Chapter XXXIII (2)

BUDDHISM, speculations regarding nature of, 107;
antecedent to Brahminism, 108, 213, 214;
Buddhists expelled from India, 108, 109;
date of Buddha’s ministry, 109;
abstract character of his teaching, 109, 110;
the Sun and Moon (_i.e._ generation and production) as objects of
primitive worship, 109, 110;
Buddhism preceded Buddha, 109, 110;
definition of Bhud and Buddhism, 112;
transmigration of souls, a tenet of, 112, 113;
abstract purity of, 112, 220;
moral code of Buddhists, 112, 220;
_Dana_, _Bavana_, _Anuzza_, _Docha_, and _Anatta_ explained, 113, 114;
forbids the taking of animal life, 113;
reverence of Buddhists for the elephant, 113 _n._;
_Budh-Nemph_, _Nemph-Thur_, and _Tor-Boileh_ equivalent, 114 _n._;
_Badha_, _Macha_, and _Moriagan_ worshipped by Tuath-de danaans, 131,
132;
_Farragh_ or _Phearagh_ (Irish), identical with Bhud, 132;
origin of the Irish suffixes _Boo_ and _a-Boo_, 130, 132;
Tuath-de-danaan effigy of Buddha, 139, 141;
its Sabaistic and Phallic character, 213, 227, 311;
Colebrooke’s charges against considered, 214, 215;
subterranean temples for practice of, 215, 216;
Buddha distinct from Paramon, 216;
_Dearg_, _darioga_, and _darag_ as epithets of Buddha, 216, 217;
meaning of _Magh_ and _Maghody_, 217;
CHRISTNAH, or the “Indian Apollo,” 218, 219;
_Buddha_ stands for a series of incarnations, 220, 221;
_Budh_, the forbidden “apple” of Scripture, 227;
twofold meaning of _Budh_, or _Fiodh_, 228 _et seq._;
Eve, the first Buddhist, 230;
Cain, the first priest of Buddhism, 230;
Bacchus identical with Buddha, 235 _n._;
significance of the Ceylon “Maypole” festival, 238, 239;
the Palencian “tree”-symbolism, 229;
original seat of, 244, 264;
_Budh_ and its derivatives, _Fiodh_, _Fidhuis_, _Fides_, with Deus and
Hercules, 250;
_Tuath_ and _Suath_ identical with _Buddha_, 264;
birthplace and parentage of Buddha, 264;
corresponding Brahminic doctrine of multiple incarnation 287;
its doctrine of a virginal conception, 288;
its symbolism of the cross compared with that of Christianity, 293,
294, 295;
_Budh_ synonymous with _Phallus_, 311;
also with the Egyptian _Thot_, 323;
Bhagavan, Crishna, the White Island, and snake-legend of the _Puranas_
considered, 325-329;
connection of the “boar incarnation” with Ireland, 326-328;
Buddhist sculpture at Knockmoy, 328-336;
also on Cross at Old Kilcullen, 337, 338;
analogies between Buddhism and Christianity, 364, 365;
theory that Orpheus was a Buddhist, 405.

BUDH (Irish), or FIODH, its signification, 103;
primary and secondary meaning of, 228, 229.

BUDH-GAYE (Irish) and BUDDA-GAYA (Indian), their phallic meaning,
310-312.

BUD-NEMPH and NEMPH-THUR (birthplace of St. Patrick), also TOR BOILEH
(Indian local name), identical in meaning, 114 _n._

BUNS (I. for children), e.g. _Surage-buns_, or children of the sun;
cf. with _Hindu-Buns_ (E. I.), children of the moon, 74.

BURWAH SANGOR, description of snake-sculpture on Hindu temple at, 363;
its mutilation by Mohammedans analogous to that of the similar
sculpture on Irish crosses by St. Patrick, 364.

CABIRI and CABIRIC, origin and meaning of the name, 354;
connected with Freemasonry, 354, 359.

CAIN, the first priest of Buddhism, 230;
nature of his offence, 230;
and of the “sin-offering” prescribed for him, 230, 231;
also of the “mark” set upon him, 232;
computation of the time at which he lived, 234;
his predecessors, 241, 242;
his immediate progeny, 247.

CAMADEVA (Hindu god of desire), origin and meaning of his name, 94;
other names for, 94;
his parentage, marriage, and friendships, 94, 95;
personal aspect of, 94, 95;
hymn to, 95, 96;
his connection with the phallic symbolism of the R. T., 91-101.

CAMBRENSIS (Giraldus Cambrensis) on the R. T., 49, 83;
on the climate of Ireland, 529.

CAMDEN on the R .T., 374.

CANONISATION of local pagan objects of worship in Ireland, 43, 44.

CARNAC, Buddhist symbolism at, 321-323.

CASTLEREAGH, evidence of Sabaic worship at, 205, 206.

CATHOIR-GHALL (as a name of R. T.), its meaning, 48, 61, 62, 103.

CAUCASUS, origin and meaning of the name, 354, 355;
existence of buildings similar to the R. T. in, 74.

CAVES. See MITHRATIC CAVES.

CELESTIAL INDEXES, theory of the R. T. being, considered, 52.

CELESTINE (pope), his commission _Ad Scotos_, 41.

CELLS, theory of the R. T. being, 13, 14.

CEOL and CEOLAN (bells), their pagan use, 11.

CEYLON, bells used at the _Dagob_ temples in, 173 _n._;
the Maypole ceremony as observed in, 238;
Buddhist temple of _Calane_ in, resemblance between it and Brechin
R. T., 300;
meaning of the name _Dagobs_, 369;
description of a _Dagob_, 369-371;
sepulchral character of, 370, 371.

CHAILDEES, or CULDEES, not connected with the Egyptian Cophtes, 40, 41;
the latter may, however, have derived their knowledge from the
Tuath-de-danaans, 155;
did not admit the papal supremacy, 46;
meaning of the name, 44.

CHALDEANS, their connection with the Tuath-de-danaans, 155.

CHRISTIANITY, existed in Ireland before the time of Pelagius, or of St.
Patrick, 41;
early Irish Christians ostracised, 42;
St. Patrick’s actual share in the diffusion of, 42, 43;
canonisation of objects of pagan worship by the apostles of, 44, 492;
to what its reception by the Irish pagans, is attributable, 344 _et
seq._;
prophecy in the Hindu Puranas of a coming redeemer of mankind, 345;
the “Yugas” to the same effect, 345, 346;
Hindu “History of Vicrama Ditya,” 346;
Arabic poetic prediction to same effect, 346;
analogous inscription on pillar at Buddal, 346, 347;
theory that, in its leading essentials, it was introduced into Ireland
as a revival of an early Eastern religion by the Tuath-de-danaans,
493;
the Greek term _logos_ considered with reference to this point, 478,
479;
also the reference in St. John’s gospel to Christ’s coming to his
“own,” 478;
the incident of the _Magi_, and the symbolism of the cross in its
sculptured representation, 482, 483;
meaning of the expression “Lamb of God,” 486-489;
conformity between Buddhism and Christianity, 365;
the Church festivals derived from the Tuath-de-danaan ritual, 493.

CHRISTNAH (the Indian Apollo), 218, 219;
the legend of his incarnation and his connection with the “White
Island” (Muc-Inis), 326, 327.

CHRONOS, deification of, accounted for, 197.

CHURCHES, arguments from their being found in the neighbourhood of Round
Towers, Cromleachs, and Mithratic caves against the pre-Christian
antiquity of the R. T. considered, 7, 8, 356, 357.

CLEMENT (the Irish doctor), German testimony to his learning, 54 _n._

CLIMATE of Ireland praised by Geraldus Cambrensis, 529.

CLOGAD, meaning of, 12;
the name accountable for a mistake as to the R. T., 12.

CLOICTEACH, or belfrey, distinct from R. T., 36, 37.

CLONDALKIN (R. T.), 101, 359.

CLONMACNOISE, antiquity of its crosses, churches, and round towers
accounted for, 356, 357;
once a stronghold of Buddhism, 356, 357;
its sculptures unconnected with Christianity, 358, 359;
inferiority of the architecture of its churches to that of the other
remains, such as crosses and round towers, 163;
Abbot O’Brien and his “cell,” 13, 14.

COCKATRICE, or BASILISK, its symbolism, 225.

COLEBROOKE’S statement regarding Buddhism refuted, 214.

COLGAN on the R. T., 37, 51.

COLZOUM (Egyptian monastery), supposed to resemble the R. T., 30-33.

COPTIC, Hurd’s description of the Ethiopian monks so-called, 45, 46;
such monastic orders not analogous to the Irish Culdees or Chaildees,
45.

CORMAC (bishop of Cashel), his allusions to fire-worship, 81, 82;
his description of the R. T., and opinion of their great antiquity,
368, 394.

CRESCENT-WORSHIP, its origin and significance, 261, 262, 273 _et seq._;
its symbolism preserved in the Irish crescent brooches, 273, 274;
crescent on the summits of R. T., 103;
the crescent of Sheva (Hindu), 103;
the crescent and the “ark,” 224-226;
the Pish-de-danaan votaries of, 261, 262.

CRIOCH-NA-FUINEADHACH, a name of Ireland, its meaning, 344.

CROCODILES as objects of worship, 165, 166;
bearing of this on the question of sub-pyramidal (and R. T.) cavities,
166.

CROMLEACHS, their Buddhist origin, 2, 3;
that churches are found in their vicinity no disproof of this, 8;
possibly the work of Firbolgs or Scythians, 428.

CROSS-WORSHIP, its antiquity and universality, 289-308;
Egyptian interpretation of the cross symbol, 289, 291;
Druidic cross worship, 289;
practised among all ancient Gothic peoples, 290;
the Egyptian _Taut_ symbol, 291;
Buddhist origin of cross-worship, 291;
Greek allegory of Apollo and the Python, 291, 292;
the Irish _Tuath_ cross, 291;
the cross a symbol of universal nature, 294;
Irish cross with _kilted_ figure thereon--of whom? 295-297;
crosses on obelisk at Sandwick (Ross-shire), 305-309;
crosses in cryptograms of heathen deities, 308;
Plato on the prevalence of the cross symbol, 308;
cross symbols found at the temple of Serapis, 312;
the forehead “mark” in Ezekiel, a cross, 313;
cross on the coinage of the Emperor Decius, 314;
also on Phœnician medals, 314, 315;
description of the great cross at Forres, 317-320;
the latter cross probably erected by Tuath-de-danaans, 320;
theory that such crosses are of Danish origin refuted, 321;
cross symbols on monolith at Carnac, 321, 322;
resemblance of sculpture on cross at Old Kilcullen to those on the
temple at Kalabche in Nubia, 337-342;
crucificial Buddhist effigy of Deva Thot, 343, 344;
freemasonry and the crucifixion, 344;
cruciform construction of Mithratic temple at New Grange, 350;
also of the so-called “Devil’s Yonies,” 314, 350, 351;
also of pagodas at Benares and Mathura, 352;
union of cross with lingam symbol at Elephanta, 353;
analogy between Irish and Eastern cross-symbolism, 353, 354;
snake-sculpture on Irish crosses, 502;
the crosses of Clonmacnoise, Clondalkin, Armagh, Finglas, etc.,
357-367;
cross-symbolism at Brechin and Donoghmore R. T., 8;
its connection with serpent-worship, Freemasonry, and Buddhism,
358-367;
all ancient Irish crosses the work of Tuath-de-danaans, 359-361;
the dog-effigy on the cross at Clonmacnoise, 359;
demolition and restoration of cross at Finglas, 365-367;
cross-worship symbolised in the shamrock, 440;
meaning of the expression “Lamb of God,” 486-489;
also of the emblem × for the number _ten_, 487, 488;
also of the Druidic “key” emblem, 488, 489;
also of the Irish cross (or “finger”) oath, 489;
theory of crosses having been introduced into Ireland by the Pope,
489-492;
the cross-symbolism of Palencia, 490;
the cross-staff of the Roman Augurs, 490;
pagan sculpture on the cross at Kells, 490, 491;
how Irish crosses became associated with Christianity, 492-494;
how the crosses over the doors of some of the round towers may be
accounted for, 511.

CRUCIFIXION, sculpture of, at Knockmoy, explained, 328-345;
analogous sculpture on temple at Kalabche (Nubia), 337;
Hindu (Purana) legend of, 339;
testimony of Buddhists and of Freemasonry to the fact of a primeval
crucifixion, 343, 344.

CUMMAN, the Irish astronomer, 59.

CYCLE, of nineteen years--“the great year” of the Greeks, 52.

CYCLOPEAN WALLS, their origin, and derivation of the name, 86;
found wherever the Pelasgi settled, 86.

CYCLOPS, public origin of the name, 86;
its Sabaic import, 195, 196.

DAGOBS (Cingalese temples), analogous to the R. T., 369-372.

DAHAMSOUDA (King of Baranes, or Benares) and the _Bana_, or Buddhist
gospel, sculpture of the legend at Glendalough, 470 _et seq._

DALTON on the date of the Scotch R. T., 10;
his theory that _Iris_ was not Ireland considered, 398.

DANA, as the root of _Danaans_, its meaning, 113.

DANCING, connected with Sabaic worship, 110;
circular dances performed round the R. T., 517;
_Rinke-teumpoil_ and _Turrish_ dances, 517.

DANES, the R. T. could not have been constructed by, 9, 10;
nor have been intended as places of refuge from, 35, 36;
crosses not commemorative in any way of the, 321.

DAVIES on the genealogy of the Irish language, 58.

DEARG, DARAG, and DARIOGA, their origin and meaning, 206, 216, 217.

DECIUS (Roman Emperor), the cross-emblem on his coinage, 314.

DELOS, visit of Abaris to, 53-56, 397, 448;
why the fleet of Xerxes did not molest, 69;
Hyperborean embassies to, repulsed, 445, 446;
account of the subsequent transmission of Hyperborean offerings to the
shrines of Apollo and Diana there, 446.

DELPHI, poetic account of the foundation of the oracle by Hyperboreans
representative of the Irish priesthood, 445;
similar tradition at Delos, 445;
hymn of Alcæus commemorating the visit of Apollo to the Hyperboreans
on his way to, 446, 447;
derivation of the names _Delphi_, _Pythia_, and _Sybil_, 507;
whence the Pythia derived her inspiration, 507.

DELUGE, scriptural narrative of, explained, 266 _et seq._;
number of the Noachidæ, 269, 270;
distinction between _Aron_ and _Thebit_ (both signifying “ark”), 270;
meaning of the name _Noah_, and of the mandate, “Come thou and all thy
house into the ark,” 272;
derivation of _Deucalion_, 275;
figurative character of the, 275, 276;
the argument from marine strata, 276-278;
signification of the _raven_, _dove_, and _olive branch_, 278;
Purana account of the, 279 _n._;
whence the Mosaic version may have been derived, 280, 281;
_Japhet_ and _Javan_ explained, 283 _n._;
coincidence between the diluvian period and that of the
Tuath-de-danaan migration from the East, 436;
legend of Fintan and Caisarea, niece of Noah, 385;
Moses and the Pish-de-danaans, 283.

DENDERA, resemblance between the respective worships of ancient Egypt
and India exemplified by conduct of Sepoys at, 143, 144.

DEUCALION, origin of the name, 275.

DEUS and Hercules synonymous, 250;
meaning of Deus Fidhius, 250.

DEVA THOT (Buddhist), represented as crucified, 343.

DEVENISH (R. T.), 38, 71, 167.

DEVIL’S YONIES, 314, 350, 351.

DIODORUS SICULUS and _Iris_, or the _Insula Hyperboreorum_, 120 _n._,
397-399.

DIONYSIUS OF SICILY, sense in which he uses _Iris_ and _Irin_, 120.

DOCHA, included with _Anuzza_ and _Anatta_ in the _Bavana_, 114.

DOG, personified in sculpture at Persepolis and Clonmacnoise, 359.

DOGHDA (Milk), the title of the tutelar goddess of Ireland, 339.

DONATUS (bishop of Etruria, 9th century), his description of _Scotia_,
or Ireland, 54.

DONOGHMORE (R. T.), bas-relief of crucifix over door of, 8.

DOVE, its signification in the Noachian allegory, 278.

DOWNPATRICK, St Patrick’s alleged “granary” near, 164.

DRUIDS, superiority of the Irish, 57;
Cæsar and Pomponius Mela on the, 57;
whence the Irish Druids derived their superiority, 57;
were fire-worshippers, 82;
significance of the golden “sickle” used by them in cutting mistletoe,
200;
influence of their degeneracy on the study of astronomy in Ireland,
521;
how that study was kept alive by the books of their predecessors, the
Boreades, 522.

DUMBOE (R. T.), 81.

DUNE OF DORNADELLA (Scotland), its resemblance to the R. T., 455;
the mystery of its stone shelves explained, 456.

DUNGEONS, theory of the R. T. being, 16 _et seq._

EGYPT, ancestral connection of Ireland with, 77;
Sabian character of its ancient worship, 77;
resemblance of the latter to that of India and China, 143;
remarkable confirmation of this in the conduct of Sepoys at Dendera,
143;
its Ghizan pyramids popularly ascribed to Philitis (a _shepherd_), and
the evidence of Sanskrit records to the same effect, 144-146;
the _Uksi_, or shepherd kings, 146, 151;
derivation of the word “pyramid,” 146-148;
the Coptic name and its signification, 148;
_Armæus_, _Amosis_, and _Inaron_ (the supposed founders of the Ghezan
pyramids), who they were, 149;
sojourn of the Israelites in, 149;
did not take place until after the Uksi invasion, 151;
the dislike of the Egyptians to the Israelites accounted for, 151;
Manetho’s account of Osarsiph or Moses, 151;
proximity of Goshen to Ghiza, 153;
date of the Exodus, 150;
civilisation and magic of the Egyptians borrowed from the Chaldeans,
155;
connection of this circumstance with Irish history, 155;
the ancient Egyptians not idolaters, 268;
indebtedness of Moses to them, 281.

ELEPHANTA (subterranean or Mithratic temples of), Buddhist sculptures
of, 215;
their defacement by the Brahmins, 215, 216;
cross-symbolism in, 353.

ELEPHANTS, objects of reverence to Buddhists, 113 _n._

ELEUSINIAN _mysteries_, their nature, 110, 111, 347, 348;
kindred rites of _Bona Dea_ and _Phiditia_, 348, 349;
degradation of such rites into the _Saturnalia_, 349, 350;
the Irish _Nullog_, 350;
the typification of regeneration, or the _new birth_, 350.

ELLORA (caves of), 215, 216.

EMERALD ISLE, explanation of the name, 503.

ENGLAND, traces of the Danaans in, 425.

ENOCH (Book of), 401, 402, 475-478.

ERDAM (Irish for belfry), contradistinguished from _Fidh-Nemead_, 50.

ERIGENA, or SCOTUS (John or Shane), the Irish doctor, 54 _n._

ETRURIANS, their origin and connection with the Tuath-de-danaans, 85.

EVE, the forbidden fruit and the serpent, 227-230, 285 _et seq._, 506,
508.

EXODUS. See EGYPT.

FARRAGH, or PHEARAGH, 56;
identical with Budh and Moriagan, 132, 141;
meaning of the name 132;
Spencer’s theory as to his being Fergus, king of Scotland, 132;
his identity with _Peor_ and _Priapus_, 132 _n._;
his effigy in the Museum of T. C. D., 137, 138;
similar effigies found at Rampore (Himalayas), 139;
as to his being synonymous with Pharaoh, 142;
represented as wearing a kilt, or philabeg, 141, 341.

FENIUS, or FENI, ancestor of the Scoto-Milesians, 432;
date of his era, 432.

FERGIL, Irish astronomer, who in the 8th century taught the rotundity of
the earth, 523.

FIDH-NEMEAD, or FIDH-NEMPHED, its meaning, 50, 105, 353;
Colgan’s and O’Connor’s errors respecting, 51.

FINE ARTS, existed in remote antiquity, 407;
proficiency of the ancient Irish in, 411;
evidence of this proficiency, 412;
Oriental character of the Tuath-de-danaan fine art work, 412, 413.

FINGER-OATH of the Irish peasantry, its connection with cross-worship,
489, 501.

FINGLAS, old cross at, 365-367.

FIODH, or FIDHUIS, its derivation and meaning, 228, 250.

FIRBOLGS, or Celtic inhabitants of Ireland before the Tuath-de-danaans,
297;
assisted the Scythians to expel the latter, 297, 428;
their attire described, 297;
could not have built the R. T., 386, 387;
but probably constructed the Cromleachs, 428;
origin of the name, 428;
their religion akin to that of the Scythians, 428;
how the existence of two distinct races (Celtic and Scythian) in Arran
and the northern isles may be accounted for, 428, 429;
duration of their rule between the first Tuath-de-danaan emigration
(from Persia) and the second (from India), 442, 443;
confusion as to the battle of Moytura, which they fought with the
Tuath-de-danaans, 386, 387, 448, 449.

FIRE-WORSHIP, alluded to in Scripture, 67, 68;
originated in “Ur of the Chaldees,” 68;
spread thence to Persia, 69;
the Persian “Ur,” 69;
the “Pyrea” noticed by Brisson, its nature, 69;
question as to whether the round towers were fire-temples, 70-75,
80-82;
also as to whether the Ghebre or Parsee temples were exclusively
devoted to this worship, 71;
structural peculiarities of fire-temples, 71, 72;
the temples at Baku and Smerwick, 72;
Strabo’s description of the “Pyratheia,” 72;
fire-temple at Zezd, 72;
pagodas considered and described, 73;
derivation of the name “pagoda,” 73, 352 _n._;
pagodas devoted to worship of the sun and moon, 73;
significance of their form, 73, 74;
fire-worship introduced into Italy by the Pelasgi, 86, 87, and into
Ireland by the Scythians, 520;
could not have been the exclusive purpose of round towers, 80-82;
Cormac’s allusion to, 81, 82;
Druidic fire-worship, 82;
St. Bridget’s fire-temple, 82, 83;
testimony of the Venerable Bede to its existence in Ireland, 83;
structural affinity of the Irish fire-temples to those of ancient
Greece and Rome, 85, 86;
the vestal fire, 87;
the _Baal-thinne_, Miss Beaufort’s theory as to, 88-90.

FOMORIANS, in what sense they may be regarded as builders of the R. T.,
394, 395;
their affinity to the Tuath-de-danaans, 393-395;
meaning of the name, 394, 395.

FORBIDDEN FRUIT (of Scripture), its meaning, 227, 229 _n._

FOREHEAD-MARK (Ezek. ix. 4, 5, 6), a cross, 313.

FORRES (Scotland), description of sculpture on cross at, 317-320.

FOUR MASTERS. See ANNALS.

FREEMASONRY, 20;
essentially Christian in principle, 344;
its Cabiric rites similar to those practised in the Fiodh Aongusa or
the Mithratic caves of Budh, 353, 354;
its connection with the R. T., 19, 20.
See MASONIC.

FULLER, allusion in his writings to the Irish harp, 406.

GADELGLAS, origin of the name, 502, 503;
its connection with serpent-worship, 502.

GADELIANS, ancestors of the Milesians, 432, 502.

GAL AND NOUDABAL (Persian legend from Ferdosi), its meaning, 102 _n._

GALLAMH, father of Heber and Heremon, 393, 432.

GAUR TOWERS of India, similar to the R. T., 371.

GAYE-PHALLUS, twofold meaning of, 311, 312.

“GENERATION OF VIPERS,” meaning of the phrase, 498 _et seq._

GHEBRES, or PARSEES, their fire-temples, 71.

GHIZEH and its pyramids, 144-153.

GIANT’S RING (R. T.), an instance of a R. T. without a church near it,
514.

GILDAS, introduction of bells into England by, 11, 121, 173, 174.

GIRALDUS. See CAMBRENSIS.

GLENDALOUGH (R. T.), 167, 469, 474.
See SAINT KEVIN.

GNOMONS, theory that the R. T. were. See CELESTIAL INDEXES.

GOBAN SAER (the supposed architect of the R. T.), legendary account of,
375-385;
not contemporary with St. Abhan, 383, 384, 493;
was a Tuath-de-danaan, 386, 492;
meaning of his name, 385, 386;
his individuality, 379, 385;
his effigy at Clonmacnoise, 358;
the sacerdotal character of its attire, 513.

GOSHEN, significance of its situation, 153.

GRANARD, derivation of the name, 208.

GREECE, not the source of Irish religion or learning, 41, 453;
nature of Greek Sabaism, 194-197;
Herodotus on the Greek theogony, 196;
remarkable derivative analogy between Greek and Irish names, 453-470.

GRIAN (Irish), as the root of _Grynæus_ (epithet of Apollo), 208.

GYAH, Buddhist subterranean temple, 215.

GWALIOR (Hindu temple), its subterranean passage, 166.

HARP, cultivation of harp music in Ireland, 403-406.

HEBER and HEREMON, 387;
their parentage, 393, 432;
headed the Scythian invasion of Ireland, 393;
their epoch according to Irish chronology, 432;
distinct, except in language, from the _Danaans_, 393.

HEBREW, its affinity to Irish, 228.

HECATÆUS on the mission of Abaris from the island of the Hyperboreans to
Delos, 53-55;
on the peculiar appearance of the moon as seen from the latter island,
397;
on the cyclic visits of Apollo to the latter, 397;
on the prevalence of _harpers_ there, 403.

HEEREN on the history, language, architecture, and institutions of
ancient Persia, 178-183.

HELIOGABALUS, connection of the name with the perverted sense of
_Gaye-phallus_, 312.

HERCULES, and his twelve labours, 195;
worshipped in Egypt, Phœnicia, and elsewhere, before his inclusion in
the Greek theogony, 195;
a personification of the sun, 195;
pronounced by Orpheus the father and destroyer of all things, and the
great deliverer of mankind, 195;
explanation of the Zodiac, 195, 196;
Hercules Astrokiton, 196;
worshipped by different nations under a diversity of names, 196;
Hercules Fidhius, 250;
Hercules and Deus synonymous terms, 250;
the founder of Western philosophy, 437;
worshipped as _Osiris_ and _Bacchus_, 437.

HERODOTUS cited, 160, 161, 180, 196.

HIBERNIA, meaning and derivation of the name, 28, 29, 115-126, 128, 129.
See IRAN, IRELAND, INSULA HYPERBOREORUM.

HINDUS, their origin and the meaning of their name, 74.
See INDIA.

HOLY and MOST HOLY (places mentioned in Scripture), anatomical
significance of, 373.

HYPANIS (River), identity of the Egyptian and Indian religions, and of
the destination of their respective pyramids, suggested by
architectural remains found near, 76.

HYPERBOREAN (an epithet of Ireland), its twofold meaning, 55.
See INSULA HYPERBOREORUM.

INARON. See AARON.

INDEX theory of the R. T. See CELESTIAL INDEXES.

INDIA, idea underlying the morphology of Brahminism, 77, 78;
purpose of the Indian cave-temples, 78;
devotion of Brahmins to astronomy, 78, 79;
ancient Hindu civilisation, 79, 80;
its decadence under Mohammedan rule, 80;
Sir W. Jones on the pantheistic idealism of, 94 _n._;
Buddhism, 107-114 (and see BUDDHISM);
identity of ancient Egyptian worship with Brahminism, 143;
Sepoys worshipping in Egyptian temples, 143;
reference in Sanskrit records to the Pyramids, 144;
Indian origin claimed for Orpheus, 405;
second migration of the Tuath-de-danaans to Ireland was from, 443;
sculpture at Glendalough explained by reference to the history of,
469-474.

INSULA HYPERBOREORUM, identity of Ireland with, 52, 396-403, 437, 445
_et seq._;
twofold meaning of Hyperborean, 55;
description by Hecatæus of, distorted by Diodorus, 397, 398;
likewise by Dalton and Macpherson, 398;
incredulity of Diodorus accounted for, 398, 399;
known also as Ogygia, 437;
scepticism of Müller respecting, 443, 444;
mission of Abaris from, 447, 448;
Greek evidence of its identity with Ireland, 451 _sq._

IONA, derivation of the name, 83 _n._;
its connection with St. Columbe Kille, 83 _n._

IRAN, the generic name of both Persia and Ireland, 127;
its specific form, _Irin_, appropriated to Ireland, 120-127;
meaning of both these names, 127;
origin of the diverse forms, _Ire_, _Eri_, _Ere_, _Erin_, 128;
how _Iran_ was metamorphosed into _Ierne_ and _Hibernia_, 128, 129;
its occupation by the Tuath-de-danaans, and their expulsion by the
Pish- (or Pith-) de-danaans, 252-259;
equivalent in meaning to _Paradise_, 285;
properly applicable to all India lying north-west of the Indus, 184;
changed by the Greeks into _Ariana_, 185;
Pahlavi _Erin_ and Zend _Eriene_ and Pelasgic _Ierne_, 185;
_Irad_ and _Iran_, 244;
_Iranians_ and _Turanians_, 123-126.
See PERSIA and IRELAND.

IRELAND, its early repute for academic learning, 45, 46, 59 _n._;
its learning not borrowed from Greece or Rome, 45, 46;
the “Insula Hyperboreorum” of the Ancients, 52, 396-403, 445 _et seq._;
alleged cyclic visits of Apollo to, 52, 397;
description of, by Donatus (9th century), 54;
its identity with _Scotia_, 54 _n._;
why called the “Sacred” Island, 55, 117, 130;
persecution in Scotland of exiles from, 57 _n._;
included by the Ancients in the general term _Britain_, 58;
antiquity and astronomic character of the Irish language, 58, 250;
also of its alphabet, 416-418;
genealogy of the language according to Davies, 58;
Mosheim’s testimony to the learning of the ancient Irish, 59 _n._;
also that of Henricus Antisiodrensis, 59 _n._;
description of Ireland by Artemidorus, 400;
its ancestral religious affinity with Egypt and India, 77-80;
resemblance of its early architecture to that of ancient Greece and
Rome, 86;
derivation and meaning of the name Hibernia, 115-126;
Tacitus on, 119;
_Iran_ and _Irin_ as names for, 120, 121-126;
_Irenses_, 121;
origin of the name _Ogygia_, 131;
also of the names _Fuodhla_, _Fudh_, _Inis_, and
_Inis-na-Bhfiodhbhadh_, 131;
its connection with Sabaism, 193-210;
Hebrew and Irish, branches of the same root-language, 228;
twofold signification of Irish letters and words, 228, 229;
the Irish alphabet a “tree” code, 229;
Irish (_i.e._ the language of Iran) an original and universal tongue,
250;
Artemidorus on the ancient religion of, 301, 302;
mentioned in the _Puranas_ as “the white island” (_Muc-Inis_) 325-328;
significance of its readiness to accept Christianity, 344;
_Crioch-na-Fuineadhach_ as a name of, 344;
St. Patrick not the introducer of letters into, 416-419;
proof that the Irish is not derived from the Roman alphabet, 416-419;
the Ogham character, 340, 419, 420;
views of Montmorency and Whittaker refuted, 418-428;
ancient celebrity of, not due to the Celts or Scythians, 428;
resemblance of the Irish, as regards physique, manners, customs,
religious observances, etc., to the ancient Persians, 437-440;
in ancient times an “Oriental Asylum,” 441;
twice invaded by the Tuath-de-danaans, 442, 443;
Firbolg occupation of, 442, 443;
meaning of _Bana-ba_ as a name of, 470-474;
also of its Sabaic name _Tibholas_, 507;
its existence known to the Greeks and Brahmins, 517, 518.

IRIS and IRIN and IRAN, names of Ireland, 120, 121, 127, 398.

ISIDORE of SEVILLE, on the identity of _Scotia_ with Ireland, 54 _n._

ISIS (Egyptian deity), phallic worship of, 105, 106;
what she personified, 106.

ISRAELITES, sense in which the author uses the term, 11;
their use of bells, 11.

JAPHET (Noachian) and JAVAN (his son), derivation and meaning of the
names, 283 _n._

KAIOMURS (king of Persia), 245-247;
identical with Noah, 272.

KALABCHE (Nubian temple), resemblance of its sculptures to those at
Knockmoy and Old Kilcullen, 337-342.

KELLS (R. T.), 83;
snake sculpture on cross at, 361, 490.

KILL (in Irish names), its origin and signification, 43;
existence of a “Kill” evidence of previous existence of paganism, 43,
44.

KILCULLEN, or OLD KILCULLEN, remarkable Tuath-de-danaan cross at, 337;
its Buddhist character, 337, 338.

KILLESHANDRA, phallic meaning of the name, 207.

KILLMALLOCK (R. T.), 44, 167, 202;
derivation of the names, 201;
description of its tower as contrasted with the churches in its
vicinity, 202, 203.

KILMACDUGH, remarkable leaning round tower at, 515.

KILT, or PHILABEG, 138, 296;
originally a Tuath-de-danaan article of attire, not a Celtic, 297;
disappeared from Ireland before the introduction of Christianity, 298;
kilted figures of Budh, 138, 296;
antiquity of the Irish philabeg, 512.

KNOCKMOY, description of supposed Buddhist sculptures at, 328-335;
refutation of theory that they depict the death of MacMurrough’s son,
333, 334;
representation of the kings, with doves, explained, 330;
similarity of the sculpture to that on temple of Kalabche (Nubia),
337-341;
confirmatory Purana evidence, 339;
Phrygian attire of the subordinate figures, 329, 437.

LA-BEUIL-TINNE (first of May), or day of Baal’s fire, 201.

LAMBH and LUAMH, twofold meaning of, 487-489.

LANIGAN on the theory that the round towers were repositories for
ecclesiastical treasure, 35.

LEDWICH’S views regarding the round towers, 13-15;
on CUMMAN, 59.

LINGAJAS (worshippers of the _Lingam_, or male nature), 102, 113, 228,
259, 260, 282, 353;
their connection with Babel, 284.

LOTOS, phallic significance of, 257 _n._;
Chinese legend of the, 257, 258.

LOUGH DERG, meaning of its name, 206.

LOUGH NEAGH, submerged round towers of, 50.

LOUGH REA, and its connection with the worship of Astarte, 204, 205.

LYCANTHROPY (or wolf-madness) in Ireland, 468, 469.

MACCARTHY MORES, reputed founders of round towers, 39, 40.

MACHA, one of the three deities specially worshipped by Tuath-de-danaan
women, 132.

MADURA, cruciform pagoda at, 352.

MAGADHA (birthplace of Buddha), 264;
its bearing on the question, how the Tuath-de-danaans made their way
to Ireland? 265, 266 _n._

MAGH-ABADEAN (name of Persian dynasty), 190, 246;
another name for Tuath-de-danaan, 248;
its derivation, 247, 248.

MAGH and MAGHODY, representing the _bounty_ of Providence, 217, 218.

MAHADEVA (Hindu legend of), and the _Lingajas_ and _Yonijas_ or
_Yavanas_, 260, 261.

MANETHO, his account of the invasion of Egypt by the _Uksi_, or shepherd
kings, 142;
also of the Israelites, 151.

MANUSCRIPTS (ancient Irish), loss of, 54 _n._;
destruction of by St. Patrick, 135;
preservation and _habitat_ of the remainder, 136.

MARINE STRATA, their bearing on the chronology of the Deluge, 276-278.

MASONIC significance of the round towers, 19, 20;
meaning of Saer, 20 _n._

MAYA and RITTY (Hindu), parents of Camadeva, meaning of the legend, 94.

MAYPOLE ceremony (Irish), its Eastern origin, 233;
its phallic and astronomic significance, 233, 234;
what it commemorated, 234;
corresponds to the Bacchic _Phallica_, _Donysia_, and _Orgia_, 235;
description of the Irish Maypole festivals, 237;
mode of celebration at Waterford, 238;
similar ceremony at Ceylon celebrated by women only, 238, 239.

M’PHERSON’S theory of _Erne_ as the _Insula Hyperboreorum_, 398.

MEDAL effigies of Christ, 508-510.

MELCHISEDEC, of what he was the type, 494-497.

MILESIANS, 328, 432, 502;
date of their invasion of Ireland, 432-434.
See HEBER and HEREMON.

MILNER on the “belfry” theory of the round towers, 12.

MINING, Tuath-de-danaans proficient in, 408;
traces of their workings on the coast of Antrim, 408-410;
their acquaintance with iron, 115, 410;
the _Arimaspi_, or Cyclopean miners, 86, 407.

MITHRATIC CAVES, Buddhist origin of, 2, 3, 353;
argument from the vicinity of churches to, 8;
also from Cromleachs being found near them, 17, 18;
as to their Phœnician origin, 18;
_Fiodh Aongusa_ as a designation of, 353;
Mithratic temple at New Grange, 351, 352;
their cruciform character, 353, 354;
cave of Elephanta, 353.

MOLOCH, meaning of the name, 65, 201.
See KILLMALLOCK.

MOLTEN SEA at Solomon’s temple, 172.

MONTMORENCY, his theories as to the round towers refuted, 16-19, 30,
34-37, 413 _et seq._

MOON, prominences of, strikingly visible from the _Insula
Hyperboreorum_, 52, 53;
phallic worship of, 91, 92, 110;
generally an object of Sabaic worship, 111, 193-210;
worshipped as _Astarte_ and _Rimmon_, 102;
different names for, as a fructifying power, 91;
connected with the deification of the feminine principle, 211, 212;
different names expressive of this deification, 211;
dual sense of such epithets preserved in the primitive Irish tongue,
212, 213;
_Militta_, ASTARTE, and the Irish derivative _Astore_, 213;
connection of the round towers with her worship, 74, 75, 112.
See ASTARTE, and 109, 112.

MORIAGAN, a deity worshipped by the Tuath-de-danaans, 131, 132;
his military character, 132;
a personification of Budh under the name FARRAGH, 132;
meaning of the latter name, 132;
Spenser’s theory that he was Fergus, king of Scotland, 132.
See FARRAGH.

MOSES, his identity with _Amosis_ and _Osarsiph_, 149-152;
Manetho’s account of, 151, 152.
See DELUGE.

MOSHAN FANI, his account of ancient Persia, 189 _et seq._

MOSHEIM on the learning of the Irish schoolmen, 59 _n._

MOYTURA (battle), meaning of the name, 386;
first not to be confounded with another and subsequent battle, 448,
449;
scenes of the respective battles, 386;
retreat of the Firbolgs to Arran after the first battle, 386, 387;
cause of the second battle, 448.

MUC-INIS as a name of Ireland corresponding to the _White Island_
mentioned in the _Puranas_, 325;
threefold meaning of the name, 327;
Dr. Keating’s interpretation of it refuted, 328.

MÜLLER’S scepticism as to the Hyperboreans, 443, 444.

MUSIC, antiquity of Irish music, 403;
Hecatæus cited in evidence of its culture by the ancient Irish, 403;
Giraldus Cambrensis on the proficiency of the Irish harpers, 403, 404;
_Clarsech_, _Cruit_, and _Orphean_, as names for the harp, 404;
music of the Irish bards superior to that of their contemporaries,
405, 406;
Fuller’s eulogium on the Irish harp, 406;
a Danish origin falsely ascribed to the Irish harp, 406.
See APOLLO.

NAGUALISM, a Mexican form of Sabaism, described, 499 _et seq._

NAVIGATION, ancient Irish skilled in the art of, 457.

NEW GRANGE, Mithratic temple at, cruciform character of, 351, 352.

NIMROD, the inventor of Sun-Worship, 63;
builder of the tower of Babel, 63;
his object in building it, 63, 64;
why called _rebel_, 64;
_Birs Nimrod_, or _Mujellibah_, 65 _n._

NIRACARA (Brahminic), bodiless manifestations of the deity, as opposed
to _sacara_, or visible ones, which latter are, when in a human
form, the progeny of virginal conception, 288.

NOAH and the NOACHIDÆ, 269-273.
See DELUGE and ARK.

NUBIA, resemblance of sculptures, found at temple of Kalabche in, to
certain sculptures at Old Kilcullen and Knockmoy, 337-343.

NULLOG (Irish name for Sabaic rites), its derivation and meaning, 350.

OBELISK at Sandwick (Ross-shire), description of, 305-309.

O’CONNOR on the _gnomon_ or _celestial-index_ theory of the round
towers, 51.

OGG (Colonel), phallic sculpture presented by him to the H. E. I. C.,
229 _n._

OGHAM character, 419, 420, 437.

OGYGIA, name of Ireland, or of the _Insula Hyperboreorum_, 437.

OLIVE BRANCH (Noachian), its significance, 278.

OLLAMH FODLAH, or FEIDLIMIDH (king of Ireland), meaning of his name, 430;
date of his accession, 430;
his ancestry, 430;
reputed founder of the round towers, 430, 431;
and see 502.

OPHIOLATREIA (a form of Sabaism), identical with _Gadelianism_, 505;
the specific object of its worship, 505.
See SERPENT-WORSHIP.

ORDERICUS VITALIS, his use of the name _Irenses_ for the Irish, 121.

O’RORKES, reputed founders of the round towers, 39, 40.

OROSIUS (fifth century) on the _Scoti_ as being inhabitants of Ireland,
54 _n._

ORPHEUS and ORPHEAN, 404. 405.

OSARSIPH (name for Moses), 151.

OSIRIS (Egyptian deity), the object of Sabaic and Phallic worship, 105,
106;
the same as Apollo, 437;
his staff, 490.
See ISIS.

PADMA-DEVI (Brahminic), its meaning, 93;
connection with the Pyramids, 92.

PAGODAS (Hindu), derivation of the name, 73, 352 _n._;
not fire-temples, but devoted to the worship of the sun and moon, 73;
significance of their form, 73, 74;
their phallic import, 103;
cruciform construction of those at Benares and Madura, 352.

PALATINE (Hill), etymology of the name, 198 _n._

PALAVER (I.), identical with _Pahlavi_, the Persian court dialect, 122.

PALENQUE, or PALENCIA, Sabaic and Phallic import of sculptures at, 229;
cross symbolism at, 489;
affinity of its religion to that of ancient Ireland, 501;
_votan_ and the _Culebra_, 501, 502;
its triple symbolism of _yoni_, the _serpent_, and _death_, 229, 503.

PALI (Hindu), name for the _Uksos_, or shepherd kings, 142, 143, 146.

PARADISE, another name for _Iran_, 285.

PARAMON (apostate Buddhist), founder of Brahminism, derivation and
meaning of his name, 216, 217.

PARSEES, or GHEBRES, disciples of Zoroaster, and fire-worshippers, 71.

PARVATI, the regenerate name of _Sati_ (Hindu goddess), and the
_Yonijas_, 260, 261.

PEIROM and PIROMIS (cf. Sanskrit _Birouma_), as the origin of the name
_Pyramid_, 147.

PEIRUM (king of Formosa), Japanese legend of, 147, 148.

PELASGI, sprang from the same stock as the Tuath-de-danaans, 55;
were in fact a branch of the latter, 85;
called also _Tyrseni_, 85;
the real builders of Cyclopean walls, 86;
correspondence of the Cyclopean architecture with that of certain
Irish remains, 86;
introduced fire-worship into Italy, 87.

PENANCES (Turrish), performed round the round towers, 517.

PERSEPOLIS, description of, 179.

PERSIA, derivation of the name, 177;
the source of European civilisation, 177;
Heeren’s account of the origin of the Persian empire, 178-183;
antiquity and grandeur of the remains of Persepolis, 179;
remarkable absence of ancient records of, 180;
erroneous views of Herodotus and Arrian respecting, 180;
Terceira on the ignorance by Persians of their own history, 181;
Heeren’s classification of ancient eastern empires, 182, 183;
the _Zend_ and _Pehlivi_ languages of Persia, 182;
Irish the possible key to both, 183;
Lake Zevora and the _Aria Palus_, 183;
site of the ancient _Aria_, the latter distinct from _Ariana_, 183,
184, 187;
description of ancient Aria (Eriene-Veedjo), 186;
disastrous change of its climate leading to its desertion by the
Arii, 186, 187;
subsequent immigration of the latter into, 187;
Zoroaster and his predecessors, 188-190;
the Mahabadean dynasty, 190, 245, 246;
meaning of the name, 247;
antiquity of the Iranian monarchy, 190;
Moshan Fani’s account of the ancient Hushang religion, 188-193;
Sir J. Malcolm’s description of the same, 193;
its Sabian character, 194;
its origin, 194 _n._;
its adoption by the early Greeks, 194;
original seat of Buddhism, 244;
evidence of the Dabistan, 245-247;
the pre-Zoastrian dynasty founded by Mahabad, 245, 246;
his _Abad_ successors, 246, 247;
decadence of the Mahabadean dynasty, 246, 247;
Iy-Affram and Iy-abad dynasties, 246, 247;
Shah Kisleer and Mahabool, 247;
the Yessan dynasty, 247;
_Kaiomurs_, or Gilshah, 247;
Cain’s descendants Mahabadeans, 247;
distinct position among the Mahabadeans of the Tuath-de-danaans, 248;
rule of the Tuath-de-danaans in, how terminated, 252-259;
silence of Persian historians on this point accounted for, 252, 253;
Vallancey’s error, 253-255;
the _Pith_- (or _Pish_-) _de-danaan_ dynasty, 252-259;
consequent respect for women in ancient Persia, 262, 263;
affinity of the Ogham character to the “arrow-heads” of Persepolis,
340;
resemblance of the Irish and Persians in physique, customs, etc.,
437-444;
the trefoil reverenced in Persia as well as in Ireland, 439, 440;
only the _first_ Tuath-de-danaan invasion of Ireland was from Persia,
443.
See FIRE-WORSHIP and IRAN.

PHALLIC WORSHIP, connection of the round towers with, 61, 62, 91, 101,
103, 371, 372, 511;
religious character of, 93, 105, 213;
as practised in India, 94;
fable of devotees beguiled by Sheeva and Prakeety, 97-101;
phallic form of round towers, 101, 248;
also of pillars at Solomon’s temple, 101;
of Astarte or Rimmon, 101, 102;
meaning of _Toradh_, 102 _n._;
fable of Gal and Noudabah, 102 _n._;
the _lingam_ and its priesthood, 102, 112;
Indian and Irish pagodas, devoted to, 103;
meaning of _Budh_, 103, 228, 229;
also of _Baal Phearagh_, 103;
also of _Cathoir-ghall_ and _Teaumpal-na-greine_, 103;
crescent of Sheeva symbolised on round towers, 103;
phallic significance of _Fidh-Nemphed_, 105;
identity of Sabianism with, 105;
fable of _Isis_ and _Osiris_, 106;
of the sun and moon, 75, 109, 110;
extended to agriculture, 111;
Belli-Paaro, 111;
identity and antiquity of Buddhism, Phallism, and Sabaism, 213;
what the “forbidden fruit” of Scripture signified, 227;
Eve and the “tree of knowledge,” 228, 285, 501, 506;
_Budh_, _Fiodh_, _Beth_, their common significance, 228, 229;
the _Maypole_ ceremonial, 233 _et seq._;
derivation and meaning of _lingam_ and _yoni_, 259, 260;
their secondary meaning, also that of _Tuath_ and _Pish_ or _Pith_,
256, 257;
origin of _Lingajas_ and _Yonijas_, according to the Puranas, 260, 261;
Chinese legend of Puzza and the lotus, 257, 258;
significance of the sacred “crescent,” 261;
introduction of crescent worship into Persia, 261, 262;
Hebrew name for tower of Babel, phallic import of, 283, 284;
significance of the triangle and the pyramid, 267-269;
Pythagorean _triangle of ten_, 267, 268;
phallic import of the name _Thebit_ for the “ark,” 270, 271;
the “ark of bulrushes” and the doctrine of “virginal conception,” 271;
“Come thou and all thy house into the ark” explained, 272;
derivation of the symbolic “crescent” or lunar “boat,” 273;
the Irish “crescent” brooches, 273, 274;
Delphic and other personifications of _yoni_, 282 _n._;
the temple of Belus at Babylon, 283 _n._;
the Ogg sculpture in the British Museum, its phallic and Buddhistic
significance, 229 _n._;
Eve and the “Serpent,” 285 _et seq._, 505;
origin of the two _Danaan_ sects, _i.e._ the _Tuaths_ and _Piths_, 286;
legend of Apollo and the python, 291, 292;
also of the Purana “_Snake_ giant,” 292;
Proserpine and the “serpent,” 303;
identity of _Budha-gaya_ and _Budh-gaye_, 310, 311;
their common and their secondary meaning, 311;
degradation of Phallicism, 311, 312;
how evinced in the title _Heliogabalus_, 312;
phallic character of the _Eleusinian_ mysteries, 349;
also of those of the _Bona Dea_ and _Phiditia_, 349;
_Phallus_ synonymous with _Budh_, also _Budh-gaye_ (Irish) with
_Budha-gaya_ (Hindu), meaning of both, 311;
phallic configuration of the round towers, 372, 511.

PHARAOH, synonymous with Farragh and Phearagh, 142.

PHEARAGH (Irish pagan deity). See FARRAGH.

PHEELEA, its derivation, meaning, and use, 459-461;
Irish specimen found at Ballymony, 461;
also, as PHEELEAS, (an order of Irish priesthood), etymology of
connected with the Greek oracular _Peleiai_ of Dodona, 459;
oracular tube of this nature found at Ballymony, 460;
its uses and symbolism explained, 461, 462.

PHIDITIA, a form of phallic worship practised at Carthage, 349.

PHILABEG (a portion of ancient Irish costume). See KILT.

PHŒNICIANS, round towers not built by, 413, 414;
their sole connection with Ireland, 414, 420;
a mercantile, not a literary, people, 415;
not connected with Irish letters, 420.

PHRYGIANS, their reference to the _Insula Hyperboreorum_, 436;
traces of their costume in the sculptures at Knockmoy, 437.

PICTS, persecution of Tuath-de-danaans by, 57 _n._, 326, 431.

PIRE-MONC (Coptic name for pyramid), its meaning, 148.

PIROMIS (Egyptian high priest) and PIROMIA, as the origin of _Pyramid_,
147.

PISH, or PITH, its signification, 255-257.

PISH-DE-DANAANS, or PITH-DE-DANAANS, meaning of the name, 257;
how distinguished from the Tuath-de-danaans, 255-257, 282;
origin of the war between the two sects, 258;
victory of the Pish-de-danaans and consequent expulsion from Persia of
their rivals, 259;
Hindu version of a corresponding struggle between the _Lingajas_ and
_Yonijas_, 260, 261;
their political and moral code, and worship of the _Yoni_, or “sacred
crescent,” 261, 262;
their subsequent expulsion from _Iran_, or Persia, and retreat to
Egypt, 281;
known there as the _Uksi_, or shepherd kings, 281;
builders of the pyramids, 282;
dwelt in _Shinar_ (Mesopotamia) pending their arrival in Egypt, 282;
communicated to Moses the legend of the Deluge, 283;
known also as _Yavanas_, 273, 283.
See TUATH-DE-DANAANS.

POMEGRANATE ORNAMENT, mentioned in connection with bells in Scripture,
171;
the name _Rimmon_ expressive of, 102, 172;
its significance, 102;
depicted in the mouldings of the round towers, 172.

POMPONIUS MELA on Druidic learning, 57.

POPE, as to the alleged papal origin of the ancient Irish crosses,
489-492.

PRAKEETY and SHEEVA, Hindu legend of, 97-101.

PRATYA-SHA (Brahminical), visible emanations from the Deity, 288.

PROSERPINE and the Serpent, allegory of, 303.

PRUTANEION (Greek), its nature, derivation, and applied meaning, 198 _n._

PURANAS (Hindu sacred writings), cited, 260, 279 _n._, 325-329, 499.

PUZZA and the LOTUS, Chinese legend of, 257, 258.

PYRAMIDS, cost of building, 7;
purpose for which they were intended, 77, 145, 157, 158, 248;
whether used as sepulchres, 75, 76, 158, 159, 162;
Brahminic theory respecting, 92, 161;
origin of those at Ghiza, 144-156, 281, 282;
marble casing of, 144;
dimensions of the great pyramid, 145, 267;
peculiar construction of the smaller ones, 145;
derivation of the word “pyramid,” 145-149;
images of the Pyromis, 147;
not intended as granaries, 145;
description of their general structure, 157;
their astronomical character, 158;
internal passage pointing to the polar star, 157;
whether intended to be metrical standards, 158;
or sepulchres, 158, 159, 162;
sarcophagus in the Great Pyramid, 159;
sarcophagus of Apis at Biban-el-Moluk, 159, 160;
theory of Herodotus regarding, 160, 161;
Brahminic theory from existence of wells under, 161, 162;
probability of corresponding excavations under the round towers, 162,
163;
the Japanese _Peirum_, 147, 148;
Coptic name for, 148;
Indian origin of, 148;
whether the Israelites were employed in constructing, 148-156;
vicinity of Ghizeh to the land of Goshen, 153;
ignorance of the Egyptians respecting their origin accounted for, 154;
Buddhistic doctrine of their emblemism, 248;
coincidence between dimensions of the Great Pyramid and those of the
“ark,” 267;
probably erected by the Uksos, or shepherd kings, _i.e._ by the
Pish-de-danaans, 281, 282.

PYRATHEIA (fire-temples), Strabo’s description of, opposed to the whole
character of the round towers, 72.

PYREA, or fire-temples of the Chaldeans, Persians, etc., 69.

PYTHAGORAS and the triangle of ten, 267, 268;
Tuath-de-danaan mission to, 449, 450;
meaning of his name, 507, 508.

PYTHIA, derivation and meaning of, 507;
transmission to the oracle of the inspiring vapour through _pheeleas_,
460, 507.

PYTHON, allegory of Apollo and the, its origin and meaning, 291, 292,
330;
its representation at Knockmoy, 330.

RAVEN (Noachian), sent forth from the ark, what it typified, 278.

RIMMON (ASTARTE), its meaning and emblemism, 101, 102.

RINKE-TEUMPOIL (temple dance), its connection with the round towers, 517.

RITTY (wife of Camadeva), her place in the Hindu phallic mythology, 94.

ROME, connection of the Irish _Chaildees_ with, 44;
Montmorency’s theory on this point, 44, 45;
academies of Ireland superior to those of, 45;
nature and extent of the acknowledgment of Roman supremacy in Ireland,
45;
Dr. Hurd on the relation of the _Chaildees_ to, 46;
Fenelon on the moral and religious status of, 46.

ROUND TOWERS, to be regarded as _Sabian_ towers, 3, 4;
or primitive Buddhist temples, 4;
Buddhist origin claimed for them in common with Cromleachs and
Mithratic caves, 2, 3;
not designed for penitential or purgatorial purposes, 5;
not specially intended as beacons or belfries, 5, 6, 10, 12, 13, 36,
37;
not limited to any special purpose, 6;
durability, costliness, and complexity of their structure, 6, 7;
inferior construction of churches in their vicinity, showing that the
latter date from a subsequent period, 7, 514;
instance of a R. T. without a church near it, 514;
not of Danish origin, 9, 10;
as to the alleged Christian origin of those at Brechin and Abernethy
in Scotland, 8, 10, 431;
how Scotch differ from Irish R. T., 10;
the “cell” theory, 13, 14;
the existence of R. T. in Scotland accounted for, 10;
their being termed _Cloghads_ no proof of their being merely belfries,
10-12;
not intended as retreats or depositories in the case of a hostile
invasion, or as places of seclusion for anchorites, 13-15, 35, 36;
nor as “excubiæ” (Stanihurst’s theory), 14, 15;
their connection with freemasonry, 19, 20;
and with the _Bards_, 22, 23;
their antiquity, 27, 28;
erected by followers of _Baal Phearagh_, 29;
inference from the peculiar position of their doors, 33;
belfry at Slane not a R. T., 36, 37;
not meant as monastic fortresses, 37, 38;
that of Devenish, 38, 71;
allegation that they were founded by the O’Rorkes and M’Carthys, 39,
40;
that of Ballycarberry, 48;
described by Giraldus Cambrensis, 49;
alleged to be submerged under Lough Neagh, 50;
the “celestial index” theory, 52;
twofold purpose of, 61, 62, 372;
phallic significance of, 61, 62, 91, 101, 103, 112, 178, 372, 511;
the “fire-temple” theory, 70, 71, 74, 82, 83, 91;
Ardmore and Devenish R. T. considered with regard to the latter
theory, 71;
Eastern buildings similar to the R. T., especially in the Caucasus and
Hindostan, 74, 75;
Eastern R. T. not necessarily fire-temples, 75, 191;
Drumboe R. T. and the “fire-temple” theory, 81;
structural difference between R. T. and “fire-temples,” 83;
Miss Beaufort’s arguments considered, 83-89;
not “provincial palaces” elected under the enactment of Tara, 90;
funeral and astronomic purposes of, 91, 92;
that of Clondalkin, 101;
the “crescent of Sheevah” sculpture on the latter, 103;
symbolic of the _Lingam_, 112;
possibility of subterranean passages under, 162-166;
confirmatory evidence of this at Downpatrick, 164;
comparative date of structures at Clonmacnoise, 163;
must have existed before St. Patrick’s time, 164;
the round pillars of Aradus (Tripoli), 165;
the crocodile tanks of the Egyptian labyrinth, 166;
the “sepulchre” theory, 162-166;
subterranean passage of Hindu temple at Gwalior, 166;
argument from water in vicinity of, 167;
Lake of Astarte at Hieropolis, 168;
Solomon’s “Molten Sea,” 172;
confirmatory description by Lucian, 168;
mode of ascending the R. T., 168, 169, 176;
segregation of solitary worshippers on summit of R. T., 170;
use of bells in R. T., 169, 175;
corresponding usage in Indian and Jewish ceremonials, 169-175;
similar conformity in respect of sacrifices, 170-173;
pomegranate sculpture on, 171, 172;
traces of bell apparatus on accounted for, 172, 173;
corresponding bell usages in Ceylon, Burmah, and China, 173 _n._, 174
_n._;
traces of steps used for ascending R. T., 176;
parallel instance at phallic temple of Serrowbee, 176;
R. T. of Kilmalloch, 201-203;
R. T. on Scattery Island, 206;
common phallic symbolism of R. T., obelisks and other _lithoi_, 217,
229 _n._;
connection of the R. T. with the offence of Cain, 233;
form of the R. T. significative of Divine unity, 248;
reason why R. T. are seldom found in Persia, 253 _et seq._;
pseudo-Christian symbols on R. T. of Brechin, 299-301;
similar emblems on temple in Ceylon, 300;
_Fidh-nemead_ as a designation of, 343;
their analogy to certain _Nubian_ antiquities, 343;
R. T. of Clonmacnoise, their vicinity to the churches accounted for,
356, 357;
Cormac’s testimony to their antiquity and Buddhist origin, 74, 368;
their affinity to the Ceylonese _Dagobs_, 369-371;
also to the _Gaur_ towers of India, 371;
their twofold, _i.e._ phallic and sepulchral character, 372;
analogy between them and the pillars Jachin and Boaz of Solomon’s
temple, 372, 373;
era of their construction, 373-395;
proof in the annals of Ulster that they existed before the fifth
century, 374;
legend of their supposed architect, _Goban Saer_, 375, 383, 513;
_St. Abhan_ could have had no share in their construction, 383, 384;
not of Scythian origin, 386, 387;
probability of their Tuath-de-danaan origin, 386-389, 513;
as to the possibility of their Fomorian origin, 394, 395;
Amergin’s evidence as to their antiquity, 387, 388;
corresponding Boreadan temples of Apollo described by Hecatæus, 403;
could not have been of Phœnician origin, 413, 414;
why there are no R. T. in England, 425;
their existence in Scotland accounted for, 431;
not founded by _Ollamh Fodlah_, 430;
their connection with the worship of Osiris, 437;
their resemblance to the Treasury of Atreus (Greece), 455;
also to _Dune of Donadella_ (Scotland), 455;
certain projections from their surface accounted for, 456, 515;
difference of their appropriation accounted for, 512;
reason of their phallic shape, 511;
significance of their apertures, 511;
also of their crucificial emblems, 511;
also of the absence or presence of internal compartments, 511;
their varying height, 511;
shape and fashioning of the apex, 511;
also of their cornices, resembling those of Solomon’s pillars, 511,
514;
their tapering diameter, 511, 512;
their doors, reason of height from the ground, 512;
their exceptional architecture, 513-516;
their material, evidence of a pre-Christian origin, 513, 514;
similar evidence from their decorative character, 513, 514;
occasional vitrification of their interior accounted for, 514;
absence of floors in, how explicable, 514, 515;
correspondence of their general construction with that of Solomon’s
temple, 514, 515;
their perpendicularity, 515;
probable mode of their construction, 516;
cohesiveness of their structure exemplified, 516;
performance of dances (_Rinke-teumpoil_) round them, 517;
peculiar penances (_Turrish_) observed in their vicinity, 517;
the prevalent uncertainty as to their origin and uses explained, 519,
520;
their assignment to astronomical purposes after the Scythian conquest
of Ireland, 521.

SABAISM, 193-210, 503-510;
not idolatry, 194;
origin of, 194 _n._, 503;
its objects of worship, 194;
professed by the early Greeks, 194;
its identity with Phallicism, 105;
significance of Cyclops, _Sterope_, _Argues_, _Brontes_, _Hercules_,
195, 196;
names under which Hercules or the Sun was worshipped, 196;
Herodotus on the old Greek theogony, 196;
whence Greece derived Sabaism, 196, 197;
how the latter degenerated into idolatry, 197;
its affinity with the ancient religion of Ireland, 197-210;
such affinity evident from Irish local names, 197-210;
Sabaic origin of the names _Palatine_, _Aventine_, _Prytaneia_, 198
_n._;
_Aiche-Baal-tinne_ and _Aiche-Shamain_ explained, 199, 200;
Irish customs and expressions indicative of, 199;
existed among the Druids, 199, 200;
significance of the Druidic “golden sickle,” its Indian equivalent,
200;
adoption of its institutions by the early Christian missionaries,
200-202;
_La-Beuil-tinne_ as a name for Christmas, 201;
signified in architectural remains at Kilmalloch, 201, 203;
Sabian origin of the names _Baltinglas_, _Athlone_, _Shannon_,
_Lough Rea_, _Castlereagh_, _Deargart_, and _Lough Derg_, etc.,
203-209;
Scattery Island and its round tower, 206;
Killeshandra, 207;
Grian (the Sun), as a root name, 208, 209;
Sabian affinity of the Irish with the Algan Kinese of N. America, 209;
connection between Sabaism, Buddhism, and Phallism, 213;
deification of the energies of nature alluded to in the _Book of
Enoch_, 401, 402;
derivation and origin of the name _Sabian_, 503;
triple meaning of the Irish root, _Sabh_, 503;
Hindu equivalent of the latter, 503 _n._;
Sabaism indicated in Palencian remains, 503;
_Ophiolatreia_ and the _Gadelian_ varieties of, 505;
“know that ye are Sabians” (Arabic prophecy) explained, 503, 506;
meaning of Τό ΣΑΒΟΕ in Bacchic rites, 505;
Sabaic, or Phallic, import of _Sibyl_, _Delphi_, _Pythia_, and
_Tripod_, 507;
also of the name Pythagoras, 508;
the sacred name “Immanuel,” and the medals of Christ, 503, 510;
Sabaic character of the round towers, 510 _et seq._

SABH, triple meaning of, 503;
identity with Hindu Seva, 503 _n._

SACARA (Brahminical), name for certain embodiments of the Deity, 288.

SAER, triple meaning of, 20 _n._
See GOBAN SAER.

SAINT ABHAN, Montmorency’s view as to his having been the founder of the
R. T. considered, 30, 383;
not contemporary with the Goban Saer, 383, 384;
and see GOBAN SAER.

SAINT BRIDGET, originally a pagan vestal or fire-worshipper, 82;
date of her conversion to Christianity, 82;
how she continued to show a leaning to her former faith, 82;
description of her “fire-house” by Cambrensis, 82, 83;
unconnected with the R. T., 83.

SAINT COLUMB, or COLUMB-KILL, and the isle of Hy, 37;
not the founder of Kells R. T., 83.

SAINT KEVIN, nature of his connection with Glendalough, 471;
Ledwich’s fallacy respecting, 472.