Chapter VII: Part 7

A rivulet rises near the town of _Barrow_, and when it falls off the high ground, and enters on the level marshes on the _Humber_ shore, it turns a mill. Just there, upon the edge of the marsh, upon a gentle eminence, nearly overflow’d by high spring-tides, and between the salt and fresh water, is the work we are to speak of, made of great banks of earth thrown up, in an odd manner, which gives it the denomination of castle. I observ’d all about it, and in the adjacent marshes, many long _tumuli_ of different sizes, but all of a particular shape, such as I had never seen elsewhere, being form’d like a bed. I immediately set to work in digging into several of them, and we found burnt bones, ashes, bits of urns, and such kind of matters, all extremely rotten and decay’d; and the very same appearances as I had so often seen, in digging the barrows about _Stonehenge_ and _Abury_.

This satisfied me that the work must belong to the most ancient inhabitants of the island, notwithstanding its unusual form. And when I attentively consider’d those banks, and made a plan of them, I was very agreeably surpriz’d in discovering the purport and meaning, which was to represent the _circulus alatus_ or winged circle, an ancient hieroglyphic well known to those more particularly conversant with _Egyptian_ monuments; and what they rightly call the symbol of the _anima mundi_, or _spirit pervading the universe_; in truth, the divine spirit.

I had no hesitation in adjudging this to be a temple of our Druids. All reasons imaginable concurr’d. Tho’ instead of stones, they have made this work with mounds of earth; I suppose for want of stones, lying on the surface of the ground. It makes the third kind of the Druid temples which I proposed to describe. The vertical line of it is north-east and south-west, the upper part being directly north-east; and the barrows generally conform to this line, being either upon it, or at right angles with it; the head of the barrow sometimes one way, sometimes the other.

The circle was 120 cubits in diameter. The wings 100 cubits broad, 150 long; but the eastern wing was more extended than the other. For the design of it is somewhat in perspective, as ’tis sometimes seen on _Egyptian_ antiquities.

This very extraordinary work, which I could not sufficiently admire, has very often entertain’d my thoughts. We see an uniformity in human nature throughout all ages. We build our churches, especially cathedrals, in a cross, the symbol or cognizance of Christianity; the first builders of churches did it in the symbol of the deity, which was pictur’d out with great judgment, and that (most likely) from the beginning of the world.

The circle and wings was the picture of the deity, which the old _Egyptian_ hierophants call’d CNEPH. As there were three varieties in this figure, so they had more names than one for it, I mean the whole figure, the circle, serpent, and wings. And sometimes they used one word, sometimes another, and sometimes conjoin’d them. _Eusebius_ in _pr. ev._ III. 3. writes, “that the _Egyptians_ painted God, whom they call’d _Kneph_, like a man in a blue garment, holding a circle and serpent (not scepter, for no such figure ever appears) and on his head, feathers or wings.” Now this very figure is seen on the portals of the _Persian_ temple of _Chilminar_. Authors are not sufficiently accurate in these matters, for want of a more perfect knowledge of them. _Cneph_ is properly the alate circle; yet sometimes they call the whole figure by that name. So a feather or two, or wings, are often plac’d on the heads of the _Egyptian_ deities; but the picture above-mention’d at _Chilminar_ has the wings, as more commonly, annexed to the circle.

_Phtha_ was another name of one of these figures, which they sometimes join’d to the preceding, and made the word _Cnephtha_. _Kircher_ erroneously calls it _Hemptha_; for before him _Iamblichus_ err’d in calling _Cneph_, _Emeph_. _Strabo_ calls _Cneph_, _Cnuphis_, and says his temple was at _Syene_, XVII. Undoubtedly a temple some way of this form. _Athenagoras in Eroticis_ VI. calls him Κνεφαιος, _Cnepheus_; and says, “he can’t be seen by our eyes, nor comprehended by our mind.” _Hesychius_, and the etymologist _Suidas_, _voce_ κνεφυς, interpret the word, _obscure_, _hidden_, _not to be seen or understood_. _Iamblichus_ and _Proclus_ the like, who make _Amûn_ and _Phtha_ the same, _Prov._ viii. 30. The truth is, the word _Cneph_ comes from the _hebrew_ ענף _ganaph volare_, to _fly_, קנף a _wing_, _Psal._ xviii. 11. _He rode upon the cherubim, and did fly._

_Phtha_, in _Suidas_ called φθάς, is deriv’d, on the authority of _Kircher_ and _Huetius_, from the _hebrew_ פתה the same as the _greek_ word πειθω, to _persuade_, _suada_ in _latin_. It regards more particularly the serpent, the emblem of eloquence, and the divine WORD. In _Arabic_ it signifies the _son_. So that _Cnephtha_ means the entire figure, the circle, snake and wings. The supreme had no name. They held him ineffable, as well as invisible. Whence they call’d the _Jehovah_ of the _jews_ an uncertain or unknown deity, or the deity without a name. _Herodotus in Euterpe_ writes, “he heard from the priests of _Dodona_, that the ancient _Pelasgians_ made their prayers and sacrifices to the deity without any name or sirname, for at that time they knew none.” _Iamblichus_’s interpretation of _Phtha_ is very little different. He says, “It signifies him that performs all things in truth, and without lying.” The _Egyptians_ called this _Phtha Vulcan_, and say, he was the son of the supreme God; whom _Cicero_ makes the guardian god of _Egypt_, who was the author of all the philosophy of the _Egyptians_, according to _Diogenes Laertius in proem._ And this is that most ancient deity of the _Egyptians_ who was particularly design’d by the serpent. And hence the fables of the _greeks_ make _Vulcan_ the only son of _Juno_, without the help of her husband. Again, they make _Pallas_ produc’d out of _Jupiter_’s brain, who wore the _Ægis_ or snaky breast-plate, which originally was no other than our great prophylactic hierogramma, the circle and snake, us’d by the most ancient warriors as a sacred preservative. _Medusa_’s head is the very same, a circle, wings, and snakes. But the delicate _greeks_ new drest it, and made the circle into a beautiful face, more agreeable to their taste of things. And its turning men into stones means, at the bottom, nothing but the making our serpentine temples in that form by the first heroes, who bore this cognizance in their shields.

But to return to CNEPH, the deity to whom these winged temples are dedicate. It became the chief and more famous name. Whence _Porphyry_ in _Eusebius_’s _pr. ev._ III. 11. calls this _Cneph_ the creator, _Plutarch, de Is. & Os._ testifies, “the inhabitants in _Thebais_, or the remotest part of _Egypt_, worshipped only the eternal God _Cneph_, and paid nothing toward the charge of idolatrous worship in the other parts of that kingdom.” Thus we see, those countries farthest separated from the busy part of the world, such as _Thebais_ and _Britain_, retain’d the pure and ancient religion: which bishop _Cumberland_ too asserts, _Sanchon._ p. 15. of _Thebais_, before _Abraham_’s time. _Strabo_ says, “there was a temple of _Cnuphis_ (as he writes it) at _Syene_, the farther part of _Thebais_:” which must be understood of one of our winged temples originally, tho’ probably afterwards built upon, cover’d, and become idolatrous. “Hence the _Ethiopians_, neighbours to those of _Thebais_, living still in the upper regions of _Egypt_,” says _Strabo_, “worship two gods, the one the immortal creator, the other mortal, who has no name, nor is easily to be apprehended.” Here we find they have a notion of the supreme and his son. Their opposite neighbours across the _red sea_, worshipped only two gods, τον Διον καὶ τον Διονυσον, _Jovem & Jovem Nysæum_, God, and the God of _Nysa_. This is what is meant by the two principles of _Pythagoras_, mention’d by _Plutarch de plac. philos._ unity and indefinite duality, the sacred _Dyas_ of _Plato_. Whence _Diodorus_ in his I. writes, “that the _Egyptians_ declar’d there were two first eternal Gods.” These they express’d by the names of _unity_ and _duality_. I do not believe that they found this out by their own understanding and reasoning, but had it from patriarchal tradition. And then their own reasoning would confirm it. For it is altogether agreeable to reason, arguing from the fecundity of the first cause. The _Greeks_ turned _Cneph_ into their _Neptune_, the sovereign of the waters, from what the _hebrew_ legislator writes in the beginning of his _cosmogony_; “and the spirit of God moved upon the face of the waters.” The word _Neptune_ comes from _Cneph_ and דניא _Dunia_, _orbis_, _circulus_, the _winged circle_. And this probably will give us some light into the reason, why we find our winged temple of _Barrow_ upon the banks of that noble æstuary, the _Humber_. I wonder’d indeed how it should come about, that the Druids should so studiously place this work under the verge of the high land, and upon the brink of the salt marsh; so that every high tide washes or overflows the skirts of it, whilst the freshwater brook runs close under it. At this time it must have presented them with the agreeable picture of the sacred hieroglyphic, hovering over both fresh and salt-water.

I observ’d a line, or little bank and ditch, cast up above our figure, which I judg’d to be done with an intent to keep off the inundation of the ocean at the times of sacrifice, which seems to have been perform’d within that inclos’d area, where I have set the figure of the compass in the engraven view. Likewise just without that line, eastward, I remarked three little square plots, which perhaps were habitations of the Druids who were keepers of the temple.

’Tis not from the purpose to take notice of one of the greatest fix’d stars of the heavens, at the bottom of the constellation call’d the _ship_, having the name of _Canopus_, which is no other than our word _Cneph_. This star had this name given it by the _Egyptians_, as appearing to them just above the edge of the southern horizon. And in their spheres, we may very well presume, they painted it as a winged circle, and because it always appear’d as hovering over the horizon or great ocean.

————_O numen aquarum
Proxima cui cœlo cessit, Neptune, potestas._ Ov. Met. IV.

So that originally the ancients understood the spirit or soul of the universe, or more properly the divine spirit, by this figure which they call’d KNEPH, which the _European_ nations call’d _Neptune_, sovereign of the waters. So often by the poets call’d Ενοσιχθων, Ενοσιγαιων, the _shaker of the earth_; for the waters in _Moses_ means the _Hyle_, or moist matter of chaos whence the universe was made.

Two of the quarterly solemnities or general sacrifices of the Druids were on the two equinoxes, when are the highest tides. A curious observer being upon the spot, for some years together, at these times, might possibly make some notable discovery concerning the difference of the surface of the sea, since the current of 5 or 6000 years: for I persuade myself this temple was made by the very first inhabitants of the isle, and not long after the flood, on account of the interment here of some great hero, that advanc’d so far in peopling the country. And if our reasonings and testimonies hitherto be any whit agreeable to truth, we may point out the species of many of these most ancient temples built at the place of sepulture of heroes, spoken of in writings of those times. For instance, we infer a serpentine temple was made by the _tumulus_ of _Orpheus_, from the fable of a serpent offering to devour his head, which serpent was turn’d into stone.

_Hic ferus expositum peregrinis anguis arenis
Os petit, & sparsos stillanti rore capillos
Lambit, & hymniferos inhiat divellere vultus.
Tandem Phœbus adest, morsusque inferre parentem
Congelat, & patulos, ut erant, indurat hiatus._

Again, we may reasonably suppose that an alate temple was built by the tomb of _Memnon_, said to be buried in _Phrygia_, who was turn’d into a bird on the funeral pile, at the request of his mother _Aurora_. We see some hints of it even from _Ovid_’s telling the story. This was done at the request of his mother _Aurora_, who petitions _Jupiter_ for this favour to her son, for herself she desires none. Thus she begins:

_Omnibus inferior, quas sustinet aureus æther_
(_Nam mihi sunt totum rarissima templa per orbem_,)
_Diva tamen venio: non ut delubra, diesque
Des mihi sacrificos, caliturasque ignibus aras_, &c.

He was turn’d into a bird, and a flock of the same birds, call’d _Aves Memnoniæ_, arose from the same funeral pile, which immediately divided into two companies, and fought till they destroy’d each other. And that a like flight of the same birds came on the same day every year from _Ethiopia_, went thrice round his monument, and then divided and fought in honour of their ancestor.

What can we understand by this, but an assembly of his people and descendants to celebrate his anniversary, as was the custom of antiquity toward great men. The story is entirely of a piece with that told of _Cadmus_, and must be interpreted in the same way.

In this sense we are treating of, are we to understand authors when they tell us, that _Cadmus_ built a temple to _Neptune_ in the island of _Rhodes_. This was not a cover’d temple with elegant pillars, nor an idolatrous one, which were matters of after-times; but one of our alate temples. _Phut_ had built a _Dracontium_ there before.

_Antoninus Liberalis_ XII. speaks of the lake _Canopus_, which I suppose had its name from a _Cneph_ or alate temple near it, built by a hero, _Cygnus_, son of _Phut_, “who, the fable says, was turn’d into a bird there,” and _Phylius_ his sepulchral monument was by it.

In this sense, _Strabo_ II. speaks of _Hercules_ being call’d _Canopeus_, from building such a temple. And we may now understand that hitherto abstruse _Egyptian_ antiquity called _Canopus_, a vase which they us’d for preserving of water in their temples and in their families, with a cover to it. In order to insure the blessing of heaven to this most necessary element, they frequently consign’d it with the sacred prophylactic character of the _Kneph_ or _circulus alatus_, which is the _greek Neptune_, the _dominator aquarum_. Many of these vases are still remaining in the cabinets of antiquarians. Such a one pictur’d in _Kircher_.

And, by the by, I may mention that some of these vases are adorn’d with a _scarabeus_ with expanded wings, and this is entirely of the same meaning as the alate circle. But this is not a place to discourse larger on these matters.

I suspect _Geneva_ and _Geneffa_ have their names from such temples. As _Gnaphalus_ a bird mention’d by _Aristotle_. _Simias_ the _Rhodian_ celebrates our _Cneph_, in his poem compos’d in the form of wings: as the author of motion and creation: hence the word _Nebula_, νεφέλη and perhaps _Nebulo_.

In the year 1725, the next year after I found out this _Humber_ temple, and the last year of my travels, I found another of these alate temples, on _Navestock-common_ in _Essex_, which seems to be of a later date than the other, and when perhaps the original doctrine concerning these theological speculations was somewhat forgotten; Because this temple is situate on a dry common, not near water; but the figure is the very same.

What is exceedingly remarkable as to this noble antiquity on _Navestock-common_, is, that the name should remain to this time, and which confirms all that we said before concerning them, as to their name and meaning: for _Navestock_ must have been so call’d from some old and remarkable tree, probably an oak, upon or by the CNEPH, or winged temple; _Navestock_. Our _English_ word _Knave_, which had no ill meaning at first, signifies the same thing, _alatus_, _impiger_; the latin word _Gnavus_ the very same: and _Knap_ a _Teutonick_ word the like: all from the hebrew original.

I doubt not, but there are more such temples in the _Britannick_ isles, called _Knaves-castles_ or the like. One I remember to have seen, on a great heathy common, by the _Roman Watling-street_ in _Staffordshire_. And Mr. _Toland_ takes notice of a winged temple of our Druids in the _Hebrid_ or _Hyperborean_ islands, _Shetland_. _Abaris_ a Druid of this country, fir’d with a desire of knowledge, travell’d into _Greece_ where philosophy flourish’d; after that to _Pythagoras_ in _Italy_, and became his favourite disciple. _Pythagoras_ imparted to him his best notions in philosophy, which perhaps, in the enigmatick way of those times, they call the shewing to him his golden thigh. _Abaris_ on the other hand, presented to _Pythagoras_ _Apollo_’s arrow, which he brought out of his own country, where it had been deposited in a winged temple. They tell you further, that _Abaris_ rode on this arrow in the air to _Greece_. This undoubtedly would proceed from the notion they entertain’d of the Druids practising magick.

I cannot help thinking, after what I have said in _Stonehenge_, concerning the magnetick needle, that this arrow of _Apollo_’s which _Abaris_ made use of in his journey from _Shetland_ to _Greece_, was an instrument of this sort, which the _Hyperborean_ sage gave to _Pythagoras_. And the Druids possessing such a secret as this, would reciprocally create, and favour that notion of their practising magick. Calling it _Apollo_’s arrow seems to throw the possession of it up to _Phut_ the most famous navigator, we before treated of: nay it seems that we may trace it still higher, even to _Noah_ himself. _Sanchoniathon_ the _Phœnician_ writer tells us, among other remarkable things concerning _Ouranus_, who is certainly _Noah_, “that he devised _Bætulia_, or contriv’d stones that mov’d as having life.”

Besides the interpretation, we may very naturally affix to this account, of anointed stones or main ambres: we may well judge that the knowledge of the magnet is here understood; which at first they placed in a little boat, in a vessel of water, and then it would move itself, ’till directed to the quarters of the heavens. _Atheneus Deipnosoph._ affirms, that _Hercules_ borrow’d his golden cup wherewith he sail’d over the ocean, of _Nereus_. _Nereus_ is _Japhet_ eldest son of _Noah_, and the golden cup was a compass box in all probability.

Among the ancient constellations pictur’d on the celestial globe, is an arrow; said by _Eratosthenes_ the most ancient writer we have on the _Catasterisms_, (as called,) to be the arrow of _Apollo_, which was laid up in the winged temple among the _Hyperboreans_. _Diodorus Siculus_ from _Hecateus_ and other older writers, shews, the _Hyperborean_ island was in the ocean, and beyond _Gaul_, to the north, under the bear; where the people liv’d a most simple and happy life. _Orpheus_ places them near the _Cronian_ sea; a word purely _Irish_, as Mr. _Toland_ shews, _Croin_ signifying frozen. He shews further and that very largely, that the _Hebrid_ islands, _Skie_, _Lewis_, _Harries_, _Shetland_, are the true _Hyperborean_ islands of the ancients. Among them therefore was the winged temple; whether made of mounds of earth, like those two on the _Humber_, and on _Navestock-common_; or made of stones like other Druid temples.

There are other Druid temples in those islands, made of stones, I shall give a print of one, in my next volume. Further there is a famous one in _Cornwall_ call’d vulgarly the _Hurlers_, which I take to have been one of our alate temples, made of stones set upright.

The learned _Bayer_ in his fine designs of the celestial constellations, represents the arrow of _Apollo_ beforemention’d, as a magnetick needle; and he took his designs chiefly from a very ancient book of drawings. I observe likewise that the isle of _Skie_, in the language of the natives, is call’d _Scianach_, which signifies winged. And in that probably, was the winged temple we speak of; which gave name to the isle.

We mention’d before that _Phut_ married _Rhode_, whence the isle of _Rhodes_ had its name. _Rod_ in the _Psalms_ and the _Prophets_ signifies a snake. Nay _Pliny_ in vii. and 56, of his natural history asserts, that _Rhodes_ was originally call’d _Ophiusa_, a word equivalent. Most likely they built a serpentine temple there, which gave the name. So the isle of _Tenos_, which _Bochart_ shews, means a serpent in the oriental language, was call’d _Hydrusa_ and _Ophiusa_. The isle of _Cyprus_ was call’d _Ophiodia_ by _Nicœnetus_. So _Hydra_ an isle just before _Carthage_, which was first built by _Cadmus_. _Ophiades insulæ_ on the _Arabian_ coast of the _Red-sea_. _Pausanias_ mentions a place called _Opheos Cephale_, the serpent’s head; the same as our _Hakpen_ on _Overton-hill_ in _Abury_.

In the isle of _Chios_ is a famous mountain higher than the rest, called _Pelineus_, which had undoubtedly one of our great _Dracontian_ temples. The learned _Bochart_ I. 9. shews its name signifies the prodigious serpent: a story of the sort is annex’d to it. Nay this famous temple gave name to the whole island, for he shews that ’tis a _Syrian_ word חויא _Chivia_ a serpent, so that _Chios_ isle is the serpent’s isle: the word is the same as _Hivite_: probably _Cadmus_ or some of his people built it. _Hesychius_ and _Phavorinus_ mentions _Jupiter Pelineus_, the name of the deity worshiped.

_Virgil_ in _Æneid_ II. describes the two serpents that destroy’d _Laocoon_ coming from the isle of _Tenedos_.

I described the barrows about _Humbers_ castle, to be like beds. They are all long barrows, of very different lengths, higher at the head than the feet, (if we may so express it) and with a cavity the whole length of them, drawn off at the feet, to the turf: So that they represent the impression of a person that has lain on a very soft, downy couch. One which I dug into near the temple was 60 cubits long: the other two near it 40 each, plate xxxix. The sight of them necessarily intruded into my mind, the ευνη or couch of _Typhon_ or _Phut_, which _Homer_ says, was in _Arimis_. ’Tis natural for us to imagine, he means exactly such a _tumulus_ of the hero, as these we are speaking of.

_Phut_ was a great arch druid or patriarchal high-priest, as being the head of his family. And according to my notion of the matter, these long barrows all belong to some of the higher order of the Druids. _Eustathius_ interprets _Homer_’s word by that of ταφος, tomb. _Stephanus_ the scholiast on _Hesiod_’s _Theogon_, makes _Arima_ a mountain in _Cilicia_ or _Lydia_, where is _Tiphon_’s κοιτη. _V. Oppian. Alexand._ ver. 599. _Lucan_ ver. 191. _Apollon._ II. _Strabo_ XVI. _Mela_ I. 13. _Pausanias in Atticis_ tells us of _Hippolita_ the _Amazons’ tumulus_, that ’twas made in shape of an _Amazonian pelta_ or shield; perhaps somewhat like our _tumulus_.

In the beginning of the idolatrous times, they likewise consecrated _Hermes_ the _Egyptian_ into _Mercury_, but the _Egyptians_ took _Mercury_ in a different light from the _Canaanites_: they made him the god of divine wisdom, the _Canaanites_ who were immers’d in trade and traffick, made him the god of profit and gain; and that in the person of their ancestor _Canaan_. Nevertheless they knew the holy spirit prior to idolatry: for many think that _Mercury_ was no mortal man, S. _Augustin_, _C. D._ viii. 26. and _Orpheus_ in his hymn to him, pronounces him to be of the race of _Dionysus_, by whom _Jehovah_ is understood.

I suppose _Canaan_ when he died, had an alate temple built about his place of sepulture, which in after times occasion’d posterity to deify him under the name of _Mercury_. Again I suppose the like done over the _tumulus_ of the patriarch TARSIS; which gave a handle in idolatrous times, to consecrate him into the _Neptune_ of the heathen; who in effect is the same as _Mercury_, saving that being done by people of a different genius and disposition, they divided one god into two.

Thus we have sail’d thro’ a wide ocean of antiquities, and that not without a compass. We set old things transmitted to us in writing, in parallelism with these we may now see at home, in such a manner, as I think evidently shews them to be the same.

_Nec sum animi dubius, verbis ea vincere magnum
Quàm sit, & antiquis hunc addere rebus honorem.
Sed me Parnassi deserta per ardua dulcis
Raptat amor_—————— Virg.

I shall conclude, with 1. what we may very well imagine to have been the ratiocination of the Druids among one another, in their theological contemplations, concerning this last kind of their works, these winged temples. Of such sort would be their speculations thereon, in their serious scrutiny into the nature of the deity.

We observ’d, the Druids in their theological studies must, with the other eastern sages, find out two ways of the supreme being exerting his almighty power, multiplying himself, as the _Zoroastrians_, the _Pythagoreans_ and the _Platonists_ call it, or divine geniture: and creation. The first necessary, therefore done before time; the second arbitrary, therefore done in time. Nevertheless this second was fit and proper to be done, therefore necessarily to be perform’d. For whatever becomes the allperfect being, we may pronounce necessary with him.

The Druids would advance still further in their contemplations this way, and conclude, that it became the supreme, and was therefore necessary, for him to exert his power in all possible ways and modes of acting; that he was not content in producing a single divine person or emanation from himself, from the infinite fund of his own fecundity; that he was pleas’d to proceed to that other mode of acting, which we call divine procession; or a third divine person to proceed from the first and second. This person the ancients had knowledge of, and styled him _anima mundi_, “that spirit of the LORD which filleth the world,” _Wisdom_ i. 7. and made him a distinct person from God, or the supreme: but, more immediately, he was the author of life to all living things. And this he disseminated throughout the whole macrocosm. I need only quote _Virgil_, for many more, in his fine poem, _Georg._ IV.

_Esse apibus partem divinæ mentis & haustus
Æthereos dixere. Deum namque ire per omnes
Terrasque tractusque maris, cælumque profundum.
Hinc pecudes, armenta, viros, genus omne ferarum,
Quemque sibi tenues nascentem arcessere vitas;
Scilicet huc reddi deinde & resoluta referri,
Omnia.——————_

This divine mind, or _anima mundi_, the ancients pictur’d out by the circle and wings, meaning the holy spirit in symbolical language, or the spirit proceeding from the fountain of divinity. And we see it innumerable times on _Egyptian_, and other ancient monuments. _Plutarch_, in his _platonic questions_, asks, “Why should _Plato_ in his _Phædro_ say, the nature of a wing, which mounts heavy things upward, is chiefly participant of those that are about the body of the deity?”

But thus the Druids would reason. There are three modes of divine origin and existence, quite different from creation: they are these: the self-existent, unoriginated first cause; divine generation; and divine procession: all equal in nature, self-origination excepted, and equally necessarily existent. When the supreme produces his likeness, it must be divine filiation; or the son of God is produc’d. Divine procession must be from them two: but it cannot possibly be filiation: for besides that, in these acts of the divinity, we must separate all ideas like that of human production, it would be absurd to call this generation; because, as it is done prior to all notion of time, or eternity itself; it is making the son to be son and father in the same act. Therefore there remains no other word for this, than procession from the father and son.

Whether these abstract and metaphysical notions would occur to a mind wholly unacquainted with any doctrine of this sort, may be matter of doubt; but when propos’d to a serious and contemplative genius, they would be embraced and improved, as agreeable to reason; and as an advance towards the most sublime and most useful knowledge of all others, that of the nature of the deity.

2. The very learned _Schedius_, in his treatise _de mor. germ._ XXIV. speaking of the Druids, confirms exceedingly all that we have said on this head. He writes, “that they seek studiously for an oak-tree, large and handsome, growing up with two principal arms, in form of a cross, beside the main stem upright. If the two horizontal arms are not sufficiently adapted to the figure, they fasten a cross-beam to it. This tree they consecrate in this manner. Upon the right branch they cut in the bark, in fair characters, the word HESUS: upon the middle or upright stem, the word TARAMIS: upon the left branch BELENUS: over this, above the going off of the arms, they cut the name of God, THAU: under all the same repeated, THAU.”

We cannot possibly understand otherwise, than that by this they intended to show the unity in the divine nature; for every word signifies God emphatically, and in their general acceptation, _Thau_ especially. The other three words have each particularly a more restrained sense, regarding the oeconomy of the deity or godhead. And this is _Schedius_ his opinion.

This tree, so inscribed, they make their _kebla_ in the grove, cathedral, or summer-church, toward which they direct their faces in the offices of religion, as to the ambre stone or the cove in the above described temples of _Abury_. Like as the Christians to any symbol or picture over the altar. And hence the writers got a notion of their worshipping trees; and of these names belonging to so many gods: which serves the poets to descant upon. But if we examine them to their origin, they are easily to be reduc’d to orthodoxy.

The word _Hesus_ means the supreme God in the _celtic_ language, as ESAR among the _Hetruscans_. _Sueton. in Aug._ It was pronounced _Eisar_, as the _germans_ pronounce _Cæsar_, _Keisar_. It comes from the _hebrew_ ה _Ei_, and סר _Lord_, שר _Prince_. ה is emphatically the name of the divinity, as השם το ονομα, the NAME _Jehovah_, _Levit._ xxiv. 11. 16. Hence ה or EI, inscribed over the door of the temple at _Delphos_, of which _Plutarch_ has wrote. It was the way of the _babylonish_ monarchs to assume divine names, as _Esar-adon_, signifying no less than God the Lord. _Esi_ is God, says _Hesychius_. In the _arabic_ it signifies the _Creator_, says _Dickenson delph. phœnic._ But these authors do not go to the bottom, for it comes from AS or AT, signifying God the father. Ἄτα or Ἄττα, with the _Greeks_ is _pater_. The _Armenians_ call it Αδς, the _Egyptians_ Ὠτ, those of _Sarmatia_ and _Slavonia_ Ος: says the learned _Baxter_, _v. Ascania_, _gloss. ant. Rom._ where he has much of ancient learning upon it. This is the _Atys_ of the _Phrygians_.

_Belenus_ is the _Baal_ in scripture, us’d originally to be spoken of the true God _Jehovah_, ’till adopted into idolatry. _Belus_ of the _Assyrians_. If we examine the word to the bottom, it means God the son. Βηλ, in the _babylonic_ language is the _son_, Βηλτις the _daughter_. He is the _Apollo_ of the _Latins_.

_Tharamis_ is the same as _Tat_, _Thoth_ of the _Egyptians_, _Thor_ of the northern nations, call’d more particularly the _spirit: lord of the air_, from the wings being symbolical of him; and hence made the thunderer, from the _Phœnician_ and _celtick Tarem_. He was sometimes call’d _Theutates_, the _Mercury_ of the _Latins_, who was particularly worshipped by the _Germans_, says _Tacitus de mor. germ._ _Cæsar_ the same, VI. _bell. gall._ Hence the _Greeks_ dress’d their _Mercury_ with a winged cap, and winged heels, which was no other than the _circulus alatus_ we have been speaking of. He bears a staff in his hand, with a globe on the end of it with wings and snakes. The _Phœnicians_ call’d him _Taautus_. _Sanchoniathon_, _Varro_ IV. _de ling. lat._

So in the temple of _Belus_ or the _sun_, at _Edessa_ in _Mesopotamia_, in idolatrous times, by his statue was another of _Ezizus_, who is our _Hesus_, and another of _Mercury_, whom they call _Monimus_. _Julian_, in his _hymn to the sun_, mentions the same. And so generally the true theology communicated to mankind from the beginning, was perverted into polytheism and idolatry.

3. So by the tree came death, by the tree came life, which the Druids seem to have had some knowledge of. _Ruffinus_ II. 29. affirms the cross among the _Egyptians_ was an hieroglyphic importing the life that is to come. _Sozomen_ the same, _hist. eccl._ VII. 15. and _Suidas_. _Isidore_ tells, “it was the method of the muster-masters in the _roman_ army, in giving in the lists of the soldiers, to mark with a cross the name of the man that was alive; with a Θ him that was dead.”

The ancient inhabitants of _America_ honour’d the form of the cross. So the conjurers in _Lapland_ use it. Which intimate this hieroglyphic to be most ancient, probably antediluvian.

But concerning the knowledge of the cross which the Druids had, and of their religion more at large, I shall discourse fully in the next volume, which will conclude what I have to say concerning them and their works.

4. From what has been delivered in the speculative part of this treatise, the springs of idolatry appear sufficiently. For the race of heroes that built these patriarchal temples in the eastern part of the world especially, and propagated true religion, were some ages after deify’d by their idolatrous posterity; and had names of consecration taken from the divine attributes, and the just notions delivered to them concerning the nature of the deity.

5. If then we reflect on the foregoing description of the work of _Abury_, whether we consider the figure it is built upon, the antiquity or the grandeur of it, we must needs admire it, as deservedly to be rank’d among the greatest wonders on the face of the earth. The ancients indeed did make huge temples of immense pillars in colonnades, like a small forest; or vast concaves of cupolas to represent the heavens; they made gigantick colosses to figure out their gods; but to our _British_ Druids was reserv’d the honour of a more extensive idea, and of executing it. They have made plains and hills, valleys, springs and rivers contribute to form a temple of three miles in length. They have stamp’d a whole country with the impress of this sacred character, and that of the most permanent nature. The golden temple of _Solomon_ is vanish’d, the proud structure of the _Babylonian Belus_, the temple of _Diana_ at _Ephesus_, that of _Vulcan_ in _Egypt_, that of the _Capitoline Jupiter_ are perish’d and obliterated, whilst _Abury_, I dare say, older than any of them, within a very few years ago, in the beginning of this century, was intire; and even now, there are sufficient traces left, whereby to learn a perfect notion of the whole. Since I frequented the place, I fear it has suffer’d: but at that time, there was scarce a single stone in the original ground-plot wanting, but I could trace it to the person then living who demolish’d it, and to what use and where.

This I verily believe to have been a truly patriarchal temple, as the rest likewise, which we have here described; and where the worship of the true God was perform’d. And I conclude with what _Epiphanius_ writes, speaking of the old religion from the beginning of the world. _Non erat judaismus aut secta quæpiam alia: sed ut ita dicam, ea quæ nunc in præsenti sancta Dei catholica ecclesia obtinet, fides erat; quæ cum ab initio extiterit, postea rursum est manifestata._ He affirms _Adam_ and all the patriarchs from him to _Abraham_, were no other than christians; and this is the doctrine of the apostle of the _Gentiles_, 1 _Cor._ ix. 21.

INDEX.

_The dignity of the study of antiquities_, Page 1, 46

_Religion the principal purpose of life_, 6, 7, 55, 85, 100

_The patriarchal and Christian religion the same_, 4, 6, 62, 68,
89, 102

_Publick religion began with_ Adam’_s grandson_, Enos, 2, 6

_Exercis’d in a publick place call’d a temple_, 3, 7, 25

_A temple was an open circle of stones_, 4, 8

_Groves planted as cathedrals, summer-temples_, 4, 5

_Groves and temples equivocal_, ibid.

_The Druid temples were patriarchal_, 4, 5, 102

_Heathen remains of patriarchal temples_, 5, 8, 33, 52, 83

_Our patriarchal round temples often dedicated to the sun_, 9, 67

_Likewise to dead heroes who built them_, 13, 84, 95, 98, 101

_Publick religion was on a stated day, the sabbath_, 6, 36, 68

_Heathen remains of the sabbath_, 68

_The ordinary service of publick religion was call’d invoking_, 3,
4, 6

_Heathen remains of invoking_, 4, 6

_This implies an expected mediator, Messiah_, 3, 6

Jehovah _was the Messiah who appear’d visibly_, 3, 6

_Knowledge of the nature of the deity, the highest wisdom_, 7, 85,
90

_From that knowledge idolatry first began_, 62, 84, 89, 101

_Sacrificing was the extraordinary service of religion_, 4, 38

_At the four solar ingresses_, 68

_Temples were form’d on figures of the symbol of the deity_, 8, 9,
92

_Whence thought prophylactic, to guard the ashes of the dead_, 41,
52, 82, 95

_When desecrated to idolatry, the_ Mosaic _tabernacle was order’d;
square and cover’d_, 3, 5, 8, 14, 24, 62, 72

_Three kinds of Druid or patriarchal temples, from the threefold
symbol of the deity._ First, _the circle_, 9

_The circle, the symbol of the Supreme_, 54, 61

_The Supreme, as invisible, had no picture, no name_, 3, 50, 62, 98

_Called_ As, Atys, Hesus, _by the Druids_, 100

Rowldrich _temple described, as an example of the first kind_, 10

_The requisites of a Druid temple drawn up_, 10, 13

_The_ Second _kind of temple, the circle and snake_, Dracontium, 9,
54

ABURY, _a serpentine temple of the second kind, described_, 14

_Another at_ Shap _in_ Northumberland, 62

_Another at_ Classerness, ibid.

_Of the symbol of the snake_, 49, 54, 56, 92

_It means the divine Son_, 55, 60, 61, 62, 93, 94

_The Druids’ great regard to it_, 56

_The natural history of the serpent_, 50, 57

_Origin of serpent worship_, 59

_Of symbols in general_, 55

_It was the ancient form of writing_, 56

_The divine Son call’d_ Phtha, νους ἑτερος, mind, creator, wisdom,
word, Logos, 50, 61, 62, 88

_He was_ Jehovah, _the Mediator, who appeared visibly_, 3

_He was called the__ NAME, _3, 6, 100

_Called_ Belenus _by the Druids_, 100

_Of the_ kebla _or central obelisc in our temples, called_ ambre,
5, 23, 24, 67, 100

_Became idols_, 5, 67

_The_ petra ambrosia _of the heathen_, 24, 75, 82

_Of the cove, or_ ansæ, 5, 23, 100

Kist vaen, 13

_Indicative of the divine presence_, 24

_The_ Hakpen, _or snake’s head_, 15, 31, 32

_Heathen remains of such_, 33, 84, 97

_The snake’s tail_, 36, 37, 52

_The whole symbol of the deity was a circle, snake, and wings;
call’d_ Cnephtha, 9, 29, 54, 62, 92, 93

_Heathen remain of this in_ Medusa’_s head_, 69, 93

_The_ Third _sort of Druid temple form’d like the circle and wings,
alate temples_, 9, 76, 83, 92

_This figure call’d Cneph, means the divine spirit, or_ anima
mundi, 62, 92, 93

_An alate temple of the Druids on the banks of the_ Humber,
_described_, 92

_An alate temple on_ Navestock-common, 96

_Another in_ Cornwall, 97

_Another in the isle of_ Scianach, ibid.

_Hence the_ Mercury _of the heathen_, 84, 98, 101

_The same as_ Neptune, 84, 94, 98

_Same as_ Taranus, Thoth, 101

_Same as_ Hermes, 98

_Same as_ Canaan, ibid.

_An alate temple over the tomb of_ Canaan, ibid.

_By the lake_ Canopus, 96

_In the isle_ Chios, 98

_In the isle of_ Cyprus, 97

_At the tomb of_ Hermes _or_ Lud, 98

_At the tomb of_ Memnon, 95

_Over the tomb of_ Neptune _or_ Tarsis, 98

_In the isle of_ Rhodes, 95, 97

_In the isle of_ Tenos, 97

_The crab likewise a symbol of the_ anima mundi, 76

_Serpentine temples_, Dracontia, _built by the ancients_, 9, 61

_By_ Phut _or_ Typhon, _son of_ Cham, 61, 63

_The history of_ Phut, 64

_His effigies_, 66

_The patriarchal and heathen genealogy_, 65

_The heroical effigies of_ Phut’_s mother_, 66

Dracontia _built by the_ Tyrian Hercules, 70, 75, 76

_He was a great navigator, and had the use of the compass_, 97

_His history and time fixed_, 53, 71

_He planted_ Britain, 53, 77, 78

_He was king in_ Egypt _when_ Abraham _went thither_, 72

_He learn’d religion and other things from_ Abraham, 74, 76

_He built temples wherever he came, thence call’d_ Saxanus, 74

_He brought the use of alphabet-writing hither_, 73

_He had a son call’d_ Isaac, 76

Apher, _grandson of_ Abraham, _a companion of_ Hercules _in
planting_ Britain, 70, 77

_Of_ Albion _and_ Bergion, 77

Dracontia _built by_ Cadmus, 34, 80

_History of_ Cadmus _son of_ Canaan, 79

_The_ Cadmonites _related to the_ Jews, 84

_Serpentine temples at_ Acon, 75

_At_ Colchis, 69

_By_ Damascus, 84

_By the tomb of_ Orpheus, 95

_By the river_ Orontes, 69

_At_ Parnassus, 67

_In the isle of_ Rhodes, 95

_At_ Sarephtha, 82

_At_ Tyre, 75

_The Druid measure, cubit_, stadium, 11, 19, 31

_A demonstration of the Druid works prior to_ roman _times_, 26,
43, 45

_A Druid celt or hatchet found at_ Abury, 27

_Another at_ Stonehenge, 41

_The time of founding_ Abury _conjectured_, 52

_The founder’s_ tumulus, Silbury-hill, 41

_A conjecture concerning his name_, 42

_A conjecture concerning the time of his death_, 44

_The founder of_ Abury’s _bridle dug up_, 42

_Antediluvian bones_, 17, 35

_The formation of_ sarsens, 16

British _beads, urns_, &c. _dug up_, 44, 45

_Heathen barrows like ours_, 42, 44, 46, 52, 66, 98

_Conjecture concerning the age of_ Abury, _from the wear of the
weather_, 17, 38

_From the Variation of the magnetic needle_, 51, 52

_Of the use of the loadstone of old_, 51, 96

_Seems to have been known to_ Noah, _to_ Japhet, _to_ Phut, _to_
Hercules, 97

_A magnetic needle among the constellations_, ibid.

_The origin of alphabet-writing_, 56, 73

_The patriarchal genealogy_, 65

_Origin of_ Egyptian _learning from_ Abraham _and_ Joseph, 72, 74

_The reason of the_ Mosaic _institution_, 8, 62, 72

_Of mythology, the oldest heathen history_, 13, 31, 33, 63, 76, 83

_Our present reports at the Druid temples the same mythology_, 5,
13, 76, 83

_Why_ EI _inscrib’d on the door at_ Delphos, 100

_Temples made on account of sepulchres_, 13, 41

Typhon’_s couch, what it means_, 66, 98

_The_ atlantic _islands, where_, 14

_Of_ Solomon’_s temple_, 38, 39

_The astonishing tumulus of_ Silbury, 41, 42, 43

_Of_ british _chariots_, 42

_Why antient temples regarded the east_, 50, 51

_Origin of animal-worship_, 55

_Origin of the_ Phallus, 60

_The_ Roman _road_, Runway, Via Badonica, 26, 30, 32, 43

_A demonstration that ’tis later than our works_, 26, 27, 43

_A demonstration that ’tis later than the_ Wansdike, 27

_King_ Divitiacus _founder of_ Devizes, 27

Cunetio Marlborough, 19, 26

Verlucio Hedington, 27

ETYMOLOGY.

Abl, Hal, Healle, 19

Au, Aux, Awy, ibid

As, Ata, Atys, 100

Atlas, 9

Apher, 77

Avim, Hevæus, 81, 98

Athamanes, 71

Belenus, Baal, Bel, Belus, 100

Bratanac, 77

Beth, 5

Canopus, 94, 96

Cnephtha, 93

Cronius, 97

Cneph, 92

Cromlechen, 49

Dionysus, 11, 98

Efi, 100

Esar-haddon, ibid.

Elohim, 71

Elagabalus, 24

Gilgal, 11

Genessa, Geneva, Gnaphalus, Gnavus, 96

Gable, Gaveloc, 9, 24, 29

Hesus, 100

Har, 67

Hakpen, 16, 31, 32, 75, 76

Hycsi, 71, 78

Javelin, 9, 24, 25

Kibla, ibid.

Kist-vaen, 12, 49

Knave, Knap, 96

Kneph, 62

Magus, 38, 55, 69

Neptune, 94

Nebula, Nebulo, 96

Nahas, 67

Nesi, 72

Ogmius, 73

Parnassus, Larnassus, 67

Ptha, 62, 93

Rhwl drwyg, 11, 12

Rhode, Rod, 97

Sarsens, 16, 48

Sarephtha, 82

Scianach, 97

Taramis, Thoth, 101

Themis, 67

Titans, 71

Tempe, Temple, 7, 25

_Knowledge of the nature of the deity, the most valuable_, 7, 85,
90, 100

_Of divine geniture, a metaphysical discourse_, 49, 50, 85, 99

_Of divine procession_, 100

_This doctrine is discoverable by reason_, 85, 99, 100

_The Druids came from_ Phœnicia, 38, 42, 51, 73, 78

_The Druids were not idolaters, preface_, 24, 51, 85

_They were a great and learned people_, 38, 49, 76

_They were disciples of_ Abraham, 5, 35, 73, 74, 76, 85

_Of the patriarchal religion_, 11, 37, 51, 55, 62, 69, 85, 102

_They observ’d the sabbath_, 6, 35

_A proof that the patriarchs observ’d the sabbath_, 68

_Tithe paid by the patriarchs_, 68

_Baptism and sponsors in the patriarchal religion_, 76

_The Druids built our temples of stones untouch’d of tool_, 20, 21,
39

_Groves not their only temples_, 5

_They bore a celt on a staff ordinarily_, 27

Abaris _a_ hyperborean _Druid_, 96

Chyndonax _a_ gallic _arch-druid_, 49

_They believ’d a future state, and resurrection of the body_, 13,
40, 41, 46, 82

_They knew Messiah was to be born at the end of the year_, 72

_The yule festival then_, 76

_They knew the mysterious nature of the deity_, 6, 7, 9, 90

_As the patriarchs, the ancient priests and philosophers_, 4, 6, 9,
85, 89, 94, 100

_They believ’d the unity of the divine nature_, 100

_All this deducible from reason_, 6, 85, 100

_They had knowledge of the cross_, 101

_They knew alphabet-writing_, 56

_Notions of the magic of the Druids_, 21, 38, 69

_Druid houses_, 12, 27, 47, 48, 94

_Druid celt or hatchet_, 27

_Sharp flints_, 33

FINIS.

Transcriber’s Notes:

- Text enclosed by underscores is in italics (_italics_). - Text enclosed by equals is in blackletter (=blackletter=). - Blank pages have been removed. - Obvious typographical errors have been silently corrected. - Sidenote references to illustrations removed. - Page numbers removed from illustrations in text version.