Chapter I: Part 1

_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_.”

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.

_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.

_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_.

_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.”

_View of the Kistvaen at Rowldrich from the East._

_Stukeley del._

A. _the Druid temple at a distance._]