Druid houses_, 12, 27, 47, 48, 94 - - _Druid celt or hatchet_, 27 - - _Sharp flints_, 33 - - - FINIS. - - - Transcriber’s Notes: - - - Text enclosed by underscores is in italics (_italics_). - - Text enclosed by equals is in blackletter (=blackletter=). - - Blank pages have been removed. - - Obvious typographical errors have been silently corrected. - - Sidenote references to illustrations removed. - - Page numbers removed from illustrations in text version. - -*** END OF THE PROJECT GUTENBERG EBOOK ABURY, A TEMPLE OF THE BRITISH -DRUIDS, WITH SOME OTHERS, DESCRIBED *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you will have to check the laws of the country where - you are located before using this eBook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm website -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that: - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg-tm trademark. Contact the Foundation as set -forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation's website -and official page at www.gutenberg.org/contact - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without -widespread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our website which has the main PG search -facility: www.gutenberg.org - -This website includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. |