Abury, A Temple of the British Druids, With Some Others, Described

Chapter V: Part 5

Text size

_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.

_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.

_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.

_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.

_Stukely delin._ _Harris Sculp._

_North-East View of the Kist-Vaen in Clatford bottom. 1. July. 1723._]

DESCRIBED.
_The_ GENEALOGY.

_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.

_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.

_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.

_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.

KIST VAEN

_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_.

Previous Next

Comments

Abury, A Temple of the British Druids, With Some Others, DescribedChapter V: Part 5

0%36 min left in chapter