Chapter VIII

To wind up the matter, steadily and unequivocally I do deny that the Round Towers of Ireland were fire receptacles. I go further, and deny that any of those eastern round edifices which travellers speak of, were ever intended for fire receptacles: that they were all pagan structures--and temples too--consecrated to the most _solemn_ and _engrossing_ objects of _human pursuit_, however erroneously that pursuit may have been directed, I unhesitatingly affirm. What then, I shall be asked, was their design? To this I beg leave to offer a circumlocutory answer. Squeamishness may be shocked, and invidiousness receive a pretext, but, the spirit being pure, the well-regulated mind will always say, “Cur nescire, pudens pravé, quam discere malo?”[94]

Then be it known that the _Round Towers_ of _Ireland_ were temples constructed by the early Indian colonists of the country, in honour of that _fructifying_ principle of nature, emanating, as was supposed, from the sun, under the denomination of Sol, Phœbus, Apollo, Abad or Budh, etc. etc.; and from the moon, under the epithet of Luna, Diana, Juno, Astarte, Venus, Babia or Butsee, etc. etc. Astronomy was inseparably interwoven with this planetary religion; while the religion itself was characterised by enforcing almost as strict a regard to the body after death, as the body was expected to pay to a Supreme Essence before its mortal dissolution. Under this double sense then of _funereal_ or posthumous regard, as well as active and living devotion, must I be understood to have used the expression, when previously declaring that our _Sabian rotundities_ were erected with the twofold view of religious _culture_ and the _practice_ of that _science_ with which it was so amalgamated.

To be explicit, I must recall to the reader’s mind the destination which the Brahmins assigned to the Egyptian pyramids, on hearing Wilford’s description of them--viz. that they were places appropriated to the worship of Padma-devi.[95] Before I proceed, however, I must state that I do not intend to make this the basis of what I shall designate my _disclosures_. It would be very foolish of _me_, if hoping to dislodge a _world_ of long-established prejudice, to use, as my _lever_, a ray shot transversely from a volume which has been tarnished by forgery. I need no such aid, as the sequel will show; and yet were it requisite, no objection would be valid, as the “_Pundit_” could have had no motive, either of interest or of vanity, such as influenced his _transcriptions_, here to mislead his victim. It was the mere utterance of a casual opinion, without reference to any deduction. Besides it was not the statement of the knave at all, but that of a number of religious men of letters, who all agreed in the ascription above laid down. They spoke, no doubt, from some traditionary acquaintance with the use of those tall round buildings which so much baffle antiquarians, not more in Ireland than they do in Hindostan: but the explanation of this their answer will be a happy inlet--and as such only do I mean to employ it--to the _illustration_ of what we have been so long labouring at.

The word Padma-devi[96] means “_the deity of desire_,” as instrumental in that principle of _universal_ generativeness diffused throughout all nature. Do I mean that gross suggestion of carnal concupiscence?--that mere propensity of animal appetite which is common to man with the brute creation? No; it became redeemed, if not justified, by the religious complexion with which it was intertwined, derived, mayhap, originally from that _paradisiacal_ precept which said, “increase and multiply”; while the strain of metaphor under which it was couched, and the spiritual tendency by which the ceremony was inculcated, prevented offence even to the most refined taste, the most susceptible fancy, or the most delicate sensibility.

The love of offspring has ever been a powerful ingredient in man’s composition. The fair portion of the human species, as every age and experience can prove, have shown themselves not more exempt from the control of the same emotions or the influence of the same impulses. It was so wisely instituted by the great Regulator of all things, nor is the abuse of the principle any argument against its general utility or sanctified intent. Search the records of all early States, and you will find the legislator and the priest, instead of opposing a principle so universally dominant, used their influence, on the contrary, to bring it more into play, and make its exercise subservient to the increase of our species; the law lent its aid to enforce the theme as national, and religion sanctified it as a moral obligation.

In India this _fervor_ was particularly encouraged: for “as the Hindoos depend on their children for performing those ceremonies to their names, which they believe tend to mitigate punishment in a _future state_, they consider the being deprived of them as a severe misfortune and the sign of an offended God.”[97] They accordingly had recourse to all the stratagems which ingenuity could devise to recommend this passion to the inner senses, and dignify its nature by the studied imagery of metaphor and grace. In conformity with this sentiment we are favoured by Sir William Jones with the copy of a hymn, which they were in the habit of addressing to the above-mentioned “Padma-devi,” or “Mollium mater sæva cupidinum,” which he thus prefaces with her figurative descent:--

It is Camadeva, that is, the _god_ of desire, the opposite sex he speaks of, but the principle is the same.

“Peor, his other name, when he enticed
Israel in Sittim, on their march from Nile,
To do him wanton rites, which cost them sore.”[98]

“According to the Hindu mythology, he was the son of Maya, or the general attracting power;[99] that he was married to Ritty, or Affection; and that his bosom friend is Vassant, or the Spring: that he is represented as a beautiful youth, sometimes conversing with his mother, or consort, in the midst of his gardens and temples; sometimes riding by moonlight on a parrot, and attended by dancing girls, or nymphs, the foremost of whom bears his colours, which are a fish on a red ground: that his favourite place of resort is a large tract of country round Agra, and principally the plain of Mathra, where Kreshen also, and the nine Gopia usually spend the night with music and dance: that his bow is of sugar-cane or flowers, the sting of bees, and his five arrows are each painted with an Indian blossom of an healing quality.” Tedious and diffuse as has been the dissertation already, I cannot resist the inclination of transcribing the hymn also.

“What potent god, from Agra’s orient bowers,
Floats through the lucid air; whilst living flowers,
With sunny twine, the vocal arbours wreathe,
And gales enamoured heavenly fragrance breathe?

Hail, Power unknown! for at thy beck
Vales and groves their bosoms deck,
And every laughing blossom dresses,
With gems of dew, his musky tresses.
I feel, I feel thy genial flame divine,
And hallow thee, and kiss thy _shrine_.

Knowest thou not me?--
Yes, son of Maya, yes, I know
Thy bloomy shafts and cany bow,
Thy scaly standard, thy mysterious arms,
And all thy pains and all thy charms.

Almighty Cama! or doth Smara bright,
Or proud Aranga, give thee more delight?
Whate’er thy seat, whate’er thy name,
Seas, earth, and air, thy reign proclaim;
All to thee their tribute bring,
And hail thee universal king.

Thy consort mild, Affection, ever true,
Graces thy side, her vest of glowing hue,
And in her train twelve blooming maids advance,
Touch golden strings and knit the mirthful dance.
Thy dreadful implements they bear,
And wave them in the scented air,
Each with pearls her neck adorning,
Brighter than the tears of morning.
Thy crimson ensign which before them flies,
Decks with new stars the sapphire skies.

God of the flowery shafts and flowery bow,
Delight of all above and all below!
Thy loved companion, constant from his birth
In heaven clep’d Vassant, and gay Spring on earth,
Weaves thy green robe, and flaunting bowers,
And from the clouds draws balmy showers,
He with fresh arrows fills thy quiver,
(Sweet the gift, and sweet the giver,)
And bids the various warbling throng
Burst the pent blossoms with their song.

He bends the luscious cane, and twists the string,
With bees how sweet! but ah, how keen their sting!
He with fine flowrets tips thy ruthless darts,
Which through five senses pierce enraptured hearts.
Strong Champa, rich in od’rous gold,
Warm Amer, nursed in heavenly mould,
Dry Nagkezer, in silver smiling,
Hot Kiticum, our sense beguiling,
And last, to kindle fierce the scorching flame,
Loveshaft, which gods bright Bela name.

Can men resist thy power, when Krishen yields,
Krishen, who still in Mathra’s holy fields,
Tunes harps immortal, and to strains divine,
Dances by moonlight with the Gopia nine?

Oh! thou for ages born, yet ever young,
For ages may thy Bramin’s lay be sung;
And when thy Lory spreads his emerald wings,
To waft thee high above the tower of kings,
Whilst o’er thy throne the moon’s pale light
Pours her soft radiance through the night,
And to each floating cloud discovers
The haunts of blest or joyless lovers,
Thy milder influence to thy bard impart,
To warm, but not consume his heart.”

Amongst the fables that are told to account for the origin of this amorous devotion, Sir William tells us, is the following, viz.:--

“Certain devotees in a remote time had acquired great renown and respect; but the purity of the art was wanting; nor did their motives and secret thoughts correspond with their professions and exterior conduct. They affected poverty, but were attached to the things of this world, and the princes and nobles were constantly sending them offerings. They seemed to sequester themselves from the world; they lived retired from the towns; but their dwellings were commodious, and their women numerous and handsome. But nothing can be hid from the gods, and Sheevah resolved to expose them to shame. He desired Prakeety[100] to accompany him; and assumed the appearance of a Pandaram of a graceful form. Prakeety appeared as herself a damsel of matchless beauty. She went where the devotees were assembled with their disciples, waiting the rising sun to perform their ablutions[101] and religious ceremonies. As she advanced the refreshing breeze moved her flowing robe, showing the exquisite shape which it seemed intended to conceal. With eyes cast down, though sometimes opening with a timid but a tender look, she approached them, and with a low enchanting voice desired to be admitted to the sacrifice. The devotees gazed on her with astonishment. The sun appeared, but the purifications were forgotten; the things of the Poojah[102] lay neglected; nor was any worship thought of but that to her. Quitting the gravity of their manners, they gathered round her as flies round the lamp at night, attracted by its splendour, but consumed by its flame. They asked from whence she came; whither she was going? ‘Be not offended with us for approaching thee; forgive us for our importunities. But thou art incapable of anger, thou who art made to convey bliss; to thee, who mayest kill by indifference, indignation and resentment are unknown. But whoever thou mayest be, whatever motive or accident may have brought thee amongst us, admit us into the number of thy slaves; let us at least have the comfort to behold thee.’

“Here the words faltered on the lip; the soul seemed ready to take its flight; the vow was forgotten, and the policy of years destroyed.

“Whilst the devotees were lost in their passions, and absent from their homes, Sheevah entered their village with a musical instrument in his hand, playing and singing like some of those who solicit charity. At the sound of his voice the women immediately quitted their occupations; they ran to see from whom it came. He was beautiful as Krishen on the plains of Matra.[103] Some dropped their jewels without turning to look for them; others let fall their garments without perceiving that they discovered those abodes of pleasure which jealousy as well as decency has ordered to be concealed. All pressed forward with their offerings; all wished to speak; all wished to be taken notice of; and bringing flowers and scattering them before him, said, ‘Askest thou alms! thou who art made to govern hearts! Thou whose countenance is fresh as the morning! whose voice is the voice of pleasure; and thy breath like that of Vassant[104] in the opening rose! Stay with us and we will serve thee; nor will we trouble thy repose, but only be jealous how to please thee.’

“The Pandaram continued to play, and sung the loves of Kama,[105] of Krishen, and the Gopia, and smiling the gentle smiles of fond desire, he led them to a neighbouring grove that was consecrated to pleasure and retirement. Sour began to gild the western mountains, nor were they offended at the retiring day.

“But the desire of repose succeeds the waste of pleasure. Sleep closed the eyes and lulled the senses. In the morning the Pandaram was gone. When they awoke they looked round with astonishment, and again cast their eyes on the ground. Some directed their looks to those who had been formerly remarked for their scrupulous manners, but their faces were covered with their veils. After sitting a while in silence, they arose, and went back to their houses with slow and troubled steps. The devotees returned about the same time from their wanderings after Prakeety. The days that followed were days of embarrassment and shame. If the women had failed in their modesty, the devotees had broken their vows. They were vexed at their weakness; they were sorry for what they had done; yet the tender sigh sometimes broke forth, and the eye often turned to where the men first saw the maid, the women the Pandaram.

“But the people began to perceive that what the devotees foretold came not to pass. Their disciples in consequence neglected to attend them, and the offerings from the princes and the nobles became less frequent than before. They then performed various penances; they sought for secret places among the woods unfrequented by man; and having at last shut their eyes from the things of this world, retired within themselves in deep meditation, that Sheevah was the author of their misfortunes. Their understanding being imperfect, instead of bowing the head with humility they were inflamed with anger; instead of contrition for their hypocrisy, they sought for vengeance. They performed new sacrifices and incantations, which were only allowed to have effect in the end to show the extreme folly of man in not submitting to the will of Heaven.

“Their incantations produced a tiger, whose mouth was like a cavern, and his voice like thunder among the mountains. They sent him against Sheevah, who, with Prakeety, was amusing himself in the vale. He smiled at their weakness, and killing the tiger at one blow with his club, he covered himself with his skin. Seeing themselves frustrated in this attempt, the devotees had recourse to another, and sent serpents against him of the most deadly kind; but on approaching him they became harmless, and he twisted them round his neck. They then sent their curses and imprecations against him, but they all recoiled upon themselves. Not yet disheartened by all these disappointments, they collected all their prayers, their penances, their charities, and other good works, the most acceptable of all sacrifices; and demanding in return only vengeance against Sheevah, they sent a consuming fire to destroy his genital parts. Sheevah, incensed at this attempt, turned the fire with indignation against the human race; and mankind would have been soon destroyed, had not Vishnou, alarmed at the danger, implored him to suspend his wrath. At his entreaties Sheevah relented. But it was ordained that in his temples those _parts_ should be _worshipped_ which the false devotees had impiously attempted to destroy.”[106]

But what was the form under which this _deity_ was recognised? “Look on this picture and on that;” and the answer presents itself.[107] The eastern votaries, suiting the action to the idea, and that their vivid imagination might be still more enlivened by the very _form_ of the _temple_ in which they addressed their vows, actually constructed its architecture after the model of the _membrum virile_, which, obscenity apart, is the divinely-formed and indispensable medium selected by God Himself for human propagation and sexual prolificacy.

This was the Phallus, of which we read in Lucian,[108] as existing in Syria of such extraordinary height, and which, not less than the Egyptian Pyramids, has heretofore puzzled antiquaries,--little dreaming that it was the counterpart of our Round Towers, and that both were the prototypes of the two “_Pillars_” which Hiram wrought before the temple of Solomon.

Astarte was the divinity with whose worship it was thus associated, and by that being understood the moon,[109] it was natural to suppose that the study of the stars would essentially enter into the ceremonial of her worship. Another name by which this divinity was recognised, was Rimmon, which, signifying as it does _pomegranate_, was a very happy emblem of _fecundity_, as apples are known to be the most prolific species of fruit.

Lingam is the name by which the Indians designated this idol.[110] Those who dedicate themselves to his service, swear to observe inviolable chastity. “They do not, however,” says Craufurd, “like the priests of Atys, deprive themselves of the means of breaking their vows; but were it discovered that they had in any way departed from them, the punishment is death. They go naked; but being considered as sanctified persons, the women approach them without scruple, nor is it thought that their modesty should be offended by it. Husbands whose wives are barren solicit them to come to their houses, or send their wives to worship Lingam at the temples; and it is supposed that _the ceremonies_ on this occasion, if performed with the proper zeal, are usually productive of the desired effect.”[111]

Such was the origin and design of the most _ancient_ Indian pagodas, which had no earthly connection with fire or fire-worshippers, as generally imagined. And that such, also, was the use and origin of the Irish pagodas is manifest from the name by which they are critically and accurately designated, viz. _Budh_, which, in the Irish language, signifies not only the _Sun_, as the source of _generative vegetation_, but also as the _male organ of procreative generativeness_, consecrated, according to their foolish ideas, to Baal-_Phearagh_ or Deus-_coitionis_, by and by to be elucidated. This thoroughly explains the word “Cathoir-ghall,” or “temple of _delight_,” already mentioned as appropriated to one of those edifices, and is still further confirmed by the name of “Teaumpal na greine,” or “temple of the sun,” by which another of them is called; while the ornament that has been known to exist on the top of many of them represents the crescent of Sheevah, the matrimonial deity of the Indians, agreeably to what the Heetopades states, viz. “may he on whose diadem is a crescent cause prosperity to the people of the earth.”

But you will say that my designating these structures by the name of _Budh_ is a _gratuitous assumption_, for which I have no authority other than what _imagination_ may afford me; and that, therefore, however striking may be _appearances_, you will withhold your conviction until you hear my proofs. Sir, I advance nothing that I cannot support by arguments, and should not value your adherence were it not earned by truth. This is too important an investigation to allow _fancy_ any share therein. It is not the mere settlement of an antiquarian dispute of _individual_ interest or _isolated_ locality that is involved in its adjustment,--no, its bearings are as comprehensive as its interest should be universal; _the opinions of mankind to a greater extent than you suppose will be affected by its determination_; and I should despise myself if, by any silly effort of ingenuity, I should attempt to lead your reason captive, or pander to your credulity, rather than storm your judgment.

This being premised, I shall not condescend, here or elsewhere, to apologise for the freedom with which I shall express myself in the prosecution of my ideas. The spirit that breathes over the face of the work will protect me from the venom of ungenerous imputation. Freedom is indispensable to the just development of the subject. Nor do I dread any bad results can accrue from such a course, knowing that it is the _vicious_ alone who can extract poison from my page,--and they could do it as well in a museum or picture gallery,--while the _virtuous_ will peruse it in the purity of their own conceptions, and if they rise not improved, they will, at least, not deteriorated.

My authority for assigning to the Round Towers the above designation is nothing less than those annals before adduced.[112] Where is it _there_? you reply. I rejoin in _Fidh-Nemphed_; which, as it has heretofore puzzled all the world to develop, I shall unfold to the reader with an almost miraculous result. _Fidh_, then--as the _Ulster Annals_, or _Fiadh_, as those of the Four Masters spell it--is the plural of _Budh_, _i.e._ Lingam; the initial _F_ of the former being only the aspirate of the initial _B_ of the latter, and commutable with it[113]; and _Nemphed_ is an adjective, signifying _divine_ or _consecrated_, from _Nemph_, the heavens: so that _Fidh-Nemphed_ taken together will import the _Consecrated Lingams_, or the _Budhist Consecrations_.

Celestial INDEXES, cries O’Connor; following which _term_--but with a very different acceptation--the reader must be aware how that, in the early part of our journey, I ascribed to this _enigma_ an astronomical exposition; but herein I was supported not only by expediency but by verity, having, all along, not only connected _Solar_ worship, and its concomitant survey of the stars--which is _Sabianism_--with _Phallic_ worship,--beginning with the former in order to prepare the way for the latter,--but shall proceed in detail until I establish their identity.

The Egyptian history, then, of the origin of this deification is what will put this question beyond the possibility of denial, viz. that “Isis having recovered the mangled pieces of her husband’s body, the _genitals excepted_, which the murderers had thrown into the sea, resolving to render him all the honour which his humanity had merited, got made as many waxen statues as there were mangled pieces of his body. Each statue contained a piece of the flesh of the dead monarch. And Isis, after she had summoned in her presence, one by one, the priests of all the different deities in her dominions, gave them each a statue, intimating that, in so doing, she had preferred them to all the other communities of Egypt; and she bound them by a solemn oath that they would keep secret that mark of her favour, and endeavour to prove their sense of it by establishing a form of worship, and paying divine honours to their prince. But that _part_ of the body of Osiris which had not been discovered, was treated with more _particular_ attention by Isis, and she ordered that _it_ should receive _honours more solemn_, and at the same time _more mysterious_, than the other members.”[114]

Now as Isis[115] and Osiris--two deities, by the way, which comprehended all nature and all the gods of the ancients--only personated the _Sun_ and _Moon_, the sources of nutrition and vegetative heat, it is very easy to remove the veil of this affectionate mythology, and see that it means nothing more than the mutual dependence and attraction of the sexes upon, and to, each other; while the fact of the Egyptian “_Osiris_,”[116] which in _their_ language signifies the _Sun_, and the Irish “_Budh_,” which in _our language_ signifies the same planet, being _both_ represented by the _same emblematic sign_;[117] and the _name_ of that sign in both languages signifying as well _sign_ as _thing_ signified, gives a stamp to my proof which I defy _ingenuity_ to overthrow.