JJ ">
THE
TOWERS AND TEMPLES
ANCIENT IRELAND.
-
THE
ANCIENT IRELAND;
THEIR ORIGIN AND HISTORY DISCUSSED FROM A
NEW POINT OF VIEW.
BY
MARCUS KEANE, M.R.I.A.
ILLUSTRATED WITH ONE HUNDRED AND EIGHTY-SIX ENGRAVINGS ON WOOD,
CHIEFLY FROM PHOTOGRAPHS AND ORIGINAL DRAWINGS.
DUBLIN :
HODGES, SMITH AND CO., 104, GRAFTON-STREET,
PUBLISHERS TO THE UNIVERSITY.
1867.
PRINTED BY R. CHAPMAN, Dl'BUN.
PREFACE.
A RCH/EOLOGY has for the last thirty years engaged a great deal of
-^1- public attention ; and on no branch of this science has a larger amount
of literary research been bestowed than on investigations respecting the
distinctive Architecture and religious systems of ancient Ireland.
Having from childhood taken an interest in Irish antiquities, I was led
in the course of my studies to form opinions not in accordance with any of
the commonly received theories ; and the result has been the following work,
now respectfully submitted to the Public as a contribution to the elucidation
of certain problems in Irish history and archaeology, which have never been
satisfactorily solved.
I have furnished as " Introductory Remarks" a brief outline of the
theory which I have undertaken to defend ; and I have added a Glossary
of Irish and Cuthite terms used throughout the work, with the authorities
for the interpretations given to the words by me. These will materially
assist the reader in his study of the subject.
I have scrupulously avoided all technicalities and erudite expressions,
such as would be intelligible only to the scientific student, so that it is hoped
the book will be acceptable and instructive to the general reader.
Residing as I do in a remote part of the country, my visits to available
libraries have been necessarily few and brief, and some trifling errors in
reference or quotation may have escaped my pen ; but while craving the
reader's indulgence for any such, I would remind him, that they do not in
anywise invalidate the main arguments confirmatory of my theory.
I have received suggestions, approval, and sympathy from several
2065694
Vlll PREFACE.
gentlemen of scientific distinction and extensive research in course of this
arduous undertaking, and trust they will accept my grateful acknowledg-
ments without individual mention. In the pictorial department of the work
I have had the advantage of Mr. Henry O'Neill's graphic pencil, and
Mr. George A. Hanlon's wood engraving, and many of the illustrations
have been appropriated from Mr. O'Neill's magnificent work on " Ancient
Irish Crosses." I beg to acknowledge my obligations to Messrs. Hodges,
Smith & Co. for the use of several wood-engravings, of which they possess
the copyright. Many of these illustrations appear for the first time in the
following work. Some of the engravings also have been executed from
very beautiful drawings by Mr. Gordon M. Hills, of London, intended for his
forthcoming elaborate and illustrated work on the Round Towers of Ireland.
This Work has been projected and completed in the leisure hours
snatched from a busy life within the last three years, and neither labour nor
expense has been spared in visiting and closely inspecting the numerous
sites and specimens of early architecture described or illustrated in the
following pages. In the progress of this undertaking I have travelled more
than five thousand miles, chiefly on " post-cars." Correct delineation may be
relied on, and the situations of the various localities are exactly described ; so
that whatever opinion may be formed of my Cuthite theory, I have furnished
the Archaeologist, as well as the tourist in search of the picturesque, with a
trustworthy and convenient topographical and pictorial guide to the most
remarkable Ancient Ruins of Ireland.
BEECH PARK, ENNIS,
ist November, 1867.
CONTENTS
PAGE.
LIST OF ILLUSTRATIONS, ............ xiii
LIST OF AUTHORITIES QUOTED, xxi
INTRODUCTORY REMARKS, xxv
ANCIENT ARCHITECTURE OF IRELAND, ......... i
The Irish Celts not builders in stone before the twelfth century, . .7
On the contrast between English Norman and Irish (so-called) Norman architecture, 1 7
Cuthite architecture of Ireland, commonly called " Norman," 25
The Four Evangelists, etc. — Sculptures, . . . . • • • • • 31
ANCIENT IRISH HISTORY AND HAGIOLOGY, ...... • • 35
Ecclesiastical History of Ireland, 45
Catalogue of supposed Saints, and the places associated with their names, . . 53
St. Buithe, St. Mochudee and St. Cronan, 55
St. Luan [the Moon], _ . . . . . . . . . • -59
St. Bridgid, St. Declan, St. Moctee, and St. Rioch, 60
Gobban Saer, and St. Abban, . 62
St. Bolcan or Volcan, . 63
St. Molach, .64
St. Dagan, . . 66
St. Satan and St. Diul [the Devil], .66
St. Shanaun [the Ancient Ana, the Mother of the Tuath-de-Danaan gods], . 69
St. Hiarlath, and St. Earc, . • 7 J
St. Ciaran and St. Nessan, .... ... -73
St. Dair-bile, Dair, and its compounds, ...... 74
St. Columb, St. Finean, and their compounds, 7 8
St. Endee, and its compounds, ....... . . 84
Achad, ... 86
Disart, Ess, and their compounds, .... ... .88
b
X CONTENTS.
PAGE.
Sundry other supposed Saints, . • 88
Other foundations of Cuthite origin, . • -93
Peculiar characteristics of Irish Saints, . . 94
All Saints existing at each place, . • . . 97
Saints and heavenly bodies identified, ... . 98
Aliases of Irish Saints and their numerous temples, . .100
Vast number of monks assigned to each Saint, . . . . . . .100
Ubiquity of Irish Saints, ....... . 101
Compound names of Irish Saints, ....... 102
Aristocratic character of Irish Saints, .... .102
Longevity of Irish Saints, ...... 1 03
Susceptibility of Irish Saints to the plague and leprosy, . .104
Miracles ascribed to Irish Saints, ........ .104
ANCIENT IRISH CROSSES AND PRIMEVAL TRADITION, ... . . in
Veneration for the Cross in all ages, ..... ..114
Details of ancient Irish sculpture, .... . ... 125
The Mermaid.— The Fish God, .... . ... 125
The Wolf and the Red Hand, 132
The Crosier and Shepherd King, . . . . . • . . . . .137
The Yule Log and Palm-tree, ..... .... 143
The Ox and the Centaur, ...... . 146
The Serpent, ......... . . 156
Irish Crucifixion scenes, . . . . . . . . . . . .158
The Mural Crown and Winged Quadruped, ... . .167
Baal-Berith, heathen rite of Baptism, . . . . . . . . .168
The armed warrior and the white horse, ..... 173
ANCIENT IRISH ARCHITECTURE COMPARED WITH CYCLOPEAN REMAINS, . 179
THE SEMICIRCULAR ARCH, . . . . . . . . . . 197
THE CUTHITES. THE SCYTHIAN EMPIRE, 204
Outline of Cuthite History, ........... 208
Great works of the Cyclopeans, — Cuthites, . . . . . . . .213
Cuthite human sacrifices, . . . .. . . . . . -215
Indo-Cuthites, . . . . . . . . . . . . .218
Scythians, Cuthites, . . . . . . . . . . . .220
Shepherd Kings and Phoenicians, Cuthites, . . . . . . . -223
War of the Sexes, the first great commotion, . . . . . . . -225
Knowledge extinguished by the destruction of the Cuthites, 227
Phallic worship, . . . . . . . . . . . . .228
The Black Divinity, . . . . . . . . . . . -230
CONTENTS. XI
PAGE.
Period of Cuthite dominion, . . . . . . . . . . -231
Daemons, Cuthites, ............ 233
The Hyperboreans, Cuthites, . 235
Concluding remarks on Cuthite History, ........ 242
NOTICES OF SUNDRY ANCIENT RUINS ILLUSTRATING " IRISH PECULIARITIES," . . . 247
MISCELLANEOUS NOTES, 284
Ancient American architectural ornament, ........ 284
Gobban Saer, 287
Cloich Teach, 295
Fidh Nemphed, ............. 296
Inscriptions on ancient Crosses and Temples, . . . . . ^. . 299
CUTHITE REMAINS OF IRELAND, 303
Round Towers, ............. 303
Stone-roofed Temples, . . . . . . . . . . . -322
Stone-roofed Temples of larger size, 323
Buttresses, . . . . . . . . . . . . . -327
Coigns, . 328
Round-headed Doorways, . . . . . . . . . . -329
Cyclopean Doorways, . . . . . 330
Ancient Windows of wide and narrow splay, ........ 330
Sculptured and plain Crosses, . . . . . . . . . . 331
Holy Wells, . 331
Pillar Stones, 332
Holed Stones, 336
Subterranean Passages, . .- 339
Rock Basins, ... 340
The Shrine. The Wooden Image. The Stone Coffin. The Bed, . . . . 342
Chancel Arches, .... 349
Postscript. — Sir William Wilde's " Lough Corrib," 351
DESCRIPTIVE PARTICULARS OF SITES OF ANCIENT IRISH RUINS, 354
Antrim County, 355
Armagh County, -357
Carlow County, 359
Cavan County, ........ . 360
Clare County, 361
Cork County, 379
Deny County, ............. 385
Donegal County, 389
Down County, . . . . . 39 *
xii CONTENTS.
PAGE.
Dublin County, ...••••••
Fermanagh County,
Galway County, • •
Kerry County, .
Kildare County, .
Kilkenny County,
King's County, .
Leitrim County, . .
Limerick County,
Longford County,
Louth County, .
Mayo County, ....••••••••• 433
Meath County, •
Monaghan County,
Queen's County, 443
Roscommon County,
Sligo County, 448
Tipperary County,
Tyrone County, .... •
Waterford County,
Westmeath County, .....••
Wexford County, •
Wicklow County, ....
GLOSSARY, 47
INDEX, ' 4?3
LIST OF ILLUSTRATIONS.
NO. PAGE.
Frontispiece Title — Doorway of Clonkeen, Co. Limerick. ..... iii
1. Blank Arcades of interior of Cormac's Chapel ; from Dr. Petrie, . . . .13
2. Excavations at Carli (East Indies); from a drawing by Henry Salt, Esq., ... 14
3. Interior of Cormac's Chapel ; from Dr. Petrie,. . . . . . . .15
4. The Sarcophagus, called " The Font," at Cashel ; from Dr. Petrie, 16
5. A double Arch of English Norman Architecture ; from the tower of Jarrow Church,
Durham.— See "Gent. Mag.," Dec. 1864; 22
6. The Four Evangelists of Norman sculpture, Selby Abbey ; from "A Chart of Anglican
Church Ornament," by F. Bedford, Jun. Esq., . . . . . -32
7. Corresponding Figures — The Angel, The Eagle, The Lion, and The Bull ; from
Nineveh sculptures, ......... ... 32
8. The Lion and the Bull at Cashel; from a drawing by the Rev. St. John Mitchell, . 32
9. Sculptures on Northern doonvay of Cormac's Chapel, Cashel, ..... 33
10. Idol found at base of Round Tower, Cashel ; from a drawing by the Rev. St. John
Mitchell, 33
11. Sculpture at Cashel ; from a Photograph, ........ 34
12. Juno, the mother of the gods, with the Branch ; from a Coin of Ascalon. — See Bryant,
vol. 3, p. 84, . . 82
13. Sculpture at Rath, near Dysart, Co. Clare; from a Photograph, .... 82
14. Head-stone of Window at Inchicronan Church, Co. Clare ; from a rubbing, . . 82
15. Cross of Durrow, King's County; from a Photograph by Captain Charles Rollestone,
made for Captain George Garvey, R. N., . . . . . . . .112
1 6. Cross of Moone Abbey, Co. Kildare ; from O'Neill's " Ancient Irish Crosses," plate 18, 112
17. Monograms of the Planets ; from Maurice's " History of Hindostan," . . . 115
1 8. Budhist and Egyptian Crosses ; from Hislop's " Two Babylons," " Asiatic Researches,"
"Wilkinson," 118
19. Head of Bacchus ; from Smith's Classical Dictionary. — See " Two Babylons," pp. 69,
291,
118
20. Egyptian Tau ; from " The Gnostics and their Remains," plate 6, . .118
XIV LIST OF ILLUSTRATIONS.
NO. PAGE.
21. Heathen Crosses of Ancient America; from Stephens's " Central America," vol. 2.
The first three are from sculptures on the tablet of the back wall of Altar at Casa.
— See Frontispiece to vol. 2, and p. 345. — The other Crosses are from hierogly-
phics enlarged, .... • .....119
22. The Assyrian Dagon; from " Two Babylons ;" Layard's " Nineveh and Babylon," . 126
23. Vishnu incarnate as a Fish to recover the sacred books lost in the Deluge ; from
Maurice, ...... . .... 126
24. The Mermaid, Clonfert Cathedral ; from a drawing, . . . . . . .126
25. The Fish worshipped, Cross of Kells ; from O'Neill's " Ancient Irish Crosses," plate 29, 126
26. Two Wolves devouring a man — Sculpture on Cross of Kells ; from O'Neill, plate 34, . 132
27. Same design on doorway of Dysart Church, Co. Clare ; from a drawing, . . .132
28. Same design, Cross of Monasterboice ; from O'Neill, plate 21, .... 132
29. Same design, Cross of Moone Abbey; from O'Neill, plate 18, .... 132
30. Same design, Cross of Arboe, Co. Tyrone ; from O'Neill, plate 31, . . . . 132
31. Same design, Sculptures at Glendalough ; from Dr. Petrie, . . . . 133
32. Same design, ditto ditto ...... 133
33. Hand bitten off by a wolf, Cross of Kells ; from O'Neill, plate 29, . . . . 134
34. Same design from another Cross at Kells ; from O'Neill, plate 34, . . -134
35. Same design, Cross of Monasterboice ; from O'Neill, plate 19, .... 134
36. Same design, Cross of Kilcullen; from Ledwich's "Antiquities of Ireland," . . 134
37. The Hand on Cross of Monasterboice ; from O'Neill, plate 15, .... 135
38. The Hand on Cross of Clonmacnoise ; from O'Neill, plate 24, .... 135
39. Crosier found at Cashel ; from Dr. Petrie, . . . . . . . .140
40. Base of Kilclispeen Cross, Co. Tipperary ; from O'Neill, plate 12, . . .144
41. The Yule-log and Palm ; from Maurice's "Indian Antiquities." — See "Two Babylons,"
p. 141, . . 144
42. Another side of Base of Kilclispeen Cross ; from O'Neill, plate 6, . . . 144
43. Southern doorway of Cormac's Chapel, Cashel; from Dr. Petrie, .... 148
44. Sculpture on wall of Ardmore Cathedral, County Waterford ; from " Gent. Mag.,"
September 1864, . . . . . . . . . . . -149
45. Sculpture of Ox, Cross of Kells ; from O'Neill, plate 30, ...... 149
46. Sculpture of Ox, on another Cross at Kells ; from O'Neill, plate 29, . . . 149
47. " Hippa Phygalensium" in a cavern temple of Arcadia ; from " Mythologia" (Natalis
Comes), Ed. 1637. — See Pausanias, 1. 8, p. 686 ; and Bryant, vol. 3, p. 276. — The
goddess is represented as seated under an arch, . . . . . . -150
48. Northern doorway of Cormac's Chapel, Cashel ; from Dr. Petrie, . . . -152
49. Base of Cross in street of Kells ; from O'Neill, plate 34, ...... 153
50. Cross of Killamery, Co. Kilkenny; from O'Neill, plate i, . . . . 157
51. Cross of Monasterboice, Co. Louth; from O'Neill, plate 14, 160
LIST OF ILLUSTRATIONS. XV
RO. PAGE.
52. Irish Crucifixion scene, Cross of Monasterboice ; from O'Neill, plate 14, . . . 161
53. Same design on another Cross at Monasterboice ; from O'Neill, plate 20, . . 161
54. Same design on a third Cross at Monasterboice ; from O'Neill, plate 21, . . . 161
55. Same design, Cross of Clonmacnoise ; from O'Neill, plate 23, ..... 161
56. The Crucifixion scene. Early Christian (Irish) Designs, viz : — From "Dimma's Box,"
from " Meeshac," and from St. Columb's " Caah ;" all copied from Sir William
Betham's "Antiquarian Researches," plates 6, 7 and 9, ..... 163
57. Crucifixion, Cross of Tuam ; from O'Neill, plate 12, ...... 166
58. Nubian Crucifixion, from M. Rifaud, Paris. — See O'Brieh's " Round Towers," p. 336, 166
59. An Ancient Irish Relic ; from the " Dublin Penny Journal," one third of the size of
the original, which is in the possession of Mr. W. Maguire, . . . . .167
60. Creeshna crushing the Serpent's head ; from Maurice's " History of Hindostan," . 167
6 1. Crest of Ancient Arms of Ireland; from Sir W. Betham. — See "Parliamentary
Gazetteer of Ireland," . . . . . . . . . . .169
62. Head of " Diana of the Ephesians ;" from Kitto's " Illustrated Commentary." — See
"Two Babylons," p. 43, ........... 169
63. Winged Quadrupeds on base of Clonmacnoise Cross; from O'Neill, plate 24 . .169
64. Winged Quadruped, Cross of Monasterboice; from O'Neill, plate 21 (erroneously
described at the engraving as " Duleek, Co. Meath"), . . . . .169
65. Winged Quadruped, Cross of Kells, Co. Meath ; from O'Neill, plate 28 (erroneously
described at the engraving as " Monasterboice, Co. Louth"), .... 169
66. Winged Quadruped, Cross of Duleek, Co. Meath ; from a drawing, (erroneously
described at the engraving as " Kells, Co. Meath"), . . . . . .169
67. Baal-Berith, or Mithras Bovinus. Sculpture on a Persian Rock Temple, from Theve-
not's Travels, part 2, p. 145. — See Bryant, vol, 3, p. 295, . . . 170
68. Sculpture of horseman on stone at Annagh Church, near Tralee, Co. Kerry ; from
" Kilk. Arch. Journal," vol. 2, p. 242, 174
69. Same design, Cross of Arboe, Co. Tyrone ; from O'Neill, plate 32, . . . . 174
70. Doorway of Kilmacduagh Church, Co. Galway ; from a Photograph, . . .182
71. Doorway at Alatrium, Italy ; from Dodwell, plate 96, ...... 182
72. Doorway at Banagher Church, Co. Deny; from a drawing, ..... 183
73. Doorway of Fechin's Church, Fore, Co. Westmeath ; from Dr. Petrie, . . .184
74. Subterranean Gateway at Alatrium, Italy ; from Dodwell, plate 92, .... 185
75. Doorway at Rattas, near Tralee ; from Dr. Petrie, . . . . . . .186
76. Doorway, Treasury of Atreus at Mycenae ; from Dodwell, plate 9, . .186
77. Doonvay, Our Lady's Church at Glendalough ; from Dr. Petrie, . .187
78. Doonvay at Tomgraney, Co. Clare ; from a drawing by Gordon M. Hills, Esq., . 188
79. Gate of the Lions, at Mycenae; from Dodwell, plate 6, ...... 189
80. Doonvay of Gallerus Oratory, Kilmelchedor, Co. Kerry; from Dr. Petrie, . .190
XVI LIST OF ILLUSTRATIONS.
NO. PAGE.
81. Base of Round Tower, Cashel, Co. Tipperary ; from Dr. Petrie, . . . .191
82. Pier at Norba, Italy ; from Dodwell, plate 75, 191
83. Wall at Roselle, Italy; from Sir William Betham's " Etruria-Celtica," . . .192
84. Base of Round Tower of Kilmacduagh, Co. Galway ; from a Photograph, ' . -193
85. Gateway at Ferentinum, Italy ; from Dodwell, plate 99, . . . . .194
86. Doorway of Dairbile's Church, Co. Mayo; from Dr. Petrie, . . . . -195
87. Interior of Giant's house, Bashan ; from Porter's " Giant Cities of Bashan," . -199
88. Doorway of Clonkeen, Co. Limerick ; from a Photograph and Drawing, . . 248
89. Arch of doorway at Dysart, Co. Clare ; from a Photograph, ..... 249
90. Fragment of Pillar found in Treasury of Atreus at Mycenae; from Ferguson's " His-
tory of Architecture," . . . . . . . . . . . 249
91. Fragment of Pillar found at Avantipore in Cashmere ; from Ferguson, . . . 249
92. Ornament on doorway of Aghadoe Cathedral, Co. Kerry; from "Gent. Mag.,"
April, 1864, . . . . . . . . . . . . .251
93. Doorway of Ardmore Round Tower; from "Gent. Mag.," September, 1864, . . 255
94. Lintel, Glendalough; from Dr. Petrie, . . 256
95. Doorway of Britway Church, Co. Cork; from Dr. Petrie, ..... 256
96. Doorway, and details of Ornament on same, Kildare Round Tower; from Dr. Petrie, 257
97. Doorway of Timahoe Round Tower ; from Dr. Petrie, . . . . . .258
98. Ornament of Capital, same doorway ; from Dr. Petrie, . . . . . -258
99. Capital, St. Ottmar's Church, Nurnberg ; from Dr. Petrie, . . . . . 259
100. Capitals, Freshford Church, Co. Kilkenny; from Dr. Petrie, . . . . 259
101. Doorway of Freshford Church ; from Dr. Petrie, . . . . . . .260
102. Arch of Kilmelchedor doorway, Co. Kerry; from a drawing, ..... 265
103. Doorway of Church at Rahen, King's County; from Dr. Petrie, .... 266
104. Doorway at Sheeptown (Knocktopher), Co. Kilkenny ; from Dr. Petrie, . . 267
105. Window of Kilmacduagh Church, Co. Galway; from a Photograph, . . . 269
106. Section of same window from a drawing, ...... • 269
107. Window at Annaghdown, Co. Galway, represented as if restored; the ornaments are
from a drawing by Gordon M. Hills, Esq., ...... .270
1 08. Window at Rath Church, near Dysart, Co. Clare. The line A B shows an ancient
sill-stone used into a modern Window. — From a drawing, . . . .272
109. Sill-stone of Ancient Window at Rath ; from a Photograph, . .272
no. Window, Cathedral Church, Glendalough; from a drawing made for Col. Conyng-
ham. — See Petrie, p. 250, . 273
in. Ornament on same, ., . . . . . . . . . -273
112. Exterior view of Window of Mochuarog's temple, Glendalough; from Dr. Petrie, . 275
113. Exterior view of Window of Church at Iniscaltra, Lough Derg, Co. Galway; from
"Gent. Mag.," January, 1866, 275
LIST OF ILLUSTRATIONS. XV11
114. Exterior view of Window at Gallerus Oratory, Kilmelchedor, Co. Kerry ; from Dr.
Petrie, . -275
115. Interior view of Window at Cormac's Chapel, Cashel ; from a drawing, . . . 277
1 1 6. Interior view of Window at Cruach MacDara, Co. Galway ; from Dr. Petrie, . . 277
117. Interior view of Window at Gallerus Oratory, Kilmelchedor; from a drawing. — (See
fig 114, for exterior view of same), ......... 277
118. Interior view of Window of temple on Middle Island of Aran; from Dr. Petrie, . 280
119. Exterior view of Window, Cormac's Chapel, Cashel; from Dr. Petrie, . . . 280
120. Exterior view of Window at Rahen, King's County; from Dr. Petrie, . . . 280
121. Specimen of curious Jointing from the Buttress at Coole Abbey, Co. Cork; from a
drawing, . . . . . . . . . . . . . .281
122. Jointing in the jamb of a window at Cloyne Round Tower, Co. Cork ; from a drawing, 281
123. Jointing in the jamb of doorway of Cloyne Round Tower; from a drawing, . .281
124. Jointing in the piers of the large window at Corcomroe Abbey, Co. Clare. The cen-
tre specimen is seen outside of one of the piers, and the others on the inside splays
of piers of same window ; from a drawing, . 281
125. Jointing in jamb of doorway of Lusk Round Tower, Co. Dublin; from a drawing, . 281
126. Jointing in the splay of ancient window at Iniscaltra, Lough Derg, Co. Galway. (The
window is represented at fig. 113), ......... 281
127. Samples of ancient American Ornament; from Stephens's "Travels in Yucatan,"
enlarged by photography from sundry illustrations of that work, .... 285
128. Sculpture at New Grange, Co. Meath; from " Gent. Mag ," June, 1865, . . . 286
129. Centre of Cross in Church-yard of Kells, Co. Meath; from O'Neill, plate 28, . . 286
130. Ornament of Window at Ardfert, Co. Kerry ; from a drawing by G. M. Hills, Esq., 286
131. Base of Monasterboice Cross ; from O'Neill, plate 14, ...... 300
132. Ornament under the arms of same Cross; from O'Neill, plate 15, .. . 301
133. Devenish Round Tower ; from a drawing by Mr. Henry O'Neill, . . . . 304
134. Cornice and Ornament on same Tower ; from Dr. Petrie, 305
135. Drumlane Round Tower; from a drawing by Mr. Henry O'Neill, .... 306
136. Doorway of same Tower ; from a drawing by Mr. Henry O'Neill, .... 306
137. Doorway of Roscrea Round Tower ; from Dr. Petrie, 307
138. Doorway of Donoughmore Round Tower ; from Dr. Petrie, . . . . . 307
139. Doorway of Monasterboice Round Tower ; from Dr. Petrie, 308
140. Doorway of Dysart Round Tower, Co. Limerick ; from a drawing by Dr. Petrie, . 308
141. Doorway of Clonmacnoise Round Tower ; from Dr. Petrie, 308
142. Doorway of Dysart Round Tower, Co. Clare ; from a drawing by Dr. Petrie, . . 308
143. Doorway of Kilmacduagh Round Tower ; from Dr. Petrie, 309
144. Doorway of Glendalough Round Tower; from Dr. Petrie, . . 309
145. Doorway of Antrim Round Tower ; from Dr. Petrie, 309
C
xviii LIST OF ILLUSTRATIONS.
NO. PAGE-
146. Ornament over same ; from a drawing by Mr. Henry O'Neill, . 309
147. Doorway of Swords Round Tower; from Dr. Petrie, . • 310
148. Doorway of Roscom Round Tower; from a drawing by Dr. Petrie, . 310
149. Window of Cashel Round Tower; from Dr. Petrie, • 311
150. Window of Dysart Round Tower, Co. Limerick ; from Dr. Petrie, . • 311
151. Window of Timahoe Round Tower; from Dr. Petrie . • 311
152. Window of Roscrea Round Tower ; from Dr. Petrie, . • 312
153. Window of Kells Round Tower ; from Dr. Petrie, . . . • 312
154. ditto ditto . • 312
155. ditto ditto . • 312
156. Window of Cashel Round Tower; from Dr. Petrie, ... • 3T3
157. View of Round Tower on Aranmore Island, Co. Galway ; from a drawing by Dr.
Petrie, • 3:3
158. View of Kilbannon Round Tower ; from a drawing by Dr. Petrie, . • 314
159. View of Rathmichael Round Tower ; from a drawing by Dr. Petrie, . . .314
1 60. View of Drumeskin Round Tower; from a drawing by Dr. Petrie, . . . 315
161. View of Drumcliffe Round Tower, Co. Sligo ; from a drawing by Dr Petrie, . . 315
162. View of Killashee Round Tower, Co. Kildare ; from a drawing by Dr. Petrie, . 316
163. View of Antrim Round Tower ; from a drawing by Mr. Henry O'Neill, . . -317
164. Round Tower at Jorjan in Persia ; from Hanway, 317
165. Round Tower in Hindostan, described by Lord Valentia, . . . . . 317
166. Round Tower of Coel, East Indies; from a drawing by Captain Smith, late 44th
Regiment ...... .... • 3T7
167. Round Tower at Lake Umayu, Peru; from Markham's " Travels in Peru," . . 317
1 68. American Round Tower ; from Stephens's " Yucatan," 319
169. American Round Tower ; from same, . . . . . . . . -319
170. View of Cormac's Chapel, Cashel; from Dr. Petrie, ...... 322
171. View of stone-roofed Temple, Island of Cruach MacDara, Co. Galway; from Dr.
Petrie, . ... 327
172. The Mudros of Phoenicia; from Dr. Hyde. — See " Collectanea," vol. 4, p. 212, . 334
173. Mahody of Elephanta; from Captain Pyke. — See "Collectanea," vol. 4, p. 212, . 334
174. Muidhr of Inis Murry, Co. Sligo; from "Grose's Antiquities," plate 122, vol. 2, . 334
175. Pillar Stone at the Hill of Tara ; from Wakeman's " Handbook of Irish Antiquities," 334
176. Ancient American Holed Stone ; from Stephens's " Yucatan," .... 337
177. Holed Stone at Castledermot, Co. Carlow ; from "Gent. Mag." December, 1864, . 339
178. Ancient Irish Relic, called the Shrine ; from a Photograph of the model in possession
of Sir William R. Wilde, M. D., 342
179. Shrine of Ammon ; from an ancient Egyptian Sculpture. — See Bryant, vol. i, p. 313, 343
1 80. Capitals of Chancel Arch, Tuam Cathedral ; from Dr. Petrie, .... 349
LIST OF ILLUSTRATIONS. XIX
NO. PAGE.
181. Chancel Arch and left pier of doorway, Cathedral of Iniscaltra, Lough Derg ; from
Dr. Petrie, ............. 350
182. Chancel Arch, Mochuarog's Temple, Glendalough ; from Dr. Petrie, . . . 351
183. Doorway of stone-roofed temple at Killaloe ; from Dr. Petrie, . . . . 371
184. Cross of Kilnaboy ; from Dutton's " Survey of Clare," 373
185. Cuthite device described by Bryant, " two hands joined in union, with ears of corn,
and the symbolical Rhoia," from Gorlaeus. — See Bryant, vol. 3, p. 339, . . 373
1 86. View of " Gallerus Oratory," in the parish of Kilmelchedor, Co. Kerry ; from Dr.
Petrie, 418
AUTHORITIES QUOTED.
List of Abbreviations of the titles of some authorities referred to in this
work, introduced to avoid the frequent repetition of full titles.
ABBREVIATIONS.
Archdall,
A. 4 M. .
Antq. Res.
Betham, .
Bryant,
Collectanea,
Chronicles of Eri,
Colman, .
Davis,
Dodwell, .
Dub. Penny Jour.
Etruria Celtica,
Faber,
Ferguson,
AUTHOR AND EDITION.
Monasticon Hibernicum, by Mervyn Archdall, A.M. Dublin,
1786.
Annals of Ireland to the year 1616 by the Four Masters, trans-
lated by John O'Donovan, M.R. I. A., 5 vols. Dublin,
1848.
Irish Antiquarian Researches, by Sir William Betham, F. S. A.
Dublin, 1826.
See Antiquarian Researches, and Etruria Celtica.
Analysis of Antient Mythology, by Jacob Bryant, Esq., 3rd
Edition ; 6 vols. London, 1807.
Collectanea de Rebus Hibernicis, by C. Vallancey, LL.D., 2nd
Edition, 6 vols. Dublin, 1786.
The Chronicles of Eri, by O'Connor, 2 vols. London, 1822.
Mythology of the Hindus, by Charles Colman, Esq. London,
1832.
Carthage and her Remains, by Dr. N. Davis, F. R. G. S.
London, 1861.
Cyclopean or Pelasgic Remains in Greece and Italy, by
Edward Dodwell, Esq., F. S. A. London, 1834.
Dublin Penny Journal, 2 vols. Dublin, 1832, 1833.
Etruria-Celtica, by Sir William Betham, Ulster King of Arms,
etc., 2 vols. Dublin, 1842.
The Origin of Pagan Idolatry, by Rev. George Stanley Faber,
D.D., 3 vols. London, 1816.
History of Architecture, by James Ferguson, F.R.S., etc., 2 vols.
London, 1865.
XX11
LIST OF AUTHORITIES QUOTED.
ABBREVIATIONS.
Franklin, .
Fraser,
Gent. Mag.
Gazetteer,
Harcourt,
Hislop,
Kilk. Arch. Jour.
Keating, .
Kennedy,
Ledwich, . . .
Lewis,
McCurtin's Die.
Martyrology of Donegal,
Mon. Hib.
Maurice, .
Newenham,
O'Brien, .• :: .
O'Brien's Die. .
O'Reilly's Die.
Ogygia, .
Ogygia Vin.
AUTHOR AND EDITION.
The Jeynes and Boodhists of India, by Lieut. Colonel William
Francklin, H. E. I. C. S. London, 1827.
Handbook for Travellers in Ireland. Dublin, 1844.
The Gentleman's Magazine, published by John Henry and
James Parker. London and Oxford.
See Parliamentary Gazetteer.
The Doctrine of the Deluge, by Rev. L. Vernon Harcourt, 2
vols. London, 1838.
Two Babylons, or Nimrod and the Papacy, by Rev. Alexander
Hislop, 3rd Edition. Edinburgh, 1862.
Transactions of the Kilkenny Archaeological Society. Dublin,
1852-1855.
History of Ireland, by Jeoffry Keating, D. D., translated by
Dermod O'Connor, 2 vols. Dublin, 1809.
Legendary Fictions of the Irish Celts, by Patrick Kennedy.
London, 1866.
Antiquities of Ireland, by Edward Ledwich, LL.D., etc., 2nd
Edition. Dublin, 1804.
Topographical Dictionary of Ireland, by Samuel Lewis, 2 vols.
London, 1837.
The English-Irish Dictionary, by MacCurtin. Paris, 1732.
The Martyrology of Donegal, 1630, translated from the original
Irish, by John O'Donovan, LL.D. Edited by Dr. Todd
and Dr. Reeves. Dublin, 1864.
Monasticon Hibernicum, printed for William Mears. London,
1722.
The Ancient History of Hindoostan, by Rev. Thomas Maurice,
3 vols. London, 1820.
Picturesque Views of the Antiquities of Ireland, by Robert
O'Callaghan Newenham, Esq. London, 1830.
The Round Towers of Ireland, by Henry O'Brien, Esq., A. B.
London, 1834.
An Irish-English Dictionary, by J. O'Brien, 2nd Edition.
Dublin, 1832.
An Irish-English Dictionary, by Edward O'Reilly, with a supple-
ment by John O'Donovan, LL.D. Dublin, 1864.
Ogygia, by Roderic O'Flaherty, Esq., translated by Rev. James
Hely, A.B., 2 vols. Dublin, 1793.
Ogygia Vindicated, by Roderic O'Flaherty, Esq. Dublin, 1775.
LIST OF AUTHORITIES QUOTED.
XX111
ABBREVIATIONS.
O'Neill's Crosses,
O'Neill's Fine Arts, .
Par. Gaz.
Petrie,
Porter,
Rickman,
Stephens's Yucatan, .
Stephens's Cent. Am.
Ulster Journal,
AUTHOR AND EDITION.
Sculptured Crosses of Ancient Ireland (Illustrated), by Henry
O'Neill. London, 1857.
The Fine Arts of Ancient Ireland, by Henry O'Neill. London,
1863.
The Parliamentary Gazetteer of Ireland as existing in 1843-44.
London, Dublin, and Edinburgh, 1844.
The Round Towers and Ancient Architecture of Ireland, Essay
by George Petrie, LL.D. R.I. A. edition. Dublin, 1845.
The Giant Cities of Bashan, and Syria's Holy Places, by Rev.
J. L. Porter, A.M. London, 1866.
Gothic Architecture, by Thomas Rickman, F. S. A., with addi-
tions by John Henry Parker, F.S.A. Oxford and London,
1862.
Incidents of Travel in Yucatan, by John L. Stephens, 2 vols.
London, 1843.
Incidents of Travel in Central America, etc., by John L.
Stephens, 2 vols. London, 1842.
Ulster Journal of Archaeology, edited by Robert MacAdam,
Esq. Belfast: Archer & Son, 1853 to 1862.
INTRODUCTORY REMARKS.
A FEW preliminary observations, setting forth the leading arguments
•^ •*• in support of my views, will, it is hoped, be acceptable to the reader.
The favorite theory respecting our Round Towers and their contemporary
architectural remains is, that they belong to the Christian era of Ireland.—
My object is to prove, that they were erected for the purposes of heathen
worship, several hundred years before the Birth of Christ. Again — those
who hold the Christian theory are divided into two schools ; one, of which
the late eminent Dr. Petrie was the head, maintains, that these ancient build-
ings were erected at various periods from the introduction of Christianity, or
(more accurately speaking) from the commencement of the 5th to the close
of the 1 2th century. The other school maintains, that the period of all these
buildings is confined to the i2th and following centuries ; and in support of
this conclusion, they reason very soundly on the fact that the Celtic Irish
had no buildings of stone and mortar before the i2th century, than which
there is no fact in history (resting upon evidence of a negative character)
more strongly attested. We have the testimony of contemporary writers
that then, for the first time, buildings in stone began to be erected ; the pre-
vious structures built by the Irish, whether palaces, churches, or monasteries,
XV111 INTRODUCTORY REMARKS.
being all of wood and earth-work. If, therefore, the beautifully wrought
specimens of architecture (illustrations of some of the richest of which will
be found throughout this work) be assumed to belong to the Christian era
they cannot be assigned to a period earlier than the i2th century ; because,
then, for the first time, the Celtic Irish began to substitute stone for wood as
a building material ; — and not later than the 1 2th century, for then was intro-
duced the Gothic or early English style, displaying in Ireland the same archi-
tectural character as that of the more civilized country, though the buildings
themselves were inferior in decorative skill and artistic completeness.
The Round Towers, and other edifices of what may be termed the
primitive architecture of Ireland, are commonly classed with the English
Norman, from a similarity in the outline ; both having doorways and
windows with semicircular heads : but so many difficulties and anomalies
present themselves in following up the comparison that several of the most
learned and diligent enquirers have given up the subject as utterly inex-
plicable. It is manifestly absurd to affirm that a people, who had never
previously to the I2th century constructed buildings of stone, and openly
expressed their contempt for such structures, should have produced, at their
very first essay, so many fine examples of skill in building and sculpture,
attesting the early excellence of architectural art, and challenging comparison,
even now in their condition of ruin, with the ecclesiastical structures of our
advanced period. However, there is a large amount of evidence to prove
that some of the finest examples of ancient Irish architecture existed long
before the I2th century — some as early as the 5th — which has induced Dr.
Petrie and his school to question the authenticity of the evidence, attesting
that the commencement of building in stone among the Irish Celts was not
INTRODUCTORY REMARKS. XIX
earlier than the i2th century. The anomalies of these interesting and long-
pending historical questions are attempted to be explained and reconciled in
the following pages.
I have stated that the primitive architecture of Ireland is commonly
classed with the early English Norman, but a critical examination of both
will show, that notwithstanding occasional similarity of outline, they are the
works of widely separated eras. Great as may be the varieties of design in
the Anglo Norman specimens, they are all alike in one respect, viz : the
jambs of doorways and windows are parallel ; whereas in all the specimens
of ancient Irish architecture, still remaining in their original positions, the
doorways and windows are wider at bottom than at the top ; and in this respect
they correspond with the orifices found in the Cyclopean remains of Greece
and Italy, which, both in their sculptured ornaments and style of building,
exhibit a remarkable resemblance to the Cuthite architecture of ancient
Ireland. This one distinguishing and peculiar feature ought to satisfy every
impartial student of the subject, that there is as little of identity between the
Anglo-Norman and the ancient Irish buildings, as between a Grecian temple
and an English theatre.
Now while there is ample evidence to prove, that the Irish Celts did not
build in stone before the i2th century, another equally important historical
fact in support of my views is sustained by even more abundant evidence ;
viz. : — that antecedent to the Celtic invasion, which took place many centu-
ries before our era, Ireland was inhabited by a highly civilized race of
building celebrity ; and a careful investigation of the ancient classic and
Oriental histories and traditions will clearly prove the identity of this
primitive race with the Cuthites of Antiquity, the descendants of Ham,
XX INTRODUCTORY REMARKS.
about whom Bryant in his " Analysis of Antient Mythology," and Faber in
his " Origin of Pagan Idolatry," have so fully written.
As a general rule the sites at which the remains of ancient Irish Archi-
tecture are found, have their foundation ascribed to Christian Saints
reported to have lived in the 5th and 6th centuries. I endeavour to prove
that these so-called Saints, with the exception of St. Patrick and a few
others, were the divinities or hero-gods worshipped by the earliest apostates
from the truth ; who under the names of Cuthites, Scythians, and various
other denominations, bore sway in the earth for a considerable period,
commencing at the usurpation of Nimrod, the grandson of Ham ; and
that Cuthite superstitions traditionally preserved were the origin of Irish
legendary hagiology.
That so many of these structures should have survived the wasting
effects of time and change during an interval of more than three thousand
years is accounted for by several causes : —
First — The building stone of Ireland excels in enduring resistance to
atmospheric influences the same material in other European countries.
Secondly — Ireland never having been subjected to Roman dominion,
the substantial edifices of the primitive colonists escaped demolition for the
construction of an alien architecture. And thirdly — the Celtic conquerors
of these Cuthite colonists, though themselves despising the art of building
in stone, suffered to remain uninjured those edifices to which they ascribed
a supernatural origin.
ERRATA.
The following corrections will have to be made by the reader :— *
Page 63, line 2^ for " Turough" read "Turlough."
Page 77, line i^for " Golan " read " Columb."
Page 169, under fig. 64, for « Duleek," Co. Meath," read" Monasterboice, Co. Louth."
- under fig. 65, for " Monasterboice, Co. Louth," read " Kells, Co. Meath."
- under fig. 66, for " Kells, Co. Meath," read " Duleek, Co. Meath."
Page 212, line T.for " Ancestor," read" Potentate of the Ancestors."
Page 214, line 20, for" Diety," read" Deity."
Page 296, line ig.for « Brien," read " Brian."
Page 335, line 22, for " Genetive," read " Genitive."
Page 381, line 26, )
Page 383, line 23, j & USir Henry Rawlinson," read « George Ravvlinson."
(though each of them contains a portion of the truth), I trust 1 shall be
excused for attempting what I conceive to be a nearer approach to the true
solution of this still mysterious problem.
I have read many of the treatises, that have appeared upon the subject
of Round Towers and other Ancient Ruins of Ireland. At first I did so
merely for information, and without any disposition to differ from the views
put forward by various writers. However, after much consideration, I have
been forced to the conclusion that something is still wanted, and that the
generally received theory is not supported by sufficient evidence. My
XX
INTRODUCTORY REMARKS.
about whom Bryant in his " Analysis of Antient Mythology," and Faber in
his " Origin of Pagan Idolatry," have so fully written.
As a general rule the sites at which the remains of ancient Irish Archi-
tecture are found, have their foundation ascribed to Christian Saints
reported to have lived in the 5th and 6th centuries. I endeavour to prove
that these so-called Saints, with the exceotion of .^i- P-^-1 ' —
construction of an alien architecture. And thirdly — the Celtic conquerors
of these Cuthite colonists, though themselves despising the art of building
in stone, suffered to remain uninjured those edifices to which they ascribed
a supernatural origin.
ANCIENT ARCHITECTURE OF IRELAND.
IRELAND more than any other country of Europe abounds with Ruins,
' such as Round Towers, Sculptured Crosses, and Stone-roofed Churches,
many of which display no mean degree of artistic skill. Of such remote
antiquity are some of these Ruins, that the age of their foundation has never
yet been determined. Questions as to what race of men erected such
buildings, and for what purpose they were used, have given rise to much
ingenious speculation, and to a vast amount of laborious research.
After all that has been written by so many learned authorities, it may be
deemed presumptuous to offer any suggestions with the view of further
elucidation ; but, believing as I do, that neither of the present leading
theories on the subject can meet the difficulties that occur to every inquirer
(though each of them contains a portion of the truth), I trust I shall be
excused for attempting what I conceive to be a nearer approach to the true
solution of this still mysterious problem.
I have read many of the treatises, that have appeared upon the subject
of Round Towers and other Ancient Ruins of Ireland. At first I did so
merely for information, and without any disposition to differ from the views
put forward by various writers. However, after much consideration, I have
been forced to the conclusion that something is still wanted, and that the
generally received theory is not supported by sufficient evidence. My
2 ANCIENT ARCHITECTURE OF IRELAND.
conviction of the heathen origin of these ruins has been strengthened in
proportion to the increased knowledge, which I have acquired by examination
of the Ruins themselves, and by the study of works bearing upon the subject.
My object therefore in this work shall be to adduce weighty evidence
(amounting, as I believe, to positive proof) in support of my views, not only
from the writings of learned men, but also from a comparison of different
specimens of Architecture, and from the Topography and Hagiology of
Ireland.
The late DR. PETRIE'S ESSAY on the Round Towers can never cease to
be highly valued. As an artist, he has collected and preserved much that
might, but for his exertions, be lost ; and his work will always be found a
rich repository for the study of the Irish antiquary. His dissertation may
be divided into two parts. First, he undertakes to prove that the Round
Towers of Ireland are coeval with the ancient so-called " Norman " stone-
ro.ofed Churches and curious Crosses, fou4id so frequently in Ireland ; and
secondly, that these stone-roofed Churches and Crosses, as well as the Round
Towers, were erected after the introduction of Christianity. I think Dr.
Petrie has given satisfactory evidence in proof of his first proposition. He
has clearly shown, that many of the Round Towers were erected by the
architects of the Crosses and stone-roofed Churches ; but I think that he
has failed in his second argument ; and my effort shall be to show, that not
only the Round Towers, but also the Crosses, and stone-roofed Churches, are
entirely of Heathen origin; and are, in fact, the work of the Tuath-de-Danaans,
and their Cuthite predecessors.
Having seen that Dr. Petrie's arguments, in proof of the identity of the
age of the Towers with that of the other ancient specimens of Irish Architec-
ture, were unanswerable, I sought, but in vain, for a single substantial proof
of the age of even one of these Churches, to which his work referred. The
Doctor grounds his arguments as to the age of the other Churches on the
assumption that the age of Cormac's Chapel, Cashel, is " definitely fixed by
the most satisfactory historical evidence!' As the settling of the question
DR. PETKIES ESSAY. 3
relative to the age of Cormac's Chapel would, in my opinion, put an end to
the controversy, I shall now proceed to examine Doctor Petrie's proofs. He
says : —
" The next example, which I have to adduce, is a Church of probably
somewhat later date than that of Freshford, and whose age is definitely fixed
by the -most satisfactory historical evidence. It is the beautiful and well known
stone-roofed Church on the Rock of Cashel, called Cormac's Chapel, one of
the most curious and perfect Churches in the Norman style in the British
Empire."
"In the Munster Annals, or, as they are generally called, the Annals
of Inisfallen, the foundation of this Church is thus recorded : —
UII27. DA THEAMPUL A LlOSMOR AGUS TEAMPUL A. G. CAISIOL, LE
COR MAC.
" 1127. Two churches [" were erected "] at Lismore, and a church at
Cashel by Cormac.
" And again, in the same annals, the erection of this Church is thus dis-
tinctly stated in the following record of Cormac's death, at the year, 1138 :"
[Here follows a lengthened Irish quotation, in which the words CUMDACH
TEAMPUILL CORAMAIC occur — which Dr. Petrie translates " having built
Temple Cormac." The whole passage is thus translated by Dr. Petrie] :—
" A. D. ii 38. Cormac, son of Muireadhach, son of Carthach, son of
Saorbhrethach, son of Donough, son of Ceallachan Cashel, King of Desmond,
and a man who had a continual contention for the Sovereignty of the entire
Province of Munster, and the most pious, most brave, and most liberal of
victuals, and clothing, after having built [" the church called"] Teampull
Chormaic, in Cashel, and two churches in Lismore, was treacherously
murdered by Dermot Sugach O'Conor Kerry, at the instigation of Turlough
O'Brien, who was his own son-in-law, gossip and foster child."
" Lastly, thus in the Annals of the Four Masters : ' 1 1 34. TEAMPULL DO
ROXAD LA CORBMAC.' ' 1134. The church which was built by Cormac."
(See Round Towers, p. 287).
4 ANCIENT ARCHITECTURE OF IRELAND.
But Dr. Petrie deprives his argument of all its force by the candid
admission made in the following :—
"It may indeed be objected, that the word CUMDACH, which is used by
the annalists to express the erection or foundation of this church, does
not literally bear that signification, but rather a restoration or covering of
the building, as the word is employed in that sense to denote the covering
or casing of a book ; and, in fairness, I should confess that, in the translation
of the Annals of Inisfallen, preserved in the Library of the Royal Irish
Academy the word CUMDACH is rendered doubtfully ' built, or restored ;' and
I should also add, that the verb CUMDACHIM is explained in O'Brien's
Dictionary as signifying ' to keep or preserve, to maintain or support,
also to build or rather to roof and cover a building.' '
Now it is manifest that the mistake (if it be so), which the Annalists
made in using a word literally meaning restoration or covering, to express
the erection or foundation of this Church, destroys altogether the weight of
Dr. Petrie's most satisfactory historical evidence of the foundation and erection
of this Church.
The Annals furnish no evidence that Cormac's chapel was built by
Cormac M'Carthy. I do not deny that it may have been repaired by him ;
although I think it probable that the Church referred to in the Annals was
some other, which stood upon the site of the present Cathedral.
Dr. Petrie proceeds at some length to object to the definition of the
word CUMDACH in O'Brien's Dictionary, whichj be it remarked, is the
only one of four ancient Dictionaries (O'Brien's, M'Curtin's, Walshe's and
Plunket's), that in any degree countenances Dr. Petrie's translation of the
word. The Doctor's arguments are not satisfactory, as proof of a proposition
upon which he grounds so much ; but it is needless to occupy space with
further explanation.
Judging from the information of persons thoroughly acquainted with the
language, and competent to form an opinion upon it, I am induced to believe
that the Irish word "CUMDACH" would not in any case be correctly translated
DR. PETRIES ESSAY. 5
by the English word " to build," except where building was made to
protect something already built. The common translation of the word
is " to defend," " to protect," " to guard," " to fence." This translation is
confirmed by O'Brien's, O'Reilly's, and M'Curtin's Dictionaries. The word
is applied to the covering of a book only in this sense — as the book is
complete in itself before it becomes protected by a cover. The word
" RONAD," used in the Annals of the Four Masters quoted above by Dr.
Petrie, literally means a " club," or " stake," and turned into a verb should
be rendered "staked" or "propped." The verb "RONAD" is frequently
used to express the repairing of a building, which, among the Celts,
was frequently effected by means of wooden stakes and props ; but the
erection of a stone building from its foundation is not expressed by
the word.
I shall, before I close, have much more to say about the temple called
" Cormac's Chapel ;" and shall, I trust, furnish evidence, which ought to
convince every intelligent and impartial student of the subject, that it was a
Heathen Temple, built before the Christian era. This is but one out of
numerous specimens of ancient so-called " Norman" stone-roofed Churches still
remaining in Ireland, all of which, as well as the Round Towers and Ancient
Crosses, were, I have no doubt, erected by the early Cuthite inhabitants of
Ireland. This will be pronounced a bold statement; but I believe the
proofs will be found sufficiently strong to convince many, who at first would
be ready to condemn the idea as an absurdity — the result of a fanciful
imagination. My proofs will consist of evidence :—
i st. — That the Celtic Irish, who preceded the English, were not the
architects of these beautiful buildings and sculptured Crosses.
2nd. — That the English since the Conquest in 1 172 have not built them.
3rd. — That Ireland was, up to about a thousand years before Christ,
inhabited by a Cuthite race, celebrated for their skill in the Arts — particu-
larly in that of building.
4th. — That Irish Topography and yet extant names prove the identity
6 ANCIENT ARCHITECTURE OF IRELAND.
of most of the celebrated Irish saints of antiquity, the reputed founders of
these buildings, with the heathen divinities of Canaan and India.
These, with some arguments on comparison of architecture, will con-
stitute my proofs. Mr. Henry O'Brien's work furnishes evidence that
the Round Towers were Heathen ; and Dr. Petrie shows that their architec-
ture is identical with that of the ancient stone-roofed Churches. My aim
shall be to reconcile their theories, and confirm what is sound in each, by
such proofs as the study of Ancient History and Archaeology, assisted by
some knowledge of the Irish language and history, may enable me to
produce.
There is one objection to this theory which I have no doubt will occur
to many of my readers. It is the improbability of buildings erected three
thousand years ago still remaining in a state of such comparative perfection,
as many of the Cuthite ruins of Ireland present at this day. Such objection
can have no weight with any one acquainted with the quality of our Irish
building stone. There are ecclesiastical edifices in Ireland of known date,
which have not been touched for at least 400 years ; and, although exposed
to the action of the weather for so long a period, they present at this day all
that sharpness of edge and such marks of the stone-cutter's chisel, as might
be expected in a building of not more than ten years of age. They have in
fact no mark of age save a slight alteration of colour. I refer to the Cloister
and Coigns of Quin Abbey, county Clare, and to the Cloisters of the Abbey
of Sligo, as illustrations of this remark. The action of the atmosphere has
only tended to harden the surface of the stone, and therefore in four thousand
years hence — if the world last so long — specimens of stone cutting in these
ruins will be found as perfect as any specimen of a supposed Cuthite ruin
now remaining in Ireland, that is to say — if not injured otherwise than by
the action of time and atmospheric influence. I am aware of the vast
difference which exists between English and Irish building stone in this
respect. The superiority of the Irish stone — sand-stone as well as lime-
stone— may be owing to the quality of the stone itself combined with more
IRISH CELTS NOT BUILDERS IN STONE. 7
favourable circumstances in the action of the atmosphere upon it. Whatever
the cause may be, the fact is undeniably as I have stated.
The Cuthites must have been excellent judges of the material which they
used in their buildings and sculptures, yet they were sometimes deceived in
the quality of the stone ; and wherever such a stone of inferior quality exists
in their sculptured work, the action of the weather upon it in contrast with
the perfection of other stones adjoining, furnishes unmistakable evidence of
the great antiquity of the building itself.
Some Round Towers and other buildings are made altogether of stone of
inferior quality, but the best which the neighbourhood could afford. These
buildings present a very rude aspect, having become so weather-worn as
to lose every mark of the skilful hands by which they were originally
constructed.
THE IRISH CELTS NOT BUILDERS IN STONE BEFORE
THE TWELFTH CENTURY.
A valuable contribution in aid of the study of this vexed question is
found in a series of articles by John Henry Parker, Esq., published in the
Gentleman s Magazine, years 1864 and 1865.
He tells us most truly that " The earlier Churches of modern Europe
were generally of wood ;" that " it was not until the Eleventh century that
churches were commonly built of stone ; that the building entirely of ashlar
or cut stone, was not anywhere attained until the Twelfth century. That the
other European nations copied the older buildings of the Romans, but that
Roman civilization never penetrated to Ireland. The Irish had no Roman
buildings to copy as other European nations had." — (p. 5, Jan. 1864). He
goes on to say, that after the conquest :—
" The English brought with them their own manners, their own laws,
their own arts. They erected Castles to maintain their power, and to keep
the natives in check. They founded monasteries and endowed Cathedrals
ANCIENT ARCHITECTURE OF IRELAND.
in expiation of their crimes, and to propitiate the Church, and all these
buildings they erected in the style of their own country, modified by having
to employ native workmen, and by the nature of the material they had to
work on ; and in general, buildings of the same style are later in date in
Ireland than in England." (p. 8).
The facts, which he adduces on historical authority, are in confirmation
of these his opinions, viz. : — That it was not until 1331, that " a bell Tower
of stone was erected at Christ Church, Dublin." (p. 10). That ''when
Henry II. was in Dublin in 1171, he caused a royal palace to be erected for
him, with excellent workmanship of smooth wattles, after the fashion of
Ireland." (p. 158,^. 1864).
And, in describing the Castle built by the English at Clonmacnoise, in
1212, Mr. Parker says :—
" The keep is massive, with very thick rude Walls, the Windows are
mere rude loops, but not very small nor very narrow. The whole appearance
of this ruin is that of very rough work of the Twelfth Century, without any
ashlar. It is scarcely more advanced in character than Gundulph's keep at
Mailing in 1080, and shews that the Architecture of Ireland could not have
been in advance of other countries at the time this Castle was built." (p. 158).
He adds : — " There is no difference in construction between Churches or
Towers, and Castles or houses. Stone walls must be built in the same
manner, to whatever purpose they are applied ; and it is evident that the
Irish were not accustomed to the use of cut stone even at the end of the Twelfth
Century" (p. 158).
Now, all this is quite true, and fully confirmed by the authorities of
Giraldus Cambrensis, Dr. O'Connor, Sir John Davis, and Sir William Petty,
quoted by Dr. Ledwich, who says— (Coll. vol. ii., p. 124) :—
" Turgesius, the Danish chief, having in the year 840, subdued this
island, examined it round, and at proper stations erected castles and fortresses
throughout it. Hence it is, says Cambrensis, that we see at this day an
infinite number of intrenchments, very high, round, and many of them triple ;
THE IRISH CELTS NOT BUILDERS IN STONE. 9
also walled castles now (A.D. 1185) in good preservation, though empty and
deserted ; the remains and traces of former times. For the Irish, continues
he, build no castles ; woods serve them for fortifications, and morasses for
entrenchments. (Ch. 37). These accounts, our author tells us, he learned
from Irish writers, and he himself, who was well acquainted with the Danish
settlements at Dublin, Waterford, and Limerick, and with the Danish clergy,
many of whom possessed high dignities in the church, suggested nothing to
contradict them. Our own writers complain (Walshes Prospect, p. 51) : —
That being enfranchised from the tyranny of Turgesius, we resigned our-
selves to ease and unmasculine laziness ; neglected navigation and fleets,
which alone could secure us from fresh attacks ; and were so far blinded as
to slight all the Danish fortifications. Dr, O'Connor informs us (Dis-
sertations, p. 104, 2nd Ed.) that the buildings of the ancient Scots were
for use solely, and not for ostentation. They built their houses of timber, as
several nations of Europe have done until very lately, and as some do at this
day. They did not conceive that real magnificence consisted in rearing
heaps of stone, artfully disposed and closely cemented ; or that real grandeur
received any diminution from the humility of its habitation. The first in
worthy accomplishments was generally elected to the dignity of magistrature,
whether royal or dynastal. In such a country durable or superb structures
could not well take place. As the possession was temporary, so was the
building. And so far did inveterate customs prevail among the people, that
even after their reception of Christianity, they could not be induced to build
their churches and monasteries of more durable materials than their own
habitations. The exceptions are very few, and the church of St. Kianan,
built in the sixth century, is the first instance of any stone-work erected in
this kingdom. They had no cities or towns in the earlier ages. In a
country where the inhabitants have but few mechanical arts ; where they
draw most of their necessaries from the soil they cultivate, and where precious
metals are not made equivalents, or signs of national wealth, there can be few
or no cities. In their wars with the English they were at last obliged to avail
1O ANCIENT ARCHITECTURE OF IRELAND.
themselves of the arts of their enemies, by erecting castles and other strong-
holds. This gave rise to stone buildings in Leinster, Munster, and Con-
naught, and soon after in Ulster. The northern bards inveighed bitterly
against this innovation, and represented it as a signal that the nation was
ripening for foreign subjection — Let us, said one of them, pull down those
fortresses of the insidious enemy, and cease working for them, by erecting
any of our own ; their stratagems will assuredly wrest them out of our hands.
Our ancestors trusted entirely to their personal valour, and thought the
stone-houses of the Galls a disgrace to courage. Every line of this citation
goes to confirm the authority of Cambrensis."
Ledwich proceeds to say : — " Let us hear Sir John Davis, a candid and
intelligent observer : — ' Though the Irishry be a nation of great antiquity,
and wanted neither wit nor valour ; and, though they have received the
Christian faith above 1,200 years since, and were lovers of poetry, musick,
and all kinds of learning, and were possessed of a land in all things necessary
for the civil life of man yet, which is strange to be related, they did never
build any houses of brick or stone, some few poor religious houses excepted,
before the reign of king Henry II. though they were lords of the isle many
hundred years before and since the conquest attempted by the English.
Albeit, when they saw us build castles upon their borders, they have only in
imitation of us, erected some few piles for the captains of the country. Yet
I dare boldly say, that never any particular person, either before or since,
did build any stone or brick house for his private habitation, but such as
have lately obtained estates according to the course of the law of England.
Neither did any of them in all this time, plant any garden or orchard,
settle villages or towns, or make any provision for posterity.' (Historical
Researches).
" There is at this day (says Sir William Petty, in his Political Anatomy
of Ireland] no monument or real argument, that when the Irish were first
invaded by Henry II. they had any stone housing at all, any money, any
foreign trade, &c. Doctor Campbell, in his Political Survey of the South of
IRISH CELTS NOT BUILDERS IN STONE. I I
Ireland, positively asserts, that what is reported by bards and others of the
magnificent place of Teamor cannot be true, for the hill of Taragh itself is
evidence enough to prove, that there never has been a considerable house of
lime and stone upon it."
I shall conclude this part of the subject with one important fragment of
evidence.
The Church of Bangor in Down, an ecclesiastical establishment of very
ancient repute, began to revive in the twelfth century. The efforts of Bishop
Malachi to restore its former greatness are recorded by his friend and
biographer, St. Bernard, whose account of the matter, as that of a con-
temporary, may be relied on. — I quote from an article by Dr. Reeves ;
St. Malachi's " first oratory was ' constructed of boards, but well and
closely united, a Scotic fabric, respectable enough,' and this was a step in
advance of the early structure which probably answered to the description
'of wicker work interwoven like a fence, and surrounded by a ditch.'
Subsequently, however [in the year 1 1 20], when foreign travel had enlarged
his views, ' it seemed fit to Malachi that he should build at Benchor an
oratory of stone, like those churches which he had seen in other countries.
But when he had begun to lay the foundations, some of the inhabitants were
astonished, for no buildings of the kind were known in that land.' Where-
upon a factious crowd gathered around him, and one who was chosen as
their spokesman expressed their sentiments in these memorable words : —
' O, worthy man, what is your motive of introducing this novelty in our
neighbourhood ? We are Scots, not Gauls. Why this vanity ? — what need
of a work so extravagant, so aspiring ?' The work however proceeded, and
subsequently received additions at various times ; but, like the second temple,
it fell very far short of primitive greatness, and in process of time, under
civil commotions, it dwindled into insignificance and finally became but a
name." (Ulster Journal, vol. i. p. 170).
This seems to be the first well-authenticated case of stone being used for
the erection of a Christian Church in Ireland ; and the surprise elicited by
12 ANCIENT ARCHITECTURE OF IRELAND.
such an unusual proceeding is significant. I ask the intelligent and candid
reader to reflect for one moment, and he cannot fail to be struck by the
absurdity of supposing that the stone-roofed Temple at Cashel — a building
that for beauty, richness, and variety of sculpture has not been equalled by
any modern Irish structure, should have been erected only seven years after
this first essay by St. Malachi in building with stone. — Erroneous views
may be obstinately held, but in time they must yield before the persuasive
influence of substantive facts.
The several authorities recited seem to furnish us with a perfectly true
and consistent picture of the condition of Ireland as to Architecture on the
arrival of the English — and yet we are asked to believe that Cormac's
Chapel, was built by an Irish Provincial Chief who aspired unsuccessfully to
the sovereignty of Munster : and that he did build Cormac's Chapel with all
its beautiful sculpture, more than forty years before Henry II. erected his
" Royal Palace in Dublin of Smoothe Wattles after the fashion of Ireland"
and more than 200 years before Christ's Church was furnished with a Bell
Tower of Stone.
Cormac's Chapel is the only specimen of a Cuthite structure of the temple
class in Ireland approaching to its original perfection, and it may be taken as
a type of all the others.
The general character of the ornament is alike in all — -with some trifling
varieties — and the identity of all with the Round Towers and the Ancient
Stone Crosses may be assumed to be proved by Dr. Petrie.
As to the general description of this Temple : it appears to have been
built without windows sidtable for glass — for the lights now appearing in it
were manifestly an effort of after times to adapt it to Christian uses. Then,
the Temple is built of cut stone within and without, and ornamented with
the greatest variety of minute and beautiful Architecture.
The two styles of Arches which ornament the interior are furnished to
us in Dr. Petrie's work. (Fig. i).
"The first represents one of the decorated arches of the blank arcade which
IRISH CELTS NOT BUILDERS IN STONE. 13
ornaments the sides of the nave ; and the second, one of the arches of the
open arcade which ornaments the apsis, or recess, at the end of the chancel."
The door-way and chancel arch are ornamented with columns and
capitals — all of the same general form, but the ornaments on each are
different.
FIG. 1. — ORNAMENT OF INTERIOR OF CORMAC'S TEMPLE.
In Dr. Petrie's work we are furnished with about thirty of the ornaments
on these, every one of them presenting a different style of decoration.
The Temple is small in dimensions, yet more costly by far in proportion
to its size than any ancient Church or Cathedral ever erected in Ireland since
the conquest by England. A temple in design and construction unlike any
ancient church in Christendom, whose building can be proved to date within
the Christian era. A temple roofed with a thorough semicircular arch
of cut stone appearing like the interior of one of the Rock Temples of
Hindostan. This arch is again surmounted by another cut stone roof, having
chambers between both.
ANCIENT ARCHITECTURE OF IRELAND.
1
sSwl>>.
^
PIG. 2. — EXCAVATIONS AT CARLI (EAST INDIES), — ROCK TEMPLE.
Compare the ribs on the under surface of the semicircular roof of Cashel
temple (Fig, 3), with the like in Franklin's description of Kandeish Rock
Temple.
" The second at Kandeish," says Franklin (p. 73), " is a small Temple
with a vaulted roof, which, from the shape, and manner of cutting the arched
parts of the rock into forms resembling ribs in Naval Architecture, has a
striking likeness to the inverted bottom of a ship, to which it has been often
compared. At the farthest end is a pyramidal building supposed to contain
IRISH CELTS NOT BUILDERS IN STONE.
FIG 3. — INTERIOR OF CORMAC'S TEMPLE, CASHEL.
some relic of the Saint to whom the temple is sacred. In this and the next
arched cave, which fell under our observation, the ribs do not appear in the
body of the place, as they do in those of Canara, in the Island of Salsette and
of Car/i, about half way between Bombay and Poonah, but are seen in the
aisles, about the height of the pillars from the floor of the cave."
I annex an illustration (Fig. 2), from a drawing by the celebrated Henry
Salt, of one of the Rock temples of India at Carli, photographed from a print
in the possession of Charles Desborough Bedford, Esq., Montague Street,
Portman Square.
Even the entwined serpents, the common ornaments of Irish Cuthite
Crosses, and the ornament on the Sarcophagus (Fig. 4) called The Font, at
the Cashel Temple, have their parallels in Hindostan. — Colonel Franklin,
describing the Rock temple of Bhilsa, says (p. 84) : —
" The upper parallels of this costly Temple, says Captain Fell, are beau-
i6
ANCIENT ARCHITECTURE OF IRELAND.
FIG. 4. — "THE FONT," CASIIEL TEMPLE.
tifully sculptured with hooded serpents, passing through them in spiral
wreaths"
Square basons, such as " The Font" at Cashel, are met with in the Rock
Temples of the East.
In Bryant's Antient Mythology, vol. 5, p. 243, I find the following
quotation from Thevenot's travels into the Indies : — " ' I saw three temples
one over another ; which have but one front all three ; but it is divided
into three stories, supported by as many rows of pillars : and in every story
there is a great door for the temple. The stair cases are cut out of the rock.
I saw but one temple which was arched ; and therein I found a room,
whereof the chief ornament was a square bason. It was cut in the rock
and full of spring water, which arose within two or three feet of the brim of
the bason. . . . The constant tradition was, that all these pagodas,
great and small, with all their works, and ornaments, were made by Giants :
but in what age they could not tell !' "
Dr. Petrie, after informing us that this " Font" was traditionally recorded
CONTRAST BETWEEN ENGLISH NORMAN AND ANCIENT IRISH. 17
as the burial place of Cormac, goes on to mention the fact which, he says :
" May throw some doubt on the truth of these traditions, or at least so
far as they relate to the tomb having been that of the founder of the Church,
namely, that, on the opening of the tomb, there was discovered a crozier of
exceedingly beautiful workmanship." (Petrie, p. 303). — I hope hereafter to
show that Croziers are of Cuthite origin.
I am convinced by a personal inspection of this ruin (Cormac's Temple),
that it was originally made with only small windows not suited for glass.
Subsequently, on the Cathedral being built, these windows were deprived
of light by the south transept of that building, which crossed them ; where-
upon two windows were broken out on the south side of the Chapel,
Antiquaries of the last century follow each other in saying that the stone-
roofed Churches, which furnish this beautiful architecture, were the first
buildings of stone and cement erected by the Irish ; and this they believed
for the best reason possible, — because they found them to be older than any
other buildings to which they could assign a date. But no one who examines
these ruins will suppose them to be the work of such a Nation as the Irish
were at the period assigned to their construction.
The other Irish Temples of this class are (with few exceptions) too small
for congregational uses, the nave of Cormac's Chapel measuring only twenty-
eight feet by seventeen ; but they make up in costliness of ornamental details
what they want in size, and I venture to say that there is not in Ireland a
Cathedral, which, in proportion to its size, is so elaborately ornamented as
Cormac's Chapel. — But this I leave to the reader's judgment.
ON THE CONTRAST BETWEEN ENGLISH NORMAN AND
IRISH (SO-CALLED) NORMAN ARCHITECTURE.
While the ancient architecture of Ireland bears such resemblance to the
Norman of England, as to lead superficial observers to the hasty conclusion
that the Irish was Norman, borrowed from the English, which of course
1 8 ANCIENT ARCHITECTURE OF IRELAND.
was the more ancient ; there are at the same time so many features of
striking contrast between the English and Irish styles of architecture, as to
present insuperable difficulties to the minds of some English Archaeologists,
who have compared them. The Architecture of England is now thoroughly
understood ; and thirty years' close examination of its history has reduced it
to a Science, about which no difficulty exists. Every particular ornament,
with every progressive style of masonry in England is so well known as to
be assigned to its particular era, no difference of opinion of even a few years
as to the date existing among the learned. The knowledge acquired
on the subject is with confidence applied by some to the case of the Irish
" Norman" Architecture. But here difficulties commence. — The well-known
circumstances of the Irish when the English came among them are utterly
inconsistent with the idea, that such architecture belongs to the date, to
which the principles of English Archaeology would assign it. Intelligent
writers on the subject have most correctly concluded, that the Celtic Irish
had in fact no native architecture among them when the English arrived :
nevertheless they are obliged to notice the fact, that the " Norman" ruins of
Ireland abound with distinctive peculiarities. Now the existence of these
peculiarities, as well as their superior style of workmanship, are inconsistent
with the well-established fact, that the inhabitants, previous to the English
invasion, had no skill whatever in building with stone. Their kings palaces
were made of smooth wattles of wood.
In the course of this work I shall have occasion to treat at considerable
length of these Irish peculiarities ; but, for the present, I pause only to
observe, that the most striking peculiarities of this primitive architecture in
Ireland are those, which specially identify it with that ancient style of CutJiite
architecture, so well known under the name of Cyclopean. Let the reader
examine the base of the Round Tower of Kilmacduagh. If an intelligent
English Archaeologist were to find this specimen of architecture in Greece, he
would have no hesitation in at once pronouncing it to be undoubtedly
Cyclopean ; but, finding it in Ireland, he reserves his judgment. Ireland
CONTRAST BETWEEN ENGLISH NORMAN AND ANCIENT IRISH. 19
abounds with doorways of ruined Temples, called Churches. They have
all the Cuthite or Cyclopean characteristic of sloping or inclining jambs.
Compare the Cyclopean ruins at Mycene, and Etruria, hereinafter introduced,
with sundry Irish doorways. The reputed Saints, to whom Irish Churches
are dedicated, will be shown to be nothing more than the Cuthite Pantheon
christianised. Every so-called Norman doorway and window in Ireland,
which I have examined, and found in its original position, has this Cyclopean
peculiarity of sloping or inclining sides ; and I have been informed that a
single specimen of such characteristic is not to be found in any existing
example of English Norman.
The construction of windows is another point, in which the ancient Irish
architecture stands in direct contrast with the English Norman. Glass was
known throughout England since the eighth century. It was in general use
in Churches from the earliest age of Norman architecture. But in Ireland
there is no specimen of the ancient so-called Norman window adapted to the
use of glass : the only exception to the rule with regard to England being
that, in some country Churches — specimens of the Early Norman — rude
loopholes were used instead of windows to admit light. But the rudeness
of architecture in such unglazed windows without a morsel of ashlar stands
in striking contrast with the Irish windows belonging to the so-called
Norman style. Such windows will be made the subject of a subsequent
chapter. I shall here only observe that there are hundreds of them in
Ireland, and all of the same general character. In respect to masonry, they
are all made of the best cut-stone, closely and perfectly jointed, some plain-
others highly ornamented with the richest devices of so-called Norman
sculpture. But they all exhibit similar characteristics, being constructed so
as to admit a very limited supply of light ; they are not adapted for fitting of
glass ; and, they have got slightly inclining jambs — being generally from
half an inch to two inches wider at bottom than at top. The large double
window at Kilmacduagh (hereinafter inserted) consists of about 200 super-
ficial feet of beautifully executed cut-stone, used to admit about 9 superficial
2O ANCIENT ARCHITECTURE OF IRELAND.
feet of light. This is one of the largest in Ireland; but the characteristics of
all are alike, namely, thoroughly well-cut stone — little light — and no prepa-
ration for glass or frame. While hundreds of this class of window are to be
found among the " Norman" ruins of Ireland, I have in vain endeavoured
to discover from the information of those best instructed on the subject the
existence of a single specimen in England of a well-executed window with
ashlar jambs having sloping sides, but unprepared for the use of glass.
The Anglo-Norman architecture is rude compared to the Gothic or
Pointed style, which succeeded it. Mr. Parker, referring to existing
examples of early Norman architecture in England (Archaeological Journal,
vol. 4, p. 204), notices " a considerable degree of roughness in the masonry" as
a characteristic of them all. The examples to which he refers are — The
Chapel of the White Tower, London ; The Nave of Rochester Cathedral ;
and portions of the Cathedrals of Ely, Lincoln, Winchester, Worcester,
Gloucester, Durham, Norwich, and Canterbury. Mr. Rickman, writing of
the Gothic or Early-English style, says : — " After the Conquest, the rich
Barons erecting very magnificent castles and churches, the execution mani-
festly improved, though still with much similarity to the Roman mode
debased. But the introduction of shafts, instead of the massive pier, first
began to approach that lighter mode of building, which, by the introduction
of the pointed arch, and by an increased delicacy of execution and boldness
of composition, ripened at the close of the twelfth century into the simple
yet beautiful Early-English style." (Rickman s Gothic Architecture, p. 4).
Now if the best specimens of ancient Norman, in the richest localities of
England, manifest a considerable degree of roughness in the masonry com-
pared to the styles which succeeded them, the very opposite is found to be
the case in Ireland. The so-called Norman ruins in Ireland are in point of
masonry, and the abundance of ashlar used, as far superior to the Gothic
buildings (the genuine Christian Churches) as the Gothic of England is
superior to the English Norman. This anomaly has never before been
attempted to be explained.
CONTRAST BETWEEN ENGLISH NORMAN AND ANCIENT IRISH. 21
English Archaeologists have no difficulty in correctly accounting for the
Gothic or Pointed ruins found in Ireland. Almost every Church in Ireland
built within the period of authentic history is found to be in the Pointed
style, like the English of the same date, but far inferior to the English
Churches in point of material and execution. Most of these Churches were
subsequently repaired and beautified by the addition of handsome windows,
and a greater quantity of ashlar ; but even in their improved state they
fall far short of the " Norman" ruins in respect of the quantity and
workmanship of the cut-stone used. Randown Church on Lough Ree in
the County Roscommon is a good example of the Gothic architecture of its
day. It was built in the reign of King John, and, as some writers say, at
his express command. The style is the Pointed Gothic, but without a
vestige of ornamental work, and the masonry is extremely rude. The
inferiority of this Church to buildings of the same age in England may
be accounted for on the same principle as Mr. Rickman accounts for the
inferiority of the Roman work found in England, which, he tells us, " was
rude, and by no means comparable with the antiquities of Greece and Italy,
though executed by the Romans." (Rickman, p. 3).
There are particular dates assigned to more than a hundred Gothic
Churches and Monasteries in Ireland. The earliest are ascribed to the
twelfth century ; but there is no historical record whatever of the foundation
of a single one of the so-called Norman Churches. Two cases are relied
on by some Irish antiquaries as exceptions to this statement — one is that
of Cormac's Chapel, already noticed ; and the other is that of the Church of
the Nuns at Clonmacnoise, to which I shall afterwards allude.
The finding of the zigzag ornament on so many Irish ruins has led to
the hasty conclusion that such must be Norman ; but we learn from Mr.
Rickman, that the use of this ornament is much more ancient than the
Norman architecture. He says (p. 4) : — " It is curious to observe that the
ornament, afterwards used so profusely in Norman work, is used in the
buildings of Diocletian, the Corinthian modillions being capped with a
22
ANCIENT ARCHITECTURE OF IRELAND.
moulding cut in zigzag, which only wants the enlargement of moulding to
become a real Norman ornament." An examination of the Ruins of
Palenque and Yucatan, as illustrated by Stephens, will be sufficient to show
that this favorite Norman ornament belongs to a period of very remote
antiquity. The zigzag ornament may there be found in great profusion and
of the same form— running in straight bands, as it exists on the southern
doorway of Cormac's Chapel.
As an evidence of the inferiority of the Irish genuine Christian architec-
ture to the English of the same period, I would notice the fact that, while
several specimens of Bell-towers of stone of the early Norman period exist
in England, there is no proof that any such ever existed in Ireland. It
was not till the year 1331, that a Bell-tower of stone was provided for Christ
Church in Diiblin.
There is one very ornamental appendage to
Anglo-Norman Churches, examples of which are to
be found in every county in England, viz. — a double
window supported by a pier (see fig. 5). They are
generally used in Bell-towers, and in the fronts of
Chapter-houses of Norman date. Hundreds of them
exist in England at this day : but there is not, that
I am aware of, an ancient specimen of one such in
any part of Ireland used as a window, although a
few specimens are found in the chancels of some of
FIG 5.— WINDOW IN JARROW the largest Irish Temples. They are niches, which
CHURCH, DURHAM. i 11 j , • T O T
were probably made to contain Images or Kehcs.
I think the fact will be found to be, that, when the general use of stone
as material for Churches had begun in Ireland, the period of Norman archi-
tecture in England had been succeeded by the Pointed Gothic or Early-
English style.
All the anomalies relating to the ancient Irish " Norman" architec-
ture are altogether irreconcilable with the assumption of its having been
CONTRAST BETWEEN ENGLISH NORMAN AND ANCIENT IRISH. 23
borrowed from the English Norman ; but these difficulties are removed by
assigning it to the Cuthite Colonists of Ireland, of whose existence in ancient
times there is abundance of such evidence, as the nature of the subject is
capable of affording. Irish topography, legends, history, language, and
hagiology, all point back to a period when Ireland was ruled by a nation
who were descendants of Ham, answering to the Cuthites, about whom the
learned Bryant has written so much.
There is an interesting example of the Irish ancient style of architecture,
which, from the topography and legends connected with it, has strongly
confirmed my opinions on this subject. It is the church of Kilmelchedor, a
small building like Cormac's Chapel at Cashel, but less rich in its variety of
ornament. There is a handsome " Norman" doorway of three orders,
and the interior is lined with panels, separated by well-cut stone semi-
detached semi-circular piers. The locality is the parish of Kilmelchedor in
the wilds of Kerry at the extreme west of Ireland. The building is called
" Teampull Melchedor," which (as Irish) may be translated — " The
Temple of the Golden Molach." On the inside of the soffit stone of the
doorway is sculptured in relief the head of an Ox — the Golden Molach
himself. The presence of this emblem of divinity is explained by the
learned Bryant, who tells us that " it was usual with the Amonians
[Cuthites] to describe upon the architrave of their temples some emblem of
the deity who there presided." The Ox's head on the architrave of the
" Temple of the Golden Molach" is eight inches broad, and projects five
inches above the surface of the stone, which, having been originally seven-
teen inches thick, was reduced to twelve inches for its whole length, so as to
leave the head five inches in relief. The name is spelled Melchedair in the
Martyrology of Donegal (p. 127), — the derivation may therefore be Melech,
the offspring of Dair, the Oak, which will afterwards be shown to be of
Cuthite origin. It is probable that the Temple, as well as its reputed founder,
may have been called by both names. The name of the parish is at this
day spelled Kilmelchedor and Kilmalkeader. The promontory of Sybil Head
24 ANCIENT ARCHITECTURE OF IRELAND.
is in the same locality. All these names are of Cuthite origin, as is also the
term " Golden" applied to Molach. Bryant has written at considerable length
on " The Golden Age," showing that it referred to the period of Cuthite domi-
nion.— See Bryant, vol. 4, p. 210. Some Archaeologists to whom Cormac's
Chapel presented no difficulty, have been sadly puzzled to account for a
beautiful " Norman" Temple in such a remote locality as the parish of Kilmel-
chedor. I may add that the tradition of the common people in this place is,
that it was erected by supernatural agency in one night. I may also remark
here that this legend, of being erected in one night, is never applied to
Gothic ruins, but only to Round Towers, Irish Crosses, " Norman" Churches,
and such Cuthite relics, which may perhaps be accounted for by the fact that,
after a long period of the dominion of the Celts, who had no stone buildings,
these beautiful Cyclopean remains could only be explained by the peasantry
as the result of supernatural agency.
There is another Irish peculiarity which marks the contrast between
English Norman and ancient Irish architecture. A striking characteristic
of Cyclopean architecture is, that the stones are not set in horizontal courses,
but they are so prepared, that the irregularities of one stone are met by the
angles of the stones adjoining. This mode of workmanship was evidently
designed to communicate strength. The same principle may be perceived,
introduced in profusion, throughout the Ashlar masonry of the " Norman"
ruins of Ireland. There is scarcely a window of this style throughout
Ireland, in which specimens of such masonry are not to be found. Several
specimens may be perceived in the cut-stone window of Kilmacduagh : and
a variety of others, some very singular examples, may be seen in the
illustrations of this book ; but indeed this style of jointing is common through-
out the ancient ruins of Ireland ; while I believe scarcely a specimen of the
like is to be found in English Norman architecture.
Now if so striking a feature of Irish " Norman" ashlar work is
absent in England, it is a fact utterly irreconcilable with the theory that the
Irish was derived from the English Norman. I have elsewhere shown that
CUTHITE ARCHITECTURE OF IRELAND. 25
the English Norman is rude compared with the several styles which suc-
ceeded it, but the opposite is the case in Ireland. There are in Ireland
at this day no better specimens of stone cutting and closeness of jointing
than the ashlar work of the so called Norman ruins. Norman architecture
has become fashionable in Ireland within the past 20 years. Every Church
and other building, intended to be expensive and handsome in the extreme,
is built in the Norman style. Notwithstanding which there is nothing to be
found in Irish modern architecture, which for richness of ornament and
costliness of work is worthy of comparison with the Cuthite doorways of
Kilmelchedor, Freshford Church or Clonfert cathedral, with their Cuthite
peculiarities.
CUTHITE ARCHITECTURE OF IRELAND, COMMONLY
CALLED "NORMAN."
I shall in the course of this work have occasion to refer to about one
hundred and forty localities where specimens of the style of Irish architecture
called " Norman," or fragments of sculpture belonging to the same order, are
to be found. I would direct the reader's particular attention to the fact that
about a hundred and twenty of these localities are associated with the names of
5th and 6th century saints — Cuthite divinities, or Finian heroes. The few
that are not connected with such names are foundations, of which no record,
written or traditional, has been preserved ; but the topography of most of
these places proves that they are undoubtedly as ancient as the others.
Now I would ask how it came to pass, that builders of Norman architec-
ture in the 1 2th century should invariably have chosen ancient foundations,
ascribed to the 5th and 6th centuries, for their sites ? How is it, that the
records of the I2th century are silent respecting the erection of these beautiful
" Norman" edifices and Crosses, while they are very particular in noticing
the erection of Gothic buildings of the same date — buildings, which, be it
remembered, are much inferior as specimens of artistic skill to the so-called
D
26 ANCIENT ARCHITECTURE OF IRELAND.
Norman architecture ? The conclusion to be drawn from these facts seems to
my mind unanswerable, — namely, that we must assign the ancient Irish
architecture and sculpture to a date as early at least as the 6th century ; and,
as abundance of evidence has already been adduced to prove, that the Celtic
Irish (who preceded the Danes and the English) had no architecture or
sculpture in stone, we are forced to the further conclusion, that the ancient
architecture (which existed in the 6th century) must have been the work of
the antecedent Cuthite colonies of Ireland, the names of whose Divinities
and Heroes answer to those of the reputed founders of the Irish " Norman"
ruins.
One very important fact tends to disprove the assumption, that the
ancient Irish architecture is Norman. This is, that the so-called Norman
architecture has disappeared wherever Norman colonists obtained a perma-
nent footing in Ireland.
If the reader wishes to visit the best specimens, and in greatest variety,
of ancient " Norman" buildings in Ireland, he must go to those remote
parts of the country where the Normans were never known to be in occupation !
Several specimens of this ancient style of architecture are found at Glenda-
lough in the County Wicklow, but this is owing to the exceptional circum-
stance that the district, though within 25 miles of Dublin and surrounded by
the English Pale, was held by the O'Tooles, an Irish Clan, " who maintained
possession of it with uncontrolled authority till the i *]th century" Clonmacnoise
also has its " Norman" ruins, but even to this day that district, unlike the
remainder of the King's County, is inhabited by families almost exclusively
Irish. Yet, notwithstanding the numerous ruins of Glendalough and Clon-
macnoise, I think it will be found that — with the exception of Round Towers
and Sculptured Crosses, which have been everywhere carefully preserved
during the past hundred years — a greater number of specimens of Cyclopean
and so-called Norman, but really Cuthite architecture exist in the County of
Clare and the islands of Aran, Scattery, and Iniscaltra on its coasts, than in
the twenty-one counties of Leinster and Ulster. These provinces have
CUTHITE ARCHITECTURE OF IRELAND. 2 7
been occupied almost entirely by English and Scotch settlers, while in Clare
the inhabitants have ever been for the most part of exclusively Irish descent.
Wherever a good specimen of this architecture is to be met with in
Ulster or Leinster, there are generally some exceptional circumstances
connected with it to account for its not having disappeared like the others.
Thus, for instance, a beautiful doorway (called Norman by archaeologists) is
preserved at Kilmore Cathedral in the County Cavan. This relic of ancient
times owes its preservation to the fact of Bishop Bedell's having been
imprisoned during the wars of Charles the First's time in the island of
Cloher Oughter. He there saw this beautiful doorway, which, on being
restored to his See, he got transferred to the Cathedral of Kilmore. Here
it remained for about 200 years. A new Cathedral having been erected a
few years since, the ancient doorway was considered too handsome to be
abandoned ; so it was again removed, and is now beyond comparison the
richest piece of work in the handsome new Cathedral.
There are ten Saints, or Cuthite divinities, recorded in connection with
ruins in the County of Clare. Every one of these names is found also in
Ulster and in Leinster, but in these provinces the Temples, with which they
were associated, have for the most part disappeared, only fragments being
left to attest their former existence. Having gone to search for one of these
temples in Drumhome parish, County Donegal, which the Ordnance Survey
had marked as a Ruin on their map, I ascertained that every vestige of it
had disappeared. Meeting shortly after an intelligent farmer of Norman
descent, he told me that a very curious little Church had stood on his farm
with carved stones and a grave of uncommon construction, but that a short
time ago he had thrown down the Church and broken the stones for draining
materials ! This, from his description of the ruin and locality, I believe to
have been the one for which I had been searching.
The efforts of the Government after the Reformation to overcome
popular superstition still further account for the disappearance of these
ancient Temples, such having ever been the resort of pilgrims, being the
28 ANCIENT ARCHITECTURE OF IRELAND.
localities of Holy Wells and other relics of the supposed Saints. Mr. Otway
relates of the island in Lough Derg, County Donegal, called " Patrick's
Purgatory," that " in 1632 'the State ordered Sir James Balfour and Sir
William Stewart to seize unto his Majesty's use this island of Purgatory ;
and accordingly we find that Sir William proceeds to the island, and reports
that he found an abbot and forty friars, and that there was a daily resort of
four hundred and fifty pilgrims, who paid eightpence each for admission
to the island. Sir William further informs the Privy Council, that in order
to hinder the seduced people from going any longer to this stronghold of
Purgatory, and wholly to take away the abuse hereafter, he had directed the
whole to be defaced and utterly demolished ; therefore the walls, works,
foundations, vaults, etc., he ordered to be rooted up, also the place called
St. Patrick's bed, and the stone on which he knelt. These and all other
superstitious relics he ordered to be thrown into the lough.' " (Donegal
Highlands, p. 64).
So effectually did Sir William Stewart finish his work, that not one stone
upon another is now to be found on the once celebrated island of Purgatory.
—Similar records exist with reference to other places, and what is recorded of
one place was no doubt done at other localities also. We need therefore
have no difficulty in accounting for the disappearance of Cuthite Temples
from numerous sites, which are still associated with Cuthite names.
I have already observed that English Archaeology has been reduced to a
Science, and that the Irish Gothic Architecture fits into the place, to which
English Archaeologists would assign it; but not so with the Irish so-called
" Norman." Difficulties and anomalies with respect to it present themselves
at every step. John Henry Parker Esq. of Oxford is perhaps the most
learned man of the age on the subject of genuine Norman Architecture. I
doubt whether, for many years, he has experienced any difficulty on questions
relating to Norman Churches ; but when he comes to examine the Irish
ruins, he confesses that the subject has not yet been mastered. The fact
that the Irish had no Roman buildings to copy from, while the English and
CUTHITE ARCHITECTURE OF IRELAND. 29
Continental nations had, presented difficulties to his mind in accounting
for the fact, that some so-called " Norman" buildings of Ireland display as
much artistic skill as buildings of the same age in England and France ;
but he assists us in arriving at the truth, by reminding us that the architec-
ture of a country cannot be properly understood without a knowledge of
its history. His last sentence of a series of articles on the subject in the
Gentleman s Magazine is — " The study of Irish Architecture is only commenced,
and will require the labour of many heads and hands to work it out as it ought
to be."
The question then suggests itself, whence was the English and French
Norman Architecture derived ? I mean the peculiar characteristics of it, as
distinguished from the Roman. A difficult question to answer at this day ;
yet it might be accounted for — first, by the fact, that, although in the 8th
and Qth centuries the Irish despised Architecture, yet their Schools and
Colleges, as seats of learning, are generally supposed to have been superior
to any in Europe at the time, in proof of which numerous authorities might
be adduced, for instance — King Alfred is said to have been educated in
Ireland, at the college of Baal in Mayo, and all of his time, who desired to
become scholars, came to Ireland for education.
Now, as some of the most beautiful specimens of our ancient architecture
existed in the localities of Irish Colleges, though even then in ruins, it is but
reasonable to suppose that they should not be overlooked by some intelligent
Architects among the English and other foreigners although disregarded by
the Irish.
This would in part account for the Norman Architecture in England and
other places ; but in addition, it may be said, secondly, — that if the Cuthites
be assumed to have inhabited Ireland, it may be proved that they had
settlements also in England, Scotland, France, and Switzerland; and vestiges
of their buildings may have remained so long after, as to suggest designs for
Norman Architecture ; however these countries are beyond the range of the
.subject of this work.
3O ANCIENT ARCHITECTURE OF IRELAND.
An impartial examination of the whole subject will lead to the con-
clusion, that not only these relics of " Norman" Architecture, but also the
general form of our ancient Churches with many of their ornaments, had
their origin in a Heathen age. M. de Beugnot, a very learned Roman
Catholic writer, whose work was sanctioned by the Institute of France,
informs us that —
" After the Council of Ephesus the churches of the East and West offered
to the adoration of the faithful the Virgin Mary. They received this new
worship with an enthusiasm sometimes too great, — since for many Christians
this worship became the whole of Christianity. The heathen did not
endeavour to defend their altars against the progress of this worship of the
Mother of God. — They opened to Mary the Temples, which they had kept
shut against Jesus Christ, and confessed themselves conquered. It is true,
they often mixed with the adoration of Mary those heathen ideas, those vain
practices, those ridiculous superstitions, from which they seemed unable to
separate themselves. The Church, however, was delighted to see them
enter into her bosom, because she knew well that it would be easy for her,
with the help of time, to purify from its alloy a worship, whose essence was
purity itself." (M. de Beiignot, Histoire de la Destruction du Paganisme en
Occident. Vol. ii., 271).
His illustration of the fact is in the following note : — " Among a multitude
of proofs I choose only one, to shew with what facility the worship of Mary
swept before it the remains of heathenism which still covered Europe—
Notwithstanding the preaching of St. Hilarion, Sicily had remained faithful
to the old worship [Heathenism]. After the Council of Ephesus [that which
offered the Virgin Mary to the adoration of the faithful] we see its eight
finest Pagan Temples become, in a very short space of time, Churches under
the invocation of the Virgin."
These circumstances account for the fact, that not only the buildings, and
localities connected with the worship, but the customs and traditions of
Heathenism, passed over to Christian uses. Heathen Feasts became Saints'
THE FOUR EVANGELISTS SCULPTURES. 31
Days, legends of Heathen Gods became ascribed to Christian mythical
Saints ; and the localities, venerated on account of their association with
Heathen legends and worship, became the favorite sites of Christian
Churches and Monasteries. We learn that Theodoret recommended that,
to win the Gentiles, they should present to " them the Saints and Martyrs
in lieu of their demi-gods."
THE FOUR EVANGELISTS, ETC.— SCULPTURES.
Among the many relics of Heathenism which were thus transferred to
Christianity, I reckon the Winged Bull, the Winged Lion, the Angel, and
the Eagle. Whilst other monstrosities of Heathenism were rejected from
Christian uses, these were suffered to remain, and were adopted as the
emblems of the Four Evangelists. The Christians, who first adopted them
as such, never anticipated, that in the nineteenth century similar figures
would be found among the ruins of Nineveh, to which Christianity could lay
no claim. I believe that they had their origin, like many heathen customs
and traditions, in some primeval revelations (probably antediluvian) such as
are described in Ezekiel (chap, i.), and elsewhere in Scripture ; and that, like
other sacred truths, they became corrupted in after times into the heathen
monstrosities exhibited at Nineveh.
Fig. 6 is copied from A CJiart of Anglican Church Ornament — collected
from ancient existing samples — by F. Bedford, Jun. " The Emblems of the
Evangelists : — The Angel (appropriated to St. Matthew) supposed to signify
the Manhood of our Lord — the Lion, (St. Mark) His Almighty power — the
Ox or Bull, (St. Luke) His Sacrifice — and the Eagle, (St. John) His Resur-
rection and Ascension. From a Brass in Selby Abbey Church."
In Fig. 7 are the corresponding figures found among the Ruins of
Nineveh ; and in Fig. 8 are the Winged Bull and Winged Lion found among
the Ruins of Cashel. I merely notice this remarkable coincidence and simili-
tude between the three, but I cannot take on myself to say positively whether
ANCIENT ARCHITECTURE OF IRELAND.
the Cashel figures are pagan or Christian sculptures, though the fork on the
Lion's tail (St. Mark) does not appear on the devices, which are generally
admitted to be of Christian origin.
FIG. 6. — " FOUR EVANGELISTS," — NORMAN ORNAMENTS.
FIG. 7. — CORRESPONDING FIGURES, NINEVEH SCULPTURES.
FIG. 8. — SCULPTURES AT CASHEL.
It is remarkable, in considering the ancient Irish so-called " Norman"
Architecture, that, while the strictest uniformity of outline perfectly con-
sistent with Architectural taste is preserved, there is in the Irish specimens
a rich variety in detail of Ornament. For richness and beauty the speci-
mens which remain are not excelled by those found in any other country in
FIG. TO.
IDOL FOUND AT THE BASE OF CASHEL ROUND TOWER.
SCULPTURES AT CASHEL.
33
Europe. It has before been remarked, that of the thirty ornaments of
Capitals at Cashel Temple — though all alike in outline — there are no two of
the Capitals alike in the detail of ornament. Fig. 9 represents the orna-
ments of opposite Capitals of the Southern doorway.
A.
7
FIG. 9. — SCULPTURES OF CAPITALS AT CASHEL.
Fig. 10 is that of an idol, formed of well-cut limestone, two feet six
inches in height, which was discovered some years since, buried several feet
under the ground near the base of the Round Tower at Cashel. I believe
it to be the emblem of Female nature, the " Grove" of the Scriptures,—
and possibly the " Fiedh-nemadh" of the Irish, treated of in a subsequent
chapter.
Fig. 1 1 is another sculpture found among the Ruins of Cashel. There is
not a vestige of Christian symbolism to be seen among the devices upon it.
The arch with the pointed top has its exact counterpart repeated many
times in the view (Fig. 3) of the temple of Carli. Whether it is Christian,
or heathen, I will not take upon myself to decide. I am however of opinion,
that it is heathen, and therefore I insert it as a Cuthite relic, leaving the reader
to judge for himself. There are several Christian Altars in Ireland exhibit-
ing much the same outline, but the contrast between them and that at
Cashel in respect to detail and elaborateness of design is so marked, as to
lead me to believe that the only connection between them is, that the ancient
E 2
34
ANCIENT ARCHITECTURE OF IRELAND.
FIG. II. — SCULPTURED PANELS, CASHEL.
Cashel sculpture may have suggested the design for the modern Christian
Altar.
This piece of Sculpture consists of nine panels, five of which — the most
interesting — are represented in fig. n. The whole piece, as it now stands,
is seven feet two inches long, by two feet one inch in height.
ANCIENT IRISH HISTORY AND HAGIOLOGY.
T3 EFORE proceeding further with the subject of Irish Architecture, I
JL>J shall make a short digression upon Irish History, as the one is
intimately interwoven with the other.
No country in Europe possesses so large an amount of ancient historical
records as Ireland, yet objections have been raised as to the genuineness of
these records, so as to make them contemptible among the learned. How-
'ever there are few, if any, among those who have studied them, who believe
them to be purely inventions ; and, for my own part, I have been often
puzzled in forming an opinion upon them, by the evident marks of antiquity,
coupled with the ingenuousness of those who recorded them, on the one
hand ; and the direct contradictions and absurdities of some of the principal
records, on the other. The conclusion to which I have been led is that,
Irish History was originally genuine, and extended as far back into remote
antiquity as it purports to do ; but that on different occasions it underwent
corruption and alteration, owing to various circumstances, which at the pre-
sent day deprive it of such value as a relic of antiquity, as attaches to the
fragments of Sanchoniathon and Berosus.
If neither the English, nor their predecessors the Celts, were the
artificers of the Round Towers and Crosses, we must seek in History
for some other people more ancient still, whose reputation would justify
us in ascribing such works to them. Now we find such a people in the
Tuath-de-Danaans, who, Dr. Petrie informs us, (p. 384), — "are always
referred to as superior to the Scoti in the knowledge of the arts. We learn,"
he says, " that in the traditions of the Irish the Tuath-de-Danaans were no
36 ANCIENT IRISH HISTORY AND HAGIOLOGY.
less distinguished from their conquerors in their personal than in their
mental characteristics."
The age in which the Tuath-de-Danaans flourished corresponds with the
period of Cuthite rule elsewhere throughout the world ; and I think it will be
found, that there are good historical grounds for concluding also that the
Irish colonies of Fomcerians and Nemedians (predecessors of the Tuath-de-
Danaans) were of the same Cuthite race.
As to proofs on this subject —
First, we have, on the unanimous testimony of Irish Historians, the fact,
that the Tuath-de-Danaans (the last Cuthite Colony that settled in Ireland,
about 1,900 B.C.) were learned, and well skilled in Science and Magic. — This
must be taken as an unquestionable fact, because it is recorded by all His-
torians of the Celtic race who subdued the Cuthites. The Celts were
ignorant of the use of letters until taught by the vanquished party/'5"
The Bards or Priests of the Tuath-de-Danaans, after their Phallic
worship became interdicted or utterly abolished, continued for generations to
be the Musicians, the Poets, the Historians, and finally the flatterers of their
masters. These in time, I doubt not, corrupted Irish History by ascribing
to the Celtic Chieftains the pedigrees and records of ancient exploits, which
properly belonged to their Cuthite or Tuath-de-Danaan predecessors. Thus
we find the Celtic pedigrees extending to Noah ; though I very much doubt
whether the celebrated Heber and Heremon, their first Kings, could have
told the names of their ancestors to the fourth generation. From mingling
among the Tuath-de-Danaans, the Celts soon acquired that taste for long
pedigrees, of which they afterwards became so proud. — This I believe to
have been the first great corruption of Irish History.
Many names of Tuath-de-Danaan divinities, after their religion was inter-
dicted, were ascribed in the mythic legends of the Bards to the supposed Kings
* We have the authority of the Book of Ballymote for stating, that the Scythians acquired their
knowledge of letters from Ogmus, the Tuath-de-Danaan. (O'Brien's Round Towers, p. 493).
LAIC FEAL, OR STONE OF DESTINY. 37
and Heroes of that race ; while the names of real historical personages of
the Tuath-de-Danaans were, with their pedigrees, exploits, and wanderings,
ascribed by the Bards to their conquerors, the Celts. This corruption of
history seems to have been systematized in the reign of Olam Fodla (about
700 B.C.). He revived much of the learning, and some customs of the
Tuath-de-Danaans — such as the Taltine Games at Tara, and the use of the
Laic Feal, or Coronation Stone ; only transferring their traditions to his own
Celtic race. He is called the Solomon of the Irish.
If we examine the several accounts, which have reached us, of the
" Laic Feal," or " Stone of Destiny" — supposed to be the Coronation Stone
in Westminster Abbey, — they will serve to illustrate what I have said
respecting the corruptions of Irish History.
The Tuath-de-Danaans are stated by the best Authorities to have
brought this stone with them to Ireland, together with other wonderful objects
said to have been possessed of magical properties. (Keating, vol. i, p. 70).
This is the account now generally received in Ireland, and I believe it
to be the truth ; but the relic was too venerable as a Coronation stone, not
in time to be turned to use by the victorious Celts — and accordingly another
version of its history was invented. — The Chronicles of Eri inform us,
that, long before the Celts left Spain, the God " Baal had sent the blessed
Stone," Lafail, to their ancestors, with instructions as to its use. Cathac, their
Chief, brought it to Ireland, after which the Danaans, hearing of its virtue,
did bear it away to Oldanmact, where it remained till the reign of Olam
Fodla, who brought it to Tara, and restored it to its original use (O'Connor's
Translation,* vol. 2, p. 88). This Olam Fodla is described as " a prince of
the most comprehensive knowledge, that ever sat on the Irish Throne. He
* I am aware that O'Connor's " Chronicles of Eri " is not looked upon as good autho-
rity by learned archaeologists, and that some suppose it to have been a composition by
Mr. O'Connor himself. But to my mind the early portion of it bears internal evidence
of authenticity as an ancient composition. I believe it to be the work of Olam Fodla, in
fact, the work in which he systematized the plagiarisms, by which he assigned to his own
ancestors the history and pedigrees of their Cuthite predecessors. In it he brings the
38 ANCIENT IRISH HISTORY AND HAGIOLOGY.
perused and revised the National Records, erasing all falsehoods — and he
punished severely all historians who made improper representations"
(Keating, vol. i, p. 197). That is to say : — He altered the records, in order
to suit the pretensions of his own dominant race to that remote antiquity of
which Irish Annals treated ; and he enforced these alterations on Historians
by severe penal laws.
A third legend respecting the Laic Feal, noticed by O' Flaherty, is that,
Simon Breac, the leader of a colony of Scythians, came from Spain to invade
Ireland "whither he carried the marble stone, we call the fatal stone, on
which our kings were installed, and from which Ireland was called Inis Fail,
which they say Gathelus brought out of Egypt, or, as some will have, Simon
drew up from the bottom of the sea with an anchor, in a great tempest,"
(Ogygia Vindicated, p. 30).
A fourth account of the " Laic Feal," or " Stone of Destiny" (invented
after the introduction of Christianity), is, that it was the stone Jacob used for
his pillow at Bethel ; that Gad-el-glas, the ancestor of the Celts, received it from
Moses when in the Wilderness, and that he (Gad-el-glas) having been bitten by
a fiery serpent was cured by looking at the Serpent of Brass, for which
reason his descendants used the Snake entwined on a pole for centuries
afterwards as their National Standard. (See Keating, vol. i, pp. 208, 213).
The true solution of these contradictions I believe to be, that Gad-el-glas
Scythian Irish from the banks of the Tethgris [Tigris] to Ibar [Iberia, — Spain] before their
arrival in Ireland — thus far corresponding with Bryant's researches respecting the Cuthite migra-
tions from Babylon. The myth respecting the Laic Feal is too flimsy to conceal the truth it
covers. I need not notice the improbability of the enslaved Danaans, having heard of its
virtues, being able to steal from their conquerors and bear away to Oldanmact [Connaught],
their most venerated relic, the Laic Feal. But the truth is transparent through the legend—-
namely, that the Danaans when conquered took with them from Tara to Oldanmact [Connaught]
their own venerated relic, and there retained it until the reign of Olam Fodla, who took forcible
possession of the Sacred Stone, finding that without it he could not effect his purposes. Olam
Fodla's erasing all falsehoods from the National Records, as he is stated to have done, and his
misunderstanding and reconciliation with the Danaans, seem to me very significant circumstances
all confirming my explanations regarding this composition.
OSSIANS POEMS, ETC. 39
was not the name of a man, much less of an ancestor of the Celts, but the
name of the Serpent, which was worshipped by the Cuthites. Mr. O'Brien
interprets the name " Gad el Glass" — " Green God snake." It was in fact
the Serpent of Paradise, which through primeval traditions found its way into
the worship of all the nations of remote antiquity. It is also singular and
worthy of notice, that the name " Cathac," the Celtic chief who, according
to the Chronicles of Eri, brought this Stone from Spain to Ireland, should
also answer to the name of the Serpent Cathac is the name of the double-
headed Serpent, which, according to yet extant oral tradition, kept possession
of Scattery Island, until overcome by St. Shanaun.
The traditions of this Serpent, continuing among the people long after all
Cuthite worship was abolished, were transferred to Celtic myths, and, after
the introduction of Christianity the legend was enlarged by addition of the
names of Jacob and Moses, and the Scriptural account of the fiery serpents in
the wilderness.
The Legendary Poems, ascribed to Ossian and others, seem to have
had their origin in remote antiquity, many of the names of their heroes
being found to correspond with those of the Tuath-de-Danaan race. Several
parallels have lately been drawn in Archaeological Journals, between these
legends and similar ones in the extreme East, but space will not permit of
my enlarging upon this part of the subject.
There appeared in the Ulster Journal, vol. 7, p. 334, a most interest-
ing article by Mr. O'Laverty, in which he records several very ancient
Irish legends, comparing them with similar legends of the East, and of
ancient Grecian Mythology. The coincidence of names and events is
wonderful, and is sufficient to prove that the legends are mythological, and
not historical.
The story of Conloch, the son of the Irish Hero, Cuchullin, is compared
with the Persian legend of Rustam. In both cases, the father is described as
killing his own son, not knowing him to be such until the time of his death.
The Irish King Labhradh Loing-Seach is compared with Midas King
4O ANCIENT IRISH HISTORY AND HAGIOLOGY.
of Phrygia, and son of the goddess Cybele. Both had asses' or horses' ears
—both took equal pains to conceal the fact, but in both instances the manner
of discovery of the deformity was the same, and miraculous.
Conan of Ossian is compared with the Thersites of Homer.
ODuibne of Ossian is compared with Adonis of Greek mythology.
Their histories are wonderfully alike. Each is killed by a mystical Boar.
The story of the Irish King Balor Beimeaun is contrasted with the Grecian
legends of Perseus. The incidents are so much alike in each case, as to
prove that both were derived from the same mythological origin.
Mr. O'Laverty's article is well worthy the attention of every student of
the subject.
The second corruption of Irish history took place after the introduction
of Christianity.
The Bards finding that the Bible records, which they did not venture
to question, contradicted theirs in several particulars, undertook to correct
the latter, superinducing on the ancient legends names borrowed from
Scripture history ; and then were introduced the names of Jacob and Moses,
which of course never appeared in the National Records before the Chris-
tian era. These circumstances are to be regretted, as they have deprived
the most ancient Irish Records of much of that interest, which would have
attached to them had they come to us in their original form ; and the
manifest contradictions thus occasioned in the Records, touching such points
as I have referred to, leave the reader to his own choice, as to which Record
(if to either) he will give any credit. I have already said that I believe the
Tuath-de-Danaans, the Fomoerians, and the Nemedians to have been
different Colonies of the same people ; and that all were Cuthites, or
descendants of Ham. — Thus Vallancey refers (vol. 4, p. 155), to the state-
ment in " the Reim Riogra," or Royal Calendar of Ireland, that this (Tuath-
de-Danaan) " Colony was of the family of Cush the Son of Ham." Then
follows the pedigree.
From the above Royal Calendar (which is admitted to be one of the
DANAANS, FOMCERIANS, AND NEMEDIANS, CUTHITES. 41
most genuine authorities) I conclude, that the Tuath-de-Danaans were of
the posterity of Cush, which is also confirmed by many other writers on
Ireland, although Keating, without quoting any authority, dissents from it.
In @ Flaherty s Ogygia, vol. i, p. 19, we read, " Breas, the first King
of the Danaans being of the Fomcerian race by his father, and Danaan by
his mother ; and Lugad the third King of the Danaans, who was a Danaan
by his father and grandson of the King of the Fomcerians by his daughter,
put it beyond possibility of doubt that a mutual commerce and intermar-
riage subsisted between the Fomcerians and Danaans."
In confirmation of Mr. O' Flaherty's opinion, Mr. O Brien furnishes an
Irish quotation from the Book of Leccan to prove that the last three Tuath-
-de- Danaan Chiefs, who ruled together at the time of the Celtic Invasion,
were the sons of Milad, a Fomcerian, by a Queen of the Tuath-de-Danaans
—(See p. 393). — I not only agree with Mr. O'Flaherty in his conclusion,
but I believe them to have been of the same Cuthite race, the names of
successive colonists being different, but all bearing the same general character.
—As to the name " Fomcerians," pronounced " Fomorogh," Mr. O'Brien
interprets it as meaning " Mariners of Fo" or Budha.
Doctor Keating states that the Tuath-de-Danaans, and their predeces-
sors the Nemedians, sprung from the same stock. In fact he traces relation-
ship between the Nemedians, the Tuath-de-Danaans, and the Gadelians or
Scythians, but while other historians noticed by O'Flaherty (vol. i, p. 7), say
they were all the offspring of Cham, Keating ascribes their ancestry to
Japheth, the son of Noah ; and also, contrary to numerous other respectable
authorities, he traces the descent of the Fomcerians or African pirates
to Shem, the son of Noah, (vol. i, pp. 49 and 52). The identity of race of
early Irish colonists seems to have been generally recognized ; but, after
Christianity had brought to light the curse upon Ham and his descend-
ants, the Celtic Irish were forced either to abandon the ancient pedigrees
which they had assumed, or else to declare the whole stock of ancestors
to have been uncontaminated by the blood of Ham. — This explanation
42 ANCIENT IRISH HISTORY AND HAGIOLOGY.
to my mind accounts for the discrepancies which ancient Irish pedigrees
exhibit.
The name by which the Colony is designated — Nemedians — I am dis-
posed to think is derived from " NEMEADH," holy or consecrated, rather
than from " Nemed," the proper name of their Chief or King. This inter-
pretation agrees with what would appear to be the pretensions of the first
apostates, for Persia was called " Iran," interpreted to mean in the Palahvi
language, " Sacred land, or land of believers ;" and the ancient name of
Ireland was " Irin" — " the Sacred Island."
Keating proceeds to tell us, that at Achaia the "Tuath-de-Danaans learned
the art of Necromancy and Enchantment, and became so expert in Magical
knowledge," that when the city of Athens was invaded by the Assyrians,
these Sorcerers by their diabolical charms raised the dead bodies of the
Athenians, and brought them next day into the field, which sorely vexed the
Assyrians. The force of their enchantment being destroyed by the skill of
the Assyrian Druid, they fled, wandering from place to place. (Vol. i,
p. 68).
It would appear that the Phallic element in the religion of the ancient
Irish was specially interdicted in the Celtic worship, the two systems being in
certain other respects alike. The Celts worshipped the Sun under the name of
Croum on Cromlechs ; — but among the traditions of the peasantry the names
and customs of the Tuath-de-Danaans never ceased to be traced. It would
seem that the Celts, on appropriating the pedigrees and traditions of their
predecessors, adopted the names of Graine and Baal (from which such tradi-
tions were inseparable), but only as aliases of the name of the Sun. We
have a remarkable instance of this in the present Irish name of May- Day—
*' La Baal Thinna"- — the day of Baal's Fire. The name of " Baltinglass,"
V The Fire of the green Baal," may be also traced to the same source, and
it is probable that the name of " the Green God Snake" (Gad-el-glas) may
have given rise to Ireland being first called the " Green Island."
Who the " Green God" was may be learned from Colemaris Hindu
" THE GREEN GOD. 43
Mythology, p. 133, where we find that the primeval Budh — the planet Mer-
cury (whose monogram we have in a subsequent illustration,) was described as
of a greenish colour. Maurice suggests that this monogram represented
the Sun and Moon combined with the sacred cross, and that its outline
answered to the form of the celebrated caduceus of Mercury — the double snake
entwined round a rod, answering to the Irish standard of Gad-el-glas, already
noticed, (Maurices Hist, of Hindoostan, vol. i, p. 235). It would therefore
appear that the colour green was that, in which this snake was originally
represented. This would explain the Green Budh of India ; the Green God
Snake of Ireland ; the Green Baal, of Baltinglass ; as well as several other
names of Irish topography, such as Tirdaglas, the Tower of the Green God
(now Terryglass in Tipperary), an ancient ecclesiastical establishment of the
5th century ; also Achad-ur (Freshford, Co. Kilkenny), which may be trans-
lated, the Green Achad. The word ACHAD is found in our Irish diction-
aries, and rendered — " A green field." The real original meaning of
ACHAD is furnished to us by Bryant, vol. I, p. 104, of his Anticnt Mytho-
logy, who tells us that it was a Cuthite radical, and a term applied by the
Amonians to their Deity. (See the subsequent notice of the term ACHAD.)
Like many other cases to be found throughout Ireland, the original meaning
of this term became obsolete, when the ancient religion with which it was
connected was proscribed ; but the name itself still remained in connection
with some localities where the worship had been carried on. The name
Achad is frequently found in Irish topography, but never that I could
discover except in places of ancient ecclesiastical renown ; and therefore
it is unreasonable to suppose, that its primary meaning should have
been simply " a green field," though such interpretation is sufficiently
probable as a secondary signification, after the original use of the term was
lost.
The May Pole ceremony, with its dancing and rejoicing, was in fact a
common mode of celebrating the Feast of Baal at a distance from the
Round Tower, or real May Pole ; and it was continued among the peasantry
44 ANCIENT IRISH HISTORY AND HAGIOLOGY.
as a harmless custom long after the Round Tower worship was interdicted,
and after the knowledge of its real origin was lost by lapse of time.
Although we know on the highest existing historical evidence, that at
the time of the Celtic invasion the Fomcerians or Fomorogh were closely
connected with the Tuath-de-Danaan Kings ; yet the contempt, with which
posterity was taught to regard their very name, may be judged from the
fact, that to this day the Dogfish, a miniature Shark of no value as food
and very destructive to its finny brethren, is honoured with the very name
" Fomorogh." The humble fisherman knows the word only as the Irish
name for the Dogfish.
A well-known opprobrious term in use among the Irish to this day—
BUDH A VOHER (Budh of the Road), by which is meant an idle good-
for-nothing vagabond, is, according to O'Brien's explanation, synonymous
with " Agious Apollo," " Apollo of the high Road ;" though it is probable
that the term, as one of the ancient appellations of the Divinity, was once as
much venerated in Ireland as it is now despised.
I am disposed on the whole to agree with Mr. O'Brien in ascribing the
erection of the Round Towers to the Cuthites, whether under the name of
Tuath-de-Danaans, Nemedians, or Fomcerians (the latter of whom are stated
to have been the Aborigines), and I also believe them to have been the
artificers of the Ancient Crosses and Stone-roofed Temples, as well as of
the so-called Bells and Croziers. For, in addition to the evidence that the
predecessors of the Celts were a colony of Cuthites, who were well-skilled
in all that in their age constituted learning and science, especially in the art
of building, of which they have left traces in the Cyclopean Architecture
found wherever they had settled all over the world, we have also the
strongest presumptive evidence, which such a subject will admit of, that these
Towers were not built by any subsequent inhabitants of Ireland, and
therefore the conclusion is but reasonable, that they were the work of the
Cuthites.
ECCLESIASTICAL HISTORY OF IRELAND. 45
ECCLESIASTICAL HISTORY OF IRELAND.
Defective as the ancient political history of this country is, it is truth
itself, compared with the narrations in the Lives of the Saints, the supposed
Founders of the earliest Christian structures in Ireland.
It will be found, that most of the localities of Round Towers, Crosses,
and other specimens of (so-called) Norman Architecture of the ancient style,
are foundations ascribed to the earliest ages of Christianity in Ireland,
namely, the 5th and 6th centuries ; and this period I shall beg leave to call
the fabulous age of the Irish Church. How far I am justified in thus desig-
nating it is left to the reader to judge.
It is also to be observed that they are stated to be the foundations of
Saints, many of whom are said to have wrought extraordinary miracles ; and
most of the names of these supposed Saints are so suspicious as to lead to
the conviction, that they are names of heathen divinities, traditionally pre-
served among the peasantry, until early Christian writers — -per/taps from
well-meaning ignorance — ascribed them to Christian Saints.
Popular traditions preserved names, and transmitted with comparative
accuracy the extravagant legends connected with them ; but Chronology
never could be preserved by such means. From the introduction of Christi-
anity all literature or written matter remained in the custody of Ecclesiastics,
the legends of the Bards having been orally communicated. In after times,
when it was thought desirable to ascribe ancient legends to Christian Saints,
all were without distinction referred to the 5th and 6th centuries, as of course
no celebrated Saint could have been ascribed to a period before St. Patrick.
This was the foundation of our Irish Hagiology, which began to be com-
mitted to writing about the loth century.
The ancient literature seems to have been destroyed by the early Chris-
tians, as we read that St. Patrick caused more than 180 volumes of ancient
Irish Theology to be burned. But, as I have said, nothing but the loss of
46
ANCIENT IRISH HISTORY AND HAGIOLOGY.
their language could deprive the peasantry of their traditions, or of their
faith in them. They seemed indifferent as to whether the subject of a legend
were called a saint or a hero, or to the period in which he flourished, provided
his name and exploits were correctly preserved.
Before proceeding further, I beg to say that I am far from denying the
fact, that during these centuries Ireland had many Saints and learned men.
However, these learned men did not in their autobiographies, or in the Lives
of their contemporaries, furnish us with the facts recorded by Colgan. These
I believe to have been founded on compositions written centuries after-
wards.
Among the Irish Saints we have the names of:—
ST. BUITHE answering to Boodh, a Divinity of Hindostan.
ST. MOCHUDEE
ST. DAGAN
ST. MOLACH
ST. DI(CH)UL
ST. SATAN
ST. CRONAN
ST. BOLCAIN
ST. CIARAN
ST. NESS AN
ST. DECLAN
ST. ENDEE
ST. SENELL
ST. LUAN
ST. SHANAUN
ST. EARC, ERG
ST. BREEDH
ST. DIMA
Mahody, the Divinity of Elephanta.
Dagon, the God of the Philistines.
The Idol Moloch of the Bible.
The Devil in Irish.
Satan, the Destroyer.
Cronos, the Titan.
Vulcan of Cuthite Mythology.
Chiron, the Centaur of Cuthite Mythology.
Nessus, the Centaur of Cuthite Mythology.
Declain, the God of generation (Irish).
The one God (Irish).
Senel, The Ancient God.
Luan, the Moon (Irish).
Shanaun, The Ancient Ana, the Mother of the
Gods (Irish), The river Shannon.
Earc, the Sun (Irish) : Ere, Heaven (Irish).
Breedh, the Irish Goddess of Poets and Smiths.
Dimah, the good God (Irish).
ECCLESIASTICAL HISTORY OF IRELAND.
47
ST. COCCA answering to Caca, the name of a Cuthite divinity.
ST. CAINAN
ST. MAELISA
ST. DARERCA
ST. DAIRBILE
ST. DIARMAID,
ST. MAEDOG
Canaan, the father of the Canaanites.
Melissa, a Cuthite divinity representing the Ark.
Dair-eirce, the oak of the Ark.
Dair-bile, the Oak-tree (Irish).
Dair-maide, the Branch of the Oak.
Maideog, the emblem of virginity (Irish).
In my opinion all these names, with others to be afterwards noticed,
can be traced to Heathen derivations, and there are many besides, which are
only latinized modifications.
The Author of Man. Hid. informs us that there " were some names
among the Irish Saints to which sanctity seemed to be inherent." He
proceeds to furnish a list, out of which I extract the following.
Bearing the name of
GOBBAN, there were
LASSERENE, „
CRONAN, „
FINTAN, „
SEN AN, „
MOCHUAN, „
LUGADUS, „
BRIDGET, „
DICHUL, „
DlARMID, „
COLOMB, „
Ten Saints, answering to
Eleven Saints, „
Thirty Saints, „
Twenty-seven Saints, „
Twenty-five Saints, „
Sixteen Saints, „
Fifteen Saints, „
Twelve Saints, „
Twelve Saints, „
Fifteen Saints, „
Twenty-four Saints, „
Gobban Saer.
Molach.
Cronos, the Titan.
the Antediluvian.
the Ancient Ana.
the Son of the Dove.
the Moon, Luan.
the Goddess of Smiths.
the Devil.
the Branch of the Oak.
the Dove.
Afterwards he proceeds to say :
" Nor is it Colgan alone that has advanced a matter so surprising and
extraordinary, for St. Keledeus, who was an Irish Bishop, and lived in the
48 ANCIENT IRISH HISTORY AND HAGIOLOGY.
7th century, likewise assures us that there had been in that island sixty-two
Classes of Saints, who bore the same name, among whom were remarkable
thirty-four Mochuminses, thirty-seven Moluans, forty-three Malaises or
Laserenes, fifty-eight Mochuans, and to conclude, two hundred Caimans,
which much exceeds what Colgan has said. But that which most amazes
all readers is, that the Irish Historians pretend to decide the difference
between all the Saints of the same name by their several genealogies, and
the diversity of the time and place of their birth — an undertaking so bold
that it does not seem likely. So that it has always hitherto appeared that
not only the profane, but also the Ecclesiastical History of Ireland is, more
than any other, perplexed with a vast number of the same names — of
synchronisms and anachronisms." (Man. Hid. Int.)
Such is the style of authority so often referred to by antiquaries for
historical facts !
To me these legends of numerous Saints of the same name seem quite
simple, and just what I should expect. And for this reason, that those, who
originally collected the legends, finding the same name to be venerated in
many different localities (which must have been the case, if the legends were
those of Heathen Divinities) naturally assumed that they were different
Saints of the same name, and recorded them accordingly. Such were the
materials for Colgan's A eta Sanctorum.
For instance, if the Shannon, like the Ganges, was worshipped, its name
would be associated with every religious house of Pagan origin along the
banks of that river, and so twenty-five St. Shanauns would be found.
In offering this explanation of so many Saints of the same name, I do
not deny the unquestionable fact, that in subsequent ages of Christianity
many Ecclesiastics and real Saints were called after the supposed Saints so
much venerated in past ages.
Before presenting to the reader a Catalogue of the ancient Ecclesiastical
Establishments of Ireland, which are usually the sites of (so-called) Norman
Architecture and Round Towers, and the names of their reputed founders,
THE IRISH LANGUAGE, 49
I find it necessary to offer a few remarks upon the Irish language. And
here I may notice, that all Irish words in English character introduced
throughout this work are, as a general rule, spelled as they are pronounced
to the English ear — the sound of the words being the object intended to be
expressed. Whenever an Irish quotation is introduced, or that attention is
required to the letters forming a word, the fact is noticed ; and in such cases
the words are correctly spelled in English characters, according to the Irish
mode of spelling.
" The Irish language," says Davies, an intelligent and respectable Welsh
writer, " appears to have arrived at maturity amongst the lapetidse*, while
they were yet in contact with Aramaean families and formed a powerful tribe
in Asia Minor and in Thrace. It may, therefore, in particular instances
have more similitude or analogy to the Asiatic dialects, than what appears in
those branches of the Celtic that were matured in the west of Europe.
Those who used this language consisted partly of Titans, of Celto-Scythians,
or of those lapetidse, who assisted in building the city of Babel, and must
have been habituated, after the dispersion, to the dialects of the nations
through which they passed, before they joined the society of their brethren."
(O'Briens Round Towers, p. 58).
The Irish language seems to be a compound of the Celtic and Cuthite
languages, as the modern English is a compound of the Saxon, French and
other languages. t The Celts were at the time of the invasion of Ireland,
without literature, having, as I have elsewhere shown, acquired the know-
ledge of letters from their Cuthite predecessors. This circumstance
* In page 15, vol. 5, of his Antient Mythology, Bryant remarks — " lapetus was one of the
Titanic race. He was a person of great antiquity, and of the Giant brood. Hence by the
lapetidae, the sons of Ham and Chus are undoubtedly alluded to."
t In using the expression " Cuthite language," I mean the language spoken by the Cuthites
of Ireland previous to the Celtic invasion. I believe that the Cuthites in different countries
used different dialects ; but that affinity between all may be traced. I am aware that the Sanscrit,
though a dialect of the Cuthite, differs widely from the Irish language..
50 ANCIENT IRISH HISTORY AND HAGIOLOGY.
occasioned the adoption by the Celts of the Cuthite language, to a greater
extent than is usual for conquerors respecting the language of the vanquished.
Such remnants of a Cuthite dialect manifestly furnish the numerous words
referred to by the learned in their notices of the affinity between the Irish
and the Sanscrit.
There is one circumstance in particular leading to the conclusion, that
the Irish language is a compound of some ancient Cuthite dialect with the
Celtic. It is that most of the words which I call Cuthite compounds have
the adjective prefixed to the noun. In this respect the idiom agrees with
that of the Sanscrit : whereas, according to the idiom of the modern Irish,
the adjective generally comes after the noun : for example — FEAR-MOH, a
good man, compounded of FEAR, a man, and MOH (spelled MAITH), good.
But words, which I would ascribe to Cuthite origin, in most cases have the
adjective preceding the noun. Thus in the name ARDFEAR, the tall man—
.an ancient Scythian hero of Irish history. Almost all Irish words com-
pounded of SHAN (old) have this adjective as a prefix, instead of its following
the noun. For example — SANCHONIATHOR, ancient historian ; SHANDRUM,
the ancient hill ; and SHAN-VAN, an old woman. But VAN-CREENA also signifies
an old woman — the adjective (CREENA, old) coming after the noun ; whence
I infer that the SHAN, old, is from the Cuthite, and CREENA, old, is from the
Celtic language. The Cuthite compound words, having been generally
retained in the Celtic language as proper names, were thus preserved to the
present day. I also infer that, as a general rule, the adjective was prefixed
to the noun, in which respect it differed from the modern Irish idiom.
Objection has been made to my interpretations generally, on the ground
that the prefixing of the adjective is contrary to the usage of modern Irish.
To such objection I offer these explanatory remarks, leaving the reader to
judge whether or not the reply is satisfactory. I would further remark that
the learned Bryant, without any knowledge of the Irish language, enumerates
several Cuthite radicals, the exact interpretation of which, corresponding
with his, may be found in our ordinary Irish dictionaries.
"BRYANT'S MYTHOLOGY." 51
An objection has been made to my frequent use of Bryant's authority in
questions connected with ancient mythology. This objection is grounded
on the fact, that Bryant himself was ignorant of much that has since been
learned on this subject respecting India, Egypt, etc. This is so far quite
true : Bryant's knowledge was to a great extent confined to what might be
learned from ancient Greek classics. But here he stands without a rival.
He seems to have been entirely ignorant of the nature of the Cuthite
religion, though he frequently refers to it. When writing of Cuthite Towers,
which existed wherever that people settled, he suggests that their use was
to assist the Cuthites in navigation ; but he did not treat them as temples
for religion, much less did he regard them as emblematic devices constructed
to represent the Budh, or habitation of divinity. However, his ignorance
of matters outside the Greek classics greatly enhances his value as an
authority; for if he had known as much as others of the language, history,
and legends of Ireland, the numerous coincidences which his work furnishes
would not deserve the respect and attention, which, from his ignorance of
Ireland, they are now entitled to command. Involuntary testimony is
always without bias.
I know of no language in which euphony and facility of expression were
more studied than in the Irish, as Archbishop Usher terms it — " elegant in
expression and rich in primitives." Euphonisms and grammatical inflections
not only vary the terminations of words, but often destroy altogether the
sounds of consonants, so that the words should be read without the proper
sounds of such consonants. When the language is written in English cha-
racters this effect is usually expressed by the introduction of the letter " h"
after such consonants.
Since the introduction of the English language, words were sometimes
written without the suppressed consonants, according to the sound. This
led, as one would naturally expect, to a word being sometimes, improperly,
spelled as it should be pronounced : and, at other times, a word is found to
be, improperly, sounded as it should be spelled. This should be borne in
52 ANCIENT IRISH HISTORY AND HAGIOLOGY.
mind as accounting for varieties in the spelling of words and names to be
found in the following pages. Vowels also are sometimes changed for the
sake of euphony. These euphonisms seem strange to some ; but to the Irish
scholar, with whom they are in constant use, nothing seems more easy and
natural.
Bearing this in mind, any person acquainted with the idiom and usages
of the Irish language will at once perceive the appropriateness of many of
the roots to which I have assigned names in the following pages. I would
not ground any argument on names and their roots, as affording positive
proofs ; and I only submit my notes upon them, as offering curious corrobora-
tion of what may be inferred from -other proofs.
If the heathen origin and foundation of the names could be proved from
other sources, the names themselves could not reasonably be expected to
have preserved internal evidence of their heathen origin through so long a
period more correctly than they have done. When any religious creed is
exploded, the words and names peculiar to it become obsolete, unless when
preserved in some secondary sense, or appropriated by a subsequent religious
system. This remark I believe to be applicable to many words still in use
in the Irish language. I may further add, that this purity of Irish names
has heretofore been preserved by traditional stories among the Irish-speaking
peasantry called " Shanachus," but this means of conservation is fast coming
to an end.
The Irish language is now so rapidly dying out as a vernacular tongue,
that at this day there is not one Irish-speaking person for every hundred
there were fifty years ago. The legends, having ceased to be told in the
Irish, are, except when committed to writing, fast becoming forgotten and
lost ; and the names of places, as well as of the people themselves, are
undergoing changes both in sound and orthography suited to the idioms of
the English language, which will soon be the vernacular for all classes.
It is an important fact, accounting for the care with which ancient names
and words were preserved, that the peasantry always committed these
CATALOGUE OF SAINTS AND PLACES. 53
legends to memory, repeating the stories verbatim, as handed down from
one generation to another. Thus they came to use many obsolete words,
which they were most careful to repeat unaltered ; and, stopping in the story
to interpret such words was not the least interesting part of the entertainment.
These circumstances account for the fact, that the intelligent Irish
Ecclesiastics found it impossible to erase from their Calendar such names as
Dagan and Molach — the heathen origin of which they could not fail to
observe. All that remained was to give them aliases, such as Dagens and
Molaise, or else to alter the orthography so as in some measure to conceal
the derivation. The written language was almost exclusively in the custody
of the clergy, but the original sound of the names was preserved with
wonderful correctness in the oral traditions of the peasantry, and could not
be very much altered.
A remarkable example of this is found in the name of the Devil — which
in Irish is " Dia Bal" (literally, the God Baal), but sounded — Diul ; and
accordingly we find " Saint Di(ch)ul" was introduced ; it is pronounced as if
the bracketted letters were omitted — exactly like the Irish name of Satan,
" Diul."- -This is one of the names in which sanctity seemed to be inherent, as
twelve Saints are said to have borne it — " Saint Devil" in Irish !
CATALOGUE OF SUPPOSED SAINTS, AND THE PLACES
ASSOCIATED WITH THEIR NAMES.
Irish Ecclesiastical History may be considered under two heads — Firstly,
the early portion, which I believe to be mythological, and grounded on
legends of heathen divinities retained among the peasantry from time
immemorial, and collected by credulous Ecclesiastics in the eighth and
following centuries. Secondly, the real history of the founding of Monas-
teries, and of the bishops and abbots who presided over them. These
different subjects are so interwoven with each other, that it is sometimes
difficult to conjecture whether events related of the fifth, sixth, or seventh
54 ANCIENT IRISH HISTORY AND HAGIOLOGY.
century belong to the historical or mythological class. No one credits one-
tenth of what is told as the history of the Saints, but as there really is some
truth in the information given, the student of such matters must to a great
extent exercise his own judgment as to what he should receive, or reject.
I believe we do not get into the reliable Church History of Ireland until the
ninth and tenth centuries ; but I have no doubt that there is much real
historical matter in the supposed histories of preceding times. All the names
of the Saints, which I would derive from those of the Cuthite divinities, may
be found in abundance in the " Martyrology of Donegal," a valuable MS.
of the year 1636, recently translated for, and published by, the Irish
Archaeological and Celtic Society : but I have seldom referred to it, inasmuch
as the work is little more than a catalogue of names and register of numerous
miracles of the Saints without dates or references to the places with which
they were associated.
In the following detailed notice of the early Ecclesiastical Foundations
of Ireland, and the names of Saints associated with them, abbreviations are
used, viz. : —
" D" for " Martyrology of Donegal."
" A" for " Archdall's Monasticon Hibernicum."
" A 4 M" for " Annals of the Four Masters."
" M" for " Mears' Monasticon Hibernicum."
" P" for " Dr. Petrie's Essay."
" L" for " Lewis's Topographical Dictionary of Ireland."
" F" for " Eraser's Hand-book of Ireland."
" Top." for " Topography."
" I" for " Introduction."
" Loc. Trad." for " Local Tradition.
" Coll." for " Collectanea de rebus Hibernicis."
[ 55 ]
ST. BUITHE, ST. MOCHUDEE AND ST. CRONAN.
The first name to which I would direct the reader's attention (as asso-
ciating the Irish mythical Saints with the divinities of the Cuthite races)
is that of Budh himself. We find that the name of Saint Budhe — variously
spelled, as the reader will perceive — is associated with about forty ancient
Ecclesiastical Establishments. These, with a few exceptions including some
of doubtful date, are foundations ascribed to the fifth and sixth centuries. I
have added a consecutive number to each locality for the purpose of future
reference.—
i — MONASTERBOICE, Louth, St. Buithe, 6th cent, (A. 4 M., A. 490).
2 — DUNBO, Derry, St. Beoad, 5th cent., (A. 91).
The name Dunbo may be rendered " the Stronghold of Budh."
3 — ARDCHARN, Roscommon, St. Beoaid, 6th cent, (A. 705).
4 — KILNABOY, Clare, St. Baoith, (A. 4 M.).
5 — ANTRIM, Antrim, St. Aodh, alias Mochay, St. Cronan, (L. 37, A. 2),
6 — KILBOEDAIN, Antrim, St. Boedain, 6th cent, (A. 8).
7 — RATHREGENDEN, Derry, St. Boedan, 6th cent, (A. 93).
8 — CLONTHUSKERT, Galway, St. Boadan, St. Fathlec, (M. 90, A. 282).
9 — INCHYMORY, Longford, St. Boadan, 5th cent, ( A. 439).
10 — TAUGHBOYNE, Donegal, St. Baithen, 6th cent, (A. 105).
1 1 — TIBOTHIN, Roscommon, St. Baithen, 7th cent, (A. 623).
Tibothin, may be interpreted " the house of Bothin."
12 — INISBOYNE, alias INIS-BAOITHIN, Wicklow, St. Baithen, (A. 776).
13 — INISBOFIN, Mayo, St. Colman, St. Beothan, (A. 497).
14 — TEMPLE BOODIN, Wicklow, St. Boodin, (F. 129).
15 — CASHEL, Sligo, St. Biteus, 6th cent, (A. 629).
Throughout the Catalogue of Saints and their foundations, several
Authorities are referred to only for the purpose of assisting the reader to
obtain further information respecting the different localities.
I find the name of Saint Mochudee connected with several Ecclesiastical
H
56 ANCIENT IRISH HISTORY AND HAGIOLOGY.
Establishments. He was the reputed founder of Monasteries situated in
three different provinces of Ireland, viz., in Munster, Leinster, and Ulster.
This Saint was also called Carthage, I suppose from the place whence he
was imported. We read that he founded the Monastery of Lismore,
formerly called " Lismore Mahood," or " the great Mound of Mochudee"
and also that of Rahan, of which Dr. Petrie gives us the beautiful illustra-
tions of what he calls " Norman " Architecture. This Saint with his nine
hundred monks lived at Rathen on herbs and roots. I believe this
Mochudee to be identical with the Mahody of Elephanta, described by
Capt. Pyke as the Divinity who created the universe. (Coll., vol. 4, p. 212).
Both names may be translated into the English words " the good God
Budh," thus " the good God Budh" would be written in Irish " Mai[t]h-
[B]udh[D]ie," but would be sounded as if the bracketted letters were
omitted " Maihudie."
So likewise Mochua the founder of Baal, No. 41, may be explained to
mean " The good Budh."
Cronan, of which name there are no fewer than thirty Saints (M. Int. )
is an Irish alias of the last mentioned, St. Mochua, and has his counterpart
in the god Cronos, the Titan (Saturn), whom Faber represents as an alias
of the Indian Boodh (see Faber, vol. i, p. 447, also Franklin, p. 42).
The Irish word " Moh" (written maith?) so often prefixed to the names
of Irish Saints and Hindoo Divinities, means, in English, " Good."
The following Ecclesiastical Establishments are associated with one or
other of the various aliases of Budh —
1 6 — LISMORE, Waterford, St. Mochudee, 6th cent, (L. 283, M. 374).
17 — RATHYNE, King's Co., St. Mochudee, 6th cent, (A. 727, M. 374).
1 8 — KILCHARTAICH, Donegal, St. Carthach, 6th cent, (A. 101).
19 — CLONDALKIN, Dublin, St. Mochua, alias Cronan, 6th cent, (M. 8).
20 — INIS MOCHUA, Down, St. Mochue, (Ulster your., vol. 4, p. 138).
21 — TIMAHOE, Queen's Co., St. Mochoe, alias Cronan, 5th cent, (L. 625).
ST. BUITHE, ST. MOCHUDEE AND ST. CRONAN. 57
22 — ROSCREA, Tipperary, St. Cronan, 6th cent, (A. 672, M. 375).
23 — LUSK, Dublin, St. Macculind, 5th cent., (A. 251, L. 324).
24 — IXISPUIXC, Cork, St. Mochuda, St. Cobban, and St. Lasren, (A. 71).
25 — IXCHICROXAX, Clare, St. Cronan, (Loc. Trad, and Top).
26 — TEMPLE CROXAX, Clare, St. Cronan, (Loc. Trad, and Top.)
2 7 — CLUAINDAIMH, Down, St. Mochoemoc, (A. 1 1 2).
28 — DRUMBOE, Down, St. Mochumma, 5th cent, (A. 119).
29 — MOVILLE, Down, St. Cronan and St. Senell, 6th cent, (A. 124).
30 — IXISCAOIN, Leitrim, St. Mochaimoc, son of Endeus, 6th cent, (A. 262).
31 — LIETHMORE, Tipperary, St. Mochoemoc, (A. 402).
32 — GLENDALOUGH, Wicklow, St. Kevin, St. Mochuorog, 5th cent, (A. 765).
33 — INNISFEAL, Wexford, St. Mochonoc, 5th cent, (A. 747).
Mochonoc may be interpreted " The Hill of the good Budh," or, more
probably, " The Spirit of the good Budh/' from NEACH, a spirit, or
apparition.
34 — KILKENNY, St. Canice, alias Canic, alias Cainnech, (L. 109, M. 374).
Canoe is an alias of MOCHONOC (M. 30), and out of this name another
Saint is forged. The genitive case of CANOC makes CANUICE ; and
as in the case of St. Molaise who was manufactured from the
genitive of Molach, St. Canice is made out of CANOC or MOCHONOC.
-Thus we have the origin of the celebrated St. Canice, the reputed
founder of the beautiful Round Tower of Kilkenny. The name
Canice is still further altered in modern times into the name Kenny
(M. 374), from which comes Kilkenny.
35 — TAGHADOE, alias TAPTOO, Kildare, (L. 585).
This name may be interpreted " The high House of Budh."
36 — FIXTAX'S Island, TEMPLECARNE, alias PATRICK'S PURGATORY, Lough
Derg, Donegal, St. Dabeoc, 5th cent, (L. 603, M. 375).
The name " Dabeoc" may be interpreted " the god Budh," as the
word "BEOC" is a well-known inflection of the Irish word Budh. In
fact, "BEOC" is the verb of which " BUDH" is the noun. — I spell the
58 ANCIENT IRISH HISTORY AND HAGIOLOGY.
words as they are pronounced, to make them intelligible to the
English reader. The names of Croebeach, in Kerry, No. 48, Belbec,
in Meath (M. 182), as well as of Balbec in Syria seem to be com-
pounds of the word BEOC.
37 — ROSCOMMON, St. Aodan, etc. 6th cent, (A. 618).
38 — TEMPLESHANBO, alias SEAMBOTHA, Wexford, St. Colman, 6th cent, (L.
614, M. 15). This name " Temple Sham Botha" maybe translated,
" The Temple of the ancient Budh," as " BOTHA" is a well-known
substitute for the Irish word " BUDH." The use of the alias " BO" or
" BOE" for " BOTHA" in this name confirms my interpretation of " BOE,"
which, as I have elsewhere suggested, was used as an abbreviation
of the Irish word " BUDH."*
39 — RAPHOE, alias RATHBOTH, Donegal, St. Columb, St. Eunan, (L. 484).
40 — RATTOO, Kerry, (L. 509).
Rathboth alias Raphoe, and Rattoo, are compounds of the name of
" Budh," — Rathboth, " the mound of Budh :" Rattoo alias Rathuig,
" the mound of Budh." These inflections are easily accounted for, and
are consistent with the usages of the Irish language. The change
from Rathboth to Raphoe will account for the fact, that in the East
the name of " Fo" is often found as an alias of Budh. The use of
Boo for Budh in compound words is frequent in India and Egypt.
Thus, Mount Aboo, etc. There is another Rathaodha in Westmeath,
founded by St. Aid — [quere, Budh ?] (A. 727), and a church called
Ratoath in Meath, (A. 568).
41 — BAAL, Mayo, St. Mochua, alias Cronan, 6th cent, (L. 102, M. 91, 375).
Baal, alias Bel, alias Ballagh, alias Ball, alias Balenses (M. 91), is
manifestly the god, whom Jehu destroyed out of Israel, (2 Kings, x.
28). At this place is a Round Tower, a " High Place of Baal." I
* We learn from that ancient authority The Martyrology of Donegal, that St. Buite (or St.
Buide) of Monasterboice was also called St. Beo and Buide, each signifying Fire. (See p. 329).
This authority would seem to place my interpretation of Beo beyond doubt.
ST. LUAN [THE MOON.] 59
believe the same Heathen divinity to have been the foundation of
the names of other ancient ecclesiastical establishments, viz.,—
42 — CONGBAIL, Donegal, St. Fiacre, 6th cent, (L. 395, M. 106).
43 — CORBAL, alias MONAINCHA, Tipp., St. Donan, ;th cent., (L. 399, M. 70).
Bryant remarks : — " Bel, Bal, or Baal, is a Babylonish title, appropriated
to the Sun ; and made use of by the Amonians in other countries ; particularly
in Syria and Canaan. It signified Kv/ou>c, or Lord, and is often compounded
with other terms as in Bel-Adon, Belorus, Bal-hamon, Belochus, Bel-on ;
(from which last came Bellona of the Romans) and also Baal-shamaim, the
great Lord of the Heavens." — Antient Mythology, vol. i, pp. 54, 55.
ST. LUAN [THE MOON].
The next heathen divinity, which I would bring under notice, is
St. Luan, alias Molua, alias Euan, alias Lugidus, alias Lugad, and
Moling, &c. The foundations, with which this Saint under some of his
aliases is connected, extend over eight counties in the provinces of Ulster,
Leinster, and Munster. Luan is to this day the common Irish word for
The Moon. We read — that the Saint " might more readily obey some
orders he had received from St. Congal, he handled a red-hot iron without
being burnt." " He founded many Monasteries to the number of one
hundred, as St. Bernard reports he was told by the Irish." " Having laid
himself prostrate along the sea shore, . . . the water rising with the flood
did not cover the place where he lay" (M. Inf.). We read that there were
fifteen Saints of the name of Lugadius, and as Lugidus was one of Luan's
aliases, I have set them all down as representing the Moon in the several
places where that Planet was worshipped as the symbol of Female nature.
44 — TIMOLIN ; MOONE, St. Moling, Kildare, (L. 626).
This name may be interpreted " The House of the Good Luan"-
the Moon. This interpretation is confirmed by the fact that the
adjoining parish is called " Moone," in which is " Moone Abbey."
60 ANCIENT IRISH HISTORY AND HAGIOLOGY.
45 — TRIM ; RATHOSSAIN, Meath, St. Lunan, St. Ossan, 5th cent., (M. 32,
A. 575, L. 643, D. 53).
46 — CLUAIN FINCHOL, Armagh, St. Lugadius, 6th cent, (M. no).
47 — CLONFERT MOLUA, alias KYLE, Queen's Co., St. Luan, alias Molua, 6th
cent, (A. 379, M. 31, Kil. Arch. Jour., vol. 2, p. 52).
48 — CROEBHEACH, Kerry, St. Daluan, 5th cent, (A. 301).
49 — KILLALOE, Clare, St. Molua, 6th cent, (A. 52).
50 — DRUMESKIN (Druimineascluinn), Louth, St. Lugad, (A. 461).
51 — DRUMFINCHOL, Meath, St. Lugad, St. Columb, (A. 532).
52 — TIR DA CROEB, Meath, St. Lugad, St. Columb, (A. 574).
53 — CONNOR, Antrim, St. Lugadius, St. Dima Dubh, (A. 4).
ST. BRIDGID, ST. DECLAN, ST. MOCTEE, AND ST. RIOCH.
The following foundations have associated with them the names of St.
Brigid, St. Declan, St. Moctee, and St. Rioch :—
54— BRITWAY, Cork, St. Brigid, 5th cent, (Loc. Tra. and Top.).
55 — KILDARE, Kildare, St. Brigid, 5th cent., (A. 322).
The name of Brigid is associated with religious foundations in almost
every county in Ireland, but they are (except Kildare) either places
of no great importance, or else they are ascribed to St. Patrick or
other Saints, after whom St. Brigid comes in a second place.
St. Brigid was the founder of Kildare. There were twelve Saints of
that name. The custom of carrying about an image of that Saint on
the eve of the first of February, is evidently derived from heathenism.
Her name in Irish is sounded as if it were written " Breedh," and
answers to Brida, the Scandinavian name for Venus. Among the
Tuath-de-Danaans, Breedh was the goddess of Poets and Smiths.
56 — OUGHTERARD, Kildare, St. Bridgid, 6th cent, (P. 403).
57 — ARMAGH, St. Patrick, St. Bridgid, 5th cent, (L. 66, M. no).
The ancient name of this place was Ard-Macha, which means " the
High Place of Macha." In Keating s Ireland, vol. i, p. 78, we have
ST. BRIDGET, ST. DECLAN, ST. MOCTEE AND ST. RIOCH. 6 1
the name of Macha, as that of a divinity worshipped by the Tuath-
de-Danaans.
Bryant remarks on the name " MACAR" — " This was a sacred title
given by the Amonians to their gods ; which often occurs in the
Orphic hymns when any Deity is invoked It was
certainly an Amonian sacred term. The inland city Oasis stood in
an Egyptian province, which had the same name ; so that the mean-
ing must not be sought for in Greece. ... It was certainly an
ancient word, and related to their theology ; but was grown so obso-
lete that the original purport could not be retrieved." — Antient
Mythology, vol. i, pp. 83, 85.
58 — ARDIMORE, Waterford, St. Declan, 5th cent, (L. 54, M. 55).
The Irish word "ARD" means High, or High place, and is found
to form part of the name of many localities of Round Towers.
Ardmore, anciently Ardimore, is " The High place of the great
God."
59 — CASHEL, Tipperary, St. Patrick and St. Declan, 5th cent.
The name of St. Declan may be literally translated " the God of
generativeness," from " DE," God, and " CLAIN," to engender or beget.
He is described as one of the most ancient and celebrated of Irish
Saints, and a predecessor of St. Patrick. Ardmore, the " High place
of the great God," was his principal seat.
60 — KILMORE EADAN, Armagh, St. Moctee, St. Eodan, 6th cent, (L. 184,
M. no).
Moctee may be translated " Son of God," and answers to Thor the
Scandinavian divinity, who, according to Faber, is represented as the
" First-born of the Supreme God." The name also answers to the
Irish " Tor," the mystical Bull, the Apis or Osiris of Egypt else-
where referred to.
6 1 — INISBOFINE, Longford (Lough Ree), St. Rioch, 5th cent, (M. 47).
The name Rioch, as representing an evil spirit, is well known in the
62 ANCIENT IRISH HISTORY AND HAGIOLOGY.
west of Clare, and is commonly used as an Irish curse, " May the
Rioch take you."
The Deity of the Ark, Rhoia, which signified a pomegranate, is
mentioned by Bryant (vol. 3, p. 237). I therefore conclude, that the
Irish word Rioch was one of the Cuthite appellations of the Ark, or
emblem of Female nature. St. Rioch is said to have been the son
of Darerca — the Oak of the Ark.
GOBBAN-SAER, AND ST. ABBAN.
The names of St. Abban and St. Gobban occupy a conspicuous place in
connection with ecclesiastical foundations of Ireland. Believing both names
to represent the ancient Irish Gobban Saer, I have classed them together.
A future chapter will be devoted to the consideration of Gobban Saer, as
the reputed builder of Round Towers.
The foundations with which the name of Gobban is connected, either as
Saint or builder, extend into the four provinces of Ireland. The name
Gobban-Saer is known in every parish in Ireland, where the native language
is still spoken. His reputation is that of a builder and artizan of extra-
ordinary skill. Several of the Round Towers are ascribed to him as the
builder. The name Gobban-Saer may be interpreted " the Free-Mason
Smith," and as such he may answer to Vulcan of the Romans and to Tubal-
Cain of the Scriptures — " an instructer of every artificer in iron and brass."
The identity of St. Abban with the celebrated Gobban-Saer seems placed
beyond all doubt by the following facts. First, that the Abbey of Brigoon
(Cork) founded by St. Abban, was anciently called Bal-Gobban and Brigh-
Gobban. Secondly, St. Abban himself, like Gobban-Saer, had an extraor-
dinary reputation for building ; for we read that, " the same Saint [Abban]
was a great builder, and founder of regular houses, for he erected fifteen in
several parts of Ireland, if we may believe Colgan." (M. p. 59).
If the usual prefix MOCH, " good," were used with Gobban, the sound of
ST. BOLCAN OR VOLCAN. 6l
o
the G would be lost, and the name would sound " Moch Abban." — The
Good Gobban. St. Abban is described as a contemporary of St. Patrick.
(M., pp. 57, 372, and Int.). I therefore assign his foundations to the 5th
century.
The following are among the foundations ascribed to St. Gobban, St.
Abban, or to Gobban Saer : —
62 — BRIGOON, alias BAL-GOBAN, St. Abban, Cork, 5th cent., (M. 59).
63 — KINSALE, Cork, St. Gobban, 5th cent, (M. 57).
64 — DAR INIS, Wexford, St. Gobban, (A. 735).
65 — KILLAMERY (Killamruidhe), Kilkenny, St. Gobban, (A. 366, L. 123).
St. Gobban is said to have presided at Killamery over a thousand
Monks. There is a beautifully sculptured Cross at this place.
66 — KILABAIN, King's Co., St. Abban, 5th cent., (M. 30, A. 398).
67 — FETHARD, Wexford, St. Abban, 5th cent., (M. 18).
68 — Ross, Wexford, St. Abban, 5th cent, (M. 16).
69 — LEIGHLIN, Carlow, St. Gobban, (A. 36, L. 249).
70 — TEGHDAGOBHA, Down, St. Gobhan, (A. 129).
71 — KILCRUIMTHIR, Cork, St. Abban, (A. 73).
72 — CAMROS, Wexford, St. Abban, (A. 733).
73 — KILCULLEN, Kildare, St. Abban, 5th cent, (M. Int.).
74 — CORCOMROE, Clare, Gobban-Saer, and Sheela (Loc. Trad, and Top.).
75 — KNOCKMOY, Galway, Gobban-Saer, (Loc. Trad, and Top.).
76 — KILLALA, Mayo, Gobban-Saer, and St. Patrick, (Loc. Trad).
77 — TUROUGH, Mayo, Gobban-Saer, and St. Patrick, (Loc. Trad.).
78 — BALLYVARNEY, Cork, St. Abban, St. Gobnata, (L. 169, A. 57).
ST. BOLCAN OR VOLCAN.
St. Bolcan is stated to have flourished in the 5th century. His mother
died about the year 440. After her interment a noise was heard in the
grave, which being immediately opened, the child (St. Bolcan) was provi-
64 ANCIENT IRISH HISTORY AND HAGIOLOGY.
dentially taken out alive (A. 13). I think it probable, that this Saint
Bolcan was Vulcan himself. The Irish letters B and V being interchange-
able, the name of Bolcan may answer to either the Vulcan of the Romans
or to Tubalcain of the Bible (Gen. iv. 22). The foundations with which the
name of St. Bolcan is associated are —
79 — BOITH BOLCAIN, Antrim, St. Bolcain, 5th cent, (A. 3).
80 — KILASPUIC BOLCAIN, Antrim, St. Bolcain, 5th cent, (A. 8).
8 1 — KILMORMOYLE, Mayo, St. Bolcan, 5th cent, (A. 503).
82 — ARTHUR MIGHE (ARMOY), Antrim, St. Bolcain, 5th cent, (A. 13).
83 — KILCHULE, Roscommon, St. Bolcain, (A. 612, L. 63).
ST. MOLACH.
The name of the Canaanitish divinity Molach is associated with
numerous ancient ecclesiastical establishments throughout ten counties of
Ireland. The names which I identify with Molach are divided by the
biographers of the Saints into two classes, — the first that of Molach, with
his aliases, Molagga, and Mochellog. The second class is that of Molaise,
with his aliases, Molassus and Laserine. I unite the names of Molach and
Molaise with their numerous aliases under one head for the following reason.
The Irish word " Molach" in the genitive case makes " Molaice," pronounced
" Molicca," so that " The Temple of Molach" would therefore be written
" TEAMPUIL MOLAICE.
Bryant says (Antient Mythology, vol. i, p. 87) : " Melech, or, as it was
sometimes expressed, Malech, and Moloch, betokens a king ; as does
Malecha, a queen. It was a title, of old, given to many deities in Greece ;
but, in after times, grew obsolete and misunderstood."
There is in the west of Clare a very ancient religious establishment
called Mullogh by the peasantry, although in the ecclesiastical registers it
is called Kilmurry-Ibricane. I believe the origin of the name " Murry" to
ST. MOLACH. 65
be as ancient as. Molach himself, and that it meant the Muidhr — the stone
of the Sun, of which we shall have much to say in a subsequent chapter. In
the first name among the ecclesiastical establishments, with which the name
of Molach is associated, we find the name Murry connected with it, viz.—
84 — INIS MUIDHR, alias INIS MURRY, Sligo, St. Molasse, 6th cent, (A. 635).
85 — KILMALLOCK, Limerick, St. Molach, 6th cent, (L. 171, M. 63).
86 — TULLY-GRAIN (The Hill of the Sun), Cork.
87 — DEVENISH, Fermanagh, St. Molaise, 6th cent, (L. 458, M. 107).
88 — EGHROIS, Sligo, St. Molaise, 6th cent, (M. 88).
89 — ARDMACNASCA (quere, Ram Island?), Antrim, St. Laisrean, (A. 2).
90 — KILMELCHEDOR, alias KILMALKEADER, Kerry, St. Brandon, (L. 178).
At this place is a beautiful Ruin — Temple Melchedor — interpreted,
" the Temple of the Golden Molach." — See notice thereof in a subse-
quent part of this work.
91 — TULACH-MHIN, alias TULLAMAIN, Kilkenny, St. Molac, (A. 80, M. 58).
Archdall has erroneously mentioned this establishment as of Cork
County, adding that " the place is unknown."
92 — KENNITH, Cork, St. Mocolmoge, (L. 229).
93 — TEMPLE MOLLOGA, Cork, St. Mologga, 6th cent, (L. 607).
The last named place is literally translated The Temple of Moloch.
Laserine is one of this Saint's aliases, and therefore the several Irish
churches dedicated to the forty-three Saints, who are said to have
borne that name, may be properly set down as Temples of Molach.
There are several other ecclesiastical foundations throughout Ireland,
with the names of which the god Molach is associated, viz. —
TEMOLOG, alias TYMOLOGA, Cork, (L. 625, M. 267); MULLAGH,
Cavan ; also MULLOGH, in Clare ; KILMOLAG, in Wexford. I would
add to the list of Molach's temples in Ireland the several places
called by the name of TALLAGH, alias TAMLAGHT, alias TAVELAGH.
There are several places of this name (besides the well-known
66 ANCIENT IRISH HISTORY AND HAGIOLOGY.
foundation in the neighbourhood of Dublin), viz. — in the. counties of
Londonderry, Tyrone, and Waterford — and, judging from the remains
of heathenism found at each place, as well as from the other names
of heathen divinities associated with these localities, I would assign
them all to the idol Molach. TAMLAGHTARD in Londonderry is said
to have been founded by St. Columban in the 6th cent. If the name
were written Tam(o)laghard introducing the letter o, it would be
fairly interpreted " The High House of Molach," and if so written,
it would be properly pronounced TAMLAGHARD, according to the idiom
of the Irish language.
In the Roman Catholic parochial union of Tamlaghtard (London-
derry), where there is said to have been a Round Tower, part of the
district is called Drumboe — the Hill of Budh — the Sun; and Aghanloo
—the ford of Luan — the Moon.
ST. DAGAN.
The next heathen divinity, which I would notice, as a supposed Irish
Saint, is Dagon (M. I), alias Dagan, alias Dagain, alias Dagens. He
seems not to have occupied so important a position in Ireland as he did
among the Philistines, for we are told he was smith to the celebrated St.
Kieran [alias Chiron, the Centaur], His name is associated with the
following foundations, all of the 6th cent.—
94 — INNISKEEN, Monaghan, St. Dagens, 6th cent, (L. 22). .
95 — -IMBERDAOILE, Wicklow, St. Dagan, (M. 15).
96 — BALLYKINE, Wicklow, St. Dagan, (A. 760).
ST. SATAN AND ST. DIUL [THE DEVIL].
The most extraordinary names which we find among the supposed Irish
Saints are those of " The Devil," and " Satan." The Irish name for the
Devil is DIA-BAAL — literally, " The god Baal." This name is sounded in
ST. SATAN AND ST. DIUL [THE DEVIL], 67
Irish as if it were written DIUL, and accordingly when the early Ecclesiastics
were engaged in Christianising the legends of the Irish, finding the name of
Diul associated with numerous stone-roofed Temples, which they supposed
to have been ancient Christian Churches, they recorded the name as that of
a Saint. Its sound however being in the custody of an Irish-speaking popu-
lation, they could not alter ; but, to conceal the identity of the supposed
Saint with the Devil, two silent letters were introduced in the writing.
Thus Dia-Baal is sounded as if written Diul ; the name of the Saint —
Di[ch]ul — is also sounded, as if the bracketted letters were omitted — Diul.
Nothing less than absolute necessity would have induced the early Ecclesias-
tics to permit so suspicious a name to remain in their calendars of Saints.
Having the custody of all written matter, they could alter the letters used in
the spelling of the name, and they could also add a few aliases, which they
did ; but the original sound of the name, whether Saint, or Devil, was
stereotyped from infancy in the memories of an Irish-speaking people, as
attached to the locality, and therefore could not be changed. The name
Di[ch]ul is associated with Ecclesiastical Foundations in eight counties of
Ireland, but (except in a few instances) it occupies only a secondary place.
It is mentioned in Mears Monasticon, as one of the names in which sanctity
seemed to be inherent, for twelve Saints are said to have borne it. If trans-
lated into English, it would read " Saint Devil ;" but this is not more singular
than the name of " Saint Satan — the son of Archuir," whose name was per-
petuated by a festival held to his memory on the I5th of May at the Great
Island, Cove, Cork, (see Archdall, page 70).
The Irish name Dia-Baal (the Devil) is generally supposed to be derived
from the Greek AtajSoAoe, which is said to be compounded of &a, through, and
fSaXAw to throw. This may be so ; but to me it seems forced and unreason-
able, especially when a simpler and more suitable interpretation is traceable
to a Cuthite source. Dia-Baal was the chief deity among the Cuthites,
meaning literally The Lord God, and was probably the name, under which
God was known to Noah and his predecessors.
68 ANCIENT IRISH HISTORY AND HAGIOLOGY.
The Pelasgi, as we shall afterwards see, were among the conquerors of
the Cuthites; therefore Baal, or Dia-Baal, never was recognised as a god
among the Greeks (nor were the other Cuthite divinities, Molach, Dagon,
etc.), and inasmuch as Giants, Titans, and Demons, were the names by
which the more ancient Cuthites were known to the Greeks, it is but reason-
able to suppose that their divinity (under his proper name of Dia-Baal)
should be regarded as the chief Demon, or Devil. It is quite possible that
the term )3aXAw, to throw, may have arisen from the ancient Cuthite game
of Ball-playing — an account of which, as a religious ceremony among the
ancient Americans, may be seen in Stephens Travels in Yucatan, vol. 2, p.
306.. The spherical Ball was an emblem of the Sun ; and ball-playing will be
found to have been a very ancient amusement. The assemblies for dancing
at the festival of Baal have left this name at the present day to Almack's
fashionable gatherings. — This appears to me another of the many instances
of how an ancient custom, with its very name, has survived the memory of
the religious rite by which it was introduced.
The following are among the foundations, with which the names of Diul
and Satan are associated. — Di[ch]ul, the son of Nessan (quere, the Centaur
Nessus ?) is the first Abbot on record as presiding over the Monastery of
Inisfallen, in the island of that name on the Lake of Killarney; but St.
Finian is honoured there as the founder. —
97 — INISFALLEN, and AGHADOE, Kerry, St. Dichul, St. Fineain, 6th cent,
(A. 301, M. 60).
98 — CLUAIN BRAOIN, Louth, St. Dichull, (A. 452).
99 — LOUTH, Louth, St. Moctee, St. Dichull, (M. 10, A. 469).
100 — CLUAIN BROANAGH, Longford, St. Sathanna, (M. 346).
101 — GREAT ISLAND (Inis McCaille), Cove, Cork, St. Satan, (A. 70).
102 — CLUAIN EOARIS, Monaghan, St. Dichul, (M. 112).
103 — CLONES (CLUAINEOIS), Monaghan, St. Tigernac, St. Dichul, (M. in,
A- 583).
ST. SHANAUN [THE ANCIENT ANA]. 69
104— CLUAIN DICHOLLA— CLUAN MORE, Wexford, (M. 14, A. 734).
105 — TALLOW, Dublin, St. Dichul, (A. 257).
1 06 — ST. DOULOUGH'S, Dublin, St. Dulech, son of Amalgad, son of Sinell,
(A. 255).
The modern word CLUAIN (now usually spelled " Clon," as in the
name " Clondalkin") is translated "a fine level pasture :" but it seems to me
to have been derived from " Clo(ch)ain," the stone of ANA, the Mother of
the Gods, — the Moon, and that it may have been so called from the Pillar-
stones and Crosses used in ancient heathen worship : the field, or " green,"
retaining its name CLUAIN after the Pillar was removed, and thence it
became a general term for such fields. It is impossible otherwise than upon
this hypothesis to account for the fact, that the word CLUAIN or CLON forms
part of the names of more than ninety ancient Irish Ecclesiastical Establish-
ments or parishes.
In one instance, that of CLUAIN MORE in the parish of Mullogh, Co.
Clare, the pillar-stone still remains in its original position. The field in
which it stands is called Cluain More, by which is understood The Great
Meadow. " The Great Stone of Ana " would in my opinion be a more
proper interpretation.
A similar pillar-stone may be found standing in the church-yard on the
Hill of Tara. The only device upon it is a sculptured figure in relievo of
what I believe to represent the Irish " Sheela-na-gig," which there is reason
to believe was sacred to the goddess Ana, as the mother of the gods.
Figures of the same character may have existence on other pillar-stones
also, until effaced by the early Christians.
ST. SHANAUN [THE ANCIENT ANA, THE MOTHER OF THE TUATH-DE-
DANAAN GODS].
" AINE," " AIN," or " ANA" (pronounced " AWNAGH"), was the name of a
celebrated Irish goddess — the mother of the Tuath-de-Danaan gods, the
divinity of the rivers, the representative of female nature, answering to Venus,
7<D ANCIENT IRISH HISTORY AND HAGIOLOGY.
Diana, Cybele, &c. The Serpent was also an emblem of female nature.
(See O'Brien, p. 505). One of the names of Scattery Island was " Inis-
Cathiana" — the Island of the Serpent Ana ; and the southern point of the
Island still retains the name, "Rinana," — the Point of Ana. The emblem of
eternity among the ancients was a serpent with its tail in its mouth, forming
a circle. Thence a circle was expressed in Irish by the word AIN — as
in the Irish BLIAIN, a year — i. e., the circle of Baal, the Sun. AINE or
ANA, was one of the names of the Moon, the goddess of Lunacy, answering
to " DIANA," literally the goddess ANA. The Moon's manifest connection
with the tides may have given rise to the goddess AINE (the Moon) being
also assigned as the divinity of rivers.
Bryant informs us that " AIN" was a Cuthite radical signifying a fountain;
and that the term was applied to subordinate deities. He adds : — " They
[the Cuthites] introduced the worship of the Sun, that great fountain of light ;
and paid the like reverence to the Stars and all the host of heaven. They
looked upon them as fountains, from whence were derived the most salutary
emanations. This worship was styled the fountain worship." (Antient
Mythology, vol. 4, p. 194).
" The ancient Cuthites, and the Persians after them, had a great venera-
tion for fountains and streams ; which also prevailed among other nations,
so as to have been at one time almost universal. Of this regard among the
Persians, Herodotus takes notice — ' Of all things in nature they reverence
rivers most.'" (Antient Mythology, vol. i, pp. 238-9).
We read (M. Int.} of twenty-five Saints of the name of Shanaun — " the
ancient Ana." I spell the name of the Saint as the peasantry pronounce it
with the accent on the last syllable, although it is usually written " St. Senan."
The word literally means " the ancient Ana" (the Shannon), or rather, the
ancient AINE — the Cybele of the Irish, the divinity of rivers. Hence the
word AINE, the name of such divinity, became used as the common Irish
term for river.'"" Although hagiology represents Shanaun as a male Saint,
* The Irish word for river is Abhun — pronounced Aune.
ST. HIARLATH, AND ST. EARC. 7 1
the legends of the peasantry ascribe to the name a more ancient origin.
From these we learn, that a lady named Sionan, being cursed with a desire
for knowledge, was tempted to eat of the salmon of knowledge. She was
enraptured by the taste of the first morsel, but immediately the fountain,
from which the salmon had been taken, burst forth in such abundance as to
form the river, which now bears the lady's name — the Shannon. — She was of
course carried off in the flood. (See Kennedy s Legends, p. 284). This legend
is evidently a corruption of the traditional account of the history of Eve and
the Tree of Knowledge.
The identity of the goddess Ana (the Mother of the Gods, according to
Irish Mythology) with the great Babylonian Mother of the Gods, Diana of
the Ephesians (A/art/itc), will be still further proved in a subsequent chapter.
— The following are among the ancient Churches, with which the name of
Shanaun is associated. —
107 — SCATTERY, Clare, St. Shanaun, 5th cent, (M. 63).
108 — CONEY ISLAND (Inis Cunla), Clare, St. Shanaun, 5th cent., (A. 47).
109 — TEMPLE SHANAUN, Wexford, St. Senan, 6th cent, (L. 615).
no — ACHADHCAOIL, Down, St. Senan, 5th cent., (A. 106).
in — INISCARA, Cork, St. Senan, 6th cent, (A. 71).
112 — KILSHANNY, Clare, St. Senan, (A. 53, Top., Loc. Tra.).
(See an interesting article on the Goddess Aine or Anna, etc., by Mr.
Nicholas O'Kearney, in the Kit. Arch. Journal, vol. 2, p. 32, ist series).
ST. HIARLATH, AND ST. EARC.
Hiarlath I believe to be identical with Gobban-Saer, the celebrated mason
of the ancient Irish. I find the name of Suairleach elsewhere. This name
I interpret — the Freemason of pillar-stones, or the architect of Crosses, from
LEAC, a great stone, and SAER, a freemason. The ordinary prefix of MOCH,
which has changed Gobban into Abban, has probably also altered the sound
" Suairleach" into Hiarlath.
K
72 ANCIENT IRISH HISTORY AND HAGIOLOGY.
The names of St. Hiarlath and St. Ere are ascribed to the 6th century,
but the monasteries assigned to them are very few.
113 — TUAM, Galway, St. Hiarlath, 6th cent, (A. 297).
114 — CLUAIN Fois, CLUAIN FEIS (Tuam), Galway, St. Hiarlath, (M. 79).
The ancient name of Tuam, or rather the name of the most ancient
Ecclesiastical Establishment of the seven churches in that parish, was
CLUAINFEIS— which I interpret, The goddess AINE, pillar of marriage. I
believe the name CLUAIN Eois (Clones) is only a modification of the original
CLUAIN-FOIS. But this is only surmise, as every effort has been used to
conceal the origin of these Canaanitish names.
115 — SLANE, Meath, St. Earc, 6th cent, (L. 561, D. 293).
The word Ere is translated Heaven (see Glossary) from ERCOL,
" the Sun" (O'Brien^ p. 195), from which is Hercules, the Phoenician
name of the Sun. Also the Irish word ERCAELLAN, a pole or stake,
the Maypole, or miniature Round Tower ; and ERCALOIN, the Arkite
Ell (Cronus), or Hercules.
With regard to the name EARC as an Irish word, I would remark that
Irish Dictionaries often give a variety of the most heterogeneous meanings
for the same term. Perhaps a better acquaintance with Cuthite Mythology
would tend to explain some of these anomalies. For example, the word in
question, EARC, is translated in O'Reilly's Dictionary as " The Sun,"
" Heaven," " A Bee," " A Salmon," " any animal of the Cow kind," and
" speckled." Now it is remarkable, that everyone of these meanings points
to the Sun as an object of Cuthite worship.
In a subsequent chapter on " The Ox and the Centaur," it will be
shown that the Ox or Cow was the most important emblem of the Divinity
among the Cuthites, and was also an object of worship among the ancient
inhabitants of Ireland. — The Fish was likewise an emblem of Divinity, and
an object of worship both among the Cuthites (as Dagon), the Hindoos, and
ST. CIARAN AND ST. NESSAN;
73
the Irish. (See chapter on " The Fish"). — Osiris, the Sun, is depicted as
clothed from head to foot in a " speckled" garment, which no doubt was
intended to represent the starry heavens, and this accounts for the word
" speckled" being given as a translation of EARC. — It is probable also, that
the "Salmon" was chosen among fishes, on account of his speckled skin, to
be the supernatural fish of Ireland, into which St. Fintan, the antediluvian,
was transformed.
The Bee too was used among the ancients as a representation of the
Divinity — the Divine Emanation — the Word of God. There is an ancient
hieroglyphic exhibiting the Divinity as a Lion with a Bee issuing from his
mouth, which Mr. Hislop explains by observing that the Babylonish term
for Bee, Dabar, answers to the Hebrew term translated " Word ;" and
indeed this derivation is very significantly implied in the Irish language,
DABAR being literally translated, The Son of God. ( Two Baby Ions, p. 284).
In fine, we have here six emblems of Cuthite Divinity, the Cow, the Fish,
the Bee, the Heavens, the Sun, and the speckled garment, all represented
by one Irish word EARC ; and a traditional veneration for the term is
preserved in the name of the mythical Saint Earc of Slane, Co. Meath,
supposed to be the site of an ancient Round Tower.
ST. CIARAN AND ST. NESSAN.
In a subsequent chapter, I hope to furnish ample evidence of the fact,
that the first Centaur was identical with Cronos (Saturn), and that both
were identical with Nimrod, the mighty hunter — the head of the Cuthite
families, and their first King, whose capital was Babel or Babylon. As the
heathen divinities, with whom I would identify the supposed Irish Saints,
are those of ancient Babylon and Hindostan, we might reasonably expect to
find the Centaur occupying some conspicuous place in Irish Mythology ; and
this we may conclude to have been the case from the fact of our finding
figures of Centaurs on the doorway of Cormac's Chapel, and on the Cross of
74 ANCIENT IRISH HISTORY AND HAGIOLOGY.
Kells, hereafter to be noticed under the heads of " Centaurs" — " Cuthites,"
etc. I make this brief allusion here to the subject of Centaurs (which shall
afterwards be examined at greater length), to account for the almost identical
names of Centaurs appearing among our Irish Saints, viz. : — Saint CRONAN,
alias MOCHUA, for CRONOS, alias BUDH, — Saint CIARAN, for the Centaur
CHIRON, — Saint NESSAN, for the Centaur NESSUS. These are among the
most ancient, as well as the most celebrated, Irish Saints ; and they will be
found to be purely mythological.
I have already noticed some of the Religious foundations ascribed to
Cronan Mochua. The following are associated with Ciaran and Nessan,
116 — ERIGOL KIRAN, Tyrone, St. Kieran (Chieran), 5th century, (L. 609).
117 — CLONMACNOISE, King's County, St. Ciaran, 5th century, (L. 367, M. 41).
n8 — SEIRG-KEIRAN, alias DESERT KIERAN, King's County, St. Ciaran, 5th
century, (L. 549, M. 25).
119 — IRELAND'S EYE, Dublin, St. Nessan, 6th century, (M. 8).
120 — MOUNT-GARRETT, Wexford, St. Nessan, 6th century, (M. 380).
121 — CORK, St. Nessan, St. Finbar, 6th cent, (A. 63).
122 — MUNGRET, Limerick, St. Nessan, 5th century, (A. 434).
123 — CAPE CLEAR, Cork, St. Kieran, and St. Comgall, (A. 60).
124 — INK KIERAN, Cork, St. Kieran, (A. 71).
125 — ARANMORE, Galway, St. Kieran, (A. 271, Loc. Tra.).
126 — KILKIERAN, Kilkenny, St. Kieran, (Loc. Trad.).
127 — FARTAGH, Kilkenny, St. Kiaran, (A. 350).
128 — TEMPLE KIERAN, King's Co., St Kieran, (Loc. Trad.).
129 — SAINT'S ISLAND, Longford (Lough Ree), St. Kieran, (A. 441, M. 49).
ST. DAIR-BILE, DAIR, AND ITS COMPOUNDS.
In my researches I have been led to form conclusions grounded upon a
combination of evidence too desultory to be offered as positive proofs.
I therefore submit these opinions to the reader, as suggestions only
ST. D AIR-BILE, DAIR, AND ITS COMPOUNDS. 75
trusting that the study of the subject generally will satisfy him of their
correctness.
The Irish Saints are classed as male and female. I have classed the
same names under the heads of male or female divinities, not always
adopting the sex which hagiologists have chosen. Thus, St. Mell is some-
times referred to as a female Saint, but generally the Saint is described as the
nephew of St. Patrick. The name is manifestly an abbreviated form of
Melissa, or the Ark, the Cuthite female divinity. St. Shanaun is always
represented as a man, while the name really signifies a female divinity, — the
ancient Ana, mother of the gods.
There seems no doubt of Juno's having been worshipped in Ireland by
the Cuthites as Damater, the mother of the gods. Her Irish name was
Una, or Eunan, or lun, the dove — like the Hebrew ; and this name is still
preserved in lona, the island of West Scotland, sacred to St. Columb
(the dove also). lun is also to be found as part of compound names in
many localities throughout Ireland. The divine Incarnation, as her son,
was styled Maclun, or MacOwen, we have therefore many places called
Kil-MacOwen or Temple-MacOwen ; and St. Keledeus tells us, that there
were fifty-eight Saints of the name of Mochuan. The name Una is frequently
introduced in ancient Irish poetry. It is translated into the English name
Winefred, a Saint celebrated for her Holy Wells. The name of the mother
Saint, Una or lun (with which many of the Holy Wells of Ireland were
associated), has fallen into oblivion, and that of St. John has been substituted
for it, both names being nearly identical in the Irish. Therefore it is, that
so many St. John's wells are found throughout Ireland, while I believe no
one has ever heard of St. Luke's well.
Another name of Irish hagiology which I associate with Damater, or
female nature, is DAIRE, the Oak. We find several compounds of this name,
presenting her as female, and her son as called from her. Thus—
St. Dairbile, of Belmullet, Co. Mayo — the Oak-tree. St. Darerca — the
Oak of the Ark. " St. Derinilla of the four paps," the mother of several Irish
76 ANCIENT IRISH HISTORY AND HAGIOLOGY.
Saints. We have her son likewise called MacDaire, or MacDara, the son
of Daire, the Oak. Diarmaid, the oaktwig or sapling, — answering to the
Branch of Juno of Cuthite mythology ; as well as fifty-eight St. Mochuans
— the son of the Dove. We have also the name Daire in compound names
of places, such as Ballasodare — Baal, the offspring of Daire, the Oak, etc.
St. DARERCA is clearly derived from the Sacred Oak, or Oak of the Ark.
The Irish word DAIR is translated the Oak, and ARC, or ARG, an Ark — " a
large chest in the form of a ship" — answering to Bryant's interpretation of
Argus, the ark. St. Darerca is said to have lived 180 years.
St. DIAR-MAID has the same origin. The word DIAR-MAID may be
literally translated the Oak-stick. The Irish word MAIDE is translated a
stick — wood — timber. The name Diarmaid is associated with that of
ODuine (Odui(bh)ne) in the Irish legend already noticed as corresponding
in so many important particulars with the Phoenician legend of Adonis.
The Irish hero is, like Adonis, killed by a mystic boar. " They are both
cautioned against hunting the wild boar ; both are slain by that animal ; and
in both cases the wild boar is a rational ^being, metamorphosed into the
shape for the express purpose of effecting the destruction of the hunter.
Add to this, that the corpse of both is sought for with loud mourning, and
both are again raised to life." The Classic story is a Phoenician legend, the
Irish story is a Tuath-de-Danaan legend. The lady-love in the one case is
the goddess Venus, and in the Irish legend she is called GRAINNE, answering
to the name of a Tuath-de-Danaan divinity. The Irish hero is sometimes
called Diarmuid-na-m-ban — Diarmuid of the White Woman. This gives
significance to the literal translation of Dair-maide, and makes it read, the Oak
sapling of the White Woman, answering to the branch of Juno, (Columban,
the White Dove) elsewhere referred to. ( Ulster Journal^ vol. 7, p. 340).
The name of Diarmaid is one of note among the Finian legends of
Ireland.
Leaving the others for the present, I would notice the following founda-
tions as associated with the name of Daire and its compounds. —
ST. DAIR-BILE, DAIR, AND ITS COMPOUNDS. 77
130 — LINN, alias GLYNN, Antrim, St. Darerca, (A. 9, L. 664).
131 — KILLEVEY-MEAGH, Armagh, St. Darerca, (A. 34, L. 365).
132 — McDARA's ISLAND, Galway, St. McDara, (Loc. Trad.).
133 — DAIRMELLE, 1 (Lough-Melvin) Leitrim, St. Sinell, St. Mella, (A. 408,
134 KlLDARIS, I L. 336).
135 — CLUAIN DARA, CLONE, Longford, (A. 438, Top.).
136 — DISERT DERMIT, alias CASTLE DERMOT, Kildare, St. Diermit, 5th cent,
(A. 310, L. 295).
137 — INIS CLORAN, (Lough Ree) Longford, St. Diarmit, 4th cent, (A. 440,
M. 52).
138 — FOCHART, Louth, St. Darerca, St. Monenna, (A. 464, M. 343).
139 — DAIRBILE'S CHURCH, Mayo, St. Dairbile, (Loc. Trad.).
140 — KILESHEN, (quere Glan-Ussan?) Queen's Co., St. Diarmit, and St.
Comgan, (A. 398, M. 32, L. 143).
141 — KILMACOWEN, Sligo, St. Diermit, (A. 636).
142 — DAIRINIS, Waterford, St. Molanfide, St. Gobhan, St. Breccan, and
Fechnan the hairy, (A. 695).
143 — DAIRMACH, alias DURROW, King's Co., St. Colan, St. Aengus-Laimh-
lodhan, (A. 393, M. 27).
144 — DERMACH, alias DURROW, Queen's Co., St. Fintan, (A. 349).
145 — DURA, alias BUNOWN, alias BALLAGHBOY, Clare, (Top.).
These three names are significant — BUNOWN may be translated the
Branch of Juno. DOORA seems to be a corruption of either DEROE —
the reddish god, or DAIRMAH — the good Dair, the Oak : the latter
interpretation is the more probable. The two ancient (Cuthite) foun-
dations bearing this name (DURROW) already noticed, the one in the
King's County and the other in the Queen's County, had the ancient
names of DURROG alias DEARMACH (M. 27). Both of these names
correspond with my suggested interpretation. The other name of
the foundation in Clare, BALLAGHBOY, may be rendered the House of
Budh.
78 ANCIENT IRISH HISTORY AND HAGIOLOGY.
ST. COLUMB, ST. FINEAN, AND THEIR COMPOUNDS.
It would seem that, after the worship of Juno or lun was interdicted, the
name as that of a goddess became obsolete. But that lun was worshipped
as Damater, we may infer from the meaning of several Irish words of which
lun forms a compound. Thus, — in O'Brien's Dictionary we read that,
Ion in compound words denotes maturity — lon-fhir, and lon-mhna, mar-
riageable, etc., etc. The term Dia-Mathair itself may, as Irish, be trans-
lated the mother of the gods. Columb, the Dove, seems to have been
the favorite name for the Irish Damater, or mother of the gods. The name
as that of a male Saint is well known in more than half the counties of
Ireland.
More than three hundred religious houses are ascribed to the names of
Columb and Colman. Although I have no doubt that many real personages
—Christian Bishops — were so called in the later days of the Irish Church, I
must ascribe the origin of these names (with the others already mentioned)
to Paganism. The numerous legends told of Columban and Colman in the
most extreme counties of -Ireland attest their Pagan origin, but the founda-
tion of the names is to be sought for in Babylonian Mythology.
Mr. Hislop writes (Two Babylons, page 112) : — " In Babylon the title of
the goddess mother, as the dwelling-place of God, was Sacca, or in the
emphatic form, Sacta, that is, ' The Tabernacle/ . . . Every quality of
gentleness and mercy was regarded as centred in her ; and when death had
closed her career, while she was fabled to have been deified and changed
into a pigeon, to express the celestial benignity of her nature, she was called
by the name of ' D'luneV or ' The Dove,' or, without the article, ' Juno/ the
name of the Roman ' queen of Heaven/ which has the very same meaning ;
and under the form of a dove, as well as her own, she was worshipped by
the Babylonians. The Dove, the chosen symbol of this deified queen, is
commonly represented with an olive branch in her mouth, as she herself in
her human form also is seen bearing the olive branch in her hand (Fig. 12,
COLUMB, THE DOVE, AND BRANCH. 79
from Bryant, vol. 3, p. 84) ; and from this form of representing her, it is
highly probable that she derived the name by which she is commonly
known, for ' Z'emir-amit' means ' The Branch- Bearer.' When the goddess
was thus represented as the Dove with the olive branch, there can be no
doubt that the symbol had partly reference to the story of the Flood ; but
there was much more in the symbol than a mere memorial of that great
event . . . For, in the Sculptures at Nineveh, as we have seen, the
wings and tail of the dove represented the third member of the idolatrous
Assyrian trinity. In confirmation of this view, it must be stated, that the
Assyrian ' Juno/ or ' The Virgin Venus,' as she was called, was identified
with the air. Thus Julius Firmicus says : — ' The Assyrians and part of the
Africans wish the air to have the supremacy of the elements, for they have
consecrated this same (element) under the name of Juno, or the Virgin,
Venus.' Why this air thus identified with Juno, whose symbol was that of
the third person of the Assyrian trinity ? Why, but because in Chaldee the
same word which signifies the air signifies also the ' Holy Ghost.' The
knowledge of this entirely accounts for the statement of Proclus, that ' Juno
imports the generation of soul' Whence could the soul — the spirit of man
—be supposed to have its origin, but from the Spirit of God."
Now this quotation, in connection with the fact that so many other
unmistakably Babylonish divinities are found among the names of Irish
Saints, is sufficient to account for the two hundred Saints named Colmban, or
Colman, which we find scattered over Ireland. The name Colmban literally
means " The white dove," from COLM — dove, and BAN — white. The name
Colman also may be rendered " the swift dove," or, " the human dove." I
think it probable that Colman is the name Colmban, only spelled as usually
pronounced in the South of Ireland, the B not being sounded, and conse-
quently we find Colmban, as a distinguished Saint, in connection with
numerous ancient Ecclesiastical Establishments throughout the Northern
and Middle Counties of Ireland : while the name of Colman given to 200
Saints is generally confined to the Southern and Western counties. St.
8O ANCIENT IRISH HISTORY AND HAGIOLOGY.
Colmban's religious foundations are said by Colgan to be no fewer than
three hundred. ( Ulster Jour, vol. i , p. 2 7). I am confirmed in the opinion
that Colman and Columb represent the same heathen divinity (Juno, the
Dove,) by the fact that Columbanus, Colman, and Mocholmog, are in the
Marty rology of Donegal identified as the same individual. (See p. 149).
And again, the same authority informs us (p. 56) that Columnan was called
Colman.
The names of Finean, Finan, or Fin, occupy an important place both in
the Hagiology of Ireland, and in the legendary history of its Finian heroes
of antiquity.
The name of Cuile is frequently connected with that of Fin — as in Fin-
MacCuile. My examination of the subject has led me to conclude that
Cuile was originally intended to represent the parent divinity ; and Fin,
Finan, or Finean, the divine emanation — the branch of Juno — the Son of
God — the Seed of the woman, etc. The Irish Finian hero, Fin-MacCuile,
like several mythical Irish Saints, is said to have had a mighty and successful
contest with a monstrous Dragon : all such legends, as elsewhere remarked,
I believe to be corruptions of the primeval prophecy of our Saviour's contest
with the Devil.
The name of Fin-MacCuile, with his wonderful exploits as chief of the
Finian heroes, was too familiar. to the Irish peasantry to permit of its ever
being canonized in its original form. It was therefore left to the Finian
legends, and the names of Finan and Finean alone recorded as Saints.
Every effort was at the same time made to render obsolete the name of
Cuile in connection with the ancient ecclesiastical establishments to which it
belonged, and by some slight alteration of a name, with an ingenious expla-
nation, attention was directed to a different source of derivation from the real
one ; but sufficient records of the most ancient names of such places remain
to prove the connection of Cuile with the ancient heathen worship. The
ancient name of Kilmacduach, County Galway, was Kilmacuile; and as the
term AY//, or Cille, was the ordinary Christian substitute for the Irish word
ST. FIN-CHUO, FTN-MACCUILE. 8 I
TEAMPULL which was too manifestly connected with heathenism to be tole-
rated, we may interpret the ancient name as the Temple of Cuile.
Although the names of the parishes were changed from Temple to Kill
or Cille, the ancient buildings themselves have in most cases retained to this
day the name of Temple, as Temple Kieran — Temple Cronan, etc. The
ancient name of the Great Island, the Cove of Cork, at which St. Satan was
worshipped, was Inis McCaille — the Island of the son of Cuile. The ancient
name of Kells, county Meath, was Dun-Chuile-Sibhrinne. We have also in
the County of Cork the names of Coole Abbey and Kilchuile — the Temple
of Cuile. We find in Queen's County, Leam Cuile — The Leap of Cuile, St.
Fintan. In Roscommon, Kilchuile — the Temple of Cuile, St. Bolcan: in
Down, Achadcaoil, St. Senan. The celebrated Cuthite College or Christian
Seminary of Clonard, County Meath, at which most of the 6th century
Saints or heathen divinities were said to have been trained under St. Finian
(quere — Fin-MacCuile himself?) was anciently called Ross-Fin-Chuill. In
this name we find the identity with the Finian hero Fin-MacCuile — Fin the
son of Cuile — concealed only by the omission of Mac, the son of, — otherwise
it would be complete. So also in the name Drum-Fin-Choil, County Meath,
St. Luan. We have also Cluain Finchol, County Armagh, St. Luan. The
similarity of such names as Fin-Chuill to that of the Irish hero of romance
being still too great to be above suspicion of their identity with each other,
a further"change in the orthography was made at Cluain-Finchol, alias Feacul,
Armagh, by changing the letter "n" into "a," by which the name was turned
into the Irish word FIACUL, a tooth ; and, to give significance to the altered
name, one of St. Patrick's teeth was said to have been preserved at that
Monastery. Another of St. Patrick's teeth was procured for Cluain-Feacle,
or Kilfeacle (the Temple of Cuile) in the County of Cork. The name is
likewise found amongst the Saints, but, as a person could not be called after
one of St. Patrick's teeth, other modes of altering the orthography were
adopted. We find therefore a celebrated character, St. Maccaille, in the fifth
century; and St. Fin-Chuo died at Bangor, County Down, in the year 60 1.
82
ANCIENT IRISH HISTORY AND HAGIOLOGY.
FIG. 12. JUNO, OR CYBELE,
AND BRANCH.
It will afterwards be shown that the several sculptures on the Irish stone
Crosses represent the suspension of Fin-MacCuile, and not, as is generally
supposed, the Bible Crucifixion scene.
It is significant that, unlike other ancient
names of ecclesiastical foundations, Cuile should
in almost every instance have had some other
name substituted for it. And so completely was
this substitution effected, that in several cases, as
those of Kilmacduach, Kells, and Clonard, the
original name is all but lost. — In how many other
instances may similar substitutions have been
made for the name of Cuile, of which all traces
are lost. It is probable that the name of Michael
the Archangel associated with so many Irish pa-
rishes (St. Michael's) may be only a corruption of
Machuilleor Fin-Machuile. One is almost forced
to suspect, that the ancient ecclesiastics perceiv-
ed the identity of the names of their Christian
establishments with the admittedly heathen name
of Fin-MacCuile, and therefore took so much
pains to obliterate what they could not explain.
The Irish word FINE is translated a tribe, or
stock, or family. I should suppose the name
Fin-MacCuile was applied to the Finian hero,
as the stock, or offspring of Cuile.
The word FINUINE also I believe expresses the
offspring of lun — Juno, the Dove, the mother
divinity. We find the offspring of Juno — the
seed of the woman — represented in the hiero-
glyphic of a vine-branch in the hand of that god-
b /r ... FIG. 14. — BRANCH, INCHICRONAN
4ess (see fig. 12), and, corresponding with it, we co. CLARE.
FIG. 13. BRANCH, RATH,
CO. CLARE.
FIN UIN, THE BRANCH OF JUNO. 83
find the vine expressed in the Irish language by the words FINE AMHAIN (pro-
nounced Fin- U in). I believe the hieroglyphic of the vine branch — the Branch
of Juno — to be the origin of the Irish term for the vine-tree. The vine-branch
itself, the hieroglyph of the offspring of Juno, is found in many Irish sculp-
tures. It may be seen in the same form in the hand of the goddess herself
on the Crosses of Clonmacnoise, Monasterboice, Durrow, etc. It is also
found in sculptures at Rath, (fig. 13), and at Inchicronan, (fig. 14), as well
as on numerous pillar-stones throughout Ireland.
The origin of the hieroglyphic of the Branch in the hand of Juno, or in
the mouth of the Dove, has been explained in preceding pages.
The subject of the Babylonish divinity, Juno, the Dove, and her branch,
is treated of at length in Hislop's Two Baby Ions, pp. 105-140.
The Dove and the Branch in ancient worship seem, as Hislop suggests,
to have had some connection with the deluge and the incident of the Dove
returning to Noah with the Branch in her mouth, though some deeper
mystical meaning led to the divine worship, which this dove and branch
appear to have received under the names of Juno in the East, and Columb
and Finian in Ireland.
The following are a few of the religious foundations associated with the
names of Colman, Columb, Finian, Chuile, etc., besides several others
previously noticed : —
146 — MOYNOE, Clare, St. Colman, (D. 135, L. 405).
147 — DUNGIVEN, Derry, St. Colmb, 6th cent., (L. 581).
148 — LONDONDERRY, Derry, St. Colmb, 6th cent, (L. 296, M. 102).
149 — TAMLAGHTARD, Derry, St. Colmb, 6th cent, (L. 590).
150 — ERIGOL-GARVAGH, Derry, St. Colmb, 6th cent, (L. 608).
151 — SOURD, alias SWORDS, Dublin, St. Colmb, 6th cent, (M. 9).
152 — KELLS (DUN-CHUILE-SIBHRINNE — CEANANNUS), Meath, St. Colmb, St.
Kenan, 6th cent, (L. 36, M. 38, A 4 M. 3991).
153 — DRUMCLIFFE, Sligo, St. Colmb, (L. 513, A. 631).
84 ANCIENT IRISH HISTORY AND HAGIOLOGY.
154 — BALLYMOTE, Sligo, St. Colmb, (L. 599, A. 627).
155 — CLOYNE, Cork, St. Colman, (L. 381, A. 61).
!^6 — KILMACDUACH, Galway, St. Colman, 6th cent, (L. 162, M. 76).
157 — MUCKAMORE, Antrim, St. Colman Elo, 6th cent, (A. 10, L. 407).
!^8 — KILMORE, Cavan, St. Columb, (A. 42, L. 184).
!59 — GLAN-CULM-KILL, Donegal, St. Columb, (L. 659).
!6o — GLAN-CULM-KILL, Clare, St. Columb, (A. 46).
161 — OUGHTMAMA, Clare, St. Colman, (P. 178, L. 452).
162 — DESERT TOHIL, Derry, St. Columb, (A. 91, L. 457).
163 — TORY ISLAND, Donegal, St. Columba, (A. 105, Uls. Jour. vol. i, p. 146)
164 — FINGLAS, Dublin, St. Foelchu, St. Noe, 5th cent, (A. 215, L. 629).
165 — INISCALTRA, (Lough Derg) Galway, St. Colaim, 6th cent., (A 4 M. 548)
1 66 — ARDBOE, Tyrone, St. Colman, (A. 678).
167 — DONOUGHMORE, Tyrone, St. Columb, (A. 682).
1 68 — KILLONE, (The Temple of Oin, St. John), Clare, (L. 151).
169 — CURRANES, Kerry, St. Finian, (L. 506, Top.).
170 — MOVILLE, Donegal, St. Finian, St. Siollan, (A. 103).
171 — CLONARD (Ross-FiNN-CnuiLL), Meath, St. Finian, St. Kiaran, (A. 519,
M. 35, L. 349).
ST. ENDEE, AND ITS COMPOUNDS.
The primeval religion of Noah and the Patriarchs being Monotheism,
we should expect to find some evidence of such creed in the early apostacy
of Noah's descendants. Accordingly we find The One God venerated in
ancient Ireland under the name of the supposed Saint Endee or Endeus,
which name may be literally translated The One God. Next, primeval
religion seems from the Fall of man to have recognised the fact, that the
Seed of the woman, the Saviour of mankind, should be the Son of God ;
and accordingly we recognise the worship of the Son of the One God in
the name of the supposed Irish Saint Barindeus — Bar-en- De, translated
The Son of the One God. The term Bar, a son, has the same signification
ST. ENDEE, AND ITS COMPOUNDS. ST. FINTAN. 85
in the Irish and in the Hebrew languages. We have in the preceding pages
suggested, that this Son of God was worshipped in Ireland under the names
Fin and Finian, whose identity with Barende is confirmed by the fact, that
one of the names of Barende was Fin- Bar. Fintan also seems to have been
a variety of the same name. The term Fintan may be translated the country
of Fin ; and it is probable that, after its original signification became obsolete,
the name was adopted as that of a supposed Saint. Comparatively few
ecclesiastical establishments are assigned to St. Fintan, and of these several
are introduced into the catalogues of foundations of other associated Saints.
Nevertheless twenty-seven Saints are said to have borne the name of Fintan,
and wonderful stories are recorded of him in the ancient Annals of Ireland.
We read that he was an antediluvian who escaped drowning in the Deluge
by being transformed into a Salmon, and that afterwards, in his natural form,
his life was prolonged to the days of St. Patrick, by whom he was converted
to Christianity. (Hanmers Chronicle — 2d. vol. Irish Historians, p. 5, Edn.
Dublin, 1809).
This story is seriously told in Irish History as an ancient record. In
my opinion the legend is the Irish version of the first Indian Avatar, wherein
Vishnu became incarnate in the form of a fish, to recover the Sacred Books
lost in the Deluge. (See Maurices India, vol. i, plate 7).
The figure of the Divine Fish, with men kneeling in adoration may be
found sculptured on the Cross of Kells. (See Henry O'Neill's Irish Crosses,
plate 29).
" Ancient Manuscripts" inform us, that Fiontan was one of the four men
who lived before and after the Deluge ; who (in accordance with the Budhist
account of the cosmogony) afterwards divided, and possessed themselves of
the four parts of the world. (Keating, vol. i , page 34).
St. Neasan also lost his wonderful book during his contest with the
" Evil One," but it was recovered from the bottom of the sea, " without a
spot or stain upon it." This legend also seems to point to the same origin,
the great Deluge.
86 ANCIENT IRISH HISTORY AND HAGIOLOGY.
The following are among the foundations with which the names of
Endee or Bar-Ende are associated :
172— ARANMORE, Galway, St. Endee, 5th cent, (M. 76, A. 271).
!73 — KILLEEN, Meath, St. Endeus, 6th cent, (A. 550).
174 — DRUMCULLEN, King's County, St. Barindeus, 6th cent, (A. 709, M. 373,
L. 514).
175 — GOOGANE BARA, Cork, St. Finbar, alias Barindeus, (L. 15-2).
176 — KILBARRON, Donegal, St. Finbar, (A. 100, L. 49).
177 — KILTARTAN, Galway, (L. 211).
178 — TARMON BARRY, Roscommon, St. Barry, (L. 597, Loc. Trad.).
1 79 — DERINANE ABBEY (Aghamore), Kerry, St. Finbar, (A. 299).
ACHAD.
It has already been remarked, that the term ACHAD was one applied by
the Cuthites to their Deity. (Bryant, vol. i, p. 104.) The sun was styled
ACHAD ; (vol. 2, p. 451.) The name of Accad, as one of Nimrod's cities in the
land of Shinar, is noticed, Gen. x. 10. The word ACHAD is found in all our
Irish Dictionaries, and translated " a field," for which I would thus account :
Like many other cases to be found throughout Ireland, the original meaning
of the term became obsolete, when the ancient religion with which it was
connected was proscribed ; but the name itself still remained in connection
with some localities where the worship had been carried on. The name
Achad is frequently found in Irish Topography, but scarcely ever except
in places of ancient religious renown ; and therefore it is unreasonable to
suppose, that its primary meaning should have been simply "a field ;" though
such interpretation is sufficiently probable as a secondary signification, after
the original use of the word was lost.
AGHA is the modern word, into which the ancient term ACHAD is rendered.
AGHA is also used to express the Irish word AITH, a ford; therefore hundreds
ACHAD. g/
of Townlands in Ireland, which have no ecclesiastical associations, bear the
name of AGHA in their compounds. But I think it will be found that
all the compounds of AGHA in modern names, which represent the Irish term
ACHAD, are of ecclesiastical origin.
Assuming ACHAD to have been a Cuthite term applied to the Sun. I
would now notice a few of the ancient Ecclesiastical foundations which are
compounds of that word :—
1 80 — ACHADE-DAGAIN, Waterford, St. Dagan, (M. 15, A. 684).
181 — ACHAD-UR (Freshford), Kilkenny, St. Lactan, 6th cent.,(M. 68).
182 — ACHAD-GARBAIN, alias DUNGARVAN, Waterford, St. Garban, St. Finbar
(M. 116, A. 687).
183 — AcHADH-BiOROiR, alias AUGHAVILLER, Kilkenny, (A 4 M. 896, L. 94).
184 — ACHADH-FABHAIR, alias AcHAGOWER, Mayo, St. Patrick, St. Senach,
5th century, (A 4 M. 1094, L. 92).
185 — AcHADH-Bo-CAixxiGH, alias AGHABO, Queen's Co., St. Canice, 6th cent.,
(A 4 M. 598, L. ii.).
1 86 — ACHADH-CHAOIN, (The gentle Achad), alias ACHONRY, Sligo, St. Finian,
St. Nathi, 6th cent, (A 4 M., L. 6, D. 215).
187 — AcHEADH-FiNGLAis, alias AGHA, Carlow, St. Fintan, (A 4 M., L. n).
1 88 — ACHADH-ABHALL, alias AGHOLD, Wicklow, St. Lazerian (Molach),
(A 4 M. 1017, L. 20).
189 — ACHADH-MONA, alias AGHAWONEY, Donegal, parish of Kilmacrennan,
St. Columb, (L. 167, A4M. 1343).
190 — ARD-ACHADH, alias ARDAGH, Longford, St. Mel, 5th cent., (A 4 M.
1095).
191 — ACHADH-ALDAI (New Grange), Meath, (A 4 M. 86 1).
The Note to this name in the A 4 M. translates it " The field of
Aldai, the ancestor of the Tuath-de-Danaan Kings of Ireland." It
proceeds — " It is highly probable if not certain, that Achadh- Aldai
is the ancient name of New Grange in the County Meath."
M
88 ANCIENT IRISH HISTORY AND HAGIOLOGY.
DISART, ESS, AND THEIR COMPOUNDS.
There are upwards of twenty ancient Ecclesiastical foundations in
Ireland bearing the name of DISART, DYSART, or DESART, which I interpret
thus — DI-ES-ARD, The High place of the God Ees. Bryant devotes a
chapter to the term Ees, pointing it out as a Cuthite radical, denoting light
and fire, and one of the titles of the Sun, (Antient Mythology, vol. i, p. 31).
In the Irish language the word is also found, and is also translated Ess, a
ship ; Ess, death ; also EASGA, and EASCAN, the Moon. Ancient ruins are
found at several places of this name. The following are a few of these, at
three of which Round Towers exist, viz., at Dysart O'Dea, Co. Clare ;
Disart Carregin, Co. Limerick ; and at. Dysart in Queen's County.
192 — DYSART and RATH, Clare, St. Maunawla, St. Blawfugh, (L. 593, Loc.
Trad.).
193 — DISART CARREGIN, Co. Limerick, (L. 462).
194 — DYSART CHURLIN, Queen's County, St. Lasren, (Knight's Map of
Ireland, A. 593).
195 — DESERT (Church Town), Waterford, (L. 592).
196 — DYSART, Westmeath, St. Colman, (L. 592).
197 — RATHASS (the Rath of Ees), near Tralee, Kerry, (Top.).
SUNDRY OTHER SUPPOSED SAINTS.
I shall conclude this catalogue with a brief notice of a few other names
of celebrated Irish Saints. The heathen origin of some of these names is
manifest. Others I would maintain to be heathen only on the assumption that
the names already noticed are admitted to be such, and therefore I submit the
interpretations merely as suggestions, leaving the reader to judge of their
probability.
St. OISSENE, alias OSSAN, alias USSEN, derived from Oceanus the Titan
SUNDRY OTHER SUPPOSED SAINTS. 89
(Bryant, vol. 4, p. 339), also answering to OISSEN or OISHIN, the Finian hero,
and the father of Irish bards.
St. CIANAN, alias CENAN, (A 4 M., M. 35), the name of another Finian
hero of Irish romance, answering to Canaan, or Cnaan, the Cuthite progenitor
of the Canaanites.
St. DIMMA, or DIMO, interpreted " the Good God," and DIMA DUBH, " the
good black divinity." This Saint is said to have been the preceptor of St.
Declan [the God of generativeness]. St. Dimma has left his name to
several localities of Ecclesiastical note in Ireland, now known by the name
of Kildima.
St. DANAN seems to have its derivation from Danan the Almoner, else-
where noticed as the origin of the name Tuath-de-Danaan, and answers
to Danaus — the Arkite of ancient mythology — and to Dhanus, the Centaur of
Hindoo mythology.
St. STELLAIN, from STALAN, a male horse (Irish), answering to Hippos,
the Sun of Cuthite mythology, and to the horses that fed upon the flesh of
strangers — the priests of Hippius. (Bryant, vol. 2, pp. 293, 295). Hippa
is described as the daughter of Danaus above mentioned. (Bryant, vol. 2, p.
293). Ceres had the title' of Hippia, as had also Minerva and the Amonian
Juno. (Bryant, vol. 2, p. 290). See fig. of Hippa of Mount Arcadia.
St. COCCA, the nurse of St. Ciaran, answering to CACA, a name of Cuthite
priestesses, who were styled the nurses of the Gods. CACA was supposed to
have been a goddess, who was made a deity for having betrayed her brother
to Hercules. (Bryant, vol. i, p. 222 ; vol. 2, p. 283).
The names of COEMGENE, alias KEIVIN, and of COMGALL, occupy a con-
spicuous place in the calendar of Irish Saints. They are variously spelled,
viz : — Coemgene alias Coengen alias Keivin ; and Comgall alias Congall
alias Comgan. The names have also been variously interpreted — The
beautiful born— The first begotten, and The summit of brightness. If such
names were adopted by the Irish Saints because of their personal or moral
qualities, why did not Saints MOLACH, DAGAN, LUAN, SATAN, and DIUL adopt
9O ANCIENT IRISH HISTORY AND HAGIOLOGY.
some names more appropriate to Christianity than their own ? I believe the
names of Comgall, etc., were originally represented by one word used as a.
surname, to express the excellent quality of the Divine Man of primeval
tradition. Finding no particular significance in the names themselves, as
connected with Cuthite mythology, I have arranged most of the religious
establishments, assigned to these supposed Saints, under the heads of Ciaran
and other associated names.
St. FECHIN, of Belli Fechin or Bilefechin (M. 376), I believe to represent
Baal in humiliation, afterwards frequently referred to in the Sculptures as
the Shepherd devoured by wolves, and the crucified King. The Irish word
FEC is translated feebleness, and weakness ; and I believe the name Baal-
Fechin was formed from a compound of this word with Baal. The original
meaning having become obsolete, the name was changed by the Ecclesiastics
to Belli Fechin, and ultimately to Fechin, as the name of the Saint, and Bile,
the name of the place. The same idea of the Mighty One in humiliation is
expressed in the name Baile-Fhobhair (Fore of Fechan in Westmeath) and
in Achad Fobhair, the ancient name of Aghagower, County Mayo. Fobhair
is translated sick, infirm, weak — thus answering to Baal Fechan — Baal, or
Achad, under infirmity, or in humiliation.
St. LACTAN. — I can offer no decided opinion upon the derivation of this
name. It may have been derived from LEACHT, a monumental mound or
heap of stones, with its diminutive Leachtan ; or more probably, it was formed
out of one of the compounds of Molach.
St. BREANAINN, now usually spelled BRENDAN, is amongst the Irish Saints
of remote antiquity. He is said to have lived to a great age, and the Annals
of the Four Masters, the most authentic source of information respecting
these ancient Irish Saints, inform us, that in the year 553 A. D., he (St.
Breanainn) was seen ascending in a chariot into the sky ! ! ! I can offer no
opinion on the derivation of this name. With a slight alteration it would
answer to Brammon, the first-born man — the eldest of the four sons of the
first-created man — on whom, according to the legends of Budhist Mythology
SUNDRY OTHER SUPPOSED SAINTS. 9!
the priesthood was conferred on account of his grave and melancholy dispo-
sition. Bran also is the name given to a dog of supernatural qualities, said
to have been a constant attendant on Fin-MacCuile.
St. MAODHOG, alias MAEDHOG, alias MAIDOC, alias AIDAN, alias EDAN.
This Saint's name, Maedhog, answers exactly to MAIDEOG the Irish word
for the Concha Veneris ; and again the Irish word MAIDINEOG means the
Morning Star (the planet Venus).
St. MEL, and MAELISA, I believe to have been formed out of the Cuthite
term Melissa. Damater was styled Melissa, and was looked upon as the
" Venus of the East" (Bryant, vol. 3, p. 231). Natalus Comes quotes the
following fragment of Orphic poetry — " Let us celebrate the hive of Venus
who rose from the sea, that hive of many names, the mighty fountain from
whence all kings are descended, from whence all the winged and immortal
Loves were again produced" (Bryant, vol. 3, p. 230). The Ark was styled
Damater (vol. 3, p. 233). "When the Shepherd Comates was inclosed in an
Ark, bees were supposed to have fed him. Jove also upon Mount Ida was
said to have been nourished by bees. When the temple at Delphi was a
second time erected, it was built by bees, who composed it of wax and
feathers brought by Apollo from the Hyperboreans," (Bryant, vol. 3, p.
232). " By Melissa was meant the Deity of the Ark," (vol. 3, p. 233).
" The Melissse were certainly female attendants in the Arkite temples,"
(vol. 3, p. 234).*
From these quotations which are only detached scraps of what Bryant
has written, or extracted from ancient heathen sources, I conclude that St.
MEL, who has left his name to Mellifont, and St. Maelisa, are, like others
already mentioned, derived from Amonian or Cuthite Mythology, and
originally represented the female Deity of the Ark — not Irish saints.
Authors are not agreed as to the sex of St. Mel. By some he is repre-
* The name of Maelisa, as that of an Irish male Saint, may be found in the Mariyrology of
Donegal, page 19. A feast in his honour was celebrated on the i6th of January, and he is said
to have composed a poem for Michael the Archangel !
92 ANCIENT IRISH HISTORY AND HAGIOLOGY.
sented as the nephew of St. Patrick. Others maintain that the supposed
Saint was a female, and the mother of St. Canice, whom I have endeavoured
to identify with Mochue (the good Budh). Others again describe the Saint
(Melle) as mother of St. Tigernagh (the Lord). These facts afford addi-
tional evidence in confirmation of the identity of St. Mel with the Cuthite
Melissa — The Ark — the Mother of the gods, (See Archdall, p. 409,
Ledwich, p. 497, and Hanmers Chronicle).
St. SINELL may be interpreted " the Ancient God." He is said to have
been Bell-founder to St. Patrick, and to have died in the 5th century at the
advanced age of 330 !
These interpretations may be better understood by the reader after he
has perused the subsequent chapters, but they are necessarily introduced
here in order to complete the catalogue of Irish Saints.
The following are among the ecclesiastical foundations, with which the
names of these supposed Saints are associated : —
198 — ANNAGHDOWN, Galway, St. Brendan or Brenaun, 6th century, (A.
284, L. 29).
199 — CLONFERT, Galway, St. Brendan, 6th century, (A. 278, L. 362).
200 — ARDFERT, Kerry, St. Brendan, 6th century, (A. 299, L. 48).
20 1 — Ross TURK, Queen's Co. (quere — Mayo ?), St. Brendan, (A. 596).
202 — KILASPUIC BRONE, Sligo, St. Bronus, (P. 178).
203 — KILBRONY, Down, St. Bronus, (Top., L. 58).
204 — INIS-GLORY, Mayo, St. Branan, (Loc. Trad.).
205 — FORE, alias BAILE-FHOBHAIR, Westmeath, St. Fechan, St. Brendan, St.
Suairleach, (M. 43, D. 23, A. 711, L. 616).
206 — TERMON FECHAN, Louth, St. Fechan, (A. 491, L. 618, Top).
207 — CONG, Mayo, St. Fechin, (A. 498, L. 391).
208 — BALL-ASODARE, Sligo, St. Fechin, (A. 627, L. 163).
209 — BELLI-FECHIN, alias Bile, (quere — Boyle, Roscommon ?) St. Fechan,
(A. 628, M. 87).
OTHER FOUNDATIONS OF CUTHITE ORIGIN.
93
210 — KILFENORA, Clare, St. Fechnan, (L. 92, A. 52).
211 — ROSSCARBERY, Cork, St. Fechnan, (A. 77, L. 534).
212 — ARAN SOUTH, Galway, St. Fechin, (A. 272).
213 — ROSSBEENCHOIR, Clare, St. Cocca or Coca, (A. 54, L. 48).
214 — KILCOCK, Kildare, St. Cocha, (A. 321).
215 — DULEEK, Meath, St. Cienan, 5th century, (A. 533, L. 565, M. 35).
216 — KELLS, alias KENLIS, Kilkenny, St. Keran, (M. 19, L. 35).
217 — KILDIMA, alias KILDEEMO, Limerick, St. Dimma, 5th cent., (A. 423,
L. 87).
218 — TIRDAGLAS, alias TERRYGLASS, Tipperary, St. Colman-Stellain, St.
Columban, (A. 676, M. 154, L. 620).
219 — FERNS, Wexford, St. Maodhog, 6th cent, (A. 742, M. 14).
220 — ARDLADHRANN, Wexford, St. Maidoc, 5th cent, (A. 732, M. 16).
221 — DRUMLANE, Cavan, St. Maidoc, 6th cent, (M. 112, A. 41, L. 517).
222 — CLUAN CAGH, Limerick, St. Maidoc, (A. 420).
223 — BANGOR, Down, St. Comgall, 6th cent, (A. 106, L. 181).
224 — CLUAIN INIS, Fermanagh, St. Synell, (A. 258).
225 — KILLEGUE, Kerry, St. Sinell, (A. 304, M. 381).
OTHER FOUNDATIONS OF CUTHITE ORIGIN.
I shall conclude this catalogue by noticing a few localities which are
interesting on account of their architectural relics, although all record of the
heathen divinities worshipped at these ancient temples has disappeared.
There are names of ancient Saints associated with some, but these are not
traceable to a heathen origin. The similarity of architecture, as well as the
topography of many of the names, prove them to have belonged to the same
age and people as those who founded the other temples already noticed. — I
have also added a few foundations, which have been omitted from their
proper places in the earlier part of the catalogue.
94 ANCIENT IRISH HISTORY AND HAGIOLOGY.
226 — TOMGRANEY, — TUAIM GREINE, (The mound of the Sun), Clare, St.
Cronan, St. Colman, (L. 636, D. 279).
227 — DROMCLIFFE, Clare — near Ennis, (L. 504).
228 — MAHARA-MORE BANAHER, Deny, St. Patrick, 5th cent, (L. 176).
229 — DRUMHOME, Donegal, St. Ernan, (L. 516).
It is probable that the name Ernan was a corruption of Eunan, already
noticed as one of the names of Juno in the Irish.
230 — KILBANNAN, Galway, St. Banaun, (L. 52). — See No. 145.
231 — ROSCOM, Galway, St. Patrick, (Loc. Tra.).
232 — ANNAGH, Kerry, — near Tralee, (L. 29, Top.).
233 — KILLOSSY, alias KILLUS-AILLE, Kildare, St. Patrick, (L. 150).
234 — JERPOINT, (Abbey Jerpoint), Kilkenny, (L. 2).
235 — TULLOWHERIN, Kilkenny, (L. 655).
236 — KILREE, Kilkenny, (L. 201).
237 — MEELICK, Mayo, (L. 365).
I consider it probable that the places called Meelick, at two of which
Round Towers are reported to have existed, derived that designation
from the celebrated Molach, or Melach, of Cuthite Mythology.
238 — DONOUGHMORE, Meath, St. Patrick, 5th cent., (A. 529).
Ancient name Bile tor-Tain, meaning The fire-tower of Baal.
239 — ORAN, Roscommon, St. Patrick, (L. 450.)
240 — BALTINGLASS, Wicklow, — translated The fire of the green Baal, (L. 173).
241 — CLUAINKEEN, Limerick, St. Dimmog, (D. in).
242 — CHRIST CHURCH, Dublin, St. Patrick, 5th cent, (M. 6).
PECULIAR CHARACTERISTICS OF IRISH SAINTS.
The reader may be interested in knowing something of the relationships
and family connections said to have existed among the most celebrated of
our ancient Irish Saints. This circumstance seems to have arisen, as in the
Phoenician and Babylonian Mythology, from Hero-worship being super-
FAMILY CONNECTION OF IRISH SAINTS.
95
induced upon ancient divinity. It reminds one of the great family party,
"which, according to Homer, used occasionally to assemble on Mount Olympus
during the Siege of Troy.
First, St. BRENDAN, one of the oldest and greatest of our Irish Saints,
from whom the mountain of Brandon in Kerry has its name, was the son of
NEIM [the heavens], (A. 377). COLMAN was the son of Brandon (A. 380).
BAITHEN [the lesser Budh] was the son of BRENDAN, a kinsman of St.
Columb's (A. 105), [his brother, if Colman and Columb are identical,
as I believe them to be]. BRIGID was sister to COLMAN. MOCHAIMOC
[alias MOCHUEMOC, alias MOCHUMNA, alias CANOC, alias CANICE] was
the son of ENDEE [the One God], (A. 262). DABEOC [the God Budh]
was brother to CANOC (A. 102), and therefore also the son of ENDEE, the
One God.
DERINILLA of the four Paps [to whom I shall afterwards refer as the Cow
of Eastern Mythology] was the mother of Saints MOCHUMA of Drumbo [the
good Budh of the Hill of Budh] and of St. MURAS, St. AEDAN, and St.
DOUARD. I suppose that Derinilla of the foiir Paps was the wife of ENDEE
[the one God], as we find the latter was the father of MOCHAIMOC, whom I
would identify with MOCHUMA, above — the son of Derinilla.
MocHOE-MiNUS, [alias MOCHOE MIN, the tender good Budh], was brother
to St. KEVIN alias COMGENE [the beautiful born], (A. 676). DAGAIN also
was brother to COMGENE (A. 747) ; so that we have the three brothers
DAGAIN, KEVIN, and MOCHOE-MINUS, all celebrated Saints. They were
probably sons of St. ENDEE [the one God,] who, we find above, was the
father of MOCHAIMOC. DAGAIN we are told (A. 465) was smith to Saint
CIARAN [Chiron the Centaur], and was probably identical with BOLCAN,
whose name answers to the Vulcan of the Ancients. In the Irish language,
the letters B and V are interchangeable — therefore BOLCAN may be either the
Vulcan of Classic Mythology, or the Tubalcain of the Bible, " an instructor
of every artificer in brass and iron" (Gen. iv. 22). We have also many
different Colmans.
96 ANCIENT IRISH HISTORY AND HAGIOLOGV.
I have suggested The Ancient God as the probable interpretation of the
name Sinel or Senel ; in confirmation of which, we find St. Sinel is made the
father vr ancestor vt numerous other Saints, viz. : — Dulech, Maedhog, Columb,
Colman, Cronan, Molua, Comgan, etc. These, with their aliases and relatives,
comprise most of the Saints named in the foregoing catalogue.
We have also COEMGAL the brother of CELE CHRISTUS (A. 95). CUANNAN
[the name of a celebrated Saint, as well as a hero of Irish romance] was the
brother of CARTHAG \alias MOCHUDEE — the good God Budh], (A. 290).
We find St. GAR, the son of COLMAN, and another St. GAR, the son of
LASRENN, [Molach], (A. i). Again we have LASREN the brother of Gobban
(A. 71), and LAISREAN the son of NEASCA, (A. 2). Also DICHULL the son of
NESSAN [Nessus the Centaur], (A. 301), and finally, we have SATAN the son
of Archuir (A. 70).
The names in this family party comprise nine-tenths of the reputed
founders of the most ancient ecclesiastical establishments of Ireland — always
excepting St. Patrick, who was a genuine Irish Saint, and zealous missionary.
His biographers nevertheless have ascribed to him much of the legendary
history, which originated in heathen mythology.
Such a subject as this cannot be treated of dogmatically. Men like St.
Bernard, with sincere and pious intentions, collected the accredited Irish
stories of the supposed Saints ; and Colgan compiled these stories, and
published them in a very large work, the "Acta Sanctorum," which now
sells for more than twenty guineas. The thoughtful reader will have to
form his own opinion freely, as to whether these biographies are to be
received as genuine history, or not. If they are entitled to be regarded as
historical, then my deductions from them must be regarded as visionary. But
if, as I believe, the whole early history of the Irish Church, so far as I have
referred to it, is legendary, then the coincidence of the names in the remotest
parts of Ireland proves, that the legends did not result from the imaginations
of writers of fiction, but were connected with some extensive system of
ancient Mythology. This system we find to be, not the Mythology of
ALL SAINTS AT EACH PLACE. 97
Greece, but that of the Cuthites or Babylonians of the days of Nimrod and
his successors, and of the Canaanites, who were of the same race. Much of
the ancient religion of this race is still found in the Sanscrit legends, though
probably all the existing religions of Hindostan differ widely from that,
which gave names to the Babylonian divinities.
ALL SAINTS EXISTING AT EACH PLACE.
If then the Irish supposed Saints belonged to one great system of
Mythology, we would naturally expect to find traditions of different gods of
the same system preserved in the same locality. This accordingly we find
to be the case. There is no important ancient establishment, which has not
from three to five of the names of the supposed Saints connected with it.
In arranging these legends into a Christian system, one Saint is made
Founder — another the first Abbot, who in time is changed for another.
Then there are Visitors, and finally Saints are born at one place — found a
Monastery at another, and are buried at a third. St. Shanaun founded the
Monastery of Inniscattery. St. Kieran came from the Isle of Arran, and
was by St. Shanaun made providore for strangers. St. Odian [Budhan,
Budh] was St. Shanaun's immediate successor (A. 49). At Inispuinc, near
Cape Clear Island, Cork, St. Carthage Mochuda [the good God Budh] built
a Monastery, and placed therein the three brothers St. Gobban, St. Stephen,
and St. Lasren (A. 71). The names of Molasse, Colmb, and Ducholla are
found in connection with Inis-Murry, county Sligo (A. 634) : and at Bangor
alone we find the names of no fewer than ten celebrated Saints, who are said
either to have been Abbots of the Monastery, to have been educated there,
or died there, viz. ; — Fin-Chuo (quere — Fin-MacCuile ?) ; Fintan ; Columb ;
Laisre(Molach); Baoithin ; Mochua ; Lunus, or Molua ; Carthagus (Mochu-
dee) ; Comgall, and Colman. (See Archdall, p. 106, Lewis, p. 181, and
Ulster Journal, vol. i , p. 1 69) : and so in relation to numerous other places.
I conclude, that in former times all these gods were known and wor-
98 ANCIENT IRISH HISTORY AND HAGIOLOGY.
shipped at each locality, but that only a few of their names survived the
lapse of time (the period of heathen Celtic dominion), which must have inter-
vened between the date of their worship as gods, and the time of their
introduction into the Christian system. As in ancient Greece and Rome,
one divinity was particularly honoured at a certain place — to wit, Diana at
Ephesus ; so, each Irish Temple is ascribed to one Saint in particular, as
founder. I believe Ecclesiastics had much to do with the making of these
selections, and therefore St. Columb and St. Colman, the least heathenish
names in the catalogue, are said to have founded more Churches than all
other Saints put together.
If some of my suggested interpretations stood alone, they might reason-
ably be regarded as forced ; but, taken together, and looked upon as a system
of interpretation, the arguments and proofs seem unanswerable. If my
general system of interpretation be objected to, the objector ought to inform
us how it came to pass, that more than one hundred Saints (dividing them
as their biographers have done) have borne the very questionable names of
Dagan, Molach, Diul, Satan, Budh, Mochue, Endee, and Mochtee, while no
King or Chieftain of the Celtic Irish had any of these names. That genuine
Saints and Bishops have borne some of these names, I have more than once
acknowledged, but only because they were venerated names derived from
ancient Ecclesiastical traditions, which would be the innocent and natural
result, if the traditions were derived from Heathenism.
SAINTS AND HEAVENLY BODIES IDENTIFIED.
The author of Mears Monasticon informs us in his Introduction, that
" Dr. Usher, Archbishop of Armagh, in his history of the Antiquities of
the British Churches mentions a certain Authentic Manuscript, wherein it
appears that the first Irish Saints were from the beginning divided into three
regular orders In fine, this manuscript informs us that the first order
was Most Holy, the second Holier, the third Holy. The first like the rising
SAINTS AND HEAVENLY BODIES IDENTIFIED. 99
Sun, tJie second like the Moon, the third like the Stars" These orders came
in succession, each systematically occupying the reigns of four Irish Monarchs,
till the year 664, when the last was superseded by the regular Canons of
St. Augustine, &c. I cannot help repeating my conviction that these three
orders, compared to the Sun, Moon, and Stars (the ancient Cuthite divinities),
had their origin in ancient Cuthite Mythology, and that the period assigned
to them, namely, the reigns of twelve Irish Monarchs, viz., four reigns to
each order ending A.D. 664, may very justly be designated the fabulous age
of the Irish Church. That there was a Christian Church in Ireland for
more than two centuries before, there can be no doubt, but its true history,
like that of the Apostles and Evangelists of the first century, is to a great
extent buried in oblivion — so far as this world's records are concerned.
Saint Patrick is excepted by some from these three classes in a remark-
able manner. While ten of the Saints, to which I have referred as heathen
divinities, have had the undisputed reputation of being founders of particular
orders, it is said of St. Patrick that — " All authors do not own St. Patrick to
have been the founder of a particular order." * (M. Int.}. Colgan however
makes up for it by informing us that he, St. Patrick, " with his own hand,
ordained 150 Bishops and 5,000 Priests, and founded 700 Churches." Is
this authentic history ?
In reviewing this catalogue of Irish Saints, with their supposed founda-
tions, it will be seen, that numerous names are traceable to BUDH under
some of his aliases, viz : Buithe, Baoith, Boodin, Botha, Mochudee (the
good god Budh), and Mochue (the good Budh), alias Cronon. A few names
are identified with St. Luan, " the Moon." Some are identified with
Molach. Others of the names, if translated into English, would read — St.
Bridget, " the goddess of Poets and Smiths ;" — St. Ana, " the ancient
Ana, — mother of the gods," — the Shannon ; — St. Endee, "the one-god," —
St. Moch Tee " the son of god ;" — St. Declan, " the god of generativeness ;"
St. Colum, " the Dove" (Juno) ; — St. Dagan ; — St. Satanna, St. Satan ; and
,St. Dichul, the Devil ; Saints Ciaran and Nessan, the Centaurs Chiron and
IOO ANCIENT IRISH HISTORY AND HAGIOLOGY.
Nessus. — The foundations ascribed to these names comprise the localities
of most of our Irish Round Towers, and, where such are not found, there
are generally to be met with at the places referred to some architectural
remains of the Cuthite character, as will be afterwards shown.
ALIASES OF IRISH SAINTS, AND THEIR NUMEROUS TEMPLES.
The number of aliases given to Irish Saints is another remarkable
feature. There are very few without a second name, and some have more
than four. This was the result of repeated efforts to conceal names of a
heathenish character, the original sounds of which were notwithstanding
preserved in the legends of the Irish-speaking people. Yet another feature
deserving of notice in the history of Irish Saints is the great number of
Churches or monasteries each is said to have founded. St. Luan (the Moon)
is said to have founded one hundred Monasteries ; and to St. Colm (the Dove
— Juno), are ascribed three hundred foundations. All this is said to have
been done, when Ireland was not only divided into five kingdoms, but into
ten times that number of petty independent governments, as Irish Chieftains
in the 6th century exercised absolute dominion over their vassals, and were
so constantly at war with their neighbours, that their end generally was a
violent and untimely death ; and if the reader will examine a few pages of
the Annals of the Four Masters, he will find its secular matters are little
more than an account of butcheries committed by the Irish upon each other.
VAST NUMBER OF MONKS ASSIGNED T.O EACH SAINT.
While Ireland was in this state of anarchy, the influence of these sup-
posed Irish Saints seems (according to the best authorities, such as Colgan)
to have been as great and as extensive, as if they and their monks were
the only inhabitants of the country. " St. Congal was the father of
4,000 monks. Colgan says all these monks were in the Abbey of Banchor;
nay, he gives 4,000 to it "at one and the same time." (M. p. 96). St.
NUMBER OF MONKS. UBIQUITY OF SAINTS. IOI
Brendan was the father of 3,000 monks (M. p. 73). St. Finian educated
3,000 Saints at Clonard, including the twelve apostles of Ireland, St.
Fechin presided over 3,000 monks at the Abbey of Fore alone ; St. Molaise
governed 1,500; and St. Gobban 1,000 monks; — in all 12,500 monks
governed by five Saints, and all about the same time, — to say nothing of
St. Patrick's 5,000 priests, and all the monks of the numerous other Monas-
teries founded or governed by the multitude of other Saints. St. Moc
Tee (the son of God) had 100 bishops and 300 priests for his disciples (M.
p. 10). St. Luan (the Moon) founded 100 Monasteries — "as St. Bernard
reports he was told by the Irish' (M. In£). This remark reveals to us
the real source of all the information recorded respecting these mytholo-
gical Saints — St. Bernard as well as Colgan, was too credulous. St. Abban
(or Gobban) founded thirteen Monasteries, which are particularly named ;
they were spread over the provinces of Leinster, Munster and Connaught
(M. Int.], besides many others not named. " Several Irish authors pretend
that St. Ciaran the Great [the Centaur Chiron] lived 300 years " (M. p.
27) ; but this statement, though so numerously authenticated, outstripped
even Colgan's credulity — " He does not believe it, though he labours to
prove that it is not impossible."
UBIQUITY OF IRISH SAINTS.
The ubiquity of these Saints is the next point. We find associated with
the County of Cork alone the names of ten Saints, viz. : St. Colman, St.
Molaise (Molach), St. Gobban, St. Abban, St. Brendan, St. Ciaran, St.
Nessan, St. Mochudee, St. Satan the son of Archuir, and St. Senan. St.
Senan's burial place is shown at Kinsale, as well as at Iniscattery. All
these Saints appear as active in other counties, as if they had never been at
Cork ; and several of them are found in three out of four of our Irish pro-
vinces. I have already (p. 97) named ten Saints at Bangor, Co. Down.
IO2 ANCIENT IRISH HISTORY AND HAGIOLOGY.
COMPOUND NAMES OF IRISH SAINTS.
There are several compound names in the calendar of Irish Saints, which
have no derivative significance whatever except in connection with primeval
Cuthite mythology. The first I shall notice is Barindeus, for which I read
Bar-en-De — The Son of the one God. Then we have St. Dima Dubh—
translated, The good black divinity, answering to the black divinity of the
Cuthites elsewhere noticed. Next we have St. Aengus Laimh lodhan—
translated, The mysterious hand of Bzidh. Also St. Molanfide — The good
and bountiful B^ldh, or Fedh, viz : MAH, good, LAIN, fulness, etc., FIDH, Budh.
(See chapter on " Fidh Nemphed.") Finally we have St. Sathanna, the
daughter of Dyamranus. For the latter name I would read Dia-mor-ana,
and translate it, The great goddess Ana. I am myself fully satisfied as to
the correctness of the above interpretations ; but I offer them only as sugges-
tions for the reader's consideration.
The several names of these Saints etc., may be found in Archdall, pp. 4,
393, 438 and 709 ; and in Mears Mon. Hib., pp. 55, 346.
ARISTOCRATIC CHARACTER OF IRISH SAINTS.
The next remarkable characteristic is the aristocratic character of Irish
mythical saintship. Colgan pretends to have found out all about them, and
claims Royal descent for most of them. There is a singularity connected
with the biographies of these Saints, which has no parallel in the history of
ordinary mortals. — " Derinilla of the four paps" was the mother of several
Saints. Among her sons was St. Mochuma of Drumbo, and St. Mura of
Fahan, of whom there is much to be said hereafter. — I cannot avoid con-
necting her with the bovine emblem of divinity worshipped in the East.
The Annals of the Four Masters (Anno 669) inform us, that the mother of
St. Camin of Inis-Caltra had, besides the Saint, seventy-six other children !
It is only of a Saint's mother, that historians would venture such a statement.
LONGEVITY OF IRISH SAINTS. 103
I fear even the Irish Annals are not to be relied on in their records respect-
ing ancient Irish Saints and their families.
I have already alluded to the incredible number of Saints of the same
name, of which Ireland boasts. The credulity of even the pious author of
Mears' Monasticon is too far taxed on this subject. After telling of forty-
three Saints Molaise (Molach), fifty-eight Saints Mochuan (The Son of lun,
the Dove — Juno), and two hundred Colmans, he says (Intro.) : — " But that
which most amazes all readers is, that the Irish historians pretend to decide
the difference between all those Saints of the same name, by their several
genealogies, and the diversity of the time and place of their birth, an under-
taking so bold that it does not seem likely." — On the whole I am led to the
conclusion, that Irish history in this respect is incredible, and utterly unde-
serving of attention, save as a key to ancient mythology.
LONGEVITY OF IRISH SAINTS.
The longevity ascribed to many of the Irish Saints is another remarkable
circumstance. We read in the Annals of tJie Four Masters, that Saint
Sincheall [Senel, the Ancient God] lived to the age of 330 years — St. Mochta
lived to the age of 300 years — St. Dairerca to the age of 180 years — The
mermaid, St. Liban, also lived to the age of at least 470 years — 404 years
was the length of Saint Ibhar's life. This name, Ibhar, I believe to be
a corruption of Elbar, Son of God. The Irish word BAR, a son, has the
same signification in the Irish and Hebrew languages.
Other authorities inform us that St. Molaise (Molach) lived 160 years—
St. Fechin 180 years. (A. 722). — St. Ciaran lived to the age of 300 years
(Mon. 27). St. Brendan also, having lived to the age of 300 years was seen
ascending in a chariot to the sky ! The ascent of St. Brendan was probably
a Cuthite tradition of the Translation of Enoch : traditions of Boodh's
ascension to heaven are preserved in many places throughout India. The
great age assigned to the other Saints, I suppose to have been the means
1O4 ANCIENT IRISH HISTORY AND HAGIOLOGY.
used to reconcile the existence of these individuals in Christian times with
well-known traditions of their having flourished in heathen times, long
anterior to St. Patrick's days.
SUSCEPTIBILITY OF IRISH SAINTS TO THE PLAGUE AND LEPROSY.
Among the singular circumstances connected with the mythical Irish
Saints, their susceptibility to the plague and to leprosy, should not be left
unnoticed. Several of the most conspicuous among them are said to have
died of these diseases. In the year A. D. 548, St. Finian of Clonard, St.
Mactalius of Old Kilcullen, and St. Sincheall or Senel (the Ancient God)
are said to have died of the plague. The last named is the Saint, who
lived to the age of 330 years. One would think, that old age would have
been sufficient to account for his death, without the additional visitation of a
plague. St. Colam of Iniscaltra died of the plague about the same time,
and St. Comgan of Bangor died of the plague in the year 660. St. Finean
of Inisfallen, St. Colman of Moynoe, and St. Manchin, were each surnamed
Lobhair, or the leper. St. Molua (Luan, the Moon) of Killaloe was also
surnamed Lobhair, all having been afflicted with leprosy. St. Senan was
afflicted with thirty diseases 1 (Martyrology of Donegal, p. 69). - There are
others also, to whom I cannot now refer. The name of the plague, by
which these good people were afflicted, is itself significant : it was called
Cruim Conail, and sometimes Budh ConaiL
MIRACLES ASCRIBED TO IRISH SAINTS.
We have thus far noticed the peculiar characteristics of fictitious Irish
Saints. A chapter on this subject might have been considerably extended ;
but what has been said is probably sufficient to prove the mythological
character of these imaginary beings. — Irish records furnish us with the
names of ten Saints, the sum total of whose ages amounts to 3090 years,
giving an average of 309 years for the life of each Saint. Eleven of the
MIRACLES ASCRIBED TO IRISH SAINTS. 1 05
Saints, referred to in the Annals, are said to have been afflicted with the
plague or with leprosy. All would seem to have been of aristocratic
descent, and to have been related to one another. All the names appear in
numerous counties. The name of Budh, or of its compounds Mochua, and
Mochuda, is found in twenty-three counties. — Molach, under the name of
one or other of the aliases to which I have referred, is found in fourteen
counties — Luan in eight counties — Endee, Barende, or Finbar, in eight
counties — Colman, or Columb, in twenty counties — Gobban, or Abban, in
eleven counties — and so on for the others.
I shall now notice a few of the miracles, or rather incredible stories,
ascribed to these personages, omitting the numerous legends preserved only
by local tradition, and shall therefore confine myself to noticing only those,
which are narrated on the authority of what learned men of the modern
school have classed as a portion of historical literature, and have styled
authentic records, leaving it to the reader's judgment to decide how far these
stories deserve to be so designated.
St. CIARAN, (Chiron, the Centaur.) — " Liuen was the name of his mother,
according to his own Life, chap. 21. Countless were the signs and miracles
which God performed on earth through him. It was he that used to order
the stones to kindle with a puff of his breath. It was he also that made fish,
honey, and oil, of the little bit of meat in the time of the fast, when Brenainn
of Birr and Ciaran of Cluain came on a visit to him, as appears from his
Life ; together with many other miracles. He used to be often immersed in
a vat of cold water for the love of the Lord, whom he served. It is he that
used to go to the sea rock that was far distant in the sea, (where his nurse,
i.e., Coca, was), without ship or boat, and used to return again, as appears
from his own Life, chap. 19. Sixty years and three hundred was his age
when he yielded his spirit." (Mar tyro logy of Donegal, p. 65).
St. SENAN, (Shanaun, the Ancient Ana, the mother of the gods). — " He
[St. Patrick] foretold that Senan would occupy the island, as was afterwards
fulfilled ; for it was Senan that blessed Inis-Cathaigh, and expelled from it
IO6 ANCIENT IRISH HISTORY AND HAGIOLOGY.
the monster, from which the island was named, i. e., Cathach, and this
monster used to injure people and cattle, so that it durst not be inhabited or
occupied until Senan came, as is said in his Life. Cuimin, of Coindeire,
states that Senan loved to have sickness upon him, so that there were thirty
diseases on his body." (Martyrology of Donegal, p. 69).
St. ENDA, (Endee, the One God) — " Thrice fifty was his congregation.
The test and proof which he used to put upon them every evening to clear
them of sins, was to put every man of them in turn into a curach [a canoe]
without any hide upon it at all, out upon the sea ; and the salt water would
get into the curach, if there was any crime or sin upon the man who was in
it. It would not get in if he was free from sins ; and Enda, the abbot, was
the last who entered the curach. There was not found any man, of the one
hundred and fifty, who did not escape the wetting from the curach, excepting
only Gigniat, the cook of Enda. ' What hast thou done, O Gigniat,' said
Enda. He said that he did nothing but put a little addition to his own
share from the share of Ciaran, son of the artificer. Enda ordered him to
leave the island." (Martyrology of Donegal, p. 83).
St. MOCHUDA, (alias Mochudee, — Mahody, the Divinity of Elephanta).—
"It was he, that had the famous congregation consisting of seven hundred
and ten persons, when he was abbot at Raithin ; an angel used to address
every third 'man of them." (Martyrology of Donegal, p. 127).
St. BRENAINN, (St. Brendan of Kerry). — " He saw a wonderful bird
coming in at the window, so that it perched on the altar, and Brenainn was
not able to look at it in consequence of the sun-like radiance that was around
it. ' Salute us, O Cleric,' said the bird. ' May God salute thee,' said
Brenainn. ' Who art thou ?' said the Cleric. ' I am Michael, the Archangel,
whom God hath sent to thee, to address thee and to make harmony for
thee.' ' Thanks be to him,' said Brenainn, ' thou art welcome to me.' The
bird placed its bill behind the feathers of its wing, and sweeter than the
music of the world was the music which it made. Brenainn was listening
to it for twenty-four hours, and the angel took his leave of him afterwards."
MIRACLES ASCRIBED TO IRISH SAINTS. 1 07
(Martyrology of Donegal, p. 129). We have elsewhere noticed, how St.
Brenainn was, according to the Four Masters, seen in the year 553 "ascend-
ing in a chariot into the sky"
St. BAOITHIN, (quere — Buite son of Bronaig, son of Balor, A 4 M. 529 ?).
— "It was to this Baoithin, it was permitted to see the three grand chairs in
heaven empty, awaiting some of the saints of Erin, viz., a chair of gold, and
a chair of silver, and a chair of glass, and he told Colum Cille at I [lona]
the vision which was shown unto him ; for he used to be always along with
Colum Cille, for they were close in consanguinity and friendship, i. e., they
were the sons of two brothers. It was then Colum Cille gave the interpre-
tation to him of the thing which he had seen, for he was a famous prophet,
so that he said then : The chair of gold which thou hast seen, is the chair
of Ciaran, son of the carpenter, the reward of his sanctity, and hospitality,
and charity. The chair of silver which thou hast seen is thine own chair,
for the brightness and effulgence of thy piety. The chair of glass is my own
chair, for although I am pure and bright, I am brittle and fragile, in conse-
quence of the battles which were fought on my account." (Martyrology of
Donegal, p. 163).
ST. MOCHAOI, (Mochua of Nedrum). — " He went with seven score
young men to cut wattles to make a chiirch. He himself was engaged at the
work, and cutting timber like the rest. He had his load ready before the
others, and he kept it by his side. As he was so, he heard a bright bird
singing on the blackthorn near him. He was more beautiful than the birds
of the world. And the bird said : ' This is diligent work, O Cleric,' said he.
' This is required of us in building a church of God,' said Mochaoi. ' Who
is addressing me ?' said Mochaoi. ' A man of the people of my Lord is
here,' said he, i.e., an angel of God from Heaven. ' Hail to thee,' said
Mochaoi, ' and wherefore has thou come hither ?' ' To address thee from
thy Lord, and to amuse thee for a while.' ' I like this,' said Mochaoi. He
afterwards fixed his beak in the feathers of his wing. Three hundred years
did Mochaoi remain listening to him, having his bundle of sticks by his side
J08 ANCIENT IRISH HISTORY AND HAGIOLOGY.
in the middle of the wood, and the wood was not more withered, and the
time did not seem to him longer than one hour of the day." (Martyrology
of Donegal, p. 177).
ST. DECLAN, (Declan, the God of generativeness). — " On one occasion,
as he was coming from Rome, he forgot a bell (which had been sent him from
Heaven) upon a rock which was in the port, and the rock swam after him,
so that it arrived before the ship in Erin, and Declan said that where the
rock should touch land, there God would permit him to erect a church, and
this was afterwards fulfilled." (Martyrology of Donegal, p. 201).
ST. MAEDHOG, (Maideog, the shell called Concha Veneris}. — " He was of
the race of Colla Uais, monarch of Erinn. Eithne was the name of his
mother, of the race of Amhalghaidh. . . . Among his first miracles was
the flag-stone upon which he was brought to be baptized, upon which people
used to be ferried out and in, just as in every other boat, to the island in the
lake, on which he was born. Of his miracles also was that the spinster's distaff
which was in the hand of Maedhog's mother, Eithne,* when she was bringing
him forth, which was a withered hard stick of hazel, grew up with leaves and
blossoms, and afterwards with goodly fruit; and this hazel is still in existence
as a green tree without decay or withering, producing nuts every year in
Inis-Breachmhaighe," etc. (Martyrology of Donegal, p. 33).
These legends might be multiplied ; but I have said enough to instruct
the reader as to the amount of credence, he should attach to the authentic
Annals of Ireland, respecting saints.
I shall conclude these remarks upon Irish Hagiology, by observing that
I have no doubt of the zeal and piety of the first Founders of Christianity
in Ireland ; but I believe them to have been very unlike the characters
* I would remind the reader, that the Goddess Athene, Minerva, was celebrated for her skill
in the use of the spinster's distaff, Arachne having been transformed into a spider for presuming
to challenge the Goddess's skill in the art of spinning. We have elsewhere noticed that Minerva,
Venus, Juno, etc., all represented the same imaginary personage. I therefore conclude, that
the distaff of Eithne and the branch of Juno were identical.
REMARKS ON IRISH HAGIOLOGY. IOQ
ascribed to them in the Lives of the Saints. It is an unquestionable fact,
that the Irish Church was for many centuries not only a renowned seat of
learning, but also the great redeeming point of Ireland's history during a
time when comparative barbarism had overspread the country. The Monas-
teries were then hospitals and asylums for the poor, the sick, and the perse-
cuted ; and the Irish peasantry have still a lively impression of the benefits
their forefathers once enjoyed from those institutions.
I feel assured of the fact that, inasmuch as many persons are even at this
day called after these mythical Saints, so, many genuine Saints and Mission-
aries may innocently have borne the names of some of these Heathen
Divinities. The foundation of the names being Heathen is all I maintain.
If this be admitted, it is enough for my purpose ; the rest I leave to the
reader's judgment.
I also believe, that Cuthite worship may have extended itself from Ireland
into England, Scotland, and elsewhere ; as I find the names of many of the
most celebrated of the Irish mythical Saints mentioned as Missionaries to
Scotland, England, France, and Switzerland, although the labours ascribed
to them in Ireland would seem to be more than sufficient to occupy any
single life. Shanaun, Molach, Budh, and Columb, are found among these
Missionaries, under the names of Senan, Molaise, Bute, and Columb.
If it be asked, why no vestiges of Round Towers are found in England,
and the North of France? I answer — The Romans and other comparatively
civilized Nations removed all vestiges of such edifices to make way for their
own buildings ; and the Roman influence never extended to Ireland. While
the Celts who conquered Ireland, having no stone buildings of their own, and
despising those who had, regarded these stone houses (Cloich Teach) with
as much indifference as they did the piles of rocks, which Providence had
heaped upon their mountains : and thus they were allowed to remain. Again
if it be asked, why the other European Nations did not, like the Irish, adopt
the Heathen Divinities, Jupiter, Neptune, etc., as names of their Saints ? I
answer — that in Ireland the religion of the Cuthites, to which these names
HO ANCIENT IRISH HISTORY AND HAGIOLOGY.
and legends appertained, seems to have been held in utter abhorrence by their
successors, the Celts ; although the names and legends remained among the
peasantry — but nowise associated with religion — until adopted into Chris-
tianity. In this respect, the circumstances of Ireland, still retaining its
ancient language and not brought under Roman dominion, were very
different from those of other European Nations.
ANCIENT IRISH CROSSES AND PRIMEVAL
TRADITION.
^HOSE, who are not well-informed as to the Sculptured details of
-L ancient Heathen Temples in India, Egypt, and Central America,
very naturally regard the existence of a Cross wherever they find one, as
conclusive evidence of a date within the Christian Era. This conclusion
however, does not at all follow ; on the contrary, there is abundant evidence
of the veneration entertained for the Cross in the most remote ages of
Paganism. And this fact being attested beyond a doubt by the proofs which
I shall adduce, it can to my mind be accounted for only on the following
hypothesis : —
That larger revelations of God's future dealings with the Earth were
given to the Patriarchal Saints, Noah and his predecessors, than we are
informed of in the brief record of such revelations contained in the Book of
Genesis ; and that these communications having been entrusted to the care
of oral tradition, or in other words, entrusted to the keeping of Man without
a written record, became corrupted by an ungodly race, and their original
sacredness only tended to increase the people's veneration for the false
systems of religion, which originated in the corrupted traditions of such pri-
meval revelations.
About four thousand years after the creation of Adam — according to the
Septuagint Chronology — THE LORD communicated to Moses another and
more enduring system of Revelation, not to be left to the care of oral tradi-
tion, or man's keeping, but to be written in a book — The Word of God ; and
this latter contained all the information as to previous events, which God in
His infinite wisdom considered necessary for man's spiritual instruction.
FIG. 15. — CROSS OF DURROW, KING'S CO.
FIG. 1 6. — CROSS OF MOONE ABBEY,
CO. KILDARE.
VENERATION FOR THE CROSS. PRIMEVAL TRADITION. I 1 3
Those patriarchal revelations, which were previously communicated,
became in due time corrupted into the myths now associated with such names
as Vishnu, Budh, Hercules, Apollo, &c., whose mythological exploits must,
in my opinion, be construed as corrupted forms of primeval tradition, rather
than absolutely human inventions.
Numerous quotations from different authors have led me to conclude
beyond any question or doubt, that most ancient Heathen nations not only
venerated the Cross long before the Advent of CHRIST ; but also must have
been instructed, through the traditions of Patriarchal revelations on many
other subjects, such as The Incarnation of the Son of God — His Birth of a
Virgin — Infants being slain at his Birth — Christ's contest with the Mystical
Snake — His Death by Crucifixion — The Doctrines of the Trinity and of
Regeneration — Christ's second coming on a White Horse to execute
Judgment, &c.
I am aware that this is a wide subject, the due consideration of which
would occupy more time and space than I purpose to give it, and one upon
which we should write and speculate with modesty and reverence. It is not
however my object to enter at any length upon it — this being a task, for
which I do not feel myself competent. I shall therefore but briefly notice
the well-authenticated evidence of these Traditions as corroborative of the
fact, that there must have been a primeval prophecy of our Saviour's Cruci-
fixion, the tradition of which was the origin of the veneration entertained for
the Cross in the ages of remote antiquity ; and I do so because of its direct
connection with the Hagiology and Ancient Architecture of Ireland, the
main subjects of this work : otherwise, such notice would be irrelevant.
The Holy Scriptures seem to confirm this view of such former revelations.
St. Paul says of the Gentile nations, — " When they knew God, they glorified
him not as God, neither were thankful, but became vain in their imaginations,
and changed the glory of the uncorruptible God into an image
made like to corruptible man, and to birds, and four-footed beasts, and
creeping things." — Rom. i. 21, 23. The reader will here observe, that the
114 ANCIENT IRISH CROSSES AND PRIMEVAL TRADITION.
images worshipped by the Heathen were not the result of Man's imagination
alone, but had their foundation in the "Glory of the uncorruptible God." A
reference to Acts xvii. 28, 29, and to Jude, verse 14, will, I think, throw
further light upon this point.
VENERATION FOR THE CROSS IN ALL AGES.
I shall commence with quotations from the Rev. Thomas Maurice's
History of Hindostan, (vol. i, page 232-236).
" Of this venerated symbol [the Cross], when considering the theology
of Hindostan, whose principal temples, I mean those of Benares and
Mattra, are absolutely erected in the form of vast crosses, I have already
given an account, which, as I could only repeat the same information, I beg
leave to insert in the same words. ' Let not,' I there observed, ' the piety
of the devout Christian be offended at the preceding assertion, that the
Cross was one of the most usual symbols among the hieroglyphics of Egypt
and India. Equally honoured in the Gentile and the Christian world, this
emblem, among the former, of universal nature, of that world, towards whose
four quarters its diverging radii pointed, decorated the hands of most of the
sculptured images in Egypt ; and in India, stamped its form upon the most
majestic of the shrines of their deities. It repeatedly occurs on the Pam-
phylian and other obelisks ; and the antiquaries, Kircher and Montfaucon,
have both honoured it with particular notice.' ' " ' All these figures [Osiris,
Isis, and others, copied from the Barberini Obelisk], which are highly
worthy a minute examination, bear the hallowed Cross with its circular
handle, by which they were collectively and strikingly represented.' It
appears to be incontestibly evident, that as by a CIRCLE the ancient Egyp-
tians universally pourtrayed the solar disk, so by this addition of the CIRCLE
invariably joined to the Cross, they meant to describe the invigorating power
of the Sun acting upon dead matter."
" The reader, who may choose to consult the large and genuine collection
VENERATION FOR THE CROSS IN ALL AGES. I 1 5
of the most ancient hieroglyphics of Egypt, in the gallery of the British
Museum, will find nearly every sculpture adorned with it [the Hermetic
Cross], and almost every statue bearing it in his hand. Mr. Bruce in his
Travels into Abyssinia, found the same symbol at this day universally
pourtrayed amidst the ruins of Axum. He rejects, indeed, I conceive too
fastidiously and precipitately, the hieroglyphic explanation of a symbol, the
form of which we have seen impressed on the sacred edifices of India, and
insists upon its being only the initial letter of Thoth, the name of an Egyp-
tian Almanac ; but the arguments adduced remain rather confirmed, than
shaken by his assertion."
" In the very same manner, in their [the Hindoos'] characteristic designa-
tions of the several Planets, the Cross constantly affixed, though in different
directions, to the circular designation of the Sun, and the semicircular one of
the Moon, by one or other of which marks they are all denoted, seems
intended to point out the solar or lunar influence of which the Planet partook,
and having partaken, diffused together with its own, upon the various
elements of fire, air, earth and water."
FIG. 17. — HINDOO MONOGRAMS OF PLANETS.
SATURN. JUPITER. MARS. VENUS. MERCURY.
" The hieroglyphic symbol of Saturn, therefore, is evidently formed of
the lunar character, with the addition of the Hermetic Cross placed upon
the superior point of the semicircle.
"Jupiter is designated by the lunar character, with the same cross placed
horizontally upon the inferior part of the semicircle.
" Mars is distinguished by the solar character, and the same mysterious
symbol placed in a different manner.
Il6 ANCIENT IRISH CROSSES AND PRIMEVAL TRADITION.
" Venus is likewise denoted by the astronomical character of the sun,
whose rising and setting she attends as the morning and evening star, with
the elementary symbol depending from the circle.
" Mercury unites in the character of his orb, both the solar and lunar
designation, together with the mystic symbol of the elements. It is very
remarkable that this artificial combination of characters evidently presents
to our view the famous caduceus, by which that deity was so universally
decorated in the ancient world." " The Indian name of the planet Mercury
is BUDDHA, or, as it is more generally written BOODH." (p. 229).
In Skelton's " Appeal to Common Sense" (page 45), quoted by O'Brien,
page 289, he writes : — " How it came to pass that the Egyptians, Arabians,
and Indians, before Christ came among us, and the inhabitants of the
extreme northern parts of the world, ere they had so much as heard of Him,
paid a remarkable veneration to the sign of the cross, is to me unknown, but the
fact itself is known. In some places this sign was given to men accused of a
crime, but acquitted : and in Egypt it stood for the signification of eternal life"
Berthoud says respecting a Cross found sculptured among the ruins of
Palenque, in Central America : — " Upon one point, however, it is deemed
essentially necessary to lay a stress, which is, the representation of a Greek
cross, in the largest plate illustrative of the present work, from whence the
casual observer might be prompted to infer that the Palencian city flourished
at a period subsequent to the Christian era ; whereas it imperfectly well known
to all those conversant with the mythology of the Ancients, that the figure of
a Cross constituted the leading symbol of their religious worship : for instance,
the Augural Staff or wand of the Romans was an exact resemblance of a
cross, being borne as the ensign of authority by the community of the augurs
of Rome, where they were held in such high veneration that, although guilty
of flagrant crimes, they could not be deposed from their offices ; and with
the Egyptians the Staff of Bootes or Osiris is similar to the crosier of the
Catholic bishops, which terminated at the top with a cross." (Quoted by
O'Brien, page 489).
TRADITION OF BUDHIST CRUCIFIXIONS. I I 7
" ' The Druids,' adds Schedius (De Morib. German, xxiv.), ' seek
studiously for an Oak tree large and handsome, growing up with TWO PRIN-
CIPAL 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 TJiau" (Quoted by O'Brien,
page 289).
In Ezekiel, chap. 9, verse 6, we read : — " Slay utterly old and young,
both maids and little children, and women ; but COME NOT NEAR ANY MAN
UPON WHOM is THE MARK, and begin at my sanctuary." On which O'Brien
remarks (page 313) : — " Now this 'mark,' in the ancient Hebrew original,
was the cross X. St. Jerom, the most learned by far of those fathers has
admitted the circumstance."
The following quotations relate to the Tradition of the prophecy of the
Crucifixion among the Budhists, etc.
" 'Though the punishment of the cross,' (say the Asiatic Researches} 'be
unknown to the Hindus, yet the followers of Buddha have some knowledge
of it, when they represent Deva THOT (that is, the god THOT) crucified upon
an instrument resembling a cross, according to the accounts of some travel-
lers to Siam.' ' (O'Brien, p. 343).
"The Cross," says Colonel Wilford, in the Asiatic Researches, "though
not an object of worship among the Baud'has or Buddhists, is a favourite
emblem and device among them. It is exactly the cross of the Manicheans,
with leaves and flowers springing from it. This cross, putting forth leaves
and flowers (and fruit also, as I am told,) is called the divine tree, the tree
of the gods, the tree of life and knowledge, and productive of whatever is
good and desirable, and is placed in the terrestrial paradise. — Asiatic
Researcfas, vol. 10, p. 124. (Two Babylons, page 292).
n8
ANCIENT IRISH CROSSES AND PRIMEVAL TRADITION.
FIG. 1 8. BUDHIST AND EGYPTIAN CROSSES.
The black one in the middle (fig. 18) represents " The Sacred Egyptian
Tau, or Sign of Life," from Wilkinson, vol. 5, p. 283. The two others are
Buddhist Crosses, from Asiatic Researches, vol. 10, p. 241. (Two Baby Ions,
page 292).
The Cross "was worshipped in Mexico for ages before the Roman
Catholic Missionaries set foot there, large stone crosses being erected, pro-
bably to the 'god of rain.' (Conquest of Mexico, vol. i, page 242). The
cross thus widely worshipped, or regarded as a sacred emblem, was the
unequivocal symbol of Bacchus, the Babylonian Messiah, for he was repre-
sented with a head-band covered with crosses (fig. 19). This symbol of the
Babylonian god is reverenced at this day in all the wide wastes of Tartary
where Buddhism prevails." (Two Baby Ions, page 291).
FIG. 19. — HEAD OF BACCHUS.
FIG. 20. — EGYPTIAN TAU.
EGYPTIAN TAU. BUDHIST CRUCIFIXION.
119
Faber identifies Bacchus with the Indian Boodh, and consequently
we find, at the Rock Temple of Carli (see fig. 3), the Pillar — which was
emblematic of Boodh — is surrounded with a band of crosses, precisely like
those above on the head of Bacchus.
Fig. 20 is another representation of the Egyptian Tau, of which Mr.
C. W. King writes — " In the demolition of the Serapeum, this cross was
discovered cut upon the stones of the Adytum, placed there, said those skilled
in hieroglyphics, as the symbol of eternal life, a discovery affording great
matter of triumph to Sozomen, who takes for granted it had been hallowed
there in a spirit of prophecy." And again : — " This cross seems to be the
Egyptian Tau, that ancient symbol of the generative power, and therefore
transferred into the Bacchic mysteries. Such a cross is found on the wall of
a house in Pompeii in juxtaposition with the Phallus, both symbols embodying
the same idea." (See The Gnostics and tJieir Remains, p. 214, plate 6).
The reader may be interested in examining the following specimens of
Heathen Crosses, found among the Sculptures of Palenque and Copan, irt
Central America, copied from Stephens, vol. 2, p. 345. They seem to
comprise all the varieties of our Christian Mediaeval Crosses. (See fig. 21).
FIG 21. — HEATHEN CROSSES, AMERICA.
On the subject of the " Crucifixion" in Eastern Mythology, O'Brien
writes — " SULLIVAHANA is the name which they [the Hindoo Puranas] give
Q "
I2O ANCIENT IRISH CROSSES AND PRIMEVAL TRADITION.
to the deity there represented, [as crucified]. The meaning of the word is
TREE-BORNE, or, who suffered death upon a tree. He was otherwise called
DHANANDHARA, that is, the SACRED ALMONER. And his fame, say the Puranas,
reached even to the Sacred Island, in the sea of MILK, that is, of DOGHDA,
which signifies milk, and which was the title of the tutelar goddess of Ireland."
(O'Brien, p. 339).
The name of this Budhist Incarnation of Divinity — Sullivahana — is
strikingly like the Irish name "Suillavan." The latter maybe interpreted —
" The seed of the Woman," from " Siol" seed, and " a-vari' of the woman — a
most appropriate designation for Him, who, it was prophesied to Adam,
should bruise the serpent's head. (Gen. iii. 15). Under this name also
the Saviour seems to have been referred to in Jacob's prophecy, " The
sceptre shall not depart from Judah until Shiloh come." (Gen. xlix. 10).
Suit is also one of the Irish names for the Sun. It is probable that the Sun
was first worshipped as symbolical of the Divine Incarnation, SIOL-A-VAN,
the seed of the woman, who it was prophesied should bruise the head of the
Evil One.
A very singular prophecy derived from primeval tradition is preserved
in the ancient records of Persia. It is referred to by Faber (vol. 2, pp. 96,
97), who says — " Oschen is palpably the same as Oshander-begha. But
Oshander-begha is said to have been foretold by Zeradusht in the Zend-
Avesta as a just man, who should appear in the latter days to bless the world
by the introduction of holiness and religion. In his time there was likewise
to appear a malignant demon, who should oppose his plans and trouble his
empire for the space of twenty years But, if we advance
yet further, and observe how this personage is additionally decorated in a
more explicit prophecy also ascribed to Zeradusht, we shall probably be
obliged to conclude, that, in whatever light Oschen* might have been origin-
ally viewed, the character of the Messiah was in him, at some time or other,
* This name corresponds with either that of the Irish Saint Ossan, or with that of the heathen
bard and hero of Finian legends.
OSCHEN, THE VIRGIN-BORN; AND STAR. 121
superadded to that of the great father. According to Abulpharagius, Zera-
dusht, the preceptor of the Magi, taught the Persians concerning the manifesta-
tion of Christ ; and ordered them to bring gifts to him, in token of their
reverence and submission. He declared, that in the latter days a pure virgin
would conceive ; and that, as soon as the child was born, a star would appear,
blazing even at noon-day with undiminished lustre. ' Yoti, my sons', exclaimed
the seer, ' 'will perceive its rising before any other nation. As soon therefore
as you shall behold the star, follow it whithersoever it shall lead you; and adore
that mysterious child offering your gifts to him with profound humility. He is
the Almighty WORD, which created the heavens." (Abulp. apud Hyde de
rel. vet. Pers. c. 31.)
I should remark that Faber regards this prophecy as a plagiarism by the
second Zoroaster, or Zeradusht, of the prophecy of Balaam, (Numb. xxiv.
17): " There shall come a Star out of Jacob and a Sceptre shall arise out of
Israel, and shall smite the corners of Moab." But the reader may at once
perceive that Faber's opinion must be without foundation, as the Star of
Balaam is described as a .person who shall smite the corners of Moab; and no
one could fairly infer the circumstance of the visit of the Magi to Jerusalem,
related in Matt. ch. ii., as the result of the prophecy of Balaam, as recorded
in Numbers xxiv. 17. Modern writers have laboured much to establish
that such prophecies and legends of primeval tradition should be assigned to
any source but the right one. Plagiarisms — apostate Jews — Christian
interpolations, etc., are suggested as having effected some of the most ancient
traditions of Oriental Mythology. Whereas, we should remember that true
religion has been essentially the same from the beginning, succeeding revela-
tions having only developed its aspects to after generations ; and even the
New Testament affords ample evidence to prove that the Patriarchs possessed
more knowledge of the promised Messiah than could now be learned from
the books of Moses alone. The Lord Jesus says to the Jews — "Your father
Abraham rejoiced to see my day and he saw it and was glad," (John viii.
56). This was a fact in Abraham's time although it did not become a
122 ANCIENT IRISH CROSSES AND PRIMEVAL TRADITION.
Scripture record until St. John's Gospel was written. Enoch, an antediluvian,
prophesied of the Lord's coming "with ten thousands of his saints," (Jude
14). This was a matter of fact before the Deluge, but did not become a
Scripture record until St. Jude wrote his Epistle. Job says, (chap. xix. 25),
" I know that my Redeemer liveth, and that he shall stand at the latter day
upon the earth." Here is the doctrine of Christianity itself expressed in
such a manner as to indicate that Job's knowledge on the subject was only
the common belief of the patriarchs of the age in which he lived, and if so it
would lead to the inference that primeval tradition of the religion of the
patriarchs was the foundation of those rites, customs, and traditions of
Heathenism, which, from their similarity to Christian truths, have been a
puzzle to so many mythologists of modern times.
Faber refers to Sullivahana, the crucified " seed of the woman" above
mentioned. He calls him (vol. 2, p. 103,) " the virgin-born Buddha or
Salivahana" As the " virgin-born' he is identified with the divinely-born
man whose birth was heralded by a star, as recorded in the Persian prophecy
ascribed to Zeradusht. As Buddha he is identified with the crucified Toth
or Buddha of Siam ; and it is very singular that all these legends have their
parallels in the legends of ancient Ireland. It is mentioned in the Martyr-
ology of Donegal ($. 329), of St. BUITE, who is evidently the same as the
Oriental Buddha, " that a star manifested his birth, as it manifested the birth
of Christ." Again, the resurrection of the same individual is made the sub-
ject of record in the Martyrology of Donegal ; in page 333 of which we read
— " The elevation of Buite. The elevation of Boetius the bishop in the body
by angels, and his return to the earth; but it was at Elaidh Indaraidh at the
Relic Eoghain this happened ; and there the alliance of Colum-cille and Buti
took place, in the thirtieth year after the death of Buti and of the age of
Columba." I need scarcely add that although interpreters of this curious
passage would lead us to believe that it means nothing more than the
" disinterring and enshrining the saint's remains' by Colum-cille, the text
itself enforces a different conclusion, " The elevation of Boetius the bishop in
ZOROASTER. BELUS S SELF-SACRIFICE. 123
the body by angels and his return to the earth!' I myself have no doubt that
this legend, like that of the resurrection of Osiris, Adonis, and other Cuthite
divinities, was the corruption of a primeval prophecy of the resurrection of
the Son of God.
Other extraordinary legends on the same subject will be noticed during
the progress of this work.
Mr. Hislop writes at some length, satisfactorily proving the identity of
the elder Zoroaster with Nimrod, who, as the introducer [or reviver] of Sun-
worship, personated the promised "Seed of the woman" (Gen. iii. 15). He
identifies "Zeroashta — the seed of the woman," in the Chaldee language with
the name Zoroaster, and accounts for the difference of spelling on the same
principle as the Hebrew Zerubbabel is changed to Zorobabel. (See Two
Baby Ions, p. 84).
" The Chaldean version of the story of the great Zoroaster is, that he
prayed to the Supreme God of Heaven to take away his life, that his prayer
was heard, and that he expired." (Suidas, torn, i, p. 1133). "Belus," says
Berosus, "commanded one of the gods to cut off his head, that from the
blood thus shed by his own command, and with his own consent, when
mingled with the earth, new creatures might be formed, the first creation
being represented as a sort of a failure (Berosus, apud Bunsen, vol. i, p.
709). Thus the death of Belus, who was Nimrod, like that attributed to
Zoroaster, was represented as entirely voluntary, and as submitted to for
the benefit of the world." (Two Baby Ions, p. 89).
O'Brien, in page 293, describes another divine incarnation — Chanakya
Sacha, the reputed son of a powerful Eastern King. The child was born of
his mother without any mortal father. He closed his existence in this life
by being crucified. The name of this divine being, " Sacha," he compares
with the Irish Tuath-de-Danaan divinity Macha, elsewhere referred to as the
foundation of the name "Ard Macha," in Ulster.
Hislop writes: — "In India, under the name of Vishnu, the Preserver, or
Saviour of Men, though a god, he [Tammuz or Adonis — quere, derived
124 ANCIENT IRISH CROSSES AND PRIMEVAL TRADITION.
from the Adonai of Scripture ?] was worshipped as the great " Victim-Man,"
who, before the worlds were, because there was nothing else to offer, offered
himself as a sacrifice. The Hindoo sacred writings teach that this mys-
terious offering before all creation is the foundation of all the sacrifices, that
have ever been offered since. (Colonel Kennedy s Hindoo Mythology, pp.
221 and 247 ; also Two Baby Ions, p. 101).
Such traditions as these seem to demonstrate beyond a doubt the fact
of a primeval prophecy of our Saviour's voluntary offering of Himself, and
the manner of His death. They also elucidate St. Paul's statement as to the
Gentiles having known God, and having afterwards changed His glory for
images. (See Rom. i. 21, 23). Here we have Vishnu, the " Victim-Man,"
offering himself anterior to the creation ; also Zoroaster, the " Seed of the
Woman," and Belus (elsewhere identified as the same personage) offering
themselves for the benefit of the .world — the former having got one of the
Gods to cut off his head. We have Deva-Thot (the god Budh) crucified,
and we have (fig. 18) the instrument upon which he was crucified — the
Budhist Cross.
From the foregoing authorities I am induced to conclude, that the tradi-
tional prophecy of our Saviour's crucifixion was the origin of these legends
of the several Budhist crucifixions, — that thence the figure of the cross
became the monogram or hieroglyphic of Budh — thence the Phoenician
Thuath, and the Egyptian Thau, from which was derived the Greek Tail —
the origin of our letter T.
With such a mass of evidence to prove the veneration for the Cross
entertained in the ancient days of Heathenism, and the primeval tradition of
the crucifixion itself, it is not to be wondered at that Crosses should be found
in Ireland, to which Christianity can lay no claim. Such Heathen Crosses
abound in Ireland. They are even more numerous than the Round Towers,
and, among all, this peculiarity may be observed — that there is not on one
of these ancient Crosses any unquestionably Christian device, which would
prove it to have been made within the Christian era. An examination of
THE MERMAID. THE FISH GOD. 125
Henry O'Neill's splendid work on Ancient Irish Crosses will prove all to
have been essentially Pagan, and such as never could have been fabricated
for the purpose of commemorating the scenes recorded in the New
Testament.
It is true, that some scenes recorded in the Old Testament are repre-
sented on these Crosses, but only those, which we learn from other sources
to have been founded on primeval tradition, preserved among the legends
of Heathen Nations — such as the Fall of Man, the Deluge, &c., while, on
the other hand, the sculptures abound with Heathen devices which no one
has ever explained to be consistent with Bible History. Serpents in every
variety of contortion, Centaurs, Winged Quadrupeds, War Chariots, Fishes,
and Bulls presented as objects of worship, besides a number of other devices,
abound — such as never would have entered into the imagination of any one
acquainted with the New Testament account of the Crucifixion of Our
Blessed Lord, as consistent with Sacred History.
DETAILS OF ANCIENT IRISH SCULPTURE.
THE MERMAID.— THE FISH GOD.
While we look in vain for an explanation of these grotesque devices in
the Bible, we find many of them clearly explained by Heathen legends. I
shall notice a few of these, in the hope that persons better acquainted than I
am with Heathen mythology, may be able to add to the collection. I shall
begin with the Fish.
I have elsewhere noticed the fact that, in the Matsya Avatar, the god
Vishnu is described as " incarnate in the form of a Fish to recover the
sacred books lost in the Deluge." Fig. 23 in which he is so represented
with a book in his right hand, is from Maurice's History of India, vol. i,
plate 7. Dagon, the god of the Philistines, was sometimes represented in
126
DETAILS OF ANCIENT IRISH SCULPTURE.
the same form. — In Hindoo legends, the god Brahma also is said to have
appeared to Menu [Noah] in the form of a fish for the purpose of instruct-
ing him as to the approaching Deluge. In this form the god conducted the
ship of Menu through the waters of the Deluge to a place of safety at the
summit of the Himalaya. The legend respecting Vishnu and the sacred
books would seem to indicate that the myth was invented at a very remote
FIG. 22. — ASSYRIAN DAGON.
FIG. 23. INDIAN VISHNU.
FIG. 24. — MERMAID,
CLONFERT, COUNTY GALWAY.
FIG. 25. — SCULPTURE, CROSS OF KELLS, CO. MEATH.
period of the world's history, probably to justify the restoration of some
antediluvian idolatry ; but the figure of the human fish, or mermaid, will be
found to have been used as a hieroglyphic of the Ark of Noah.
The Irish stories respecting the Fish, having been adapted to early
Christian notions, are of course very different from the oriental myths ; but
FINTAN, DAGON, MERMAID. 127
the origin of all may be traced to the same source. According to Irish
authorities, Fintan, having come to Ireland before the Deluge, was saved
from it by being transformed into a fish. He afterwards lived in his
natural form, or rather in that of the Assyrian Dagon, as represented in fig.
22, until the days of St. Patrick, by whom he was converted to Christianity,
and he ultimately died in a good old age. St. Fintan was associated with
so many religious establishments that — I suppose for sake of the consistency
of ecclesiastical history — twenty-seven Saints are said to have borne his
name. There were also other reputed Saints of the name of Dagan, all of
whom I have no doubt represented the divine Fish of Cuthite mythology.
Fig 25 is photographed from O'Neill's Crosses, — view of one of the Crosses
at Kells, Co. Meath. The reader will observe that several men are repre-
sented as kneeling in adoration around the figure of the Fish. The same
accompaniment is found in the representation of Vishnu above referred to
(fig. 23) ; whence it would appear that the originators of the design dreaded
lest the divine character of their subject might not be perceived; and so they
introduced the figures of worshippers as symbols of the divinity which
they wished to establish.
The figure of a Fish is said to have been used in ancient times as an
emblem of our Blessed Lord — the Greek word signifying Fish (tx^c) forming
an acrostic for our Lord's name, and one of his titles. However such an
argument has, to my mind, no more weight as an excuse for this idolatry,
than has the burning of fires, on the eve of the Pagan festival of Tammuz
or Adonis, in honour of John the Baptist, because Scripture says " He was
a burning and a shining light." The devisers of such pretexts for grafting
Heathen customs upon Christianity exercised some ingenuity ; but their
flimsy excuses have not concealed the heathen origin of these customs.
I think it probable that the antediluvian Fish was the origin of the
numerous fables preserved in Ireland respecting Mermaids. There is a
small sculpture of the Mermaid at the Cathedral of Clonfert, Co. Galway
(see fig. 24). She holds in her right hand a book ; thus far answering
R
128 DETAILS OF ANCIENT IRISH SCULPTURE.
to Vishnu — as represented in the Matsya Avatar above mentioned
(% 23).
Fintan's appearance at the Royal Assembly of Tara, before his conversion
to Christianity in the days of St. Patrick, is described in an Irish legend as
that of " a strange Druidin flowered garments, with a two-pointed ornamented
birredh [head-dress] on his head, and bearing in one hand a book" (Kennedy,
p. 295). The reader will perceive that this description of the heathen Druid
Fintan corresponds remarkably with either the Vishnu of India, the Oannes of
Babylon, the Dagon of Canaan, or the Mermaid of Ireland. The head-dress
of Fintan is the mitre of Dagon (see fig. 22, from Layard's Nineveh and
Babylon) ; and the book carried in one hand answers to the representations
of Vishnu, (fig. 23), and the Irish Mermaid (fig. 24). I therefore assume the
identity of the Irish Saint Fintan with the Irish Saint Dagan, and the identity
of both with the Irish Mermaid, and the Fish-god of India, Babylon, and
Canaan.
We read in the Annals of the Four Masters, " In this year [558] was
taken the mermaid, i.e., Liban the daughter of Eochaidh." A note informs
us that "Liban is set down in the Irish Calendar of O'Clery, at i8th
December, as a Saint. Her capture as a mermaid is set down in the
Annals of Ulster under the year 571." .... "According to a wild
legend in Leabhar-na-h Uidhri, this Liban was the daughter of Eocaidh,
from whom Loch Eathach, or Lough Neagh, was named, and who was
drowned in its eruption (A. D. 90), together with all his children except his
daughter Liban, and his sons Conaing and Curnan. The lady, Liban, was
preserved from the waters of Lough Neagh for a full year, in }\&r grianan
[or CAVE] under the lake. After this, at her own desire, she was changed
into a salmon, and continued to traverse the seas till the time of St. Comh-
gall of Bangor. It happened that St. Comhgall despatched Beoan son of
Innli of T'each-Debeog to Rome, on a message to Pope Gregory," etc.
The legend proceeds to inform us, that the mermaid, or saint, or salmon,
addressed the messenger, and stated that she had been 300 years under the
LIBAN. DERCETO. THE ARK. 1 29
sea ; adding, that she would attend at Larne on that day twelve months.
She fulfilled her promise, and nets having been set, she was caught. Crowds
came to witness the sight. The next day two wild oxen came to the spot,
and, being yoked to the chariot on which she was placed, they bore her to
Teach-Debeog, where she was baptized by Comhgall, with the name Muirgen,
i.e., born of the sea.
It is a curious coincidence, and confirms my interpretation of such eccle-
siastical legends, that the name chosen by St. Comhgall for this mermaid-
saint should correspond to that of a Tuath-de-Danaan goddess. Keating
informs us (vol. i, p. 78), that Moriogan was one of the three female
Deities worshipped by the Tuath-de-Danaans.
It will presently be shown, that the figure of a mermaid was used as a
hieroglyph of the Ark. We might therefore expect to find some references
to the name of the Irish Mermaid, Liban, among Arkite legends and tradi-
tions. Such is indeed the fact. — The ancient name of Mount Ararat, on
which the Ark rested after the Deluge, was Luban. The crescent moon,
used as a type of the Ark, was called Labana. Bryant describes the
goddess Labana as the same as Cybele and Damater, which I have elsewhere
shown were used to represent the Ark : and Laban was one of the Arkite
names for the moon itself.* (Bryant, vol. 3, pp. 320 to 322 ; vol. 4, p. 28).
The Syrian Goddess Dercetus or Atargatis " was esteemed by her
votaries the same as Venus or Cupris." " She was worshipped by the
Phigalians in Arcadia by the name of Eurunome. Her statue was of great
antiquity, and represented a woman as far as the middle but from thence had
the figure of a fish. She was denominated by the natives Eurunome,
Diana." " Macrobius makes Atargatis the mother of the Gods ; giving her
the same department as is attributed to Gaia, Rhea, and Cybele." Bryant
concludes that this mermaid-figure was a hieroglyphic of the Ark. He
* According to ancient rules of the Irish language the names Laban and Liban might be
spelled respectively — Laban, Loban, or Luban, Liban, or Leban. — (See Remarks on vowels,
O'Brien's Dictionary).
I3O DETAILS OF ANCIENT IRISH SCULPTURE.
quotes from Simplicius on Aristotle — " The people of the country called
the Syrian Atargatis the place or receptacle of the Gods ; and the Egyptians
esteem their Isis in the same light, as containing the identity of each Deity."
This quotation Bryant explains — " The original history was plain and literal.
The machine, which was figured by the Atargatis, did really contain the
persons alluded to ; all those who were styled Qeoi KUI Sai/mov^ those reputed
Gods, the Baalim of the first ages. The Grecians, not knowing that their
mythology arose from hieroglyphics, formed out of every circumstance
personages. They supposed that Semiramis was the daughter of Dercetus ;
and that the latter was changed to a fish, as the former was to a pigeon."
(See Bryants Antient Mythology, vol. 3, pp. 150, 151, 152. Also Simplicius
in Arist. de A^lscult. Physic, 1. 4, p. 150; Ovid Metamorph., 1. 4, v. 44;
Diodorus, 1. 2, p. 92 ; Pausan, 1. 8, p. 684).
All these quotations respecting the Syrian Mermaid correspond in a
remarkable manner with our Irish legends, sculptures, and hagiology.
Bryant informs us (vol. 3, p. 153) that the Ark was styled Cetus (KIJI-OC), which
with the prefix Der (the Oak) makes the goddess Dercetus identical with
our Irish Saint Darerca — the Oak of the Ark. The figure of the Arcadian
Mermaid, Eurunome Diana, corresponds exactly with the Mermaid of
Clonfert (fig. 24) — " a woman as far as the middle, but from thence had the
figure of a fish." In the metamorphoses of Dercetus into a fish, and of her
daughter Semiramis into a pigeon, we have the Arkite tradition correspond-
ing with the stories of the Irish Saints Culm, Dagan, Fintan, Liban, and
Shanaun (The Ancient Ana, the mother of the gods) — the same heathen
legends preserved though in a different form. It seems to my mind very
clear, that the Cuthite hieroglyphics of ancient historical facts were made the
foundation of a corrupt mythology ; and subsequently all of the mythology,
which here survived the lapse of ages, was metamorphosed into what we
now call Irish hagiology.
In summing up the foregoing quotations and observations, we find
evidence that the figure of a Mermaid was anciently used as a hieroglyphic
THE ARK, THE MOON, THE MERMAID. 131
of the Ark of Noah. Bryant notices several emblematic devices both male
and female, which refer to the Deluge and its attendant circumstances.
The female in his opinion represents the Ship, the Ark, the Mother of the
gods, under various names ; and the male, the man, Noah, etc. The Ox
and Cow, as well as the Mermaid and Merman, are thus interpreted by
him. We find the Irish Mermaid Saint known by two names, the first,
Liban, answering to the name of the crescent moon, a type of the Ark, the
same as Cybele and Damater, etc. Next, we have her name Muirgen
answering to Moriogan, a female Tuath-de-Danaan divinity of Ireland.
Then we have Fintan the antediluvian, whose appearance as a heathen
Irish Druid answers exactly to the representation of the Assyrian Dagon
(fig. 22) ; and we have his connection with the great Deluge a matter of
record in Irish historical legend. We have the supposed Saint Darerca
corresponding with Derceto the Syrian goddess and mermaid — both names
signifying The Oak of the Ark. The Mermaid Liban answering to the
goddess Labana, the Moon, Cybele, or Damater, and the Goddess Derceto
being the same as Damater, we may reasonably conclude, that the Irish
Saints Liban and Darerca represented the same original — i.e., the Mermaid,
as a hieroglyphic of the Ark, whose emblem was the crescent moon.
On the Cross at Kells we find the sculpture of a Fish presented as an
object of worship (see fig. 25), in the same manner as is Vishnu, fig. 23.
We have a sculptured Mermaid at the ancient temple of Clonfert, a figure
corresponding exactly with the description left us of the heathen goddess
Derceto. The more deeply our researches are carried into remote antiquity,
the greater similarity do we find between the language, legends, and tradi-
tions of different countries ; and the very ancient character of Irish names
and Irish legends is to my mind clearly proved by the parallels existing
between them and those noticed in the earliest records of profane litera-
ture.
132
DETAILS OF ANCIENT IRISH SCULPTURE.
THE WOLF AND THE RED HAND.
There are three conspicuous designs, each of which occurs frequently on
Irish Sculptures, and, from the light thrown upon them by Heathen legends
of other countries, I am induced to class them together, as a symbolic repre-
FIG. 27. — CAPITAL, DYSART
CHURCH, CO. CLARE.
FIG. 26. — SCULPTURE, CROSS
OF KELLS, CO. MEATH.
FIG. 28. — SCULPTURE, MONASTER-
BOICE CROSS, CO. LOUTH.
FIG. 29. — SCULPTURE, MOONE ABBEY CROSS,
CO. KILDARE.
FIG. 30. — SCULPTURE, CROSS OF ARBOE,
CO. TYRONE.
sentation of some corrupted traditional prophecy of our Saviour's humiliation,
and subsequent victory over the Evil One. The first design is that of two
THE WOLF AND THE RED HAND.
133
wolves devouring a human face. It is to be found on two Crosses at Kells,
one of which is here represented (fig. 26). The figure is also to be found
on the capital of the arch at Dysart Church, county Clare, (fig. 27), where
the wolves are small in proportion to the size of the face ; however the
symbolic idea is the same. Another (fig. 28) is to be found on the Cross
of Monasterboice ; fig. 29 is from the Cross of Moone Abbey represented at
fig. 16; a fifth (fig. 30) is from the Cross of Arboe, county Tyrone, photo-
graphed from O'Neill's Irish Crosses. The figure of the wolves devouring
a human face occurs more than once among the Ruins of Glendalough,
and figures 31 and 32 are from Petrie's work. The wolves are in this case
represented in a horizontal position. The device elsewhere occurs on
numerous Irish Crosses and sculptures not here noticed.
FIG. 31. SCULPTURE, GLENDALOUGH, CO. WICKLOW.
-SCULPTURE, GLENDALOUGH, CO. WICKLOW.
The second design represents the man as victor over the wolf, with his
hand in the wolfs mouth. Figures 33 and 34 are from the Crosses of Kells,
copied from O'Neill's work. It is also found repeated on the Crosses of
Monasterboice (fig. 35), and Kilcullen (fig. 36), and elsewhere on numerous
134
DETAILS OF ANCIENT IRISH SCULPTURE.
sculptures. The design is in every case the same, and it is therefore un-
necessary to multiply engravings.
The third design is that of the hand within a circle, which hand, according
to the Indian and German Legends, was cut, or bitten off, by the wolf.
FIG. 33. — SCULPTURE, CROSS OF KELLS,
CO. MEATH.
FIG. 34. — SCULPTURE, CROSS OF KELLS,
CO. MEATH.
FIG. 35. — SCULPTURE, CROSS OF MONASTER-
BOICE, CO. LOUTH.
FIG. 36. SCULPTURE, CROSS OF KILCULLEN,
CO. KILDARE.
This (fig. 37) is found on the Cross of Monasterboice ; and again (fig. 38)
on the Cross of Clonmacnoise.
The same designs, with such considerable varieties, being carried out in
these several figures, fully proves that the work was not the result of the
Artist's fancy, but that it was some emblematic device of a sacred character
well understood by the makers. This device is explained by the myth of
the ancient Germans representing Tyr, the "Son of the Supreme God"-
answering to the Indian Savatar, or Golden-handed Sun — "placing his hand
THE WOLF AND THE RED HAND.
135
as a wedge into the mouth of the wolf." This, to my mind, is only another
symbolic representation of some primeval prophecy of the contest of our
Saviour as the Good Shepherd with the Evil One, who is generally repre-
sented as a Serpent, but here as a Wolf. Fig. 32 seems intended to
represent both the Wolf and the Serpent It has the head and fore feet of
the one, and the tail of the other.
In Professor Max Mutters learned work on the Science of Language, p.
378, we read : — " Thus we see that in the Veda-Savatar, one of the names
of the Sun is ' Golden- Handed.' Certain it is that the early Theological
Treatises of the Brahmins tell of the Sun as having cut his hand at a
Sacrifice, and of the Priests having replaced it by an artificial hand made of
FIG. 37. — SCULPTURE, CROSS OF
MONASTERBOICE, CO. LOUTH.
FIG. 38. — SCULPTURE, CROSS OF
CLONMACNOISE, KING'S CO.
Gold. Nay, in later times, the Sun, under the name of Savatar, became
himself a Priest ; and a legend is told how, at a Sacrifice, he cut off his hand,
and how the other priests made a Golden hand for him." And again (p.
379) he says : — " If the German god, Tyr, whom Grimm identifies with the
Sanscrit Sun-God, is spoken of as one-handed, it is because the name of the
Golden-handed Sun had led to the conception of the Sun with one artificial
hand ; and, afterwards, by a strictly logical conclusion, to a Sun with but one
hand. Each nation invented its own story — how Savatar, or Tyr, came to
lose his hand, and, while the priests of India imagined that Savatar hurt his
136 DETAILS OF ANCIENT IRISH SCULPTURE.
hand at a sacrifice, the sportsmen of the north told how Tyr placed his hand
as a wedge ~into the mouth of the wolf, and how the wolf bit it off"
We have, elsewhere, ample evidence that the Sun was worshipped as the
emblem of the divinely born man — " The Seed of the woman," who was to
bruise the Serpent's head. At Babylon, under the name of Zoroaster, or
Zeroashta, — " The Seed of the woman," — the Sun was the real object of
worship. Zoroaster was also called Zerdost, which, in the Persian language,
signifies "Golden or Silver-handed." (Coll. vol. 4, p. 192). Thus we have
Zoroaster identified with Savatar — the Indian Sun-god with the golden
hand, — and with Tyr, the one-handed son of Odin.
These legends, and the replacing of the lost limb with a golden-hand,
seem to have their parallel in the legends of Ireland. The " LAMH DEARG
ERIN" — the " Red Hand of Ireland," is well-known, and may be seen as the
monogram of the " Ulster Journal of Archaeology," in the illuminated title-
page of each volume. NUDHA AIRGIOD LAMH, or Nudh of the precious
metal hand — the first Tuath-de-Danaan King, having lost his hand in battle,
laid aside his kingdom for seven years, until a hand of precious metal was
made for him, when he resumed his authority. (Keating, vol. i, p. 65.) I
have elsewhere said that I believe the Irish history of Tuath-de-Danaan
times, contemporaneous with the Judges of Israel, to be altogether mytholo-
gical, and utterly undeserving of the name of history. I therefore look upon
the story of Nudh, with his precious metal hand, to be the Irish version of
the Indian Savatar, or Sun-god with the golden hand.
It appears to me that the design on the Cross of Moone Abbey (fig.
1 6) was intended to represent the Golden-handed Sun ; but this I leave to
the reader's own judgment.
The Red Hand is particularly noticed in Stephens Yucatan. In vol. I,
p. 177, he writes : — " Over the cavity left in the mortar by the removal of
the stone were two conspicuous marks which afterwards stared us in the face
in all the ruined buildings of the country. They were the prints of a Red
hand with the thumb and fingers extended, not drawn or painted, but
THE CROSIER AND SHEPHERD KING.
137
stamped by the living hand, the pressure of the palm upon the stone." The
Hand also forms a conspicuous object among the hieroglyphics of Central
America.
Collecting these facts together, we have Zoroaster, or Zerdost, — the
Golden-handed; — Savatar, the Golden-handed Sun, of India; — Tyr, the
one-handed Son of the Supreme God, of Germany ; — the Red hand
imprinted on American buildings; — the Hand in American hieroglyphics;—
the Red-hand of Erin ; — the precious metal Hand of the first Tuath-de-
Danaan King ; — the hand within the circle of the Sun, on the Crosses of
Monasterboice and Clonmacnoise; and the figure of Tyr himself with his
hand in the mouth of the wolf, on the Crosses of Kells, Kilcullen, and
Monasterboice, (figs. 33, 34, 35 and 36).
From these facts I conclude, that all the legends alluded to had one
common origin, and that probably dating as far back as the days of Cain,
who, as the first born into the world, is supposed to have assumed to himself
the promise respecting the Seed of the woman. As many learned men have
assigned the first worship of the Sun to the time of Cain; I would venture
to suggest that the mark set upon Cain (Gen. iv. 15), was a Red-hand, and
that, after his decease, those who worshipped him as the " Seed of the
woman," under the emblem of the Sun, perpetuated his memory by the
Golden-hand. Such a mark (if my surmise be correct) would have reminded
Cain of the crime he had committed in slaying his innocent brother, and it
would account for the Golden or Red-hand being connected with the legends
of the Sun — the promised Seed of the woman — or the wolf, in the remote
extremes of India, Germany, America, and Ireland.
THE CROSIER AND SHEPHERD KING.
Historical Notices of the " Crosier" and the " Shepherd King" are
intimately connected with the subject of the " Wolf and the Red-hand."
The Rev. Mr. Hislop furnishes ample authority for tracing the origin of
138 DETAILS OF ANCIENT IRISH SCULPTURE.
the use of the Crosier by Roman Catholic Bishops to the Roman Augurs,
and through them to the Etruscans and Assyrians. He writes (Two
Baby Ions, p. 317) : — "Now, so manifestly was the ' lituusj or crooked rod
of the Roman augurs, identical with the pontifical Crosier, that Roman
Catholic writers themselves, writing in the dark ages, at a time when
disguise was thought unnecessary, did not hesitate to use the term ' litims*
as a synonyme for the ' Croiser' (See Gradus ad Pamassum compiled by
G. PYPER, a Member of the Society of Jesus, sub vocibus Lituus Episcopus
et pedum, pp. 372, 464). Thus a Papal writer describes a certain Pope or
Papal bishop as ' mitra lituoque decorus,' ' adorned with the mitre and the
augur's rod,' — meaning thereby that he was ' adorned with the mitre and
the Crosier! Now this litims, or divining rod, of the Roman augurs, was,
as is well known, borrowed from the Etruscans, who, again had derived it,
along with their religion, from the Assyrians." ..." This magic crook
can be traced up directly to the first King of Babylon, that is, Nimrod, who,
as stated by BEROSUS was the first that bore the title of a Shepherd King.
(BEROSUS apud ABYDENUS in CORY'S Fragments, p. 32. See also EUSEB. Chron.
Pars i, pp. 46, 47). In Hebrew, or the Chaldee of the days of Abraham,
' Nimrod the shepherd' is just Nimrod ' He-Roe ;' and from this title of the
' Mighty hunter before the Lord' have no doubt been derived both the name
of Hero itself, and all the Hero-worship which has since overspread the
world. Certain it is that Nimrod's deified successors have generally been
represented with the Crook or Crosier. This was the case in Babylon and
Nineveh as the extant monuments show." " This was
the case in Egypt, after the Babylonian power was established there, as
the statues of Osiris with his crosier bear witness. Osiris himself being
frequently represented as a Crosier with an eye above it (PLUTARCH, vol. ii.
p. 354, F.). This is the case among the negroes of Africa, whose God,
called the Fetiche, is represented in the form of a Crosier, as is evident from
the following words of HURD — ' They place Fetiches before their doors,
and these titular deities are made in the form of grapples or hooks, which we
THE CROSIER AND SHEPHERD KING.
139
generally make use of to shake our fruit trees '(HuRD, p. 374, col. 2). This
is the case at this hour in Thibet, where the Lamas or Theros bear, as stated
by the Jesuit Hue, a Crosier, as the ensign of their office. This is the case
even in the far distant Japan, where, in a description of the idols of the
great temple of Miaco, the spiritual capital, we find this statement : ' Their
heads are adorned with rays of glory, and some of them have shepherds
crooks in their hands, pointing out that they are the guardians of mankind
against all the machinations of evil spirits.' (HuRD, p. 104, col. 2)."
Bryant, quoting Eusebius, says that " The first king of this country
[Chaldea] was Alorus, who gave out a report that he was appointed by God
to be the Shepherd of his people." (Vol. 4, p. 123).
" It is remarkable (says Bryanf] that the first tyrant upon earth masked
his villainy under the meek title of a Shepherd. If we may credit the
Gentile writers, it was under this pretext that Nimrod framed his opposition,
and gained an undue sovereignty over his brethren. He took to himself the
name of Orion, and Alorus ; but subjoined the other above mentioned : and
gave out that he was born to be a protector and guardian : or, as it is
related from Berosus ; ' He spread a report abroad, that God had marked
him out for a Shepherd to his people.' ' (Vol. 4, p. 305).
These authorities account for the frequent appearance of the Crosier in
ancient Irish heathen sculptures. It may be found in some part of most of
the Sculptures represented on the plates of CfNeilfs Irish Crosses. I believe
many of the relics of antiquity still preserved in Irish Museums, and said to
have been the Crosiers of wonder-working Saints, are, like the Saints them-
selves, genuine relics of heathenism ; but, which are really antique and
which are medieval imitations, it is at this day very difficult to determine.
Among the genuine relics of heathenism, I reckon the Crosier (fig. 39)
found in the Sarcophagus at Cashel (fig. 4), about 100 years since, and
now in the late Dr. Petrie's Museum.
This crosier is itself made in the form of a serpent, not a very Christian-
like emblem, but rather adapted to represent the African god Fetiche, who
140 DETAILS OF ANCIENT IRISH SCULPTURE.
was worshipped in the form of a crosier. On it may be seen the figure of
the Fish, elsewhere used to represent Vishnu in his first Avatar. This
FIG. 39. — CROSIER FOUND AT CASHEL.
serpent-crosier has also got a double face, and thus far it corresponds both
with the mystical snake of Hindostan slain by Creeshna, and with the
THE CROSIER AND SHEPHERD KING.
serpent who is said to have ruled in Scattery Island before the time of St.
Shanaun. " Within the curve is a human figure, standing, with one leg
placed on the neck of the serpent, and the other on the back of a double-
faced wingless dragon, which he has pierced in the back with a spear, which
the dragon bites." The piercing of the dragon with a spear answers to
Wilkinson's illustration of an Egyptian goddess piercing the serpent with a
spear. (Two Baby Ions, p. 86). The modern interpretation of the design of
this crosier is, that it represents " Michael the Archangel" contending with
the Red-dragon of the Book of the Revelation, chap. xii. verse 7. But if
the authors of the design had any such object, they would have represented
the dragon as he is described in the Bible, with " seven heads and ten
horns " (Rev. xii. 3), instead of making him answer to the heathen device of
a Snake with two countenances. These are the reasons which induce me
to conclude, that the crosiers appearing on the Irish sculptures are of
heathen origin, and that this crosier of Cashel in particular is a genuine relic
of heathenism.
I refer the reader to Hislop's proofs of the identity of the first Centaur
with Kronos or Saturn, and of both, with Nimrod the mighty hunter. (Two
Babylons, pp. 58, 60). Mr. Hislop says elsewhere (p. 47) : — " The meaning
of this name Kronos, ' the Horned One,' as applied to Nimrod, fully explains
the origin of the remarkable symbol, so frequently occurring among the
Nineveh Sculptures, the gigantic HORNED man-bull, as representing the
great divinities in Assyria. The same word that signified a dull, signified
also a ruler or prince. Hence the ' horned bull ' signified ' The mighty
Prince,' thereby pointing back to the first of those ' Mighty Ones ' who,
under the name of Guebres, Gabrs, or Cabiri, occupied so conspicuous a
place in the ancient world, and to whom the deified Assyrian monarchs
covertly traced back the origin of their greatness and might." Mr. Hislop's
arguments seem to me conclusive as proving the identity of Nimrod with the
first Centaur — with the horned Kronos, or Saturn — with the Shepherd
King and his crosier. All these identities are corroborated and greatly
142 DETAILS OF ANCIENT IRISH SCULPTURE.
strengthened by the sculptures and legends of heathen Ireland. One of the
Centaurs on the Cross of Kells (see chapter on " The Ox and the Centaur")
is represented with two horns, thus identifying Kronos, the " Horned-one,"
with Nimrod, the Centaur.
The Shepherd devoured by the wolves (same Cross, fig. 26) is represented
with two horns — identifying Nimrod, the ' Shepherd King" in his humilia-
tion, with Kronos, and the Centaur. The legend told at Cashel identifies
the celebrated and miraculous builder of the Temple with the Centaur
represented over the doorway. (See chapter on " The Ox and the Centaur").
The name of Kronos (Cronus), the "Horned-one" himself, is found in almost
every county throughout Ireland, in the numerous religious foundations
ascribed to one or other of the thirty mythical Saints Cronan, whose alias
was Mochua, translated " the good Budh." All these legends are inter-
woven, and take us back to the time of Nimrod, but I would assign the origin
of them to an earlier date than that of Nimrod, namely, to a primeval prophecy
of our Saviour in the character of the " Good Shepherd"
I shall conclude this notice of " The Crosier and the Shepherd King"
by referring the reader to an interesting article on " Ancient Irish Crosiers,"
by Mr. James O'Laverty, published in the Ulster Journal, vol. 9, p. 51.
The reader cannot fail to be convinced that the Irish Crosiers, of which more
than a dozen are noticed, are as ancient at least as the 5th and 6th century
Saints, with whose names they are associated. Some archaeologists ascribe
these Crosiers and their ornamentation to the 1 2th and subsequent centuries :
nevertheless, not only is history silent on the subject of their construction,
but, so early as the I2th century, Giraldus Cambrensis " accuses the Irish of
venerating the Crosiers of the ancient Saints more than the books of the
Gospels." (Ulst. Jour. vol. 9, p. 54).
THE YULE-LOG AND PALM-TREE. 143
THE YULE LOG AND PALM-TREE.
When Nimrod assumed the name and attributes of the promised " Seed
of the woman," he came to be worshipped as Zoroaster, Zeroashta, or
Sulivahana, " the Seed of the woman"-— as Kronos, the " Horned-one,"
emblematic of strength and power of rule — and as the " Royal Shepherd," or
" Shepherd King." Nimrod came to a violent death {Bryant, vol. 4, p. 62),
as did also Belus, Bacchus, Osiris, Hercules, etc., but, as raised again, these
were afterwards worshipped as gods. Here we see a primeval tradition of
the Saviour's Resurrection applied to this great apostate Nimrod. Even the
circumstance of his violent death is used to identify him with the promised
"Seed of the woman." We have before noticed (p. 123) how Belus got one
of the gods to cut off his head. " Belus," says Berosus, "commanded one of
the gods to cut off his head, that from the blood thus shed by his own
command, and with his own consent, when mingled with the earth, new
creatures might be formed, the first creation being represented as a sort of a
failure." (Berosus, apud Bunsen, vol. i, p. 709). "Thus the death of Belus,
who was Nimrod, like that attributed to Zoroaster, was represented as
entirely voluntary, and submitted to for the benefit of the world." (Two
Babylons, p. 89).
Mr. Hislop in explaining the heathen origin of the Christmas festival,
with the custom of burning the Yule-Log on Christmas-eve, and the Palm-
tree springing up on Christmas-day, writes (p. 140) : — " The divine child,
born at the winter solstice, was born as a new incarnation of the great god
(after that god had been cut in pieces), on purpose to revenge his death upon
his murderers. Now the great god, cut off in the midst of his power and
glory, was symbolized as a huge tree, stripped of all its branches, and cut
down almost to the ground. But the great serpent, the symbol of the life-
restoring yEsculapius, twists itself around the dead stock, (see fig. 41), and
lo, at its side up sprouts a young tree — a tree of an entirely different kind,
that is destined never to be cut down by hostile power, — even \hzpalm-tree,
T
144
DETAILS OF ANCIENT IRISH SCULPTURE.
FIG. 40. — BASE OF KILCLISPEEN CROSS, CO. TIPPERARY.
FIG. 41. — THE YULE LOG, AND PALM-TREE.
FIG. 42. — BASE OF KILCLISPEEN CROSS, CO. TIPPERARY.
THE YULE-LOG AND PALM-TREE. 145
the well-known symbol of victory. The Christmas tree, as has been stated,
was generally at Rome a different tree, even the fir ; but the very same idea
as was implied in the palm tree was implied in the Christmas fir ; for that
covertly symbolized the new-born god as Baal-berith, ' Lord of the Covenant,'
and thus shadowed forth the perpetuity and everlasting nature of his power,
now that, after having fallen before his enemies, he had risen triumphant
over them all. Therefore, the 25th of December, the day that was observed
at Rome as the day when the victorious god reappeared on earth, was
held as the Natalis invicti Solis, ' The birth-day of the unconquered Sun.'
(GIESELER, p. 42, Note). Now, the Yule Log is the dead stock of Nimrod,
deified as the sun-god, but cut doivn by his enemies ; the Christmas-tree is
A' i in rod rcdivivus — the slain god come to life again" (See Two Baby Ions,
p. 141 : also fig. 41, The Yule-log and Palm, from Maurice's Indian Antiqui-
ties, vol. 6, p. 368).
Now our Irish sculptures tell us the same story. We have on the Cross
of Kilclispeen, on the left panel of the base, the god Beltts himself with his
head cut off, and, in the adjoining panel, we have the young Palm-tree, at the
head of the new creation, represented by a variety of animals. (See figs. 40
and 42 from O1 Neill's Crosses).
I need not stop to observe that there is no incident in Scripture history
to which this representation of the carcase of Belus stretched upon an ass
can reasonably be applied ; and that there was no knowledge among tl\g
Celtic Irish of the Palm-tree here represented on the Cross of Kilclispeen
save what they may have learned of the name only from Scripture. I shall
conclude this subject by remarking that, this Cross of Kilclispeen, with
several others, are stated by local tradition to have been supernaturally
erected in one night to commemorate the murder of seven Bishops. The
like remark, as to being erected in one night, applies to almost every Round
Tower and sculptured Cross in Ireland, of which there exists any local
tradition. Even those ascribed to the celebrated Cobban Saer are said to
have been the work of one night.
146 DETAILS OF ANCIENT IRISH SCULPTURE.
THE OX AND THE CENTAUR.
The Ox, both male and female, seems to have been one of the most
conspicuous emblems of Divinity in ancient mythology. This emblem as
the male was used to represent the Creator, and as the female, the Universe.
The male Ox represented mind — the female, matter. Again the male Ox
signified the Great Father — Adam, and the female the great mother, — Eve,
or the earth — the worship of great ancestors having been combined with
that of the Deity.
Noah, as the father of the new world, being regarded, not as a separate
personage, but as a revival of the Great Father, the male Ox was used to
represent him, and the female was emblematic of the Ark, or great mother,
in which he was enclosed. Again the Sun and Moon are each depicted
under the figure of an Ox either male or female ; and finally, all the heroes
of remote antiquity to whom divine honours were paid had this emblem
associated with their worship. I have already observed how that all the
emblems of the Ark are represented as both male and female — the female
representing the ship, and the male, the man. This was only the superin-
ducing of the Arkite worship upon the more comprehensive mythology — the
corrupted forms of Patriarchal religion, which seem to have been comprised
in it. " The sun was reckoned sometimes male and sometimes female, and
there was a god moon no less than a goddess moon" (Fader, vol. i, p. 38).
The Fish-god also was represented sometimes male (as Dagon), and
sometimes female (as Derceto — Damater — the Mermaid). The same was
the case respecting the Arkite Dove, as well as the Ox, now under con-
sideration.
Bryant represents both the Ox and the Centaur as devices specially
connected with the Arkite worship ; and afterwards, when people came to
be represented by the symbols of their worship, these emblems were asso-
ciated with the Cuthites, by whom the Arkite worship was introduced. I
have elsewhere noticed that this worship was not a separate system of
THE OX AND THE CENTAUR. 147
idolatry, but that the Ark was an important emblem in the Phallic worship
of the Cuthites.
The ancient legends of Greece were the result of misconception with
respect to Cuthite hieroglyphics. Bryant has written at considerable length
on the subject of the Ox, the Horse, and the Centaur, as connected with
Cuthite Mythology, for the particulars of which the reader is referred to his
work. He says, " In short every personage that had any connection with
the ark was described with some reference to this hieroglyphic," (the Bull).
He proceeds to say — " The Bull's head was esteemed a princely hierogly-
phic, wherefrom it is said by Sanchoniathon of Astarte, ' The Goddess
placed the head of the Bull upon her own head as a royal emblem' " (vol. 3,
PP- 3J3> 3Z4)- Coupling this with what we learn elsewhere, that it was
customary among the Cuthites to place over the architrave of their temples,
some emblem of the divinity there worshipped — we see why it is that the
head of an Ox was sculptured in high relief over the doorway of Temple
Melchedor (the Temple of the golden Molach) in Kerry, hereafter introduced.
He also remarks — " From these hieroglyphics misinterpreted, came the
stories of Europa and Pasiphae ; also the fable about Argus and lo. They
all related to the same event ; and to the machine styled /3ouc, and Taurus,
wherein Osiris was inclosed. For, it is said of Isis, that during the rage of
Typhon, she preserved Osiris in an Ark of this denomination
She inclosed him in a bull of wood : by which is meant the ark, Theba.
The Syrians understood it so. A Bull or Cow among the Syrians signified
an Ark or Theba. . . The city Theba in Greece so renowned for its
seven gates, was denominated from the Sacred Cow, by which Cadmus was
directed." (Bryant, vol. 3, pp. 303-4).
I think it probable that the Irish Mythical Saints, Dairbile, the Oak-
tree ; Darerca, the Oak of the Ark ; Mell (Melissa, the divinity of the Ark) ;
and " Derinilla of the four paps," the mother of Saints, had their origin in
this sacred Cow, the Ark, and if so, the figure of an Ox or Cow, as repre-
sented in an arch called the South Doorway of Cormac's Chapel (fig. 43)
148 DETAILS OF ANCIENT IRISH SCULPTURE.
appears to me to be a most appropriate ornament of it as a Cuthite Temple.
In Maurice's History of India, vol. i, p. 38, may be found an illustration,
taken from the Temple of Meaco, Japan, in which the Golden Bull is made
to represent the Creator butting with his horns against the Egg of Chaos.
The Indian Siva is worshipped as an Ox. The Ox and Cow were emblems
of Divinity in ancient Egypt, under which forms Osiris and I sis were
FIG. 43 — SOUTH DOORWAY, CORMAC'S TEMPLE, CASHEL, CO. TIP.
worshipped. The Israelites in the Wilderness worshipped the Ox (the
Golden Calf), and one of the names by which Stephen refers to this worship
(Acts vii. 43) is Moloch, which answers to the Irish mythical Saint Molach,
and to the Golden Molach of Kilmelchedor.
In Keating's History of Ireland (vol. i, p. 429), we read that the
THE OX AND THE CENTAUR.
149
Golden Calf was one of the Divinities worshipped by the Ancient Irish.
Ireland abounds with legends of the miraculous Ox, several of which are
recorded in the Kil. Arch. Joiir. (vol. 2, p. 311), by William Hacket, Esq.,
and there contrasted with similar legends of Hindostan, shewing an extraor-
dinary parallel only to be accounted for by tracing both to the same origin.
Under the names of Boru and Bofine, the Ox is associated with the
topography of several ancient Ecclesiastical establishments. One of these
is Ball Boru — Baal, the red Cow — at Killaloe, (see Kil. Arch, your., vol.
FIG. 44. — SCULPTURE AT ARDMORE, CO. WATERFORD.
FIG 45. — SCULPTURE, CROSS OF KELLS,
CO. MEATH.
FIG. 46. — SCULPTURE, CROSS OF KELLS,
CO. MEATH.
2, p. 318). The Ox is also to be found associated with the Round Tower
of Devenish, in the ancient name of the place, which was DAIMHINIS — the
Island of the Ox. In Parker's illustration of Ardmore (Gent. Mag., p. 276,
Sept., 1864), the figure of the Ox is also to be seen (fig. 44) before which a
150 DETAILS OF ANCIENT IRISH SCULPTURE.
man is represented as kneeling in adoration. Another of the figures on this
ancient sculpture is explained to be a representation of " Solomon's Judg-
ment :" but it answers much better to the account which Maurice gives us
in the Life of Creeshna, of the tyrant Cansa slaying the child of his sister
with his own hand, supposing him to be the infant Creeshna, who, it was
prophesied, should be his destroyer. I refer the reader for further particulars
to Maurices History of India, vol. 2, p. 263. The legend, with all its
attendant circumstances, presents to my mind evidence of a primeval
prophecy of infants being slain by a tyrant after the birth of our Saviour.
The figure of the Ox is also to be found on two of the Crosses at Kells,
in one of which sculptures a man is represented as engaged in worship as at
Ardmore (figs. 45 and 46).
The Horse in symbolical representations was also associated with
this Arkite worship. Bryant says (vol. 3, pp. 276, 277), " Dionusus
FIG. 47. — HIPPA OF ARCADIA.
was supposed to have been twice born; and thence was styled g^urjc.
Sometimes the intermediate state is taken into account ; and he is repre-
sented as having experienced three different lives. His last birth was from
Hippa, at which time nature itself was renewed. Hippa was certainly the
Ark, into which the Patriarch retired ; and from which he was afterwards
THE OX AND THE CENTAUR. 151
released, to enjoy a new life, and another world. Hence arose the many
symbols of a Horse. Damater near the Olive Mount in Arcadia was wor-
shipped by the Phigalians in a dark cavern. She was described as a woman,
but with the head of a horse, and hieroglyphical representations of serpents
and other animals. She sat upon a rock, clothed to her feet ; with a dolphin
in one hand, and a dove in the other (see fig. 47). Marus Balus, an antient
Deity of Italy, was represented under an hieroglyphic, as a person with the
face of a man before, and of a horse behind, and was said to have lived three
times. The history of Pegasus, the winged horse, is probably of the same
purport." He elsewhere says of Hippa (vol. 2, p. 293-295), " It was a title
of Apollo, or the sun, and often compounded Hippa-on, and contracted
• Hippon ; of which name places occur in Africa near Carthage
As it was a title of the sun, it was sometimes expressed in the masculine
gender Hippos. . . . These horses, which fed upon the flesh of
strangers, were the priests of Hippa, and of Dionusus, styled Hippus, or
more properly Hippius."
Bryant suggests that the name Centaur was derived from the Cuthite
hieroglyphic of a Bull or a Bull's head, which is corroborated by the fact
that in the Irish language the term CEAN TOR might be interpreted a Bull's
head. CEAN is translated head, and TOR, a bull (see Glossary). I repeat
from Bryant : — "In short every personage that had any connection with the
ark was described with some reference to this hieroglyphic," (the Bull). He
proceeds to say — "The Bull's head was esteemed a princely hieroglyphic,
wherefrom it is said by Sanchoniathon of Astarte, ' The Goddess placed the
head of the Bull upon her own head as a royal emblem.' And it is said of
I sis, whom I just now mentioned, that she was not only described with a
lunette ; but like 1 6 of the Greeks with the real head of a Bull or Cow.
Such was the figure of the Minotaurus, which Pausanias styles the Bull
called Mino The Ark seems to have been sometimes called
Centaurus ; from whence many of the Arkites had the name of Centauri :
and were reputed of the Nephelim race. Chiron was said to have been the
u
152
DETAILS OF ANCIENT IRISH SCULPTURE.
son of the Centaur Cronus : but the rest were the offspring of Ixion and
Nephele. They are described by Nonnus as horned, and as inseparable
companions of Dionusus." (Vol. 3, pp. 3 13- 315).
Mr. Hislop, writing upon Babylonish divinities, identifies the god Kronos
(Saturn) " the horned one," with Nimrod the hunter, and both with the
first Centaur. He also identifies Nimrod with the first Grand Master of
the Masonic Art — " the god of fortifications." He further identifies the
FIG. 48. — ARCH OF DOORWAY, CORMAC's TEMPLE, CASHEL, CO. TIPPERARY.
Egyptian Osiris with Kronos and Nimrod. (See Two Babylons, pp. 59,
60). These identities are confirmed by our Irish sculptures and legends,
and they explain the figures of two Centaurs on the Cross of Kells. The
first is Kronos, the horned one — i. e., Osiris, and the second, " Sagittarius,
the armour-bearer of Osiris. It is noticed above how Nonnus has
described the Centaurs as horned ; but I am not acquainted with any
representation of the horned Centaur, except that sculptured on the
Cross of Kells (fig. 49). It is possible that Kronos alone, as being the
THE OX AND THE CENTAUR. 153
head of the family, was so represented. The local tradition about the
Centaur on the Northern Doorway of Cormac's Temple (fig. 48) is, that it
represented the Master Mason who built the Temple ; that all the work
which the builder erected by day the Lion (also represented in the figure)
destroyed by night ; that the Centaur undertook to encounter the Lion —
apparently at great disadvantage — but succeeded in wounding him with an
arrow, after which the building experienced no further interruption. This
legend is illustrated by the reputation of Nimrod and the Cyclopeans for
skill in the art of building. The probable identity of Cronos the Centaur
with the Irish Saint Cronan, alias Mochue — the Good Budh, has already
been noticed (p. 56), Cronos and Budh representing the same personage,
according to the opinion of the learned Faber.
FIG. 49. — BASE OF CROSS AT KELLS, CO. MEATH.
The Centaur is found among the Hindoo signs of the Zodiac, from which
our Sagittarius is derived (Maiirice, vol. i, p. 294). The Centaur is also
found in the Egyptian Zodiac, where he is described as the Armour-Bearer
of Osiris. (Maurice, vol. i, p. 304). The Greek legend about the Centaurs
is, that they were a tribe of the Lapithae, descendants of Apollo, who, having
been guilty of some great crimes, were forced into a sanguinary war, and the
survivors compelled to leave the country. The poets pretend that the
Centaurs were the sons of Ixion and a cloud. This answers to the Irish
legend about the Tuath-de-Danaans, who are said (Keating, vol. i, p. 75),
to have concealed themselves (on landing in Ireland) in a cloud, so that they
were not discovered until they reached the interior. I believe the legend
of the Mason and the Centaur, like many other Irish, Grecian, and Indian
154 DETAILS OF ANCIENT IRISH SCULPTURE.
legends, to refer to the primeval and traditional prophecy of our Saviour's
contest with the Evil One.
Combining these facts with the existence of the figure of a Centaur in
a conspicuous position on the Cross of Kells (fig. 49), I think it more than
probable that the Centaur was used as a Sacred Emblem by the Cuthites,
and that the Greek legend referred to their expulsion as Lingajas, by the
Yonijas, of which we shall treat in a subsequent chapter.
I am confirmed in this opinion by the fact that the name of the Hindoo
Centaur is Dhanus, answering to the Irish Danaans — a Cuthite Colony. (See
Maurice, vol. i, p. 294).
There is a curious coincidence respecting this name Danaan, which I
cannot avoid noticing. Bryant writes ; — " In treating of Danaus and Danae,
I surmised that they were not the names of persons, but ancient terms
which related to the Sacred Ship. . . . The fifty daughters of Danaus
were fifty priestesses of the Argo, who bore the sacred vessels in the
festivals. . . . The Danaides are said to have been sent in quest of
water — to have brought water to Argos — to have invented vessels for water,
and lastly were supposed to have been doomed in the shades below to
draw water in buckets which were full of holes. . . . The Acropolis
at Argos was supposed to have been founded by Danaus the Arkite. . . .
The Acropolis was certainly an Arkite Temple, where the women styled
Danaidae officiated, who were priestesses of the Argus." (Vol. 3, pp. 70, 71,
183, 33i)-
Now it is at least curious that our most ancient Irish records should
notice as history a legend agreeing closely with the fable of Danaus. — Fintan
(the antediluvian fish, and celebrated Irish Saint) is said to have come to
Ireland before the Deluge with Ceasar the daughter of Bith. She was
nursed by Sabhuil. They were accompanied by fifty women, the wives of
Fintan and his two male companions. The women set out " to make dis-
coveries" in the Island, and they travelled together till they came " to the
fountain head" of three rivers, etc.
THE OX AND THE CENTAUR. 155
Keating gives three different accounts of this migration, from ancient
poets. He says — " I shall transcribe what is observed by the old antiquaries
concerning the first invasion of Ireland before the flood. Not that I would
be thought to give credit to such chimerical tradition." (Ke,ating, vol. i,
pp. 28-34).
There are several coincidences observable in these stories, which have
led me to the conclusion that, both are different versions of Cuthite legends
relating to the Deluge.
The name Danaus, as presented by the Greeks, answers to the Danaan
of Irish history. — The fifty daughters of Danaus answer to the fifty wives
of Fintan. — The Danaidae are sent in quest of water : the fifty Irish women
set out " to make discoveries," and reach " the fountain head" of three rivers.
-The Irish women die all of a certain distemper in a week. By another
account, Ceasar is said to have died of a broken heart : the account in the
Psalter of Cashel concludes (Keating, vol. i, p. 34)—
" And thus they died, as Fate decreed they should,
Six days before the rising of the Flood."
This sudden doom accords with the punishment inflicted on the Danaidae,
who were compelled to " draw water in the shades below ;" which would
seem to point out that they were of the Cuthite or Titanic race, who, accord-
ing to the Grecian account, were consigned to Tartarus. — Such coincidences,
are, at the least, interesting and curious.
In summing up these observations and quotations, we learn that the Ox
was an emblem of divinity highly honoured among the Cuthites. That the
Ox's head was regarded as a princely hieroglyphic. That the term Centaur
was probably derived from the hieroglyphic of an Ox's head (CEAN TOR in
Irish). That the Ox was originally intended to represent the Ark. That
the term Centaur had the same signification. That Sun-worship was
interwoven with the Arkite worship. That the legends of the Greeks (who
were not Cuthites) concerning the Ox, the Horse, and the Centaur, were the
156 DETAILS OF ANCIENT IRISH SCULPTURE.
result of misconception with respect to Cuthite hieroglyphics ; and further
we learn that, substantial evidence is found in the legends, sculptures, and
topography of Ireland, of the ancient worship of the Ox, either as the
Golden Calf, or as the Golden Molach — the red Cow or the white Cow.
That the Centaur is also found connected with the sculptures and legends
of Ireland. We may observe striking parallels between the Irish Danaan,
and the Hindoo Centaur Dhanus ; the Arkite Danaus with his fifty
daughters and the Irish legend of the fifty wives of Fintan, the antediluvian
Fish and Irish Saint. — All these coincidences taken together lead me to
believe that the ancient Cuthite worship once prevailed in Ireland ; but to
enter fully into details as to the nature of this worship is a task for which I
do not feel myself competent ; and therefore, with these brief remarks, I
must leave the subject to the learned reader for his further investigation.
I may conclude by mentioning that, while the name " Centaur" may
have been derived from the hieroglyphic of an Ox's head, it is suggested by
Faber that the figure itself of the Centaur represented the notion which the
Ancients entertained of one of the Cherubim of Paradise — Gen. iii. 24.
(See Faber ; vol. i, pp. 420-422).
THE SERPENT.
There is no figure more conspicuous on Irish Sculpture, or more fre-
quently met with, than that of the Serpent.
They are found everywhere, sculptured profusely on Crosses, Temple
doorways, etc. — The country abounds also with legends of contests between
Serpents and the heroes or the Saints of Ireland.
These circumstances strongly corroborate the supposed identity of the
ancient Irish with the Cuthites of antiquity. There is much to be found
throughout Bryant's Mythology to prove, that Serpent-worship originated
among the Cuthites. The legends, describing the contests of Apollo,
Chreeshna, Thor, and numerous other heroes of antiquity, with Serpents
THE SERPENT.
157
and Dragons, seem all to have had their
foundation in the primeval promise — " The
seed of the woman shall bruise the serpent's
head." Such legends abound everywhere
in Ireland— different Saints being made the
heroes in different localities. St. Patrick,
St. Shanaun, St. Finian, and St. Nessan,
are among those who derived glory from
their victories over the serpent.
The Cuthites, who are said to have
possessed all the knowledge derived from
the sons of Noah, soon corrupted this great
primeval tradition, ascribing to the heroes
of their own race, and as past events, the
victory of the Promised Seed over the Great
Serpent; and they completed their apostacy
by making the serpent an object of worship.
This idolatry seems to have prevailed in
every country where the Cuthites estab-
lished their authority. But the subject is
so well known that I need not enlarge
upon it.
Bryant says — " It is remarkable, that
wherever the Amonians founded any places
of worship, and introduced their rites, there
was generally some story of a serpent.
There was a legend about a serpent at
Colchis, at Thebes, and at Delphi ; likewise
in other places" (vol. i, p. 59). And again
(vol. 2, p. 145) — " No colony could settle
anywhere and build an Ophite temple, but
FIG. 50. — CROSS OF KILLAMERY.
CO. KILKENNY.
158 DETAILS OF ANCIENT IRISH SCULPTURE.
there was supposed to have been a contention between a hero and a dragon.
Cadmus, was described in conflict with such an one near Thebes, whose teeth
he sowed in the earth. Serpents are said to have infested Cyprus, when
it 'was occupied by its first inhabitants ; and there was a fearful dragon in the
isle of Salamis. The Python of Parnassus is well known, which Apollo was
supposed to have slain, when he was very young ; a story finely told by
Apollonius."
There is a curious notice respecting serpents in Harcourt's Doctrine of
the Deluge. He says (vol. i, p. 399) — "Mahadeo is the name of a mountain
in that country [Cashmeer] and there is a fable, that every place from whence
it can be seen is free from snakes, and yet in that same country there are no
less than 700 carved figures of snakes, which are worshipped."
Is it not a singular coincidence that in Ireland also, where no living
serpent exists, such numerous legends of serpents should abound, and that
figures of serpents should be so profusely used to ornament Irish sculpture ?
There is scarcely a Cross, or a handsome piece of ancient Irish ornamental
work, which has not got its serpent or dragon. Fig. 50 represents the Cross
of Killamery, on which Serpents are the most conspicuous figures.
IRISH CRUCIFIXION SCENES.
If an author, writing upon a subject like that under consideration,
supports the views generally entertained, and, in doing so, furnishes facts
and additional matter of general interest, his work will be popular ; but if,
on the other hand, he ventures to give expression to a new theory, his argu-
ments and proofs must be very strong to save him from condemnation
by the reading world as a mere enthusiast — unless indeed his work be
overlooked as utterly unworthy of notice. But if such new theory be
contrary to the preconceived opinions of the majority of readers, the
difficulties are greatly increased, as sound logical arguments are not in such
case sure to carry speedy conviction against the influence of prejudice ; —
IRISH CRUCIFIXION SCENES. 159
although in the long run truth is found to prevail. These remarks apply to
the subject of this whole work, but especially to the subject of Irish Cruci-
fixions, to which I now direct the reader's attention.
On several ancient Irish Crosses there is a design generally supposed to
represent the Crucifixion scene as described in Scripture ; but I am of
opinion, that the real origin of the device is that primeval tradition of a
crucifixion before referred to. There are certain points of similarity of design
in all the ancient Irish crucifixion scenes — and these points of similarity are
in direct contrast with the Bible account of that scene.
I shall submit facts and arguments in support of my view, as they have
presented themselves to my own mind ; and I expect they will be found
sufficiently strong to carry conviction to the mind of every careful student,
who enters upon the consideration of the subject with an unprejudiced mind.
I would first observe, that the figures of Centaurs, War-chariots, Serpents,
Fishes, and Bulls, presented as objects of worship — and the variety of other
devices, already explained as consistent with ancient Heathen Mythology-
are prirna facie evidence of the Heathen origin of all these Crosses.
We have already adduced abundant evidence to sustain the assumption,
that the Crucifixion of our Blessed Saviour was made the subject of primeval
traditional Prophecy. The veneration entertained for the Cross in the most
remote ages of the world's history — the numerous figures of the Cross in
every variety of form found on ancient Heathen Sculptures all over the
world — and the tradition among the Budhists of the God Thot having been
crucified on an instrument resembling a cross (p. 1 1 7) — all confirm the fact of
this primeval Prophecy of the Crucifixion. The Irish Tuath-de-Danaan
Sculptures on the Crosses furnish the pictorial design of the scene, to which
the legends of other countries refer; only the Cuthite Irish, when the Crosses
were made, seem to have preserved a more correct version of the primeval
Prophecy than other nations had done in their traditions. Even Ireland
itself is not without its tradition of a Royal Crucifixion. Simon Breac, a
Celtic king who lived 900 years before the Christian Era according to the
x
i6o
DETAILS OF ANCIENT IRISH SCULPTURE.
chronology of the Four Masters, is
stated, in G? Flaherty s Ogygia, vol. 2,
p. 1 20, to have been crucified. In
my opinion this tradition of a Royal
Crucifixion was plagiarised by the
Celts, according to their usual policy,
from Tuath-de-Danaan legends of
the great primeval prophecy of a
Crucifixion.
After the foregoing sentence was
in print, the opinion expressed in it
was confirmed by my finding the
identical name, Simon Breac, in Irish
History, 1230 years earlier, i.e., 2130
years before Christ. He is described
as of the family of Neimhidli already
noticed as a Cuthite Colony (see
Keating, vol. I, p. 57).
The name Simon Breac itself
may fairly be interpreted " The
speckled Sun, or Heavens, " from
SAMEN,the Sun, and BRACK speckled.
Philo Byblius informs us that the
Syrians and Canaanites lifted up
their hands to Baal-Samen, The
Lord of the Heaven, under which
title they honoured the Sun (Bryant,
vol. i, p. 80). The term Baal-Samen
is quite familiar to every student of
Irish mythology. SAM AN in Irish
mythology signified the Divinity,
FIG. 51. — CROSS OF MONASTERBOICE, CO. LOUTH.
IRISH CRUCIFIXION SCENES.
161
who presided at the judgment of departed Souls (Coll., vol. 4, p. 232). —
Osiris, as the Sun, was depicted as clothed in a speckled garment, so also
FIG. 52. — SCULPTURE, CROSS OF
MONASTERBOICE, CO. LOUTH.
FIG. 53. — SCULPTURE, CROSS OF
MONASTERBOICE, CO. LOUTH.
FIG. 54. SCULPTURE, CROSS OF
MONASTERBOICE, CO- LOUTH.
FIG. 55. — SCULPTURE, CROSS OF
CLONMACNOISE, KING'S CO.
was Hercules ; the speckled garment representing the heavenly clothing
of stars. — See remarks on EARC, pp. 72 and 73, ante.
We may therefore conclude with reason, that Simon Breac, the speckled
Sun of the Heavens — the crucified King of remote antiquity, represented
the divine seed of the woman, who, according to primeval tradition, was to
make atonement for mankind.
The Crucifixion Scene, as represented on the ancient Irish Sculptures,
has some peculiarities common to them all ; but these peculiarities stand in
contrast with the Bible account, and with the ordinary modern representation
of our Saviour's Crucifixion.
1 62 DETAILS OF ANCIENT IRISH SCULPTURE.
The first peculiarity is, that no ancient Irish Sculpture conveys the idea
of the body of the crucified one being suspended by the hands. The arms
never rise above a right angle ; but, in most cases, the angles under the arms
are acute ; from which it would appear, that the idea of the victim being
nailed to the cross by the hands was not entertained by the designers of the
Irish Sculptures, as in such case the arms would be uplifted ; but, on the
contrary, in the Irish designs, the crucified one is represented with the arms
inclining downwards, and the legs bound to the cross with cords at the ankles.
These ankle-cords are plainly to be seen on Crosses at Monasterboice, Clonmac-
noise, Durrow, Duleek, etc. (See figs. 52, 53, 54, 55). On one of the Crosses
at Monasterboice (fig. 53) may also be observed the cord, by which the cruci-
fied one is bound to the cross, placed around the chest and under the arms,
so that the hands are allowed to hang. Such a mode of representing the
Crucifixion never could have occurred to the early Irish Christian Missionaries
and Bishops, who are universally allowed to have made the Scriptures their
chief study, and who consequently could not be unacquainted with the
distinctive particulars of that solemn event.
Fig. 5 1 represents the large Cross at Monasterboice, — the most perfect
in Ireland, — in which the Crucifixion (fig. 52) is seen. All the other Cruci-
fixion designs referred to bear nearly the same proportion to the Crosses,
upon which they are respectively found, as that represented in fig. 51.
I might add representations of the Irish Crucifixion scene from the
sculptured Crosses of Durrow, King's County ; Duleek, Co. Meath ; Tarmon
Fechen, Co. Louth ; and Castle Dermot, Co. Kildare, as well as from many
others, but it is unnecessary to multiply illustrations. They all exhibit the
same peculiarities of ankle cords, with the arms inclining downwards.
These peculiarities are the more remarkable, and tend to prove the
heathen origin of the sculptured Crosses, inasmuch as the most ancient relics
of unmistakeably Christian times represent the Saviour as suspended by
the arms, and fastened to the Cross with nails. I shall notice three well-
known Christian relics, upon which the Crucifixion scene is so represented.
IRISH CRUCIFIXION SCENES.
16-
The first is a brazen box supposed to have been used for preserving a por-
tion of the Holy Scriptures. It is called " Meeshac" by Sir W. Betham,
and bears on it the date " CCCCCI 1 1." The other is the case called " Caah,"
in which St. Columb's copy of the Psalms was preserved. It is a box of the
same style as the former, but is probably more modern. The third is called
" St. Dimma's box."
These ancient relics, which are richly embossed, are all of an age centu-
turies anterior to the use of sculpture in relief on stone, either in England
or France : yet these Irish antiquities represent the Crucifixion scene
according to the Scriptural account ; while upon every ancient stone Cross
in Ireland on which the design appears, it is represented as shown in figures
51 to 55; that is to say, with fastenings of ankle-cords, and without
suspension from the hands. This would seem to prove, that the device on
the stone Crosses was not grounded on the Scripture narrative, and therefore
must have had its origin in that traditional prophecy of a Crucifixion fre-
quently noticed elsewhere.
FIG. 56. THE CRUCIFIXION — EARLY CHRISTIAN DESIGNS.
DIMMA'S BOX.
MEESHAC.
CAAH.
There is an Irish ecclesiastical legend, which throws some light on the
Crucifixion scenes of Irish Crosses.
I have endeavoured before to prove that Saint Fionnchu was identical
with the Irish Finian hero Fin MacChuile, and that both represented the
164 DETAILS OF ANCIENT IRISH SCULPTURE.
Branch of Juno — the Seed of the Woman of primeval tradition. The
Martyrology of Donegal informs us (p. 319), that St. Fionnchu " used to be
often in a stone prison not higher than his own length, and a stone over his
head, and a stone under his feet . . . and he used to rest both his
arms on staples, so that his head might not touch the stone above, nor his
feet the stone below. The proof of this is what Cuimin of Coindeire said :—
' Fionnchu, of Bri Gobhaun, loves the blessing of Jesus on his soul.
Seven years was fte on his hooks, without his touching the ground/
" Comhghall, of Bennchor, came to him on one occasion, and commanded
him to come out of the prison, and he obeyed kirn, though with reluctance,
etc. It was he that used to lie the first night in the same grave with every
corpse, which used to be buried in his Church, etc."
It would seem that the primeval traditional prophecy of a Crucified
Saviour was the origin not only of this legend, but also of the numerous
crucial sculptures found on our ancient Irish Crosses. The period of
Fionnchu's suspension (for seven years) is the same as that of the humilia-
tion of Nudh of the precious metal hand already noticed ; and his spending
one night in the grave seems to be founded on some traditional prophecy of
Christ's entering into death for the salvation of his people. — But I do not
want to dogmatize, and therefore confine myself to a statement of my opinion
and of the bases upon which it is formed.
I have already referred to the crucifixion of the god Thot, whom learned
men have identified with Bacchus, and Budh, alias Salivahana — the Virgin-
born Seed of the Woman ; and, in confirmation of the Asiatic traditions, we
read in the Martyrology of Donegal, p. 329 (already noticed), of the mythical
Saint Buide, alias Buite, alias Beo, " that a star manifested his birth, as it
manifested the birth of Christ" Now the reader should bear in mind, that
the star referred to in Matt, ii., as having guided the wise men from the East
to Bethlehem, was not a subject of Scriptural but rather of traditional
prophecy. I therefore conclude that traditional prophecy, not Scripture,
was the origin of the star of the Irish mythical Saint Buide.
IRISH CRUCIFIXION SCENES. 165
The next peculiarity of Irish Stone Crosses is the absence in every
instance of the two thieves crucified with our Lord. This cannot be
accounted for by want of space to introduce them, as there is in every case
a number of heterogeneous figures introduced, entirely out of character with
the scene recorded in the Bible. Besides a variety of human figures, the
sculptors have depicted dogs, and monsters of various forms. In one case
a man is represented standing on his head (Cross, Street of Kells) in the
space, which might have been appropriated to one of the two thieves.
Another feature in Irish Crucifixion scenes, in contrast with the Scripture
record, is the Irish Mural Crown decorating the head of the crucified one,
as seen on the Cross of Tuam (fig. 5 7).
The King, or Prelate, who could afford to erect this beautifully sculptured
Cross (estimated from the fragments remaining at thirty feet in height),
could not, if a Christian, have been so ignorant of the Scriptural account of
our Saviour's Crucifixion as to represent Him wearing an Irish Mural Crown
when upon the cross, instead of the crown of thorns usually portrayed.
There are strong reasons for supposing that all those Irish Crucifixion
figures were originally adorned with the like Mural Crown, and that the
Christianizing of the figures, by defacing or rubbing away the Crown, was
among the alterations effected after the introduction of Christianity. All
these stone Crosses exhibit marks of rough handling about the head of the
crucified figure, which makes that portion of the sculpture appear rude in
comparison with other sculptures on the same stone.
I would refer the reader to another Heathen Crucifixion scene from
ruins in Nubia (fig. 58), concerning which Mr. O'Brien says (p. 337) : — " I
copy this image from a work of great value, lately published in Paris by
Monsieur Rifaud, which he designates by the title of ' Voyage en Egypte et
en Nubie et lieux circonvoisins.' The plate under notice is but part of a
larger one, which he describes as ' Fa£ade du petit temple de Kalabche (en
Nubie) et ses details interieurs.' ' This Nubian figure tends to confirm the
interpretation suggested as to the various other figures of the Irish Cruci-
1 66
DETAILS OF ANCIENT IRISH SCULPTURE.
fixions. Here may be observed a Mural Crown in the exact form of that
worn by the crucified figure on the Cross of Tuam (fig. 57) — also the horns,
which may be noticed in figures 20 and 26.
There is a relic noticed by Vallancey, O'Brien, and others — a gilt bronze
representation of the Crucifixion, on which the same Irish Mural Crown is
represented (fig. 59). I believe it to be a genuine relic of the ancient
FIG. 57. — CROSS OF TUAM,
CO. GALWAY.
FIG. 58. CRUCIFIXION SCULPTURE, NUBIA,
AFRICA.
Cuthite times, and that it represents the Cuthite Crucifixion of primeval
tradition. The hands, though extended, convey no idea of suspension as if
the body hung from them. Again, ankle cords are used to fasten the figure
to the cross instead of nails ; and I would remark in particular, that the
dress worn about the loins corresponds with the dress of Cree§hna, as
represented in his crushing of the Serpent's head (see fig. 60, from Maurice,
vol. 2).
IRISH CRUCIFIXION SCENES.
167
THE MURAL CROWN AND WINGED QUADRUPED.
It may be interesting to trace the origin of the Mural Crown represented
on the Cross of Tuam (fig. 57), and on the ancient Irish relic (fig. 59). I have
before remarked upon the monstrous figures of winged quadrupeds found on
FIG. 59. — IRISH BRONZE RELIC.
FIG. 60. HINDOO CREESHNA.
several of the Irish Crosses. They occur on Crosses at Clonmacnoise,
Duleek, Monasterboice, and Kells (figures 63, 64, 65, and 66). I can form no
opinion as to the meaning of these winged figures, except that they were
intended to represent the Cherubim of Paradise ; but I shall venture to
suggest whence they were derived. Like figures are found as supporters of
the head of Diana of the Ephesians, (fig. 62, from Kit to s Illus. Comnten.,
1 68 DETAILS OF ANCIENT IRISH SCULPTURE.
vol. 5, p. 205). Of whom Hislop writes (p. 42) : — " In general Diana was
depicted as a virgin, and the patroness of virginity; but the Ephesian Diana
was quite different. She was represented with all the attributes of the
Mother of the gods, and, as the Mother of the Gods, she wore a turreted
Crown, such as no one can contemplate without being forcibly reminded of
the tower of Babel. Now, this tower-bearing Diana is by an ancient
scholiast expressly identified with Semiramis. When, therefore, we remember
that Rhea, or Cybele, the tower-bearing goddess, was, in point of fact,
a Babylonian goddess, and that Semiramis, when deified, was worshipped
under the name of Rhea, there will remain, I think, no doubt as to the per-
sonal identity of the " goddess of fortifications."
We have before noticed this Diana as answering to the Irish "DE-ANA,"
" the goddess Ana," the mother of the gods according to the ancient Irish
mythology. The identity of Diana of the Ephesians (Apr^tc) with the Irish
goddess is marked by her double mural or turreted crown, the same as the
crown surmounting the ancient arms of Ireland, which may be seen to this
day as the monogram of the Parliamentary Gazetteer of Ireland. — The
ancient arms of Ireland, as certified by Sir William Betham, consisted of a
Harp in a Shield, surmounted by the double turreted crown, with a stag,
couchant, in a doorway. Fig. 61 represents this turreted crown or double
Tower.
BAAL-BERITH, HEATHEN RITE OF BAPTISM.
Before leaving the subject of the Budhist or traditional Crucifixion, I
would direct attention to a design from a Persian monument referred to by
Hislop as " Baal-berith," — " the Lord of the Covenant," of whom we read
(Judges viii. 33) : — " And it came to pass, as soon as Gideon was dead, that
the children of Israel turned again, and went a whoring after Baalim, and
made Baal-berith their god." Hislop writes (p. 101) :— " As Christ, in the
Hebrew of the Old Testament, was called Adonai, the Lord, so Tammuz
THE MURAL CROWN AND WINGED QUADRUPED.
169
FIG. 6 1. — CREST OF ANCIENT
ARMS OF IRELAND.
FIG. 62. — HEAD OF DIANA OF THE EPHESIANS.
FIG. 63. — SCULPTURE ON CROSS OF CLONMACNOISE, KING'S CO.
FIG. 64. — DULEEK,
CO. MEATH.
FIG. 65. — MONASTERBOICE,
CO. LOUTH.
FIG. 66. — KELLS,
CO. MEATH.
170
DETAILS OF ANCIENT IRISH SCULPTURE.
was called Adon or Adonis. Under the name of Mithras he was worshipped
as the 'Mediator.' As Mediator, and head of the covenant of grace, he was
styled Baal-berith, Lord of the Covenant. In this character he is represented
in Persian monuments as seated on the rainbow, the well-known symbol of
the Covenant. — Fig. 67 is from Thevenofs Voyages, Partie 2, Cap. 7, p. 514."
This figure alone presents to my mind a full chapter of primeval tradition.
It seems to symbolize a large communication of God's ways made known to
Noah after the Deluge. It unfolds the fact that Noah had been taught the
FIG. 67. — BAAL-BERITH, SCULPTURE ON PERSIAN ROCK TEMPLE.
typical character of the Deluge itself, as explained in i Peter iii. 21, where
the Apostle says concerning the eight persons saved from the deluge, — " The
like figure whereunto baptism doth also now save us (not the putting away
of the filth of the flesh, but the answer of a good conscience toward God),
by the resurrection of Jesus Christ." The figure of Baal-berith, or Lord of
BAAL-BERITH, HEATHEN RITE OF BAPTISM. 171
the Covenant — with the crucified persons underneath — would seem to imply,
that God then unfolded to Noah the great Covenant in Christ, the resur-
rection-man, whereby the remnant of a ruined world was saved, but saved
through death. Or, as Paul expresses it, — " I am crucified with Christ :
nevertheless I live ; yet not I, but Christ liveth in me." (Gal. ii. 20).
I am fully satisfied that the Rainbow Covenant was the origin of Baal-
berith, and of the Pagan notion of Regeneration and Baptism. Mr. Hislop
informs us that " The Brahmins make it their distinguishing boast, that they
are 'twice-born' men (see Asiatic Researches, vol. vii., p. 271), and that, as
such, they are sure of eternal happiness. Now the same was the case
in Babylon, and there the new birth was conferred by baptism
' In certain sacred rites of the heathen,' says Tertullian, especially referring
to the worship of Isis and Mithra, ' the mode of initiation is by baptism/
(TERTULL., De Baptismo, vol. i, p. 1,204). They who were thus baptized,
were, as Tertullian assures us, promised, as the consequence, REGENERATION,
the pardon of all their perjuries.' ... In Mexico, the same doctrine of
baptismal regeneration was found in full vigour among the natives, when
Cortez and his warriors landed on their shores. (HUMBOLDT'S Mexican
Researches, vol. i, p. 185"). After describing the process of Baptism, Mr.
Hislop goes on to tell us (quoting from Humboldt), that the Mexican
operator uttered a benediction, in which the following sentence occurs : —
" ' Whencesoever thou comest, thou that art hurtful to this child, leave him
and depart from him, for he now liveth anew, and is BORN ANEW.' ' (Two
Baby Ions, pp. 191, 192).
We have noticed at p. 150 how Dionusus is represented as having been
twice born, his last birth being from the Goddess Hippa, when nature itself
was renewed.
Mr. Brash, writing in the Gentleman s Magazine, Dec., 1864, says :—
" This notion of regeneration, or the new birth, by passing through an
artificial orifice, is prevalent among the Hindoos, as we shall show by-and-by.
Tohnens of this class are found in Ireland ; one lies on the strand of Ardmore
DETAILS OF ANCIENT IRISH SCULPTURE.
Bay, County Waterford, which now is called Cloch Deglain."* He proceeds
to inform us (quoting from the Asiatic Researches, vol. 6, p. 502, etc.), how
a Hindoo, who has lost caste, is restored by being regenerated ; in the per-
formance of which process " an image of the sacred Yoni" is used, " through
which the person to be regenerated is to pass."
Here we have the corruption of all the leading facts of the doctrine of
Christian baptism ; and the Apostle Peter's connecting the subject with the
Deluge as a type of it, coupled with the figure of Baal-berith, induce me to
believe that the tradition, on which the heathen baptism was grounded, had
been derived from a communication to Noah at the making of the Rainbow
Covenant.
Coupling the fact of a heathen doctrine of Regeneration by baptism, with
the fact that in the Arkite mysteries Death and Resurrection formed a very
prominent feature, one is led to conjecture that those mysteries were derived
from obscure and corrupted traditions of the typical character of the deluge,
at the first revealed to Noah, and which St. Peter in the apostolic age so
forcibly explains in that remarkable passage of his first Epistle. But this con-
clusion is only admissible on the assumption, that baptism was instituted
immediately after the deluge, which event, with its attendant circumstances,
was then used to communicate to Noah a typical explanation of baptism
itself. Certainly there is nothing to indicate the Death and Resurrection of
the survivors (an idea pervading the Arkite mysteries) in the bare fact of
having been saved from the deluge by being enclosed in the Ark.
Phallic rites also are supposed to have abounded in these Arkite mys-
teries, to which cause I attribute the presence of the miniature Round Tower
or Phallic emblem in the Persian Sculpture, Baal-Berith (fig. 67).
The denunciation against the Israelites, because " they joined themselves
also unto Baal-Peor and ate the sacrifices of the dead" (Ps. cvi. 28, in allusion
* This is the stone which is mentioned in the legend, p. 108, as having " swam" on the sea
from Rome to Ireland after St. Declan.
THE ARMED WARRIOR AND THE WHITE HORSE. 173
to Numbers xxv. 2, 3), would seem to confirm the idea of death in its mys-
terious sense being associated with these abominable mystic rites.
The consideration of Eastern mythology connected with Irish Sculptures,
and particularly with the Crucifixion Scene, has led me to conclude that
abundant revelations were made by God to the Patriarchs, Noah and his
predecessors ; and that all the subsequent abominations of heathenism were
founded upon the perversion of such revelations. As men grew in years
and in wickedness their religion became more and more corrupted, until
after the days of Abraham, when the intelligent nations of the earth, who
knew most of the origin of these traditions and had done most to corrupt
them, began to be cut off by God's Providential decree, leaving the other
descendants of Noah in darkness and ignorance, but in a condition to learn
the newly-revealed truths, if they would, from Abraham and his descendants.
THE ARMED WARRIOR AND THE WHITE HORSE.
The Calci, or Tenth Avatar of Vishnu, yet future, appears to have had
its origin in a primeval prophecy of our Saviour's second coming on a White
Horse, as described in the Revelation, chap, xix., verses 1 1 to 16 — " And I
saw heaven opened, and behold a white horse, and he that sat upon him was
called Faithful and True, and in righteousness he doth judge and make war.
And he was clothed with a vesture dipped in blood : and his name
is called The Word of God. . . . And out of his mouth goeth a sharp
sword, that with it he should smite the nations." In the Calci Avatar,
Vishnu is represented as becoming "incarnate as an armed warrior for the
purpose of dissolving the universe, bearing aloft a scimitar . . . for the
destruction of all the impure." The Calci hero " appears leading a white
horse, furnished with wings." — I quote this legend from Maurices India,
vol. 2, p. 25 ; vol. 3, p. 121.
It may be observed that in several respects the account of this Avatar
bears striking analogy to the prophecy in the Book of Revelation. The
174 DETAILS OF ANCIENT IRISH SCULPTURE.
white horse is found in both. Compare the " sharp sword that with it he
should smite the nations," with the scimitar "for the destruction of the
impure." The LORD in Revelation comes to " make war." The Calci hero
is an " Armed Warrior." Even our Saviour's name, " The Word of God,"
seems to have been a subject of primeval prophecy.— See the prophecy
ascribed to Zeradusht, p. 121, ante.
In my opinion this Indian Avatar was the subject of the numerous figures
of a man on horseback, represented among the sacred sculptures of Ireland.
The design is represented on a sculpture at Annagh (fig. 68), and again
on the Cross of Arboe (fig. 69). It is also to be found on the Cross of
Banagher, which Mr. Cooke, of Parsonstown, informs us (Kilk. Arch.
Journal, vol. 2, p. 278), was probably erected in memory of a certain Bishop
Duffy, who was killed by a fall from his horse in the year 1297 ; but Mr.
Cooke's own description of the Cross is sufficient to satisfy me as to the heathen
origin of the devices. He says (Kilk. Arch. Jour., vol. 2, p. 178) : — "The
FIG. 68. — SCULPTURE, ANNAGH,
CO. KERRY.
FIG. 69. SCULPTURE, CROSS OF ARBOE,
CO. TYRONE.
sculpture on it consists of three compartments. On the uppermost of these
we find a lion passant, three-tailed, or guived, as a herald would express it.
Beneath the lion I have mentioned, and on the same compartment
with it, is the figure of a bishop on horseback, and bearing his pastoral staff
as emblematic of his sacred office. The crosier is of that plain form which
indicates antiquity. . . . The lowest compartment consists of four naked
THE ARMED WARRIOR AND THE WHITE HORSE. 175
and ill-proportioned male human figures, arranged around the central part of
the compartment, after the manner of spokes in a wheel. Their legs are
hooked together, and the left hand of each figure grasps the hair of the figure '
immediately preceding it. Their respective right hands hold the beard of
the figure immediately in rere. The sides of the stone are ornamented with
an interlaced tracery, some of which resembles serpents. This tracery it
would be difficult, if not wholly impossible, to describe in words
The most remarkable object on the back of the stone is some sort of mythic
combination shaped like an animal with a nondescript head, but rudely
resembling that of a hawk. The ears seem to be represented by the heads
of two serpents, whose bodies are twined into trinodal and circular forms of
curve. The serpent, I need scarcely observe, was at all times acknowledged
an emblem in religious rites. I do not remember to have met with anything
like to this, excepting the figure on the little brazen talisman from Hindostan,
which I forwarded for inspection of the members of our useful society.
As to the carving on the lowest compartment, I own that I can form no
certain conjecture respecting its meaning. I have met with the same sort
of symbolic representation only once elsewhere — namely on an exceedingly
curious stone cover of a coffin in the ancient burial ground at Kilcorban,
Co. of Gal way."
I would remark here, that the figure of four men in a circle united at the
feet may be seen on the Cross of Kells. The stone coffin, such as Mr. Cooke
describes, I believe to be a Cuthite relic. Such coffins are found at Devenish
and Clones, and at numerous other Cuthite sites in Ireland. The "mythic
combination," which Mr. Cooke describes as like nothing that he had ever
seen, except the figure on a talisman from Hindostan, certainly does not
indicate that the sculptures are of the date of the i3th century. — Banagher
Cross is now standing in Mr. Cooke's garden at Parsonstown.
The figure of a man on horseback also occurs sculptured on a highly
venerated stone in the ancient Church of Annagh, County Kerry (fig. 68).
Richard Hitchcock, Esq., in writing on the subject (Kilk. Arch. Journal,
176 DETAILS OF ANCIENT IRISH SCULPTURE.
vol, 2, p. 240) says: — "On the face of this stone is rudely sculptured in bold
relief, the figure of a man on horseback, holding in his right hand something
* like a sword or dagger. What the other hand holds I cannot exactly say,
as it, as well as the greater part of the sculpture, particularly the two heads,
is evidently unfinished. The hand, however, seems to be extended at full
length, and not holding the horse's bridle. I think the leading idea that of
a warrior pointing forwards as if to encourage his followers to action. . . .
A sort of saddle or saddle-cloth appears under the horseman, but I can see
no trace of stirrups, though I do a little of a bridle and mouthpiece." . . .
" The people have a foolish legend that if the stone were removed, it would
be brought back again by supernatural means, but there is no real history
attached to it that I could ever learn." The like "foolish legend" is associ-
ated with numerous Cuthite remains throughout Ireland, which superstition
accounts for the fact of these relics of antiquity having been allowed to
remain for so long a period undisturbed. A remarkable instance of this
occurs in the case of Tempi e-Cronan. It is a well-known fact, that fuel and
timber are nowhere in Ireland more scarce than in the Barony of Burren,
County Clare, of which Ludlow has said — " there was not water enough to
drown a man, wood enough to hang one, nor earth enough to bury him."
At this place, Temple-Cronan Church-yard, there are several trees, some of
considerable size, and bearing evident marks of great age. One, an uncom-
monly large Ash-tree, has, from very age, fallen to decay. The branches
are rotting where they fell ; and the peasantry in the neighbourhood inform
me, that though they suffer much from want of fuel, there is no one
in the parish courageous enough to take away the smallest fragment of this,
or of any tree, in that sacred spot.
The figure of a man on horseback is to be found in the sculpture at
Ardmore, fig. 44 ; also on the left side of the doorway at Freshford Church.
If the figure of a man on horseback on Banagher Cross was made to
commemorate the death of a Bishop by a fall from his horse, should we not
expect similar stories of deaths by falls from horses, to account for like
CONCLUDING REMARKS ON SCULPTURED CROSSES. 177
figures on Monasterboice and Arboe Crosses, as well as for the Sculptures
at Ardmore, Annagh, and Freshford Churches ?
I shall conclude this subject with a few general remarks on ancient
sculptured Crosses.
They are not, and seem never to have been, venerated among the
peasantry in Christian times, and Mr. O'Brien informs us, p. 491, on the
authority of Borlase, p. 162, "that the Pope has actually excommunicated
all such as revered them, and has otherwise disowned all participation in
them, by fulminating of Bulls and Anathemas." They seem to have been
not only ancient, but also despised, in the days of Giraldus Cambrensis, who
writes : — -" Near the road at a place called Margan [probably Margam, in
Wales] is an old cross, bearing an inscription, which has been doomed to
serve as a bridge for foot passengers over a little rivulet, and in the village
are fragments of a most beautiful cross richly decorated with fretwork."*
Compare this statement of Giraldus Cambrensis with the following observa-
tion of Mr. Parker, in Gent. Mag., February, 1864, p. 161, where he says—
" We have no sculpture of raised figures, deeply cut, which can be proved by
any good evidence, to be earlier than the twelfth century, or the end of the
eleventh, either in England or France :" yet sculptured Crosses were ancient
and despised in the i2th century in the days of Giraldus Cambrensis.
There is no record or evidence of the time of the erection of one of these
Crosses throughout Ireland, which could scarcely have been the case, if they
were erected since the introduction of Christianity. The traditions on the
subject are invariably connected with supernatural agency. Those at
* Quoted from Giraldus Cambrensis by O'Brien (Round Towers, p. 425). I have already
said, p. 29, " that if the Cuthites be assumed to have inhabited Ireland [a question which the
perusal of this work is intended to assist the reader in settling], it may be proved that they had
settlements also in England, Scotland, France, and Switzerland ; and vestiges of their buildings
[and I may add sculptures also] may have remained so long after as to suggest designs for
Norman Architecture ; however these countries are beyond the range of the subject of this
work." To these Cuthite colonists I would ascribe the Crosses at Margan referred to by
Cambrensis.
178 DETAILS OF ANCIENT IRISH SCULPTURE.
Kilclispeen (figs. 40 and 42, etc.) are stated to have been erected in one night ;
and the like story is related of the Crosses at Monasterboice. Devenish
Tower also is said to have been built in one night by St. Molaise ; and, what
is equally marvellous, the Saint being one day pursued by a Monster made
his escape by leaping in one spring from the main land into the island. On
fables like this of St. Molaise the very existence of many of our mythical
Irish Saints is founded. The argument, grounded on the fact of the little
progress the Irish had made in the art of building (much less of sculpture)
before the arrival of the English, applies more strongly in this case than in
that of the Round Towers. And judging from such Ancient Crosses as
have survived the wreck of ages — " These costly specimens of art, whereof
some are at least 18 feet in height, composed of a single stone, and chiselled
with devices of the most elaborate mysteries," must have been executed by
artisans, whose skill as a class has since been rarely, if ever, excelled.
Whence, I ask, did these sculptures come to Christian Ireland ? Where did
the makers learn their art ; and where did they acquire their designs and
patterns ?
I think I have said enough to prove, that the Ancient Crosses of Ireland
have no more to do with Christianity than the Crosses, which the Rev. Mr.
Maurice and others inform us were so much venerated in heathen India,
Egypt and America ; and if so, they must be ascribed to ages of remote
antiquity — even to the Cuthite inhabitants of Ireland, who preceded the
Celts.
ANCIENT IRISH ARCHITECTURE COMPARED
WITH CYCLOPEAN REMAINS.
THE ancient architecture of Ireland has heretofore been a puzzle to
every one who has attempted to master the subject ; and I believe, it
will ever continue to be such, if it be not assigned to that early age which I
have suggested— namely, to a date anterior to the reign of Solomon. Men
of great literary and archaeological attainments, and profound students of
architecture, have written upon it ; but, having started with the erroneous
assumption that Irish Architecture was Norman, their learned investigations
could not lead to a correct solution of the difficulties with which the subject
is replete, though their works are of great value on account of the facts they
have collected. All the churches erected about the time of, and immediately
after, the English Invasion, whether by the English or the native Irish,
appear to have been built in the Gothic or pointed style. Mr. Brash informs
us (Ulst. Jour., April, 1859) that — "from the year 1200 to 1260 were erected
the following extensive monastic houses — Drogheda, Newtown, Lorha, Kil-
kenny, Youghal, Trim, Ballybeg, Buttevant, Athenry, and Kildare. These
buildings were erected in the first pointed style." Numerous other churches,
built about the same time in the Gothic style, might be added to this list.
It is therefore evident that the stone-roofed Churches or Temples were
not built by the English. The evidence adduced in the early part of this
work, showing the little progress made by the Irish in architecture before
the coming of the English, is sufficient to prove that the Irish nation, whose
kings had not provided themselves with stone-houses, even of the ruder
l8o ANCIENT IRISH ARCHITECTURE
kind, were not the artificers of the Cyclopean walls and doorways which
abound in Ireland ; or of such temples as Cormac's Chapel, in the construc-
tion of which real artistic skill of a high order had been exercised. Mr.
Parker reasons soundly on the superiority of the English to the Irish of the
twelfth century in the art of building ; and justly concludes that therefore
buildings of the same class must, in general, be later in date in Ireland than
in England. But, as he proceeds in his work, he seems rather puzzled in
the application of this unquestionably sound principle to the facts which met
his acute observation. He accounts for the fact that Cormac's Chapel and
the Church for the Nuns at Clonmacnoise are examples of the " same style
of ornament being used in Ireland as in England and France, at the same
dates," by suggesting, that " this style was probably introduced into Ireland
by the French monks." (Gent. Mag., February, 1864). If this were so,
such French monks would be needed to account for ruins in every County in
Ireland. Mr. Parker, however, with his usual intelligence and quickness of
perception, having observed the dilemma, candidly acknowledges it when he
declares that Irish architecture " is a new field and but little understood, and
it requires time and labour and an earnest desire after the truth in order to
work out its history correctly." (Gent. Mag., February, 1864, p. 157). The
last sentence of Mr. Parker's series of papers on this subject (already noticed)
is to the same effect : — " The study of Irish Architecture is only com-
menced, and will require the labour of many heads and hands to work it out
as it ought to be." (Gent. Mag., March, 1865, p. 285). In this I fully agree
with him, and I believe there is no one more capable of investigating the
subject than Mr. Parker himself, if he will only apply the right key to its
elucidation.
It is an important circumstance, that the richest specimens and greatest
variety of ancient Irish architectural ornaments are to be found at Glenda-
lough, County Wicklow ; and this circumstance is significant coupled with
the fact, that the place had begun to decay long before the arrival of the
English; for, in 1152, the See of Glendalough with most of its wealth was
COMPARED WITH CYCLOPEAN REMAINS. l8l
transferred to the Archiepiscopal See of Dublin, and the valley itself
continued to be held by the O'Tooles " who maintained possession of it with
uncontrolled authority until the seventeenth century." (Lewis, 659). It,
notwithstanding, abounds with vestiges of what Archaeologists designate
" Norman Architecture," an irreconcileable anomaly upon any other hypothesis
than that, which I have been endeavouring to establish. The inferences to
be adduced from these facts may be applied to all the more ancient ruins of
Ireland. But there appears abundant proof, that the Irish ancient style of
Architecture was not derived from either France or England, in the fact that
the former presents certain features of marked contrast, in comparison with
that of the adjacent kingdoms, and these distinctive features identify it with
the architectural remains of the most remote antiquity ; that is to say — there
are peculiar and prevailing features of the ancient Irish style, which have
their parallels in the Cyclopean remains of Greece and Italy, the Rock
Temples of India, and the ancient monuments of Central America; and these
are totally dissimilar to the English and French styles of Norman Architec-
ture. The most prominent of these features, which I would notice, is the
Cyclopean style of Architecture, connected with sloping jambs of doorways.
By Cyclopean Architecture I mean the building with massive stones, laid in
irregular courses ; but the exactness with which the irregularity of the joints
is met, and the superior finish of the curves and external surface prove that
this tedious and difficult method of construction was not adopted from want
of architectural skill, but for the purpose of imparting strength and durability.
Not only are the Irish Round Towers generally built in this Cyclopean
style at the base, but also numerous ancient ruins of so-called Churches or
Temples.
Mr. Parker says of Aghadoe Round Tower — "It is built of large pieces
of sandstone in irregular courses, but accurately fitted together, with the
joints sometimes perpendicular, and sometimes oblique, without regard to
regular courses or parallel beds — the usual characteristics of the earlier ex-
amples of Round Towers." (Gent. Mag., April, 1864, p. 412).
182
ANCIENT IRISH ARCHITECTURE
FIG. 70. — DOORWAY, KILMACDUAGH, CO. GALWAY.
FIG. 7 I. — DOORWAY, ALATRIUM, ITALY.
COMPARED WITH CYCLOPEAN REMAINS.
I shall commence by noticing a few cases of the combination of sloping
jambs with Cyclopean Architecture, which abound in Ireland, comparing
them with vestiges of that ancient architecture called Cyclopean found in
Greece and Italy.
Fig. 70 represents a doorway at Kilmacduagh, County Gal way. It
measures in height six feet six inches, and in width two feet six inches at
the top, and three feet two inches at the bottom. It is found in the ancient
portion of what is called the Cathedral, which stands within about twenty
yards of the Round Tower. Kilmacduagh is noticed at No. 156 in the
catalogue of supposed Saints, and foundations associated with their names.
FIG 72. — DOORWAY AT BANAGHER, CO. LONDONDERRY.
Fig. 71 is a doorway at Alatrium, Italy, from Dodwelts Cychpcan and
Pelasgic Remains, plate 96. The style of masonry as well as the form of the
doorway itself is strikingly like that at Kilmacduagh.
A A
1 84
ANCIENT IRISH ARCHITECTURE
Fig. 72 is the doorway of Banagher Church, near Dungiven, in the
County of Londonderry. It measures in height six feet seven inches, by two
feet eight inches in width at the top, and three feet five inches at the bottom.
The style of this doorway on the outside is not unlike the Egyptian, but on
the inside it is formed of a plain well-constructed semi-circular arch. The por-
tion of the soffit stone that is visible measures six feet in length, by one foot
ten inches in height, and extends through the whole thickness of the wall.
The windows of the building are of the style called " Norman, with Irish
peculiarities ;" but their workmanship is unmistakeably the same as that of the
doorway here represented. The fragments of the ancient Temple which
FIG 73. DOORWAY, ST. FECHIN'S, FORE, CO. WESTMEATH.
COMPARED WITH CYCLOPEAN REMAINS.
remain show it to have been a building of the richer class, all wrought in
ashlar; but the greater part of the building as it now stands consists of rude
medieval masonry. An inscription is cut in plain Roman characters on the
jamb of the doorway immediately under the lintel — " This Church was built
in the year of God, 474." It must have been engraved since the English
Conquest, probably at the end of the i4th century, when the neighbouring
Church of Dungiven was restored. If this inscription proves anything, it is
that, in early English times, the Church had the reputation of having been
built in St. Patrick's days, which would not have been the case if it had
belonged to the Norman age.
Fig- 73 is the doorway of St. Fechin's Church, Fore, Co. Westmeath
(No. 205 in Catalogue), of which Dr. Petrie says : — " This magnificent door-
way, the late eminent antiquarian traveller, Mr. Edward Dodwell, declared
to me, was as perfectly Cyclopean in character as any specimen he had seen
in Greece." The stones are all of the thickness of the wall, which is three
feet.
FIG. 74. — GATEWAY, ALATRIUM, ITALY.
1 86
ANCIENT IRISH ARCHITECTURE
We learn from Dr. Petrie, "that though this doorway, like hundreds of 'the
same kind in Ireland, has attracted no attention in modern times, the singularity
FIG. 75. — DOORWAY, RATTAS, CO. KERRY.
FIG. 76. — DOORWAY, TREASURY OF ATREUS, MYCEN/E.
COMPARED WITH CYCLOPEAN REMAINS.
i87
iU-v
FIG. 77. — DOORWAY, LADY S CHURCH, GLENDALOUGH, CO. WICKLOW.
of its massive structure was a matter of surprise" to Sir Henry Piers, who, in
1682, recorded the tradition of its miraculous erection by St. Fechin. He
tells how " the saint himself alone, without either engine, or any other help,"
lifted the enormous lintel (weighing more than two tons) into its place over
the door. The exact counterpart of the Cross over the doorway may be
found sculptured among the Pagan ruins of Palenque. (See fig. 21).
Fig. 74 is designated a " subterraneous gate at Alatrium," Italy, from
Dodwcll, plate 92.
Fig. 75 is the doorway of the ancient Church at Rattas near Tralee, Co.
Kerry (No. 197 in Catalogue), of which Dr. Petrie says (p. 168) : — "This
doorway, like the whole of the Church, is built in a style of masonry perfectly
Cyclopean, except in the use of lime cement." The height of the doorway
is five feet six inches, the width at the base three feet one inch, and at the
i88
ANCIENT IRISH ARCHITECTURE
FIG. 78. — DOORWAY, TOMGRANEY, CO. CLARE.
top two feet eight inches. The lintel is seven feet six inches in length, two
feet in height, and extends through the whole thickness of the wall. This
stone probably weighs about three and a half tons.
Fig. 76 is the doorway of the Treasury of Atreus at Mycenae, Greece.
The ancient massive structures at Mycense, Argos, etc., were ascribed by
Grecian Historians to the Cyclopeans, or giants of Heathen Mythology; and
hence the name Cyclopean.
Fig. 77 is the doorway of our Lady's Church at Glendalough, Co. Wicklow,
(No. 32 in Catalogue), which Dr. Petrie describes as having "even a more
striking resemblance to Greek architecture than Rattas." The dimensions of
this doorway are about the same as those of the door at Rattas, being in
COMPARED WITH CYCLOPEAN REMAINS.
189
i-
FIG. 79. — GATE OF THE LIONS, MYCENAE.
height six feet, and in width two feet six inches at the top, and three feet at
the bottom. It consists of seven stones all of the thickness of the wall, and,
as Petrie observes, "admirably well-chiselled." The plinth, the sloping jambs,
and the Cyclopean character of the whole, identify the style of these door-
ways with that of the Treasury of Atreus at Mycenae and other Cyclopean
ruins of Greece and Etrufia.
Fig. 78 is the doorway of Tomgraney Church, County Clare, No. 226 in
Catalogue. The drawing is by Gordon M. Hills, Esq. This doorway is
one of the finest specimens of the Cyclopean style to be found in Ireland. It
measures six feet three inches in height, three feet one inch in width at the
top, and three feet five inches at the bottom.
i go
ANCIENT IRISH ARCHITECTURE
FIG. 80. — DOORWAY, KILMELCHEDOR, CO. KERRY.
Fig. 79 is called the " Gate of the Lions" at Mycenae, from Dodwell,
plate 6.
Fig. 80 is the Cyclopean doorway of Gallerus Oratory in the parish of
Kilmelchedor (No. 90 in Catalogue), in the west of Kerry. It measures in
height five feet seven inches, and in width two feet four inches at the base,
and one foot nine inches at the top. The Church, though very small,
has a wall four feet thick, and some of the stones of the building are found
to extend through the whole thickness of the wall. I think Dr. Petrie is
wrong in supposing that this building was made without cement; but it is no
part of my subject to discuss this question. Its erection is assigned by Dr.
Petrie to an age probably anterior to the mission of the great apostle St.
Patrick. The Doctor appears to me to be so far right, but incorrect in sup-
posing it to have been a Christian Church.
The window of this building shall hereafter be referred to, as furnishing
evidence that the building itself was the work of the people by whom Cormac's
Chapel was erected, and that it is about the same age.
COMPARED WITH CYCLOPEAN REMAINS.
FIG. 8 1. BASE OF CASHEL ROUND TOWER, CO. TIPPERARY.
FIG. 82. — PIER AT NORBA, ITALY.
B B
ANCIENT IRISH ARCHITECTURE
ROMAN PALMS
FIG. 83. — WALL AT ROSELLE, ITALY.
If the Irish before the days of St. Patrick could build in the Cyclopean
style, the question naturally suggests itself — Whence did they acquire that
style? Not from the few missionaries who first preached Christianity; these
would naturally have introduced the style of the countries from which they
had themselves come. Again, if the style was of purely Irish origin, how
came it that the Irish should have invented the peculiarities of Cyclopean
architecture without possessing any model to copy from ? The only reason-
able solution of the difficulty is to assign all these buildings to the Cuthites,
or Tuath-de-Danaans of antiquity — as the architects of those Cyclopean
remains in Greece and Italy, with which, as the foregoing illustrations prove,
the Irish Ruins so strikingly correspond. This hypothesis entirely removes
the difficulty.
COMPARED WITH CYCLOPEAN REMAINS
SCALE Of F £
FIG. 84. — BASE OF KILMACDUAGH ROUND TOWER, CO. GALWAY.
Fig. 8 1 represents the Cyclopean masonry of the base of Cashel Round
Tower, No. 59 in Catalogue. The style gradually changes, as the work
ascends, to the regular Ashlar, in which Cormac's Chapel is built. It is un-
necessary to multiply specimens of this style, as most of the Round Towers
are so built at the base ; but they gradually change, as they ascend, to the
style of regular horizontal courses.
Fig. 82 is a pier standing at what is called the Great Gate at Norba,
Italy, from Dodwell, plate 75.
Fig. 83 is a portion of the Cyclopean wall at Roselle, now called
Grossetto, in Italy, from Sir Wm. Betham's Etruria Celtica, vol. 2, p. 251.
Fig. 84 is the base of Kilmacduagh Round Tower, County Galway,
drawn by Mr. Henry O'Neill from a Photograph. The style of the masonry,
194
ANCIENT IRISH ARCHITECTURE
FIG. 85. GATEWAY AT FERENTINUM, ITALY.
and jointing is strikingly like that of the wall at Grossetto ; but the stones
of the Cyclopean specimens of Italy and Greece seem larger, although one
stone of Kilmacduagh Tower measures eight feet six inches in length. The
scale of feet on fig. 84 applies only to the central upright section of the
building, which being round, the sides are reduced to the eye by the
perspective.
Fig. 85 represents a gateway at Ferentinum, Italy, from Dodwell, plate
99. This drawing exhibits the combination of the Arch with the Cyclopean
characteristics of sloping jambs and irregular jointing, as seen in fig. 86.
Fig. 86 is the doorway of the Church of St. Dairbile in Erris, County
Mayo, which, like other Irish buildings, I believe to be a Cuthite ruin. It is
four feet ten inches in height, two feet four inches in width at the base, nar-
rowing upwards to two feet at the spring of the arch. I look upon St. Dair-
bile, the reputed founder, to be the Oak tree already noticed as an object of
ancient heathen worship — The Great Mother — The Ark. In the Irish
DAIR means an Oak, and BILE a tree.
COMPARED WITH CYCLOPEAN REMAINS.
'95
FIG. 86. — DAIRBILE'S CHURCH, co. MAYO.
This Saint was a female, and, like most of these Irish mythical Saints,
was of Royal descent. Dr. Petrie (p. 3 1 9) argues to prove that St. Dairbile
" unquestionably flourished " in the sixth century. He tells us, on the
authority of Colgan, that " her name is included in the list of illustrious
religious persons, who assembled at Ballysadare to meet St. Columbkille
immediately after the great Council of Druim Ceat, in 590 ; but, as some of
the persons there enumerated were dead, and others not born at the time,
this statement must be regarded as of no authority, except as referring her
196 ANCIENT ARCHITECTURE OF IRELAND.
existence to the sixth century." Now I submit to the intelligent reader, that
Colgan's statement is of no authority whatever, as proving that the Saint
lived either in the sixth or any other century. Colgan in this instance
assembling, in 590, some who were dead, and others not born at the
time, only proves one fact — viz., that Colgan's statements are utterly unde-
serving of credit ; as settling any question of biography or history. That he
himself believed the fables, which he had collected with so much industry, I
have no doubt.
As my purpose is not to give a description of Irish ruins, the few examples
I have submitted to the reader, which, to quote Dr. Petrie's words, "are
only like hundreds of the same kind in Ireland," sufficiently prove the
complete identity of the style of ancient Irish Architecture with that known
as the Cyclopean of ancient Greece and Etruria. The combination of massive
stones built in irregular courses, yet perfectly jointed, with sloping jambs of
doorways and plinths of the like character in both, demonstrates this identity
of architectural detail. To my mind it is beyond a doubt certain, that the
"Cyclopean" was the style of all religious building before the Confusion of
Tongues, and that each nation after the Dispersion soon began to acquire
architectural peculiarities of its own : and there is ample evidence, from the
ancient Churches and Round Towers, to show, that what are called the
"Norman" architectural remains of Ireland, with the Irish peculiarities of
style, were the work of the people, whose style is in other respects identical
with that of ancient Greece and Etruria.
THE SEMI-CIRCULAR ARCH.
ARCHES of this construction abound in the most ancient ruins of
Ireland. There is scarcely a specimen of the Cyclopean doorway,
with its massive material and inclining jambs, that has not got windows of
the same building constructed with the semi-circular arch.
The contrast between the ancient Irish structures, and buildings of the
genuine Norman style, with which they are confounded, has been made the
subject of a former chapter. (See p. 1 7).
So inseparably connected is the " Cyclopean" doorway of Ireland with
the semi-circular arch, that it is impossible to conclude the doorway of such
construction to be the ancient Cuthite, without assigning the semi-circular
arch to the same remote origin : and, inasmuch as an erroneous opinion is
commonly entertained, that the invention of arches of this construction dates
no farther back than a few centuries before the Christian era, it may be ex-
pedient to adduce evidence in proof of the fact, that the semi-circular arch
belongs to the very earliest historical period of building in stone.
Conclusive evidence of the use of the Arch among the Cuthite races of
remote antiquity is afforded by the fact, that semi-circular arches are found
in the most ancient specimens of buildings in the "Giant Cities of Bashan."
A few quotations on the subject of these wonderful ruins, from the valu-
able work of the Rev. J. L. Porter, cannot fail to be interesting to the reader.
In his chapter on "The Scenery of Bashan," Mr. Porter (p. 30) thus
describes the country in the vicinity of Hit. " For an hour or more I sat
wrapped in the contemplation of the wide and wondrous panorama. At least
a thousand square miles of Og's ancient kingdom were spread out before me.
There was the country, whose 'giant' (Rephaim, Gen. xiv.) inhabitants the
THE SEMI-CIRCULAR ARCH.
eastern kings smote before they descended into the plain of Sodom. There
were those ' three score great cities' of Argob, whose ' walls, and gates, and
brazen bars/ were noted with surprise by Moses and the Israelites, and
whose Cyclopean architecture and massive stone gates even now fill the
western traveller with amazement, and give his simplest descriptions much
of the charm and strangeness of romance."
Describing a house in the town of Burak, Mr. Porter says (p. 26): — "The
walls were perfect, nearly five feet thick, built of large blocks of hewn stones,
without lime or cement of any kind. The roof was formed of large slabs of
the same black basalt, lying as regularly and jointed as closely, as if the
workmen had only just completed them. They measured twelve feet in
length, eighteen inches in breadth, and six inches in thickness. The ends
rested on a plain stone cornice, projecting about a foot from each side wall.
The chamber was twenty feet long, twelve wide, and ten high. The outer
door was a slab of stone four and a half feet high, four wide, and eight inches
thick. It hung upon pivots, formed of projecting parts of the slab, working
in sockets on the lintel and threshold ; and though so massive, I was able to
open and shut it with ease. At one end of the room was a small window
with a stone shutter. An inner door, also of stone, but of finer workmanship,
and not quite so heavy as the other, admitted to a chamber of the same size
and appearance. From it a much larger door communicated with a third
chamber, to which there was a descent by a flight of stone steps. This was
a spacious hall, equal in width to the two rooms, and about twenty-five feet
long by twenty high. A SEMI-CIRCULAR ARCH was thrown across it, support-
ing the stone roof ; and a gate so large that camels could pass in and out,
opened on the street. The gate was of stone, and in its place ; but some
rubbish had accumulated on the threshold, and it appeared to have been
open for ages. Here our horses were comfortably installed. Such were the
internal arrangements of this strange old mansion. It had only one story ;
and its simple massive style of architecture gave evidence of a very remote
antiquity." This is the description of the house Mr. Porter himself occupied
THE GIANT CITIES OF BASHAN.
199
at Burak, and he assures us that " the houses were all like the one we
occupied, only some smaller, and a few larger, and that there were no large
buildings."
Fig. 87 represents the interior of a large room in one of these giant-
houses, showing how the ponderous roof is supported by a double semi-
circular arch resting on a pillar.
FIG. 87. — INTERIOR OF GIANT'S HOUSE, BASHAN.
Mr. Porter proceeds (p. 84) — " They are the memorials of a race of giant
warriors, that has been extinct for more than three thousand years, and of
which Og, king of Bashan, was one of the last representatives ; and they are,
I believe, the only specimens in the world of the ordinary private dwellings
of remote antiquity. The monuments designed by the genius and reared by
the wealth of imperial Rome are fast mouldering to ruin in this land ; tem-
ples, palaces, tombs, fortresses, are all shattered, or prostrate in the dust,
but the simple, massive houses of the Rephaim are in many cases perfect as if
only completed yesterday."
" It is worthy of note here, as tending to prove the truth of my statements,
and to illustrate the words of the sacred writers, that the towns of Bashan
were considered ancient even in the days of the Roman historian Ammianus
cc
2OO THE SEMI-CIRCULAR ARCH.
Marcellinus, who says regarding this country : * Fortresses and strong castles
have been erected by the ancient inhabitants among the retired mountains
and forests. Here in the midst of numerous towns are some great cities such
as Bostra and Gerasa, encompassed by massive walls'" (p. 85).
Again, in p. 67, Mr. Porter writes — " In one spot (at Bozrah), deep down
beneath the accumulated remains of more ancient buildings, I saw the simple,
massive, primitive dwellings of the aborigines, with their stone doors and
stone roofs. These were built and inhabited by the gigantic Emim and
Repkaim long before the Chaldean shepherd migrated from Ur to Canaan
(Gen. xiv. 5). High above them rose the classic portico of a Roman temple,
shattered and tottering, but still grand in its ruins. Passing between the
columns I saw over its beautifully sculptured doorway a Greek inscription,
telling how in the fourth century, the temple became a church, and was
dedicated to St. John. On entering the building the record of still another
change appeared on the cracked plaster of the walls. Upon it was traced
in huge Arabic characters the well-known motto of Islamism — ' There is no
God but God, and Mohammed is the prophet of God!"
Summing up these quotations from Mr. Porter's most interesting work,
we have evidence that many of the ancient habitations of the Giants still
exist in the precise locality described by Moses as "a land of Giants." Next
we may observe, that these habitations stand in marked contrast to the
architecture of the Jews, the Romans, the early Christians and the modern
Mahometans, the nations who in turn succeeded the Giant Aborigines, and
whose monuments are in ruins, while the imperishable character of these
primeval structures has left them a standing monument of the truth of the
Bible. Again, we find the Roman historian Ammianus Marcellinus noticing
in his day the architectural works of the " Ancient inhabitants." — But my
principal reason for introducing these quotations is because of the evidence
which the ruins of the Giant Cities furnish of the use of the semi-circular arch
in the first ages of the world's history.
I have quoted from Mr. Porter at some length, because it is necessary to
ARCHES IN ARCADIA, THEBES, AND CARTHAGE. 2OI
prove, not only that the arch is found in the most ancient houses in Bashan,
but also, that these houses were the habitations of the aborigines, whose last
king (in the time of Moses) was the Giant Og : that the cities are in fact
properly designated "The Giant Cities of Bashan."
The semi-circular arch appears also in fig. 47 — a recess for the image of
the Goddess in the cavern temple of Hippa in Arcadia (from Mythologia
Natalis Comes, Ed. 1637). " Now the Arcadians vaunted their antiquity
above all other nations, and valued themselves much on their assumed name
of Aborigines. Everywhere they boasted, that they were in possession of
their land before the birth of Jupiter." (Harcourt's Doctrine of the Deluge,
vol. i, p. 311). It is not credible that the rock-temples belonging to this
ancient people were excavated and dedicated to the Goddess Hippa after
the introduction of the Arch into Grecian architecture; and, if it existed
before, it must be assigned to the remote ages of the world's history.
Dr. Davis, in describing some plain semi-circular arches among the Ruins
of Carthage, says (Carthage audits Remains, p. 55): — "At one period the
existence of the Arch would have been sufficient evidence to fix the date of
this building; but this opinion is now exploded, since Sir Gardiner Wilkinson
informs us that 'innumerable vaults and arches exist in Thebes, of early date/
and Mr. Layard found the same constructions at Nineveh also. Arched gate-
ways are moreover often represented in the bas-reliefs from that place."
I believe the semi-circular arch to have been an emblematic device con-
nected with the mysteries of the Cuthites or Lingajas, and that to this
circumstance is to be ascribed its absence from the buildings of ancient
Egypt, and Greece. The writer of an article in the London Encyclopedia on
" Architecture" (No. 59) informs us, as accounting for the superiority of
Grecian to Egyptian architectural taste, that " in Egypt, and we may add in
Judea also, law and religion both were exerted to depress and restrain the
progress of art." It is impossible otherwise than upon this hypothesis to
account for the absence of the arch from most of the Egyptian Temples. The
architect, who could erect even one of such temples as now exist in ruins in
2O2 THE SEMI-CIRCULAR ARCH.
Egypt, must have been very stupid indeed (at least he would be considered
so in our day), if, during the progress of such a work, he had not discovered
the principle of the arch — even supposing him to have never heard of it
before. It may also be a question worthy of consideration, whether the
knowledge of the principle, upon which a semi-circular arch is supported,
may not be proved to have existed among those who constructed the pointed
arch found in Egyptian and American ruins : although, for some reason con-
nected with religion, the other form had been avoided, until, in process of
time, the pointed arch came to be the established style in these countries.
The same writer (London Encyclopedia) informs us (No. 79) " that in the
most ancient specimens of this [the Etruscan] school we find abundant use
made of the arch, the construction of which was evidently well known to
their architects." We are told elsewhere, that the Etruscans were a branch
of the Pelasgi, who, according to Dionysius, emigrated into Europe not many
years after the Dispersion. " The high, and indeed almost incredible
antiquity of the Etruscan language and alphabet has been clearly evinced
in two dissertations printed at Oxford in the year 1746." (Lond. Ency.,
article, " Etruscans").
Mrs. Gray informs us (p. 238) that " the Cyclopean walls are the remains
of some most ancient people, who bore sway in Italy at a period even more
remote than the national existence of Etruria" To this most ancient people
I ascribe the arches found in the " most ancient specimens" of the Etruscan
school.
It is evident that the Etruscans, or Pelasgi, were, in race and religion,
distinct from the primitive Cuthites — the fact being that the Divinities of the
latter were represented as black, with Negro features — as shall afterwards be
shown ; whereas the Divinites of the Etruscans were depicted as fair, their
Furies and Demons only being represented as black. — See Mrs. Hamilton
Grays Sepulchres of Etruria, pp. 16 and 266.
I shall notice one other proof of arches being found in Temples of eastern
Europe, which unmistakeably belonged to the ancient Cyclopeans. The
country at the north of the Black Sea, about the river Tanais and the Maeotis,
ANCIENT ARCHES AT IXKERMAN. 2O3
is frequently referred to by Bryant, Faber, and others, as well as in the
ancient Irish Records (Keating, vol. i, p. 113), as having been formerly in-
habited by Cuthites, under the names of Scythians, Hyperboreans, etc. Of
this identical locality Faber writes: — ''Similar excavations of amazing extent
may be seen near Inkerman in the Crimea, which was one of the chief
western settlements of the old Scythae or Chusas. They are hewn out of
the rocks which tower above the bay, and they are visible at a considerable
distance. ' Upon examination,' says Dr. Clarke, 'they proved to be chambers
with arched windows, cut in the solid rock with great care and art'" (Clarke s
Trav., vol. i, c. 20, p. 491-493 ; also Faber, vol. 3, p. 257). I have stated
my opinion that the arch was an abomination to the Pelasgi (the conquerors
of the Cuthites), and as such I believe they destroyed every vestige of it
which came within their reach. Windows and arched doorways have there-
fore disappeared from the Cyclopean remains of Greece and Italy, and the
arched form was never revived in Grecian and Egyptian architecture until,
by the lapse of time, all knowledge of the Cuthites and their religion had
passed away. The arched windows at Inkerman being excavations, not
buildings, may account for their existence at the present day.
I trust, that what has been adduced on this subject is sufficient to prove
the remote antiquity of the semi-circular arch. I myself am of opinion, that
the interior roof of the Ark of Noah was of this construction, and that there-
fore the design was introduced into the arkite temples of the first apostates
from the patriarchal religion. — See the Rock Temple of Carli, fig. 3.
THE CUTHITES.
THE SCYTHIAN EMPIRE.
HAVING made such frequent mention of the Cuthites as the artificers
of our ancient Irish ruins, it is expedient that I should make a
few general remarks upon the nations, to whom I have assigned this
name. The period of their dominion as the Scythian empire I believe
to have been from the time of Nimrod to that of Abraham. They after-
wards existed in partial subjection until the days of Samuel the prophet.
Learned men of different ages have written numerous volumes on this
comprehensive subject, upon which I mean only to touch very briefly.
Notwithstanding all that has been written, the subject still remains one of
doubt and uncertainty at every point : I do not pretend to settle any of
these points, upon which men of profound learning and research have
disagreed so widely. I shall only quote a few passages, selecting what
seem to me the most correct views, and leave the reader to judge for
himself.
It is probable that the apostacy of Sun-worship commenced with Cain,
who " brought of the fruit of the ground an offering unto the Lord " (Gen.
iv. 3). Colonel Greenwood writing in the Athenceum of 23rd July, 1864,
says : — "Sun-worship had many names and modifications. It is the Sabiism
(from Tsabu Hesemin, the heavenly Host) of Job and the Bible. Bishop
Cumberland and Bishop Warburton, I think, agree that Cain, the first man
born on earth, and his descendants were Sabaeans. Abraham and Moses
were Sabaeans till Jehovah revealed himself to them. Sun-worship is
serpent-worship, since a glory of serpents with their tails outward designated
THE SCYTHIAN EMPIRE.
205
the sun's rays ; a serpent with its tail in its mouth the sun's disc, his orbit,
and eternity ; a serpent extended and serpentine the sun's apparent course
through the stars. Hence, ' Ob El, the origin of obelisk, is Pytho Sol,
the serpent sun.'" We learn from the Shaster and other Sanscrit books,
which the Budhists, as the predecessors of the Brahmins in India, claim
as their own, that they — the ancient Budhists — (like Cain) offered only
the fruits of the ground — their worship was without sacrifice of blood,
save perhaps human sacrifices — their righteousness of works, prayers and
penances — they did not believe in an universal propitiatory sacrifice, or in
the eternal punishment of the wicked. The policy of the first apostates
from the patriarchal religion seems to have been to convert the primeval
prophecies of a future Redeemer into fables of past incarnations of Divinity,
preserving the facts communicated by God, but so distorting them as to
render them wholly useless for the purpose for which they were revealed.
From the schisms, which arose out of this apostacy, sprang (after the building
of the Towrer of Babel) the widely-spread and diversified legends of
Heathenism.
The religion of the ancient Cuthites seems to have been the worship of
God, as the source of life and generativeness : the worship of the Sun and
Moon as the visible emblems of the Divinity followed, and hence the
worship of the Lingam, the Ark, etc. ; all of which superstitions became
ultimately combined with hero-worship, etc.
The cursed race of Ham, who were prophesied (Gen. ix. 25) to become
the servants of servants, seem notwithstanding to have exercised the chief
dominion in the earth from the days of Nimrod — the first king mentioned in
history — until about the time of Abraham. Judgment was delayed until
their iniquity was full (Gen. xv. 16). Thenceforth they seem to have
become everywhere a proscribed race ; and the religion which they had
made corrupt became expunged, leaving only slight traditional legends, and
ruins of magnificent edifices, to attest their former greatness. This period
of Cuthite rule may be reckoned an era of the world's history, followed by
2O6 THE CUTHITES. THE SCYTHIAN EMPIRE.
a dark age, out of which arose the literature and civilization, which are
usually denominated " ancient." The Cuthites dealt in mysteries — the facts
of the past were concealed by them under symbols and words of double
meaning — out of which, when the Cuthites themselves had passed away,
arose all the absurd mythology of the so-called ancient world which succeeded
them.
Numerous facts relating to this ancient people were collected by the late
Jacob Bryant, Esq., and published in 1774, under the title of "Analysis of
Antient Mythology." It is a large work ; and Bryant himself informs us that
the history of the Cuthites, the descendants of Ham, is the principal subject
of his investigation therein. Asa scholar, the learned Bryant was eminently
qualified for such a work. It is said of him that, "in point of classical erudi-
tion he was, perhaps, without an equal in the world Nothing in
the ancient Greek and Roman literature, however recondite, or wherever
dispersed, could escape his sagacity and patient investigation." (See Life of
Bryant appended to the 3rd Edition). The chief sources whence Bryant
derived his information respecting the Cuthites were the Doric hymns,
written originally in the Amonian or Cuthite language, the fragments of
Berosus, of Sanchoniathon, and of the Sibylline poetry preserved in the
ancient classics. (Bryant, vol. i, p. 202 ; vol. 4, p. 99). I do not mean to
enter into any dissertation upon the correctness of all Mr. Bryant's views,
as it would extend this work beyond its intended limits ; but I shall confine
myself to the statement of certain conclusions to which his researches have
led him, leaving the reader to examine Bryant's work itself for the proofs,
upon which such conclusions are founded. I would however direct particular
attention to the fact that, while the writings of Bryant, and the language,
legends, history and hagiology of Ireland mutually confirm each other in
hundreds of instances, the learned Bryant himself seems to have been
ignorant on all these subjects of Irish knowledge. These circumstances
make the quotations from Bryant the more valuable in the present inquiry,
inasmuch as his testimony is disinterested and unintentional.
VARIOUS NAMES BORNE BY THE CUTIIITES. 2OJ
Bryant, elsewhere throughout his work, refers to the Cuthites as noticed
by classic authors, under the designations of Giants, Titans, Centaurs,
Cyclopians, lapitiae, Phoenicians, Scythians or Scuthi, Hyperboreans, Iberians,
Indi, Idaei-Dactyli, Formians, Lamiae, Ethiopians, Daemons, Cabiri, and
Shepherds or Shepherd Kings. To these several names I shall have occa-
sion to refer separately. Their history and identity, as being all of the
Cuthite stock, are the subjects of Bryant's valuable work.
In his preface to the third Edition of his Analysis of Antient Mythology,
p. xxviii, Bryant says — " It has been observed, by many of the learned, that
some particular family betook themselves very early to different parts of the
world, in all which they introduced their rites and religion, together with the
customs of their country. They represent them as very knowing and enter-
prising ; and with good reason. They were the first who ventured upon
the seas, and undertook long voyages. They showed their superiority
and address in the numberless expeditions which they made, and the
difficulties which they surmounted. Many have thought that they were
colonies from Egypt, or from Phenicia, having a regard only to the settlements
which they made in the west. But I shall show hereafter, that colonies of
the same people are to be found in the most extreme parts of the east; where
we may observe the same rites and ceremonies, and the same traditional
histories, as are to be met with in their other settlements. The country called
Phenicia could not have sufficed for the effecting all that is attributed to
these mighty adventurers. It is necessary for me to acquaint the Reader, that
the wonderful people, to whom I allude, were the descendants of Chus, and
called Cuthites and Cuseans. They stood their ground at the general
migration of families ; but were at last scattered over the face of the earth.
They were the first apostates from the truth, yet great in worldly wisdom.
They introduced, wherever they came, many useful arts, and were looked up
to as a superior order of beings : hence they were styled Heroes, Daemons,
Helidae, Macarians. They were joined in their expeditions by other nations,
especially by the collateral branches of their family, the Mizraim, Caphtorim,
D D
2O8 THE CUTHITES. THE SCYTHIAN EMPIRE.
and the sons of Canaan. These were all of the line of Ham, who was held
by his posterity in the highest veneration. They called him Amon : and
having in process of time raised him to a divinity, they worshipped him as
the Sun ; and from this worship they were styled Amonians." . . . And
again in p. xxxi, Bryant says: — "They were a people who carefully preserved
memorials of their ancestors, and of those great events which had preceded their
dispersion. These were described in hieroglyphics upon pillars and obelisks :
and when they arrived at the knowledge of letters, the same accounts were
religiously maintained both in their sacred archives, and popular records. It
is mentioned of Sanchoniathon, the most ancient of Gentile writers, that he
obtained all his knowledge from some writings of the Amonians. ' It was
the good fortune of Sanchoniathon/ says Philo Biblius, ' to light upon some
antient Amonian records, which had been preserved in the innermost part of
a temple, and known to very few.' ' — Bryant's Antient Mythology, 3rd
Edition, Preface, pp. xxviii to xxxii.
OUTLINE OF CUTHITE HISTORY.
The accompanying brief outline of the history of the Cuthites, as gleaned
from the writings of Bryant, Faber, and others, may assist the reader in
examining the several quotations which follow.
It would appear from History that an ingenious and powerful race of the
descendants of Ham ruled the world for many centuries after the Deluge.
They are frequently referred to under the name of Cuthites. Their kingdom
was established by the first king of Babylon — Nimrod, Belus, or Elorus.
They were known as Scythians ; and their dominion was antecedent to the
Assyrian Empire.
During the period of Cuthite dominion the Phallic worship extended from
Babylon to India ; for we find that it was introduced into India from the
banks of the Euphrates, where " the mighty Lord Belus" was thus
worshipped.
OUTLINE OF CUTHITE HISTORY. 2O9
The first King of Babylon having assumed to himself the title of " the
Royal Shepherd," the Cuthite conquerors of Egypt were there known by the
name of Shepherds, or Shepherd Kings. It is probable that some antedilu-
vian prophecy existed, in which the promised " Seed of the woman " was
represented under the character of the Good Shepherd. If so, it would
account for Nimrod's having adopted such name, when he assumed the
character of the " Promised Seed."
The Cuthites were also known under the names of Indi, Ethiopes,
Phoenicae, Scythians or Scuthi, Hyperboreans, Cyclopeans, Centaurs, Giants,
Titans, and Demons. The original Indus was the Tigris in Babylonia,
whence the Cuthites brought with them the name of Indi to their settlements
in the East
Human sacrifices prevailed among the Cuthites ; which custom probably
arose from their abuse of the superior knowledge they possessed, by offering
a man as a more literal exhibition of the Divine Man, whose sacrifice was
intended to be typified.
Bryant, in tracing the downfall of the Cuthite empire, refers to two great
wars. — The first was that for dominion, which lasted ten years, and ended in
the defeat of the Cuthites, who were expelled from Babylonia and driven to
Tartarus, i.e., to the West : others of them were at the same time made tribu-
taries in the localities where they had founded settlements. This was the war
referred to by the ancients as that between the Gods and the Giants — the
Greeks and the Centaurs ; and the war of the sexes, to which I shall allude,
as recorded by Wilford and Faber, from Hindoo mythology. This first
Titanic war is treated of at considerable length by Bryant, who quotes full
accounts of it from the Sibylline verses. Some of the events of this war are
referred to in the account of the " Dispersion" (Gen. xi. 8, 9). The second
Titanic war was one of extirpation, and, according to Bryant, it is also
referred to in the Bible (Gen. xiv). After the " Dispersion," and the over-
throw of Cuthite dominion, the scattered settlements of that race, which
remained in Italy, Sicily, and on the borders of the Euxine Sea, rendered
2IO THE CUTHiTES. THE SCYTHIAN EMPIRE.
themselves odious to their neighbours by their religious rites, particularly
their continued custom of human sacrifices — a custom, which, in their
weakened social condition, they exercised only on such strangers as fortune
placed in their power. These unfortunates they offered as victims, and thus
it was, that, as common enemies of mankind, the Cuthites became, as to
national existence, utterly extirpated. Their great knowledge and skill in
the arts also perished with them : nothing remained save what still continued
to be preserved in " the Mysteries," the introduction of which, instead of the
open exercise of the Cuthites' worship seems to have been the result of their
national degradation. These mysteries in time became very popular in
Greece and Egypt; but the knowledge contained in them was a mere shadow
of the wisdom and skill possessed by the ancient Cuthites, in the days of their
power — " the Golden Age."
The Cuthites expelled from Babylonia, were banished to Tartarus, that
is to say — to the West, to the abyss of the Atlantic Ocean, and the unknown
regions beyond. This emigration was probably the first colonization of
America, and then also for the first time, Ireland may have been peopled.
In ancient Irish records there are several accounts of the immigrations of the
Scythians. One represents them as coming from the banks of the Teth-Gris
(Tigris) to Spain, and thence to Ireland. Another account brings them from
Egypt to Spain, and thence to Ireland. It is singular that these should
correspond with the accounts of the Cuthite migrations adduced by Bryant
from the ancient Classics; the first, that from Babylon after the "Dispersion;"
— the second, the expulsion of the Shepherd Kings from Egypt, after having
ruled that country for 500 years.
The voyages of the Irish, described as Scythians, or Gadelians — the
descendants of Gad-el-glas [the Green Snake God] — before their first arrival
in Ireland, are epitomized by Keating (vol. i, p. 118, and preceding pages).
Their journeyings were first from Scythia — the country about the river
Tanais on the Euxine. They travel backwards and forwards between
Scythia, Crete, Egypt, Thrace, and Gothland [Guthia or Sicily], thence to
OUTLINE OF CUTHITE HISTORY. 2 I I
Spain, and ultimately to Ireland. Keating tells us, that the source whence
he derived his information was "the Book of Invasions, upon whose authority
we may depend ; for the whole account is faithfully collected and transcribed,
from the most valuable and authentic chronicles of the Irish affairs, particu-
larly from that choice volume, called Leabhar dhroma sneachta, or the White
book, that was written before St. Patrick first arrived in Ireland to propagate
Christianity in the country." (Keating, vol. i, p. 83).
About a thousand years are said to have been occupied in these voyages.
Wars and dangers of various kinds are assigned as the causes of the several
migrations.
It is not possible for us to regard these ancient Irish records as History.
They are only the systematizing of ancient traditions respecting the settle-
ments, which the Cuthite Scythians — the Irish and their brethren — had
established at different places in former times. One fact however is worthy
of special notice — that the several localities, Scythia on the borders of the
Euxine, Crete, Sicily, Egypt, and Spain, are each noticed at considerable
length by Bryant, as places where the Cuthites after the Dispersion had
founded colonies. It is probable, that the classical literature whence Bryant
derived his information was wholly unknown to Keating, and it is certain,
that the several Annals written in the Irish language, on the authority of
which Keating delineated his plan of the wanderings of the Cuthite colonies
until they reached Ireland, were never heard of by Bryant. Therefore, the
numerous coincidences in the writings of these learned men prove, that a
substratum of truth lay at the foundation of the authorities, from which each
extracted his information. Bryant mentions Greece and the northern coast
of Africa, as having been once occupied by Cuthites, and corresponding
accounts respecting these countries are found in Irish records as places whence
the Irish have come.
Although modern writers of history have as yet scarcely begun to recog-
nise the fact, that a great empire once existed bearing the name of Scythian,
yet Faber has drawn attention to this fact, and to the evidence on which it is
212 THE CUTHITES. THE SCYTHIAN EMPIRE.
sustained. This he does in apparent ignorance that any reference is made
to such an empire in Irish records : but there it is notwithstanding. We
have been accustomed to regard the early portions of Irish history as
mythical, and as little entitled to be called History as the stories told in the
" Arabian Nights." Yet in the most ancient Irish Annals, we have records
of the Scythian empire, the great monarch of which, Nion the son of Pelus
[Nin, Ninus, or Nimrod of ancient history], the ancestor of the Irish
Scythians, is described as the "Sovereign of the Universe." — See Faber, vol.
3» PP- 377-379, 39*~399; Keating, vol. i, p. 95.
With these few introductory observations, I now proceed to quotations
in support and confirmation of my statements on this interesting and curious
historical question.
In vol. i, p. 7, of his Antient Mythology, Bryant remarks: — " Chus
was the father of all those nations, styled Ethiopians, who were more truly
called Cuthites and Cuseans. They were more in number, and far more
widely extended, than has been imagined. The history of this family will be
the principal part of my enquiry."
" The first great commotion among men was described by the poets as
the war of the Giants ; who raised mountains upon mountains in order that
they might scale heaven. The sons of Chus were the aggressors in these
acts of rebellion. — They have been represented under the character both of
Giants and Titanians : and are said to have been dissipated into different
parts of the world. . . . But the most prevailing notion about the
Titanians was, that after their war against heaven, they were banished to
Tartarus, at the extremities of the earth. The antient Grecians knew very
little of the western parts of the world. They therefore represent the
Titans, as in a state of darkness ; and Tartarus as an infernal region."
(Bryant, vol. 4, pp. 73,74). Again p. 77, he further says: — "The
mythologists adjudged the Titans to the realms of night ; and conse-
quently to a most uncomfortable climate ; merely from not attending to the
purport of the term £o0oe. It is to be observed, that this word had two
GREAT WORKS OF THE CUTHITE RACE.
213
significations. First, it denoted the west, or place of the setting sun. . . .
It signified also darkness; and from this secondary acceptation the Titans of
the west were consigned to the realms of night ; being situated in respect to
Greece towards the regions of the setting sun. The vast unfathomable abyss,
spoken of by the poets, is the great Atlantic Ocean ; upon the borders of which
Homer also places the gloomy mansions where the Titans resided."
"Another name for Tartarus, to which the poets condemned the Titans
and Giants, was Erebus. This, like £o<£oc, was a term of twofold meaning.
For Ereb [Hebrew] signified both the west, and also darkness." (Bryant,
vol. 4, p. 80).
" This mighty pool [Tartarus] was the ocean above mentioned [the
Atlantic] ; and these extreme parts of the earth were Mauritania and Iberia
[Spain] : for in each of these countries the Titans resided." (Vol. 4, p. 78).
Bryant also tells us (vol. 4, p. 106 :) — " Phallus takes notice of the
Assyrian monarch Belus ; likewise of Cronus and Titan : and he says, that
Belus and the Titans made war upon Jupiter and the Gods ; and that Gyges
being worsted in battle fled from those parts to Tartessus."
Bryant, quoting from Josephus, says : — " After the ruin of the Tower, the
' priests, who escaped from that calamity, saved the implements of their
idolatry, and whatever related to the worship of their Deity, and brought
them to the city Senaar in Babylonia. But they were again driven from
hence by a second dispersion' " (vol. 4, p. 95).
GREAT WORKS OF THE CYCLOPEANS,— CUTHITES.
Treating of " The buildings and other great operations" of the Cuthite
race, Mr. Bryant quotes the following from Strabo. " He mentions ' Xo^o/,
high altars of raised earth, and strong walls and battlements of various cities,
together with subterraneous passages of communication.' .... The
buildings, which the Cuthites erected, were in many places styled Cyclopian
from a title given to the architects. . . . They erected many temples ;
214 THE CUTHITES. THE SCYTHIAN EMPIRE.
and likewise high towers upon the sea-coast ; and founded many cities. The
ruins of some of them are still extant; and haVe been taken notice of by
Fazellus, who speaks of them as exhibiting a most magnificent appearance.
They consist of stones which are of great size : such as are continually to be
found in the structures erected by this people." (Bryanf,vQ\. 5, pp. 190, 210,
21 1).
Again : — " The Cyclopians were the same as the Minyae, who built the
treasury at Orchomenus. This building is by Pausanias joined with the
walls of Tiryns for magnificence ; and he speaks of them as equal in work-
manship to the pyramids of Egypt. The walls of Mycene were said to
have been erected by the same persons. . . . Such were the mighty
works of old, which promised to last for ever : but have long since been
subverted ; and their names and history oftentimes forgotten." (Bryant, vol.
5, pp. 212, 213.)
" It is generally agreed by writers upon the subject, that the Cyclopians
were of a size superior to the common race of mankind. . . . They
were particularly famous for architecture ; which they introduced into Greece,
as we are told by Herodotus : and in all parts, whither they came, they
erected noble structures, which were remarkable for their height and beauty ;
and were often dedicated to the chief Diety, the Sun, under the name of
Elorus and Pelorus." (Bryant, vol. 2, p. 225).
In vol. 4, pp. 41, 42, Bryant quotes the following from Eupolemus :—
" ' The city of Babel was first founded, and afterwards the celebrated tower;
both which were built by some of those people who had escaped the Deluge.
They were the same who in after times were recorded under the character
of Giants. The Tower was at length by the hand of the Almighty ruined :
and these giants were scattered over the whole earth. . . . The Giants
whom Abydenus makes the builders of Babel are, by other writers, repre-
sented as the Titans. . . . Hesiod gives an account of the dispersion
of the Titans, and of the feuds which preceded : and he says, that the Deity
at last interposed, and put the Titans to flight, and condemned them to
CUTHITE HUMAN SACRIFICES. 215
reside in Tartarus at the extremities of the earth." {Bryant, vol. 4, pp.
64, 70).
" Magic and incantation," says Bryant, " are attributed to Chus, as the
inventor ; and they were certainly first practised among his sons
He was, however, esteemed a great benefactor; and many salutary inventions
were ascribed to him. He had particularly the credit of being the first who
ventured upon the seas." (Vol. 2, p. 61).
" These evidences (says Mr. Bryant) I thought proper to collect, in order
that I might shew the great superiority, which this people once maintained
above others in their works and enterprises ; and in every branch of science.
In consequence of this they were looked upon as general benefactors to
mankind. But this noble character was greatly tarnished by their cruelty ;
for which they seem to have been infamous in all parts." (Antient Mytho-
logy, vol 5, p. 214).
CUTHITE HUMAN SACRIFICES.
" This character of the Cyclopians [cruelty] arose from the cruel custom
of sacrificing strangers, whom fortune brought upon their coast. This was
practised in many parts of the world, but especially here [Sicily], and upon
the coast of the Lamii in Italy ; and among all the Scythic nations upon the
Euxine Sea : into all which regions it was introduced from Egypt and
Canaan." (Bryant, vol. 2, p. 224).
In his chapter on " Temple Rites in the First Ages," vol. 2 of his Antient
Mythology, Bryant states (pp. 270-273) : — "In the island of Chios it was a reli-
gious custom to tear a man limb from limb by way of sacrifice to Dionusus.
The same obtained in Tenedos. It is Porphyry who gives the account. . . .
From all which we may learn one sad truth, that there is scarce anything so
impious and unnatural, as not a't times to have prevailed. We need not
wonder then at the character given of the Lestrygones, Lamiae, and Cyclopians,
E E
2l6 THE CUTHITES. THE SCYTHIAN EMPIRE.
who were inhabitants of Sicily, and lived nearly in the same part of the island.
They seem to have been the priests and priestesses of the Leontini, who
resided at Pelorus, and in the Cyclopian towers : on which account the
Lamiae are by Lucilius termed Turricolae. They are supposed to have
delighted in human blood, like the Cyclopians. . . . That they were
Amonians, and came originally from Babylonia, is pretty evident from the
history of the Erythrean Sibyl, who was no other than a Lamian priestess.
The Lamise were not only to be found in Italy, and Sicily, but
Greece, Pontus, and Libya. And however widely they may have been
separated, they are still represented in the same unfavourable light. Euripides
says that their very name was detestable. "*
" One of the principal places in Italy where the Lamia seated themselves,
was about Formiae They undoubtedly sacrificed children here ;
and probably the same custom was common among the Lamii as prevailed
among the Lacedsemonians, who used to whip their children round the altar
of Diana Orthia. . . . Here [the coast of Campania] the Sirens
inhabited, who are represented as the bane of all who navigated those seas.
They like the Lamii were the Cuthite, and Canaanitish priests, who had
founded temples in these parts They used hymns in their
temples, accompanied with the music of their country : which must have
been very enchanting, as we may judge from the traditions handed down of
its efficacy." (Bryant, vol. 2, pp. 274, 275, 276).
" When the Spaniards got access to the Western World," says Bryant,
11 there were to be observed many rites, and many terms similar to those,
which were so common among the sons of Ham. Among others was the
particular custom of making the person, who was designed for a victim,
engage in a fight with a priest of the temple. In this manner he was
* The name Lamise seems to have been applied generally (like other names) to people of the
Cuthite race and religion. I think it probable it may have been derived from the Irish or
Cuthite term LAMH, a hand — the Red Hand, treated of in the section commencing at page 132,
ante.
CUTHITE HUMAN SACRIFICES. 217
slaughtered : and this procedure was esteemed a proper method of
sacrifice.
" The histories of which I have been speaking were founded in truth
though the personages are not real. Such customs did prevail in the first
ages ; and in consequence of these customs we find those beggarly attributes
of wrestling and boxing conferred upon some of the chief Divinities." (Vol.
2, p. 316).
I have no doubt of the custom of human sacrifice having prevailed in
Ireland also. Several writers upon Ireland have asserted the fact ; and the
Celtic Druids are stated to have sacrificed children at Meagh Sleacth, in
Cavan, shortly before the coming of St. Patrick. I believe this charge to be
an anachronism, so far as the Druids are concerned, as no such sanguinary
rites could have prevailed during the age immediately preceding the intro-
duction of Christianity, without receiving more particular notice from the
early Christian writers. But the slight notices of such sacrificial rites, which
have survived, I believe to be due to traditions of the antecedent Cuthites.
Traditions linger unchanged among a superstitious peasantry for centuries,
and are never perhaps totally extinguished by lapse of time, and change of
habits and religion : but no reliance whatever ought to be placed on tradi-
tional chronology.
In reference to the custom of wrestling with human victims before
offering them in sacrifice, which Bryant notices as general among the Cuthites,
I would observe that a curious tradition exists among the peasantry of Kerry
of a wonderful wrestler named Deargan O' Dunne, who lived in ancient times
at Kilmelchedor in the peninsula of Dingle, and who was gifted with super-
natural power from the evil one ; so that, although a small man, he never
failed to overcome those whom he engaged in wrestling, and he invariably
killed every man whom he overcame. The high antiquity of this tradition
may be inferred from the fact that several townlands and ancient monuments
are called after the name of this celebrated wrestler. There can be, I think,
no doubt but that the significance of the tradition refers to the period when
2l8 THE CUTHITES. THE SCYTHIAN EMPIRE.
human sacrifices were offered to the Golden Molach at his temple of Mel-
chedor.
Bryant says, — " I have shewn at large, that human victims were very
common among the Phenicians: andPAt'fo Byblius tells us from Sanchoniatho,
that in some of these sacrifices there was a particular mystery : ' they, who
were devoted for this purpose, were offered mystically:' that is, under a
mystical representation. And he proceeds to inform us that ' it was in con-
sequence of an example, which had been set this people by the god Kronus who
in a time of distress offered up his only son' . . There is something in the
account very extraordinary, which I think deserves our particular notice"
(Antient Mythology, vol. 6, p. 323).
The early introduction of human sacrifice among the Cuthites is easily
accounted for. Being the repositories of " all the knowledge derived from
the sons of Noah," these early apostates from the truth corrupted the tra-
ditional prophecy of the future sacrifice of the Son of God, referred to so often
throughout the former part of this work as the foundation of the veneration
entertained for the Cross, etc. Judging themselves wiser than God, they, in
pride and wickedness, departed from God's institution of offering animals of
the brute creation, and offered human sacrifice, as being a more literal ex-
hibition of the Divine Man, whose mysterious sacrifice was intended to be
typified.
The offering up, by the god Kronus, of his only son, seems to me to
throw much light upon this mystery.
INDO-CUTHITES.
Bryant furnishes us with numerous quotations from classic authors to
prove that the original name of Indi, and of the nations who bore it, was
Cuthic. " The Cuthites, styled yEthiopes, were the original Indi: they gave
name to the river upon which they settled ; and to the country which they
occupied."
INDO-CUTHITES. 2IQ
They "came under the title of Shepherds into Egypt. . . . 'About
this time,' says Eusebius, ' some Ethiopians, taking leave of their country
upon the river Indus, came and settled in Egypt.' .... This is the
country to which Phylarcus alluded, when he said that Bacchus first brought
the worship of the two bulls, which were called Apis and Osiris, from India
into Egypt. ... It was of too early date to have been brought from
the country near the Ganges : and was introduced from Chaldea, and the
Tigris, the original Indus. . . . As some of the family settled in Iberia
Hispaniae, we find there too an Indie city Nilus the Egyptian
tells Apollonius Tyanaeus, that the Indi, of all the people in the world, were
the most knowing; and that the Ethiopians were a colony from them, and
resembled them greatly." (Bryant, vol. 4, pp. 272-281).
Mr. Bryant concludes by saying : — " Thus I have endeavoured to shew,
from the names of places, and of men, but more particularly from various
parts of ancient history, that the Scythic Indians were in reality Cuthic ; as
were all people of that denomination." (Vol. 4, p. 279).
I have collected these notices of the Cuthite origin of that great nation, who
first gave name to India, as accounting for the similarity of names, language,
legends, and architecture, elsewhere so often noticed as existing between Ire-
land and India. The buildings of Ireland are indeed puny and insignificant
when compared with the magnificent Rock Temples of India, or even with
the Cyclopean remains of Greece and Italy ; but this may be accounted for by
supposing that the works of India, Greece, and Italy, were executed during
the centuries of Cuthite dominion; whereas those in Ireland would seem not
to have been commenced until after the Dispersion. It is probable that
Ireland for a long time continued to be a safe asylum for Cuthites expelled
from other countries, and that the several colonizations to which Irish history
alludes, prior to the Celtic invasion, were successive migrations from Shinar,
Egypt, Canaan, etc. From these circumstances, the Cuthite ruins of Ireland
may be of very different dates, and also manifest some decided difference of
style. Be this as it may, it is an undeniable fact, that there exist throughout
22O THE CUTHITES. THE SCYTHIAN EMPIRE.
Ireland numerous ruins manifesting as much of the characteristic Cyclopean
sloping jambs, irregular courses of masonry, etc., as if they had been built by
the very persons who constructed the more magnificent edifices of Greece
and Italy.
We learn from Colonel Franklin's work on the Jeynes and Boodhists,
that Hindoo topography and legends connect the Rock Temples, and their
colossal idols of negro physiognomy, with the names of Jeyne and Boodh.
In my opinion the term Budh, as a title of Divinity, related to the Phallic
character of the worship ; but I have no reason to believe that the ancient
Indo-Cuthites, who constructed these temples, were ever known by the name
of Budhists ; or that modern Budhism has any better claim to them than has
its cotemporary, Brahminism. There is however no doubt but that Budh was
a title of the Indo-Cuthite Divinity. Several learned men have identified the
Indian Budh with Cronos, Bacchus, and other names of Cuthite origin.
The Rock Temples are at present unused, and, as places of worship, are
despised by the inhabitants of India. Like all Cuthite monuments throughout
the world, their true history is forgotten.
SCYTHIANS, CUTHITES.
Thus far we have traced, according to the best existing authorities, the
history of the Cuthites as migrating from Babylon, after the building of the
Tower, to the western parts of the world ; viz., to Iberia Hispanise (Spain),
to the Atlantic Ocean, and the unknown regions beyond. This migration I
look upon as that by which America was first peopled. Much evidence
exists, grounded on ancient customs and vestiges of architecture and sculpture,
which proves the Cuthite origin of the aboriginal Americans. The first
Cuthite migration to Ireland I would also refer to this date. I have mentioned
that in the ancient records of Ireland there exist accounts of different
migrations. One, under the conduct of Macaar and Daire and Ard-fear,
was from eastern countries on the banks of the Teth-gris to Iber (Spain),
SCYTHIANS, CUTHITES. 221
and thence to Ireland. This migration is the subject of Eolus's narrative,
recorded in the " Chronicles of Eri." Other migrations are recorded by
Keating on the authority of the Leabhar na Gabhala — "the book of Invasions,"
to which he frequently refers. — One of these represents the Scythians as
residing in Egypt, — migrating thence through different countries to Spain,
and finally to Ireland. This migration may relate to the expulsion of the
Shepherd Kings. Such records have no claim to be regarded as historical,
for, at best, they are plagiarisms by the Celts ; who ascribed to their ancestors,
under the name of Scythians, the migrations of their Cuthite predecessors,
though these, as we shall afterwards see, were the genuine Scythians. All
ancient Irish authorities agree in giving to the nations, who were the subject
of these migrations, the name of Scythian (Scuthi, whence Scotia and Scoti),
which name Bryant clearly proves to have been originally applied to the
Cuthites, and to have properly belonged to them only.
" ' The Titan language,' says Wise, ' was . . . the vehicle of
all the knowledge which dawned in Europe. — The Titans, masters of
all the knowledge derived from the sons of Noah.' And who these
Titans were, he repeatedly shows, by saying, that they were the first
civilizers of mankind, and Scythians. The true Scuthai, or Scythians,
were undoubtedly a very learned and intelligent people ; but their origin is
not to be looked for in the north of Asia, and the deserts of Tartary."
(Bryant, vol. 4, p. 1 75).
In the above quotation, it will be seen that Bryant dissents from Wise
respecting the origin of the Scythians, and on other points also; but he
adopts his remarks as to their superior knowledge, and their identity with
the Titans.
Treating of the Scythians, Bryant remarks that " they went under the
name of Colchians, Iberians, Cimmerians, Hyperboreans," etc. (Bryant, vol.
4, p. 1 86). Again (pp. 190, 191) he quotes from Eusebius — " ' Those nations,
which reach southward from that part of the world, where the two great
continents of Europe and Asia incline to each other, and are connected, were
222 THE CUTHITES. THE SCYTHIAN EMPIRE.
universally styled Scythae, according to an appellation of long standing.
These were of that family who of old erected the great tower (called Babel)
and who built the city Babylon.' This is the plain purport of the history,
from whence we learn expressly that the Scythians were the Cuthians, and
came from Babylonia. The works in which they were engaged, and the
person from whom they were denominated, in short the whole of their history,
past all controversy, prove it. They were the same as the Chaldaic lonim
under a different name. 'The I ones were the leaders of this people accord-
ing to the best information. They were descendants of one Ion or lonah,
who was concerned in the building of the tower when the language of
mankind was confounded.' (Chron. Paschale., p. 49. Eusebii Chron., p. 7).
Thus we may observe what light the histories of different nations, if duly
compared, reflect upon each other. Like evidence may be obtained from
other parts of Epiphanius, where it is manifest that the term Scuthic is a
misnomer for Cuthic. In describing the first ages of the world he tells us
that, to the time of Serug the seventh from Noah, there continued a Scythian
succession, and that the Scythian name was prevalent ; meaning that this
period was esteemed the Scythian age. The same piece of history is to be
found in Eusebius, and other writers, some of whom were prior to Epipha-
nius. Now I think it cannot be doubted, but that in the original history,
whence this was taken, it was ' a Cuthic succession, and it was the Cuthic
name by which that period was marked.' ' Scuthism,' says this author in
another place, 'prevailed from the deluge to the erecting of the tower.' This
notation is perhaps carried too far back ; but the meaning is plain ; and what
he alludes to is certainly Cuthismus, Kuflto-^oe. The purport of the passage
teaches, that from the time of the deluge to the construction of the tower was
esteemed the Cuthic age. It was for the most part a period of usurpation
and tyranny under the sons of Chus, which was in a great degree put a stop
to at the dispersion ; at least the intention of keeping mankind together, and
constituting one great empire was prevented : for this seems to have been
the design of the Cuthians and their leader."
] •
SHEPHERD KINGS AND PHOENICIANS, CUTHITES.
Bryant, quoting Eusebius, says that, " ' The first king of this country
(Chaldea) was Alorus, who gave out a report that he was appointed by God
to be the Shepherd of his people.' " (Antient Mythology, vol. 4, p. 123).
" It is remarkable that the first tyrant upon earth masked his villainy
under the meek title of a Shepherd. If we may credit the Gentile writers, it
was under this pretext that Nimrod framed his opposition, and gained an
undue sovereignity over his brethren. He took to himself the name of
Orion, and Alorus; but subjoined the other above mentioned: and gave out
that he was born to be a protector and guardian ; or, as it is related from
Berosus ; ' He spread a report abroad, that God had marked him out for a
Shepherd to his people.' ' (Antient Mythology, vol. 4, p. 305).
Bryant quotes the following from Herodotus. " ' The Scythae, or
Cuthseans of Colchis, are a colony from Egypt. Hence they are represented
as of a very dark complexion. They deal in flax, of which they make linen
after the manner of the Egyptians.' Under the name of Indi (observes
Bryant) they are spoken of by Socrates ; who seems to allude to more nations
than one of this denomination. Some of them were called Sindi, and
Sindones." (Vol. 5, p. 105).
" We are informed by Manetho" says Mr. Bryant, " that after a long
series of tyranny and oppression the Cuseans [or Shepherd Kings] were at
last opposed by the joint forces of Egypt, and were forced to retreat before
them. . . . The only terms, which the enemy would allow them, were
that they should be permitted to retire unmolested, if they would immediately
quit the country. They acceded to the terms ; and forthwith evacuated the
land of Egypt, which according to Manetho they had been in possession of
above 500 years." (Vol. 6, pp. 209, 211).
" Africanus styles the Shepherds that were in Egypt, Phenicians."
(Bryant, vol. 6, p. 227).
F F
224 TIIE CUTHITES. THE SCYTHIAN EMPIRE.
In these quotations we have the Indi, the Scythians, the Shepherd Kings,
and the Phenicians identified as Cuthites. Comparing these names with
what we learn of Ireland, we find that by the name Scythian (or Scuthi) the
ancient Irish Nation is constantly referred to in history, while the name
Phenicians (or, of Phenice) was confined to their heroes or men of extraor-
dinary powers. This fact corroborates Mr. Bryant's account of the origin of
the term.
" The title of Phoinic," observes Bryant, " seems at first to have been
given to persons of great stature : but in process of time, it was conferred
upon people of power and eminence, like ava£ and avaitreg among the Greeks.
The Cuthites in Egypt were styled Royal Shepherds, and had therefore the
title of Phcenices. A colony of them went from thence to Tyre and Syria ;
hence it is said by many writers that Phoenix came from Egypt to Tyre."
(Vol. 2, p. 6).
The word is, in the Irish language, spelled with an F, and sounded
Foenice. The letter P was not in the original Irish alphabet, but was intro-
duced with the Latin by St. Patrick. All the .legendary heroes of Irish
romance are said to have belonged to the Foenic, alias Fian, alias Finian
race. Every stupendous or wonderful work is ascribed to them, or to one
of their heroes. Every marvellous or incredible story is to this day expressed
among the Irish by the term " Skiol Foenice" by which is understood a
Finian legend. The gigantic Fiun MacCuill, Ossian, and Cnaan, were
heroes of this race. These are all names of Cuthite origin. The first name,
Fiun MacCuill, I believe to have been in one sense, applicable to the
whole race — the Fiun or Fini, the son (or sons) of Cuill, a Tuath-de-Danaan
divinity. (See Keating, vol. r, p. 81). Ossian, to whom are ascribed the
poetry and music of Ireland, answers to Oceanus the Titan of Cuthite
Mythology ; Cnaan answers to Canaan the son of Ham. Bryant tells us
that the name "Canaan seems by the Egyptians and Syrians to have been pro-
nounced Cnaan." This is the precise pronunciation of the Finian hero's name
among the Irish at this day. These names, though universally known among
WAR OF THE SEXES. 225
the peasantry as belonging to heroes of romance, have not been honoured with
a place in Irish history ; as in reality their origin is more remote than the
historic period. However, in some legends these heroes are mentioned as
having lived in the reign of Con, the son of Art; on the same principle as
the giants of Cornwall are ascribed to the age of the good King Arthur.
WAR OF THE SEXES, THE FIRST GREAT COMMOTION.
The first interruption to Cuthite dominion seems to have been occasioned
by a schism in religion. The first apostates regarded the Divinity as plural,
of the male and female sex. They adapted the Lingam as the emblem of
their chief Divinity — male nature, whence they were called Lingajas : the
schismatics, asserting the superiority of female nature, got the name of
Yonijas, or Yavanas. Sir William Wilford writing on this subject says :—
" Many Pundits insist the Yavanas were so named from their obstinate as-
sertion of a superior influence in fat female over the lingam or male nature.
It may seem strange that a question of mere physiology should have occa-
sioned not only a vehement religious contest, but even a bloody war; yet the
fact appears to be historically true, though the Hindu writers have dressed
it up, as usual, in a veil of historical allegories and mysteries, which we
should call obscene, but which they consider as awfully sacred. There is a
legend in the Servarasa, of which the figurative meaning is more obvious."
Wilford then proceeds to record this legend, describing the occasion and
result of the war, which may be seen at length in O Brien, page 260.
The learned Faber has written fully on the subject of this first great
schism, the commencement of which he assigns to a date anterior to the
"great dispersion." He points it out as the Scythism and Hellenism
referred to by Epiphanius, Eusebius, and the writer of the Paschal Chronicle.
The original apostacy was represented as Scythism, or Budhism, and the
creed of the Schismatics as Yonism, lonism, Hellenism, and Brahminism.
Faber (vol. 3, p. 408) defines Scythism, or Budhism, as " idolatry in its
226 THE CUTHITES. THE SCYTHIAN EMPIRE.
incipient and more simple state;" but the Scythic superstition became exchanged
for " that intricate modification of idolatry, which from one of its leading
principles received the name of lonism or Yonism. This principle was the
worship of the great mother from whom all things were said to be produced,
. . . The leading Scuths adhered to the more ancient superstition,
which gave preeminence to the great father." Faber further informs us, that
the Budhists, who adhered to the more ancient superstition, had shown their
hearty contempt for the literal worship of idols by demolishing the images,
and slaying the sacred Bull of the Ionic theology. He proceeds (p. 409)—
" I am much mistaken, if some dissention on these points did not prevail at
Babel itself; and I think there is reason for believing, that the altercation
between the rival sects aided the confusion of languages in producing the
dispersion. . . . The former (the followers of Scythism), from the object
of their worship, were called Lingajas or adorers of the male principle : the
latter, similarly from the object of their veneration, were denominated Yonijas
or adorers of the female principle. A furious contest ensued between them ;
and the Lingajas were defeated in battle." As the combatants in this bloody
war are supposed by some to have comprised all the inhabitants of the earth
at the time, I look upon it as the foundation of the legends, of which we read
respecting the wars of the Gods and Giants, and of the Greeks and
Centaurs also. The Confusion of Tongues and the scattering of Nations
were probably simultaneous with this war of the sexes ; and the result was
the utter extinction of all the knowledge of the ancients — save only such
distorted vestiges as were preserved in the " mysteries." The original Lin-
gajas, or Cuthites, to whom this knowledge and learning appertained, are
represented as the vanquished party. The religion of both the victors and
the vanquished was Phallic, only differing as to whether the symbol of male
or female nature should receive the greater honour in worship. Mr. O'Brien
ascribes the pyramids of Egypt to the Yonijas, and accounts for their peculiar
shape as a religious device.
From these data I conclude, that the Scythic or Budhist sect comprised
KNOWLEDGE EXTINGUISHED. 22 7
the Shepherd Kings of Egypt, an4 all those colonists of southern and western
Europe, whom Bryant denominates Cyclopeans, Phenicians, Hyperboreans,
Titans, etc., including the ancient inhabitants of Ireland; and that the religion
of their conquerors was that of the Egyptians, to whom a shepherd was an
abomination. The same also was the religion of the Hellenes, the Pelasgi,
and the Etruscans.
KNOWLEDGE EXTINGUISHED BY THE DESTRUCTION OF THE CUTHITES.
I have already said, that I believe the learning of the ancients was in a
great measure confined to the Cuthites or Lingajas, and that, on their being
destroyed, the world was left in a state of comparative ignorance, particularly
on the subjects of history and religion, which the Cuthites seem to have
shrouded under a veil of mystery and symbol. Primitive governments
from being patriarchal became sacerdotal, and as such the repositories of all
knowledge; therefore, the overthrow of the government in a religious war of
extermination resulted in the extinction of knowledge.
Such is the opinion of some writers, and it seems to be confirmed by the
fact of the ignorance of the Greeks, and even of the Egyptians, on the nature
and origin of the Divinities which they worshipped. Mr. O'Brien, quoting
the authority of Herodotus on this subject, writes as follows — " Even the
father of history himself, the great Colossus of the Greeks, whilst claiming
for his countrymen the honour of instituting their own theogony, evinces in
the attempt more of misgiving and doubt than was consistent with the
possession of authentic information. His words are these : — 'As for the gods,
whence each of them was descended, or whether they were always in being,
or under what shape or form they existed, tfie Greeks knew nothing till very
lately. Hesiod and Homer were, I believe, about four hundred years older
than myself, and no more, and these are the men who made a theogony for
the Greeks ; who gave the gods their appellations, defined their qualities,
appointed their honours, and described their forms; as for the poets, who are
228 THE CUTHITES. THE SCYTHIAN EMPIRE.
said to have lived before these men, I am of opinion they came after them.'"
O'Brien proceeds on the subject. He says (p. 458): — "Indeed, their priests
very frankly acknowledged the fact to Herodotus, when, in his thirst for in-
formation, he waited upon them at Dodona — ' We do not,' said they, ' know
even the names of the deities to whom we make our offerings — we distinguish
them, it is true, by titles and designations; but these are all adventitious and
modern in comparison of the worship, which is of great antiquity.' Upon
which the historian very truly concludes, ' that their nature and origin had
been always a secret; and that even the Pelasgi, who first introduced them and
their rites, had been equally unacquainted with their history' ' Mr. O'Brien
continues respecting Egypt (p. 280) : — " Now Strabo assures us that the
Egyptians of his day were as ignorant as he was himself, of the origin of their
religion, of the import of their symbols, and of their national history. They
pretended to retain some evanescent traces thereof in the time of Diodorus ;
but so scrupulously exact were they in the concealment of their tenour, that
to pry into them profanely was morally impossible.
" Herodotus himself, who neglected no channel of information, found it
no easy matter to glean a few initiatory scraps from them. And even these
were accompanied with such solemn denunciations, that his embarrassment
is betrayed when but alluding to their tendency."
Now Mr. O'Brien furnishes many proofs that these nations, the Egyptians,
and the Pelasgi, were of the Yonijas, who conquered the Cuthites. I con-
clude that the Etruscans also, a branch of the Pelasgi, were of the same
stock; their demons and furies were represented as Negroes, in contrast with
the Cuthites, whose divinities and heroes were so represented.
PHALLIC WORSHIP.
The worship of the God of nature, as the source of life and happiness,
under the emblem of the Lingam and the Yoni, seems to have pervaded the
world during the period of Cuthite dominion. The Arkite worship is gen-
PHALLIC WORSHIP.
229
erally regarded as a distinct idolatry ; but a closer examination of the subject
is sufficient to show that the Ark was used only as an emblem, in the deeper
mysteries of the Lingajas and Yonijas. This Phallic worship was introduced
into India from the Banks of the Euphrates by Baleswara. Mr. Harcourt
says, "At Mohabalipoor — the city of the great Bali [quere, "the good Baal
Peor?"] i.e., Hercules Belus, the towers are pyramidical; one very old temple,
stands immediately on the brink of the sea, and midst the dash of the spray,
a tall pillar is conspicuous. It is indeed called by some, a Linga : but, then,
in the opinion of those who compiled the Puranas this emblem was first
publicly worshipped by the name of Baleswara-linga on the banks of the
Cumud-vati or Euphrates. Now Baleswara means the mighty Lord Belus,
Bali, or Baal; for Iswara is lord, and it is a title of Mahedeva, whose emblems
are the crescent and all obelisks or pillars, whatever be their shape." And
again he says, — " As the phallic worship was attributed by the Hindoos to
Bales- wara i.e., to Belus, so it was by the Greeks, to Dionysius." (Harcourt,
vol. i, pp. 283, 284, 285).
The origin of this idolatry in connection with the worship of Siva, in India,
is preserved in a legend, translated from the Persic, and read before the
Oriental Society in India. It may be found copied at length in O'Brien, p.
100. The introduction of this hateful idolatry into Egypt in connection with
the worship of Osiris is recorded by Plutarch (de Isi et Osiri), and copied by
O1 Bricn, p. 106. I mention these authorities to establish the fact of the very
ancient and wide-spread influence of this idolatry — so much being necessary
to the subject in hand ; but I have no desire to penetrate further into the
mysteries of this apostacy ; some evidence of its true character may be
gathered from the Scripture notices of the Canaanites — their idolatry and
practices.
Colonel Franklin, writing on the Jeynes and Boodhists, says — " The
Cuthites or descendants of Chus, after being broken and dispersed from
Shinar, the just punishment for their impious attempt to erect the Tower of
Babel, wandered, in detached masses, to many different regions of the earth.
230 THE CUTHITES. THE SCYTHIAN EMPIRE.
It will be seen hereafter that wherever they migrated, this singular
race carried with them their arts and sciences ; and they appear, according
to the learned Bryant, in various parts of the globe, always great and always
learned. . . . The great works of antiquity observable in various parts
of Asia, but particularly in the widely extended peninsula of Hindoostan, are
undoubtedly of Cuthic origin ; i.e., according to the learned Bryant, of Indo-
Cuthites, who came into India at a very early period after quitting their
native country of Ethiopia." " The vicissitude which nature was constantly
undergoing, according to the Hindoo Mythology, made therefore these
obscene symbols [the Cuthite emblems of the god of Nature] be regarded in
a sublime and spiritual sense ; which soon degenerated into Bacchanalian
revels when transplanted into other climes ; gradually subverting all traces of
the original doctrines of regeneration, until ending in the licentious feast of
the Saturnalia, or the still more degrading mysteries of Eleusis. Such scenes
of moral debasement never polluted the caves of Salsette or Elephanta ; and
offerings to the Lingam and Yoni, the types of creative power, are still made
in these hallowed sanctuaries, freed from sensual ideas or impure emotions.
The unadorned fabric of Boodhism, combined with the worship of the solar
orb, I believe to have been the first heresy, and that the complicated worship
of Siva, with all the monstrous attributes and meretricious ramifications which
accompany it, are of more recent introduction."
THE BLACK DIVINITY.
In the countries whither the reputation of the Cuthites extended and their
worship prevailed, such as Ireland, China, and India, and very ancient Egypt,
the Hero of the peoples' worship was represented as black. Hislop informs
us (pp. 62 and 82), that "the great god Buddh is generally represented in
China as a Negro" and that Plutarch records a tradition that " Osiris was
black" These names Hislop identifies with Nimrod. So also in Ireland
" Gobban Saer," the Tuath-de-Danaan Hero of building celebrity, is repre-
THE BLACK DIVINITY. 23!
sented as a " rusty black youth" but their conquerors the Yonijas, among
whom I reckon the Egyptians, the Pelasgi, and the Etruscans, represented
the matter differently. " The Furies are represented in the tombs [of
EtruriaJ as Negroes, with the features and complexions of that race" (Mrs.
Gray's Sepulchres of Etruria, p. 16). The same author also mentions (p.
266), that the evil Genii are represented with Negro features ; from which I
infer that the Etruscans, who have left us the painted tombs, were of the
race who conquered the Cuthites. I think it probable also that monuments
of both the victors and the vanquished are to be found among the ruins of
Egypt, Greece, and Etruria. Mrs. Gray informs us (p. 238) that "the
Cyclopean walls are the remains of some most ancient people, who bore sway
in Italy at a period even more remote than the national existence of Etruria."
Both the learned Faber and O'Brien identify the religion of the Mahabadian
dynasty of Persia with that of the Cuthites or Budhists of India, with
whom also the latter identifies the Tuath-de-Danaans of Ireland. The suc-
cessors of the Mahabadian dynasty of Persia were the Pish-da-dan dynasty.
Mr. O'Brien explains the distinction between the names of Pish-da-dan or
Pish-de-Danaan, and Tuath-de-Danaan, to be the same as that between Lin-
gajas and Yonijas. He informs us of the signification of both terms ; and
although I am of opinion that his conclusions are sound, I am not prepared
to defend his whole argument on the subject, and shall therefore confine
myself to referring the reader to pages 113, 249, and 256, of his work. He
interprets the name Tuath-de-Danaan as distributors of the benefits of Toth
or Budh.
PERIOD OF CUTHITE DOMINION.
Both Bryant and Faber have laid down distinct systems of chronology,
defining the duration of the Cuthite or Scythic empire, the first great monarchy,
which arose after the Deluge and before the Assyrian empire. These
learned authors differ in some important particulars — but nothing of certainty
G G
232 THE CUTHITES. THE SCYTHIAN EMPIRE.
can be attached to the question ; and I believe at best the conclusions upon
it should be regarded only as surmises. I shall therefore briefly submit my
own opinion on the subject, with the reasons upon which it is grounded.
Eusebius and the writer of the Paschal Chronicle state, that " Scythism
lasted from the Flood to the building of the Tower, and that then Hellenism
or lonism commenced" (Fader, vol. 3, p. 407). Epiphanius informs us, that
the " Scythic heresy prevailed from the Flood to the Tower" of Babel, and
adds "that the Scythic succession and Scythic name terminated in the days of
Serug." (Epiph. adv. hcer., lib. i, p. 8; Faber, vol. 3, p. 411).
First ; the Scythic heresy, being but the corruption of the patriarchal
religion, its supporters must have claimed for it the same antiquity as that
which attached to the patriarchal religion itself, although its commencement
should perhaps be more accurately limited to the era of Nimrod. Next ;
Bryant suggests, that the dividing of the earth (Gen. x. 25) was a different
event from, and antecedent to, the "Dispersion" and "the Confusion of
tongues ;" in which opinion I concur. He has written at considerable length
in the first two chapters of his fourth volume, to prove that these events (so
commonly regarded as the same) occurred at different periods — the first, the
Dividing, having been an amicable arrangement, determined by lot, or by
Divine decree ; whereas the Dispersion was the result of the usurpation of
the sons of Ham. Bryant furnishes numerous quotations from Heathen
Authors, Sibylline verses, etc., in support of his views, for the particulars of
which I refer the reader to his work.
The dividing of the earth would seem to have taken place at the birth of
Peleg; for in Peleg's days (that is to say, at his birth, when he received his
name) the earth was divided (Gen. x. 25). When at a subsequent period
steps began to be taken to carry this division of the earth into effect, the sons
of Cush would not submit to the divine dispensation; and Nimrod, who first
took upon himself regal state, drove Asshur from his dominions, and estab-
lished the Cuthite or Scythic kingdom at Babel, and subsequently at Nineveh,
which was terminated in the days of Serug. If we calculate from the birth
PERIOD OF CUTHITE DOMINION. 233
of Peleg to the death of Serug (when the Scythic succession terminated), we
shall find, according to the Septuagint Chronology, a period of 592 years,
within which the Scythic empire arose and was extinguished. The successive
events comprised within this period may be regarded as, first, the dividing
of the earth by lot or by divine decree ; next, the migration from the upper
regions of Armenia to the plain of Shinar; then in succession, the usurpation
of Nimrod, and the establishment of his kingdom ; the building of the city and
Tower of Babel, and probably of Nineveh at a subsequent period ; the Con-
fusion of tongues ; the great schism in religion ; the consequent war — the war
of the sexes ; and finally, the expulsion, and dispersion of the Cuthites from
Shinar. These events seem all to have been terminated before the death of
Serug — that is to say, about 50 years before the birth of Abraham. The
expulsion of the Cuthites from Egypt, Greece, Canaan, Italy, etc., must be
assigned to dates considerably later than that of their expulsion from the
plains of Shinar. The dates of these migrations correspond, as nearly as
could be expected, with those assigned by Irish chronology to the events
which I have designated the Cuthite colonization of Ireland.
The Cuthite or Scythian Empire is generally confounded with the Assyrian,
as Nineveh was the capital of both : whereas the first was Hamite, established
under Nimrod, and the Assyrian was Shemite, established after the expulsion
of the Scythians from Nineveh and Iran. Faber informs us — quoting Ctesias
and Dr. Hales as authorities — that there were three distinct dynasties
commonly called " Assyrian." He proceeds to show, that the founders of
the last two assumed the name of Ninus, because of the veneration in which
it was held — that name properly belonging only to Nimrod, the founder of
the first or Scythian Empire. (See Faber, vol. 3, p. 391).
DAEMONS, CUTHITES.
Bryant informs us that Zeuth, Dionusus, and Osiris (the black divinity),
were three titles out of many relating to the same person. " He, and some
234 THE CUTHITES. THE SCYTHIAN EMPIRE.
of his principal descendants, were deified by an ill-judging posterity, and
named Baal and Baalim. By the Greeks he was called Cronus ; and these
his descendants Cronidse, who were also peculiarly styled Adavaroi «cat Am/*ov£e,
Gods and Daemons." (Bryant, vol. 3, p. 119) He further quotes from
Hesiod, vol. 4, p. 210 :—
" ' The Immortals first a Golden race produced :
These lived when Saturn held the realms of heaven ;
And passed their time like gods, without a care.
No toil they knew, nor felt solicitude ;
Not e'en the infirmities of age —
Soon as this race was sunk beneath the grave ;
Jove raised them to be Daemons of the air.' "
He quotes also from Plutarch : — " ' Plato mentions the Daemons as a race of
Beings, by .whom many things are discovered, and many good offices done
to men : and he describes them as an order between men and Gods.'" And
again from Hesiod : — " ' They [the Daemons] lived in the time of Cronus ; in
whose reign was the golden age, when the life of man was at its greatest
extent." (Bryant, vol. 3, p. no). Cronus himself has been frequently
referred to as among the conquered Titans, who were expelled to Tartarus.
Hence I gather that by " Daemons" were meant the Titans, or Giants, and
their predecessors.
Much similarity exists between the legendary notices of the Tuath-de-
Danaans — the Irish Cuthites, and the Classic notices of the Daemons. One
writer says, that the Tuath-de-Danaan race "are always referred to as supe-
rior to the Scoti in knowledge of the arts." "We learn that, in the traditions
of the Irish, the Tuath-de-Danaans were no less distinguished from their
conquerors in their personal than in their mental characteristics" (Petrie, p.
384). Another writer says — " Aonghus [the patron of Dairmuid O'Duibhne,
who was killed by a green boar]j was one of the Tuath-de-Danaan, a tribe
who play a very mysterious part in Irish traditions. They are said to have
been an ancient colony ; but, as soon as they were subdued by the natives,
DEMONS, CUTHITES. 235
they seem to have become beings of a superior order, enjoying a sort of
shadowy existence, haunting the mountains and other desolate places, and
exempt from all common laws of mortality." ( Ulster Journal, vol. 7, p. 341,
Note). Keating tells us that some of the Tuath-de-Danaans were so famous
for their great skill in necromancy as to be styled gods. (See vol. i, p. 2).
The only historical references made to the colour of the Tuath-de-Danaans
describe them as black, — " The rusty large black youth" Gobban Saer and
his " black race," thus far answering to the black divinity of the Chinese
Budhists, and to Osiris, above mentioned.
THE HYPERBOREANS, CUTHITES.
Bryant notices several localities remote from one another, in which he
traces colonies of Cuthites known under the name of Hyperboreans. They
are described as on the Mseotis at the north of the Euxine Sea, and on the
coast of the Adriatic. Their name is associated with the Mons Palatinus of
Rome. They had settlements in Mauritania, Iberia (Spain), and extended
themselves to islands at the western extremity of the habitable world. I copy
a few brief notices of the Hyperboreans from a chapter of Bryant's on the
subject, vol. 5, pages 146 to 170.
"Another name by which the antients distinguished this people, was that
of Hyperboreans They were of the Titanic race, and called
Sindi; a name, as I have shewn, common among the Cuthites. We learn
from Pherenicus, that 'the Hyperboreans were of Titanic original.' 'The
Sindi are one family of those, who live upon the Mseotis.' Strabo speaks of
them as called, among other names, Sauromatae. 'Those who live above the
Euxine, Ister, and Adriatic, were formerly called Hyperboreans, and Sauro-
matae, and Arimaspians.' ....
"This people were esteemed very sacred:"" and, it is said that Apollo
* With regard to the term " Sacred" applied to the Hyperboreans, I would remark that Faber
informs us that the original Scythic or Cuthic empire, founded by Nimrod (which comprised the
236 THE CUTHITES. THE SCYTHIAN EMPIRE.
when he was exiled from Heaven, and had his offspring slain, retired to their
country. It seems, he wept; and there was a tradition, that every tear was
amber." Quoting from Apollon ArgonaiU, L. 4, v. 6u, Bryant says:—
" The Celtic sages a tradition hold,
That every drop of amber was a tear,
Shed by Apollo, when he fled from heaven.
For sorely did he weep ; and sorrowing pass'd
Through many a doleful region, //// he reacKd
The sacred Hyperboreans "\
" They are sometimes represented as Arimaspians ; and their chief priest-
esses were named Oupis, Loxo, and Hecaerge; by whom the Hyperborean rites
are said to have been brought to Delos. They never returned, but took up their
residence, and officiated in the island. People from the same quarter are said
to have come to Delphi in Phocis ; and to have found out the oracular seat of
Apollo. Pausanias produces for this the evidence of the antient priestess
Bseo. She makes mention of Olen the Hyperborean, as the Jirst prophet of
Delphi; and further says, that the first temple of the Deity was founded by
Babylonian, Assyrian, and Medo-Persic Empire within its limits) was denominated Iran, and that
the region is still known by that name among the inhabitants. (Falter, vol. 3, p. 377).
Ireland had the names of Irin and Sacred Island, long before our Lord's Advent. Diodorus
Siculus calls it by the name of Irin ; and Avienus, copying from Hamilco and the remote annals
of the Phoenicians, calls it "Sacra Insula," "as so denominated by the men of old." (O'Brien,
pp. 117 and 120). Sir John Malcolm informs us that "Iran has, from the most ancient times to
the present day, been the term by which the Persians call their country." — Eer is a Pehlivi word
which signifies a believer; from which Mr. O'Brien makes Eirin or Irin the Sacred Island, Ireland,
and Iran, the Sacred Land, Persia. — (Hist, of Persia, vol. i, pp. 2 and 258. — O'Brien, p. 128).
From these notices I conclude, that the original Cuthic or Scythic region was so called (Iran
the Sacred country) from the Ark having rested upon its mountain, as well as from its reputation
as the site of Paradise; and that when some of the Cuthite Scythians emigrated to Ireland, they
brought with them the name of Iran, — only changing it to Irin to express the insular character
of their new settlement.
t I regard Apollo's weeping on account of his exile, and the destruction of his offspring, as
a reference to the expulsion of the Cuthites, the tradition of which was learned by the Greeks
from the Hyperboreans.
THE HYPERBOREAN ISLAND. 237
him in conjunction with Pagasus and Agyieus. . . . The Mons Palatinus
at Rome was supposed to have been occupied by Hyperboreans.
There was also an Hyperborean of great fame, called Abaris, who is
mentioned by Herodotus. He was the son of Zeuth, styled Seuthes : and is
represented as very knowing in the art of divination, and gifted with super-
natural powers."
Bryant quotes from Pherenicus (Scholia in Pind. Olymp. Od. 3, v. 28).
" ' He sang also of the Hyperboreans, who live at the extremities of the world,
under the temple of Apollo, far removed from the din of war. They are
celebrated as being of the ancient blood of the Titans : and were a colony
placed in this wintry climate by the Arimaspian monarch, the son of Boreas.'
The two most distant colonies of this family westward were upon the Atlantic
Ocean : the one in Europe to t/ie north ; the other opposite at the extreme part
of Africa. The country of the latter was Mauritania ; whose inhabitants
were the Atlantic Ethiopians. They looked upon themselves, as of the
same family as the Gods ; and they were certainly descended from some of the
first deified mortals. Those who occupied the provinces of Iberia [Spain] and
Baetica, on the other side, went under the same titles, and preserved the same
histories as those who have been mentioned before"
Although Ireland seems never to have entered into Bryant's mind as con-
nected with Cuthite history, every sentence in these quotations respecting the
Hyperboreans — when taken in connection with Irish records — seems to point
to Ireland as the home of that people, to whom ancient Greek authors refer
as the Hyperboreans. I must however direct the reader to other notices
respecting the Insula Hyperborca of the Classic writers, about which Mr.
O'Brien has written at some length in his Round Towers. He quotes Mr.
Booth's translation of the notice respecting it by Diodorus Siculus, as follows :
—'"Amongst them that have written old stories, much like fables, Hecataeus
and some others say, that there is an island in the ocean, over against Gaul,
as big as Sicily, under the arctic pole, where the Hyperboreans inhabit, so
called because they lie beyond the breezes of the north wind. That the soil
238 THE CUTHITES. THE SCYTHIAN EMPIRE.
here is very rich and fruitful, and the climate temperate, insomuch as there are
two crops in the year. ' They say that Latona was born there, and, therefore,
that they worship Apollo above all other gods ; and because they are daily
singing songs in praise of this god, and ascribing to him the highest honours,
they say that these inhabitants demean themselves as if they were Apollo s
priests, who has here a stately grove and renowned temple of round form, beau-
tiful with many rich gifts. That there is a city likewise consecrated to this
god, whose citizens are most of them harpers, who, playing on the harp, chant
sacred hymns to Apollo in the temples, setting forth his glorious acts. The
Hyperboreans use their natural language, but, of long and ancient time, have
had a special kindness for the Grecians ; and more especially for the Athenians
and them of Delos; and that some of the Grecians passed over to the Hyper-
boreans, and left them divers presents, inscribed with Greek characters ; and
that Abaris formerly travelled thence into Greece, and renewed the ancient
league of friendship with the Delians. . . . The sovereignty of this
city and the care of the temple, they say, belong to the Boreades, the posterity
of Boreas, who hold the principality by descent, in the direct line from that
ancestor.'' (O'Brien, pp. 396, 397).
This short passage appears to me to present many striking coincidences,
which go far towards identifying the Hyperborean Island of antiquity with
Ireland. I shall notice them in order :—
i. — The situation of the Hyperborean Island according to Hecatseus—
"over against Gaul."
- The actual situation of Ireland.
2. — The size of the Hyperborean Island — " as big as Sicily."
- The actual size of Ireland.
3. — The soil of the Hyperborean Island — " Rich and fruitful."
- The soil of Ireland.
4. — The climate of the Hyperborean Island — " Temperate."
The climate of Ireland.
IRELAND, THE HYPERBOREAN ISLAND. 239
5.- ' They [the Hyperboreans] worshipped Apollo [the Sun], above all
other gods."
The Irish worshipped the Sun under the name of Baal, etc.
6- — The Hyperboreans were "daily singing songs in praise of this god"
[Apollo],
- The Irish word BAILLED a song (probably a compound of BAAL and ODH,
or OIDH, Music, A and O being indifferently written in the Irish) answers
to these songs in praise of the god.
7.— ' The inhabitants [Hyperboreans] demeaned themselves as if they were
Apollo's priests."
The name TUATH-DE-DANAAN has elsewhere been explained to signify
Distributors of the benefits of Toth or Budh, i.e., Baal the Sun.
8. — The Hyperborean " renowned temple of round form "
Answers to the Irish Round Tower.
9- — The citizens are most of them harpers, "who playing on the harp chant
Hymns to Apollo."
The Harp is the national emblem of Ireland. — The Irish music is so
well known as to need no comment. Giraldus Cambrensis, describing the
Irish music of his day, says, — "I find it worthy of commendation, their skill
in which is beyond comparison superior to that of any nation I have seen."
Bryant ascribes the melancholy character of Cuthite music to the calami-
ties which this people experienced, which (he says) " were so severe and
accumulated, that they were held in remembrance for ages. The memorials
of them made a principal part in their sacred rites, and they preserved them
also in their hymns. These were generally in a melancholy style, and their
music was adapted to them." (Vol. 4, p. 35). This remark may account for
the very melancholy character of Irish national music.
10. — The Hyperboreans "of long and ancient time have had a special
kindness for the Athenians."
Keating informs- us (vol. i, p. 68), that a colony of the Danaans came
from Athens to Ireland.
n H
240 THE CUTHITKS. THE SCYTHIAN EMPIRE.
1 1. — The Hyperboreans bore a special favour also "for them of Delos."
The oracle of Delos, as well as that at Delphi, is said to have been
founded by Priestesses of the Hyperboreans. (Bryant, vol. 5, p. 151).
12. — The sovereignty of the Hyperboreans and the care of their temples,
they say, belonged to the Boreades, who hold the principality by
descent in a direct line from Boreas.
The Irish BARDS were probably the hereditary rulers, before they were
reduced to the condition of poets and musicians to their Celtic conquerors.
The Irish word BARD is translated "a Poet" — "a corporation." It is not
likely that these characters were united as classes, since the hereditary Boreades
ruled the Hyperborean Island.
13. — Bryant writes — "There was also an Hyperborean of great fame called
Abaris .... represented as very knowing in the art of divina-
tion, and gifted with supernatural powers." Diodorus Siculus, quoting
Hecataeus, says, "Abaris formerly travelled thence [from the Hyper-
borean Island] into Greece, and renewed the ancient league of friend-
ship with the Delians."
A mission or journey of certain Tuath-de-Danaans from Ireland to
Greece is a fact mentioned in the most ancient records of Ireland, and the
reputation of these Tuath-de-Danaans for science and magic corresponds ex-
actly with that ascribed by Grecian authors to Abaris the Hyperborean. In
the "Book of Invasions" it is said, that these Tuath-de-Danaans after leaving
Ireland " went to the northern Islands of Greece They were
scientific, learned, and well-skilled in their sorceries. For the greatness of
their skill in every science they got the name of Tuatha-de." (See Leabhar
na Gabhala, p. 21). This Tuath-de-Danaan mission from Ireland to Greece
is also referred to in the Book of Lecan, folio 278, and in the Book of
Ballymote, folio 146, in all of which accounts circumstances are mentioned,
which (as might be expected) we cannot explain : but the main point of
coincidence is remarkable — viz., that the Irish records mention a mission of
Tuath-de-Danaans from Ireland to the northern Islands of Greece, and that
IRELAND, THE HYPERBOREAN ISLAND. 24!
ancient Greek authors make mention of a journey to Delos of certain Hyper-
boreans ; the reputation of the messengers in both accounts being, that they
were wonderfully skilled in magic and the sciences. We must therefore
conclude, that the events referred to by the Grecian and the Irish authors are
one and the same, and consequently that the Hyperborean Island of Grecian
authors, and Ireland the abode of Tuath-de-Danaan sages, are identical.
The subject of the Insiila Hyperborea of Hecat£eus has for nearly a
century been a subject of warm dispute among Irish antiquaries; but I do not
attach much importance to the matter, as those arguments founded on simi-
larity of architectural remains, and the traditions of Irish Hagiology, afford
certainly much stronger proofs of the Cuthite origin of the ancient inhabitants
of Ireland, than any testimony founded on incidental notices in ancient Classic
authors. However I regard the numerous coincidences enumerated above
as too important to remain unnoticed, and therefore submit these quotations
and remarks to the judgment of the reader.
The first question suggesting itself on this subject is — Whether there
ever was such a place as that described as the Hyperborean Island. The fact
that there was is proved by the frequent mention of it by ancient Classic
authors, which would be most unlikely if the Island were a mere myth.
The next question is — If there was a Hyperborean Island, what country
of Northern Europe can it have been. The answer must be, that no other
country than Ireland can lay any well-grounded claim to identity with that
described as the Hyperborean Island.
It should be borne in mind, that Diodorus Siculus only quoted the report
(which he did not believe) of Hecatseus, who wrote 400 years B. c. ; and the
latter could know nothing of what the country had been except by tradition,
as the ancient Hyperborean, or Cuthic, glory of the country had passed away
long before his time. Probably we are indebted to the visit of Abaris to
Greece, for such mention of the Hyperboreans, as is made by Classic authors.
There is ample evidence that the Hyperboreans were Cuthites; therefore
all the proofs, already adduced to show the Cuthic origin of the Tuath-de-
242 THE CUTHITES. THE SCYTHIAN EMPIRE.
Danaan Irish, tend to confirm the conclusion that Ireland was the Hyper-
borean Island of the Ancients.
The mission of Abaris to Greece is noticed by many of the Classic writers.
He is called by Himerius a Scythian. All these notices of the Hyperboreans
and their island point to the Cuthites and their visionary history, which we
have been endeavouring to elucidate.
The various names, applied by Bryant and others to the Cuthites — such
as Hyperboreans, Arimaspians, Cyclopeans, Centauri, &c., &c. — did not (as
I believe) originally belong to that ancient race, but were subsequently in-
vented by the Classic poets and historians, who framed these appellations
from the geographical sites of the Cuthite colonies, from their conceptions of
Cuthite hieroglyphics, or from the primitive traditions of their Hero-worship,
which was in fact incorporated with the mythology of Greece and Rome.
CONCLUDING REMARKS ON CUTHITE HISTORY.
I shall briefly recapitulate a few striking coincidences, between the
historical accounts of the Cuthites and corresponding circumstances relating
to Ireland.
First, — I have already noticed several Irish accounts of Scythian migra-
tions to Ireland, as coinciding with the accounts of Cuthite migrations from
Babylonia and Egypt, etc.
Next, — Bryant shows that the ancient term Scythian (Scuthi), was ori-
ginally, and properly, applied only to Cuthites. The names of Scythians and
Scuthi are the historical names given to the Irish, in all accounts of their
migrations from Babylonia, Egypt, and Spain, to Ireland.
The ancient Irish historians describe their Scythian ancestor, Nion the
son of Pelus, as the sole sovereign and monarch of the Universe. (Keating,
vol. i, p. 95). Classic writers refer to Nimrod under the name of Nin, or
Ninus, and describe his dominions (the Scythian empire), as comprising the
Babylonian, Assyrian, and Medo- Persian realms within their limits. (Fader,
CONCLUDING REMARKS ON CUTHITE HISTORY. 243
vol. 3, pp. 377-391). I believe the Irish account to be so far true, that all
the inhabitants of the world at the time acknowledged the sway of Nion— -
(Nin, Minus, or Nimrod). Irish historians trace their Scythian ancestors as
migrating from the north of the Black Sea, and from Egypt, Crete, and Sicily,
through Spain, to Ireland. Classic writers, without any knowledge of Irish
history, affirm the Cuthites to have been inhabitants of these several regions.
Again — Bryant tells us, that the name Phenice was an ancient term, at
first applied only to men of great stature, but that afterwards it became more
generally conferred upon people of power and eminence. In Ireland the
name " Fenice" is well known, but, like the original Cuthite term, it is still
confined in its application to men of great stature — men of renown — that is
to say, to the Finian heroes of antiquity, whose captain was the celebrated
and gigantic Fiun MacCuill.
The great works, which History and Tradition ascribe to the Cuthites of
antiquity, consist of high altars of raised earth, High Towers, Temples,
Strong walls styled cyclopean, and subterraneous passages of communication.
All these have their counterparts in Ireland. The great mounds, such as
that at New Grange, correspond to the " high altars of raised earth." The
Round Towers of Ireland answer to the Cuthite " High Towers." Numerous
Temples are also to be found in Ireland, built by the artificers of the Towers;
and, although subterranean passages of communication are not now known
to exist to any great extent, it is singular that there are traditional accounts
of such having existed in connection with numerous Round Towers through-
out Ireland.
That these accounts are fabulous does not alter the inference respecting
their Cuthite origin. The supposed subterraneous passages of the Cuthites,
mentioned by Bryant, may have been fabulous too. The Round Tower of
Scattery is said to have had a subterraneous passage of communication with
that on the island of Iniscaltra in Lough Derg; and the Round Tower of
Kells also is said to have had a passage under ground to the interior of St.
Columb's stone -roofed Church. I have elsewhere directed attention to
244 THE CUTHITES. THE SCYTHIAN EMPIRE.
numerous examples of buildings, proving the identity of the Cyclopean style
of architecture with the ancient architecture of Ireland. The characteristics
are the same in both — viz., massive stones laid in irregular courses, and
doorways having sloping or inclining jambs.
The Irish buildings, it is true, appear puny and insignificant, compared
with buildings of the same style in Greece and Italy., But this we should
reasonably expect from all the circumstances, grounded on the fact that
Ireland was probably not peopled by the Cuthites until after the Dispersion
— the destruction of primitive Cuthite dominion.
Bryant informs us, that the Cuthites carefully preserved memorials of their
ancestors, and of the events which preceded their dispersion. In this respect
Ireland is unlike all other nations of Western Europe. Her pretensions to
antiquity have long been a subject of ridicule to many, who very reasonably
could not understand what claim to ancient greatness the Irish should possess
above other neighbouring nations. Ancient historical records exist never-
theless in a variety of forms, and pedigrees of certain families also extending
back to the Deluge ; and I may add, that several events are recorded which
are said to have preceded the Deluge. These accounts have come to us,
not merely as legendary tales, but as solemn historical records. The theory
of the Cuthite origin of the Irish nation will best account for these pretended
histories and pedigrees, the existence of which would otherwise be inexpli-
cable. But, as I have elsewhere observed, the special value of Irish records,
as relics of antiquity, is lost in consequence of the Celts, when conquerors,
having untruly ascribed to their own ancestors the traditions and pedigrees,
which properly belonged to their vanquished Cuthite predecessors, the
Tuath-de-Danaans.
The Celts however never interfered with the claims of their predecessors
to superior knowledge of the arts. In particular the magic art, and the art of
building in stone, were accomplishments, to the honours of which the Celts
appear to have resigned all pretension. They not only despised the art of
building, but they despised the ends and objects for which that art was
CONCLUDING REMARKS OX CUTHITE AND IRISH HISTORY. 245
cultivated. Their royal palaces were made of wood until the English taught
them the value of a better material. I shall in a subsequent section refer to
Gobban Saer, the celebrated Irish builder in stone, and shall endeavour to
show, that all the historical notices recorded of him go to prove him to have
been a Tuath-de-Danaan. His reputation for supernatural or magical skill,
according to the legends of the Irish peasantry, is additional evidence of his
Tuath-de-Danaan extraction. The Celts resigned to the Tuath-de-Danaans
all claim to superiority in magical arts. The Celts despised magic, having
had practical experience of the superiority (as an engine of destruction) of a
Celtic sword-blade to the incantations of a Tuath-de-Danaan Wizard. Magical
charms are however still accredited among the Irish peasantry, and they
are always referred to the Tuath-de-Danaans as the original contrivers.
Some families in Ireland, who are believed to be of Tuath-de-Danaan ex-
traction, are even now regarded with superstitious awe, because of "the Evil
Eye" they are supposed to possess. — Magic has been practised all over the
world, but the Cuthites have got the credit of being the inventors of it.
I have noticed many Cuthite terms still existing in the Irish language
and Topography. The unnoticed matter on this subject alone would be
sufficient to fill a large volume.
I shall conclude these remarks upon the history of the Cuthites by an
appeal to the reader's candid judgment — asking him how it is possible to
account for the multitude of coincidences between the historical notices of
the Cuthites, and the history, legends, and language of Ancient Ireland, on
any other hypothesis than that of Ireland having been at an early period a
Cuthite colony ? And, if once inhabited by this race of building celebrity,
is it not reasonable to suppose, that vestiges of their works should still remain
in Ireland? Again — If buildings are found in Ireland possessing the charac-
teristics of Cuthite (or Cyclopean) architecture, and which cannot be assigned
with any degree of probability to any particular race or nation, that existed
since the Christian Era, is it not reasonable to suppose, that such buildings
are the works of that Cuthite or Cyclopean race, whose peculiarities of style
246 THE CUTHITES. THE SCYTHIAN EMPIRE.
they so strikingly exhibit ? Add to this the important fact, that the names
of the supposed Saints of Ireland — the only names connected as founders
with any of these buildings — have a striking affinity to, if not actual identity
with, the names of heathen or Cuthite Divinities.
If the conclusions inferred throughout this work are considered unsound
or visionary, the facts are, notwithstanding, substantially correct ; and these
cannot fail to present many remarkable coincidences, an examination of which
will amply repay the reader. But if the conclusions, as well as the facts, are
pronounced correct, the Irish Cuthite Ruins, of which hundreds still exist —
many of them being at least three thousand years old — will furnish the
archaeologist and the antiquary with interesting objects for further investi-
gation, corroborating my views on this very important branch of the ancient
History of Ireland.
NOTICES OF SUNDRY ANCIENT RUINS
ILLUSTRATING "IRISH PECULIARITIES."
FIG. 88 represents the beautiful doorway still existing in a very perfect
state at Clonkeen in the County of Limerick. The name of St.
Dimmoge [The Good God] is associated with this temple ; and it is particu-
larly interesting from the fact, that the western wall to the height of the
doorway stands in its original condition, and has not been altered by any
subsequent reconstruction or repair. Like all other such -like ancient
doorways, it exhibits the Cyclopean peculiarity of inclining jambs, being two
and a half inches wider at the bottom than at the spring of the arch ; but I have
observed, that in general this inclination of the jambs is less in the highly
ornamented and round-headed doorways, than in the plain quadrangular
specimens. It would seem as if the artists had desired to introduce into the
ornamented doorways only as much inclination of the jambs as was necessary
for conformity to some old established principle of Cuthite architecture. — The
Buttresses at the west end are ancient, as is also a small window in the
north wall.
The most uncommon ornament exhibited in this doorway consists of the
spirals about the outer circle of the arch. These are also seen on the semi-
detached pillars ; and the inner arch of the small window in the north wall is
decorated with a double band of the same ornament. The reader will perceive,
that this ornament is almost identical with that exhibited in fig. 90 — the frag-
ment of a pillar found at the entrance of an excavation in the rock — a chamber
within the Treasury of Atreus at Mycenae. It is worthy of special notice,
that Ferguson in his History of Architecture, vol.-i, p. 213, remarks, that this
ornament is ''•very unlike any thing found subsequent to this period in Greece" -
1 1
FIG. 88. — DOORWAY AT CLONKEEN, CO. LIMERICK
FIG. 89. — ARCH OF DOORWAY AT DYSERT, CO. CLARE.
FIG. 90. — FRAGMENT OF PILLAR,
TREASURY OF ATREUS, MYCENAE.
FIG. 91. FRAGMENT OF PILLAR,
AVANTIPORE, CASHMERE.
350 PECULIARITIES OF ANCIENT IRISH RUINS.
that is to say, the original ornament here represented belongs to the pre-
historic or fabulous period antecedent to Grecian civilization. Other
architectural features of the Treasury of Atreus, where this ornament is
found (among which is a doorway four inches narrower at the top than at
the bottom), identify its style with that of the ruins still found in Ireland, and
in the pre-historic buildings of Italy.
At Avantipore in Cashmere also, a fragment of a pillar has been disco-
vered by Mr. Cowie in the course of his excavations, the decorations on
which bear in some respects a more striking similarity than even that at
the Treasury of Atreus to the Irish spiral ornament. (See fig. 91, from
Ferguson, vol. 2, p. 71 1). Mr. Ferguson, writing of this pillar, says : — " The
annexed fragment of one of its columns is as elegant in itself, and almost
as interesting historically, as the Doric of the examples quoted above, inas-
much as if it is compared with the pillars of the tomb of Mycene it seems
difficult to escape the conviction that the two forms were derived from some
common source." I fully agree with Mr. Ferguson in this conclusion ; and
for the same reason I would refer the Irish specimens, which so strikingly
resemble both, to the same common origin as those of Mycene and Avanti-
pore.
This spiral ornament is also found on the semi-detached pillars of the
doorway of Dysert, the arch of which is represented at fig. 89 ; also on the
doorway of Aghadoe (fig. 92), as well as in a beautiful ancient window at
the temple called St. Peter's Church at Ferns, Co. Wexford.
Fig. 89 is the arch of a very handsome doorway at Dysert, Co. Clare ;
but, unlike that of Dimmoge's temple, the Dysert specimen is a re-setting,
removed from its original position ; and that this re-setting was executed by
unskilled artists is proved by the fact, that the base stones of the second
outer arch are misplaced — that which should have been at the left is now at
the right side, and vice versa. The design of two animals devouring a
human face appears on two capitals of this doorway, one of which is
represented at fig. 2 7, ante.
AGHADOE, ETC. 251
Fig. 92 represents details of ornament on the western doorway of the
Cathedral of Aghadoe, Co. Kerry, on which may be seen the spiral ornament
similar to that found at the Treasury of Atreus and at Avantipore. Mr.
Parker, writing of the Cathedral of Aghadoe, remarks (Gent. Mag., April
1864, p. 412), — •" A portion of the original masonry, which consisted of large
FIG. 92. — ORNAMENT ON DOORWAY AT AGHADOE, CO. KERRY.
blocks of stone with oblique joints and not regularly squared, similar to that
of the round tower, still remains on the northern portion of the west end,
and is continued on the north side." . . . ' " On the jamb of this arch,
the ornament is changed into the double embattled ornament mentioned
before at Glendalough. It is very singular, and seems to be almost peculiarly
Irish, though some specimens very similar occur among the fragments of the
Norman buildings at Windsor Castle." The following is from Mr. Parker's
article on Glendalough just referred to. (Gent. Mag., March 1864, p. 282).
" The peculiar embattled ornament found in this Church, and given by Dr.
Petrie (in p. 260), is doubtless from the jamb of an arch. A similar ornament
occurs on the jambs of the west doorway of the Church of Aghadoe, known
252 PECULIARITIES OF ANCIENT IRISH RUINS.
to be of the twelfth century ; and a very similar one on the door of Freshford
Church, which Dr. Petrie illustrates, is of that date. It exhibits the same
idea as the peculiar Irish battlement."-— The authority upon which the date
of the doorway of Freshford Church is fixed as of the twelfth century shall
presently be examined. The authority for fixing the date of Aghadoe
Church as of the same century is a statement by Dr. Lanigan that, " in 1 158
the great Church of Aghadoe in the County of Kerry was FINISHED."
I would here direct attention to the word "finished? so often used by
the translators of Irish Annals. To my mind it means nothing more, and
proves nothing more, than that in the 1 2th century (in reference to which
period the term frequently occurs), certain ancient ruins of heathen temples,
then supposed to be Churches, were found to exist, and the taste for buildings
in stone — though of a very rude kind — having at the time been prevalent,
such ruins were enlarged to suit the requirements of Christian worship, coarse
rubble masonry being used. Also roofs were put on after the fashion of
the day, instead of the ancient stone roofs of the heathen temples, which in
most cases had fallen down. The Church thus became recorded in the
Annals as " finished." This explanation of the use of the term " finished"
seems to me to be confirmed by what is recorded of the great Round Tower
of Clonmacnoise. The Annals of the Four Masters inform us that — " the
great Cloich-teach of Clonmacnoise was FINISHED in the year 1124." This
finishing seems to me to apply to the belfry story, which is built of " rough
stone' with eight openings in it. The tower thenceforth became a Cloich-
teach, or Bell-house — instead of being, as it was before, a Cloich-teach, or
Stone-house. * The tower is now without a roof, and thus far answers to the
record of 1135, which informs us that "lightning struck off the head of the
Cloich-teach of Clonmacnoise" — leaving the top story of rough stone with
its eight windows still to be seen. The lower part of the tower, and of
necessity the oldest part, has its doorway " round headed with a regular arch
of Ashlar, and sloping sides formed of six stones on each side
* See Article on the term " Cloich Teach" — Post.
FINIAN'S CHURCH, TOWER, ETC., " FINISHED." 253
The material is the hard limestone, which is very difficult to cut, and requires
excellent tools for the purpose The character of the masonry
and construction of this tower is decidedly later than that of the Castle, built
by the English in 1212." (Gent, Mag., February 1864, p. 149). These
remarks of Mr. Parker's are most correct, and evince his sound judgment
on the subject of Norman Architecture. Yet we are asked to believe that
this tower, with its superior masonry and Ashlar doorway, " decidedly later
in style than the Castle built by the English in 1212," was built by the Celts
in 1 1 24, because the Annals inform us that it was " finished" in that year.
The explanation before offered is the only one capable of solving the
difficulty — namely, that the tower was built by the early Cuthite inhabitants
of Ireland ; that having been partially broken down by time, the top was
rebuilt for a belfry in 1 124, with "rough stone" and eight windows, the better
to emit sound, when it became recorded as " finished ;" that eleven years
after, viz., 1 135, the roof was struck off by lightning, since which time it has
remained as it now is — a ruin.
There is another instance of the use of the word "finished" which is
particularly worthy of attention, as some Archaeologists, who hold to the
theory of the Christian origin of the Round Towers, rely upon it as conclusive
evidence in support of their opinions. The case is that of the Church of
the Nuns at Clonmacnoise, which the Four Masters, as translated by Dr.
O' Donovan, inform us was "finished" in the year 1 167. The Rev. J. Graves,
Secretary to the Kilkenny Archaeological Society, argues from this that,
whereas the masonry and general style of Architecture of the Nuns' Church
is similar to that of Finian's Church, into which a Round Tower is bonded
forming a part of the same original edifice, therefore (says Mr. Graves), " we
have proof that this Round Tower, at all events, was built after the middle
of the twelfth century." Such is the substance of Mr. Graves's argument, as
expressed in his letter to Saunderss Neu's-Letter of 26th May, 1865.
Now I beg to submit, that there is not a shadow of support for the state-
ment of Mr. Graves, that "we have proof that this Round Tower at all events
254 PECULIARITIES OF ANCIENT IRISH RUINS.
was built after the middle of the the twelfth century." The Irish word used
by the Four Masters is FORBADH, which the translator renders into the English
word "finished." This word is a verb grounded on the noun FOR, which
signifies literally a protection, or defence ; and the word FORBADH should
never be used to express the building, but rather the repair or restoration,
of an edifice already built. This interpretation is confirmed by O'Brien's
and O'Reilly's Dictionaries. The passage in the Four Masters is thus trans-
lated by Dr. O'Donovan, — " 1 167 — The Church of the Nuns at Clonmacnoise
was finished by Dearbhforgaill A Church was erected at
Clonmacnoise in the place of the Dearthach (Wooden Church) by Conchoblear
Ua Ceallaigh." Now we have in the second clause of this passage a different
word, DENAMH, used to express the biiilding of another Church in the same
year, and at the same place. If both these Churches were built in the year
1 167, why not express the fact by the same Irish word? The Nuns' Church
is, in the Irish, said to have been protected, or defended, or decorated — what,
in modern language, we would call embellished, or restored — perhaps treated
in the same manner as Mr. Graves, and the Kilkenny Archaeological Society
have been lately treating the doorway of this same Church : whereas the
building of the other Church, which really was built in the place of a wooden
Church, is expressed by the Irish word DO DENAMH — that is, was erected, was
made. The passage in the Four Masters may be accepted as historical
evidence, that the Church of the Nuns was repaired in the year 1 167, — that
is to say, — by some work being done for its protection, or defence, or embel-
lishment. Dr. O'Donovan, in his translation of the Four Masters, renders
the Irish word FORBADH, which expresses this repair or restoration, into the
English word " finished" — a most equivocal term in a controversy as to the
date of the foundation of a building ; though fair enough, if it were intended
to express that nothing more was left to be done. Mr. Graves has improved
upon this; for the word "restored," which Dr. O'Donovan has turned into
the word " finished," Mr. Graves has further improved into the word "built."
These mistakes, I have no doubt, have been innocent and unintentional ;
ARDMORE.
255
but I have enlarged on the subject to show, that we must search for the
probable dates of such ancient edifices, as the Church of the Nuns and
Finian's Round Tower, to other evidences besides the Annals and their
translators.
Again, Mr. Graves refers to the introduction of the pointed Architecture,
as a transition period from the Norman to the Pointed Gothic style. I
should rather call it a transition from building in wood to the first intro-
duction of rude stone mason-work. The notice in the Annals just quoted,
of the building of a stone Church at Clonmacnoise in place of a wooden Church,
would seem to support this conclusion. The site of Ceallaigh's (O' Kelly's)
Church, above referred to as " erected " in 1157, is still recognisable; but,
as we should reasonably expect from the rude work of the 1 2th century, the
edifice itself has disappeared to the foundations.
FIG. 93. — DOORWAY OF ARDMORE ROUND TOWER, CO. WATERFORD.
Fig. 93 is the doorway of Ardmore Round Tower, of which Mr. Parker
writes: — " The doorway likewise is surrounded by a moulding equally
Norman, but there is an Irish peculiarity in the moulding being carried
under the sill as well as round the arch." (Gent. Mag., September, 1864.)
—I have, at page 149, referred to the sculpture at the Cathedral of Ardmore,
representing the Ox as an object of worship.
K K.
256
PECULIARITIES OF ANCIENT IRISH RUINS.
FIG. 94. DOOR LINTEL, GLENDALOUGH, CO. WICKLOW.
Fig. 94 is a curious lintel from the Ruins of Glendalough, of which
Dr. Petrie says (p. 251) :— " This is the only example of a pedimented lintel,
---" "»>^*«
FIG. 95. — BRITWAY CHURCH, CO. CORK.
which I have met with in Ireland, nor do I know of any other of the middle
BRITWAY; KILDARE.
257
age architecture, either in England or France, except one in the latter
country, namely, over the Byzantine portal of the Church of Notre Dame du
Port at Clermont-Ferrand, and which is supposed to be of the eleventh
century."
Fig- 95 is the doorway and part of the Cyclopean wall of Britway Church,
County Cork, which Dr. Petrie describes as one of the most interesting
FIG. 96. — DOORWAY, KILDARE ROUND TOWER.
remains in that county. He also notices the curious figure in which the
architrave terminates at the keystone, which I would ask the reader to
compare with the like figure, adorning numerous semicircular arches in the
Rock Temple at Carli, fig. 3. Dr. Petrie tells us, that this building was
dedicated to St. Bridget, whom we have before identified with the Irish
Goddess of poets and smiths, and the Scandinavian Venus.
258
PECULIARITIES OF ANCIENT IRISH RUINS.
Fig. 96 is the doorway of the Round Tower of Kildare, with details of
ornament thereon. Of this doorway Dr. Petrie says — it will at once be seen
FIG. 97. — DOORWAY, TIMAHOE ROUND TOWER, QUEEN'S COUNTY.
FIG. 98. — SCULPTURE, TIMAHOE ROUND TOWER, QUEEN'S COUNTY.
TIMAHOE, ETC.
259
that, " in its general character, as well as in the style of its ornaments,
notwithstanding the chevron or zigzag moulding on one of the cornices, it
FIG. 99. — SCULPTURE, ST. OTTMAR'S, NURNBERG.
FIG. 100. CAPITALS, FRESHFORD CHURCH, KILKENNY.
presents features not to be found on any decidedly ascertained Anglo-
Norman remains."
Fig. 97 is the doorway of Timahoe Round Tower, which, Dr. Petrie
says, " like that of Kildare, exhibits many peculiarities that I do not recollect
to have found in buildings of the Norman times, either in England or Ire-
land." Fig. 98 is one of the capitals of this doorway. The only example
of Norman or Romanesque Architecture, not Irish, which I find in Dr.
260
PECULIARITIES OF ANCIENT IRISH RUINS.
Petrie's work, is that of the capital of a pillar at St. Ottmar's Chapel,
Nurnberg (fig. 99), which he compares with those of Timahoe. The
comparison speaks for itself. Mr. Parker says (Gent. Mag., March, 1864, p.
283) : — " The custom or fashion of introducing human heads at the angles of
FIG. 1 01. PORCH, FRESHFORD CHURCH, KILKENNY.
the capitals, where in English or Continental work the ornaments generally
exhibit more or less of a volute, is very prevalent in Ireland."
Fig. 100 represents the capitals of the porch of Freshford Church, County
FRESHFORD CHURCH. 26 I
Kilkenny, of which Dr. Petrie writes (p. 282) : — " And I should also notice, as
characteristic of Irish Architecture of this period at least (the close of the
eleventh or commencement of the twelfth century), the grotesque lions' heads
which are sculptured on the soffit of the external arch."
The porch of Freshford Church, County Kilkenny (fig. 101), is the
only instance — save that of Cormac's Chapel already noticed, — in which Dr.
Petrie has attempted to furnish historical evidence as fixing the date of any
(so-called) Norman ruin throughout Ireland ; it therefore becomes important
to investigate the Doctor's proofs. — He informs us, that the entrance porch
or doorway of Freshford Church is an example of one of these Irish structures,
which "we know from historical evidence to have been erected in the eleventh
and twelfth centuries" (p. 282). The Doctor's " historical evidence" in this case
is as devoid of foundation as his " most satisfactory historical evidence"
respecting Cormac's Chapel, already examined. He tells us the Church was
" originally erected by St. Lachtin in the seventh century, but rebuilt towards
the close of tlie eleventh, or commencement of the twelfth, as a perfectly legible
inscription on its doorway clearly proves. This inscription is contained in two
bands, encircling the external face of the inner arch, — the letters, as is usual in
all ancient inscriptions, being indented — and is as follows :— -
1. In the lower band :—
' OR DO NEIM 1GIN CUIRC ACUS DO MATHGAMAIN U CHIARMEIC LAS IN
DERNAD I TEMPULSA.'
I. e. ' A PRAYER FOR NIAM, DAUGHTER OF CORC, AND FOR MATHGHAMAIN
O'CHIARMEIC, BY WHOM WAS MADE THIS CHURCH.'
2. In the upper band :—
' OR DO GILLE MOCHOLMOC U CECUCAI DO RIGNI.'
i. e. ' A PRAYER FOR GILLE MOCHOLMOC o'CENCUCAIN WHO MADE IT.'"
(Petrie, p. 283). The Doctor proceeds : — " It is to be regretted, that neither
our annals, nor genealogical books, preserve the names of any of the persons
recorded in this inscription."
Now I would ask the reader's attention to the fact, that this inscription,
262 PECULIARITIES OF ANCIENT IRISH RUINS.
instead of being historical evidence clearly proving the date of this porch,
proves absolutely nothing about the matter.
Dr. Petrie reasons upon the use of surnames in the inscription, as proving
the date of the Church to be the close of the nth or the commencement
of the 1 2th century, because surnames came into general use in the nth
century. — But an examination of Irish Annals will convince the reader, that
surnames or second names were in use from the 6th century among families
who had pedigrees to preserve. Instances of such surnames will be found
under the years 550 — 681 — 790 — 885 — 975 — 1002, and in multitudes of
other instances throughout the Four Masters, and other Annalists.
Tradition ascribes the original structure to St. Lachtin, from which I
conclude that an ancient edifice existed there as early as the seventh century.
All that now remains of this ancient building is the porch or doorway, the
rest of the Church being the construction of a long subsequent age, in the
pointed Gothic style, known to have come into use in the 1 2th century.
A glance at the building is sufficient to show, that the inscription refers
to the comparatively modern Church in the background, and that the beau-
tifully-ornamented porch belonged to a building of a different date — in fact,
to an ancient stone-roofed temple like Cormac's Chapel. At the right side
of this doorway are seen Adam and Eve, the first scene in Man's History ;
and at the left, the future incarnation of Vishnu referred to at page 173 ante.
But as the porch or doorway of the Church, which is one of the richest speci-
mens of (so-called) Norman Architecture in Ireland, stands in marked
contrast with the rest of/the building, we must conclude that it existed in some
previous structure ; and the builder (or, as Dr. Petrie suggests, rebuilder) of
the Church may well be excused for soliciting the prayers of the faithful, he
having built all the edifice except the entrance door. The inscription is a
rude scratch of indented letters entirely out of character with the beautiful
sculpture of the porch itself, all the figures upon which are in relief. This,
and another specimen hereafter to be noticed, are the only (so-called) Norman
doorways existing throughout Ireland, upon which an inscription occurs; and
KILLALOE. 263
that fact alone is sufficient to prove, that the inscription refers to the Christian
Church, not to the Cuthite doorway ; for, had it been customary to make in-
scriptions on such doorways, they would be found on others besides that of
Freshford.
If we turn our attention to the buildings at Killaloe, they may serve to
throw light on the subject of the ancient Architecture of Ireland. Killaloe
is, as I before observed, a religious foundation ascribed to St. Luan (the
Moon), and as such, I assume it to be a Cuthite foundation. The buildings
found there perfectly correspond with this conclusion. Writing on this
subject Dr. Pe^trie says : — " At Killaloe, then, we have two ancient buildings,
'namely, the Cathedral and a small stone-roofed church, situated immediately
to the north of it, of which the wood-cut on next page represents the west
front. That the cathedral church is not of Brian's time is, however, sufficiently
obvious from its architectural details, which clearly belong to the close of the
twelfth century; and its re-erection is attributed, with every appearance of
truth, to Donnell More O'Brien, king of Limerick, who died in the year 1 194.
Yet, that a more ancient church, and one of considerable splendour y had pre-
viously existed on its site, is evident from a semicircular archway in the south
wall of the nave, now built up, and which is remarkable for the richness of
its embellishments in the Romanesque or Norman style."
I believe Dr. Petrie to be quite correct in the date he assigns to the
Cathedral of Killaloe, which in its architectural features corresponds with
other Churches known to be of the I2th century. But it will be remarked,
that the Temple of St. Luan (the Moon), which preceded it, was reduced to
utter ruin before the building of this Cathedral was commenced. The Roman-
esque or rather Cuthite doorway, to which Dr. Petrie refers, is the handsomest
specimen of architecture I have seen in Ireland. The Cathedral is not built
precisely on the site of the former temple, which must have stood to the south
of the present edifice. The north doorway of the ancient temple (which is all
that remains of it) has its outward side opening into the nave of the Cathedral.
This doorway is a much richer specimen of sculpture than either Freshford
LL
264 PECULIARITIES OF ANCIENT IRISH RUINS.
doorway or the northern doorway of Cormac's Chapel, but is precisely of the
same character. Its existence at Killaloe proves that an ancient Cuthite
temple, more splendid than Cormac's Chapel, with its arched roof and other
appendages, once existed at Killaloe; and the reader may judge for himself
how many centuries must have elapsed, before it fell into such ruinous decay
as to be removed altogether (save the doorway) to make room for Donnell
More O'Brien's Cathedral, built in the I2th century.
The coign stones of the ancient Cuthite temple may still be seen built
into the present Cathedral at the east end to the height of about ten or twelve
feet, and from that to the eave appear other coigns of inferior workmanship
and pattern, but in imitation of the ancient ones. Such coigns are noticed as a
peculiarly Irish characteristic. The mouldings project outside the angle of
the wall as at the Cuthite Temple of Monahinch, near Roscrea ; also at the
Cuthite Temple — the middle Church — of Ardfert, County Kerry.
There are certain rules laid down by Archaeologists in tracing the ages
of different buildings. One of these is — that the more ancient is the more
rude, and that as time advanced, the knowledge of the art improved ; so
that the better specimens of architecture are found to be the more modern.
This as a general rule is correct, and in accordance with fact; but as applied
to the ancient Architecture of Ireland, it is found to be reversed in every
case. The most ancient Churches, or rather Temples, in Ireland, having
the walls in a tolerably perfect state, such as Cormac's Chapel, are the
richest and most perfect specimens of architecture in the country. As a
few examples of this class, I would instance Cormac's Chapel at Cashel—
the nave of Temple Melchedor (the Temple of the Golden Molach, in the
parish of Kilmelchedor, County Kerry) — the Church of Iniscaltra — that of
Monahinch, near Roscrea — Tomgraney Church (the mound of the Sun), in
the east of Clare — Clonfert Cathedral, County Galway — and the Temple of
Dimmoge at Clonkeen, County Limerick.
The ancient Christian Churches are generally found to be rudely-built
structures, into the walls of which are worked richly sculptured stones,
KILMELCHEDOR.
265
evidently belonging to still more ancient buildings of a very superior style
of architecture. Several specimens of such building may be found at
Glendalough, and indeed in every county of Ireland; incontestably proving
the existence of an architectural culture superior and antecedent to the
earliest Christian foundation.
One of the most interesting ruins of the (so-called) Norman style in Ireland
is Temple Melchedor, [alias, the Temple of the Golden Molach,] in the wilds
of Kerry, at the extreme west of Ireland, thirty-six miles beyond Tralee. The
Glen in which the temple is situated is separated from the interior by a ridge
of mountains, inaccessible to wheeled vehicles until about thirty years since,
when the Board of Works commenced their beneficial operations.
The building is ascribed by the peasantry neither to the English, nor to
the Spaniards, nor yet to the Irish, but to supernatural agency — the work of
one night. The legend of being built in one night is common to numerous
Round Towers of Ireland, and also to many of the ancient Temples, or
Churches. The topography of the Glen, in which Temple Melchedor is
FIG. 102. — AKCH AT KILMELCHEDOR, CO. KERRY.
266
PECULIARITIES OF ANCIENT IRISH RUINS.
situated, abounds with names of Cuthite origin. You may there find
Dunurlin, the Fort of the golden Luan, — Ardmore, the High Place of the
Great God. Bovine legends of extraordinary character are also told, and
still believed, among the peasantry. The Temple of the Golden Molach, to
which I have referred, is a beautiful building about the size and in the style
-,. .!»• v _
FIG. 103. — DOORWAY OF THE TEMPLE OF MOCHUDEE AT RAHEN, KING'S CO.
of Cormac's Chapel. The stone roof has fallen, the chancel is a re-building,
but the nave is ancient. One side of each of the ancient chancel windows
is still seen. On the inside of the soffit stone of a very rich doorway is
sculptured, in relief, the head of an Ox — the Golden Molach himself. One
of the legends relates the supernatural powers in wrestling exercised by an
ancient inhabitant of the Glen. — See page 217, ante.
KILMELCHEDOR ; RAHEN ; SHEEPTOWN.
267
Fig. 1 02 represents the arch of the doonvay of Temple Melchedor, save
that the Ox's head, which appears on the outside of the soffit stone, occupies
a similar position on the inside of the same stone in the actual building. It
is introduced in the sketch, as the best way of showing its position on the
inner surface of the stone.
Fig. 103 is the doorway of the Temple of Mochudee at Rahen, King's
County. I have identified the reputed founder, St. Mochudee, with Mahody,
the sacred name of God as worshipped at the Caves of Elephanta. The
doorway is an interesting specimen, for, although not highly ornamented, it is
very perfect, and one of the few ancient Irish doorways, which have not been
disturbed by reconstruction.
FIG. 104. — SHEEPTOWN, CO. KILKENNY.
Fig. 104, is a plainer specimen of the ancient style not uncommon
throughout Ireland. It represents the doorway of a temple at Sheeptown
near Knocktopher, Co. Kilkenny, of which Dr. Petrie says (p. 177) : — "This
doorway, — which, as usual, is placed in the centre of the west wall, — is
composed of sandstone, well chiselled, and measures seven feet in height, or
five feet six inches to the top of the impost, and one foot six inches thence
to the vertex of the arch ; in width it is three feet immediately below the
268 PECULIARITIES OF ANCIENT IRISH RUINS.
imposts, and three feet three inches at the bottom ; and the jambs are three
feet in thickness. As the ancient name of the church is wholly forgotten in
the locality, as well as the name of its patron or founder, it is out of my power
to trace its ancient history."
I shall now make a few remarks upon peculiarities of ancient windows,
which have come under my own observation.
Every one well acquainted with ancient Irish ruins must have perceived,
that there are two systems of architecture combined in our most ancient
Churches. The distinction between these systems with respect to windows I
nowproceed to notice. The first is the window with square jambs, and grooves
provided for frames or glass. These windows are of various widths, and
generally pointed at the top. They are rude, and, as specimens of architec-
ture, inferior to the other class, which I shall afterwards notice. Cut-stone
is used in them very sparingly, generally only at the jambs, the splay of the
wall being made of rubble masonry and plastered work. Such windows I
shall for the present refer to by the term "modern," to distinguish them from
those of the other class, afterwards described as the "ancient."
The " modern" are common in many of the ruined Churches throughout
Ireland; but (save in the large Cathedrals built at places of importance since
the Conquest by the English) the remarks made respecting their vast
inferiority in workmanship and material to those of the older class will be
found to be correct.
The class of windows which I call " ancient" is strikingly distinguished
from the others, not only by superiority of workmanship and material, but
also by certain peculiarities in construction.
The ordinary specimens of ancient windows are generally about six inches
in width at the top, and somewhat wider at the bottom ; the splay of such
windows, when not reconstructed, is always of cut-stone, worked and jointed
in an artistic manner ; the semicircular splay being continued round the head
of the arch to correspond with the top of the window, which is always semi-
circular. The greater number are perfectly plain, though so well executed ;
ANCIENT WINDOWS OF WIDE SPLAY.
269
but some are highly ornamented, either with grooved mouldings, as in fig.
105, or with sculptured tracery of various devices, as in fig. 107 ; and all are
remarkable for having no provision made for glass or frames in their original
construction. — Here I would remark a fact which has not hitherto been noticed,
—that all ancient Irish doorways are constructed without any provision for
FIG. 105. — KILMACDUAGH WINDOW, CO. GALWAY.
FIG. 1 06. — SECTION OF KILMACDUAGH WINDOW.
270
PECULIARITIES OF ANCIENT IRISH RUINS.
hangings, or bolts, although such are often found to have been afterwards rudely
added in a manner altogether incompatible with the original design. — The
other features observable in these ancient windows are, that they are all
splayed downwards on the inner side, and the ornaments (where such exist)
are continued all round ; whereas in the English or true Norman style they
terminate at the foot of the jamb.
Fig. 105 is the beautiful window of ''Temple lun" at Kilmacduagh,
County Galway, the most perfect example of the ancient double window in
Ireland, and exhibiting numerous specimens of that curious style of jointing,
afterwards to be noticed as a peculiarity of Cuthite architecture. The
section of the window (fig. 106) shews the ornamented mouldings. The
FIG. 107. — WINDOW, ANNAGHDOWN, CO. GALWAY, RESTORED.
openings are eight feet high by six inches wide at top, and a little wider at
the bottom.
There is a beautiful ancient window at Annaghdown, Co. Galway
ANNAGHDOWN WINDOW. RATH. 2/1
embellished with the ornaments represented in fig. 107. The window has
been made two feet nine inches wide in process of re-construction, whereas
I believe its original width to have been only six or seven inches. There
are so many evidences to the experienced eye of this remodelling, or recon-
struction, as to leave no doubt of the fact. These evidences are apparent,
first, in the chisel edges of the arch, proving that they were so cut in order to
meet the sides of one large stone, out of which the original outer arch was
framed, and which stone is absent in the structure now under our notice.
There are also other evidences in the imperfect style of jointing, and in
the displacement of the sill-stones, proving that the window, as it now stands,
was constructed out of fragments of two ancient windows of similar dimen-
sions and ornamental details. I have represented one of the windows of
Annaghdown in fig. 107, as I believe it originally appeared, but its
present aspect may shortly be seen on an enlarged scale in a beautifully
illustrated work on Irish Architecture, which Mr. Gordon M. Hills, of
London, is preparing for publication. I am indebted to Mr. Hills for very
accurate drawings of the ornaments on the Annaghdown window as repre-
sented in fig. 107. This class of window, whether ornamented or plain, I
have elsewhere referred to as the ancient window of " wide splay," to dis-
tinguish it from another and a differently constructed class, to be afterwards
noticed as that of " narrow splay."
I have seen more than one hundred ancient windows of wide splay
throughout Ireland, but not one perfect specimen in the ornamented style,
and scarcely one in the plain ; I have therefore been obliged to make a res-
toration for an illustration. Some specimens have one side perfect and in
the original position, with the other side broken away : some, in their original
positions, are rudely widened on the outside, so as to admit more light ; others
are found only in fragments; but these remains are sufficiently characteristic
to enable the Archaeologist to delineate the original structure in all its perfec-
tion of architecture.
Fig. 1 08 represents a " modern" window in the ruined Church of Rath,
M M
272
PECULIARITIES OF ANCIENT IRISH RUINS.
FIG. 108. — WINDOW AT RATH, CO. CLARE, WITH SECTION.
FIG. 109. — SILL-STONE, ANCIENT WINDOW, RATH, CO CLARE.
RATH. GLENDALOUGH.
273
County Clare, as seen from the inside. It is nine inches wide, and square -
jambed. The sill-stone, A B, which is three feet long, seems to have
once served the place of sill-stone to an ancient window. The stone
FIG. IIO. — WINDOW AT GLENDALOUGH, CO. WICKLOW,
^- •,
r.. •_ .- .- _
FIG. III. — DETAILS OF ORNAMENT ON SAME.
274 PECULIARITIES OF ANCIENT IRISH RUINS.
was turned one quarter round, so that the place which was once outside is
now the top on which the jambs of the modern window rest, and the former
top-side was turned inside where the cutting of the ancient moulding (now
visible) was concealed by the inner mason-work of the window, now broken
away. The Church of Rath is a complete ruin, and has been so from time
immemorial. It is a rude structure, yet it has several evidences of having
been built upon the ruins of a beautiful edifice still more ancient
Fig. 109 is the fragment of an ancient window built into the inside of the
south wall of Rath Church. It seems to have been a portion of the outer
ornament of a double ancient window, which in its perfect state must have
been a most beautiful specimen of Cuthite sculpture.
The humiliation figure, treated of in the section headed " The Wolf and
the Red-hand" (see p. 132), may be seen on the Rath sculpture. The
opening of this window seems to have been about seven inches wide at the
bottom. The doorway, represented at fig. 89, probably belonged to the
original temple, which was embellished by this beautiful window.
Fig. no represents an ancient window, which formerly stood at the
east end of the Cathedral of Glendalough, from a drawing made for Colonel
Conyngham, in the year 1779.
Fig. in is an enlarged representation of the sculpture on the frieze.
Not a vestige of this beautiful window remains. The outline and aperture
may have been correctly depicted ; but I have no doubt, that these " Irish
(or Cuthite) peculiarities" were as little understood as appreciated by Colonel
Conyngham's artist.
There is another variety of this ancient window, which, though in point
of size and ornament the least interesting, yet for other reasons is deserving
of particular attention. Specimens of this variety seldom exceed three feet
in height. They are generally used in very small temples, or in the chancels
of larger ones, and were intended to give light where space did not admit of
the introduction of the widely-splayed window of the larger variety. The
distinguishing characteristics of these windows, besides their inferiority in
ANCIENT WINDOWS OF NARROW SPLAY.
FIG 112. — WINDOW, GLENDALOUGH, FIG. 113. — WINDOW, INISCALTRA, LOUGH DERG.
CO. WICK LOW.
FIG. 114. — OUTSIDE OF KILMELCHEDOR WINPOW, CO. KERRY.
276 PECULIARITIES OF ANCIENT IRISH RUINS.
length and want of ornament, are these — the splay is much less wide than
that of windows already noticed, but the loss of light thus occasioned is
compensated for by greater width on the outside, some of them being as much
as ten inches broad at the sill-stone. But they exhibit the common character-
istics of ancient windows; the jambs incline inwards as they ascend — the'head-
stones of all are semicircular, — they are all made of well-cut stone for the
whole depth of the splay, and they present that peculiarity of jointing already
so frequently noticed. The whole arch is sometimes constructed out of one
stone. Their external ornament, where any such exists, is generally a plain
moulding carried all round, as shown in fig. 113, which represents the outside of
a window of this variety at Iniscaltra, Lough Derg; and fig. 1 16 is a window at
Cruach MacDara, as seen from the inside. These examples may be taken
as representing the largest specimens of such windows.
Smaller ones of precisely the same character are frequently met with
throughout Ireland. Fig. 112 represents a window of this class at Mochu-
arog's temple, Glendalough. There is also one in the chancel of Finian's
Church, Clonmacnoise — the Church already noticed as having a Round
Tower bonded into it. The date of this Church, according to the Rev. James
Graves, Secretary to the Kilkenny Archaeological Society, is the 1 2th century,
but I have shown (p. 253) that his argument on the subject has no weight
whatever.
Another specimen of such window is found in the chancel of Cormac's
Chapel, Cashel (fig. 1 1 5). This building, as already remarked, is stated by Dr.
Petrie, on what he calls " the most satisfactory historical evidence" to be of
the 1 2th century, viz., 1127. But I trust I have satisfactorily proved (p. 4)
that no such evidence exists to sustain Dr. Petrie's statement. The
finding two windows of nearly the same size, shape, and character of
workmanship, in Finian's Church and Cormac's Chapel, is much stronger
evidence of the proximity of the date of both buildings, than any similarity
that may otherwise exist in their ornamental details — but as to what this
approximate date may be, we learn absolutely nothing from either Dr. Petrie,
ANCIENT WINDOWS OF NARROW SPLAY.
277
or Mr. Graves. The reader will be surprised to learn, that a window of pre-
cisely the same character is found at the stone-roofed Temple, called Gallerus
Oratory (figs. 114 and 117), in the parish of Kilmelchedor, Co. Kerry, which
Dr. Petrie pronounces to be probably one of the oldest Christian buildings
in Ireland. Its probable date is placed by him as anterior to the supposed
age of St. Patrick, the Apostle of Ireland (Petrie, p. 132.) Dr. Petrie has given
\. -
\ ,
\ ,
FIG. 115.— WINDOW, CORMACS CHAPEL,
CASHEL.
^ . . .— ~ -^^-.-rjF*^
• -*l •-
-J&."^
FIG. 1 16. — WINDOW, CRUACH MACDARA,
CO GALWAY.
FIG. 117. — WINDOW OF KILMELCHEDOR ORATORY. CO. KERRY.
278 PECULIARITIES OF ANCIENT IRISH RUINS.
a drawing (fig. 1 14) of the outside of this window, rude, damaged, and greatly
weather-worn, like the whole building, which is constantly exposed to the
Atlantic spray ; but he has not informed us, that the interior splay and arch,
wrought in irregular ashlar work, with all the peculiarities noticed as existing
in ancient windows of the smaller variety, furnish substantial evidence of the
probability, that Cormac's Chapel and Kilmelchedor Oratory were works of the
same people. The existence of these windows in my opinion proves identity,
or at least proximity, of date in Dr. Petrie's two examples, the one his
earliest specimen of the Irish Christian style, and the other his latest specimen
of the (so-called) Norman style of architecture.
I would ascribe the contrast between the general plainness of the one
(Kilmelchedor Oratory), and the richness of ornamental details of Cormac's
Chapel, to some ancient formula respecting the distinctive character of the
temples dedicated to different Heathen Divinities, rather than regard it as any
mark of progress in the art of building and decoration. The least ornamented
specimen of these ancient buildings evinces the same skilled workmanship,
and the same carefulness and peculiarity of jointing, observable in the more
richly decorated varieties — witness the ashlar work of the Round Tower of
Cloyne (fig. 122), and that of the beautifully ornamented window of Kilmac-
duagh (fig. 105). At the same time, I do not deny the possibility of these
distinctive styles having been introduced by different Cuthite colonies, and
consequently there may have been some difference of age between them.
Fig. 1 1 7 is a sketch of the interior of the window of Kilmelchedor Oratory.
The material is the hard green sandstone of the district — the old red sand-
stone formation — which, though far superior to the corresponding rock in
England, has nevertheless been much injured by time and the action of the
atmosphere, being subject to perhaps the very wettest climate of any
throughout Ireland. It still, however, displays ample evidence of superior
workmanship. The outline of the stone-cutting and the curve of the arch
etc., are perfect, and prove the unquestionable skill of the architect who
designed, and the mason who executed, the work.
POINTED AND CIRCULAR ANCIENT WINDOWS. 279
The window is about fifteen inches high on the outside, ten inches broad
at the bottom, and nine inches at the top; but it appears to me, that the
original dimensions were at least one inch less every way, as the outer edge
seems to have been intentionally broken away — perhaps to admit more light
for Christian worship. The lateral splay, and down splay — common
characteristics of such ancient windows as I have described — may be observed
in both the inside and outside sill-stones.
Two thorough stones are found in this small window, each extending
through the whole thickness of the wall, which is three feet four inches.
One of these stones measures three feet in length, three feet four inches in
depth, and eleven inches in thickness; so that it cannot weigh much less than
three-quarters of a ton.
The window in the chancel of Cormac's Chapel (fig. 1 1 5), which I have
compared with that of Kilmelchedor, is three feet four inches in height, and one
foot eight inches in breadth on the inside, by thirty inches in height on the
outside, eight inches broad at the top, and ten inches at the bottom. One
side of this window was at some time broken away on the outside, and
subsequently restored ; but the side still in its perfect state shows, that a differ-
ence of two inches originally existed between the width at the top and bottom.
The interior of the window shows no inclination of the jambs, as the
window itself was constructed to fill the space of one of a series of arches of
uniform size, with which the chancel is ornamented. The inclining of the
outside jamb, where the inside one could not be so inclined, proves the
exercise of considerable artistic skill for the purpose of carrying out an
established characteristic feature.
There are two other varieties of ancient windows that ought to be
noticed. One is represented at fig. 1 1 8 — the window of an ancient temple
on the middle island of Aran, County Galway. Similar specimens are found
at Glendalough and elsewhere, and are described as the "pointed window."
Fig. 119 is a circular window by which the upper chamber of the chancel of
Cormac's Chapel is lighted Fig. 1 20 depicts a window of the same charac-
NN
FIG. Il8. — MIDDLE ISLAND OF ARAN.
FIG. 119. — CORMACS CHAPEL, CASHEL.
FIG. 120. — WINDOW, RAHEN, KING'S COUNTY.
PECULIAR STYLE OF JOINTING.
28l
ter, and used for a similar purpose. It consists of four circular orifices, and
served to light the upper chamber of the chancel at Rahen Temple, King's
County, which is now used as the parish Church. A window of like cha-
racter is also used to light the lower floor of the Round Tower of Baal, Co.
Mayo.
7
FIG. 122. JOINTING, CLOYNE FIG. 121. JOINTING, COOLE FIG. 123. — JOINTING, CLOYNE
ROUND TOWER. ABBEY, CO. CORK. ROUND TOWER.
7
FIG. 124. — JOINTING, CORCOMROE, CO. CLARE.
1
FIG. 125. — JOINTING, LUSK ROUND TOWER,
CO. DUBLIN.
FIG. 126. — JOINTING, INISCALTRA,
CO. GALWAY.
282 PECULIARITIES OF ANCIENT IRISH RUINS.
I have elsewhere noticed a peculiar style of jointing frequently found
throughout the Ashlar work of ancient Irish buildings, which I have ascribed
to the Cuthites. The following are among the most curious and uncommon
specimens, which have come under my notice.
Fig. 121 represents the jointing of the buttress of Coole Abbey, County
Cork. — See observations on the name Coole, pp. 80 to 82, ante.
Fig. 122 is the jointing of a jamb of an upper window at Cloyne Round
Tower, Co. Cork.
Fig. 123 represents the jointing of a jamb at the doorway of the same
Tower.
Fig. 1 24 represents three examples of jointing in the piers of the large
window at Corcomroe Abbey, Co. Clare. The centre specimen is seen on
the outside of one of the piers, and the two others on the inside splays of
piers of the same window.
Fig. 125 shows the jointing of a jamb of Lusk Round Tower, Co. Dublin.
Fig. 126 is a specimen of jointing in the splay of an ancient window at
Iniscaltra, Co. Gal way — the same as represented at fig. 113.
The principle of this system of jointing is the same, whether found in
the rectangular specimens of Irish Ashlar, or in the irregular specimens of
massive masonry in the bases of Round Towers. It seems to have been
adopted for the purpose of offering resistance to shocks of lightning, the
modern safeguards of lightning-conductors not being then understood : and
experience proves, that it has served admirably for this purpose.
The tower of Kilmacduagh, Co. Galway (fig. 84), was at some time struck
by lightning with such force, that it would inevitably have been thrown down,
if constructed with any other system of jointing ; but the partial yielding,
notwithstanding the resistance presented by the irregularity of the courses,
suffered it to be cast nearly two feet out of the perpendicular without
separating the courses. The inclination of the tower may be observed
commencing some ten feet above the ground. We cannot estimate the
power of the shock itself; but that it was enormous is proved by the
PECULIAR STYLE OF JOINTING. 283
crushing force which numerous stones of the building have sustained ; and
the lightning-stroke would probably have prostrated a portion of the tower,
even if the building had consisted of one stone ; for in that case its total
powers of resistance would have been presented to an instantaneous shock,
the slightest yielding to which must have resulted in the fracture and
demolition of that part first struck by the lightning. This object also
accounts for the use of comparatively small stones in the ashlar work of
ancient buildings. A handsome ashlar window at Temple Kieran in
Aranmore island, Co. Galway, also seems to have been struck by lightning.
The gable of the building yielded a little to the shock, and fractures took
place at several angular joints of the stone work, which probably saved the
whole window from being thrown down. I have no doubt, that considerable
power of resistance to lateral pressure is imparted by this system of irregular
jointing, so commonly used by the most ancient architects of the world.
MISCELLANEOUS NOTES.
ANCIENT AMERICAN ARCHITECTURAL ORNAMENT.
WE have already noticed that a handsome ornament, not known in
what is called " Grecian Architecture," is found in the Treasury of
Atreus at Mycenae — a building belonging to the pre-historic period, and
that the same ornament is found at Avantipore in Cashmere. We have
shewn (p. 250) that several specimens of this ancient ornament are still
to be seen in temples throughout Ireland. In page 21 it was remarked, that
the zig-zag ornament, used so profusely in buildings of the Norman age, is
also found in building of the age of Diocletian. If we pursue the inquiry
further, we shall find, that almost every architectural ornament of the ancient
Irish edifices has its counterpart in buildings of the most remote antiquity
throughout the world ; so that I am induced to assign these several
ornaments to the system of architecture prevailing before that Dispersion of
mankind, which took place at the " Confusion of Tongues."
Fig. 127 is a compound picture, representing several ancient American
ornaments taken from different illustrations of Stephens' " Yucatan."
A. The chevron, or zigzag ornament, abounds among the ruins in
America, as it does also in those of Ireland. It is found both straight and
curved at Cormac's Chapel, and is the commonest, as well as the richest,
ornament of Irish doorways. This ornament is also found among the
sculptures in the cavern of New Grange, Co. Meath. (See fig. 128).
B. The pellet ornament (or balls) is also found adorning several buildings,
from the plain specimens upon the most ancient Churches, such as that of
Temple Cronan, Co. Clare, to the richly ornamented Arch, such as the
ANCIENT AMERICAN ORNAMENTS.
doorway of Aghadoe (fig. 92). This may be
seen also adorning the stone doors in "the Giant
Cities of Bashan."
C. The curved spiral — an imitation of a
twisted rope — is found on several ancient Irish
Crosses (see figs. 40, 42, 50, and 51).
D. Animals are frequently sculptured on the
bases of Irish Crosses.
E. The lozenge is also a common ornament,
sometimes formed of a double chevron. It is
found on the doorway of Dysert Church, Co.
Clare (fig. 89), and is also to be seen among
the New Grange sculptures (fig. 128).
F. The circular semi-column abounds in the
detail of Cuthite ornamental Architecture in
Ireland, as distinguished from the detached
column of Anglo-Norman Architecture, which
is rarely (if ever ?) observed in these ancient
buildings.
G. The miniature semicircular arch is found
in several ancient Irish ruins, such as Ardmore
Cathedral, and Cormac's Chapel, Cashel.
H. The peculiarly Irish (Cuthite) embattled
ornament has been already mentioned as existing
at Glendalough, Aghadoe, and Freshford. (See
figs. 92, 101).
M. This ornamental design is common in
Ireland. It is found on the doorway of Dysert,
Co. Clare, and on the window of Ardfert, Co.
Kerry (fig. 130). It is also represented by
FIG. 127. ANCIENT AMERICAN
ORNAMENTS.
Grose as a conspicuous
ornament on the beautiful doorway of a temple standing in his time
286
MISCELLANEOUS NOTES.
near the Round Tower of old Kilcullen, every vestige of which has
since disappeared.
If the discovery of similar ornaments among the ruins of American and
Irish ancient buildings does not prove a common origin for both, surely the
finding of similar ornaments in England and Ireland by no means proves,
that the style of the latter country was derived from that of the former. In
my opinion, the English and French Norman style (as contrasted with the
Roman) was derived, either from the Cuthite ruins in England or France,
FIG. 128. — NEW GRANGE,
CO. MEATH.
FIG. 129. — CROSS OF KELLS.
FIG. 130. ARDFERT,
CO. KERRY.
long since mouldered away, or from the Irish ruins, of which an abundance
of specimens must have existed in the nth and i2th centuries.
The rich variety of details, combined with similarity of design, is a remark-
GQBBAN SAER. 287
able feature in Irish sculpture. Although ornamented capitals of pillars,
ornamented arches, and sculptured Crosses abound in Ireland, I believe
there are no two of such capitals, arches, or Crosses exactly alike throughout
the whole kingdom. Such taste in the art of sculpture is utterly inconsistent
with the condition of the country during the eleventh and twelfth centuries.
Fig. 128 represents various sculptures from the cave of New Grange,—
an earthen mound near Slane in the County of Meath. Such monuments
are by tradition ascribed to the Tuath-de-Danaans [or Cuthite inhabitants of
Ireland]. This was the opinion of Dr. Petrie ; yet the sculptures at one of
them (New Grange) exhibit the most common style of ornament of (so-called)
Norman Architecture.
Fig. 129 is the centre ornament of one of the Crosses at Kells, Co. Meath.
The balls are similar to those in the sculptures at New Grange, fig. 128.
In fig. 130 may be seen a small portion of the ornament of a beautiful
ancient window at Ardfert, Co. Kerry. The inner arch is surrounded with
a band of square panels, on each of which is a different device. Each panel
is about 7 inches square : about twenty-five of them still remain, four of
which are here depicted. The illustration is taken from a drawing by
Gordon M. Hills, Esq.
COBBAN SAER.
There is one name, and only one, which can properly be said to be
associated with the building of Round Towers in Ireland. The name is
that of Gobban Saer, — familiar to every Irish-speaking peasant from the
Giant's Causeway to Cape Clear. He is celebrated both in the oral and
written traditions of the country, as a supposed builder and artisan of the
first order. Several Round Towers are said to have been erected by him ;
of which three are noticed by Dr. Petrie, viz: — the Towers of Kilmacduagh,
Killala, and Antrim. It therefore becomes important in this enquiry, to
ascertain what light the Irish Records throw upon this celebrated name.—
o o
288 MISCELLANEOUS NOTES.
The written notices respecting him are very scanty, but still I think sufficient
to justify us in ascribing his name to the Tuath-de-Danaan race and age. I
believe the name to have been that of a class, not of an individual man, as
more work is ascribed to him — and that in the remotest extremities of
Ireland, — than any single individual of any age could have accomplished.
Doctor Petrie writes (pp. 382-384) : "Nor can I think the popular tradition
of the country is of little value, which ascribes the erection of several of the
existing Towers to the celebrated Architect, Gobban, or, as he is popularly
called, Gobban Saer, who flourished early in the seventh century ; for it is
remarkable that such a tradition never exists in connexion with any Towers
but those, in which the architecture is in perfect harmony with the churches
of that period, as in the Towers of Kilmacduagh, Killala, and Antrim. And
it is further remarkable, that the age assigned to the first buildings at Kil-
macduagh, about the year 620, is exactly that in which this celebrated Irish
architect flourished."
I think Dr. Petrie's own quotations, which follow, are sufficient to prove,
that he would have been nearer to the truth, if he had assigned Gobban
Saer to an age two thousand years earlier than that which he has fixed—
A.D. 620.
Dr. Petrie furnishes us with the following translation of a very ancient
authority, namely : — " Dinnsenchus, — preserved in the Books of Lecan and
Ballymote," " corrected from the two copies," — from which he infers that Gob-
ban Saer was the son of a skilful artisan in wood, if not in stone also. The Irish
quotation here follows, and it is thus translated by Dr. Petrie : — " ' Traigh
Tuirbi, whence was it named ? Not difficult. Tuirbi Traghmar, the father
of Gobban Saer, was he who had possession in that land. He was used to
throw casts of his hatchet from Tulach in bhiail (i. e. the hill of the hatchet),
in the direction of the flood, so that the sea stopped, and did not come
.beyond it. His exact pedigree is not known, unless he was one of those
missing people, who went off with the polytechnic Sad, who is in the Diamars
(Diamor, in Meath) of Bregia. Unde Traigh Tuirbe dicitur.
GOBBAX SAER. 289
' Traigh Tuirbi, whence the name,
According to authors I resolve ;
Tuirbi of the strand, (which is) superior to every strand,
The affectionate keen father of Gobban.
' His hatchet was used to be cast after ceasing (from work) ;
By this rusty large black youth,
From the yellow hill of the hatchet,
Which the mighty flood touches.
' The distance he used to send his hatchet from him,
The sea flowed not over it ;
Though Tuirbi was southwards in his district mighty,
It is not known of what stock his race ;
' L'nfess he was of the goodly dark racs,
Who went from Tara with the heroic Lugh,
Not known the race, by God's decree,
Of the man of the feats from Traigh Tuirbi.'
11 In the copy preserved in the book of Lecan, fol. 260, b, b, RIAS AN SAB
N-IDANACH, reads LA LUG LAMFADA, i. e. with Lugh of the Long Hand. He
was a Tuatha De Danaan monarch, A. M. 2764, according to O'Flaherty's
chronology ; but the story of his going away from Tara, with a number of
his people, has not yet been discovered. \-Note to Petrie, p. 382].
" It is not, of course, intended to offer the preceding extract as strictly
historical : in such ancient documents we must be content to look for a
substratum of truth beneath the covering of fable with which it is usually
encumbered, and not reject the one on account of the improbability of the
other ; and, viewed in this way, the passage may be regarded as in many
respects of interest and value, for it shows that the artist spoken of was not
one of the Scotic, or dominant race in Ireland, who are always referred to
as light-haired ; and further, from the supposition, grounded on the blackness
of his hair and his skill in arts, that he might have been of the race of the
people that went with Lughaidh LamJif/iada from Tara, — that is, of the
Tuatha De Danaan race, who arc always referred to as superior to the Scoti
2QO MISCELLANEOUS NOTES.
in the knowledge of the arts, — we learn that in the traditions of the Irish, the
Tuatlia De Danaans were no less distinguished from their conquerors in
their personal than in their mental characteristics. The probability, however,
is, that Turvy was a foreigner, or descendant of one, who brought into the
country a knowledge of art not then known, or at least prevalent."
I think the Doctor would have been more correct if, instead of " the
blackness of his hair," he had used the words " the blackness or darkness
of his Skin" The Irish poem refers not only to the colour of Gobban him-
self,— " the rusty large black youth," but to " the goodly dark race" — the
Tuath-de-Danaans, who, as descendants of Ham, may be supposed to have
been dark-skinned. The darkness of the race referred to in this ancient
poem is corroborative of the other evidence before adduced to prove the
Cuthite origin of the Tuath-de-Danaans.
I shall next notice a quotation from Dr. Petrie, which, to my mind,
proves satisfactorily the time when this Gobban Saer lived. The Doctor
refers to what he calls, " the sepulchral monuments of the Tuatha de Dan-
aans," one of which is referred to in the Annals of Ulster (A. D. 862), as
" the cave of the wife of Gobban," — now the mound called The Fort of
Drogheda.
" As examples of the sepulchral monuments of this Tuatha De Danaan
race most familiar to the majority of my readers, I may point to the magni-
ficent mounds situated on the Boyne at Drogheda, Dowth, Knowth, and New
Grange, which last has lain open to the inspection of the curious during the
last hundred and fifty years. And in connection with these monuments I
may observe, that the occasional absence of articles of value within them,
when opened in modern times, by no means proves that such had not been
deposited there originally, as the plundering of these very sepulchres by the
Danes is recorded in the Annals of Ulster, at the year 862." (Petrie, p. 103).
Here follows the Irish quotation, with which it is not necessary to trouble
the reader. Dr. Petrie translates it as follows: — " ' A. D. 862. The cave
of Achadh Aldai [New Grange, Co. Meath] and of Cnodhba [Knowth],
COBBAN SAER. 29 I
and the cave of the sepulchre of Boadan over Dubhad [Dowth], and the
cave of the wife of Gobhan, were searched by the Danes, quod antea non
perfection est, on one occasion that the three kings Amlaff, I mar, and Auisle,
were plundering the territory of Flann, the son of Conaing.' '
I submit to the common sense of the reader the improbability of the wife
of Gobban, the Tuath-de-Danaan, having been interred after the fashion of
her ancestors, and having her name associated with one of the Tuathan
mounds, if that interment did not take place until A.D. 600, — that is to say,
about two thousand years after the Tuath-de-Danaans had become a conquer-
ed and despised race, according to the chronology of the Four Masters. In
the absence of all evidence to prove Dr. Petrie's assumption that Gobban
lived in the 7th century (and I submit that there is not a particle of evidence
worthy of credit to prove that statement), the inferences to be drawn from
the notices in the Annals of Gobban and his wife are simple and reasonable
-That, if Gobban Saer was the proper name of a man, he not only was a
Tuath-de-Danaan, but lived in the days of that nation's power, and left his
name associated not only with the Round Towers, but also with the mounds
above referred to.
From the fact, that the name of Gobban Saer is familiar to the peasantry
of every village where the Irish language is spoken, I am of opinion with
Mr. O'Brien, whose proofs will be found in the following pages, that Gobban
Saer is not the proper name of any individual, but the name of a class, or
perhaps the title of some office — such as High Priest, or Grand-master
among the Tuath-de-Danaans ; but that in course of time the traditions of
the class became ascribed to an individual.
I am confirmed in this opinion by the Irish names of the localities con-
nected with Gobban Saer in the Book of Ballymote, quoted from Petrie.
" TUIRBI" is said to have been the father of Gobban, and to have left his
name to the strand called " Traigh Tuirbi." Now the name " Tuirbi" is,
literally, " the living Lord or Sovereign." The Irish word " Bi" is applied
to God in the name " DE-BI" the living God. Another name of a locality
MISCELLANEOUS NOTES.
mentioned in the same passage is " DIAMOR," which may be translated—
"The Great God." From these names I conclude, that the Cobban Saer
pretended, like the Centaurs, to Divine ancestry.
Mr. O'Brien writes as follows, quoting from the Book of Ballymote just
referred to : "I shall now give you, from the Book of Ballymote, my proof
of the assertion before advanced as to Gobban Saer having been a member
of the Tuath-de-Danaans, viz :—
" ' Ro gabsat sartain Eirin Tuatha Dadann is deb ro badar na prem
ealadhnaigh : Luchtand saer credne ceard : Dian ceachd liargh etan dan a
hingeinsidhe : buime na filedh Goibneadh Gobha lug Mac Eithe Occai ; ro
badar na huile dana Daghadae in Righ : oghma brathair in Righ, is e ar
arainic litri no Scot.' That is, The Tuath-de-danaans then ruled in Eirin.
They were first in all sciences. Credne Ceard was of this people ; and his
daughter Dean Ceachd, who presided over physic : she nursed the poet
Gohne Gobha, the Free-mason (hig is the same as Saer] son of Occai Esthne.
Daghdae the king was skilled in all sciences : his brother Ogmus taught the
Scythians the use of letters." (O'Brien, p. 493).
The statement of Gobban Saer having lived in the 7th century is ground-
ed on one of Colgan's fables of Irish Saints. Mr. O'Brien translates it as
follows (p. 382) : — " Once iipon a time, there lived in Erin a man most
celebrated for his universal mastery over wood and stone ; and whose fame,
accordingly, will live therein, as long as grass shall grow or purling streams
flow in its enchanting scenery. This good man's name was Gobhan, who,
wallowing in wealth from the meritorious exertions of his abilities, yet
incapacitated from enjoying it by the deprivation of his sight, was summoned
before St. Abhan, who had already healed the rest of the world by his
miraculous gifts, and who thus addresses him : — ' I wish to build a house to
the honour of God; and set you about it'. 'How can I' says Gobhan, 'seeing
that I am blind f ' O very well,' says Abhan, ' I will settle that ; long as
ever you are engaged in the business, you shall have the use of your eyes;
but I make no promises afterwards !' And verily it was so, for long as ever
COBBAN SAER. 293
he did work with the saint, he had the use of his sight, but soon as ever the
work was done, he relapsed into his former blindness !" Is it not strange that
the Saint, " who had already healed the rest of the world by his miraculous
gifts," did not continue his gift of sight to the man to whom he was under
such obligations !
This story is no better authority to prove that Gobban Saer lived in the
7th century, than another legend, before alluded to, is to prove that
Fintan the antediluvian lived to converse with St. Patrick ! I believe that
St. Abhan himself was, like St. Shanaun, a myth. Such also were the ten
St. Cobbans recorded in Mon. Hid.
I have already observed that the identity of St. Abban with the celebrated
Gobban Saer is, to my mind, placed beyond all question of doubt, by the
following facts. First, that the Abbey of Brigoon (Cork), founded by St.
Abban, was anciently called Bal-Gobban, and Brigh Gobban. Secondly, St.
Abban himself, like Gobban Saer, had an extraordinary reputation for build-
ing; for we read that, " the same Saint [Abban] was a great builder, and
founder of regular houses, for he erected fifteen in several parts of Ireland,
if we believe Colgan." (Mon. p. 59).
Mr. O'Brien, in noticing the analogy' between the fables of St. Abhan and
St. Fintan, writes as follows (p. 385): — "Well, 'to make a long story short,
this same Fintan, who was converted into a salmon, for the sole purpose of
accounting for his appearance on the same theatre with St. Patrick, is intro-
duced to the saint. The anachronism committed in the instance of the
Gobban Saer was precisely of the same character ! and the very name assign-
ed him, which is that of a class, not of an individual, exposes the counterfeit !
Gobban Saer means, the Sacred Poet, or the Freemason Sage, one of the
Guabhres, or Cabiri, such as you have seen him represented upon the Tuath-
de-Danaan Cross at Clonmacnoise." Mr. O'Brien says elsewhere — "To this
colony, therefore, must he have belonged, and therefore the Towers, tradition-
ally associated with his erection, must have been constructed anterior to the
Scythian influx.
294 MISCELLANEOUS NOTES.
"The first name ever given to this body [Freemasons] was Saer, which
has three significations — firstly, free; secondly, mason; and thirdly, Son of
God. In no language could those several imports be united but in the
original one, viz., the Irish. The Hebrews express only one branch of it by
aliben; while the English join together the other two."
These authorities seem to me to afford conclusive evidence, that the
Round Towers were built by the " Gobban Saer' of the Tuath-de-Danaans,
during the time of Tuath-de-Danaan dominion. I consider Mr. O'Brien's
quotations and arguments satisfactory upon the point; and they are confirmed
and greatly strengthened by the quotations of Dr. Petrie from the " Dinn-
senchus" respecting the " dark race" (the Danaans), and from the " Annals
of Ulster," respecting the cave of Cobban's wife. I might enlarge upon this
subject by calling in question the opinions, that the supposed wife of Gobban
was a woman, and that such artificial caves as those of New Grange and the
" cave of the wife of Gobban" were made for sepulchral purposes ; but I
think it more probable, that they were formed for the celebration of the
mysterious rites of the goddess Aine — the Cybele of the Irish, who is still
spoken of as haunting the neighbourhood of New Grange.
The site of Gobban Saer's abode, or Castle, is still pointed out in various
parts of Ireland, viz : — in the vale of Glenshirk, Co. Antrim; in the County of
Mayo, about three miles west of Killala, on the road to Belmullet ; and again
in the County of Kilkenny near the boundary of the liberties of Waterford,
on the road from Waterford to New Ross.
The name of Gobban is associated by tradition or history with seventeen
localities, either as saint, or builder. All, except one, have been referred to
in the preceding pages as sites of Cuthite Ruins, viz., No. 32, Glendalough ;
No. 76, Killala; No. 5, Antrim; No. 156, Kilmacduagh ; No. 77, Turlough;
No. 231, Roscom; No. 230, Kilbannon; No. 62, Bal-Gobban; No. 63, Kinsale;
No. 64, Dar-Inis; No. 65, Kilamery; No. 69, Old Leighlin; No. 70, Teghda-
Gobba; No. 74, Corcomroe; No. 75, Knockmoy; No. 92, Kinneth; and finally,
with Holy-Cross.
CLOICH TEACH. 295
In conclusion, I would remark, that there is ample evidence whereon to
ground my assertion that the name of Gobban Saer was connected with the
Tuath-de-Danaans, or Cuthite inhabitants of Ireland. It is suggested in
the Book of Ballymote above quoted, that he was of the " dark race," who
left Tara with Lugh, the Tuath-de-Danaan King ; from which Dr. Petrie
assumes, that he was probably of Tuath-de-Danaan descent.
Combining this fact with another — that one of the admittedly Tuath-de-
Danaan mounds is called the " cave of the wife of Gobban," there seems to
be no doubt that the name properly belonged only to Cuthite Mythology,
and that the association of this name with certain localities affords strong
evidence, that such places were once the sites of Cuthite temples, many of
which are still to be seen in ruins, and presenting the distinctive features of
that primitive architecture.
CLOICH TEACH.
I beg to refer the reader for the origin of this name " Cloich Teach " to
an article in the Ulster Journal, vol. 7, p. 160, by Mr. Brash, of Cork, whose
writings are of great value to the student of Irish Antiquities. Mr. Brash
has clearly proved the etymology of this word to be a " stone house," from
CLOICH " a stone," and TEACH " a house ;" a very suitable designation for
the Round Towers and other Cuthite Temples, which, during the first
thousand years of Celtic rule, were the only " Stone Houses " to be found
in Ireland.
•
When large bells began to be used for Christian purposes, the Round
Towers were frequently found convenient for suspending them, and were
appropriated to that purpose, and hence arose great confusion in the use of
the name " Cloich Teach."
The ancient Irish Bell was COELAN. The ancient Irish Pyramid was
CLOGAD or CLOG. (See Ulster Journal, vol. 7, p. 157). The first Christian
Bells being made in the form of the ancient Clog or Pyramid, the venerated
p P
296 MISCELLANEOUS NOTES.
name of the Pyramid, Clogad, was given to the Bell ; hence our common Irish
word CLOG, Bell, and the English word " clock."
When stone houses began to be built all over the country, whether as
Churches, or for defensive purposes, the name CLOICH TEACH [stone house],
as applied to the towers on account of the material with which they were
built, became inappropriate as a distinctive appellation. However they
still retained the name among the peasantry from ancient usage, and the
occasional use of some of these towers for Bells led to all Bell-houses being
called by the name Cloich Teach, whether built of stone, or wood. Thus
some Round Towers were called Cloich Teach, whether used for Bells, or
not, and some Bell-houses also were so called, whether made of wood, or
stone.
I believe, that the Cloich Teach of Slane, which, the Annals inform us,
was burnt to the ground A. D. 949, with all the bells, and a number of
individuals therein, was a wooden Bell-house, made after the fashion of the
day ; also, that the Cloich Teach of Tuam Green, erected 964, as well as
the thirty-two Cloich Teaches, said by one of his biographers to have been
provided by King Brian Boru, were all Bell-houses of wood. (See Ulster
Journal, vol. 2, p. 67). To suppose that King Brien, who has not left us
a vestige of any of his palaces either at Tara, or Killaloe, should have
built thirty-two Round Towers, is simply absurd !
FIDH NEMPHED.
Mr. O'Brien thus explains this term : — " FIDH 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 ; 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 conse-
crations" (O'Brien, p. 105).
This term FIDH NEMPHED is frequently used by the ancient Irish Annal-
FIDH NEMPHED. 297
ists ; and Mr. O'Brien insists that the Round Towers are intended to be
expressed by it in its original use. If not the Round Tower, I believe it
was some symbol or ordinary appendage to the Round Tower worship,
answering to the Grove of Scripture, which is associated with Baal.
The Hebrew word Asherah, — in the authorised version of the Scriptures
translated " Grove," — is another instance of the secondary meaning of an
original word being preserved in use after the primary meaning became
obsolete. I believe the word Asherah represented Female Nature, as Baal,
the Sun, represented Male Nature. Bagster's Bible defines Asherah as a
wooden Image dedicated to Astarte, or Venus (2 Kings xxi. 3), answering
to ASTHORE or ASTORETH (pronounced AsthorecJi), a common Irish term of
endearment, meaning, literally, my treasure, or my love.
This interpretation simplifies the passage in i Kings xviii. 19. "The
prophets of Baal four hundred and fifty, and the prophets of the Groves four
hundred." Baal and the Grove are constantly connected throughout the Old
Testament. We read of a Grove in the House of the Lord : — " And he
brought out the Grove from the House of the Lord" (2 Kings xxiii. 6), and
again, 4th verse — " all the vessels that were made for Baal and for the Grove."
Both these passages prove, that the word " Grove" did not express a plan-
tation of consecrated trees for the worship of an Idol, but the Idol itself.
Two different words are in the Old Testament translated Grove. "Abra-
ham planted a Grove in Beersheba" (Gen. xxi. 33). — The word here trans-
lated Grove is a different one from the others before mentioned.
The Irish term Astoreth, or Asthorech, corresponds so exactly with
Astoreth, the Phoenician Venus, as to leave no doubt of both terms having
had the same origin. — See remarks on these words in Glossary — Post.
The word FIDH also means " Trees," or "Wood," in its secondary sense;
but this latter translation will not be often found appropriate. Lewis says
of the name Fethard, on the sea-coast of Wexford, that it is " supposed to
have derived its ancient name, Fiodhard, from the abundance of wood in the
neighbourhood, though at present no part of the country is more destitute of
298 MISCELLANEOUS NOTES.
timber." If the term be translated " the High Place of Budh, or Fidh," it
will be found a most appropriate name for an ancient Religious Establishment
deriving its name from Heathenism.
Doctor Petrie treats at some length upon the meaning of this term FIDH
NEMPHED. He says it means " Holy Wood;" and so far he confirms Mr.
O'Brien's interpretation as to its secondary or modern meaning, the primary
and religious signification having become obsolete, when the religion which
gave rise to it ceased to be known. But Dr. Petrie furnishes an Irish quota-
tion from an ancient account of the Siege of Troy, which strongly bears out
Mr. O'Brien's interpretation. The passage is copied from a manuscript in
Trinity College Library (H. 2. 17, p. 123).
The words ROBI FIDH NEMHEDH DO IMTHECHTA is INT SLEB, occurring in
the quotation, are translated by Dr. Petrie — "There was a FIDH NEMHEDH of
difficult passage in the mountain."
The whole quotation is thus translated by the Doctor: — "This is the time
and hour that the heroes of the Island of Lemnos were returning from the siege
of great Troy. There was a Fidhnemhedh of difficult passage in the mountain
next to them, and the women of the Island of Lemnos went into it to ask a
response from the gods, and red-mouthed ravens came thither from the city
of Infernusto disturb them; for Venus the woman-powerful and Eni (Bellona)
the furious, the sister of Mars, goddess of war, were inflicting evils upon
those women."
Now observe, there is nothing in this quotation to prove that the FIDH
NEMHEDH at Lemnos was not a Round Tower. The Irish words may be
translated — " There was a Fidh Nemhedh difficult to get into, or of difficult
access," which, if it were a Round Tower containing an oracle, would be
most appropriate.
But the quotation itself is evidence, that the term FIDH NEMHEDH expressed
some appendage to a heathen Oracle, and not anything belonging to Christian
worship, unless it be pretended that Christianity existed at Lemnos during
the Trojan war.
INSCRIPTIONS ON CROSSES. 299
The destruction of Armagh by lightning is recorded in the Annals of the
Four Masters, A. D. 995 : thus translated — " Ard-Macha was burned by
lightning— both Houses, Churches, and Cloich Teaches, and its Fidth
Nemhedh with all destruction." Now in my opinion it is not improbable,
that in this passage a Round Tower was intended to be expressed by the
term FIDH NEMHEDH, and that such name had been associated with the
Tower of Ard-Macha in the year 995, perhaps only as a name traditionally
retained amongst the peasantry without any intelligence as to its original
meaning. I think it very likely too, that the Four Masters, when two
hundred and thirty years since copying from some more ancient records of
the event, were themselves ignorant of the original meaning of the term
FIDH NEMHEDH. It certainly is and has for a long time been obsolete, and
must have belonged originally to some bygone pagan worship, of which we
now know very little.
I do not think that the notices in the Annals of either this term or CLOICH
TEACH are of sufficient importance, or afford such substantial proof, as
materially to affect the Round Tower controversy in any way.
INSCRIPTIONS ON ANCIENT CROSSES AND TEMPLES.
I must anticipate an objection likely to be made to my theory, on the
ground of the inscriptions on a few of our Irish Crosses and doorways.
To my mind this objection is scarcely worthy of notice, as all the inscriptions
are, as to style, in marked contrast with the other workmanship about them.
The inscriptions are all made with indented letters, while all the sculptures
are in relief. An inscription might have been sculptured at any time
subsequent to the making of the Crosses, etc. ; and the Christian Irish were
evidently not very particular as to limitation in their use of the terms
"erected" and " made," as we sometimes find on the same sculpture the
honour of being the maker claimed by more than one individual, — such as
300
MISCELLANEOUS NOTES.
—Pray for A. B., who made this Church. Pray for C. D., who made it.
An inscription on the Cross of Kells informs us, that it was erected at the
charge of Robert Bellew of Kells, in 1688, from which, if we had not
substantial proof to the contrary in the character of the work itself, we might
infer, that the Cross was the work of the seventeenth century.
FIG. 131. — BASE OF MONASTERBOICE CROSS.
Fig. 131 represents an inscription on the base of the beautiful Cross at
Monasterboice, the richest and most perfect specimen to be found in Ireland.
Several Archaeologists have fortunately discovered in this inscription
" sufficiently decisive evidence" that the Cross was made by Muiredach, Bishop
of Monasterboice, who died in 924. Let the reader examine this beautifully
sculptured Cross (fig. 51), and then let him reflect on the evidence of the
learned Mr. Parker, who informs us that, " We have no sculpture of raised
figures deeply cut, which can be proved, by any good evidence, to be earlier
than the twelfth century or the end of the eleventh, either in England or
France." Yet we are asked to believe, that the grotesque inscription on
Monasterboice Cross is " decisive evidence" that the Cross was sculptured by
the Irish shortly before the birth of King Brian Boru. The inscription
affords strong evidence of the existence of the Cross in the days of Bishop
Muiredach, who died A. D. 924, but of nothing more. The local tradition
gives more probable information on the subject, though mixed with fable.
It is said that the Cross was made by supernatural agency (with the others),
in one night, and that the Angels, who made it, deposited it under ground in
an adjoining field, which is still pointed out. There it was discovered in the
INSCRIPTIONS ON CROSSES.
301
morning, and at once brought to be erected in its present position. I think
it probable, that Bishop Muiredach was the fortunate discoverer, and that its
present perfect condition is to be ascribed to its having been for perhaps 2,000
years buried in the earth. It certainly is less weather-worn than any other
Irish Cross that I have seen. The portions least exposed to the weather are
the sculptures under the arms of the Cross, which are still beautifully perfect,
and shew the elaborate and elegant style in which the whole was originally
executed (see fig. 132).
FIG. 132. — SCULPTURE ON MONASTERBOICE CROSS.
It will be perceived, that the good Bishop's single name is cut up and
subdivided into three portions by the heads of two nondescript animals.
The verb " Dernad," " was made," and the word " Chrossa," " cross," are
each also divided into three parts by the bodies of these animals ; — thus Mu
—ire — dach for Muiredach, — D — ern — ad for Dernad, and Ch — ro — ssa for
Chrossa. I know nothing to compare with this inscription, except Mr.
Dickens's story of " Bil Stumps, his mark" as related in Pickwick. In other
instances of inscriptions the Irish Christians acted differently, for they
3O2 MISCELLANEOUS NOTES.
removed the Pagan Sculptures to make way for their rude inscriptions. If
the author of this clumsy inscription were the Artist of the beautiful sculp-
tures, it is difficult to understand what significance the two nondescript
animals could have had to his mind — he being a Christian — that he should
have introduced them into the space, where he intended to record his
memorial, and solicit a prayer ; when it is evident, that he might easily have
prepared a suitable tablet for his inscription. I have only to say in conclusion,
that I believe the inscription to be Christian, and the Cross itself a pagan
relic.
The only inscriptions that I have seen on ancient temples are that on
Freshford Church, noticed at p. 261 ante, and another (an illegible inscrip-
tion) on the beautiful doorway of Killeshin, in Queen's County. — See Post.
With these remarks I leave the arguments drawn from the inscriptions
to the judgment of the impartial reader.
Another objection I would anticipate is that grounded on the fact of the
rich variety of illuminated ornament of ancient manuscripts, for which the
Christian Irish were so justly celebrated, and the similarity of these illuminated
devices to the ornamented sculptures found on the Crosses. For these I
account by the fact, that the Irish Ecclesiastics, though neither builders nor
sculptors, were scholars and well skilled in the use of the pen ; and having
the ancient sculptured Crosses, with all their beautiful devices perpetually
under their observation, it led to the taste for the illuminating of books — in
which, having only to imitate the devices left them by the ancients, they so
far excelled any other nation of the Middle Ages. The variety and beauty
of ancient Irish illuminated books — however great — by no means exceeds
the beauty and variety found on ancient Irish sculptures ; and I venture to
say, that O'Neill's beautiful and authentic work on ancient Crosses will
furnish patterns of almost every device to be met with among the illuminated
volumes of Medieval Ireland.
CUTHITE REMAINS OF IRELAND.
THE examination of numerous ruins has led me to regard certain archi-
tectural features as indicating Cuthite workmanship. It is unnecessary
to trouble the reader with the course of reasoning, upon which my conclusions
are based ; their correctness will be best tested by an examination of the
ruins themselves. I shall describe each of these features very briefly,
furnishing such general illustrations as will serve for future reference. The
architecture of ancient Irish ruins presents such little variety of outline,
that the illustrated representation of one doorway or window will answer for
a great many others, thus avoiding the necessity of multiplying engravings.
I shall notice in succession Round Towers, Stone-roofed Temples, Coigns,
Buttresses, Semicircular Doorways, Cyclopean Doorways, Windows of wide,
and of narrow splay, Sculptured Crosses, Plain Crosses, Pillar Stones, Holed
Stones, Rock Basins, Holy Wells, Saints' Beds, Stone Coffins, Shrines,_and
various other relics.
ROUND TOWERS.
I have from the beginning of this treatise aimed at assisting to throw
light upon the subject of Irish Round Towers, but heretofore have alluded
to them only incidentally, as remnants of ancient Irish architecture. A few
general remarks upon such edifices may therefore not be inappropriate. I
agree with Mr. O'Brien, in believing that they were Phallic Temples erected
by the Tuath-de-Danaans, and their predecessors — the Cuthite inhabitants of
Ireland. Buildings answering to the descriptions of our Round Towers
QQ
304
CUTHITE REMAINS OF IRELAND.
FIG. 133. ROUND TOWER OF DEVENISH.
have been noticed by several writers, as existing in different parts of the
world ; but everywhere despised, and to a great extent unused — the memo-
rials of a race whose name and religion have been lost and forgotten. The
specimens of such Towers to be met with in eastern Europe and Asia are
comparatively few and far between, because the conquerors of the race for
whose religion they were erected left no vestiges of either the Towers or
the other Temples of their predecessors, except sjuch indestructible Rock
Temples as defied their efforts to destroy. The circumstances of Ireland in
this respect were different. The Celts who conquered the Cuthites of
Ireland had no stone buildings of their own, either for temples or palaces,
and they seem to have utterly despised the stone works of their predecessors,
and so allowed them to remain. In later times their superstitious venera-
tion for these ruins was the means of preserving them to the present day,
uninjured save by time. The English and Scotch " plantation farmers,"
DEVENISH ROUND TOWER.
North,
305
East
Scuih
West
FIG. 134. — CORNICE AND ORNAMENT ON DEVENISH TOWER.
however, having neither superstition nor a taste for Archaeology, have
caused much destruction among the Irish ruins, wherever they have settled,
and, in some cases, have removed all vestiges of them, leaving only the
names to mark the sites of ancient ecclesiastical establishments.
The only unquestionably Celtic remains of Ireland seem to me to be
Cromlechs for the worship of the Sun in the open air, some circular mounds,
known by the names " Cahir" or " Liss," probably used for the occasional
protection of their cattle ; and the erections called Bee-hive huts, found near
the sea-coasts, where timber (the ordinary building material) could not be
obtained. To the exceptional character of the conquerors then, we are
indebted for the fact, that the Temples of the conquered have been per-
mitted to remain for 3,000 years to puzzle Archaeologists of the nineteenth
century.
Lists of Irish Round Towers have been made to the number of one
hundred and twenty ; of these the remains of about sixty-six are traceable.
Fig. 133 represents the Round Tower of Devenish, the best specimen at
306
CUTHITE REMAINS OF IRELAND.
present existing in Ireland. Fig. 134 represents the beautiful cornice of this
Tower, ornamented with four sculptured heads.
The finest specimen of the heavy or Cyclopean architecture is to be seen
in the base of the Round Tower of Kilmacduagh, alias Kilmachuile, a sketch
of which is given at fig. 84.
FIG. 135. — ROUND TOWER OF DRUMLANE. FIG. 136. — DOORWAY OF DRUMLANE ROUND TOWER.
The best specimen of the close-jointed ashlar work of Round Towers may
be seen in the base of Drumlane Tower (fig. 135). Fig. 136 is the doorway
of this Tower. The worst specimen of Round Tower mason-work may
be seen in the upper portion of this building (fig. 135), which is evidently an
addition made in Christian times.
As to the doorways of Irish Round Towers, — of the sixty-six Towers
DOORWAYS OF IRISH ROUND TOWERS.
307
which remain, only forty-six have got doorways, the others being reduced to
their foundations, or else having otherwise lost their original entrances.
Of these forty-six doorways, thirty-four are round-headed, what is com-
monly called " Norman." Sketches of several of these will be found through-
out this work, viz: — Fig. 96, the doorway of Kildare Round Tower; fig. 97,
that of Timahoe ; fig. 136, of Drumlane ; fig. 137, of Roscrea ; fig. 138, of
FIG. 137. — DOORWAY OF ROSCREA ROUND TOWER, FIG. 138. — DOORWAY OF DONOUGHMORE,
KING'S COUNTY. ROUND TOWER, co. MEATH.
Donoughmore ; fig. 139, of Monasterboice ; fig. "140, of Dysert, Co. Limerick ;
fig. 141, of Clonmacnoise ; fig. 142, of Dysert, Co. Clare ; fig. 143, of Kilmac-
duagh ; and fig. 144, of Glendalough.
FIG. 139.— DOORWAY OF MONASTERBOICE
ROUND TOWER.
FIG. 140. DOORWAY OF DYSERT ROUND
TOWER, CO. LIMERICK.
FIG. 141. DOORWAY OF CLONMACNOISE
ROUND TOWER.
FIG. 142. — DOORWAY OF DYSERT ROUND
TOWER, CO. CLARE.
FIG. 143. — DOORWAY OF KILMACDUAGH
ROUND TOWER.
FIG. 144. — DOORWAY OF GLENDALOUGH
ROUND TOWER.
FIG. 145. DOORWAY OF ANTRIM
ROUND TOWER.
FIG. 146. — ORNAMENT OVER DOORWAY,
ANTRIM ROUND TOWER.
310
CUTHITE REMAINS OF IRELAND.
FIG. 147. DOORWAY OF SWORDS
ROUND TOWER, CO. DUBLIN.
FIG. 148. — DOORWAY OF ROSCOM ROUND TOWER.
The remaining twelve doorways are square-headed or quadrangular; three
specimens of which are here represented, viz: — Fig. 145, the doorway of
Antrim Round Tower, (the ornament over which is more correctly exhibited
in fig. 146). Fig. 147 is the doorway of Swords; and fig. 148 of Roscom
Round Tower. Round-headed doorways generally exhibit a better style of
workmanship and materials than are found in the quadrangular specimens.
This is significant.
It is often unsafe to ground a theory upon one fact, because there may be
some unknown circumstance that might alter the inference to be deduced
from it : but, where we find a combination of facts all pointing towards the
same result, the argument grounded thereon is all but irresistible.
We find all respectable authorities unanimous in stating that the Celtic
Irish, who preceded the English, had no architecture whatever in stone and
IRISH ROUND TOWERS. 3 I I
mortar. — See page 7, ante. Next, we find that nearly three-fourths of the
existing Round Tower doorways are round-headed, or in the (so-called)
" Norman" style. We must therefore assign the Round Towers of Ireland
to the 1 2th and subsequent centuries, unless we are disposed to ascribe them,
and the order of Architecture which produced them (as I believe we should),
to Cuthite colonies who preceded the Celts. But the fact that more than
eighty of the supposed sites of towers are places associated with the names
of 5th and 6th century Saints, or heathen divinities, affords in itself substan-
tial grounds for concluding that these edifices existed before the Norman
Conquest, and if so, before the Christian era. Added to this there is the
negative proof arising from the silence of History as to the erection of any
one of them.
Giraldus Cambrensis alludes to them as existing in his day and peculiar
to the country, not as in course of erection by his countrymen. He calls them
" Ecclesiastical Towers, which, in a style or fashion peculiar to the country,
are narrow, high, and round." (" Turres ecclesiasticse quae more patrio arctae
sunt et altse necnon et rotundse"). (Topog. p. 720).
The windows of Irish Round Towers exhibit striking peculiarities.
j>X
FIG. 149. — CASH EL,
CO. TIPPERARY.
FIG. 150. — DYSERT,
CO. LIMERICK.
FIG. 151. — TIMAHOE,
QUEEN'S co.
R R
312
CUTHITE REMAINS OF IRELAND.
FIG. 152. — WINDOW OF ROSCREA ROUND TOWER.
PIGS. 153, 154, 155. — WINDOWS OF RELLS ROUND TOWER, co. MEATH.
Figs. 149 to 156 represent eight of them, which comprise almost every
variety of Round Tower window to be found in Ireland. There seems to
have been a symbolism which we do not understand in the construction of
these apertures, as they are unlike any windows found in the other ancient
Temples or Churches of Ireland.
WINDOWS OF IRISH ROUND TOWERS.
FIG. 156. — WINDOW OF CASHEL ROUND TOWER.
Figs. 157 to 162 are sketches of Irish Round Towers, which are only valu-
able as affording some idea of the progress that decay and dilapidation have
made upon these structures. The more perfect specimens (not here repre-
K!G. 157. ARANMORE ROUND TOWER, CO. GALWAY.
FIG. 158. — KILBANNON ROUND TOWER, CO. GALWAY.
FIG. 159. RATHMICHAEL ROUND TOWER, CO. DUBLIN.
•
'••>,-".'V'V'fv'"' '
FIG. 1 60. — DRUMESKIN ROUND TOWER, CO. LOUTH.
FIG. l6l. — DRUMCLIFFE ROUND TOWER, CO. SLIGO.
i6
CUTHITE REMAINS OF IRELAND.
FIG 162. — KILLASHEE ROUND TOWER, CO. KILDARE.
sented) are those of Killala, Turough, Scattery, Rattoo, Kildare, and Cloyne.
These — all presenting the same general outline, though varying in height
and in details — are sufficiently shown in fig. 133, the Tower of Devenish.
The conical top appears on all the specimens that are perfect, but the summits
of the towers of Kildare, Cloyne, and Kilrea are castellated, this being the
mode in which restorations were executed in medieval times.
Of Round Towers found elsewhere than in Ireland, I shall notice a few.
Fig. 164 is a Tower described by Hanway, as found at the Ruins of
Jorjan, near Asterabad in Persia. The conical top is exactly like that of
Irish Round Towers. — See fig. 163, Antrim Round Tower.
Fig. 165 represents a Round Tower in Hindostan described by Lord
Valentia. He says of such buildings : — " It is singular that there is no tradi-
tion concerning them, nor are they held in any respect by the Hindoos of
this country." In this latter particular, as well as in their general form, and
their having the doorway not on the ground Jevel, they resemble our Irish
Round Towers.
ROUND TOWERS.
317
FIG. 163. — ANTRIM ROUND TOWER. FIG. 164. — PERSIAN ROUND TOWER, FROM HANWAY.
/•
FIG. 165. — ROUND TOWER,
EAST INDIA.
FIG. 1 66 — ROUND TOWER,
ALLYGHUR, EAST INDIA.
FIG. 167. — ROUND TOV.'ER,
PERU.
^>lS CUTHITE REMAINS OF IRELAND.
\J
Fig. 1 66 is the Tower of Coel, near Allyghur, in India, as described by
Captain Smith, late 44th Regiment. (See Bethams Etruria Celtica, vol. 2,
p. 200). I would ask the reader's attention to the name COEL, that of the
place where this Round Tower is found. The name frequently occurs in
association with Irish topography and legends. (See pp. 80-82, ante],
The coincidence is singular and worthy of attention.
Fig. 167 is from Markhawis Travels in Peru. It represents a sepulchral
tower on the borders of the lake of Umayu. He writes (p. 1 10) : — "A
very ancient civilization existed on the shores of Titicaca, long before the
appearance of the first Incas of Peru." The author contrasts these ruins
with buildings erected during the dominion of the Incas, noticing " the minute
detail in the carving on the stones, while the chief characteristic in the build-
ings of the Incas consists in the grand simplicity of the masonry" Describing
ruins of the same character at Sillustani, Mr. Markham mentions " Towers
of finely-cut masonry, equal to that of Cuzco, with the sides of the stones
dovetailing into each other."
The tower represented (fig. 167) is " thirty-six feet high, and built of
the same well-cut masonry, with a cornice and vaulted roof."
We have here portrayed four specimens of towers, found respectively in
India, Persia, and Peru. The intelligent observer will find no difficulty in
perceiving certain features of peculiarity, which identify them with Irish
Round Towers. In one we have a succession of rings or offsets, such as
appear on some of the Irish towers — Ardmore and Dysert, for instance.
In another we have the conical top, exactly the same as that of all Round
Towers throughout Ireland which remain perfect. And in the masonry of
the Peruvian specimen, we have several instances of what has been else-
where noticed as jointing peculiar to Cuthite masonry, illustrations of which
are found in figs. 122 to 126, as well as in other representations of ancient
Irish masonry throughout this work.
The names of these places are also worthy of note as bearing resem-
blance to, and connection with, Irish topography. Titi-caca, Aster-abad,
ANCIENT AMERICAN TOWERS.
3*9
and Coel have all their counterparts in Ireland ; where Coca is only another
reading for Cocca, the nurse of St. Kieran ;• — -Asthore (love, in Irish)
becomes Aster for euphony, when used as a compound; — and Coel is
literally represented (as before observed) in Coole Abbey, Co. Cork, and
Kilmacoole, alias Kilmacduagh, Co. Galway, etc.
FIG. l68. ROUND TOWER, CENTRAL AMERICA. FIG. 169. ROUND TOWER, CENTRAL AMERICA.
I annex Stephens' illustration of two ancient American Towers. Of the
first (fig. 1 68) he writes (p. 135, vol. i, Travels in Yucatan) :—
" The mounds were all of the same general character, and the buildings
had entirely disappeared on all except one ; but this was different from any
we had at that time seen, though we afterwards found others like it. It stood
on a ruined mound about thirty feet high The exterior is of
plain stone, ten feet high to the top of the lower cornice, and fourteen more
to that of the upper one. The door faces the west, and over it is a lintel of
stone. The outer wall is five feet thick ; the door opens into a circular
passage three feet wide, and in the centre is a cylindrical solid mass of stone,
without any doorway or opening of any kind. The whole diameter of the
building is twenty-five feet, so that, deducting the double width of the wall
and passage, this centre mass must be nine feet in thickness."
ss
32O CUTHITE REMAINS OF IRELAND.
Of the second Tower (fig. 169) he says (vol. 2, p. 298): — " It is circular
in form, and is known by the name of the Caracol, or winding staircase, on
account of its interior arrangements. It stands on the upper of two terraces.
A grand staircase forty-five feet wide, and containing twenty
steps, rises to the platform of the terrace. On each side of this staircase,
forming a sort of balustrade, were the entwined bodies of two gigantic Serpents,
three feet wide, portions of which are still in place; and among the ruins of
the staircase we saw a gigantic head, which had terminated at one side the
foot of the steps. . . . . On the platform, fifteen feet from the last step
stands the building. It is twenty-two feet in diameter, and has four small
doorways facing the cardinal points. A great portion of the upper part and
one of the sides have fallen. Above the cornice the roof sloped so as almost
to form an apex. The height, including the terraces, is little short of sixty
feet, and when entire, even among the great buildings around, this structure
must have presented a striking appearance. The doorways give entrance to
a circular corridor five feet wide. The inner wall has also four doorways,
smaller than the others, and standing at intermediate points of the compass,
facing northeast, northwest, southwest, and southeast. These doors give
entrance to a second circular corridor, four feet wide, and in the centre is a
circular mass, apparently of solid stone, seven feet six inches in diameter;
but in one place, at the height of eight feet from the ground, was a small
square opening^ choked up with stones, which I endeavoured to clear out,
but the stones falling into the narrow corridor made it dangerous to continue.
The roof was so tottering that I could not discover to what this opening led.
It was about large enough to admit the figure of a man in a standing position,
to look out from the top. The walls of both corridors were plastered and
ornamented with paintings, and both were covered with the triangular arch.
— The plan of the building was new; but instead of unfolding secrets, it drew
closer the curtain that already shrouded with almost impenetrable folds these
mysterious structures."
The opening, " large enough to admit the figure of a man in a standing
ANCIENT AMERICAN TOWERS. 321
position to look out from the top," seems to have been provided for the
purpose which O'Brien describes. He says : — " In Hieropolis, or the 'Holy
City,' in Syria, a Temple with a Tower was erected to Astarte. ....
Twice a year a man went up to the top of the Priap, and there remained
seven days On these occasions crowds used to come with
offerings," etc. — (See O'Brien, p. 168. Also Lucian De Dea Syria).
All these Towers exhibit the same characteristics, with only such varieties
as the pircumstances of the time and taste might be supposed to produce in
nations so far separated from each other by distance, as well as by the fact
of their probable ignorance of each other's existence. These characteristics
seem to be, circular shape — conical or truncated tops — having four heads
sculptured as on the Round Tower of Devenish (fig. 1 34), and on the pillar
at the Temple of Carli (fig. 2) — or, four windows or openings at the top, as
in our Irish towers, as well as on one specimen in America.
Mr. O'Brien, in page 229, referring to a relic of Eastern idolatry, presented
by Colonel Ogg to the Museum of the East India Company, describes as
thereon a Lingam with four heads near the top. " Those four heads," he
adds, "represent the four gods of the Budhist Theology, who have appeared
in the present world, and already obtained the perfect state of Nirwana; viz:
Charchasan, Gonagon, Gaspa, and Goutama." In page 248, he refers to what
he calls an enigmatical declaration of the Budhists themselves, viz :— -" that
the Pyramids, in which the sacred relics are deposited, ''be their shape what it
will, are an imitation of the worldly temple of the Supreme Being' ' Mr.
O'Brien also says, in a note (p. 122), "This Farragh, otherwise Phearragh [the
old Irish war-cry, and also a phrase still in use among the peasantry expres-
sive of the utmost contempt], is the Peor of the Scriptures and the Priapus
of the Greeks." " Priapus, sepkysice consideretur idem est ac sol; ejusque
lux promogenia, unde vis omnis seminatrix" Diod. Sic., lib. i. — See also
Num. xxv. ver. 4, where you will see that 'Peor remotely meant the sun."
Such a combination of numerous facts as are here noticed has left no
doubt upon my mind as to the Cuthite origin of all these edifices : however,
322
CUTHITE REMAINS OF IRELAND.
the subject is one upon which no man has a right to dogmatize, and therefore
the reader must be left freely to form his own opinion on what is said in
defence of each theory.
FIG. 170 CORMAC'S CHAPEL, CASHEL.
STONE-ROOFED TEMPLES.
All the ancient temples of Ireland had, I believe, stone roofs ; but, as
such a roof is the first part of a building likely to give way, we find only a
few specimens of Temples still retaining their original coverings. The first
of these that I shall notice is the Temple called Cormac's Chapel at Cashel
— a highly-ornamented structure, built with cut-stone within and without.
Several illustrations of the ornamental work of this Temple may be seen
STONE-ROOFED TEMPLES. 323
throughout the preceding pages. The Temple itself is represented at fig. 1 70.
The upper portion of the square tower of this temple is a reconstruction.
The original top was probably pyramidal. The other temples which I now
remember as retaining their stone roofs are Kilmelchedor Oratory, County
Kerry ; St. Columb's Oratory at Kells, Co. Meath ; Louth Oratory ; the
Chancel of the parish church at Rahen, King's County ; and the Ruin at
St. Doulough's, Co. Dublin ; but each of these is either quite plain, or has
undergone so many repairs and alterations, as to have retained little more of
its original character than the general outlines and stone roof.
The smallest stone-roofed temples consisted of only one room ; the next
in size had a nave and chancel ; and the largest a nave, chancel, and aisles,
with a roof supported by massive stone pillars. The pitch of the roof was
always very steep, and in the highly-ornamented temples — such as Cormac's
Chapel — the first roof was a semicircular arch, having a chamber over it
with pointed roof. Where no second roof was introduced, a pointed arch
formed the interior covering. Of the temples, which have any portion of
the original edifice standing, nearly all have been altered and enlarged in
early Christian times. This enlargement was generally effected at the east
end, as it was usually found more easy to remove the eastern windows out
of their places than the massive western doorways ; but in some instances
both doorways and windows are found to be re-settings.
STONE-ROOFED TEMPLES OF LARGER SIZE.
The ordinary size of ancient Irish temples was small in comparison with
the Christian edifices that succeeded them, yet there is every probability
that the religion, with which these temples were associated, required larger
buildings in central situations. We accordingly find a few such, which,
though built on a larger scale and in some respects in a different form, are
proved beyond doubt — by the style of workmanship, the details of ornament,
and other analogous characteristics, — to have been constructed by the same
324 CUTHITE REMAINS OF IRELAND.
people as those who erected the smaller temples. There is one circum-
stance which I have observed with regard to the larger temples : they seem
never to have acquired ecclesiastical importance during the early Christian
period, and they do not appear to have been used as Christian Churches
until the end of the i2th century. This remarkable circumstance is easily
explained ; for, while the other roofless ruins were sufficiently small to be
covered in after the fashion of early Christian architecture and incorporated
with the monasteries, the larger ones were altogether unsuited to any
such assimilation ; and although they might have attracted the wonder
of Irish ecclesiastics, it required more architectural skill to roof one of these
lofty structures, even with thatch and rushes, than Irish builders possessed
prior to the close of the i2th century. The ruins of large-sized ancient
temples were therefore left to the legends of the peasantry, who ascribed to
them a supernatural origin. However, when architectural skill improved, these
also were brought into use and made parts of abbeys or monasteries. Thus
it is that remains of Cuthite architecture are distinctly observable at
Corcomroe Abbey, built by Donald O'Brien in the year 1 198, and at Knock-
moy Abbey, built about the same period by Cathal O'Connor : but the
neighbouring peasantry have a curious legend, that Corcomroe was erected
in one night by the " Fian of Eirin" under the direction of Gobban Saer, and
a somewhat similar story is related of Knockmoy. Each of these buildings
exhibits two styles of workmanship as different as possible from each other.
At Corcomroe we find the chancel, and other works about the chancel, of the
most perfect and beautiful workmanship in cut-stone, while the remainder of
the building (about three-fourths of the whole) is of the rudest workmanship,
in the ordinary style of the 1 2th century, with subsequent alterations and
additions. The windows of the chancel have inclining jambs and are built
in first-class ashlar, jointed in that style which abounds in the Irish Cuthite
architecture. Fig. 124 represents three specimens of the ashlar work of the
piers of this window. Not only is this building itself ascribed to Gobban
Saer, but the holy well at the place is associated with the pagan name of
STONE-ROOFED TEMPLES. 325
Sheela — a dedication which it undoubtedly received in heathen times, long
anterior to the I2th century.
The Abbey of Boyle is another ancient temple converted into a Christian
building in the I2th century. The place is called Bile by the peasantry, and
is probably identical with the ancient foundation called Bile-Fechan, or Bile
ascribed to St. Fechan. The temple of Boyle retains more of its ancient
outline and is more perfect, than either of those just mentioned. The ancient
wall about the western doorway is still standing, and, judging from appear-
ance is about eight feet thick, built in that style of ashlar with irregular
joints elsewhere described as Cuthite masonry. There is a stair-case built in
the thickness of this wall, the lower part of which to the height of about
eighteen feet is formed of skilfully-cut stone steps with a well-executed centre
pillar or newel, while the remainder of the stair-case to the top consists of
rudely-cut steps, each ending with an angle such as was used in all the early
Castles and Monasteries of Ireland. If the ruder style of workmanship were
at the foundation and the better towards the top, we should at once pronounce
the former to be the antique of the I2th century, and the latter the improved
work of a subsequent period : but the facts being as they are, we can only
account for the most ancient part being beyond comparison the more excel-
lent, by supposing the structure to have been originally a Cuthite Temple, of
which the foundations and the lower portions remained at the close of the
1 2th century, when they were appropriated to Christian uses, and the ruder
superstructure added by architects of that period. The case is exactly
similar to that of the Round Tower of Drumlane (fig. 135), the foundation of
which to the height of 22 feet, including the doorway, " is constructed of
carefully wrought sand-stone, and is equal in execution to the Tower of
Devenish itself;" but from this point " a change takes place in the material and
workmanship, the remainder of the Tower being built of coarse rubble work
of the meanest description." {Ulster Journal, vol. 5, p. 1 14). That is to say,
the foundation of the Tower remained intact from the era of Cuthite occupa-
tion until the i ith or 1 2th century, when the upper portion was added to adapt
326 CUTHITE REMAINS OF IRELAND.
it for use as a Bell-tower, and, if the reader will take the trouble to examine
all the Irish Annals of the i2th century, it is probable he will 'find some
record informing him that Drumlane CLOICH TEACH was "finished" about
that period.
The transept walls of Boyle at each side of the chancel arch are also
ancient to the height of the springing of the arch, but from that point to the
top the work is of coarse rubble. The same remark is applicable to all these
buildings. The skilful masonry being recognised in the ancient work, and
coarse rubble in the comparatively modern superstructure. There is much
reconstruction with the old materials in all these buildings, and it is some-
times so well executed as to render it difficult, except for a practised eye, to
distinguish the ancient from the modern. The Cuthite characteristics are
however clear and unmistakeable.
Baltinglas and Jerpoint Abbeys are also built on the ruins of ancient
temples ; but we shall not stop now to describe these buildings, as they shall
be afterwards noticed in detail. All appear to have had originally massive
stone roofs supported by rows of pillars at each side.
The general style of the ancient Temples at Jerpoint, Boyle, Baltinglas,
etc., with their pillars and aisles, explains the sculpture in the interior of
Cormac's Chapel and Kilmelchedor Temple. All these temples were
probably designed after the pattern of some great original temple — perhaps
Noah's Ark itself, — and therefore, in small buildings like Cormac's Chapel
and Temple Melchedor, where no pillars or aisles existed, the miniature
representation of them is exhibited in the stone-cutting of the walls, in which
semi-detached pillars and arches abound. Each side-wall of Kilmelchedor
is divided into six panels or spaces, separated by semi-detached semi-circular
pillars, each about four feet high from their bases to their capitals. The ex-
ternal surface of the south wall of Cormac's Chapel is divided in its ornamenta-
tion into representations of three stories, cut in the stone, and answering to
the Bible description of the Ark — "With lower, second and third stories shalt
thou make it." (Gen. vi. 16). This idea also accounts for some peculiarities
STONE-ROOFED TEMPLES.
327
found in the Rock Temples of India, which an Archaeologist, who wished
to prove them of comparatively recent date, said, were in many respects
constructed in imitation of well-wrought carpenter's work. He inferred from
this fact, that the Indian Temples must be comparatively modern, whereas
I infer from the same fact, that they are the most ancient temples in the world,
and made in imitation of the Ark of Noah itself.
I have before quoted Thevenot's description of a Rock Temple in Persia,
consisting of three chambers, one over the other, one only of which (I suppose
the upper one) has got an arched roof, the others being flat (see p. 16). This
description confirms my opinion, that all these temples — Irish as well as
Persian- — were made in imitation of the great primitive model, the Ark of
Noah.
FIG. 171.- — MACDARA'S TEMPLE, ISLAND OF CRUACH MACDARA, co. GALWAY.
BUTTRESSES.
Many of the ancient Irish temples present the peculiarity of the side-
walls extending from 10 to 1 8 inches beyond the gable, as shown in fig. 171,
which represents the temple of St. MacDara, Co. Galway. The object of
T T
328 CUTHITE REMAINS OF IRELAND.
these buttresses seems to have been to lighten the lateral pressure of the
roof on the gables, by a supplemental support for its centre of gravity.
MacDara's Temple is the most perfect in Ireland, that exhibits this peculiarity
of buttress. Numbers of Irish ruins exist, in which one or more buttresses
appear near the foundation, but they are not continued to the eave in the
alterations made for Christian worship. I know of no ancient buttresses
now to be found in any part of Ireland, except at places associated by
hagiology or topography with the name of some heathen divinity. My
observations upon the numerous specimens I have seen have induced me
to regard the existence of a buttress, at an ancient foundation associated
with the name of some Cuthite divinity, as prima facie evidence that a
portion of the ancient temple is still in its original position. It should,
however, be noticed that, although buttresses are frequently found, they were
by no means an indispensable appendage to ancient temples, as, in numerous
instances, they do not appear to have ever existed. MacDara's Temple
is particularly interesting as the only existing example of buttresses with a
stone roof; and the perfect outline which this temple presents, enables us to
complete in imagination twenty-four temples that still retain their buttresses,
but from which the stone roofs have disappeared.
COIGNS.
Many of the ornamented temples of Ireland have their outer angles
protected by coigns, cut like a circular pillar in form, and in ordinary size
similar to the newel of a stone stair-case. Some specimens do not project
beyond the line of the side wall, others project from the wall to the extent of
half the diameter of the pillar; and a third class are found to project still
further. Different specimens are found from three to eight inches in diameter.
This moulding is introduced profusely in all the ornamental work of what is
called the " Irish Norman." It is found on doorways of Round Towers,
windows and doorways of temples, and on several ancient Crosses. Its
COIGNS, AND DOORWAYS. 329
purpose manifestly was to protect the angles from casual damage, by presenting
a rounded instead of a sharp edge, a very ingenious and efficient contrivance.
I would here remark that all the Cuthite ornamental architecture found in
Ireland is of the most solid and durable description, as if adapted to a people
whose lives were prolonged beyond the ordinary limits of our generation.
All ornaments within the reach of casual damage are worked in low relief,
with rounded projections, and consequently not so liable to injury from an
accidental knock as the ornaments of modern architecture : they are even
more indestructible than the common rectangular edge. — Such is the style of
ancient Irish ornament; but, in positions out of the reach of accidental damage,
as on lofty capitals, and the roofs of chancels, we sometimes observe orna-
ments cut in higher relief; fine specimens of which are still to be seen in their
original perfection at Kilmacduagh, Co. Galway, and at Corcomroe, Co. Clare.
ROUND-HEADED DOORWAYS.
There are several varieties of doorways with semicircular arches in
Ireland. Some are highly ornamented ; as, for example, Clonkeen, County
Limerick (fig. 88) ; Dysert, Co. Clare (fig. 89) ;• Freshford, Co. Kilkenny
(fig. 101). Others, such as Rahen Church, King's County (fig. 103), are less
ornamented ; and many are found without any decoration whatever, as at
Sheeptown (Knocktopher), Co. Kilkenny (fig. 104). Some elaborate
specimens seem to have been constructed with a porch in front ; the door-
way of Freshford, just mentioned, is an example of this style. There is
first the ornamented inner doorway, with its semicircular head and sculp-
tures. About two feet in front is a semicircular arch, presenting a jamb of
about one foot in width ; and outside of this is a larger arch, ornamented in
the same style as the inner arch, with a rich variety of sculpture.
The ornaments (fig. 9) are found on the capitals of the arch of the porch
at Cashel Temple. The roofs of porches of this style form a very acute
angle, which may be observed in the direction of the outer lines of fig. 101.
330 CUTHITE REMAINS OF IRELAND.
In a few instances ancient doorways have arches slightly pointed ; from
which fact, as well as from several specimens of ancient double windows
with pointed tops, I conclude that both the pointed and the semicircular arch
was in use among the Cuthites.
CYCLOPEAN DOORWAYS.
Flat-headed doorways are of frequent occurrence in ancient Irish temples.
They have all the characteristics of those which, in Greece and Italy, are
called Cyclopean. The material is generally massive, and the jambs always
incline inwards from the base. Numerous fine examples of this style are to
be found in the illustrations of this work. See figs. 70, 72, 73, 75, 77, and
78. I have myself examined forty-eight specimens of this style throughout
Ireland.
ANCIENT WINDOWS OF WIDE AND OF NARROW SPLAY.
I have described the different varieties of ancient windows in preceding
pages (268 to 280), and therefore need only repeat here that windows of
wide splay are narrower in the outer than inner opening, being generally
from six to eight inches wide on the outside, and about sixty inches on the
inside, while the windows of narrow splay are usually ten inches wide on the
outside, and about thirty inches wide on the inside.
The windows of narrow splay are always single, while those of the wide
are often double, as in fig. 105, and sometimes triple. The heads of windows
of wide splay are always formed of several stones wedged together into a
semicircular arch, while the whole arch of a window of narrow splay is some-
times found to consist of only one stone reaching through the full thickness
of the wall. The narrow are almost always quite plain — the wide are some-
times highly ornamented, as in the case of the Church of Annaghdown, Co.
Galway, fig. 107. This window (as already shown) has been widened in its
ANCIENT WINDOWS, CROSSES, ETC. 331
reconstruction. Windows of wide splay are introduced in temples of the
largest class ; and in such buildings the opening is larger in proportion to the
building itself. The largest ancient window in Corcomroe Temple is fourteen
inches wide in the outer opening. In most instances, windows of wide splay
are found to be reconstructions removed from their original positions, the fine
stone-cutting and close jointing being however usually preserved with much
care. The reason seems to be, that most of these ancient temples were
increased in length to adapt them to Christian uses, and the enlargement was
generally made at the East end, the windows (as I before mentioned) being
more easily removed and re-set than the massive doorways.
SCULPTURED AND PLAIN CROSSES.
There are numerous specimens of Crosses, both sculptured and plain, to
be found in Ireland. The sculptured Crosses with the ornaments upon
them have been fully treated of in a preceding chapter. — (See figs. 15,
1 6, 50, and 51, ante). There is also another class of Crosses, of which many
examples still exist. The Cross is sculptured in relief without arms and
within a circle on pillar-stones. These are now chiefly used at Holy Wells
as stations for prayer. Many of the pillar-stones are of doubtful date, but
I believe all that have the Cross skilfully sculptured within the circle are
ancient. Seven of such Crosses are to be found at Glencolumbkill, Co.
Donegal.
HOLY WELLS.
Holy Wells exist, or have existed, at most of the places to which I have
referred as Cuthite foundations, and we have strong grounds for inferring
that the worship at such wells had its origin in heathenism. Indeed, this
conclusion is confirmed by the concurrence of high ecclesiastical authority,
the veneration for such Wells, and the religious services called Patterns
332 CUTHITE REMAINS OF IRELAND.
performed at them on certain Saints' days, having been of late years
discountenanced by the Roman Catholic hierarchy. The wells are generally
connected with the names of St. Columb, St. John, St. Colman, St. Bridget,
St. Senan, St. Kieran, or St. Patrick, and some others.
I have in a former chapter endeavoured to show, that the wells now
dedicated to St. John (Tubber Ion) had the origin of their worship from
Damater — Juno under the name of lun, the Dove.
PILLAR STONES.
I would direct the reader's attention to the cylindrical mass of stone which
Stephens tells us he found in the centre of the American Round Towers. (See
p. 319, ante). This I suppose to be the same as the Mahody of Elephanta, the
Mui(dh)r of Ireland, and the Lingam of all the Rock Temples of Hindostan.
I annex, from General Vallancey's Collectanea, a description given of this
Idol by Captain Pyke in his account of the Cave of Elephanta, and also
Vallancey's own account of a similar stone on the Island called Innis
Mui(dh)r, now Inis Mura, or the Holy Island, near Sligo.
The General writes as follows (vol. 4, p. 212) : — " Innis Mui(dh)r —
now Inis Mura and the Holy Island, or Island of Saints, is about nine
miles distant from Sligo. Here, not only the ruins of the caves are to be
seen, but the Cloich Greine, sun stone, or Muidhr, from whence the island
takes its name, is still remaining in its most perfect state, being a conical
pillar of stone (fig. 1 74), placed on a pedestal, surrounded by a wall to pre-
serve it from profanation. This is the /uuS/ooc of the Greeks (fig. 172), and
the Mahody of the Gentoos. Apud Emissenos solis simulacrum erat grande
saxum conicum nigrum, quod jactabant a Cselo fuise delapsum. (Herodian).
" Captain Pyke landed in the island of Elephanta, near Bombay. In
the midst of a Gentoo temple he found a low altar, on which was placed a
large polished stone of a cylindrical form, standing on its base, but the top
was rounded or convex. The Gentoos, says he, call this the stone of
PILLAR STONES. 333
Mahody, a name they give to the original of all things. And this hierogly-
phic of the Supreme Being is intended to shew, that it is beyond the limited
comprehension of man to form to himself any just idea of Him that made
the world."
Captain Pyke was informed by the worshippers — " That this sacred
stone is dedicated to the honour of Mahody, who created the universe, and
his name is placed under it, and therefore that stone, which defends the
name of the great and inconceivable God from all pollution, is itself a holy
memorial and monument of what cannot be described ; but is not itself a
God, yet being thus placed, though a stone, no profane or polluted man
ought to touch it." (See fig. 173).
Vallancey proceeds : — " This is certainly the stone Herodian saw at
Emissa, in Phoenicia, where, says he, they worship Heliogabalus ; but he
saw no image fashioned by men's hands, but only a great stone round at
bottom, and diminishing towards the top in a conic form. Our Mui(dh)r
and the Mahoody of the Gentoos are not conical, but only columns of circu-
lar bases rounded at the tops (fig. 1 74). Muidhr in Irish, in the ancient
glosses, is written for Midhr, which is explained by the ray of the sun."
The Muidhr enclosed within a wall, as above described, is not unlike
the accounts of similar stones found by Stephens among the Ruins called
"Cassadel Gobernador," Yucatan. I copy from him (vol. i,p. 181): — " Near
the centre of the platform, at a distance of eighty feet from the foot of the
steps, is a square enclosure, consisting of two layers of stones, in which stands,
in an oblique position, as if falling, or, perhaps, as if an effort had been made
to throw it down, a large round stone, measuring eight feet above the ground
and five feet in diameter. This stone is striking for its uncouth and irregu-
lar proportions, and wants conformity with the regularity and symmetry of
all around. From its conspicuous position, it doubtless had some important
use, and in connexion with other monuments found at this place induces the
belief that it was connected with the ceremonial rites of ancient worship
known to have existed among all Eastern nations."
334
CUTHITE REMAINS OF IRELAND.
Fig. 175 represents a Pillar-stone now standing on the Hill of Tara. It
was found buried in the ground on a part of the hill called Bel- Pear,
and was removed after the year 1 798 to mark the grave in which a number
of "Croppies" were buried, who had been shot by the king's troops. The
name of the place (Bel-Pear), from which the stone had been removed, is
FIG. 172. THE MUDROS OF PHOENICIA,
FROM DR. HYDE.
FIG. 173. — MAHODY OF ELEPHANTA,
FROM CAPTAIN PYKE.
FIG. 174. — MUIDHR OF INIS-MURRY,
FROM " GROSE'S ANT."
FIG. 175. — PILLAR-STONE AT THE
HILL OF TARA.
significant. I believe it to be identical with Baal-peor of the Scriptures ;
which, like the Priapus, Muidhr, and Mahody, was the emblem of the Sun as
the source of generative life.
Another Pillar-stone, square in form, stands on the Hill of Tara in the
PILLAR STONES. 335
Church-yard. On ft is sculptured the well-known figure of the Irish Sheela-
na-gig, from the original name of which I believe the Irish word CLUAIN — the
Stone of Ana, was derived.
In the foregoing, the reader will observe that the stone of Bel-Pear at Tara
is a conical pillar (the stone called Cloich Kieran at Cape Clear is precisely of
the same form) ; and that Herodian describes the sun as worshipped in Phoenicia
under the form of a conical stone. Diodorus Siculus identifies " sol" with
" Priapus:" at Inis-Muidhr, County Sligo, a stone of a similar form is by the
people called " Cloich Greine," literally, " the stone of the Sun" (fig. 1 74) :
the " Mudros" of the Phoenicians is also represented as a " conical stone"
(fig. 172) : at the temple of Elephanta, the Divinity who created the universe
is worshipped under the form of a similar stone (fig. 1 73), and under the name
Mahody, answering to our St. Mochudee of Lismore. The name of the Island
near Sligo, at which the Cloich Greine, or Stone of the Sun, is described
to be, is Inis-Muidhr — " Muidhr, in the ancient glosses, is written for Midhr,
which is explained by the ray of the sun." The modern name of this Island
is Inis-Mura, the name of the celebrated, but mythical Saint Mura. Thi:
Saint is thus far identified with the Mahody of Elephanta, and St. Mochudee
of Lismore, one of the names of Cuthite divinity. The patron Saint of Inis-
Mura, or Inis-Muidhr, is St. Molaise, another Cuthite derivation, which I
have elsewhere shewn to be nearly identical with Molaice, Molach in the
genetive case.
From the facts just mentioned, I am further disposed to conclude that,
with the ancient Cuthites Budh was never the proper name of their divinity,
except in a secondary sense. The simple English of the Irish word "Budh'
is a house or tabernacle, from which is the Irish word "Bothan" (pronouncet!
Bohaun), a tent, a small house, or cabin. The invisible God of nature, beinp;,
by the Cuthites, supposed to reside in this Tabernacle, the form of it becam
venerated accordingly as the emblem of the Divinity. This remark is con
sistent with all I have before said about the god Budh. I believe the existin.
Budhists of India to be, like the other heathen religions, only a sect of com-
u u
336 CUTHITE REMAINS OF IRELAND.
paratively late introduction, knowing very little of the real character of the
ancient Lingajas. I have sometimes applied the name Budhists to this ancient
sect — the first apostates from truth — to mark the Phallic character of their
worship (others have done so before me), though I think it probable such
name was never borne by the Lingajas themselves, when existing in power.
The Irish word TEAMPOLL, a Temple, is worthy of attention, as bearing
upon this subject. The original temple having been round in form, the
name of the temple began to be used as an adjective, and we have accordingly
the Irish word Timp(cJi)ioll^ round, i. e. Temple-shaped. We have also the
common phrase " Rienca Timpioll"-—to dance around, alias the Temple
dance. When in time the religious connection between the name "Temple,"
and the peculiar circular form of the temple became lost, the original word
became separated into two words, and the letters were slightly altered to
mark their distinction, two silent letters " ch" being introduced. Thus we
have, at this day, the word TEAMPOLL, a Church, a Temple, and TIMP(CH)IOLL
— round, cr a circuit.
HOLED STONES.
In treating of the term Dia-Baal (p. 67), I ventured to suggest, that the
Greek word AmjSoXoc was derived from the name of the Cuthite divinity
Baal. To illustrate the theory suggested respecting Holed Stones, it may
not be amiss to repeat that Dia-Baal was the chief Deity among the Cuthites.
It means, literally, The Lord God, and was probably the name under which
God was known to Noah and his predecessors.
The Pelasgi were among the conquerors of the Cuthites ; therefore Baal,
or Dia-Baal, never was recognised as a god among the Greeks (nor were
the other Cuthite divinities, Molach, Dagan, etc.), and inasmuch as Giants,
Titans, and Demons, were the names by which the Cuthites were known
to the Greeks, it is but reasonable to suppose, that their divinity (under
his proper name of Dia-Baal) should be regarded as the chief Demon or
Devil. It is quite possible that the term j3aXXo>, to throw, may have arisen
HOLED STONES.
337
from the ancient Cuthite game of Ball-playing — an account of which, as a
religious ceremony among the ancient Americans, may be seen in Stephens
Yiicatan, vol. 2, p. 306. The spherical Ball was an emblem of the Sun ; and
Ball-playing will be found to have been a very ancient amusement, frequent
mention being made of it in the Finian legends of Ireland. The American
game, according to Stephens' authority, was played on a grand scale in
honour of the divinity of the Ball, in a large open area between two walls of
great thickness. A Holed Stone was set in each wall (fig. 176), and the
fortunate player who succeeded in passing the Ball through the hole was the
winner of the game. I transcribe the account of this ancient American
Ball-playing from the description of the Ruins of Chichenitza in Stephens
Yucatan, vol. 2, p. 306.
"In the centre of the great stone walls, exactly opposite each other, and
at the height of twenty feet from the ground, are two massive stone rings,
four feet in diameter, and one foot one inch thick ; the diameter of the hole
is one foot seven inches. On the rim and border were two sculptured
entwined serpents, represented in the engraving below.
110 176. — ANCIKNT AMERICAN HOLED STONE.
338 CUTHITE REMAINS OF IRELAND.
" These walls, at the first glance, we considered identical in their uses
and purposes with the parallel structures supporting the rings at Uxmal, of
which I have already expressed the opinion, that they were intended for the
celebration of some public games.
" In the account of the diversions of Montezuma, given by Herrera, we
have the following : — ' The place where they played was a ground room,
long, narrow, and high, but wider above than below, and higher on the sides
than at the ends, and they kept it very well plastered and smooth, both the
walls and the floor. On the side walls they fixed certain stones, like those
of a mill, with a hole quite through the middle, just as big as the Ball, and
he that could strike it through there won the game ; and in token of its
being an extraordinary success, which rarely happened, he had a right to
the cloaks of all the lookers-on, by antient custom, and law amongst
gamesters ; and it was very pleasant to see, that as soon as ever the Ball
was in the hole, the standers-by took to their heels, running away with all
their might to save their cloaks, laughing and rejoicing ; others scouring
after them to secure their cloaks for the winner, who was obliged to offer
some sacrifice to the idol of the tennis-court, and the stone through whose
hole the Ball had passed. Every tennis-court was a temple, having two
idols, the one of gaming, and the other of the Ball. On a lucky day, at
midnight, they performed certain ceremonies and enchantments on the two
lower walls and on the midst of the floor, singing certain songs or ballads ;
after which a priest of the great temple went with some of their religious
men to bless it ; he uttered some words, threw the ball about the tennis-
court four times, and then it was consecrated, and might be played in, but
not before. The owner of the tennis-court) who was always a Lord, never
played without making some offering and performing certain ceremonies to
the idol of gaming, which shews how superstitious they were, since they had
such regard to their idols, even in their diversions.' "
The use of the Holed Stones found in Ireland and elsewhere has never
been determined. Might not some of them have been used for games
HOLED STONES. 339
of the same character as those above described, considering the game as
combining amusement with religion ; and which, like the Maypole sports,
survived the race by which they were first introduced ?
Holed Stones are numerous in Ireland, and are generally connected with
ancient superstitions. Young children are passed through them, also wearing
apparel and bed-clothes, for preservation from diseases or for their cure.
Several Holed Stones shall be noticed in the description of places where they
are found ; but, for more complete information on the subject, the reader is
referred to an article on Holed Stones by R. R. Brash, Esq., of Cork, in the
Gent. Mag,, Dec. 1864.
FIG. 177. — HOLED STONE AT CASTLE DERMOT.
Fig. 177 represents a Holed Stone standing in the Church-yard of Castle-
dermot, Co. Kildare ; where are also found a Round Tower, several ancient
Crosses, and other ruins of Heathen times.
SUBTERRANEAN PASSAGES.
These abound in Ireland ; and many of which no trace now remains are
340 CUTHITE REMAINS OF IRELAND.
said to have existed at the localities referred to in the following pages, as
Cuthite foundations. Several specimens still existing are noticed in the
latter part of this work.
ROCK BASINS.
At numerous localities to which I have ascribed a Cuthite origin basins
are found, excavated in large rocks. They vary in size, the largest being
about fifteen inches in diameter, by about ten inches deep. At some of these
places only one basin is to be seen ; at others (Kilmelchedor, for instance)
several are excavated out of one rock. All are invariably connected with
superstitious legends. The miraculous cow at Kilmelchedor is said to have
deposited her milk in these basins each day, in such abundance as to supply
Fin-MacCuile and his army. The 3,000 pupils of St. Finian of Clonard
(whom I have endeavoured to identify with Fin-MacCuile, see p. 81) were,
in the same miraculous manner, supplied with milk by one cow. The basin
at Glendalough is said to have been filled with milk by a wild deer, sent by
God to feed an orphan : and at other places the rain water deposited in the
basins is resorted to as a cure for sore eyes and other maladies. Mr. T. L.
Cooke, in the Transactions of the Kilk. Arch. Association, vol. 2, pp. 53, 54,
describes two Rock Basins at Kyle, or Clonfert Molua, in the King's County.
He says : — " About one hundred yards south-west of the grave is a large
rock in its rough and natural state. Its upper surface contains two hemi-
spherical or bowl-shaped cavities, each of which is somewhat more than a
foot in diameter. This is called CLOICH-MOLUA, i.e. Molua's stone. In my
opinion it was either an emblem of God, or an altar, and served for the pur-
pose of religious worship in Pagan times. It closely resembles several rocks
undoubtedly used in Pagan rites in various parts of the country. One of
these is in the King's County, and bears the name of AN-MORA, the great
Ana. This deity was the earth, the Pagan Irish magna Mater, or Mater
deorum. AN also signifies a ring or circle, or cup, a bowl or round vessel.
ROCK BASINS, ETC. 34!
The hemispherical hollows in the rock at Kyle were, therefore, probably
emblems of Ana. Until about sixty years ago a meeting used to be held
annually at this so-called stone of St. Molua. This meeting was celebrated
for dancing, merriment, and matchmaking. It was distinguished from the
day dedicated to St. Molua by its having been held on the first of August,
the day of the tournament instituted by Louis, called the long-handed. The
anniversary of St. Molua was \hzfourth of August."
The following quotation from Bryant respecting the origin of the name
Titan may throw some further light on this subject.
" The Giants, whom Abydenus makes the builders of Babel, are, by other
writers, represented as the Titans. They are said to have received their
name from their mother Titaea. Kotvwc St iravrag airo TTJC wrpog ovo^a^o/ucvovc
TtTTjvac : by which we are to understand, that they were all denominated from
their religion and place of worship. I have taken notice of some of the
antient altars, which consisted of a conical hill of earth, styled oftentimes from
its figure, Xo^oc /uaoroEtSrjc, a mound, or hill, in the shape of a woman's breast.
Titsea (rtram) was one of these. It is a term compounded of Tit-aia, and
signifies literally a breast of earth, analogous to Tirfloc amc of the Greeks.
These altars were also called Tit-an, and Tit-anis, from the great fountain of
light, styled An, and Anis. Hence many places were called Titanis and
Titana, where the worship of the Sun prevailed." (Bryant, vol. 4, pp.
64, 65).
I shall not trouble the reader with a detailed statement of the inferences
deducible from this quotation in connection with the matter on hand. It is
enough to state that mounds, such as Bryant describes, abound in different
parts of Ireland, and are still recognized as monuments of the Tuath-de-
Danaans. Bryant's remarks may account for their shape, as well as the shape
of the Rock Basins, being that of a woman's breast; but, whatever may have
been the original use or intention of the Rock Basins, I have no doubt of
their having been connected with Cuthite worship, and have therefore noticed
them as Cuthite relics.
342
CUTHITE REMAINS OF IRELAND.
THE SHRINE. THE WOODEN IMAGE. THE STONE COFFIN. THE BED.
Those who are acquainted with the ancient ruins of Ireland are aware,
that at most of them the Bed of the Saint, the Stone Coffin, or the Shrine,
is held in high veneration. Some particular spot is pointed out as the Bed
of the Saint, sometimes the Grave, but generally the Bed ; and credulous
FIG. 178. — THE SHRINE OF ST. MANCHIN — AN ANCIENT IRISH RELIC.
THE SHRINES OF ST. MANCHIN, AND AMMON.
343
people are still found, who lie in it with the hope of finding a husband or a
wife within a stated time, or expecting thereby to be cured of certain com-
plaints, for which the process is believed to be an infallible remedy. St.
Finian's Bed at Inisfallen, out of hundreds of instances, is one well known
to tourists visiting the Lakes of Killarney. St. Kevin's Bed at Glenda-
lough is also well known. Almost all the other Saints enumerated in the
Catalogue, commencing at p. 53, are said to have had their "Beds" at
some one or other of the places connected with their names.
A few specimens of the Stone Coffin are still to be seen. One is at the
island of Devenish, Co. Fermanagh, the cover of which I have not been
FIG. 179, — THE SHRINE OF AMMON — AN ANCIENT EGYPTIAN SCULPTURE.
able to find. The coffin is cut out of one stone, and shaped like an
Egyptian mummy-case. People lie down in it as a cure for rheumatism.
Another of them is at Clones, in the County Monaghan, shaped like the
Shrine or Ark represented at fig. 178. Several other specimens of these
Stone Coffins are incidentally mentioned by archaeologists as existing at
different localities throughout Ireland. My own opinion is that a Stone
x x
344 CUTHITE REMAINS OF IRELAND.
Coffin once stood at each place now called the Saint's Bed, and that,
while time or mischievous hands led to the removal or destruction of
the coffin itself, traditional veneration for its original site is still retained
among the peasantry.
Another relic connected with this division of our subject is the Shrine of
the Saint. I know but one specimen of this relic now in existence. It is
called the Shrine of St. Manchin, and is preserved in the Roman Catholic
Church of Prospect, close to the station of that name on the Midland Rail-
way, a few miles from Athlone. Fig. 1 78 represents a restored model of
this ancient relic, made by Sir William Wilde, M. D., and which he was
kind enough to place at my service. For further elucidation of the use of
these relics, we must refer to the ancient Mysteries. I have already
observed (see Section commencing at p. 168), that the notion of Death
and Resurrection was invariably connected with the ancient Mysteries. The
Ark was the emblem of Death to Noah and those enclosed in it, and their
release from it was celebrated as a Resurrection. We know but little of
these Cuthic or Arkite rites, save what may be gathered from the ancient
authors, who have written, and often very obscurely, on their nature and
practice. We cannot, therefore, speak dogmatically on the subject, but as I
have remarked elsewhere, these Mysteries were probably an effort to revive
(under the obligation of secrecy) the religion and superstitions of the
Cuthite race long after their humiliation, and when the open profession of
their religion would have exposed men to persecution from the ruling
hierarchy. All the gross idolatry of Greece and ancient Egypt was set
aside by the Mysteries for a corrupted system of Monotheism, and for cor-
rupted forms of primeval doctrines respecting the Ark, Death, Resurrection,
etc. Therefore it was that a miniature Ark — such as the "Shrine" (fig. 1 78)—
was carried about in a boat on men's shoulders. A Stone Coffin also was
provided, in which the hierophant was placed as a type of his death ; and
his entrance into it was described as " descending into the Bed." The
figures fastened to the Ark or " Shrine," as seen on fig. 1 78, or sculptured
THE SHRINE, STONE COFFIN, AND BED. 345
on the Arkite Rock Temples (fig. 67), represented the inmates as abiding
in Death, until Born again by deliverance from the Ark.
I have already stated, that all these superstitious ceremonies, as well as
the numerous legends and traditions connected therewith, are corruptions of
the true religion believed in by Noah, and I now offer a few quotations from
a learned and reliable authority in support of my views.
The following is Faber's testimony: — " Ancient authors unanimously
represent a certain sacred Ark, as being of prime importance in the due cele-
bration of the Mysteries. . . Apuleius mentions the ark of Isis ; and de-
scribes it as containing the secret symbols, which were used in the Mysteries.
Plutarch, in treating of the rites of Osiris, speaks of the sacred ark ;
which his long-robed priests were wont to carry, and which contained within
it a small golden boat. Pausanias notices an ancient ark, which was said to
have been brought by Eurypylus from Troy, and within which the sacred
image or symbol of Bacchus-Esymnetes was inclosed : he likewise mentions
certain arks, as being ordinarily dedicated to Ceres, who was worshipped
in conjunction with Bacchus, just as Isis was in conjunction with Osiris.
Eusebius informs us, that, in celebrating the Mysteries of the Cabin', the
Phenicians used a consecrated ark. Clemens says, that a similar ark was
employed in Orgies of the same Corybantic Cabiri, who were venerated in
mount Olympus ; that it contained a symbol of Bacchus ; and that it was
conveyed by the Cabiric brethren themselves into Etruria, where the mystic
use of it was likewise adopted Celius Rhodiginus, on the
authority of ancient writers, informs us, that in the Babylonian temple of
Apollo, or Belus, there was a golden ark of wonderful antiquity. Pausanias
very largely describes a cedar ark, which was placed in the magnificent
temple of Juno at Elis, and within which Cypselus is said to have been
inclosed by his mother when the Bacchidae sought his life. Every writer,
who treats of Indian Mythology, notices the Argha or sacred Ark of the god
Siva or Isa. . . . Thus it appears, that, in the due celebration of their
kindred Mysteries, a certain holy ark has been equally used by the Greeks,
346 CUTHITE REMAINS OF IRELAND.
the Italians, the Celts, the Goths, the Phenicians, the Egyptians, the Baby-
lonians, the Hindoos, the Mexicans, the northern Americans, and the
islanders of the Pacific Ocean." (Fader, vol. 3, pp. 118, 119, 120).
Further on Mr. Faber continues — " Various terms are employed by the
Greeks to describe this mysterious ark : and they severally, according to
their literal import, convey to us the idea of a chest, a coffer, a boat, a coffin,
or a navicular ark such as that in which Deucalion and Pyrrha were pre-
served at the time of the deluge. The phraseology of the Latins exactly
corresponds with that of the Greeks ; leading us to view the mystic ark
either as a chest, a boat, or a coffin. We may easily collect, that such also
was the case with the language used by the old Egyptians and Syrians.
This singular uniformity of expression can scarcely be attributed to
mere accident ; so that, even if we had nothing further to adduce, we should
be naturally led to believe, that the ark of the Mysteries was, for some
reason or other, viewed in the double light of a boat and a coffin.
The mysteries of Adonis or Baal-Peor were of precisely the same nature as
those of Osiris, and referred to the very, same event. He was first bewailed
as dead ; but after a proper time, his votaries forgot their former grief, and
with loud acclamations celebrated his supposed revival." (Vol. 3, pp. 121,
122, 127).
" The sacred ark was a necessary instrument in the due celebration of the
Eleusinian Mysteries. It was borne in solemn procession on the back of
an ass ; because an ass was deemed a symbol of Typhon or the ocean,
which sustained upon its waters the Ark of the deluge : and its contents,
according to Clemens Alexandrinus, were certain conical pyramids, cakes
formed so as to exhibit the semblance of navels, pomegranates, and the
hieroglyphic of the female principle. These were all significant emblems,
employed universally by the ancient idolaters." (P. 130).
" This succession of deaths and revivals, of dissolutions and regenerations,
was equally taught and shadowed out in the Mysteries The
image of the great father was occasionally committed to a soros or stone
THE SHRINE, STONE COFFIN, AND BED. 347
coffin, instead of a wooden ark or floating coffin. . . Among the Romans
an island in the Tiber was converted into a temple for Esculapius, who was
one of the eight Phenician Cabiri, by being so faced with stone -work as to
exhibit the figure of a large ship : and hence a notion prevailed that the
ship of Bacchus was once changed into stone. . . . And thus the soros
or stone coffin of Osiris, which has so often been mistaken for the literal
coffin of some really deceased king, may still be seen deposited in the central
chamber or artificial grotto of the great pyramid." (Pp. 135, 137, 138).
Again in p. 181, vol. 3, Faber remarks: — "It is remarkable, that they
[the aspirants to initiation into the orgies of Mithras] were not only caused
to be figuratively born out of a grotto ; but likewise that they went through
the ceremony of a sort of baptismal immersion, which represented the death
and resurrection of the votary or (what was considered as synonymous) his
death and regeneration. Tertullian imagines that this was a diabolical imi-
tation of the Christian rite of baptism ; but it existed long before the promul-
gation of Christianity, and equally constituted a part of the Mysteries of I sis
and Cybele."
Mr. Faber sums up his whole chapter on the subject as follows : — " The
Mysteries being a scenical representation of the actions and sufferings of the
chief hero-god, we may now perceive the reason, why a sacred bed formed
an important part of their apparatus ; Clement of Alexandria tells us, that,
in the formula used by one who had been initiated, he was taught to say, ' I
have descended into the bed-chamber.' The ceremony here alluded to was
doubtless the same as the descent into Hades ; and I am inclined to think
that, when the aspirant entered into the mystic cell, he was directed to lay
himself down upon the bed, which shadowed out the tomb or coffin of the
great father. This process was equivalent to his entering into the infernal
ship : and, while stretched out upon the holy couch in imitation of his figura-
tively deceased prototype, he was said to be wrapped in the deep sleep of
death. His resurrection from this bed was his restoration to life, or his re-
generation into a new world." (Faber, vol. 3, pp. 311, 312).
348 CUTHITE REMAINS OF IRELAND.
These quotations abundantly prove how the Miniature Ark, the Stone
Coffin, and the Bed, were inseparably connected with the Mysteries. Faber
tells us, that " for some reason or other" such were the facts ; and I have
ventured to suggest, that these mysterious ceremonies were corruptions of
the religion of Noah ; and that the worship of Baal-berith, or Baal-peor (of
which the Mysteries were a revival), had its origin in the great facts of
primeval religion. Undoubtedly this derivation of the mysteries must have
for a long period strengthened their hold upon the minds of the ancient
Cuthites and their descendants ; but corruptions gradually crept in, until at
length the Arkite symbols lost all their primitive spiritual significance, and
became themselves the objects of a debased materialistic worship.
Having throughout endeavoured to prove that the first apostacy of the
post-diluvian world — Scythism or Cuthism — was the religion of the ancient
Irish, we now see how very appropriate it is, that the Shrine or Ark, the
Stone Coffin, " the Image of the great father," and the Saint's Mysterious
Bed, should be found in Ireland in connection with names so clearly proved
to be those of Cuthite divinities. The Shrine is represented at fig. 1 78.
Stone Coffins are to be seen at Devenish, and elsewhere throughout Ireland.
The wooden Image of St. Molaise is at Inis-Murry, and that of St. Brenaun
at Inis-glory ; and Saint's Beds are frequently met with.
Fig. 1 79 represents the ceremony of carrying about an ark in a boat, in the
Mysteries of Isis. The ark was called the Shrine of Ammon, and is copied
by Dr. Pocock from certain Egyptian sculptures, of which Bryant says (vol.
i, p. 312): — " It may be worth while observing, that the originals, whence
these copies were taken, were of the highest antiquity ; and probably the
most early specimens of sculpture in the world. Diodorus mentions that the
Shrine of Ammon had eighty persons to attend it ; but Dr. Pocock, when he
took these copies, had not time to be precisely accurate in this article." The
reader may infer from fig. 1 79 for what purpose the so-called Shrine of St.
Manchin (fig. 1 78) was used in former times.
The crucified figures in the sculpture depicted at fig 67, from a Persian
CHANCEL ARCHES.
349
Rock Temple, may assist in explaining the mummy-like figures on the
Irish Shrine. The similarity of the design would seem to confirm the idea,
that the figures were intended to signify the inmates of the Ark, under-
going the process of mysterious death, which was supposed to be exhibited
in Arkite ceremonies.
CHANCEL ARCHES.
Among the fragments of Cuthite architecture which remain in Ireland,
Chancel Arches should be noticed, as in some instances they are found in
their original positions when every other vestige of the temples to which they
FIG. 1 80. — CAPITALS OF CHANCEL ARCH, TUAM CATHEDRAL.
had belonged has been removed or reconstructed. The most perfect as well
as the most beautiful specimen of this class of Arch is to be seen in Tuam
Cathedral. It consists of five concentric semicircles, elaborately ornamented
350
CUTHITE REMAINS OF IRELAND.
in low relief. The devices on the capitals and at the springing of the arch on
one side are given in fig. 180.
A new Cathedral is now in course of erection at Tuam, and when completed
it will be a very handsome edifice. The only portion of the former building
deemed worthy of a place in the new structure is the Chancel Arch here
noticed ; which, like the ancient doorway of Kilmore Cathedral (referred to
p. 27), is beyond comparison superior to any portion of the Church in which
it now appears.
Another very beautiful specimen of the ancient Chancel Arch is that at
the building called the Cathedral of Iniscaltra, Co. Gal way, which, with the
left hand jamb of the western doorway (all that now remains of it), is repre-
sented at fig. 1 8 1.
FIG. l8l. CHANCEL ARCH, INISCALTRA, LOUGH DERG.
CHANCEL ARCHES.
351
_ >
FIG. 182. — CHANCEL ARCH, MOCHUAROG'S TEMPLE, GLENDALOUGH.
A plain specimen of the same kind of Arch is that of Mochuarog's temple
at Glendalough, fig. 182.
The Chancel Arches of ancient Irish temples, like the doorways and
windows, have the prevailing characteristic of slightly inclining jambs, and
the material and workmanship with which they are constructed exhibit that
closely-jointed and finely-wrought masonry that identifies them with the other
fragments of architecture, which throughout this work I have designated as
Cuthite remains.
POSTSCRIPT.
SIR WILLIAM WILDE'S " LOUGH CORRIB," ETC.
On the day that the above page was sent me by the printer, I received
a copy of Sir William Wilde's most interesting work, " Lough Corrib," which
had just been published. His intimate knowledge of the locality has
Y V *
352 CUTHITE REMAINS OF IRELAND.
enabled him to furnish interesting drawings of several ancient buildings that
had escaped my notice. How many others there may be in the remote and
little known districts of Ireland, presenting like objects of interest to the
Archaeologist, it is difficult to conjecture.
Sir William Wilde's opinions are altogether different from mine as to
the date of these buildings, and the purposes for which they were erected.
Following Dr. Petrie's theory, he supposes them to have been Christian
Churches of the 5th and following centuries; while my endeavour has been
to show that such edifices were built as temples for pagan worship many cen-
turies before the Christian era.
At page 79 of Lough Corrib, we find an illustration of the base of a
Round Tower (situated in the parish of Kilcoona, and four miles N. N. E.
from Annaghdown), the stones of which are in some instances " cut into each
other after the manner of the ancient Cyclopean masonry." And although
Sir William expresses himself as " inclined to believe it is that referred to
by the annalists as having been erected in 1238," he acknowledges that the
site is associated with the name of St. Coona, of the yth century. This
Saint is also called St. Cuannan, and described as the maternal brother of
St. Carthag, and brother to St. Endee [the one God] of Aranmore. The
reader may remember that Cianan, Endee, and Carthage alias Mochudee,
have been mentioned by me as names of Cuthite patriarchs or divinities.—
See pp. 56, 84, and 89.
At p. 142, Sir William Wilde furnishes us with illustrations and descrip-
tions of two very ancient Churches on the island of Inchangoill, Lough
Corrib. As usual, one of these is plain or Cyclopean, and the other highly
ornamented, with a doorway not unlike that of Dysart (fig. 89, ante.} In
discussing the probable ages of these buildings, Sir William assigns one (the
plain or Cyclopean) to the very early age of the Irish Church — the time of
St. Patrick, with whose name it is associated ; while the other he supposes to
be " decidedly anterior to the date of the Anglo-Norman conquest," though
between the erection of this and the former "some centuries must have elapsed."
SIR WILLIAM WILDE'S " LOUGH CORRIB." 353
But it is difficult to reconcile this opinion with the fact that, in one important
particular, both these doorways resemble each other : each of them has got
slightly inclining jambs, being some two inches wider at the bottom than at
the top. Portions of the walls of both Churches are also built in the style
which Sir William Wilde defines as " usually called Cyclopean." My opinion
on the age and use of both these Churches may be gathered from all that has
been written in the preceding part of this book ; viz : — that both buildings
were Cuthite temples, erected neither in the 5th nor in the I2th century, but
long before our era. The difference of style between the two is owing to
their dedication to different divinities. What was there, we may enquire, to
induce the use of Cyclopean architecture in the 5th century in Ireland alone,
and in no other country of Europe ? Why should the Normans of the I2th
century have chosen, almost invariably, a site associated with 5th or 6th
century Saints (or heathen deities) for their buildings ? And why should they,
in the 1 2th century, have relapsed into the Cyclopean peculiarity of sloping
jambs, which never was in use in the real Norman architecture of England
or France ?
Several other ancient and very interesting ruins that I have not noticed
are described in Sir William Wilde's book, and, although I may dissent from
the conclusions he has suggested in respect to the age and uses of these
structures, I consider his work a most valuable contribution to our national
literature, which every one desirous of making himself acquainted with Irish
antiquities should possess and study.
DESCRIPTIVE PARTICULARS OF SITES OF
ANCIENT IRISH RUINS.
" I ^HE following is a brief notice of more than 200 Temples or sites of
i Temples, at which some Cuthite Remains, such as are referred to in
the preceding pages, are still to be found.
I have not contemplated an exhaustive description of these numerous
remains of Cuthite worship. Such a work would need a more minute local
knowledge than a cursory inspection enabled me to acquire, and a higher
degree of artistic skill with a greater command of language than I can boast.
I therefore resign such a task to other and more competent hands. Mean-
while the following brief particulars will enable the tourist to find the exact
locality and characteristic features of each example adduced. And this will
obviate inconvenience and disappointment ; for experience has taught me
how much time, trouble, and money are lost in archaeological investigations,
by the want of such information as is here supplied.
With respect to the occasional mention of certain interesting features
that attracted my attention, the reader is warned not to presume from the
absence of such descriptions, that objects of interest do not exist. Many of
the localities have been visited by me twice, and oftener, but seldom without
my discovering some remarkable feature that had previously escaped my
observation.
The Maps referred to throughout the following pages are the sheets of
what is called the " General Map of Ireland," published by the Ordnance
department, and laid down on a scale of one inch to a statute mile. The
whole of Ireland is comprised in 205 Maps or sheets, each of which com-
prises an area of 180 square miles. They used to be sold for sixpence each,
ANTRIM. 355
but the price has recently been raised to one shilling per sheet. Any Map
required can be had from the agents, Messrs. Hodges, Smith & Co.
The places here described are among those mentioned in the Catalogue
commencing at page 55, reference to the number in which is annexed to the
name at the head of each description.
ANTRIM COUNTY.
No. 5.— ANTRIM.
The Round Tower is the only relic of ancient building at Antrim. It is
situated in the demesne of G. J. Clarke, Esq., and within five minutes walk
of the Railway Station, (Map 28). The tower is in excellent preservation,
being one of the most perfect in Ireland. It is only ninety-two feet in height,
and in size is one of the smaller class. An accurate section of this tower
may be seen in the Ulster Journal of Archeology, vol. 3, p. 15.
Fig. 145 is the doorway as represented by Doctor Petrie. The Cross
over the doorway, which is more accurately represented in fig. 146, has been
relied on by some as affording proof of the Christian origin of this building ;
but in my opinion it furnishes no such evidence, inasmuch as the doorway
itself is manifestly a reconstruction in which much of the old materials were
used. The work was well executed on the outside, but no effort seems to
have been made to conceal the patch-work on the inside ; and the Cross
itself is like the design which so often appears in heathen sculptures. It
therefore affords no evidence of having been executed within the Christian
era.
Interesting notices of all the Round Towers of Ulster may be found in
the Ulster Journal of Archeology, to which I shall occasionally refer. For
the articles on the Round Towers of Antrim see vol. 4, p. 131. — " In a garden
adjoining the tower is a large detached mass of basalt, having nearly a level
surface, in which are two cavities or basins, evidently the work of art, of
356 DESCRIPTIVE PARTICULARS ANTRIM COUNTY.
which the larger is nineteen inches in length, sixteen inches wide, and nine
inches deep" (Lewis, p. 39).
Antrim is a foundation ascribed to the 5th century. It is associated with
the names of St. Oadh, alias Mochay, and St. Cronan.
No. 82.— ARMOY, alias ARTHURMUIGHE, alias RATHMUIGHE, alias DERCAN,
Is situated about ten miles N. E. from Ballymoney Railway Station, and less
than one mile E. from the town of Armoy (Map 14). It is described as a
foundation of the 5th century, by St. Patrick for St. Bolcan (or Volcan), of
whom we read :— " The mother of St. Bolcan died about the year 440.
After her interment a noise was heard in the grave, which being immediately
opened, the child was providentially taken out alive. St. Patrick received
this infant of birth so extraordinary, baptized and educated him," etc.,
(Archdall, p. 13). The Round Tower is the only vestige of antiquity which
now appears at Armoy. About forty feet of this Tower are still standing :
it has been much altered by repairs, but the doorway presents a fine specimen
of the semicircular and plain style. For further particulars, see Ulster
Journal of Archceology, vol. 4, p. 174.
No. 157.— MUCKAMORE,
Situated about two miles S. E. by S. from Antrim Railway Station (Map
28). The only vestiges of the Abbey which remain are now patches of a
garden-wall, and possess no special interest for the Archaeologist. Lewis
describes " a rude pillar consisting of a single stone now called the hole
stone, or old stone," but this also has disappeared, although the tradition of
it is preserved there in the name of " Old-stone Hill." Muckamore is a
foundation of the 6th century, ascribed to Colman-Elo. The ancient name
was Machairimor, for which I would read Machair-di-mor — the great god or
ARMAGH, CLUAINFINCHOL. 357
goddess Machar. See remarks on the Cuthite terms MACHAR, and MACHA,
pages 60 and 61, ante.
I cannot certify the existence of a single example of the ancient Cuthite
doorway or window in the County of Antrim, save such as are found in
Round Towers. However I do not mean to assert that specimens may not
exist. Antrim and other northern counties afford in this respect a very
different result to Archaeological investigations from what may be found in
other counties. Antiquities seem to have disappeared in proportion to
the spread of civilization. Flax-mills and bleach-greens have in the north
taken the place of the ancient Cuthite temples with their appendages, which
are still found in the southern and western counties.
ARMAGH COUNTY.
No. 57.— ARMAGH.
The only vestiges of unquestionable antiquity which I have observed at
Armagh (Map 47) are the fragments of a large sculptured Cross, which,
judging from the size of the portions that now remain, must have been at
least twenty-six feet in height when perfect. Armagh is a foundation
of the 5th century, ascribed to St. Patrick. The names of St. Lasre
[Molach], and St. Bridgid are also associated with it.
The ancient name, Ard-Macha, may be interpreted, The high place of
Macha — a goddess worshipped by the Tuath-de-Danaans. — See p. 60, ante.
Armagh is the chief town of the County of the same name, and may be
reached by train. It is about 27 miles from Dundalk.
No. 46.— CLUAIN FIN CHOL
The modern Clonfeacle is a town situated (Map 47) on the boundary of
the Counties Armagh and Tyrone, five miles N. W. from Armagh. The
358 DESCRIPTIVE PARTICULARS ARMAGH COUNTY.
foundation is ascribed to St. Lugad [Luan, The Moon] in the 6th century.
I have suggested (pp. 80 and 81), that this place derived its name from the
celebrated Fin-MacCuille of Irish tradition. Ancient Hagiologists assert,
that it was so named from one of St. Patrick's teeth preserved as a relic at
the Monastery. The Church-yard or burying ground of Clonfeacle is an
immense mound of earth, which appears to have been formed by the accu-
mulation of centuries of interments. One ancient Cross, without sculpture
or inscription, stands as the head-stone of a grave, about eight yards from
the west wall of the Chapel. There are no other interesting relics of
antiquity.
No. 131.— MEIGH, KILLEVEY, OR KILSLEIVE.
The Ruin of Kilsleive was dedicated to St. Darerca — a supposed Saint of
the 5th century. It is situated (Map 59) at the foot of Sleive Guillen
Mountain, and about four miles W. S. W. from the town of Newry. The
Ruin itself is very interesting, as there are still to be seen a small ancient
window and an ancient Cyclopean doorway ; but even these seem to have
been re-settings in Christian times. The buildings now consist of one
quadrangle no feet long, divided in the centre by a wall. The ancient
window is placed in the cross-wall dividing the building. There are some
portions of the ancient masonry remaining, but the greater part of the building,
as it now stands, seems to be the work of early Christian times. The
locality abounds with superstitious legends and heathen traditions, in all of
which Fin-MacCuille, his dog Bran, Tuath-de-Danaan witches, and Finian
heroes, are prominent actors.
Sleive Guillen mountain is the scene of the beautiful Ossianic poem of
" The Chase," translated by Miss Brooke, on which account the locality has
long been regarded with interest by the antiquary. — See article " Folk Lore,"
Kilk. Arch. Journal, vol. 2, p. 32.
ACHAD FINCH. AS AND OLD LEIGIIL1N. 359
CARLOW COUNTY.
No. 187.— ACHAD FINGLAS, NOW CALLED AGHA,
Situated less than three miles to the east of Leighlin Bridge, and three
miles N. E. by N. from the Railway Station of Bagenalstown (Map 137).
Here is a most interesting ruin — an ancient Cuthite temple, which underwent
less alteration in Christian times than is usual in buildings of this class. The
west end is of ancient work, but the eastern portion seems to have been
rebuilt with the old materials and enlarged. At the west end is a Cyclopean
doorway in a tolerably perfect state. There is an ancient window re-set in
the eastern wall, and the head-stone of a window of narrow splay has been
built into the northern boundary wall of the church-yard. This temple was
associated with the name of St. Fintan, the antediluvian fish already noticed,
p. 127, etc. It is built of granite, which seems to have been originally well-
cut and squared, but it is much weather-worn. Ancient Buttresses are still
to be seen at the western end. There are some other relics of antiquity
about the church-yard, which will be found worthy of notice.
No. 69.— OLD LEIGHLIN,
Situated less than three miles W. from Leighlin Bridge (Map 137).
This place acquired considerable importance in early Christian times ; and,
as in numerous other similar instances, the ruins of the ancient temple were
altogether removed to make way for buildings more appropriate to the worship
of the day. Such complete removal has taken place almost invariably in the
case of ancient temples, which, like Old Leighlin, have ultimately become
the sites of Protestant Churches. The only fragments of unquestionable
antiquity that I have been able to discover here are the outer stones of one
ancient window re-set in the western wall of the north transept of the Church.
There is also the base of an ancient Cross standing in the church-yard, and
sundry fragments of architecture of a doubtful character which I shall not now
z z
o
6O DESCRIPTIVE PARTICULARS — CAVAN COUNTY.
notice. The foundation is associated with the names of St. Laserian
[Molach] and St. Gobban. There is no trace of the Holy Well " famous for-
miracles," which Ledwich informs us had been on the west side of the Church.
The ancient Cross (save the base already noticed) has disappeared.
CAVAN COUNTY.
No. 221.— DRUMLANE,
Situated eight miles N. W. from Cavan (Map 68). I have already ex-
pressed my opinion (p. 325) that the lower twenty feet are all that remain of
the ancient Tower, and that the upper portion has been an addition made in
Christian times to adapt the Tower to the purposes of a Belfry. The ancient
part is described in the Ulster Journal of Archeology, vol. 5, p. 113, as
" carefully wrought sand-stone, equal in execution to the tower of Devenish
itself ;" but the upper part, the modern structure of the Christian period is
described as " coarse rubble-work of the meanest description." This is quite
in accordance with the views advocated in this work of the immigration into
Ireland many centuries before Christ, of a highly civilized Heathen (Cuthite)
people, well skilled in Architecture ; and the long relapse of that art, which
succeeded their expulsion, extending even to the eleventh century of our era.
Figs. 135 and 136 represent the doorway of this tower and the style of
masonry in the ancient portion.
No. 158.— KILMORE,
Situated (Map 68) three miles W. S. W. from Cavan. The foundation is
ascribed to St. Columb in the 6th century.
The only relic of antiquity now remaining is a beautiful doorway of the
Cuthite style already described (see page 2 7), where I stated and now repeat,
that " This relic of ancient times owes its preservation to the fact of Bishop
Bedell's having been imprisoned during the wars of Charles the First's time
in the island of Cloher-Oughter. He there saw this beautiful doorway, which,
BALLAGHBOY, AND ISLANDS IN THE FERGUS. 361
on being restored to his See, he got transferred to the Cathedral of Kilmore."
The island of Cloher-Oughter (also called Trinity Island) is in the lake near
the Cathedral of Kilmore. The doorway is perhaps the most perfect specimen
of the Cuthite (misnamed " Norman") style, and one of the richest in sculpture
of any in Ireland.
CLARE COUNTY.
No. 145.— BALLAGHBOY, alias DOORA, alias BUNOUN.
The ancient temple of Ballaghboy is situated half a mile to the east of
Ennis Railway Station (Map 133). Like most of the ancient temples, it is
a modern re-construction on the old temple site.
There are remains t»f four ancient windows, two of which, at the eastern
end, are in their original positions. Two others in the south wall seem to
be re-settings. A small Cyclopean doorway in the north wall, has been
built up, and another of the early Christian style opened in the south wall.
Two ancient sculptured heads, one like that of a dog, are built into the
south wall. Most of the stones of the eastern window have been taken
away by the mechanics .of Ennis, to be used as whet-stones, but the top-
stone and sill of each window still remain to attest the character of the
original structure, which seems to have been a building of the plainer style.
The base of the northern wall is a very fine piece of masonry, and
evidently ancient.
CARRAN, SEE KILFENORA, ETC.
No. 1 08.— CONEY ISLAND, AND ISLANDS IN THE FERGUS.
Several ancient religious foundations of the 5th century, associated with
the names of St. Senan, St. Bridget, St. Fineen, or St. Moronoc, are said to
have existed on the Islands at the confluence of the Shannon and Fergus
362 DESCRIPTIVE PARTICULARS — CLARE COUNTY.
rivers. But I have not been able to discover any architectural vestige of
remote antiquity on any of them, except one small Church or temple on
Coney Island ; and even of this building the only interesting portion remain-
ing is a small Cyclopean doorway, neither a good nor a perfect specimen.
It is situated (Map 142) ten miles south from Ennis.
The ruins of a Monastery of the i2th century are still to be seen on
Canon Island, for the building of which it is probable the materials of the
ancient temples on the adjoining islands were removed.
No. 74.— CORCOMROE ABBEY,
Situated (Map 114) twenty miles N. by W. from Ennis, and four miles E.
from Ballyvaughan.
I must refer the reader to p. 323 for evidence of the heathen origin of the
first ax\& finest temple erected at Corcomroe, one of the stone-roofed temples
of the larger size. The Monastery is said to have been founded by Donald
O'Brien, before the year A. D. 1198 ; and about three-fourths of the present
building exhibits the style of workmanship of his time with subsequent altera-
tions and additions. In and around the chancel, however, are portions of the
genuine artistic work of ancient Cuthite architecture, which, for beauty and
skill in workmanship, has rarely been equalled by any modern Irish work.
The Chancel window consists of three openings, having inclining jambs,
and divided by massive piers built in first-class ashlar, and jointed in that
joggled style, which appears so frequently in the ancient Cuthite architecture
of Ireland. Fig. 1 24 represents three specimens of the jointing in these piers.
Not only is the erection of the original edifice ascribed by the peasantry to
Gobban Saer, but the Holy Well on the spot is associated with the Pagan
name of Sheela, a dedication which it undoubtedly received in remote heathen
times. Corcomroe Abbey was occupied as a Monastery for four hundred years
from its erection in the 1 2th century, during which interval the science of
architecture made great progress in Ireland, and consequently so many
CORCOMROE, DRUMCLIFFE, DYSART. 363
re-constructions and alterations of the ancient portions took place, that it is
impossible to distinguish between all that is ancient and all that is modern in
the ruins that now remain.
No. 227 — DROMCLIFFE
Is situated two miles N. W. from Ennis (Map 132). Here are the
remains of a Round Tower, the masonry of which is massive, but neither
doorway nor window now exist.
The only vestige of ancient work, which I have been able to discover
about the Church adjoining the Tower, is the inner arch of the doorway.
This seems to have belonged to the original (Cuthite) temple. The
superiority of the stone-cutting and the style of jointing found in this fragment
exhibit a decided contrast to the remainder of the building.
There is no record, written or traditional, respecting the supposed
foundation of this ancient religious establishment, although it gives its name
to the parish, in which the town of Ennis is situated. Probably it has not
been used as a Church since the building of the Monastery at Ennis, in the
early part of the i4th century.
No. 1 92. —DYSART AND RATH.
Dysart is situated (Map 123) six miles N. W. from Ennis, and Rath is
one mile N. W. from Dysart. These probably belonged originally to the
same religious establishment, as the same fictitious Saints and legends are
associated with both places.
There is a Round Tower at Dysart, of which fifty feet are standing,
including the doorway, which is larger than ordinary, having inclining jambs
and a semicircular top. — See fig. 142.
The Church is for the most part an early Christian building, with some
materials of the ancient temple worked into it. The southern window is
ancient and of wide splay, of the class represented in fig. 107, but without
364 DESCRIPTIVE PARTICULARS CLARE COUNTY.
ornament, the upper portions of its arch being a rude re-construction. The
foundations beneath this window, and at the east end, are ancient.
The most striking feature is the beautiful doorway, the arch of which is
represented in fig. 89. There is undoubted evidence in the work itself, that
this doorway is a re-construction executed by unskilful hands. The stones
of the abutments of the second outward band of ornament have been mis-
placed, those at the right hand having been originally at the left, and vice
versa. There are other evidences too of re-construction, one of which is, that
the jambs of the doorway are perpendicular instead of being slightly inclined
as in all the ancient doorways throughout Ireland, which still remain undis-
turbed in their original positions.
There are also the ruins of a Cross, fragments of which are lying upon
the ground at a short distance to the east of the Church. It seems to have
been richly sculptured, but is now much weather-worn and otherwise greatly
damaged.
The Holy Well at Dysart is not now held in much veneration.
The old Church at Rath is also a very interesting ruin. Like Dysart it
is for the most part an early Christian structure, but the south-east angle of
the nave is ancient, having coign stones adorned with a semicircular moulding.
A fragment of a highly ornamented and very uncommon window-sill (re-
presented in fig. 109) is built into the south wall on the inside. There are
several other fragments of ornamental cut-stone, which manifestly belonged to
the ancient temple, some of which are built into the enclosing wall of the
burial ground, others into the wall of the Church itself.
I have at p. 271 noticed the fact of a portion of the sill-stone of a Cuthite
window being used as the sill of a rude early Christian window in this ancient
Church. — See fig. 108.
There is a legend among the peasantry of the neighbourhood, that the
Saint of Dysart, St. Mawnaula, carried away from Rath the tower which now
stands at Dysart, whereupon Blawfugh, the Saint of Rath, retaliated by con-
veying to Rath some other building which had stood at Dysart.
DYSART, GLAN-CULM-KILL. 365
The ruins of a Round Tower to the height of eight feet, and without door
or window, are said to have stood at Rath until the year 1838, when the
materials were removed for the building of the Church-yard wall.
No. 1 60. —GLAN-CULM-KILL, AND KINAILEA.
Glan-culm-kill, situated (Map 123) 14 miles N. from Ennis and 7 miles
N. by E. from Corofin, is an early Christian structure at which I discovered
nothing of unquestionable antiquity, save one ancient window of wide splay,
of the class represented in fig. 107, but without ornament.
It is a re-setting, and appears to have been more than six feet high, but
only six inches in width. The top-stone and north jamb have been removed,
but the sill-stone and south jamb, from which the dimensions of the window
may be inferred, remain intact.
Near the site of this Church are the base of a Cross, and a Holy Well.
There are also two Rock Basins on the hill adjoining, affirmed to be the print
of St. Culmkill's knees. The Saint is said to have distinguished himself at
this Church before he went to reside in the north of Ireland, whither he was
called in a miraculous manner.
KINAILEA,
Situated in the valley of Glan-culm-kill (Map 123), and about four miles
N. E. from Culmkill's Church, and 17 miles N. from Ennis.
This Church is built at the south-eastern side of a lofty and precipitous
limestone cliff, called the Eagle Rock of Carran, which attains the height of
about a thousand feet above the level of the sea. The situation and sur-
rounding scenery afford such a prospect as is rarely to be seen elsewhere ;
but the Church itself is a small early Christian structure, erected upon the
ruins of an ancient temple. It does not exhibit any architectural feature
indicating remote antiquity, save the sill-stone, and two of the lower side
366 DESCRIPTIVE PARTICULARS CLARE COUNTY.
stones of a very small window ; but these fragments are sufficient to prove
that the window, when perfect, was round-headed, and of the class repre-
sented in fig. 112.
Close by this ruin are St. MacDuach's Holy Well, a natural cave in
the cliff-side called the Saint's Bed, and a Rock Basin, the print of the Saint's
knees. Another Holy Well on the same townland is dedicated to St.
Kieran.
No. 25.— INCHICRONAN,
Situated (Map 124) seven miles N. E. by N. from Ennis, and about one
mile from the intended Railway Station of Crusheen, on the road from Ennis
to Gort.
This building, like most of those mentioned as sites of ancient temples,
is a rude early Christian structure, no vestige of remote antiquity remaining,
except one tolerably perfect window of wide splay, having an ornament
representing the Branch of Juno on the outside of the head stone, which
may be seen in fig. 14.
A legend is told among the peasantry about St. Cronan's Well and its
removal by miracle to another site, because it had been desecrated by
Cromwell's soldiers.
The site of this Ruin is a very picturesque spot, well worthy of a visit.
No. 210.— KILFENORA, NOUGHAVAL, KILCOLMAN-VARA, KILCORNEY, AND
CARRAN.
Kilfenora is situated (Map 123) sixteen miles N. W. from Ennis. The
present Cathedral is built upon the site of an ancient temple of the larger size,
the only vestige of which now standing in its original position is a large and
handsome window, having three openings to admit light. There are besides
two small windows of narrow splay re-set in the walls of the early Christian
ruins. These have been slightly altered in the process of re-construction.
KILFENORA, ETC. 367
It is stated that seven Crosses once stood at Kilfenora, remains of five
of which may still be traced. One fine sculptured specimen stands to the
west of the Cathedral, but having no base. About four feet of the" shaft are
supposed to be under ground, the portion above ground measuring fifteen
feet in height The whole length of the shaft — a single stone — is therefore
about twenty feet. The heads of two other ancient Crosses stand in the
Churchyard. The fragments of a fourth are scattered upon the ground
about half-a-mile to the north of the Cathedral ; and the fifth may be seen
in the Bishop's demesne at Killaloe, whither it was removed some years since.
The ancient foundation at Kilfenora is associated with the name of St.
Fechnan, or Fechin. The ancient name was Cill-Fionnabhrach, which I
interpret — The Temple of the speckled Finn. The Abbey was burnt in
1055, and at no period since has the place been of much importance.
The style and workmanship of the large window, to which I have refer-
red, are different from the architecture of the neighbouring Cathedral, and
excel not only it in artistic skill, but probably also any other Cathedral or
ecclesiastical building in Ireland, of a date ascertained to be between the
nth and i7th centuries. There is no record of the building of the struc-
ture, of which this handsome window formed a portion, nor of its destruction
before the building of the modern Church. Taking all the circumstances
into account, it is inconsistent with the facts, to assign any later date to this
beautiful window than the eriod of the Cuthite occupation of Ireland.
NOUGHAVAL.
There are four other very interesting ancient ruins in the neighbourhood
of Kilfenora, which have not been introduced into the catalogue, as I have
not found any written notices of them in ecclesiastical records. Their anti-
quity is, however, undoubted, and the names associated with them are those
commonly found in connection with other Cuthite remains.
A A A
368 DESCRIPTIVE PARTICULARS CLARE COUNTY.
The first of these is Noughaval, situated about two miles N. E. from
Kilfenora (Map 123). Here is an ancient Temple, the chancel arch of
which (similar to that represented at fig. 182), with the work about it, is still
in its original position. There is an ancient window in the east wall, and
another in the south wall, both of which are re-constructions. The whole
building exhibits fragments of ancient work combined with rude modern
masonry. The ancient doorway at the west end has been removed, and a
doorway of uncommon construction has been opened in the south wall. It
seems (like the doorways of Drum-Mochua in Galway, and Cong in Mayo)
to have been a re-construction out of arches, and other portions of a highly
ornamented ancient temple ; and, as there is nothing else about the site to
indicate that any such temple had stood at Noughaval, I am inclined to
suppose that the materials for this doorway were brought from the ruins of
the handsome temple at Corcomroe in the same neighbourhood, before that
building was first used as a Christian Church or abbey. The ornamental
stone-cutting is similar to that found about the ancient portion of Corcom-
roe Abbey. The Holy Well at Noughaval is dedicated to St. Mochue
or Moghue, and at it is an extraordinary ash-tree which is well worthy of
attention. It exhibits evidence of very great age.
KILCOLMAN-VARA AND KILCORNEY,
Are situated close to each other (Map 123), about two miles N. E. from
Noughaval. At Kilcolman, only a few feet of the foundation of the ancient
building is now to be seen, but the material consists of finely-wrought
blocks of plain stone. There is neither doorway nor window remaining.
Kilcorney is a more interesting ruin. The greater part of the chancel is
ancient, and portions of two ancient windows are still to be seen in it — one in
the east, and the other in the south wall. Near the latter, and lying on the
ground outside the wall, is a curious head-stone of an ancient window, having
CARRAN AND KILLALOE. 369
sculptured devices for its outside ornament, in design not unlike that repre-
sented in fig 14. All the western portion of this ruin is of modern work,
and there is no doorway remaining.
CARRAN CHURCH, OR TUBBER MACREAGH,
Is situated about two miles S. E. from Kilcorney, and two miles N. from
Leamaneh Castle (Map 123). The Church is a quadrangular building
erected on the ruins of an ancient temple. The lower part and sides of
the eastern window are ancient, and portions of two windows re-set in the
south wall are also ancient. The original doorway has disappeared. The
Holy Well near the site is dedicated to Mac-Reagh. Veneration for these
ruins has been for a long time on the decline. Very few descendants of the
inhabitants are now to be found in the barony of Burren, which is chiefly
occupied by graziers who reside in other parts of the county, and use their
Burren lands only for the winter feeding of cattle.
The remark elsewhere made about the decline of the Irish language
leading to the loss of local traditions is exemplified in this district. There
are several names of Saints and Holy Wells throughout the barony of Burren,
which, if not recorded in the Maps of the Ordnance Survey, would by this time
have been lost, as the grazing farmers and their temporary herds have very
little interest in them.
No. 49— KILLALOE,
Situated on the river Shannon, twelve miles N. E. by N. from the city of
Limerick, and at the Killaloe Railway Station (Map 134).
At this place are vestiges of three ancient temples, the most important
and beautiful of which stood at the south side of the present Cathedral. In
its southern wall may still be seen the northern doorway of the ancient
temple, one of the richest and most beautiful specimens of sculpture now
remaining in Ireland.
37O DESCRIPTIVE PARTICULARS CLARE COUNTY.
The late Sir Matthew Barrington got &fac simile of this doorway made
at his splendid mansion, Glenstal Castle. The only discrepancy I have ob-
served between the original and Sir Matthew Barrington's imitation is, that
the inclining jambs of the former have not been reproduced in the latter. I
presume the modern artists regarded this peculiarity as a defect, and there-
fore abstained from imitating it.
Several other fragments of cut-stone belonging to the ancient temple have
been preserved in the modern Cathedral, among which I reckon the eastern
coigns to the height of about six feet at one angle, and ten feet at the oppo-
site angle. There is also a band of cut-stone round the interior of the
eastern window, which seems to have belonged to the ancient temple. The
stone-cutting of this band of ornament is vastly superior to, and entirely out
of character with, the building of the Cathedral in which it is now found; and
therefore, like the ornamental doorway just noticed, I presume that it belonged
to the former structure, which must have fallen into an utterly ruinous
condition before the latter end of the i2th century, when the present Cathe-
dral was built. — I may here remark, that so many architectural improvements
have taken place in this Cathedral since the 1 2th century, that but little now
remains of the rudeness which one might expect to see in an Irish building
of that date.
Other fragments of this ruin (several beautifully cut stones) were found
by the workmen of the Shannon Commissioners when deepening the bed of
the river at this place, and are now to be seen in the Bishop's demesne at the
foot of the ancient Cross, which I have mentioned as having been removed
from Kilfenora.
The second ancient temple at Killaloe is that commonly called the stone-
roofed Church, situated within twenty yards of the Cathedral. It still retains
its ancient outline, and many of its original features, although having under-
gone considerable alteration in the repairs to which it has been subjected.
The western doorway, represented fig. 183, is still perfect. The ancient
KILLALOE. 371
characteristic of inclining jambs may be observed in it, as also in one of the
windows.
=:•--'" 'UULT"
FIG. 183. — DOORWAY OF STONE-ROOFED TEMPLE, KILLALOE, CO. CLARE.
The third ancient temple is situated on a small island in the Shannon,
opposite the Bishop's palace. The ancient nave has been almost wholly re-
moved, but the chancel is nearly perfect, with its stone roof of a high pitch.
372 DESCRIPTIVE PARTICULARS CLARE COUNTY.
It is one of the smallest in Ireland, measuring only about eight feet in length
by five in width. The window in its eastern wall is a very perfect specimen
of the ancient window of narrow splay ; such as are represented in figs.
1 1 6 and 117.
There is also an ancient doorway — Cyclopean, with sloping jambs, in the
Chancel of this little temple ; but this seems to be a re-setting.
I beg to refer the reader to page 263, ante, for evidence, that the ancient
temple at Killaloe was a Cuthite structure, dedicated to Luan — the Moon,
who in Hagiology is turned into St. Luan, or St. Molua — the good Moon.
No. 4.— KILNABOY,
Situated (Map 123) ten miles N. N. W. from Ennis, and two miles N. W.
from Corofin.
The most interesting object at this place is about twelve feet of the base
of a Round Tower, having neither door nor window. The angles at the
western end of the Church exhibit the buttresses so common in ancient Irish
temples ; but the wall between these buttresses, in which the ancient doorway
had stood, is a rebuilding.
The modern doorway is in the south wall, over which is a sculptured
figure, not unlike the design called the Sheela-na-gig. St. Bathan, whose
Holy Well is near this ruin, is supposed by the peasantry to have been a
female. Fig. 184 represents a curious ancient Cross, which stood some
distance to the north-west of the Church, but it has been removed within
the past year, whither I have been unable to discover. It is described by
Lewis as follows : — " At a short distance to the north-west, and at the
boundary of the lands formerly attached to the church, is a remarkable stone
Cross, fixed in a rock, and consisting of a shaft with two arms curving
upwards ; on each of which, near the top, is a head carved in relief, and in
KILXABOY.
373
the centre two hands clasped ; it is said to have been erected in memory of
the reconciliation of two persons, who had been long at violent enmity."
(Lewis, p. 195.)
I have no doubt that the " two hands clasped" upon this Cross (fig. 184)
is a Cuthite device, and I am confirmed in this opinion by finding a similar
FIG. 184. — SCULPTURE, CROSS OF KILNABOY, CO. CLARE.
FIG. 185. — CUTHITE DEVICE, FROM BRYANT.
figure among the Cuthite designs represented by Bryant (vol. 3, p. 339. —
See fig. 185). I have elsewhere suggested that the Cross of the heathen
world was derived from primeval religion. Such being the case (and I
presume it has been proved), the hands of reconciliation upon it would
seem to be a most appropriate device, the real parties reconciled being God
and man ; as St. Paul expresses it (Col. i. 20), — " Having made peace
through the blood of His Cross, by Him to reconcile all things unto Him-
self."
374 DESCRIPTIVE PARTICULARS CLARE COUNTY.
No. 1 68.— KILLONE,
Situated (Map 132) three miles S. W. from Ennis, on the demesne of
New Hall, the seat of Major Armstrong-MacDonnell.
The ancient portion of this building may be traced in the eastern window
and gable, but the whole seems to be a re-construction, never used as a
Christian Church before the I2th century, when the Nunnery was founded
by Donagh O'Brien.
The wall, in which the eastern window is placed, is unusually thick ; and
the window, though large and having two openings, is constructed on the
principle of those of narrow splay, and ornamented at the top.
The cut and squared stones of the ancient temple are worked into this
gable, but the whole building has, notwithstanding, the rude aspect of 1 2th
century work. The Holy Well is dedicated to St. John, or as I suppose, to
lun — the Dove of Arkite Mythology.
There is one sculptured head built into the angle of the ancient gable,
which is said from the head-dress to be that of a Nun; but the design is ex-
tremely like one of those figures that abound in ancient Egyptian sculptures.
No. 1 1 2.— KILSHANNY
Is situated (Map 123) three miles W. by S. from Kilfenora, and three miles
N. from Ennistymon.
It is a rude structure of the I2th century. The only vestige of Shanaun's
ancient temple incorporated into this Church is a round-headed doorway in
the north wall, like that represented in fig. 104. St. Shanaun's, or Senan's
Holy Well is in the vicinity of the Church to the south, on the townland of
Carhuemana.
MOYXOE, OUGHTMAMA. 375
No. 146.— MOYNOE
Is situated about three miles N. E. from Tomgraney (Map 125). The
greater part of this Church is an early Christian building, but fragments of
the superior ashlar of the original temple are easily recognised in the walls.
There is however one ancient window of wide splay and plain construction
in the south wall, but it is totally devoid of ornament, and a very imperfect
specimen of the class represented in fig. 107.
This place is associated with the names of St. Colman the Leper, and St.
Mochunna, and has its Holy Well dedicated to the latter.
Iniscaltra (No. 165 in Catalogue), in the County Galway, is situated in
Lough Derg two miles east from Moynoe, from which it may easily be visited.
No. 1 6 1. —OUGHTMAMA
Is situated less than one mile to the south-east of Corcomroe Abbey
(Map 114).
This is a very interesting spot. The archaeological remains consist of
the ruins of three ancient temples, which have fewer marks of modern resto-
ration than such buildings generally exhibit. In the most western of these
appears a very fine specimen of the Cyclopean style of doorway. It consists
of ten stones, all of them thorough. The doorway is six feet four inches in
height, two feet eleven inches wide at the bottom, and two feet seven inches
at the top. In the south wall are two ancient windows of wide splay, but
without ornament, of the class represented in fig. 107 ; one of these is nearly
perfect, the other much damaged and altered by repairs. The ancient chancel
arch is perfect, but the chancel itself has been altogether removed. A portion
of the north wall is a fine specimen of Cyclopean masonry. A fragment of
ancient sculptured stone has been inserted in the south-western angle of the
Church, and formed into a holy water basin.
Lying on the ground near the door of the Temple is the head-stone of an
B B B
376 DESCRIPTIVE PARTICULARS CLARE COUNTY.
ancient window of narrow splay, such as is represented in fig. 1 1 6. The
whole arch for the full thickness of the wall was formed out of one stone,
which, when perfect, probably weighed more than two tons : I suppose it to
have been over the chancel window of the Church or temple. It is now used
by the peasantry as a cure for headache, the patient being supposed to be
benefitted by lying on the ground, and putting his head into the opening of
the arch, which is ten inches wide at the narrow end.
The second or middle temple has a round-headed doorway, not unlike
that represented in fig. 104 ; also two plain windows of wide splay, one in the
east and the other in the south wall.
Of the third or eastern temple, only a fragment remains, viz : — one piece
of the eastern gable, in which is seen a tolerably perfect specimen of an
ancient window of wide splay, but very small, measuring only two feet four
inches in height, by five inches wide at the top, and seven at bottom. — These
Churches are associated with the name of St. Colman. The name Ought-
mama may be translated the eight paps, and was probably so called from
the number of lime-stone hills that surround the Glen.
No. 213.— ROSSBEENCHOIR,
Situated about twelve miles W. S. W. from Kilkee, and within a few
hundred yards of the celebrated Natural Bridges of Ross (Map 140).
This ruin presents no interesting architectural features. There is neither
ancient doorway, nor window, remaining. Portions of the foundations are
probably Cuthite, but the upper courses manifestly belong to an early Christian
structure of very small dimensions. In Irish hagiology the names of Ciaran
and his nurse Cocca are associated with this place. In p. 105 we have noticed
the legend of St. Ciaran, who " used to go to the sea-rock that was far distant
in the sea (where his nurse, i. e., Cocca, was), without ship or boat, and used
to return again as appears from his own Life" (Martyrology of Donegal, p.
65). A somewhat different version of this legend is still traditionally pre-
ROSS AND SCATTERY ISLAND.
377
served in the locality, and a flag-stone in Kiltrellig Church-yard, near the
shore of Kilbaha Bay, is pointed out as that, on which the Saint used to sail
round Loop Head to or from Ross, as evidence of his superior sanctity.
No. 107.— SCATTERY ISLAND,
In the river Shannon, two miles from the town of Kilrush (Map 141).
Here is a fine Round Tower of more than one hundred feet in height,
and apparently perfect to the conical top ; but it has undergone such frequent
and extensive repairs, that it has lost much of its original architectural cha-
racter. The ancient doorway is gone, and the place which it occupied (about
twenty-six feet from the ground) was built up with good masonry about
twelve years since. Several stones of the ancient doorway seem to have
been used in the construction of a modern doorway opened on the ground
level, before the dissolution of the Monastery. Although these renovations
and alterations have contributed to the preservation of this structure, they
have deprived it of all the characteristics (save form and outlines), which
distinguish Irish Round Towers from modern buildings.
The most interesting object on the Island is the western wall of the
temple, called St. Senan's Church, within a dozen yards of the Round Tower.
This wall to the height of about ten feet is a fine specimen of Cyclopean
architecture, with the characteristic feature of buttresses, used, when perfect,
to support a stone roof; and between these buttresses is a very fine Cyclopean
doorway (like that represented in fig. 75), having sloping jambs and a
massive lintel. We can recognize traces of the original masonry in this ruin,
but the upper courses of the walls are all of early Christian workmanship,
with fragments of the ancient stone-cutting and sculpture introduced.
In a small Church about one hundred yards to the west of the Tower is
an ancient window of wide splay — a re-setting. All the other buildings
on the Island, which is said to have had seven Churches, are early Christian
structures.
378 DESCRIPTIVE PARTICULARS CLARE COUNTY.
There is a Holy Well near the Tower ; and tradition affirms that a sub-
terraneous passage once existed between the tower on this Island and that
on Iniscaltra in Lough Derg.
No. 26.— TEMPLE CRONAN,
In the parish of Carran, is about sixteen miles N. by W. from Ennis, and
eight miles from Corofin (Map 123). It is an interesting little ruin, and,
as in numerous other instances in the West of Ireland, exhibits three distinct
stages of architecture. There are, first, the foundations of the ancient hea-
then temple, having a small Cyclopean doorway at the western end, and an
ancient window of narrow splay in the eastern gable.
This temple must have fallen entirely to ruin before the time of its first
restoration in the early ages of Christianity, for we find that a considerable
portion of the walls have been rebuilt in the rude style of early Christian
work, with ancient sculptured heads introduced irregularly. The upper por-
tion of the doorway also appears to have been constructed from the materials
of the original building ; and the top of the ancient window is rudely rebuilt.
Further alterations were subsequently made — the ancient doorway was
walled up, and a modern Gothic doorway opened at the north side.
A rude Cross exists at Temple Cronan, and a Holy Well dedicated to
St. Cronan, whom I suppose to have had his origin in Cronos, the Titan. I
have elsewhere noticed the veneration in which this Temple, and everything
belonging to it, are held by the peasantry of the neighbourhood.
No. 226 — TOMGRANEY
Is situated eight miles N. W. by N. from Killaloe (Map 134). It is said
that a Round Tower once existed here ; but no vestige of any such is now
to be found.
The modern parish Church occupies the site of the ancient Temple, the
TOMGRANEY, BALLYVORNEY, BRIGOOX. 379
Cyclopean doorway of which is represented in fig. 78, ante. The coigns at
the eastern end are ancient, as are also several windows, which are orna-
mented in the style represented in fig. 107, but widened on the outside to
adapt them to modern uses.
There seem to have been two Cuthite temples at this place — one of the
plain, the other of the ornamented style. Fragments of both are incor-
porated in the modern Church.
The western doorway is in its original position, and portions of the wall
have unmistakeable marks of remote antiquity.
CORK COUNTY.
No. 78.— BALLYVORNEY, ANCIENTLY CALLED HUSNEAGLE,
Is situated (Map 185) ten miles W. N. W. from Macroom, on the road to
Killarney. The ancient Temple at this place, dedicated to Abban and Gob-
nata, has disappeared. The ruined Church which occupies the site presents
no appearance of remote antiquity. There is however one stone set over a
window in the south wall, on which a small figure is sculptured that I believe
to be ancient. There is also a Holy Well, much resorted to by pilgrims at
all seasons of the year, where a Pattern is held on Whit-Sunday. The frag-
ments of five Rock Basins are to be seen on a mound in the Church-yard.
These all seem to have been intentionally mutilated ; probably in. Reforma-
tion zeal. The Protestant Church stands close by the ruins.
No. 62.— BRIGOON,
Situated half-a-mile S. E. from Mitchelstown (Map 165). The western end
of the old Church is a portion of the ancient temple ; the eastern end is
altogether a re-building in modern times, an enlargement of the ancient
structure. The lower portion of the south wall of the nave is a fine piece of
380 DESCRIPTIVE PARTICULARS — CORK COUNTY.
ancient ashlar; and the buttress at the S. W. angle is an excellent specimen.
The upper courses are of modern reconstruction, not in accordance with
ancient design.
The lower portion of a very uncommon specimen of the ancient narrow
splay window appears in the south wall of the nave. The head-stone of
another ancient window is re-set in the chancel. The western wall and
ancient doorway have been altogether removed. Some fragments of cut-
stone, which belonged to the ancient temple, may be found, in the Church-
yard. The Holy Well with its trees are said to have been removed from
the original site by a miracle.
An ancient I^ound Tower formerly stood at Brigoon, about thirty yards
south-west of the temple. It was blown down in 1704, and not a vestige of
it now remains.
No. 54.— BRITWAY,
Situated eight miles S. E. by S. from Fermoy, (Map 1 76). Here is a most
interesting Cuthite temple, dedicated to St. Bridget, of which one ancient
window, one doorway, and a considerable portion of the ancient wall with its
buttresses, still remain in tolerable preservation. The doorway is represen-
ted at fig. 95 ante.
No. 123.— CAPE CLEAR ISLAND,
Situated four miles from the most southern point of the coast of Ireland, and
twelve miles S. W. from Skibbereen (Map 204). There is a Church in
ruins at Cape Clear Island, but it is a rude early Christian building, having no
marks whatever of remote antiquity. The most ancient object of interest about
this venerated site is a Pillar Stone, similar to that represented at fig. 175. It
is still held in great esteem by the peasantry, and is dedicated to St. Kieran.
There is also the Saint's Holy Well.
CLOYNE, CORK. 381
No. 155.— CLOYNE
Is situated five miles S. by E. from Middleton Railway Station (Map
187). The Round Tower is the only ancient building to be seen at Cloyne.
Its doorway is quadrangular. The upper portion of the tower is a modern
addition, and the whole is in good preservation. The specimens of curious
jointing (figs. 122 and 123) are from the sides of the doorway, and from one
of the upper windows of the tower. The people of the neighbourhood have
a legend that St. Colman leaped from the summit of this tower to a spot
pointed out at some distance to the east. There is also a legend of this
tower, as well as that of Cork, having been each built in one night.
No. 121 — CORK,
The capital of the County (Map 187), was once famous as the site of a
temple dedicated to St. Fin- Bar, or Barindeus [the Son of the one God].
More than one building has successively occupied the ancient site, and even
the last vestiges of the medieval structure have lately been removed to make
way for a modern Cathedral, now in course of erection. An ancient Round
Tower had stood near the Church of St. Finbar, but the base of it has been
removed for many years. I am not aware that any remains of antiquity are
now to be found about the site ; but from Mrs. S. C. Hall's description of
the ornament of a doorway, which had stood in the building recently pulled
down, I am disposed to think that, like the doorway of Kilmore Cathedral, it
was an ancient relic, altered and re-set in the modern Cathedral.
At page 84, I have traced the origin of this name — Barindeus, the Son
of the one God. He is commonly called St. Barre, or Barry. And I may
remark in confirmation of the interpretation suggested, that BAR was one of
the names by which Nin, the Chaldean Fish-god, was known to the Ancients.
— See Sir Henry Rawlinson's Five Ancient Monarchies of the World, vol. i,
p. 1 66, where may be seen a representation of this god, very similar to the.
Dagon exhibited in fig 22, ante.
382 DESCRIPTIVE PARTICULARS CORK COUNTY.
No. 175— GOOGANE BARA,
Situated (Map 193) 18 miles W. by S. from Macroom, on the Killarney road.
The place is held in the highest veneration as the site of the first temple of
Barindeus [the Son of the one God] ; but the buildings which remain
exhibit nothing better than the rudest early Christian work. The romantic
wildness of the glen, surrounded by high mountains, has made it the
subject of numerous notices in guide-books, etc. The Churches and Holy
Well are on an island in a small lake, the approach to which is by a cause-
way. Many trees are lying dead from age upon the island, but like other
cases already noticed, they are considered too sacred to be removed from
the spot.
Here (we are told) St. Barindeus began his great contest with the
dragon or serpent, whom he pursued through the waters of the river Lee,
and ultimately vanquished at the spot where St. Finbar's Church at Cork
was afterwards built. This story is plainly only a version of the great
primeval prophecy of the final victory of the Promised Seed [The Son of
God] over the Evil One.
No. 1 24.— INISKIERAN, NOW INISHERKIN,
An island situated between Cape Clear Island and the shore, less than one
mile from the main land. Here are the ruins of a Christian Abbey, which,
from a few fragments, viz. : — two pillars, and some stones of a well-cut
newel staircase, I conclude was built on the site of an ancient temple of the
larger size. The site was dedicated to St. Kieran.
No. 92. — KINNETH (PRONOUNCED AND SOMETIMES SPELLED KINNEIGH)
Is situated seven miles N. E. by E. from the Railway Station of Dun-
manway (Map 193). Here is a very fine Round Tower exhibiting some
KINNETH, KINSALE.
peculiarities, that may possibly be the effect of well-executed reconstruction
in modern times. Some interesting subterranean passages have been dis-
covered about this site, and there are also several Rock Basins well worthy
of examination.
No. 63.— KINSALE,
Situated (Map 195) 16 miles S. from Cork, whence it may be reached by
rail. The oldest buildings at Kinsale are said to be the Abbey, and the Pro-
testant Church. The only vestige of Cuthite antiquity that remains at the
former is a Rock Basin, standing by the side of a small fragment of the ruin-
ed Church. The north doorway of the Protestant Church is a reconstruction
of an ancient one, several stones both of the jambs and the arch being un-
mistakeably of Cuthite workmanship. The outer stones of an ancient window
are also used in the north wall, and there are besides other fragments of
antique masonry throughout the building, but so interspersed with modern
work as to make it difficult to distinguish precisely between all that is ancient
and that which belongs to Christian times. The names of St. Gobban and
St. Senan (the latter of whom is said to have been buried here) are associated
in ancient records with Kinsale. But the modern inhabitants know nothing
of these traditions.
At pp. 69-71, I interpreted the name of this Saint, Senan or Shanaun,
to signify the Ancient Ana, the mother of the Tuath-de-Danaan gods. Since
those pages were printed, I have had strong confirmation of this idea in the
fact stated by that eminent authority, Sir Henry Rawlinson, that one of the
chief divinities of ^the first or Cushite monarchy of Chaldea was Ana, also
called " The old Ana," — answering literally to our St. Senan, and the name
of the Shannon, which in English means simply the old or ancient Ana.—
See TJie Five Ancient Monarchies of the World, vol. i, p. 75.
c c c
384 DESCRIPTIVE PARTICULARS CORK COUNTY.
No. 211.— ROSSCARBERY,
33 miles S. W. from Cork, and 12 miles S. by E. from Dunmanway Railway
Station (Map 200). The only vestiges of antiquity now remaining at this
place are the lower portions of the north and south walls of an old Church.
These exhibit some excellent specimens of ancient mason-work ; but the doors
and windows of the building are all insertions made in Christian times. A
Pattern has been held here from time immemorial, but some years since the
object of religious veneration was changed from the ancient Saint, to Father
John Power, a Roman Catholic Clergyman, who .was interred in the Cemetery
about the year 1831, and at whose tomb miracles are now believed to be
performed. A peasant on the spot informed me that the ancient Holy Well
had been on the spot where Father John's tomb now stands, but that it was
removed some yards to the south. There is however no indication about
the site of the tomb of a well having ever been on or near the spot. The
Pattern is held on the 24th of June, and attended by thousands of people
from the surrounding country.
The beautiful bay of Rosscarbery is said to have been once a safe anchor-
age for large ships, but to have been filled with mud in one night in
consequence of an offence committed by some sailors. The monastery at
this place is associated in the Irish Annals with the names of St. Fechnan
the Hairy, St. Conall, and St. Brendan ; but no tradition of any of these names
is now preserved in the locality, although the Irish language is still a good
deal spoken throughout the County of Cork. I have been surprised to find
so few ancient ruins in this county, and the ancient traditions so little known.
This fact is to be attributed to the removal or complete subjugation of the Irish
population, which took place in Cromwell's time ; and customs and traditions
that once died out could never be revived. The same remark applies to
the County of Kerry. There is little of ecclesiastical tradition to be gleaned
in either county, save what has been for the past two centuries a matter
of written record.
DERRY, DESERT TOHIL, ETC. 385
DERRY COUNTY.
No. 148.— DERRY, OR LONDONDERRY.
The religious foundation at Derry (Map n) is ascribed to St. Columb
of the 6th century, but all evidences of Cuthite structures have disappeared,
except a well-authenticated tradition that a Round Tower (all trace of which
has long since been obliterated) once stood near the Cathedral.
No. 162 — DESERT TOHIL,
A foundation ascribed to St Columb of the 6th century. It is situated (Map
19) about one mile S. E. from the town of Garvagh. There is nothing of
particular interest about the Ruin itself, all that remains being rude early
Christian work.
This Saint (like St. Colman of Cloyne, and others) is described as having
leaped from the top of this building upon a large stone that once stood in
a meadow near the Church. The impression made by his knees on -alight-
ing formed one of the Rock Basins in the stone, which on that account was
in former times much venerated. Such numbers of pilgrims used to come
from a distance to get cured of sore eyes and other ailments, by washing in
the rain-water deposited in the basin, that the farmer on whose ground it
stood, to avoid the trespass done to his meadow, had the stone removed
and hidden for some time. It is, however, now to be seen in a field near
the Church-yard wall.
Lewis informs us that, " in the adjoining field is an artificial cave of
considerable extent, having three chambers or galleries ;" but whatever
remained of this in the year 1837 has since been destroyed.
No. 147.— DUNGIVEN.
Here are the ruins of a Church, founded it is said by St. Columb in the
6th century. It is situated about one mile S. from the town of the same
386 DESCRIPTIVE PARTICULARS — DERRY COUNTY.
name (Map 18), and presents some very remarkable remains of Cuthite
architecture. The original work was of skilfully wrought ashlar with some
ornament, fragments of which are still observable in the north wall, at the
junction of the nave and chancel. The semicircular arch of the chancel also
appears to be Cuthite in character. The other ancient portions which I
observed are the double east window, and two small windows, one in the
south wall of the nave, of narrow splay and wide opening ; the other in the
chancel, of wider splay and narrow opening. Both these windows have
been re-set in Christian times. Several portions of the ancient temple are
distinctly traceable ; but the alterations and reconstructions have been so
well executed, as to render it difficult to distinguish the Cuthite from the
early Christian portions of the structure. The abutments of the roof and
groining appear to be part of the ancient work. Small Cuthite buttresses
appear on the outside at the junction of the nave and chancel. We read in
Lewis that — " This place was a seat of the O'Cahans, and was called Dun-
y-even, or Doon-yeven ; and here on the summit of a rock, on the eastern
bank of the Roe, Domnach O'Cahen, or O'Cathan, founded, in noo, an
abbey for Augustinian canons, which, being shortly afterwards polluted by
a cruel massacre, lay for a long time in ruins, but was restored with much
solemnity by the Archbishop of Armagh." (Lewis, p. 581). This restora-
tion took place in the year 1397, from which period may be dated the
greater part of the alterations apparent in the ruin as it now stands. A
large Pillar Stone still remains on the hill near the Church, and a single
stone stands in the bed of the river Roe, around which the people used to
assemble on certain days. The ruins of Dungiven occupy a remarkably
picturesque position on the summit of a rock above the river Roe.
No. 1 50.— ERIGOL-GARVAGH, OR BALLINTEMPLE,
Is situated two miles W. by S. from the town of Garvagh, and 1 1 miles S. E.
from Newtownlimavacjy (Map 19).
ERIGOL, MAGHERAMORE. 387
Lewis describes Ballintemple " as a very interesting ruin," but on going
to search for it, I could with difficulty discover the marks of the foundation
in the burying-ground, which still retains this name. The stones of the ruin,
such as it was, have been removed by the farmers since Lewis wrote. On
making inquiry of an inhabitant of the house nearest to the site, I was in-
formed that the old Church never was finished, " for all that was built by
day would be thrown down at night." Thus we find in Derry the tradition
common to numerous Cuthite ruins found in Irish-speaking districts of the
South and West.
No. 228.— MAHERAMORE, OR BANAGHER,
Is situated (Map 18) about two miles S. W. from the ruins of Dungiven.
Here are found the remains of two ancient temples ; the larger one, like
Dungiven, being built of cut-stone. The doorway, still in its original posi-
tion at the west end, is a splendid specimen of the Cyclopean or quadrilateral
style (see fig. 72). On the upper stone of the left-hand jamb is a plain inscrip-
tion in Roman characters — " This Church was built in the year of God 474."
Here, as at Dungiven, are two small ancient windows, one in the south
wall of the nave, the other in the south wall of the chancel. These windows,
together with the doorway, are first-class specimens of the ancient Cuthite
architecture of Ireland. The smaller temple is also a genuine Cuthite relic,
as is the Shrine or tomb of the Saint. But there are many alterations and
reconstructions in all the buildings ; and careful examination is necessary to
eliminate from these the characteristic features of the original Cuthite tem-
ples. The wall about the grand doorway seems to have been entirely re-
built, some of the old materials being used ; and it is possible, that both the
south windows may have been re-set.
Maheramore and Dungiven afford remarkable and (in the North of Ire-
land) unusual examples of fragments of ancient buildings still remaining
uninjured in their original positions. Their comparative preservation is
to be accounted for by the exceptional fact, that the localities are still
388 DESCRIPTIVE PARTICULARS DERRY COUNTY.
venerated and used as burying-places by numerous families of the O'Cahans
and other Roman Catholic descendants of the ancient inhabitants : and
these are perhaps the only places in Ulster at the present time, where
the peasantry would interfere to prevent the destruction or removal of
ancient ruins for the sake of modern improvements. Elsewhere in this
province, ancient monuments have been mercilessly demolished, and even
their foundations effaced, with the exception of Round Towers, which have
been preserved as much by the difficulty, danger, and expense attendant upon
the removal of their materials, as by the zeal of enthusiastic Archaeologists.
The foundation of Maheramore is ascribed to Saint Patrick and Saint
Murrough O'Hainey, both of the 5th century. I might suggest an inter-
pretation of the latter name, but my chief object in this part of the work is
to adduce facts in support of my Cuthite theory. Legends of former times
are still carefully retained among the peasantry. The story, so often refer-
red to, of the great primeval tradition is here preserved. It is related, that
the hill where the Church stands used in ancient times to be guarded by a
monstrous serpent, who surrounded it with his folds having his tail in his
mouth, thus forming a great circle. The Saint (Patrick) having bound this
monster with three bands of rushes (which became transformed immediately
into three bands of iron) cast him into a lake, now called Lac Na-Peastha,
where he still remains imprisoned. The name of the serpent was Luinga
Peastha. — This story is only the local version of the Cuthite legend fre-
quently alluded to in former pages.
The site of the Church is said to have been pointed out by miracle. The
Saint having commenced to build upon another site, an eagle descended, and
taking up one stone deposited it at Mahermore. This was recognised by
the Saint as an indication that he should there build his Church. Earth
scraped from the grave of this Saint, and sprinkled on race-horses,
righting cocks, etc., is believed to secure success in their contests ; and it is
thrown on the coffins of deceased persons to insure their speedy entrance into
the eternal mansions of bliss.
TAMLAGHTARD, COXWALL, MOVILLE. 389
No. 149.— TAMLAGHTARD,
A foundation ascribed to St. Columb of the 6th century, is situated about six
miles N. from Newtownlimavady (Map 12). It is said to have been the site
of a Round Tower, but no vestige of that edifice now remains. Lewis informs
us that the tomb of St. Aidan, built of hewn stone, " still exists near the
eastern window of the old church." This eastern window seems to have been
a reconstruction from an ancient Cuthite window, which was widened from
seven to eighteen inches by cutting away the sides. Near the Church is a
Holy Well dedicated to St. Aidan. The site is interesting on account of its
associations and natural beauties, but there is not much to engage the atten-
tion of the antiquary, whose object is the examination of Cuthite remains.
I have elsewhere remarked that all the localities bearing the names of
Tamlaght and Tamlaghtard, of which there are dozens in Ireland, were
probably houses of Molach. — See definition of Tamlaghtard, p. 66.
DONEGAL COUNTY.
No. 42.— CONWALL,— LETTERKENNY.
The ruins of the old Church are situated about two miles W. from Letter-
kenny (Map 16). There is in the Church-yard the socket stone of an ancient
Cross. Near Letterkenny is a large Pillar Stone, standing close by the
bridge leading into the town, not far from which is also an ancient Rock Basin.
No. 170.— MOVILLE
Is beautifully situated (Map 6) at the entrance of Lough Foyle, 15 miles N.
N.E. from Londonderry.
The site, like those of other Cuthite temples throughout Ireland, was
beautifully chosen for the fine prospect it affords. The buildings now remain-
39O DESCRIPTIVE PARTICULARS — DONEGAL COUNTY.
ing are not particularly interesting. No decidedly Cyclopean architecture, no
ancient window or doorway, is here to be found, and the same may be said
of all the ancient foundations which I have visited in* this county. The
civilization introduced by the plantation of King James the First has led
to the removal of all the ancient buildings, as well as to the loss of the
traditional legends connected with them.
The most interesting object at Moville is an ancient Cross with a hole in
the top of the shaft. There is also a hole in the stone which now supports
the shaft of the Cross. Lewis writes (p. 399) : — " In the adjoining cemetery
is a very ancient tomb, said to be that of St. Finian, and outside the walls
stands a very handsome stone Cross, hewn out of one block, and in good
preservation. Not far from Dring are eight upright stones, near which are
several lying down, the remains of an ancient Cromlech."
No. 163.— TORY ISLAND,
Situated about eight miles from Horn Head off the N. W. coast of the County
Donegal (Map 3), is interesting to the antiquary, as there are still to be seen
a Round Tower, several Crosses, and some ancient ruins, for a particular
description of which I beg to refer the reader to the Ulster Journal of
Archeology, vol. i, pp. 27, 106, 142. The three articles referred to are
embellished with several interesting illustrations. The foundation is ascribed
to St. Columb, but the names of several other Saints and heroes are associated
with it, all belonging to the remotest period of Irish legendary history. One
of the most conspicuous of these names is that of Balore (The Golden Baal),
who by the direful influence of his single eye, placed in the back of his head,
had caused the destruction of multitudes, until (like an incident in the story
of Perseus), he was himself killed by his own grandson. This legend has
been already noticed, p. 40. It is related at length in the Ulster Journal
of Archczology, vol. 7, p. 342.
DRUMBOE, INIS-MOCHOE, KILBRONEY. 39!
DOWN COUNTY.
No. 28.— DRUMBOE,
Situated seven miles S. by W. from Belfast (Map 36). The only interesting
relic now remaining at Drumboe is the base of an ancient Round Tower,
having a quadrangular doorway with slightly inclining sides, the usual
characteristic of the Cuthite style. The reader is referred to the Ulster
Joiirnal of Archczology, vol. 3, p. no, for a full account of this Tower. The
place was dedicated to St. Mochumma, whose mother was " Derinilla of the
four paps," elsewhere noticed.
No. 20.— INIS-MOCHOE, OR NEDRUM,
An Island within half-a-mile of the western shore of Strangford Lough, and
five miles S. E. from Comber Railway Station (Map 37). It is now called
Mahee Island. On it was an ancient foundation ascribed to St. Mochoe of
the 5th century. A few feet of the base of an ancient Round Tower are
still standing there, for particulars of which the reader is referred to the
Ulster Journal of Archeology, vol. 4, p. 136. Mochoe of Oendrium or
Noendrum is the Saint about whom the legend is recorded at p. 107, ante.
The names of Coclan, Colman, and Finian are also associated in the Annals
with this ancient establishment. St. Mochoe is said to have lived to the age
of 300 years.
No. 203.— KILBRONEY
Is situated (Map 71) one mile north from the town of Rostrevor. The
Church is an early Christian structure in ruins. The only vestige of genuine
antiquity discoverable on the site is a sculptured Cross of granite, curiously
wrought in square panels, but without any symbolic devices. The situation
is beautiful and commands an extensive prospect.
D DD
392 DESCRIPTIVE PARTICULARS DOWN COUNTY.
No. 70.— MAGHERA,
Situated about three miles W. S. W. from the town of Dundrum (Map 61).
About twenty feet of the base of the Round Tower are still standing. In
the great storm of 1 704, the upper part was blown down, and lay like a
huge gun at length and entire upon the ground for a number of years, until
it was broken up and removed to effect modern improvements. There are,
however, men still living, who have seen it as above described. Lewis
writes of Maghera : — " Near the Church are the ruins of the ancient Church,
of which the western gable and the south wall remain. The beautiful
Norman arch at the western entrance is in good preservation ; the windows
in the south wall are narrow, and of elegant design." But the ruins do not
now answer to this description. The specimens of ancient Cuthite archi-
tecture, which Lewis describes as " the beautiful Norman doorway" and
" the windows of elegant design," as well as the stones which formed the
doorway of the Round Tower, have all been removed.
I cannot positively identify Maghera with any ancient foundation
recorded in Irish Annals. I suppose it to be the same as Teghdagobha
mentioned by Archdall (p. 129), and described as in the Barony of Iveagh,
and on the river Bann. Maghera is in the same Barony and on the river
Bally- Bannan ; but this coincidence may not be sufficient to establish the
identity of both places.
No. 29.— MOCHBHILE,— MOVILLA,
Situated (Map 37) 10 miles E. from Belfast, at the head of Strangford
Lough, and less than one mile from the town of Newtownards. Sundry
stones of ancient windows have been worked into the east and west windows
of this ruined Church. Save these, and a portion of the wall of the Church
on the road side, I have not discovered any vestiges of genuine antiquity
about the ruins of the once celebrated Movilla.
ST. JOHNS POINT, CHRIST CHURCH. 393
No. HO.— ST. JOHN'S POINT [QUERE ACHAD-CUILE?],
Situated about eight miles from Downpatrick (Map 61). The Cuthite struc-
ture at St. John's Point is the most interesting I have seen in the province
of Ulster, for here we find the north, south, and west walls of the ancient
temple still standing to the height of the lintel of the doorway, and the
doorway itself in its original position. It is quadrangular, with the
usual sloping jambs, being six inches wider at the ground level than at
the top. The foundation is ascribed to St. Patrick ; but I cannot help
thinking that it should be identified with Achad-Cuile, described by Arch-
dall as an ancient foundation associated with the name of St. Senan, and
situated in the same district as this ancient temple at St. John's Point —
namely, in Lecale, near the Bay of Dundrum.
DUBLIN COUNTY.
No. 242.— CHRIST CHURCH, DUBLIN.
This ancient establishment is so much under the notice of men skilled in
antiquities, that I shall for the present decline to make a full report upon it.
Its identity as the site of an ancient heathen temple is proved by the record,
that " the Cathedral of the Holy Trinity [Christ Church] is so ancient that
all authors agree it had been built under ground by Ostmans, or Danes, before
the coming of St. Patrick to Ireland — that is, before the 5th century. They
also tell us that the same Saint celebrated Mass in one of its subterraneous
vaults," etc. (Mon. p. 6). I conclude that the "subterraneous vaults" here
noticed were one or more stone-roofed temples, such as the Cuthites had
erected throughout Ireland. The important point sought to be proved in
the preceding pages is, that the only stone buildings with arches, which ex-
isted in Ireland in the 6th century, had existed there since the time when
the rulers of the country were the Cuthites.
394 DESCRIPTIVE PARTICULARS DUBLIN COUNTY.
We read in Archdall that the Black Book of Christ Church informs us,
that about the year 1038, "Sitric, the Danish prince of Dublin, gave Donot,
Bishop of that See, a place where the arches or vaults were founded to erect
a Church to the honour of the Blessed Trinity." Here we have evidence of
the arches of Christ Church so early as 1038, nearly a century and a half
before Henry the Second's palace of " smoothe wattles " was constructed ;
and I believe these arches are still to be seen in the building, though now
probably as reconstructions.
Christ Church is noticed as having been the site of a Round Tower, which
is further proof of the Cuthite origin of its foundation.
No. 19.— CLONDALKIN,
Situated (Map 1 1 1) about one mile S. of the Railway Station of Clondalkin,
and four miles from the City of Dublin. The Round Tower is the most
interesting object at this place. It is perfect to the conical top, but has
undergone much reparation at different times. " Nearly adjacent to the
present Church, are the almost shapeless ruins of the old conventual Church
of the Monastery, which was afterwards the parochial Church, and among
them is an ancient Cross of Granite nine feet, high." (Lewis). Clondalkin
was burnt or otherwise destroyed in the years 806, 832, 1071 and 1076;
"since which last date there is no further record of its history." (Lewis).
No. 164.— FINGLAS,
Situated (Map 112) 3 miles N. E. from Dublin, is an ancient foundation
ascribed to St. Columb. The only fragment of remote antiquity now remain-
ing at the place is an ancient Cross, well cut, but without ornament. When
I visited the locality an old woman pointed out a spot near the present
Church, where (she informed me) the base of a Round Tower had stood,
which was removed about forty years since.
IRELAND S EYE, LUSK, ST. DOULOUGH S. 395
No. 119.— IRELAND'S EYE,
An Island on the coast near Howth, one mile N. of Howth Lighthouse
(Map 112), and nine miles from Dublin. Not a vestige of the ancient
Temple of Nessan, or of the Round Tower, is now to be found; the
materials are said to have been removed some years since to build the
Roman Catholic Chapel at Howth. The late Dr. Petrie in his Essay
promised to describe the ruins (such as they had been) of the Church and
Round Tower of Ireland's Eye, in his "third part" of the work on Irish
Architecture, which has never been published. It is to be hoped that the
public will soon have the benefit of examining the valuable drawings of this
eminent Artist.
No. 23.— LUSK,
Situated (Map 102) 13 miles N. by E. from Dublin, and one mile from the
Railway Station of Rush. The most interesting object at Lusk is its Round
Tower ; but, like that at Clondalkin, it has undergone much reparation. The
doorway is a fine example of massive Cyclopean masonry. One of the
specimens of irregular jointing in it is represented in fig. 125, ante. The
wall of the Tower is four feet three inches in thickness, and the upper portion
seems to be a re-building.
No. 1 06.— ST. DOULOUGH'S,
Situated (Map 102) 5 miles N. E. from Dublin. The Church at St.
Doulough's is an ancient structure, but all the doorways and windows as
well as the square tower seem to be reconstructions. They are, however, so
well contrived as imitations of the ancient fabrics, as to make it impossible
to discriminate between all that is new and all that is ancient. The wall
and general construction of the Church afford evidence of its antiquity. The
name of the Saint, Doulough, I believe to be a variety of the name Dichul
396 DESCRIPTIVE PARTICULARS FERMANAGH COUNTY.
(The Devil), elsewhere noticed. His pedigree as described by Archdall
places the heathen origin of the name beyond a doubt. He is called Dulech,
the son of Amelgad [The Divine Serpent Am, or Om], the son of Sinel
[The ancient God]. The Cuthite origin of St. Doulough's is still further
proved by the Saint's Bed or grave, the Holy Well, and the ancient Cross
on the road side.
No. 151.— SWORDS,
Situated (Map 102) seven miles N. from Dublin. The Round Tower is all that
is now left of its ancient buildings, and even of this only the lower portion of
the original structure remains, the upper portions being a restoration or re-
construction. The ancient name was Sourd, which I interpret Sum-ARD—
The high place of the Mermaid. — See Chapter on the Fish God, p. 125 ;
also Glossary ; and fig. 147, which is a representation of the doorway of the
Round Tower.
FERMANAGH COUNTY.
No. 87.— DEVENISH
Is an Island, situated (Map 45) one mile N. from Enniskillen, in Lough
Erne. The Round Tower is the most perfect, as well as the most highly
finished, specimen in Ireland. It is ascribed to St. Molaise [Molach], of
the 6th century.
The ancient stone-roofed temple which once stood near the Round Tower
has disappeared ; but drawings of it in different stages of its decay may be
seen in LedwicKs Antiquities, and in the Ulster Joiirnal of Archceology, vol.
4, p. 1 86. — There is also to be seen the ancient Stone Coffin, called the Bed
of the Saint. "It is believed that any one who can lie within it will be cured
of rheumatism and similar complaints." The Round Tower is represented
at fig. 133.
ANNAGHDOWN. 397
GALWAY COUNTY.
No. 198.— ANNAGHDOWN,
Situated (Map 105) on the banks of Lough Corrib, eight miles N. from Gal way.
It presents several objects of interest, particularly three ancient windows, one
of which is represented in its restored condition at fig. 107 ; and a beautiful
illustration of it as it now appears may be seen in Sir William Wilde's Lough
Corrib, p. 72. Most of the buildings however are remains of early Christian
structures. The place is mentioned as one of the sites of an ancient Round
Tower, and an irregular mound was pointed out to me as the spot on which
the Tower had stood. But in Lough Corrib (p. 79), the author gives a
sketch of the ruins of a Round Tower, of which he was the fortunate disco-
verer, situated about four miles N. N. E. from Annaghdown ; and this he
supposes to be the tower mentioned by the Annalists as that of Annaghdown.
Some remarks upon this tower will be found in the Postscript at page 352,
ante.
There are, in the neighbourhood of Lough Corrib and Lough Mask, the
ruins of no less than ten ancient temples which have not been mentioned in
this book. For a detailed description and for very beautiful drawings of
many of these ruins, I must therefore refer the reader to Sir William Wilde's
most interesting work, "Lough Corrib," etc. And though Sir William's views
differ altogether from mine as to the origin and uses of these structures, I think
the reader will find that most of the arguments he uses tend only to the
support of the theory advocated in the preceding pages — the Cuthite origin
of these ancient temples. The following names are mentioned by Sir Wil-
liam Wilde in connection with these localities — Columb, Brendan, Cuannan,
Endeus, Fintan, Carthag [Mochudee], Keiran, Cronin, Annin, Fechin, Cor-
mac, Brecan, and Lugnad ; all of which it may be remembered are noticed,
with some trifling varieties of spelling, in the foregoing pages as Cuthite
divinities.
398 DESCRIPTIVE PARTICULARS GALWAY COUNTY.
The places referred to and described by Sir William Wilde, where ruins,
such as those I have designated Cuthite remains, are still to be found, are—
- INCHANGOILL, an island in Lough Corrib (Map 95), four miles S. by W.
from Cong, at which are two very interesting ancient temples, noticed at
page 352, ante.
- TEMPLE BRENDAN, situated (Map 95) four miles W. by N. from Cong.
— KILLURSA, situated (Map 95) two miles W. from Headford.
- KILCOONA, situated (Map 95) four miles S. E. by E. from Headford.
Here is the " stump" of a Round Tower, to which I have referred at page
352-
- The Ruins called KILLANNIN, TEMPLE BRECAN, and TEMPLE BEG NA NEAVE
(the little Church of the Saint — St. Annin) are all within a radius of one mile,
near the northern shore of Ross lake, and about eleven miles from Galway
on the road to Oughterard. — See Map 105.
— KILCATHAIL, situated (Map 106) four miles N. by E. from Clare-Gal way
on the road to Tuam.
All these are in the County Galway. The others to which Sir William
Wilde has directed attention shall be noticed under the heading of CONG, in
Mayo County.
Nos. 125, 172 AND 212— ARAN ISLANDS.
The south Island of Aran is situated (Map 122) 5 miles W. N. W. from
Doolin on the coast of the County Clare, and about 1 1 miles from the coast
of Galway. There are upon it two very interesting ancient temples, one of
which is associated with the name of Kevan, and the other with that of
Gobban-et [The spirit of Gobban]. There is a good specimen of a Cyclo-
pean doorway, and an ancient window of narrow splay, in each of these
buildings ; there is also in St. Kevan's Church a curious ancient window
with pointed top. Several other interesting relics of antiquity, including
two Holy Wells, are to be found on the Island. The masonry of the
ARAN ISLANDS. 399
Churches is of the fine massive ancient style, but a great portion of the
foundation of Kevan's Church is buried in the sands. So much venerated
are these buildings by the peasantry, that I was reproved for entering the
roofless walls of one of them with my hat on, and was obliged to divest
myself of the covering it afforded while I remained within the sacred pre-
cincts. On getting into the Island I accommodated a returned American
emigrant with a passage in my boat. He had come from America on
account of sore eyes, and was proceeding from a distant part of Galway to
be cured of his affliction at the Holy Well of Aran.
The middle Island (Maps 113, 122) affords very little of interesting
matter for the antiquary. One of the ancient Churches is comprised within
the building of a modern Roman Catholic Chapel, and I was not able to
ascertain that any archaeological remains are still visible within it. Another
Church, St. Canaugh's or St. Canaan's, is a rude early Christian building
erected on the ancient site, without a vestige of genuine antiquity, save the
four stones of an ancient pointed window (fig. 118) re-set in the modern
structure. I disagree altogether with Dr. Petrie's description of this building.
He says (p. 187): — "This little Church, which would be in perfect preserva-
tion if its stone roof remained," etc. I believe that it never had, and never
could have borne, a stone roof, and that in other respects it has the marks
of a very rude early Christian building : but I leave the intelligent tourist to
examine and decide for himself. There are a great fort and other Celtic
monuments on this Island as well as on the great Island. These will be
found deserving of inspection ; but such antiquities are not within the limit
of my enquiries.
The great Island of Aran is situated (Map 122) to the N. W. of the
middle Island, and six miles from the coast of Galway. It is rich in ancient
remains, the principal of which, with their distances and directions from the
quay or landing place, are as follow : —
TEMPLE ENDEE, two miles S. E.
The ROUND TOWER, less than two miles S. S. E.
EEE
4OO DESCRIPTIVE PARTICULARS GALWAY COUNTY.
TEMPLE BUNAUN, close to the Round Tower.
TEMPLE CIARAN, one mile N.W.
TEMPLE COLMAN, three miles W.
TEMPLE BRECCAN, five miles W. by N.
Cyclopean doorways and ancient windows, commonly called Norman,
exist at Temple Bunaun, Temple Ciaran, and Temple Colman. Similar
ancient windows are also to be found at Temple Breccan, and Temple
Endee. Of the Round Tower only about ten feet of the base remain, and a
great part of this is concealed by the heap of debris which surrounds it. So
much of the masonry as exists exhibits all the characteristics usually observ-
able at the bases of Irish Round Towers ; but doorway and windows have
disappeared. — See fig. 157.
TEMPLE ENDEE,
Called also Teg-lagh-Enda — The Stone- House of the One God — has
got only one ancient window — that in the chancel, the arch of which is
formed of two stones. It is much damaged and re-built underneath. No
vestige of the ancient doorway remains. The wall at the north side is a
fine specimen of the Cyclopean ; the greater part of the other wall is a re-
building. The ancient buttresses remain at the chancel end.
TEMPLE BUNAUN
Is a very curious little building, only seven feet in width by about eleven
feet in length. The masonry of the east gable on the inside, — one stone of
which runs through its whole length, — exhibits uncommon specimens of
ancient work. The walls incline inwards from the foundation, so as the better
to support the stone roof which once covered the building. The window in
the north wall is a very small pointed specimen.
ARAN ISLANDS. 40 1
TEMPLE CIARAN
Has undergone much alteration in Christian times. The east window is a
fine specimen of the ancient style of wide splay, but it has been damaged
and somewhat fractured by a stroke of lightning. The ancient Cyclopean
doorway in the west wall has been built up. A second ancient window has
been re-set rudely in the sidewall. There is an ancient Holed Stone in the
east of the Church having some antique sculpture, on which the design called
the Branch (such as figs. 12, 13, 14) appears.
TEMPLE COLMAN.
The south wall of the nave is a remarkably fine specimen of Cyclopean
masonry. The west door is ancient, and square-headed. The chancel seems
to be a re-building enlarged from the ancient plan. The windows are
re-settings. Close to this Church is Temple Murry, of which a small
portion of the ancient wall only now remains.
TEMPLE BRECCAN,
Called the Seven Churches. The greater part of the buildings at this place
are early Christian, but there are some remains of genuine antiquity. Two
of the windows are altered and re-set ; the chancel arch seems ancient.
The whole structure appears to have been enlarged in re-building ; and the
ancient windows at the east and south re-set. There is no vestige of the
ancient doorway.
The Islands of A ran have a special interest for the antiquary who hopes
to find vestiges of Cuthite architecture. The number of ancient temples is
greater here than he will find in the same extent of country elsewhere
throughout Ireland ; and, although there is no temple at Aran which has
not been altered more or less, or reconstructed in Christian times, it will
be found that the proportion of ancient to early Christian work is greater
4<D2 DESCRIPTIVE PARTICULARS — GALWAY COUNTY.
here than in other districts. The style of all the ancient buildings, however,
is plain, and no rich architecture or sculpture is to be seen. These holy
places could therefore have been of only second-rate importance compared
with the ordinary Cuthite temples of Ireland.
No. 199.— CLONFERT,
Situated (Map 117) 13 miles S. by W. from Athlone, and five miles N. W.
from Banagher. A considerable portion of the present Cathedral formed a
part of the ancient heathen temple. The doorway was a porch entrance to
the temple. It is a beautiful specimen of the arched style, measuring in
height to the spring of the arch six feet, in width five feet one inch at the
base, narrowing to four feet nine inches at the capitals. The large window
at the east end is ancient, as is also the chancel arch. The Mermaid, repre-
sented at fig. 24, is a sculpture built into one of the side piers of the chancel
arch. A beautiful drawing of the doorway of Clonfert may be seen in
Robert O'Callaghan Newenham's " Views of the Antiquities of Ireland,"
but I have not introduced it, as neither the perspective nor the proportions
are quite correct. The doorway is much smaller than it would appear to be
from Mr. Newenham's picture. The skill of a first-class artist would be re-
quired to represent it fully and faithfully ; and it is to be hoped that such a
person will be found to illustrate this handsome specimen of sculpture, with
numerous others throughout Ireland, proper sketches of which have never
been made.
No. 8.—CLONTUSKART,
Situated three miles S. from Ballinasloe (Map 107). Here are the ruins of
a Christian Abbey, in the north transept of which two small ancient windows
have been re-set ; another ancient window has been re-set in the western
wall, and there are other fragments of antiquity about the ruin, some of which
CLOXTUSKART, CLUAIN-FOIS, INISCALTRA. 403
are of a doubtful character. The Holy Well of St. Boadan is situated at a
little distance from the Church.
No. 114.— CLUAIN FOIS,
Situated (Map 96) three miles W. from Tuam. The ruined Church at this
place is a rude early Christian building, and no vestige of antiquity is to be
found about the site — save a Rock Basin, in which is the impression of " one
of St. Patrick's knees where he knelt to pray."
No. 1 65.— INISCALTRA
Is an island in Lough Derg, (Map 125) eight miles N. from Killaloe, and
within less than one mile of the shore at the point of junction of the Counties
of Clare and Galway. The Round Tower wants its conical top, but is other-
wise nearly perfect. The doorway is of the ordinary style, round-headed,
with inclining jambs. The building called the Cathedral is a reconstruction
of the ancient heathen temple, which, judging from the chancel arch and one
side of the ancient doorway (fig. 181), must have been a highly-finished and
finely ornamented building. It seems to have been built wholly of ashlar,
but the greater part of the work as it now stands is rude masonry of the early
Christian period.
The doorway, one side of which — all that remains — is represented in fig.
1 8 1 , was two feet seven inches in width at the spring of the innermost arch,
and two feet nine inches at the base ; in height to the spring of the arch five
feet two inches, and to its vertex six feet six inches. Sundry fragments of
ancient stone work may be seen worked into other buildings upon the Island^;
but the most interesting objects are the Round Tower and the Cathedral.
In the latter may be seen the small window which has been represented in
fig. 113, in the jamb of which is the specimen of curious jointing exhibited
in fig. 121.
404 DESCRIPTIVE PARTICULARS GALWAY COUNTY.
I have not before noticed that St. Camin or Caimin (whose name, as well
as that of St. Columb, is associated with Iniscaltra) is, like all the others,
derived from heathen mythology. The identical name is found to represent
Ham or Cham (the Sun) of Cuthite mythology. The Egyptian Crocodile is
called "Caimin" (Bryant, vol. 2, p. 18). Ham as a Deity was esteemed the
Sun, and his priests were styled Chamin (vol. i, p. 4). Chamin is a term
used in the Hebrew to express an image of Ham, the Sun. For we read of
King Josiah (2 Chron. xxxiv. 4), that " he broke down the altars of Baalim
in his presence ; and the Chaminim [the images of Cham] that were on high
above them he cut down." Chaminim in the singular number would be
Chamin, like the Egyptian Caimin, the identical name of the Saint of Iniscal-
tra and other places in Ireland ; and, according to the usual interpretation,
the Sun was the real object of worship. Therefore as his images were ex-
pressed by the term Chaminim, the word itself was evidently the name of
Cham or Ham the son of Noah, who early became an object of worship
among his descendants. — It is curious to find the word Caiman among the
aborigines of Central America as their name for the Crocodile or Alligator,
which would leave us to infer that before the Dispersion this animal had
been regarded as sacred. (See Imperial Dictionary].
The names St. Comman and St. Cummin I believe to be varieties of
this word Caimin, the vowels a, i, and o being used indifferently in ancient
Irish MSS.
No. 230.— KILBANNON,
Sometimes called Ballygaddy, which is the name of the townland and bridge
adjoining the site, is situated (Map 96) two miles N. W. from Tuam Railway
Station. The Round Tower still remains, to the height of about forty-five
feet. It is broken away on one side, but the doorway is nearly perfect, being
of the ordinary form, round-headed, and with inclining jambs. The Church
adjoining is a rude early Christian building. No vestiges of genuine anti-
quity have come under my observation, save the Round Tower, which is
KILBANNON, KILMACDUAGH, KILTARTAN. 405
associated with the name of St. Bunaun — one of three brothers ; another, St.
Bernaun, being the reputed founder of Knockmoy. — A view of the Round
Tower is given at fig. 158, ante.
No. 156.— KILMACDUAGH, alias KILMACUILLE,
Situated (Map 124) about one mile from the boundary of the County of Clare
and two miles S. W. from the town of Gort. It must have been a place of con-
siderable importance in ancient times, as vestiges of five different temples
still remain there, at each of which fragments of ancient work may be seen ;
but four-fifths of the existing buildings are early Christian structures. Fig.
84 is the base of the Round Tower of Kilmacduagh — one of the finest
specimens of Cyclopean masonry in Ireland. Fig. 105 is a handsome ancient
window in a Church called Temple lun — interpreted to mean Hynes's Church
by the people in the neighbourhood, but I should interpret the name the
Temple of lun — the Dove, Juno, the Great Mother. Fig. 70 is a fine speci-
men of doorway of the Cyclopean style situated near the Round Tower, in
the ancient portion of a building called the Cathedral. There are sundry
other remains of ancient buildings at this place, which will repay the tourist
for a close inspection.
No. 177.— KILTARTAN, ARDRAHAN, KILTIERNAN, KILLEELY,
DRUM-MOCHUA.
The district north of the town of Gort is a very interesting one to the
Archaeologist. Here, within a distance of eight English miles, are portions
of five small parishes, in which five very interesting Cuthite ruins still remain.
They are to be found on Sheet 1 15 of the general Map of Ireland. I have
not introduced these several places in the Catalogue under the head of any
particular Cuthite divinities, for although numerous supposed Saints, and
other names traceable to Cuthite Mythology, are associated with those build-
406 DESCRIPTIVE PARTICULARS — GALWAY COUNTY.
ings, there is no written record of any interest in existence, and there is much
confusion in the arrangement of what still remains of oral tradition.
This district is traversed by the Mail-Coach road from Ennis to Galway,
and for a long period English as well as Irish has been spoken by the
inhabitants. In Ireland one of the first results that may be observed after
the introduction of the English language is, that the people lose their faith
in and respect for ancient local traditions. Such legends in consequence
soon die out ; and little more of them remains than what may have been
committed to writing in former times, and such corroborative evidence as
topography may continue to afford.
The people of this district inform us, that there were many Saints of
note connected with the different Churches, but they say that the names
of several have been lost ; and much of the superstitious regard by which
ancient traditions were perpetuated has died out with the decline of the Irish
language. The little that is still left of the traditions, and the names of the
places themselves, are sufficient to identify these foundations with other sites
to which a Cuthite origin has been assigned ; but the similarity of style in
the ruins with that of others described as Cuthite remains leaves no doubt
of both having been the work of the same people.
I would here observe as a general remark, that the ecclesiastical records
relating to the west of Ireland are very scanty compared with those of Lein-
ster. This may be accounted for by the fact, that the native Irish placed much
reliance upon oral tradition for the preservation of their ancient lore. And
therefore we find that, the written matter concerning the English- Irish districts
(the places peopled by English before the Reformation) is far more copious
than what relates to localities, which have ever remained in the occupation
of an exclusively Irish race. That is to say, we have more of ecclesiastical
record committed to writing, with less of oral tradition and less of ancient
remains, in Leinster, than in the counties of Clare and Galway ; though quite
enough of evidence exists to identify the ancient ruins of the west with
names associated with sites in the east of Ireland.
KILTARTAN, ARDRAHAN, ETC. 407
KILTARTAN
Is situated two miles N. from Gort, and within 100 yards of Mr. Gregory's
demesne of Coole. The ruin is a large quadrangular building, into which
the massive stones of the ancient temple have been worked. Large stones,
finely cut and squared may be seen re-set amidst rubble work in different
parts of this ruin. The centre and lower courses of the north wall seem to
be ancient. The building has been enlarged ; and ancient coigns re-set at
the angles. One ancient window has been re-set in the north wall. The
doorway has disappeared, and a modern one has been inserted in the north
wall. The Church is dedicated to St. Deelan (the mother of MacDuagh,
alias MacCuille, about whose birth and baptism some strange legends are
told). Poul-Deelan, near this temple and within the demesne of Coole, is
pointed out as a place into which St. Deelan was three times thrown by her
wicked eldest son, Gurah. A stone five feet long, still pointed out standing
in the grave-yard, was bound round her neck, but each time she escaped by
miracle.
ARDRAHAN
Is situated less than four miles N. by E. from Kiltartan Church, on the road
to Gal way. It is the site of a Round Tower, of which a few feet are still
standing at the south-west corner of the Church-yard. Near the tower is a
subterraneous passage, several yards of which have been cleared of rubbish.
The ancient name of Ardrahan was Ard-Rath-Ain.
KILTIERNAN,
In the parish of Kilcolgan, less than two miles N. W. by N. from Ardrahan,
and about 300 yards to the east of the Mail-Coach road. Here is a very
interesting Cuthite temple, with so much of the ancient work remaining and
F F F
408 DESCRIPTIVE PARTICULARS — GALWAY COUNTY.
*
so little of the modern as is rarely found. The north, south, and west walls
of the building are standing to the height of more than ten feet ; and they
exhibit some excellent specimens of Cyclopean masonry. The doorway
in the west wall is perfect, and is one of the finest specimens of the plain
style. The temple has been enlarged at the east end from about 25 feet to
40 feet in length, to suit the purposes of Christian worship. The contrast
between the mason-work of the heathen temple and that in the Christian
Church is very striking. The side walls of the ancient portion are forty-one
inches in thickness. There is one pointed window in the south wall like that
represented at fig. 1 1 8. The buttresses at the east end are perfect, being
partially concealed and protected by the extending wall — the modern addition ;
but those at the west end have been mischievously broken away. The stones
forming the side walls are too massive to be easily removed, or they would
probably have shared the same fate. The upper courses of the whole build-
ing seem to have been reconstructed in early Christian times.
KILLEELY
Is a ruin less than two miles N. W. by N. from Temple Tiernan. Portions
of the north and south walls are ancient ; the former, a fine specimen of
Cyclopean masonry. The building has been enlarged at the west end, and
a modern doorway introduced in the south wall. Ancient coigns have been
built into the modern work. An ancient window is re-set in the north wall,
and a double window at the east end. The head-stone of another window
may be seen, turned upside down, and built into the north wall. There is a
Rock Basin inside the doorway of the Church.
DRUM-MOCHUA, DRUM-MUCADHA, OR DRUMACOO,
Situated less than two miles W. by S. from the village of Kilcolgan, and on
the left-hand side of the Galway road. This is one of the most interesting
DRUM-MOCHUA. 409
ruins in Ireland. The building as it now stands consists of fragments of two
ancient temples, one plain and small, the other large and highly ornamented.
A very fine and perfect specimen of Cyclopean doorway stands in the west
wall, about which, and along the north wall, some ancient masonry may be
seen. All the rest of the building is reconstruction, in which several frag-
ments of the ancient temple have been used. A beautiful doorway has been
opened in the south wall, consisting of portions of a highly ornamented
Chancel Arch. An examination of the inside of this doorway will show its
patch-work character. The jambs are formed out of the piers of a Chancel
Arch, and are unlike anything ever found in a genuine ancient doorway.
Similar specimens of reconstruction shall afterwards be noticed as existing
at the Cathedral of Cong, Co. Mayo, where two beautiful orifices, called
doorways, have been constructed out of chancel or transept arches. Ancient
windows have been re-set in the north and south walls of Drum-Mochua, and
a double window, also a re-setting, in the east wall. That in the south wall
is perfect on the outside, and is a very beautiful specimen. The lower
portion of the window in the north wall is ancient ; the inner angles of the
sides are constructed out of the chancel arch, which furnished the south
doorway. There are other evidences of patch-work about this ruin, which
the experienced eye may detect. There is nothing to mark the site upon
which the handsome temple had stood, but the fragments of its beautiful
stone-cutting which abound throughout the present ruin.
A subterraneous passage (now closed up) exists inside the Church-yard
gate. There is also a Holy Well, at which miraculous cures are said to have
been performed.
Tradition has preserved the names of Saints Brecan, Suirney [Suir, a
Mermaid], Rushann, Colgan, MacDuach (also called MacCuille), and Deelan,
in connection with this, or some of the neighbouring temples, besides which,
the topography of the ruins supplies us with several other names of heathen
origin, such as Mochua, Tiernan, Ard-Rath-Ain, Coole, Tor-tin, etc. ; all of
which will be found of significance, if the principle of interpretation put forth
4IO DESCRIPTIVE PARTICULARS GALWAY COUNTY.
in this work be admitted. However this may be, there are very few
specimens of ancient Irish ruins better worth examination than the Temples
of Drum-Mochua and Kiltiernan.
No. 75.— KNOCKMOY ABBEY,
Situated (Map 96) seven miles S. E. by S. from Tuam Railway Station. This
building has already been noticed at p. 324 as one of the Cuthite Temples
of larger size, which never came into use as a Christian Church until the
end of the twelfth century. The reader is requested to examine the general
remarks made upon ancient temples of the larger class for evidence that the
oldest and finest portions of Knockmoy Abbey belonged to a Cuthite temple.
The lower part of the Chancel is ancient, but the upper part exhibits
marks of reconstruction. The same may be said of other portions of the
existing ruin : but four-fifths of the whole is of the style of the twelfth and
following centuries, which, from its rudeness and the use of punched stone,
may be easily distinguished from the fragments of ancient work incorporated
with it. Knockmoy continued to be used as a Christian monastery for nearly
400 years, during which time the art of building had made considerable pro-
gress in Ireland; and consequently, so many well-executed reconstructions
and alterations of the ancient portions took place, as to make it difficult to
distinguish between all that is ancient and all that is modern or reconstructed.
The foundation of the Abbey is ascribed in the ecclesiastical records to the
1 2th century; but the peasantry on the spot have a legend very like that told
respecting Cdrcomroe in the County of Clare, viz., That Knockmoy was built
by Gobban Saer and the Fian of Eirin in one night, and thrown down on the
following night. But my informant added apologetically, that this was not
truth, but only a story told by the old people. The names of the three Saints
Bernaun, Bunaun, and Garraun, are said to have been associated with Knock-
moy, the Round Tower of Kilbannon, and a third religious house in the
same neighbourhood.
ROSCOM, TEMPLE MACDARA. 4 1 I
No. 231.— ROSCOM
Is situated (Map 106) three miles E. from the town of Gal way. The Round
Tower is the most interesting object at this place, though not one of the best
specimens. The doorway (fig. 148) is square-headed, and seems to have been
re-set. The wall of the Tower is four feet four inches in thickness. The
name of St. Patrick is associated with it. A rude early Christian Church
stands near the Round Tower, but in the inner angles of its windows are
several stones of ancient windows of wide splay. A large stone containing
several Rock Basins is to be seen close to the Church. It is broken into two
parts with basins in each. — See notes on Rock Basins, page 340.
No. 132.— TEMPLE MACDARA
Is on a small island named Cruach MacDara (Map 103), 12 miles N. W. from
Aran-more, and two miles from the coast of Galway. This ruin is in some
respects the most interesting Cuthite temple now existing in Ireland, because
it is the only one which, while still preserving its original outline, does not
exhibit the additions, alterations, or reparations of modern times. While
others that have been noticed are Christian Churches, built on the sites of
heathen temples, Temple MacDara is still what it originally was — a heathen
temple and nothing else.
I have met with dozens of buttresses in ruins throughout Ireland, varying
in height from four to twelve feet; but I should never have understood their
use if I had not seen Temple MacDara. For in no instance save this one,
do the buttresses rise even to the course above the eave. From the example
of Temple MacDara we can understand how buttresses became useful in
some stone-roofed temples, namely, to counter-balance the pressure on the
centre by throwing a portion of the weight outside the gables. The Cyclopean
doorway of Temple MacDara measures in height five feet one inch, in width
412 DESCRIPTIVE PARTICULARS GALWAY COUNTY.
two feet four inches at the base, narrowing to two feet two inches at the top.
Fig. 171 represents this Temple with its west end ; and at fig. 1 16, we have
exhibited the beautiful east end window. The Saint's Festival is observed
on the 1 6th of July — a day esteemed as sacred as Sunday, and the Pattern
is still resorted to by thousands.
No. 113— TUAM,
A Railway Station, situated (Map 96) fifteen miles N.by W. from the Railway
Station of Athenry. The Chancel Arch of the Cathedral is all that remains
of the ancient heathen temple, which must have been a splendid edifice.
The chancel with its round-headed windows existed when Dr. Petrie wrote
his Essay ; but as that portion of the building has since been removed I shall
describe the whole in Dr. Petrie's words. He says (pp. 314, 315) "Of the
ancient church of Tuam the chancel only remains ; but, fortunately, this is
sufficient to make us acquainted with its general style of architecture, and to
show that it was not only a larger, but a more splendid structure than Cor-
mac's Church at Cashel, and not unworthy of the powerful monarch to whom
it chiefly owed its erection. This chancel is a square of twenty-six feet in
external measurement, and the walls are four feet in thickness. Its east end
is perforated by three round-headed windows, each five feet in height and
eighteen inches in width externally, but splaying on the inside to the width
of five feet. These windows are ornamented with the zig-zag and other
mouldings, both externally and internally, and they are connected with each
other by label, or string-course mouldings, of which the external one is en-
riched with paterae. In the south wall there is a window similarly ornamen-
ted, but of smaller size.
" But the great feature of this chancel is its triumphal arch, — now erro-
neously supposed to have been a doorway, — which is, perhaps, the most
magnificent specimen of its kind remaining in Ireland. It is composed
externally of six semicircular, concentric, and recessed arches, of which the
TUAM. 413
outer is twenty feet six inches in width at its base, and nineteen feet five
inches in height; and the inner, fifteen feet eight inches in width, and sixteen
feet in height."
Fig. 1 80 represents one base of this beautiful chancel arch. The sculp-
tures are all in low relief, and the material is hard red sandstone.
Dr. Petrie says of the Cross of Tuam, the head of which is represented
at fig. 57 : — "The cross of Tuam, however, is of far greater magnificence and
interest, and may justly rank as the finest monument of its class and age
remaining in Ireland ; and yet, to the disgrace of the inhabitants of that
ancient city, its shaft, head, and base, though all remaining, are allowed to be
in different localities detached from each other."
The foundation of Tuam Cathedral is ascribed to St. Hiarlath, who has
been noticed among the mythical Saints at p. 71 ; but Dr. Petrie informs us
(p. 31 1), that " according to Ware the Cathedral was re-built about the year
1152 by the Archbishop Edan O'Hoisin, by the aid and assistance of Turlogh
O'Connor king of Ireland." All the facts which we have noticed respecting
the antiquities of Tuam only tend to confirm the heathen origin of its temple.
First, we have the magnificent Cross, estimated at thirty feet in original
height, with a mural crown on the crucified figure (see p. 166, ante), proved
to have been in existence so early as 1 152, at which time sculpture of raised
figures in stone had made very little progress even in England and France.
Then we have the Chancel Arch (see p. 350, ante), one of the most beautiful
specimens of richly sculptured architecture to be found in the United Kingdom,
and which far surpasses any modern work in Ireland. This arch, and the
magnificent building of which it formed a part, are assumed to have been
erected in 1152, about twenty years before King Henry the Second had his
royal palace built for him in Dublin, "of smoothe wattles after the fashion of
the Irish." Where were the architects and sculptors of King Turlogh
O'Connor ? or how came it that Ireland's architectural taste had so far de-
generated within the short space of twenty years ? But Ware's notice of
Tuam reveals the truth. The structure of 1152 was only a re-building; and
4H DESCRIPTIVE PARTICULARS KERRY COUNTY.
the foundation is associated with the name of St. Hiarlath of the 5th century.
The truth is therefore apparent, notwithstanding the erroneous inferences
which have been formed on the facts. The chancel is described by Dr. Petrie,
and the chancel arch as it stands to-day existed in the earliest ages of Chris-
tianity, being the fragments of an ancient Cuthite temple of the most beautiful
style. The Archbishop and King Turlogh O'Connor took possession of
the ruins at some time before 1152, and added some very rude structure,
which, if it had not since been removed to make way for more substantial
buildings, would at this day exhibit that contrast between the ancient and
beautiful fragments of Cuthite architecture, and the rude work of the i2th
century, of which examples may be found in every county in the south and
west of Ireland. The chancel arch exhibits one of those Irish peculiarities,
which tend to confirm my opinion on the heathen origin of this Temple :
the pillars that support the capitals of the arch are not perpendicular, but
have a slight inward inclination as they rise — the space being wider at the
base than at the capitals. This is a common characteristic of all ancient
Irish doorways and arches, which have not undergone the process of recon-
struction.
KERRY COUNTY.
No. 97.— AGHADOE
Is situated on an eminence three miles N. W. from the town of Killarney
(Map 1 73), and two miles N. from the island of Inisfallen, with which religious
establishment I suppose it to have been originally incorporated, — the same
patron, St. Finian, having presided over both. The Round Tower to the
height of about twelve feet still remains. It is a fine piece of ancient mason-
work, but the door and windows have disappeared. The Cathedral adjoining
is a rude early Christian building, still exhibiting, however, some portions of
the ancient heathen temple, which seems to have been built in the ornamented
style.
A great portion of the building is a reconstruction, with enlargement in
AGHADOE, ARDFERT, AND ANNAGH. 415
Christian times, probably effected in 1158, when Aghadoe was said to have
been "finished" The doorway, a portion of die ornament of which is repre-
sented at fig. 92, is the most interesting object in this Ruin.
There are two ancient windows re-set in this building, both of which are
in the nave — one in the north, the other in the south wall. The outer stones
of each have been removed. The Chancel is altogether a modern addition,
probably an enlargement of the ancient structure as some ancient stones have
been used in the modern portions. A Rock Basin may be seen on the out-
side of the north wall of the nave ; and a subterraneous passage has been
discovered to the south of the building in the direction of Inisfallen, whither
tradition says that it once extended under the lake.
No. 200.— ARDFERT,
Situated (Map 162) six miles N. W. from Tralee. Here are the ruins of two
ancient temples, exhibiting some varieties of ornament that I have not found
elsewhere. Fragments of one temple of the style of Cormac's Chapel are
built into the old Cathedral. The other temple is in a more perfect state,
and smaller. Fig. 1 30 is a specimen of the ornament which surrounds the
inside of one of its windows. Here are found several sculptured heads, a
handsome chancel arch, projecting coigns, a round-headed doorway, and several
other evidences of the remote antiquity to which the buildings belong; but
these I shall leave the tourist to examine for himself as I cannot properly
describe them. An ancient Round Tower once stood near the Cathedral,
but the exact site is now unknown.
No. 232.— ANNAGH
Is situated (Map 162) three miles S. W. from Tralee, on the road to Dingle.
This Church is altogether a rude early Christian building, having no vestige
of antiquity that I could discover, except the sculpture representing a man on
GGG
416 DESCRIPTIVE PARTICULARS KERRY COUNTY.
horseback (fig. 68), and one stone of an ancient window built into the side of
the present window.
No. I69.—CURRANES,
An island in a lake of the same name, situated two miles N. E. from the
Hotel of Waterville (Map 191). Here may be seen the ruins of an ancient
temple, the round-headed doorway of which has been greatly damaged, the
outer ornaments save one capital having been removed. One ancient window
is re-set in the south wall. The Chancel is a modern addition, with an
ancient window (a re-setting) in the eastern wall. The side walls of the nave
are a re-building, but the foundations are ancient.
No. I 79-— DERINANE, alias AGHAMORE,
A small island situated (Map 191) five miles S. by E. from Waterville Hotel,
on the demesne of the late Daniel O'Connell, Esq. The name Aghamore,
and the description of the situation as defined by Archdall, have led me to
identify it as the Church of St. Finbar, or with Derinane Abbey. Several
fragments of the ancient temple may be found among the ruins of the Abbey.
Among these are portions of the windows, and an ancient round-headed
doorway, only a few stones of which latter now remain.
No. 97.— INISFALLEN,
A beautiful island in the Lower Lake of Killarney (Map 173), two miles
W. S. W. from the town. There is much to interest the tourist in this
lovely spot, but the only object now remaining to associate the place with
remote antiquity is a small temple a few yards to the right of the landing
place. The bed of the Saint is also pointed out, respecting which the guides
inform us, that whoever stretches himself in it is certain, if unmarried, to find
INISFALLEN, KILLAGUE, AND KILMELCHEDOR. 417
a partner within twelve months. The other buildings on the island are all
of the very rudest early Christian style, from which it would appear, that
although greatly venerated as an ancient religious foundation, and highly
esteemed as a burying-place, it never acquired any ecclesiastical importance
since the English Conquest. The ancient temple referred to has a hand-
some round-headed doorway at the west end, and an ancient window in
the eastern wall. This has been much lengthened in reconstruction. A
few feet of the ancient walls remain at the north side ; all the rest of the
building is a restoration.
No. 225.— KILLAGUE,
Situated three miles S. by E. from Killarney (Map 173), and within five
minutes walk of the Muckross Hotel. The small east window is the only
vestige of architecture in this little Church still bearing marks of genuine
antiquity ; all the rest seems to be Christian work.
No. 90.— KILMELCHEDOR,
Situated (Map 171) four miles N. W. from Dingle, is to the antiquary one
of the most interesting localities in Ireland. Modern civilization has not yet
extended into this remote district ; and superstition has done much to cause
monuments of antiquity to remain untouched for thousands of years. The
Irish language is still spoken here by all, and numerous ancient legends are
preserved in the memories of old people of the Celtic race. I have already
stated that my object in this part of the work is to inform the reader, as
briefly as possible, where he may find the several localities to which I have
referred as Cuthite foundations. I might have added considerably to every
page in respect to descriptive particulars ; but all such matter is outside the
object of this part of my work. I have written to establish a theory respect-
ing Irish History and Architecture. If the theory be rejected, every word
that I have written in this part of the work, beyond the statement of the
4i8
DESCRIPTIVE PARTICULARS KERRY COUNTY.
exact situation of each place, must be regarded as superfluous : but if, on the
other hand, my theory be adopted, it will require a work of four times the
size of the present to describe, as it ought to be done, the several localities
referred to. I shall therefore for the present dismiss the subject of Kilmel-
chedor by stating briefly, that two ancient heathen temples are still to be seen
there. One is built in the handsome or ornamented style, the other is as plain
as possible; the first is called Kilmelchedor Church, which in Irish is Temple
Melchedor — that is, the Temple of the Golden Molach. The other is called
Gallerus Oratory, which name I believe it received from a Castle built
close by.
FIG. 1 86. — GALLERUS ORATORY, CO. KERRY.
Kilmelchedor, like numerous other Cuthite ruins throughout Ireland, is
said to have been built in one night. Fig. 102 represents the arch of the
doorway of this temple, save that the Ox's head is on the inside instead of
the outside of the soffit or lintel, as stated at page 266. A figure of some
GALLERUS, RATTAS, AND RATTO. 419
kind, defaced so as not to be discernable, is in the same manner raised in
relief or used for the soffit stone of the doorway of Banagher Church, fig. 72.
There are four ancient windows to be seen in this temple, two of which
are in the nave and two in the chancel ; but this part of the building having
been thrown down in Christian times and replaced by a chancel of larger
dimensions, the two sides only of the ancient windows remain. The nave,
which is the only ancient portion now in existence (except the sides of the
chancel windows), exhibits evidence of having had an arched roof of stone.
The smaller Church, called Gallerus, is rude in architecture, or rather
plain, compared with the other. The building itself is represented at fig. 186,
and its only window is to be seen at figs. 114 and 117. The style of the
window being like hundreds of others found throughout Ireland identifies it,
as I have remarked at page 277, with the Irish style of building commonly
called "Norman with Irish peculiarities." I shall leave the tourist to
enquire for himself respecting the Rock Basin, into which the Finian cow
deposited her milk in sufficient quantity for the whole of Fin-MacCuile's
army. Also for Dunurlin, Caher Canaan, Ardmore (the valley of slaughter),
Coom, Eribul, and Sybil Head, — all of which I associate with Cuthite
mythology.
No. 1 9 7-— RATTAS,
Situated one mile E. from the town of Tralee (Map 162). Dr. Petrie's
drawing of the Cyclopean doorway of this little temple is represented at fig.
75, including a fine pair of ancient buttresses. This doorway, and the whole
gable in which it stands, deserve special attention as one of the finest speci-
mens of Cyclopean architecture to be found in Ireland.
No. 40.— RATTO,
Situated (Map 151) twelve miles N. by E. from Tralee, and five miles S.
by E. from Ballybunnion. The only object of particular interest at Ratto is
42O DESCRIPTIVE PARTICULARS KILDARE COUNTY.
the Round Tower, which is very perfect, the loftiest, and one of the least
injured by repairs of any in Ireland. The doorway is of the ordinary style,
round-headed, with inclining jambs, which exhibit some curious specimens of
jointing. The ruined Church adjoining is a well-executed medieval building,
but without any traces of Cuthite remains. Ratto is said to have been former-
ly a place of great importance — to have had a town, and seven Churches ;
but it is now the well-preserved demesne of Wilson Gunn, Esq.
KILDARE COUNTY.
No. 1 36.— CASTLEDERMOT, ANCIENTLY CALLED DISART DERMOT,
Situated (Map 128) eight miles S. E. from Athy. Several interesting relics
of antiquity are to be seen at Castledermot, among which are the Round
Tower, two ancient Crosses, the arched doorway of an ancient Temple, and
the Holed Stone represented at fig. 177. The site is ascribed to St. Diarmit
of the 5th century.
i
No. 73.— KILCULLEN, CALLED OLD KILCULLEN,
Is situated (Map 120) ten miles S. S. W. from the Railway Station of Naas,
and seven miles E. S. E.from Kildare. The Round Tower is the most interest-
ing object to be seen here. It is standing to the height of about forty feet,
having a doorway of the usual style, — round-headed. Portions of two ancient
Crosses also remain. One was of the larger size, and is much weather-worn ;
the other is represented in Ledwich (p. 75), from which fig. 36 is copied. The
beautiful arched doorway of the ancient Temple is represented in Grose's
Antiquities. This picture is of special value as the magnificent doorway,
together with every vestige of the Temple to which it belonged have
disappeared.
KILDARE, MOONE ABBEY, ETC. 421
No. 55.— KILDARE
Is a Railway Station (Map 119), thirty miles W. by S. from Dublin. The
Round Tower is one of the finest specimens, as well as the most highly
ornamented, in Ireland; its doorway is represented at fig. 96. The castel-
lated top of the tower is modern.
There are sundry vestiges of ancient work about the site at Kildare; but
they are so incorporated with buildings of Christian times, that it is diffi-
cult to distinguish them. A large ancient Cross stands in the Church-yard,
and fragments of a second ; but they are not very interesting specimens.
No. 56.— OUGHTERARD
Is situated (Map 1 1 1) about two miles S. S. E. from Straffan Railway Station
on the Great Southern and Western Railway. Here is a Round Tower
with the doorway of the usual style — round-headed, with inclining jambs.
The foundation is associated with the name of St. Bridget.
No. 35.— TEGHADOE,
Situated (Map in) about two miles S. by W. from Maynooth Railway Sta-
tion. Near the Church is an ancient Round Tower about sixty feet high, in
excellent preservation, having a round-headed doorway. The name Teg-
hadoe may be interpreted The high house of Budh.
No. 44.— TIMOLIN, AND MOONE ABBEY,
Situated close to each other (Map 129) eight miles E. from Athy. The
handsome Cross, represented at fig. 16, stands in the Church-yard of Moone
Abbey, where fragments of other Crosses are also to be seen. The ruins of
the Church of Timolin stand at a short distance to the east of Moone Abbey.
422 DESCRIPTIVE PARTICULARS KILKENNY COUNTY.
I would interpret Timolin to mean The house of the Good Luan, or the
Good Moon ; and I assume that Moone Abbey and Timolin were originally
the same establishment. Save the Crosses noticed there are no objects of
interest about these ruins.
KILKENNY COUNTY.
V
No. 183.— AGHAVILLAR,
Situated (Map 156) six miles S. W. from Thomastown Railway Station.
The Round Tower is all that now remains of the ancient buildings. Its
ancient doorway which is of the usual form — round-headed, with inclining
jambs, and about ten feet above the ground, is still perfect, but built up ;
and a modern doorway has been opened on the ground level. The ancient
name ACHADH-BIOROIR is a compound of the Cuthite term Acad, The solar
Divinity.
No. 127.— FERTAGH,
Situated (Map 136) nine miles S. S. E. from the Roscrea Junction at Bally-
brophy, and about two miles N. from Johnstown. The Round Tower is all
that is now left of the ancient buildings. This is one of the loftiest in Ireland,
and nearly perfect to the top, but the doorway, which was placed about
twenty feet from the ground, has been altogether removed. — The Church
adjoining is a rude early Christian building.
No. 1 8 1.— FRESHFORD,
Situated eight miles N. E. from Kilkenny (Map 136). All that remains of
the ancient buildings at Freshford is the handsome porch, represented at fig.
101. The ancient name ACHAD-UR may be interpreted The Green Acad—
the Sun.
JERPOINT. 423
No. 234.— JERPOINT,
Situated (Map 157) about one mile S. from the Railway Station of Thomas-
town.
The Abbey of Jerpoint seems to have been built on the ruins of an ancient
temple of the larger size. For general remarks upon temples of this class,
I beg to refer the reader to pp. 323-327, ante. It does not seem to have
acquired ecclesiastical importance connected with Christianity before the 1 2th
century.
The original temple consisted of a nave, aisles, and transepts, covered with
a stone roof, which was supported by a row of pillars at each side of the nave.
Those at one side only now remain. Like many of such buildings, the well-
executed reconstruction in Christian times makes it difficult to distinguish all
that is ancient from the modern work ; but the antiquity of several features
in the building is unmistakeable. Among the most interesting portions are
the pillars, the capitals of which are ornamented with devices not unlike those
found in the ancient temple at Glendalough called the Priest's house.
There is no reliable history on which the date of the first use of Jerpoint
as a Christian Church can be based. It is said to have been founded in 1 180
for Cistercian Monks ; but the Author of Mear's Monasticon (published in
1722) concludes that, " Ware is mistaken when he places this foundation in
the year 1180, when King John was living, and therefore that King of
Ossory could only much improve this house, which it is likely had been
founded long before, as sufficiently appears by the foresaid charter of King
John taking notice of donations made this Abbey by several private persons."
(See Mear's Mon., p. 179).
But there is still stronger evidence to prove that A. D. 1 1 80 was not the
date of these pillars, in the fact, that it is absurd to suppose that the Cister-
cians, though a wealthy community, should have used at Jerpoint such rich
ornament as now exists, at the time when royal palaces in Ireland still
continued to be rudely constructed of " wattles."- -The ancient name of
H H H
424 DESCRIPTIVE PARTICULARS KILKENNY COUNTY.
Jerpoint is lost, and the traditions with which, like Corcomroe and Knockmoy,
it was once associated are forgotten, or perhaps were never heard of by the
Norman or Saxon race, who for centuries have occupied the neighbouring
country.
No. 65.— KILLAMERY
Is situated (Map 156) five miles S.W. by S.,from Callan, and nine miles N.
by W. from the town of Carrick-on-Suir. The handsome Cross, represented
at fig. 50, is the only vestige of antiquity which has come under my notice at
Killamery — once so celebrated for its thousand monks under the direction of
St. Gobban !
No. 34.— KILKENNY,
The chief town of the County of the same name, at which is a Railway Station
(Map 147). The Round Tower of St. Canice, standing close by the Cathedral,
is the most interesting object. It wants only the conical top to be perfect,
and is a fine specimen of ancient masonry. The present handsome Cathedral
appears to have been built on the ruins of a Cuthite temple, as several beau-
tifully sculptured stones of the style commonly called " Norman" have been
discovered in excavations about the Church-yard : and, although each of these
stones can be identified as a portion of a temple of the style of Cormac's
Chapel, no vestige of the ancient building itself can be traced. There are
numerous objects of interest about the town of Kilkenny, which I have not
had an opportunity of examining fully.
No. 126 — KILKIERAN
Is situated (Map 156) four miles N. N. E. from Carrick-on-Suir. The only
objects of interest at this place are three ancient Crosses — one of which is
represented in Mr. Henry O'Neill's beautiful work on Ancient Irish Crosses.
KILREA, CLONMACNOISE, ETC. 425
No. 236.— KILREA,
Situated (Map 156) two miles S. from Kells. The most interesting object
of antiquity here is a fine Round Tower nearly perfect. " Among the ruins
of the Church is a very handsome and perfect Cross, formed of a single block
of free-stone about eight feet high, ornamented with interlaced rings" (Lewis,
p. 201). A portion of the ancient Temple is still standing and incorporated
with the early Christian Church. Part of the nave with its Buttresses is
ancient ; also the Chancel Arch, but the chancel has been rebuilt and en-
larged to double its original size. Some inner stones of a Cyclopean door-
way are also to be seen on the inside of the west wall. The buildings at
Kilrea are by tradition and topography associated with St. Bridget.
No. 235.— TULLOWHERIN,
Situated (Map 147) about four miles N. from Thomastown. The ancient
Round Tower still stands, but the upper courses seem to be modern — that
is to say, they were " finished" in modern times. The stones of the ancient
doorway have been removed. The Church adjoining is built on the site of
the ancient temple ; the foundations of the north and south walls at the
east end, including the bases of the buttresses, appear to be ancient.
KING'S COUNTY.
No. 1 1 7— CLONMACNOISE,
Situated eight miles S. by W. from Athlone (Map 108). Here are numerous
ancient ruins, which afford abundance of matter to engage the interest of the
archaeologist. First, there are two fine specimens of Round Towers, one of
which is incorporated with the temple called St. Finian's Church ; the other
is considerably larger, having the lower part, including the doorway, ancient;
but the top was " finished" in the i2th century, as has been already men-
tioned (page 254).
426 DESCRIPTIVE PARTICULARS — KING'S -COUNTY.
There are sundry fragments of ancient temples incorporated with the
several Churches. But the most beautiful and interesting building is the
temple called the Church of the Nuns (noticed at page 254 as having been
" finished" in the year 1167 by Deirvorgila, the wife of O'Rourke). I have
argued to prove that the finishing referred to was only a repair or restoration,
executed in the style of workmanship usual in the i2th century, and that the
original building was a Cuthite temple of the most beautiful class. The
other relics of antiquity are two fine Crosses, one of which is represented in
O'Neill's work on Irish Crosses.
The ancient name of Clonmacnoise was Drum Tibraid — the hill of the
house of Bridget. I have elsewhere observed how that no locality of the
King's County has been so constantly and completely in the occupation of
people of the Irish race, or so little under the control of the Normans, as
Clonmacnoise ; and I have assigned this as a reason, paradoxical as it may
seem, why so many specimens of so-called " Norman" Architecture have been
preserved at this place to the present day.
No. I 74.— DRUMCULLEN,
Situated seven miles E. from Parsonstown (Map 117), and one mile N. W.
from Kinnity. The most interesting objects here are an artificial Mound or
Rath, and a curious specimen of Holed Stone. A tradition is current that
a subterraneous passage once extended from the Rath in the direction of
the Church, but that it was miraculously closed in one night. The ruined
Church is a rude early Christian building, but sundry ancient stones are to
be seen — some built into the Church, and others used as head-stones for
graves in the Church-yard.
No. 143.— BURROW,
Situated (Map 109) four miles N. by W. from Tullamore, near the residence
DURROW, RAHEN, SEIRGKEIRAN. 427
of Lord Norbury ; the ancient temple is supposed to have stood close to
the site of the Castle. The beautiful Cross, represented at fig. 15, now
stands in the ancient burial-ground near the Castle. The drawing is from a
photograph made for Captain George Garvey, R. N., by Captain Charles
Rollestone, of Frankfort Castle. Captain Garvey has kindly favoured me
with a copy of this photograph. The subject was a difficult one, the Cross
being surrounded by a dense grove of trees, but Captain Rollestone's skill
as an amateur photographer has produced a most perfect picture. The only
other vestige of antiquity to be found at Durrow is the outer arch or head-
stone of an ancient window built into the wall a few yards from the Cross.
No. 17 — RAHEN
Is situated (Map 109) five miles W. from Tullamore. Two ancient temples
are to be seen here. One is still used as a Church, a great part of which
has been re-built ; but the chancel arch and a portion of the chancel are
ancient, and in it is to be seen a curious circular window (fig. 1 20). The
second Church is a ruin ; but it still retains more of its ancient character than
the other. The doorway is the most interesting portion of the building, and
a fine specimen of the comparatively plain round-headed style. It is one of
the few of this class still standing in its original position, and therefore the
inclination of the jambs is perceptible. This building, like the other, has
been subjected to alterations in modern times. There is one good specimen
of the ancient window.
Rahen is said to have been much celebrated at a very early period as the
Seminary of St. Mochudee, before he came to reside at Lismore. I have
suggested the identity of this individual with Mahody, the divinity of
Elephanta.
No. 1 1 8.— SEIRGKEIRAN, FORMERLY DESERT KIERAN, NOW CALLED CLAREEN,
Situated six miles W. by S. from Parsonstown (Map 126). No interesting
428 DESCRIPTIVE PARTICULARS — LEITRIM COUNTY.
remains are now to be seen at Seirgkeiran. It is mentioned as the site of
a Round Tower ; but the edifice which bears that name, though of the
ordinary form and size of such buildings, has been so subjected to changes in
reparation as to have lost its characteristic features. All vestiges of the
other ancient buildings have disappeared. The contractor who built the
present Church, having become owner of the material of the old edifice, is
said to have removed a number of sculptured stones and other fragments,
which, if left, might have attested the antiquity of the site. The seven
Churches which are said to have stood at this place are assigned to St.
Kieran, who, with the help of Gobban Saer, is stated to have built them all
in one night.
*. No. 128.— TEMPLE KIERAN,
Situated three miles N. W. from Tullamore (Map 109). The only vestiges
of antiquity that now remain are the fragments of a sculptured Cross. The
ancient name, though marked on the Ordnance Maps, is almost unknown to
the people residing on the spot. The modern name of Coleraine-Mill has
superseded the ancient one.
LEITRIM COUNTY.
Nos. 30, 133, 134.— INISCAOIN; DAIRMELLE ; AND KILDAREIS,
Are ancient sites, associated with the names of Saint Sinel, Melle, and
Tigernagh, situated on Lough Melvin (Maps 43 and 44). There are three
ruined Churches — one at the northern, another at the southern extremity of
that Lake, and a third on an island in the Lake, but their identity with
the ancient foundations is lost. One is called Lough Inver, and the others
have no particular names. I believe the present edifices to be early Chris-
tian Churches built on the ruins of the ancient temples ; and, although there
CLONKEEN, DYSART.
are stones and fragments of buildings to be found which may have belonged
to the ancient structures, there is nothing about the existing ruins of a
character decisive enough to identify them as undoubtedly of the ancient
style.
LIMERICK COUNTY.
No. 241.— CLUAIN-KEEN
Is six miles E. S. E. from Limerick (Map 144) on the road to Glenstal. The
beautiful doorway, represented at fig. 88, still remains in a very perfect con-
dition. There are also ancient buttresses, and one small ancient window, the
latter much damaged at one side. It is ornamented on the inner angle with
a double band of the peculiar and very rare pattern, which appears on the
outer arch of the doorway. Figs. 90 and 91 exhibit specimens of this orna-
ment found among Cyclopean ruins in Greece, and in excavations at Avan-
tipore in Cashmere. — See pp. 247-250.
The greater part of the Church is rude early Christian work.
No. 193.— DYSART CARRIGEEN,
Situated (Map 153) four miles S. E. by S. from Adare Railway Station.
An ancient Round Tower to the height of about forty feet is still standing,
the doorway of which has more ornament than is usual in such buildings.
It is of the ordinary form — round-headed, with inclining jambs (fig. 140).
The Church adjoining is for the most part an early Christian building, with
one fragment of the ancient temple on the site of which the present Church
was built, viz : — one side of an ancient Cyclopean doorway ; the other side is
a re-setting. In this neighbourhood are the beautiful ruins of Adare, well
worth a visit, but they do not come within the scope of this work.
430 DESCRIPTIVE PARTICULARS— LONGFORD COUNTY.
No. 85.— KILMALLOCK,
Situated (Map 153) about one mile from Kilmallock Railway Station, and
eighteen miles S. from Limerick.
The ruins of numerous ecclesiastical buildings (some of which are very
fine) are to be seen here, but the only vestige of remote antiquity is the
Round Tower. Even this building has been so much affected by reparation
at different times as to have lost many of its characteristic features.
No. 122.— ST. MUNGRET'S,
Situated (Map 143) three miles S.W. from the city of Limerick. Among the
ecclesiastical buildings at this place, I was able to discover only one fragment
of remote antiquity — a fine Cyclopean doorway, on the boundary of the
burial-ground : it is now walled up. The ancient wall in which this doorway
appears forms part of a cow-house or barn.
LONGFORD COUNTY.
No. IQO.— ARDAGH,
Situated six miles S. E. from Longford (Map 88), is a most interesting ruin.
The Cuthite temple which stood here (unlike most other ruins in Ireland)
seems never to have been restored in early Christian times. The walls are
of massive material, with four buttresses still remaining. There is also a
Cyclopean doorway ; but the upper courses of the walls including the windows
have disappeared.
No. 135.— CLUAIN DARA,
Situated five miles W. from Longford, and on the banks of the Shannon
CLUAIN DARA, INISBOFIN, INISCLORAN. 43!
(Map 88). Here are the ruins of a temple re-built for the purposes of Chris-
tian worship. Portions of the walls are ancient ; two ancient windows are
re-set in the side walls, and a head-stone of a third is built into the outside
of the north wall. There are also a few other fragments of antiquity to be
found about the ruin.
No. 6 1.— INISBOFINE,
An island situated in Lough Ree eight miles N. from Athlone (Map 98).
Here are vestiges of two ancient temples, but both have been so altered and
added to in modern times, as to have lost to a great extent their original
character. In one Church, there is one side of an ornamented ancient window ;
the chancel of the second appears to be ancient. The doorways have all
been removed from the temples upon this and every other island in Lough
Ree, which (I have been informed) was done by the inhabitants of the adjoin-
ing country, who took them away for building materials, the stones being
large and well squared.
No. 137.— INISCLORAN,
Situated twelve miles N. by W. from Athlone on Lough Ree (Map 98).
Here are fragments of three ancient temples, some windows only of which
remain to attest the antiquity of the ruins. The buildings have been con-
siderably altered in reconstruction, and the doorways have all been removed.
One ancient window is found in the eastern wall of the northern Church in
its original position ; the sides and arch are nearly perfect, but the under part
has been broken away. Several fragments of antiquity may be found about
each of the three Churches amid much reconstruction and alteration. Build-
ings are found on other islands in Lough Ree, each of which is dedicated to
some early Saint or Cuthite divinity ; but none of these is of a decidedly
ancient character.
1 1 1
432 DESCRIPTIVE PARTICULARS LOUTH COUNTY.
No. 9.— INISMORE, OR INCHYMORY,
Situated on Lough Gown twelve miles N.E. from Longford (Map 79).
Here are fragments of an ancient temple, in which are three ancient windows,
but they appear to have been all re-set. There is also a small Cyclopean
doorway, with inclining jambs ; it is not, however, a fine specimen. A
stone is shown near the water's edge in which the Saint (Boadan, or Columb)
is said to have left the marks of his knees.
LOUTH COUNTY.
No. 50.— DRUMESKIN,
Situated six miles S. from Dundalk (Map 81). Here is an ancient Round
Tower, repaired throughout, but particularly so towards the top. The
doorway is of the ordinary form — round-headed. An ancient sculptured
Cross is used as a head-stone in the burying-ground. All the ancient
buildings (except the Round Tower) have been removed, and a Protestant
Church now occupies their former position. In fig. 160 we have a sketch
of the tower as it now appears.
No. I.— MONASTERBOICE,
Situated five miles N. W. from Drogheda (Map 81). The objects of interest
to be seen here are a fine Round Tower, and three large sculptured Crosses,
one of which is the finest specimen existing in Ireland. It is represented
at fig. 51, and in fig. 132 we have a detail of the sculpture under the arms
of this Cross. These Crosses are traditionally reported to have been erected
by supernatural agency in one night. For remarks on the inscription upon
the large Cross, see p. 300, ante. The site is dedicated to St. Buithe [or
Budh].
TERMON FECHIN, AGHAGOWER, BAAL. 433
No. 206.— TERMON FECHIN,
Situated four miles E. by N. from Drogheda (Map 82). The only object of
particular interest now remaining at this place is a sculptured Cross of the
usual form. A beautiful illustration of it may be seen in O'Neill's work on
Ancient Irish Crosses.
MAYO COUNTY.
No. 184.— AGHAGOWER
Is situated four miles S. S. E. from Westport (Map 74). The principal
object of interest to be seen here is an ancient Round Tower, the doorway of
which is of the usual form — round-headed. The ruined Church adjoining
is a rude early Christian building, but the head-stone of an ancient window
may be seen built into the south wall. — See remarks on the meaning of
AcHAD-FoBHAiR — the ancient name of Aghagower, — p. 90, ante.
No. 41.— BAAL,
Situated eight miles E.S. E. from Castlebar (Map 75). About forty feet of
the ancient Round Tower of Baal are still standing, a fine specimen of ancient
masonry. The doorway, which is round-headed, appears to have been re-
moved from its original position, and is now set on the ground level. There
is an uncommon specimen of window in the ground floor of this Tower. On
the outside it is a hole about eight inches in diameter, but the inside widens to
a semicircular arch. Patterns are still held at Baal. The site is dedicated to
Cronan alias Mochua, whose name is also associated with Clondalkin in the
County of Dublin.
434 DESCRIPTIVE PARTICULARS MAYO COUNTY.
No. 207.— CONG,
Situated (Map 95) at the upper end of Lough Corrib, 22 miles N.W. by N.
from Galway, whence it may be reached by steam-boat.
An ancient temple of the larger size appears to have formerly existed at
Cong, but not a vestige of the original design can now be traced. Numerous
and very fine specimens of ancient Cuthite stone-cutting may be seen through-
out the ruin ; but all is reconstruction, the handsome cut-stone having been
introduced into the Christian Abbey more for ornament than use. The
work seems to have been executed with more taste than is usually exhibited
in the architectural remains of the I2th century. There are three openings
called doorways, and two windows supported by pillars (of the same design
as in fig. 5), all introduced into one piece of wall. Two of the so-called
doorways I believe never to have been used as such, but that they were
reconstructions out of portions of Chancel or Transept arches of the ancient
temple, placed in their present positions only for ornament. The mouldings
are of the design of ancient chancel arches, and unlike those of any Cuthite
doorways that I have seen. The two " windows" I believe to have been
constructed out of arches used as niches at the sides of the ancient Chancel.
There is much work of an uncertain character throughout the ruin ; and the
difficulty of distinguishing all that is ancient from what is modern, or wrought
within the four or five centuries during which Cong was celebrated as a
Christian Abbey, may be estimated from the fact that restorations have within
the past few years been carried on for Sir Benjamin Lee Guinness, the present
proprietor ; and so well has the ancient stone-cutting been imitated in the
new work (executed by Peter Foy, of Cong), that save by a slight difference
of colour, it is almost impossible to distinguish between Foy's work of only
a few years old, and the well-executed stone-cutting of remote antiquity. If
such skilful artisans as Foy had been employed to execute the reconstructions
of the monastic ages throughout Ireland, modern archaeologists would be
CONG, DAIRBILES TEMPLE, INISBOFIN. 435
sadly puzzled in endeavouring to settle questions which now present no
difficulty.
In Sir William Wilde's very interesting work on "Lough Corrib," he has
noticed several ruins that escaped my researches in that neighbourhood.
Several of these I have mentioned under the heading of Annaghdown, in
Galway County. The following are in the County Mayo ; and from his
notice of the ruins I conclude that the remains are those of Cuthite temples :
but Sir William's descriptions are so complete and interesting, that I confine
myself merely to a statement of the situation of each on the General Map of
Ireland to assist the tourist in his search.
KILLARSAGE, situated (Map 95) somewhat more than two miles E. from
Cong, to the south of the village of Cross.
KILFRANGHANN, situated (Map 95) not far from the former, a little to the
north of the village of Cross.
INISMAIN, situated (Map 85) on the eastern border of Lough Mask, about
four miles N. from Cong.
No. 139— DAIRBILE'S TEMPLE,
Situated in the Mullet (Map 62) eleven miles S. S. W. from Belmullet, is a
very interesting little ruin, the doorway of which is represented at fig. 86.
The western end in which the doorway stands is ancient, but the eastern
portion is all re-built — an enlargement of the ancient temple. An ancient
window of wide splay is re-set in the eastern wall. The only other vestige
of antiquity that I discovered about the site is a Rock Basin, which stands
in the burying-ground near the western gable.
No. 1 3.— INISBOFIN,
Situated (Map 83) twelve miles W. from the mouth of Killery harbour, and
six miles from the pier of Cleggan the nearest landing place from the Islands.
DESCRIPTIVE PARTICULARS MAYO COUNTY.
Here are two islands — Inissark and Inisbofin, close to each other. I be-
lieve the name Inissark to be a corruption of Inis-Erc, the sound of both
being the same. (See remarks on the word Earc, p. 72, ante). . Saints
Beothan and Colman are venerated at Inisbofin, and St. Lua [Luan, the
Moon] at Inissark. Fragments of ancient temples exist in both islands,
viz: — an ancient window of wide splay, of the style represented at fig. 105,
but without ornament, is found in each. That at Inissark is a good speci-
men, the arch being almost perfect : that at Inisbofin has had all the outer
stones removed, and only twelve stones of the inner angles of the window
remain. The tradition of the inhabitants is, that the finely wrought stones
of this temple were in former times removed in boats for the building of the
Abbey of Clare-Gal way. The ruins at Inisbofin and Inissark are rude
early Christian buildings without doorways ; and are only interesting on
account of ancient windows of the mis-called Norman style being found here
in connection with 6th century Saints, and on sites of which it is probable
Normans never were in occupation — perhaps never set foot on before the
days of Cromwell !
No. 204.— INISGLORY.
There are several islands situated three miles off the west coast of the
peninsula of Mayo called the Mullet (Map 51). The principal of these are
Iniskea north, Iniskea south, and Inisglory. They are all associated with
the names of 6th century Saints. St. Columb is venerated at Iniskea, and
St. Brenaun at Inisglory and Cross Abbey. At Iniskea north, is a ruined
temple of which the ancient doorway still remains. It is an uncommon speci-
men of the Cyclopean style — the right-hand jamb consisting of only one stone.
The doorway is thirty inches in width at the bottom, and twenty-six inches
at the top, by five feet nine inches in height. There is nothing else worthy
of attention save St. Columb's Holy Well. At Iniskea south is an ancient
Mound, on which is a large sculptured flag-stone, among the most conspicuous
INISGLORY, ETC. 437
designs upon which is a large circle ornamented with the device represented
at figs. 13 and 14, and there referred to as the " Branch of Juno." At Inis-
glory are fragments of the ancient temple of St. Brenaun, still held in high
veneration. The north and south walls are ancient, but the eastern and
western walls have been removed. There is therefore neither ancient door-
way nor window. A modern doorway was opened at the north side. At
Cross Abbey, the landing place from Inisglory, it was customary formerly to
store the coffins intended for interment on the island, until the weather on
this wild coast was sufficiently calm to permit of their being conveyed across
the channel from the mainland. The ecclesiastics seem finally to have settled
on the mainland at Cross Abbey, for here is found the inner arch and angle
of an ancient window, which I believe to have been brought from the ruin
on Inisglory.
The most interesting object to be seen at Inisglory is a wooden image
of St. Brendan, which is held in great veneration. A similar one of St.
Molaise is still preserved at Inismurry on the coast of the Co. Sligo. Faber
informs us (vol. 3, p. 137, etc.), that such images were used in the Arkite
ceremonies of the ancients. " The image of the Great Father" was deposited
in a Stone Coffin, as emblematic of his death. It was afterwards taken out
and carried about in triumph, as emblematic of his resurrection or release
from the Ark. Consequently we find in Ireland both Stone Coffins, and
Wooden Images, though their original uses are now unknown to the
inhabitants. — See remarks on the Stone Coffin, the Wooden Image, &c;, pp.
342-349, ante.
At Inisglory are several Bee-hive huts, which I believe to be the earliest
of Christian structures. They are generally found on islands off the coast,
where wood (the ordinary material for house building in those early times)
was not to be obtained.
This island is remarkable as the spot whence St. Brenaun started on his
wonderful voyage, one of the incidents of which was, that the Saint and his
party " landed " on the back of a fish, mistaking it for an island ; but on
438 DESCRIPTIVE PARTICULARS — MAYO COUNTY.
lighting a fire to cook their food the fish manifested so much dissatisfaction
as greatly to endanger the lives of the navigators. The incident is exactly
the same as that recorded of Sinbad the sailor in the " Arabian Nights. "-
The well of St. Brendan at Inisglory, like that of St. Barindeus at Tarmon-
Barry, Co. Roscommon, is never approached by a woman for the purpose of
drawing water — a rule most strictly observed to the present day.
No. 76.— KILLALA,
Situated seven miles N. by W. from Ballina (Map 53). The Round Tower,
" built by Gobban Saer for St. Patrick," is the only vestige of remote anti-
quity now remaining here. It is a good specimen in excellent preservation,
and the reparations made upon it have been well executed. The doorway
is of the usual form — round-headed.
No. 8 1.— KILMORE MOYLE,
Situated one mile N. from the town of Ballina (Map 53). Here is a Cuthite
temple, the lower courses of the western wall of which are ancient, including
a Cyclopean doorway with the usual inclining jambs. The remainder of the
building is rude early Christian work. There is a Rock Basin with holes
made for St. Patrick's knees. The temple is said to have been built in one
night. The name of St. Bolcan is associated with it.
No. 237.— MEELICK,
Situated 13 miles E.N.E.from Castlebar (Map 75). The Round Tower is
the only vestige of remote antiquity to be seen here. The lower portion of
it, including a round-headed doorway, is in good preservation ; but the upper
part and top windows are gone. No traditions are related in connection
with this ruin, nor is any superstitious veneration accorded to the site.
TURLOUGH, CLONARD. 439
No. 77-— TURLOUGH,
Situated five miles E. N. E. from Castlebar (Map 75). The Round Tower
of Turlough is a good specimen, and perfect to the conical top, but it has
undergone some changes in reconstruction. The ancient doorway is round-
headed, and a second doorway has been broken out on the ground level.
There are no other ancient buildings. St. Patrick is the only Saint now named
in connection with this Tower, but Gobban Saer is said to have built it.
MEATH COUNTY.
No. 171.— CLONARD,
Situated two miles S. from the Hill of Down Station on the Midland Great
Western Railway (Map 100), was once the most celebrated of Ireland's
ancient foundations. The names of- almost all the celebrated Irish Saints
(or Cuthite divinities) are associated with the place ; but alas ! every frag-
ment of ancient buildings has long since disappeared. A large artificial
Mound, called the Moat of Clonard, and one fragment of sculpture are all that
remain of the works of antiquity.
Clonard has been in the occupation of Normans ever since that race
established a footing in Ireland ; and therefore, as in similar cases, all ancient
("Norman") architecture has disappeared. Tradition says that a subterra-
neous passage once extended from the ancient Church to the Mound, but it
has been frequently searched for in vain. The fragment of sculpture men-
tioned is a head built into the wall of the belfry of the Church high over the
doorway. St. Finian, the greatest of Irish mythical Saints, is said to have
educated no fewer than 3000 Saints at his school at Clonard, among whom were
the twelve apostles of Ireland, Columbkille, Ciaran, etc. I suggested at page
8 1, that the supposed St. Finian was identical with the Finian hero Fin-
K K K
44-O DESCRIPTIVE PARTICULARS MEATH COUNTY.
MacCuile, and I there stated the grounds upon which this opinion was
formed. I mentioned the fact that the ancient name of Clonard was Ross-
Fin-Chuill. There is one other fact which seems to place the identity of St.
Finian and Fin-MacCuile beyond all doubt, viz :— at Kilmelchedor in Kerry
a legend is told of a wonderful cow which supplied the whole of Fin-Mac-
Cuile's army with milk : a similar story is told at Clonard, where St. Finian's
cow is made to feed his 3000 saints or pupils. I therefore conclude that the
Clonard legend of saints or pupils is the christianized version of the ancient
Cuthite legend told in the wilds of Kerry, respecting the admittedly heathen
warrior Fin- MacCuile. — I may mention that I did not hear of the Clonard
legend of St. Finian's cow for some months after the final proof of page 81 (in
which the identity is suggested) was struck off by the printer.
No. 215.— DULEEK,
Situated five miles S. E. by S. from Drogheda (Map 91). A handsomely
sculptured Cross is still standing in the Church-yard, one of the devices upon
which is represented at fig. 66. There are some fragments of an ancient ruin
near the Cross, which are said to be the remains of the oldest Church in Ire-
land, but all characteristic marks of its antiquity have disappeared. — I may
here remark that in examining the sites of Cuthite ruins in Ireland, I have
been told by the people on the spot of each of perhaps a dozen different places
that it was the "oldest Church in Ireland."
No. 238.— DONOUGHMORE,
Situated one mile N.E. from Navan (Map 91). The Round Tower is all
that remains of the ancient buildings. It is a fine specimen, but wants the
upper courses. The doorway is round-headed, and has a sculptured figure
on its lintel with extended arms, not unlike some Irish crucifixion designs.
St. Patrick is the only Saint's name now associated with the building : but
DONOUGHMORE, KELLS, NEW ORANGE. 44!
the ancient name of the site was Bile-tortain, which I have interpreted the
Fire Tower of Baal. — See fig. 1 38.
No. 152.— KELLS,
A Railway Station nine miles N.W. from Navan (Map 90), is a most interest-
ing spot to the antiquary, as he will here find three beautiful specimens of
the ancient Irish Cross, from sculptures upon which figs. 25, 26, 33, 34, 45,
46, 49, 65 and 129 have been taken. There is also a Round Tower in
excellent preservation, unaltered by repairs : and lastly, there is an ancient
stone-roofed Temple, which, though venerated as the house of Gobban Saer
and the Church of Columbkille, has undergone such alterations as to have
retained but few of the characteristic features which might have marked its
antiquity. The stones appear to have been removed in former times from
the outside of the wall of this ruin, and the masonry used in replacing them
is very rude. There are two ancient windows repaired ; but the ancient door-
way is gone, and in its place a rude contrivance for a chimney has been opened.
A subterraneous passage is said to have extended from this temple to the
Round Tower, but no vestige of it has been discovered in modern times
although it has been sought for. The temple is said to have been built in
one night by Gobban Saer.
No. 191.— NEW GRANGE,
Situated five miles S. W. by W. from Drogheda, and four miles from Slane
(Map 91). Here is a large artificial Mound, and one of the very few of this
class which have been opened to the inspection of the curious. It contains a
cruciform chamber in the centre, which is entered by a narrow passage of sixty
feet in length from the side of the Mound. I shall not here attempt to describe
the objects of interest which this strange relic of remote antiquity presents, but
I beg to refer the reader to articles on the subject in the Dublin Penny Jonr-
K K K. """
442 DESCRIPTIVE PARTICULARS MEATH COUNTY.
nal, vol. i, p. 305, etc., and the Gentleman's Magazine, June, 1865. This
Mound is estimated to have covered two acres of ground, and was originally
about 100 feet high, but it is now much smaller owing to the material having
been removed for ages for the purpose of road-making, etc. A Pillar Stone
stood on the summit about a century since, and this also has disappeared. Fig.
1 28 represents sculptures found on the stones of this cavern, all of which will
be seen to correspond with some devices of what is called " Norman" Archi-
tecture. I have elsewhere (p. 290) shown that all such mounds found
throughout Ireland are ascribed by history or tradition to the Tuath-de-
Danaans, by which are to be understood the Cuthite inhabitants of Ireland—
the predecessors of the Celts.
No. 115— SLANE.
The Abbey and Hermitage of Slane are situated in the beautiful demesne
of the Marquis of Conyngham near the banks of the river Boyne, eight miles
W. by S. from Drogheda (Map 91). The ruins are picturesque, and the site
commands a beautiful and extensive prospect; but the only vestiges of Cuthite
architecture that I have discovered are a few stones of two buttresses of
the ancient temple, between which the tower of the Abbey now stands. The
remainder of the building and the other ruins at Slane are all wrought in the
style of 1 2th century architecture, several stones of the ancient temple having
been used.
The records of ancient foundations in Meath are more numerous than
those of any other county in Ireland : but almost all the ancient (improperly
called "Norman") buildings have disappeared, owing to its early and complete
colonization by the Normans. To such an extent is this the case, that I have
discovered no remnant of unmistakeably ancient architecture in the County
of Meath except the buttresses at Slane, and the ruins at Kells and
Donoughmore where ancient Round Towers are found.
CLONES, INISKEEN, AGHABOE. 443
MONAGHAN COUNTY.
No. 103.— CLONES,
Situated at the Railway Station of the same name (Map 58). The antiqui-
ties of Clones are fully described in the Ulster Journal of Arcficeology, vol. 4,
p. 62. They consist of an ancient Round Tower with a quadrangular doorway
opening to the east, a handsome sculptured Cross, a Stone Coffin, an artificial
earthen Mound, and a fragment of an ancient wall. The Cross is similar to
others which have been represented in this work, but the sculptures upon it
are much defaced and weather-worn. The Tower is not a remarkably fine
specimen, as time and frequent reparations have obliterated many character-
istic features found in other specimens. The stone coffin has in modern times
been converted into a place of interment for the Mac Donnell's — chieftains of
a neighbouring estate. — See remarks on Stone Coffins, p. 344, ante.
No. 94.— INISKEEN
Is situated (Map 70) at the Railway Station of that name, seven miles W.
from Dundalk.
Here is a portion of an ancient Round Tower, about forty-two feet in
height. The doorway is about fourteen feet from the ground level, but
the only ancient part remaining is the sill-stone. A Holed Stone, the
orifice in which is about four inches in diameter, was found during excava-
tions carried on at the foot of the Tower. The foundation of Iniskeen is
ascribed to St. Dagan, who is said to have lived in the 6th century.
QUEEN'S COUNTY.
;No. 185.— AGHABOE,
Situated four miles E. N. E. from the Roscrea- and Parsonstown Junction
(Map 127). The only remnant of ancient building remaining is the base of
444 DESCRIPTIVE PARTICULARS QUEEN S COUNTY.
a tower, adjoining the modern Church. The under courses, including the
lower steps of the stair-case, seem to be ancient and never to have been dis-
turbed ; the upper courses are a modern restoration, in which ancient steps
with a newel of six inches in diameter are used. The north side of this tower,
including its doorway, is a reconstruction. The shape of the tower is semi-
octagonal, but the south side seems to have been incorporated with the temple
to which it formed an appendage. A few fragments of ancient sculpture and
stone-cutting are found, either built into the ancient Church or scattered
about the burying-ground. A fine specimen of Holed Stone is still standing
to the south-east of the Church, and near it is a fragment of a pillar, which
seems to have belonged to the niche of an ancient Chancel. There is also a
large artificial Mound, and tradition affirms that three subterraneous passages
existed near the site ; two between the ancient temples and the Mound, and
a third is said to have extended to a place called Gortnaclare, some miles dis-
tant from the spot. Judging from the ruins which remain, I think that
Aghaboe was formerly the site of one of the temples of the larger size. There
is not a vestige indicating remote antiquity to be found among the ruins
called the Abbey, which was a rude early Christian building.
No. 47.— CLONFERT MOLUA, alias KYLE,
Situated two miles N.N.W. from Borris-in-Ossory (Map 127). The buildings
of this ancient foundation have all disappeared, and I notice the site only
because of the Rock Basin, called Molua's Stone, referred to at p. 340, ante,
which is to be seen here.
No. 140.— KILLESHIN,
Situated three miles W. by N. from Carlow (Map 137). Here is one of the
most interesting fragments of ancient architecture in the province of Leinster
—a Cuthite Temple, the western wall of which, including a highly ornamented
KILLESHIX, TIMAHOE.
doorway and one of the buttresses, is still in good preservation. The doorway
consists of four concentric arches, receding one within the other, besides the
outer band of moulding which projects from the wall. The ornament is
peculiar and not found elsewhere throughout Ireland on doonvays; it consists
of a variety of raised patterns executed in low relief. The doorway measures
two feet ten inches in width at the base, two feet eight inches at the spring
of the arch, and six feet in height to the same point ; but the height to the top
of the inner arch is about seven feet four inches. The remainder of this ruin
is a reconstruction, the temple having been enlarged at the eastern end to
about double its original size. There is one small ancient window re-set in
the northern wall, and a Rock Basin stands to the east of the building.
No. 21.— TIMAHOE,
Situated (Map 1 28) seven miles S. E. from Maryborough, and four miles S.
W. by S. from Stradbally. The only interesting object to be found here is
the ancient Round Tower, which, to the height of about fifty feet, is still in
a very perfect state, and exhibits the most beautiful specimen of Round Tower
architecture to be found in Ireland. The doorway of this tower is represented
at fig. 97. Several notices respecting the Abbots of Timahoe during the
loth and nth centuries occur in the Annals ; but the last record (by the Four
Masters) mentions the burning of Tech-Mochua in the year 1 142, from which
time it seems to have had no existence as a Monastery. When therefore
could this beautiful doorway (one of the richest specimens in Ireland) have
been erected ? The record of this burning and the subsequent silence of the
Annals on the subject of the Monastery are significant, and tend to disprove
the notion that Timahoe and other buildings of the same class were erected
at any time since the Christian era.
446 DESCRIPTIVE PARTICULARS ROSCOMMON COUNTY.
ROSCOMMON COUNTY.
No. 3— ARDCAIRNE,
Situated four miles E. from Boyle (Map 66). The fragments of antiquity at
Ardcairne are not particularly interesting, but sufficient remains to corroborate
the assumption of its Cuthite origin as the site of the temple of Beoaid. A
few stones of the interior angle of an ancient window may be seen built into
a rude modern window, in the eastern wall of the Monastery — a very rude
early Christian structure. There is a tradition that a subterraneous passage
extended from this building to an artificial Mound, at which in former times
was a temple dedicated to St. Bridget. The Mound stands in Lord Lorton's
demesne of Rockingham, more than two miles from the Monastery, and about
midway between Ardcairne and Boyle. There is a Holy Well at Ardcairne,
but all veneration for it has ceased, and the name of St. Beoaid, recorded in
ecclesiastical history, is wholly unknown in the neighbourhood.
No. 209.— BOYLE,
A considerable town, at which is a Station of the Mullingar and Sligo Rail-
way, about twenty-four miles S. by E. from Sligo (Map 66). I believe Boyle
to be the Bile-Fechin of St. Fechin (see p. 90, ante), noticed in ancient
ecclesiastical records, but no tradition of ancient times is now preserved among
the people on the spot I have elsewhere referred to Boyle as containing
the most perfect specimen of a Cuthite temple of the larger class in Ireland.
It is the only one which has in any degree preserved its outline, but there is
nevertheless a quantity of medieval work about the building, which renders
it difficult to mark the lines between the ancient, the reconstructed, and the
modern portions. I shall not here attempt any description of the ruins, my
object being only to direct the attention of tourists to the spot. Among the
ancient portions will be found, first — fragments of well-wrought walls of
BOYLE, ORAN, TARMOX-BARRY. 447
ashlar, abounding in specimens of jointing such as are treated of at pp. 281,
282 ; secondly — massive pillars with their capitals, many of which are ancient;
thirdly — ancient windows, most of which are reconstructions or much altered
by reparation ; fourthly — a stair-case at the west end, the newel portion of
which is ancient, and the pointed steps modern. — The reader is referred to
pp. 323-327, for further notices of the temple at Boyle and others of the same
class.
No. 239.— ORAN,
Situated seven miles N.W. from Roscommon (Map 87). Here is a small
portion (about twelve feet) of the base of a fine Round Tower, which seems
to have been when perfect one of the largest in Ireland. The internal
diameter exceeds twelve feet, and the wall is more than four feet in thickness.
Both doorways and windows have disappeared. There is no other vestige
of antiquity save a Holy Well dedicated to St. Patrick.
No. I 78.— TARMON-BARRY,
Situated six miles N. W. by W. from Longford (Map 78). Peculiar circum-
stances have tended to render Tarmon- Barry a place of considerable interest
to the antiquary. The parish lies on the western bank of the Shannon, and
the land being poor and to a great extent waste and moor, it has always been
occupied by an exclusively Irish population ; therefore the ancient tradi-
tions are preserved, the Irish language being still spoken, and the ancient
ruins venerated in the highest degree.
Remains of two ancient temples are still to be seen. In the smaller one
is a well-wrought Cyclopean doorway, under the threshold of which St. Barry
is said to have been buried, and earth is constantly taken from this supposed
grave for the cure of various diseases. The larger temple seems to have
been originally built in the ornamented style, as several cut-stone coigns are
LLL
448 DESCRIPTIVE PARTICULARS— SLIGO COUNTY.
to be found at the western end ; but the ancient doorway has been removed
and the aperture built up. The building has been considerably enlarged in
reconstruction, and three ancient windows have been inserted, but they are
imperfect specimens. Each of the Churches af Tarmon- Barry is said to have
been the work of one night, wrought by St. Barry, alias Fin-Bar, alias Bar-
indeus [the Son of the one God]. Among the legends told by the people
and still believed is one, that St. Barry and St. Kieran having had a dispute
as to which was the most holy, the matter was decided by St. Barry's causing
the flag-stone upon which he was then standing to float like a boat to the
opposite side of the Shannon, on seeing which St. Kieran yielded to his
superior sanctity. The stone which in this instance was so useful to St.
Barry became fastened to the ground at the spot where the Saint landed, and
so firmly was it fixed that the workmen of the Shannon Commissioners found
it impossible to remove it with the means at their disposal, and it is therefore
still to be seen under the water at a spot near St. Barry's Church. Lunacy
is believed to be cured without fail by drinking of the water of the Holy
Well, but no woman ventures to approach the spot, as the Saint has forbidden
it. The people also believe that no earth-worm has been seen in the Church-
yard since it received St. Barry's blessing, and that no such creature could
possibly live in the soil. Faith in such legends is always accompanied with
veneration for the sites of temples connected with them, to such an extent as
to prevent effectually that wanton demolition of ancient edifices so common
throughout the more civilized districts of Ireland.
SLIGO COUNTY.
No. 208.— BALLASODARE,
Situated five miles S. S. W. from Sligo (Map 55). Here is an ancient temple,
or, more properly, a Church into which sundry portions of an ancient tem-
ple have been built, for the whole is a reconstruction. A round-headed
BALLASODARE, DRUMCLIFFE, ETC. 449
doorway of the same class as that at Dysart, Co. Clare (fig. 89), but much
plainer in ornament, is re-set in the side wall. There are two ancient win-
dows also considerably altered in reconstruction. Ancient coigns with
semicircular mouldings are found at three angles of the building, those on the
fourth angle are plain. The fragments of ancient work still remaining
show that the original temple at Ballasodare was a highly ornamented
specimen.
No. 153.— DRUMCLIFFE,
Situated four miles N. by W. from Sligo (Map 43). The Round Tower is
not an interesting specimen, as it retains very little of the characteristic
features of such edifices. The doorway seems to be a rude reconstruction,
and is square-headed with parallel jambs. There is a handsomely sculptured
Cross close by the tower, a beautiful lithographed illustration of which may
be seen in O'Neill's work, " The Fine Arts of ancient Ireland," p. 32. I am
not aware that any other vestiges of antiquity are to be found in the neigh-
bourhood of Drumcliffe.
No 88.— EGHROIS, NOW TEMPLE BOY,
Situated eleven miles W. from Sligo, and two miles N.W. from Skreen on
the road to Ballina (Map 54). Here is a rude early Christian Church, incor-
porated with which are several fragments of an ancient temple. One side
of a Cyclopean doorway remains, the other side is removed and the space
built up. There are also two ancient windows, both reconstructions effected
rudely and without artistic skill. Several stones having a semicircular
moulding are scattered about. They probably formed part of the Chancel
Arch of the ancient Temple.
450 DESCRIPTIVE PARTICULARS SLIGO COUNTY.
No> 84.— INISMURRY,
An island situated thirteen miles N. N. W. from Sligo, and about five miles
from the nearest landing place on the coast (Map 42). Here are numerous
early Christian buildings, consisting of Bee-hive huts and other erections
on the sites of Cuthite ruins. The most ancient structures are portions of
two Temples dedicated to St. Molaise and St. Columb, in each of which small
ancient windows are to be seen. Both these windows are reconstructions :
the arch of that at St. Columb's Church consists of two stones, the outer of
which seems to have belonged to a window of wide splay, the other to one
of narrow splay. The doorway of this Church is a good specimen of the plain
Cyclopean style. The window in the Temple of Molaise is more perfect, and
also of narrow splay, but both are re-settings, the greater part of the buildings
in which they appear being reconstructions. The wooden image of St.
Molaise (referred to in the notice of Inisglory, Co. Mayo) is still preserved
and greatly venerated. The Pillar Stone, represented in Grose's " Antiqui-
ties" and particularly described by Vallancey, is not now to be found. It
seems probable that the heathen origin of this relic was long since discovered,
and therefore every effort was made by the more intelligent Roman Catholics
to undermine the veneration in which it was held, until at length it came to
be lost or destroyed. The quadrangular wall which surrounded the Pillar
Stone (according to Grose) is still perfect, but the square pedestal on the
centre of which it is represented to have stood (fig. 1 74) has been rudely re-
built in the modern style. A large stone, such as the Pillar is described to
have been, is said to have remained on the wall near the enclosure for a long
time, but it is supposed to have fallen into the sea, on the verge of which the
wall was built.
The other relics of antiquity to be found at Inismurry consist of numerous
stones, sculptured with devices forming a combination of the Circle and the
Cross with the " Branch of Juno :" these I suppose to be ancient. There is
on the island much, besides what is here noticed, of interest to the antiquary,
KILLASPUG BRONE, CASHEL, ETC. 45 r
in remains of the earliest specimens of Christian architecture ; but such do
not come within the limit of my investigations in the present work.
No. 202.— KILLASPUG BRONE,
Situated five miles W. by N. from Sligo (Map 54), is an ancient temple
which has been enlarged at the west end — the ancient doorway having been
placed at the southern side. This doorway has been described as round-
headed : it is illustrated in Dr. Petrie's work, but all vestiges of it have been
removed, save a few stones at each side. It seems to have been similar to
the doorway of Sheeptown, Co. Kilkenny, represented at fig. 104, ante. A
very perfect specimen of an ancient window is to be seen in the eastern wall,
but it appears to be a re-setting skilfully executed.
TIPPERARY COUNTY.
No. 59— CASHEL
Is situated six miles S.S. E. from Goold's Cross Railway Station (Map 155).
The beautiful ruins at the " Rock of Cashel" have been frequently
referred to throughout this work. Figs, i, 3, 4, 8, 9, 10, u, 39, 43, and 48,
are illustrations of sculptures and relics found at Cashel. Besides "Cormac's
Chapel" (fig. 1 70), the most perfect Cuthite temple in Ireland, other architec-
tural remains exist, which induce me to believe that a second ancient temple,
probably of larger size, once stood on the celebrated Rock of Cashel.
There is an ancient Cross of uncommon form in the burying-ground, but
it is so much weather-worn as to be less interesting than other specimens.
In fig. 8 1 is exhibited a portion of the base of the Round Tower, a fine
specimen of Cyclopean masonry.
No. 43.— CORBAL, alias MONAHINCH,
Situated two miles E. from Roscrea (Map 126). Here is a most interesting
45 2 DESCRIPTIVE PARTICULARS TIPPERARY COUNTY.
fragment of ancient architecture — a very small but beautiful temple, having a
handsome round-headed doorway (illustrated in Ledwich's " Antiquities") ;
also a very fine chancel arch, a lithograph of which may be seen in Ne wen-
ham's "Antiquities." There are besides three ancient windows, and some
handsomely wrought coigns, which exhibit peculiarities not found on other
specimens of the same style. They are formed of semicircular mouldings,
projecting from the angles of the building. I shall not attempt any further
description of the ruin at Corbal, of which Ledwich says (p. 1 15): — "Sculpture
seems here to have exhausted her treasures," and again (p. 113) " Giraldus
Cambrensis, who came here with King John in 1 185, thus speaks of it — ' In
North Munster is a lake containing two isles : in the greater is a church of the
ancient style, and in the lesser, a chapel, wherein a few monks, called Culdees,
devoutly serve God. In the greater, no woman or any animal of the feminine
gender ever enters, but it immediately dies. This has been proved by many
experiments. In the lesser isle, no one can die, hence it is called " Insula
viventum," or the island of the living. Often people are afflicted with
diseases in it, and are almost in the agonies of death : when all hopes of life
are at an end, and that the sick would rather quit the world than lead longer
a life of misery, they are put into a little boat and wafted over to the larger
isle, where, as soon as they land, they expire.' '
It appears from the illustrations of Ledwich's work, that a second Church
or Temple existed in A. D. 1 804, also a sculptured Cross ; but these have since
disappeared. One of the ancient names of this interesting spot was Inis-na-
beo, interpreted The island of the living; but I think it probable that the origi-
nal term meant The island of the Cow, and that such interpretation became
obsolete after " the Cow" had ceased to be an object of religious veneration.
No. 22.— ROSCREA,
A Railway Station on a branch of the Great Southern and Western Railway
(Map 126). Here is an ancient Round Tower, and near it is one fragment
ROSCREA, TERRYGLASS, ARDBOE. 453
of an ancient and highly ornamented temple, which now forms the entrance
gateway of the Church-yard and part of the wall. Several of the handsome
ornaments of what is commonly called Norman architecture are found in the
ruins of the wall.
No. 218.— TIR-DA-GLAS, alias TERRYGLASS,
Situated on the shores of Lough Derg three miles S. by E. from Portumna
(Map 125). The ruins consist of a large pile of very rude early Christian
buildings, probably the work of the 1 2th century. There is however one frag-
ment of the ancient temple — namely, a fine Cyclopean doorway standing under
the gable in which a bell is hung. Most of the stones which compose this
doorway extend through the whole thickness of the wall. It measures at the
bottom three feet four inches in width, at the top three feet one inch, and in
height five feet eleven inches. This ancient foundation is associated with
the names of St. Mochoeminus, St. Colman Stellain, and St. Columba; the
latter of whom is said to have died of the plague in A. D. 548. The ancient
name, Tir-da-Glas, I believe to be a corruption of Tor-de-Glass — the Tower
of the Green God. (See pp. 42 and 43, ante).
TYRONE COUNTY.
No. 1 66.— ARDBOE,
Situated near the western bank of Lough Neagh (Map 35), nine miles E.
from Cookstown Railway Station. The only interesting relic of antiquity to
be found here is a sculptured Cross about twenty feet in height, beautiful
illustrations of which may be seen in O'Neill's "Ancient Irish Crosses," plates
31 and 32. Figs. 30 and 69, ante, are illustrations of sculpture found upon
this Cross.
454 DESCRIPTIVE PARTICULARS WATERFORD COUNTY.
No. 1 1 6.— ERIGOL KIERAN,
Situated twelve miles W. S. W. from Donoughmore, and three miles W. by S.
from Ballygawley (Map 46). The only object of special interest to be found
here is an ancient sculptured Cross, which seems never to have been finished.
It is a plain specimen, and there are no devices upon it of much significance.
.
No. 167.— DONOUGHMORE,
Situated at the Railway Station of the same name (Map 34). The only
relic of antiquity here is a sculptured Cross, which, judging from the
portions of the shaft that remain, must when perfect have measured about
twenty-six feet in height. The shaft is of the largest size, measuring near
the base two feet four inches in width by one foot seven inches in depth.
The sculptures upon it are not very interesting, as they are greatly weather-
worn.
WATERFORD COUNTY.
No. 58.— ARDMORE,
Situated five miles E. from Youghal Railway Station (Map 188). The relics
of antiquity at Ardmore are particularly interesting. The Round Tower,
built wholly of ashlar, is in a very perfect state ; its doorway is represented
at fig. 93. There is a small ancient building called the Oratory of St. Declan.
That called the Cathedral has several fragments of ancient masonry incor-
porated with it, among which is a sculpture on the gable wall, a portion of
which may be seen in fig. 44. Over this piece of sculpture is an ancient
window, re-set in the gable. The stone called Cloch Declan, or Declan's
stone, may be seen on the strand ; it is referred to at pp. 108 and 172, ante.
With these brief notices I leave the tourist himself to search for the various
ARDMORE, DUNGARVAN, LISMORE. 455
V
objects of interest to be found at the ancient temple of Ardmore, a name
that I interpret The high place of the Great God.
No. 182.— DUNGARVAN, alias ACHAD-GARBAIN.
The ancient temple of St. Garban, or, as he (or she) is called in the local-
ity, St. Gobban-et, is situated (Map 1 78) at the foot of a mountain about two
miles N. by W. from the town of Dungarvan. Small portions of the eastern
and western walls of an ancient temple about eighteen feet long are still to
be seen. A large and rude addition has been erected at the western end,
and the doorway removed, whereby the ancient temple was converted into a
Chancel to the modern building. Part of an ancient window still remains
in its place at the eastern end of the Church, but it has been altered in recon-
struction. Some coigns of the ancient building have been removed and re-set
in the western end of the new addition. Sundry fragments of sculptured stone,
which seem to have belonged to some other ancient temple that once stood
in the burying-ground, are incorporated with the rude modern work. The
whole building is a complete ruin, the most interesting portions being a few
fragments of the ancient walls that still remain undisturbed in their original
positions, and which are fine specimens of well-squared mason-work. The
Roman Catholic Church stands close by the ruin, about forty yards to the
north of which is a Holy Well. Some Lives of Saints and traditions
inform us that St. Gobban-et was a woman, and the sister of St. Barindeus.
As such the Saint is venerated at Ballyvorney in the County of Cork. We
also find St. Gobban-et's name at the islands of Aran off the coast of the
County Galway. — See page 398, ante.
No. 1 6.— LISMORE.
The only vestige of the ancient temple of Mochudee now remaining at
Lismore (Map 177) is the archway leading into the court-yard of the Castle,
M M M
456 DESCRIPTIVE PARTICULARS WESTMEATH COUNTY.
Hii
a residence belonging to the Duke of Devonshire ; and, although a great
part of this fragment is ancient, it is a reconstruction of what appears to
me to have been the chancel arch of a small ornamented temple. The
Holy Well of the Saint is supposed to have been in an angle of the garden
of the Devonshire Arms Hotel ; but it has been closed up and the site
concealed, to prevent the annoyance caused by the numbers of pilgrims that
resorted to it.
Lismore may be reached by car from the Railway Station of Fermoy,
from which it is distant fifteen miles E.
WESTMEATH COUNTY.
No. 205.— FORE
Is a village situated (Map 90) 15 miles W. by S. from Kells and three miles
E. from the town of Castle- Pollard. Here is a very interesting ancient
temple, the doorway of which is represented at fig. 73. It measures in width
at bottom three feet two inches, at the top three feet, and in height five feet,
but the ground being raised, its real height from the threshold is more than
it seems. This fine doorway has been greatly injured in medieval times by
a ruthless destruction of its inner portions to effect contrivances for hinges
and other fastenings. Many other buildings in Ireland have been injured
in the same manner ; but it is in every case manifest that such contrivances
for hinges and bolts never formed a part of the original design. The western
wall in which this doorway appears is the most interesting portion of the
building. Two fine buttresses still remain to the height of about five feet ;
the remainder of the building is either a reconstruction, or has lost its original
characteristics by frequent reparation. Tradition informs us that both this
temple and the Mill adjoining were built by St. Fechin in one night, but the
latter has not got a single feature indicating remote antiquity : it is probably
a modern structure erected on the site of some ancient building There are
FORE, ARDLADHRANX.
sundry fragments of cut-stone in the vicinity, which indicate that some
handsome structure once stood in the locality. The ancient name of Fore
was BAILE-FHOBHAIR. — See remarks on the names Bile Fechin and Fhobhair,
at p. 90, ante.
WEXFORD COUNTY.
No. 220.— ARDLADHRANN, NOW CALLED ARDAMINE,
Situated four miles S. E. from Gorey Railway Station (Map 149). Here is
to be seen a large artificial Mound within a few perches of Ardamine Church.
All other vestiges of remote antiquity have disappeared, as is generally the
case in every locality throughout Ireland where the Normans or English
settlers established an early footing. A particular interest, however, attaches
to this Mound, as it is supposed to be the grave of the first man who died on
Irish soil. The first entry in the "Annals of the Four Masters" relates to
this man and to this place : — " The age of the world to this year of the Deluge,
2242. Forty days before the Deluge, Ceasair came to Ireland with fifty girls
and three men ; Bith, Ladhra, and Fintain, their names. Ladhra died at
Ard-Ladhrann, and from him it is named. He was the first that died in
Ireland." Dr. O'Donovan in his note upon this passage says : — "This was the
name of a place on the sea-coast, in the east of the present County of Wex-
ford. The name is now obselete, but the Editor thinks that it was applied
originally to Ardamine, in the east of the County of Wexford, where there is
a curious moat near the sea-coast." Bith died and was buried at Slieve
Beatha ; but Fintain, having been transformed into a salmon (to account for
his escaping the Deluge), survived in his natural form until the days of St.
Patrick, by whose instrumentality he was converted to Christianity, and he
ultimately died in a good old age. — See pp. 85 and 125 etc., ante.
458 DESCRIPTIVE PARTICULARS WEXFORD COUNTY.
No. 219.— FERNS,
A market town and Railway Station on the Dublin and Wexford Railway
(Map 148). Here are the most interesting Cuthite remains existing in the
County of Wexford. In fact those found elsewhere throughout that County
are mere fragments, noticed only because they corroborate the other evidences
adduced of the Cuthite origin of the several places where they exist. In
St. Peter's Church at Ferns is a beautiful little window ornamented with
spirals such as are described at p. 247, ante, and illustrated in figs. 88, 90 and
91. There is nothing else of interest about this building, which is a rude
early Christian structure. At the opposite side of the river and adjoining
the town is St. Maidoc's Church and burying-ground, about which several
interesting relics are to be seen. The head of an ancient sculptured Cross
is half buried in the ground at the gate of the Church-yard. The heads of
two others are built into the wall near the Church. The shaft of a fourth is
used as the head-stone of a grave in the burial-ground. The Round Tower
seems to be wholly a modern structure, with a few stones of some ancient
building used in the opening of apertures. But near it are two small ancient
temples, with one ancient window in each, and with arched niches in the sides.
In one of these ruins is a small spiral staircase that I believe to be ancient, the
steps of which are twenty inches broad with a newel of twelve inches in
diameter. Fragments of ancient cut-stone too numerous for special notice
are used in the monastic buildings of Ferns, which seem to have been very
extensive. There is as usual much well-executed reconstruction even in the
earliest of the medieval portions, which makes it difficult to discriminate
between all that is modern and all that is ancient. Some fragments of
antique masonry are used in the construction of the very modern building
that covers the Holy Well.
The ancient Church of Clone is situated less than two miles S. from Ferns,
which (as is the case at the Seven Churches of Glendalotigh) I have no
FERNS, TEMPLE SHANNON, ETC.
doubt originally formed a part of the same establishment. The western wall
of this temple (which is four feet thick) is ancient, and in it we find a doorway
similar to that of Banagher, represented at fig. 72. I have seen only three
specimens of this style of doorway throughout Ireland — at Banagher, at this
place, and the third at Achad-abhall (Aghold), Co. Wicklow, which shall be
noticed in its place. This doonvay, like that described at Fore, has been
greatly damaged on the inside, apparently for the purpose of providing for
hangings and bolts. The rest of the building seems to be rude early
Christian work.
No. 38.— TEMPLE-SHAMBO, alias SHAMBOTHA,
Situated seven miles N. W. from Enniscorthy (Map 148). There is only one
fragment of antiquity to be found here, viz : — a round-headed doorway, of
which all the outer and ornamental stones have been removed. There are
many signs of reparation about the portion that remains, but enough is left
to prove it to have been originally what is called a " Norman" doorway, with
the " Irish peculiarities" of sloping or inclining jambs.
No. 109.— TEMPLE SHANNON,
Situated within the town of Enniscorthy (Map 158). This is a rude early
Christian Church, with which the name of St. Senan is associated. Only one
fragment of antiquity is to be discovered about it, viz : — a small ancient win-
dow built into the south wall, about ten feet from the ground. Although the
parish still retains the name of Temple Shannon [The temple of the ancient
Ana], the Church and Holy Well are now connected with the name of St.
Mary by the modern inhabitants.
460 DESCRIPTIVE PARTICULARS — WICKLOW COUNTY.
WICKLOW COUNTY.
No. 1 88.— ACHADH ABHALL, alias AGHOLD,
Situated four miles W. by N. from Shillelagh Railway Station (Map 138).
Here is the most interesting temple (for a single edifice) to be found in the
County of Wicklow. The doorway in the western wall is quadrangular, with
sloping jambs, and of the peculiar style of that at Banagher (fig. 72), but that of
Aghold is more ornamented — the angles nearest to the jambs being decorated
with a well-executed band of pellets or balls, which gives the whole doorway
a rich appearance. In the eastern wall are two small ancient windows of
very uncommon style, finished on the outside with semi-detached pillars and
arches presenting the appearance of miniature doorways of the handsome
round-headed style ; a third window also very small is set in the northern
wall. There is nothing else deserving of particular notice about this ruin as
it has evidently undergone much alteration in the course of frequent repairs.
There is an ancient Cross in the burying-ground, but it is much weather-
worn.
No. 240.— BALTINGLASS,
Situated twelve miles W. by S. from Athy (Map 129). A few pillars, which
seem to have belonged to a temple of the larger size, are all that remain here
of ancient architecture, and as they are not of the decorated style they are
not particularly worthy of attention. Some fragments of ancient sculpture
are scattered about in the neighbourhood of the Church, which are sufficient
to prove that a handsomely ornamented temple once stood at Baltinglass.
No. 12 — INISBOYNE, alias INIS-BAOITHIN, OR, THE ISLAND OF BAOITHIN,
Is a hillock near the sea-coast four miles S. from the town of Wicklow, at a
place now called Three-mile-water (Map 130). I have observed only one
INISBOYNE, ENORELLY, GLENDALOUGH. 46 1
fragment of antiquity at this site — namely, the outer arch or top-stone of an
ancient window, standing as head-stone of a grave between the gate of the
burying-ground and the ruins of the Church. The ruins themselves have
nothing interesting about them.
No. 95— ENORELLY,— IMBERDAOILE, alias IMBER-DAGAN,
Situated four miles N. E. from the town of Arklow (Map 139). Every ves-
tige of ancient architecture has disappeared from this ruin, the only frag-
ment remaining of ancient times being a Rock Basin, which now lies outside
the gate of the field in which the ancient Church-yard stands. No supersti-
tious veneration attaches to it among the peasantry in the neighbourhood.
No. 3 2. —GLENDALOUGH,
Situated 23 miles S. from Dublin and seven miles N. W. from the Railway
Station of Rathdrum (Map 130). This is the most interesting spot in
Ireland to the antiquary who desires to examine relics of ancient Irish
architecture and sculpture. I have noticed Round Towers, Sculptured
Crosses, round-headed Doorways, Cyclopean Doorways, Ancient Windows,
Chancel Arches, fragments of richly Sculptured stones, Subterranean
Passages, Saints' beds, and Rock Basins, as Cuthite relics, examples of every
one of which may be seen at Glendalough within the limits of half-an-hour's
walk.
Starting from Ralph Jordan's most comfortable Hotel at Glendalough,
the tourist may, within a few minutes, examine a very perfect Round Tower
with its round-headed doorway, near which is the Cathedral exhibiting
a fine pair of ancient Buttresses and a Cyclopean doorway. To the south
of the Cathedral is St. Kevin's kitchen, with a square-headed doorway and
one ancient window now walled up, the under part having been broken
away to make room for a modern Chancel arch. There is much of a doubtful
character about the other portions of this building.
462 DESCRIPTIVE PARTICULARS WICKLOW COUNTY.
A subterranean passage may be seen leading from the Cathedral to St.
Kevin's kitchen, but it has not been fully explored. Though the handsome
window represented at fig. no once stood at the east end of the Cathedral,
I believe it did not originally belong to that building, but was removed from
the ruins of some ancient ornamented temple and re-set in the Cathedral.
There is an uniformity of style observable in the several parts of all these
ancient buildings when seen in their original positions, and I have not seen
a single instance of an ornamented ancient window in a temple the door of
which was quadrangular or Cyclopean, although windows of plain style and
precisely the same form are found in them. The eastern portion of the
Cathedral has been all reconstructed and enlarged; the upper courses of the
north, south, and west walls are also modern.
The ancient part of " Our Lady's Church" (in which St. Kevin is said to
have been buried) is the beautiful Cyclopean doorway represented at fig. 77,
ante.
Refert Church, situated about one mile S. W. from the Hotel, has got a
fine Cyclopean doorway. Close to the ruins are two stones which once
formed the outer and inner arches of an ancient window.
St. Mochuarog's Temple is situated a quarter of a mile east from the
Hotel. A Cyclopean doorway stands at the west end of the nave, and at
the east end of the Chancel is a small ancient window, round-headed and of
narrow splay, represented at fig. 112. There are two other ancient windows,
but they are re-settings — one, a pointed specimen, is in the south wall of the
nave; the other, round-headed, in the north wall of a modern or reconstructed
edifice near the western end, over which building a Round Tower is said to
have stood ; but this must have been a structure of Christian origin. In fig.
182, we have a picture of the Chancel Arch of this temple, which Dr. Petrie
describes as " Trinity Church."
The ruin called " St. Saviour's Church," or " the Priest's House," stands
about one mile to the S. E. of the Hotel. Here are the remains of a highly
ornamented temple, portions of which (including one pier of the Chancel
GLENDALOUGH.
arch) are still in their original position. Numerous illustrations of the sculp-
tures of this ruin are to be found in Dr. Petrie's valuable work. Some of
these fragments are still to be seen on the spot, others have been removed,
or buried in the heap of debris within and about the walls of the temple.
Almost all of these buildings are surrounded with heaps of rubbish, which
if cleared away would (by the fragments of stone-cutting and sculpture likely
to be brought to light) amply compensate for the trouble and expense of such
an undertaking. — Several Rock Basins may be seen within a hundred yards
of the Hotel, near the northern bank of the Glendashin river. There is also
one specimen near the road side beyond the river and due south from the
Cathedral.
The preservation of the ruins at Glendalough, and the existence of so
many specimens of (misnamed) " Norman " architecture, are due to the fact,
that tJie Normans or early English colonists never established a footing in this
neighbourhood, the country all round the Valley having remained in the
possession of Irish chieftains until the end of the i6th century. The poor
and sterile quality of the land in this part of the country may account for the
fact, that up to the present day the descendants of the original Celtic inha-
bitants have been permitted to occupy the Valley, and by them the ruins
continue to be venerated. The same cause which accounts for so many
ancient buildings remaining at Glendalough has tended also to the preserva-
tion of the ancient traditions. Numerous names which I have elsewhere
traced to Cuthite mythology are associated with Glendalough and its temples.
St. Kevin or Cuan (whose temple is also found at the south island of Aran !)
was the patron Saint of Glendalough, where it is said he was born and
brought up (Ledwich, 173). He was baptized by St. Cronan [Cronos the
Centaur], and ordained by St. Lugidus [Luan, the Moon]. He was brother
to St. Dagan [Dagon, the Fish God]. The common alias for Kevin is
Coemgene [t/ie beautiful born, or the first begotten], and Coemghin being the
original name of Mochaemhog, who is stated in the " Annals of the Four
Masters" to have lived to the age of 413 years, I identify the two, not as
N N N
464 DESCRIPTIVE PARTICULARS WICKLOW COUNTY.
the 'same individual Saint, but as the same Cuthite divinity. The father of
Coemghin was Beoan [by Beoan's services the Mermaid Liban was captured].
His mother's name was Nessa[Nessus the Centaur — all the Cuthite divinities
were of doubtful sex], sister to Ita [alias Ida, the goddess or mountain of
Arkite mythology]. The patron of Kevin and the chieftain of the country,
who supplied him with sites for his Churches, was Dymma [De-mah, The
Good God]. The name of Oisin [Oceanus, the Titan] is also preserved in
the topography of Glendalough. The northern Glen and the river near the
Hotel which unites with the stream from the lake are called Glendashin.
Among the Saints associated with Kevin as having had temples at Glen-
dalough is St. Ciaran [Chiron the Centaur], whose Churches existed at the
furthest extremities of Ireland, — at Aran in the west, at Cape Clear in the
south, at Armoy in Antrim, and at intermediate localities too numerous to
mention. There were also temples at Glendalough dedicated to Sinchell
[Sinell, The Ancient God], and Mochuarog [the red Mochua]. An ancient
site in the valley was called Desart Cevin, which I believe to have been the
great Round Tower itself [Di-eas-ard, the high place of the God of death].
The Cuthite term Cluain [the stone of Ana] was also connected with the
locality, but many of these names have now fallen into disuse. The common
Cuthite legend of the Saint's contest with and victory over the Serpent is
told at Glendalough, and the ancient name of the lake, Lough-na-Peasta —
the lake of the Serpent, is also the name of a lake near Banagher in Derry,
where St. Patrick's serpent was imprisoned and " still abides, bound with
three green rushes !"
I have elsewhere mentioned as a Cuthite legend the supplying of St.
Finian's 3000 scholars at Clonard, Co. Meath, with milk all from one cow ;
and also how Fin-MacCuile's army was supplied by one cow at Kilmelchedor,
in Kerry, in which case the milk was deposited in a Rock Basin (see pp. 439,
440). A similar legend is told at Glendalough : — a deer used to come daily
from the mountain, and at St. Kevin's command deposit her milk in a Rock
Basin to supply the wants of an orphan who was placed under his charge !
GLENDALOUGH.
All such legends I believe to have had one origin, and that derived from
Cuthite traditions, different versions being produced in various localities
according to the taste and religious prejudices of those in whose custody the
traditions were preserved.
The order of alphabetical arrangement of Counties which has been
adopted throughout these notes has led to Glendalough being placed last
on the list ; but I would recommend the reader who desires to inspect the
Cuthite remains of Ireland to begin his researches by a minute examination
of the antiquities at Glendalough; he will thus obtain such practical knowledge
as will assist him much in making further investigations at other and less
interesting localities.
The task I have undertaken has now ended. In the " Introductory
Remarks" it has been stated, that the main object of the work was to prove
(as far as proof was possible on a subject of such remote antiquity) the
Cuthite origin of our Irish Round Towers and their contemporary architectural
remains. This has I trust been accomplished. Ample evidence has been
adduced from Irish Authorities, from Classic authors, and from the Ruins
themselves ; but it must be confessed that all such evidence is scanty compared
with what might have been collected. Further proofs might be adduced to
sustain every argument, and, in several instances, amplification would have
corroborated my conclusions. The work is thus far, as well as in other respects,
incomplete; but if the main points of the advocated theory be sustained, the
labours of others, better qualified for the task, will be found to supply all
deficiencies. My own convictions, formed at an early period, on the subject
discussed in this work have been confirmed from every source of information
to which my investigations have led me ; and I have not, during the progress
of this work, encountered any adverse arguments or facts which a more careful
466 CONCLUSION.
examination has not been sufficient to reconcile or remove. My sole object
in publishing has been the elucidation of truth on a question of interest and
importance, especially to Irishmen; and having performed all that circum-
stances and opportunities permitted, without regard to trouble or expense, I
submit the result of my labours to the consideration of the Historian and
Archaeologist as an humble contribution to the solution of that long debated
problem, the origin of the Round Towers and contemporary Architecture of
Ireland.
[467]
GLOSSARY-
A GLOSSARY of several Irish, Cuthite, and other ancient terms used in the
foregoing work, with the authorities for the meanings attached to them,
is annexed for the purpose of assisting the reader to understand more readily
the quotations in which such terms appear. — The following abbreviations
have been made, viz : —
A. 4 M. for "Annals of the Four Masters."
Bry. for Bryant's " Analysis of Antient Mythology."
Cru. for " Cruden's Concordance."
Fab. for Faber's "Origin of Pagan Idolatry."
Har. for Harcourt's "Doctrine of the Deluge."
His. for Hislop's "Two Babylons."
M'C.D. for MacCurtin's Irish Dictionary.
Mar. for " Martyrology of Donegal."
O'B. D. for O'Brien's Irish Dictionary.
O'B.R.T. for O'Brien's Round Towers.
O'R. D. for O'Reilly's Irish Dictionary.
Raw. for Rawlinson's " Five Ancient Monarchies of the World."
Val. for Vallancey's " Collectanea de rebus Hibernicis."
ABHAX or AM HAN (Irish) (pronounced Aoun),
a river. . . O'R. D. and O'B. D.
ACCAD, the name of one of Nimrod's Cities.
Gen. x. 10.
ACCAD (Hebrew}, a vessel. . . Cru.
ACHAD, a name associated with the localities
of numerous ancient Ecclesiastical esta-
blishments in Ireland.
ACHADH (Irish), a field. . . O'B. D.
ACHAD (Cuthite), a term applied to Deity.
Bry. i. 104.
ACHAD (Cuthite}, a name of the Sun.
Bry. ii. 451.
ACHAD-FOBHAIR (Irisfi), the Divine One in
weakness; the ancient name of Agha-
gower ; answering to BAILE-FOBHAIR,
the ancient name of Fore of Feichin
in Meath, and to BILE-FECHIN— Baal in
humiliation.
AINE (Irish), the Moon ; pleasure ; the sea.
O'R.D.
AIN (Cuthite), a fountain ; an object of
worship. . . Bry. i. 62. iv. 194.
AIN (Irish), a great circle. O'B. D.
AITH (Irish), a ford. O'B. D.
AN (Irish}, swift. - • • O'B. D.
468
GLOSSARY.
AN or AON (Irish), one. . O'B. D.
ANA (Irish], the mother of the Tuath-de-
Danaan gods. . . • O'R. D.
ARC and ARG (Irish}, a large chest in the
form of a ship. , • O'B. D.
ARGO (Cuthite), the ship Argo; the Ark.
Bry. iii. 384, 415.
ASTAR (Hebrew), to store up.
ASTOR (Irish) (pronounced Ashthore), an ex-
clamation of endearment in common use
among the Irish.
ASTAROTH, the city of Og king of Bashan.
Deut. i. 4.
ASHTORETH, Venus ; a goddess of Sidon.
i Kings xi. 5, 33.
ASTORETH (Cuthite), the Phoenician Astarte
or Venus. . Fab. iii. 42, 75, 224.
ASTORETH (Irish) (pronounced Ashthorech),
a term in common use among the Irish,
signifying " My love or treasure."
ASHTOROTH (Hebrew), riches ; treasures.
BAAL (Cuthite), a divinity worshipped by the
Canaanites ; the Sun. . Bry. i. 54.
BAN (Irish), white. . . . O'B. D.
BAR (Cuthite), the same as Saturn, and as
Nin the Chaldean Fish-god. Raw. i. 166.
BAR (Irish), a son. . . O'B. D.
BAR (Hebrew), a son. . . Cru.
BAR-EN-DEE (Irish), the Son of the one God.
— (See BAR ; EN ; and DEE).
BARINDEUS, the name of an Irish Saint, who
is also called Bar, Finbar, and Barry.
BAILLED (Irish), music; a ballad; a song.
[Probable interpretation. An ode to Baal,
i.e., A religious song to the Sun. — See
BAAL, and OIDH or ODH]. O'R. D.
BEAN or BEN (Irish), a woman. O'B. D.
BEL (Irish), Belus ; the Sun.
O'B. D., word AINN.
BELAIN (Irish), the year; the great circle of
the Sun. . O'B. D., word AINN.
BEARNA (Irish), a gap; a breach. O'R. D.
BEARNAN-BEILTINE (Irish), the plant called
marsh-marigold. . . O'R. D.
BEARNAN-BRIGHIDE or BEARNAN-BEARNACH
(Irish), the herb called Dandelion.
O'R. D.
Bi (Irish), living ; applied to the living God.
O'B. D.
BILE (Irish), a tree. . . O'B. D.
BIREAD (Irish), a cap ; a bonnet. O'R. D.
BOTH or BOTHAN (Irish), a hut or tabernacle.
O'B. D.
BUINNE (Irish), a branch or twig. O'B. D.
BUNOUN and BENAUN, interpreted the Branch
of Juno, from BUINNE, a branch, and
IUN, the Dove, Juno.
BUN AUN and BENAN, Irish Saints at Aran, etc.
CAOIN (Irish), gentle; mild [Achad-chaoin
(Achonry), the gentle Achad]. O'B. D.
CEOL (Irish), music ; melody. . O'B. D.
CEOLAN (Irish), a little bell ; [contemptible
music] O'B. D.
CEAN (Irish), a head. . . M'C. D.
CEAN-TOR (Irish), a Bull's head. — (See
the words CEAN, and TOR).
CLAIN (Irish), to engender; to beget. O'B. D.
CLOCK (Irish), a stone. . . O'B. D.
CLOG (Irish), a bell ; the head.
O'R. D. and O'B. D.
CLOGAD (Irish), a helmet ; a cone or pyramid.
O'R. D. and O'B. D-
CLOGAN (Irish), — CLOG-CHEANN, the skull.
O'R. D.
GLOSSARY.
469
CLUAIN (Irish], a plain ; a lawn.
O'R. D. and O'B. D.
CLUAIN, probably a compound word, the
Stone of Ana. — (See CLOCH, and ANA).
CLUAINIRE (Irish), a seducer ; a deceiver.
O'R. D. and O'B. D.
CNOC (Irish), a hill. . . O'B. D.
COLUM or COLM (Irish), a Dove. O'B. D.
COLUMAN (Irish), a pillar. . O'B. D.
COLUM B, an Irish Saint.
COLMAN, an Irish Saint.
COR (Irish), music. . . O'B. D.
C RON AN, an Irish Saint.
CRONOS, the name of a Titan king ; Saturn ;
Time ; the first Centaur.
CRON (Irish), time. . . O'B. D.
CROAN (Irish), witchcraft. . O'R. D.
CRONAIM (Irish), to bewitch. . O'B. D.
CRUM (Irish), bowed ; crooked (CRUM-NA-
THAIR, crooked snake). . O'B. D.
CUMHDACH (Irish), defence ; protection; a
veil or covering. . . O'B. D.
CUMHDACH (Irish), the cover of a book.
O'B. D.
CEILE (Irish), a sen-ant. . O'R. D.
CALLA (Hebrew), a servant. . O'R. D.
CEILE-DE (Irish), a servant of God ; a Culdee.
O'R. D.
CULDEE, or CALDEE a name given to (sup-
posed) missionaries of Ancient Ireland,
interpreted to mean the servants of
God. — A and U are indifferently used
in Ancient Irish MSS.
CHALDEE, the name of the early Cuthite
inhabitants of Babylon, the seat of Nim-
rod's empire.
DABAR (Chaldee), a bee.
DABAR (Hel>ren.>), the Word.
His. 284.
DABAR (Irish), the Son of God.— (See DIA,
and BAR).
DAIR (Irish), the oak-tree. . O'B. D.
DAIR-BILE (Irish), the oak-tree.— (See DAIR,
and BILE).
DAIRBILE, or DARBILE, an Irish Saint.
DAIR-MAIDE (Irish), the oak sapling. — (See
DAIR, and MAIDE).
DIARMAID, an Irish Saint of the 5th century.
DIARMAID (Irish), an Irish Finian hero.
DARARCA (Irish), the oak of the Ark ; an
object of Cuthite worship. — (See the
words DAIR, and ARC) ; also Faber iii.
232).
DARERCA, the name of an Irish female Saint.
DAIREADH (Irish), to be in season ; BO-AR-
DAIREADH, a cow in season. O'B. D.
DEARG (Irish), red ; crimson. . O'B. D.
DE, DIA, DIE (Irish), the sacred name of
God O'B. D.
DIABAL (Irish), the Devil [literally, " the god
Baal " of Cuthite mythology]. O'R D.
DE-CLAIN (Irish), the god of generativeness.
— (See the words DE, and CLAIN).
DECLAN, an Irish Saint at Ardmore, etc.
DIMOC (Irish), the good God. — (See DIE,
and MAITH). This word is pronounced
De-mah.
DIMOC and DIMMA, names of an Irish Saint.
EARC (Irish), the Sun ; heaven.
EARC (Irish), any beast") Four em-
... i • j I blem
Of the COW kind. I Sun,
..-, / r • »\ i I j
EARC (Irish), a salmon. J-
ms of the
as anob-
fCuthite
St
O'R. D.
O'R. D.
O'R. D.
O'R. D.
EARC (Irish), speckled. ) » 7*' ^O'R. D.
ERC (Irish), heaven ; any beast of the cow
kind. . O'R. D.
ERC or EIRC, an Irish Saint at Slane.
EARC (Irish), a bee. 1 *£&-,
470
GLOSSARY.
EAN and EN (Irish}, one. . O'B. D.
ENDEE, the name of an Irish Saint.
ENDEE (Irish), the one God. — (See EN, and
DE).
ERCHOL (Irish), the Sun. O'B. R. T. 195.
ERCEALLAN (Irish), a pole or stake [prob-
ably the May-pole or miniature Round
Tower]. . . . O'B. D.
EARCOLOIN, the Arkite El ; Cronos ; or Her-
cules. . . Har. i. 493.
EARCHAILL (Irish), a post or pillar. O'B. D.
EASCONN (Irish), an Eel. . O'R. D.
EASCONN (Irish), the Moon. . O'B. D.
EASGA (Irish), the Moon ; an eel. O'R. D.
EASCAR (Irish), shooting into ear. O'B. D.
EASBOC (Irish), an order among the Fire-
worshippers ; a bishop. . O'R. D.
Ess (Irish), death ; a ship. . O'R. D.
FEART (Irish), a miracle. . O'B. D.
FEC (Irish), weakness. . . O'B. D.
FEIS (Irish), carnal communication. O'B. D.
FIADH (Irish) a deer. . . O'B. D.
FIADHA (Irish), a lord. . . O'B. D.
FIADHA (Irish), testimony ; witnessing.
O'B. D.
FIADHAC (Irish), detesting ; hating. O'B. D.
FIAN-BHOTH (Irish), a tent. . O'B. D.
FIONN-MAC-CUIL, the Finian hero. O'B. D.
FINE (Irish), a tribe or stock. . O'B. D.
FINEAMHAIN (Irish) (pronounced Finuin),
a twig ; a vine [probably the Branch of
Juno, the Dove, and identical with
BUNOUN, also interpreted The Branch
of Juno, the possible ^foundation for the
Saint Bunaun or Benan].
FINEAN, an Irish Saint.
FIONACH (Irish), ancient ; old. O'B. D.
FOIRGNIGHIM (Irish), to build. O'B. D.
FOR (Irish), protection ; defence. O'B. D.
FOR (Irish), enlightening ; illumination.
O'B. D.
FORBA (Irish), land-tax. . . O'B. D.
FORBADH (Irish), finishing ; ending. O'R. D.
FOBHAIR (Irish), sick ; weak ; infirm. O'B. D.
GAD (Irish), a twisted twig (NATHAIR-GAD, a
writhing serpent). . . O'B. D.
GEALACH (Irish), the Moon ; lunacy. O'B. D.
GLAS (Irish), green ; pale ; grey. O'B. D.
GOBHA (Irish), a. smith. . . O'B. D.
ION (Irish), the Sun ; a circle. O'R. D.
ION (Irish), denotes maturity in compound
words .... O'B. D.
ION-FHIR ; ION-MHNA (Irish), marriageable.
O'B. D.
IONDUILE (Irish), desirable. . O'B. D.
LEAC (Irish), a great stone. . O'B. D.
LEACHT (Irish), a pile of stones in memory
of the dead. . . . O'B. D.
LUAN (Irish), the Moon. . . O'B. D.
MAIDE (Irish), a stick ; wood. O'B. D.
MABOG, the same as Mulita, the mother of
the Gods, worshipped at Hieropolis.
Raw. i. 15 1.
MOBEOC, or DABOEC, an Irish Saint at Pa-
trick's Purgatory. . Archdall, 102.
MAIDEOG (Irish), the Concha Veneris —
maiden-head. . . . O'B. D.
MAIDINEOG (Irish), the morning star [the
planet Venus]. . . O'R. D.
MANN (Irish), food ; bread. . O'B. D.
GLOSSARY.
471
NATHAIR (Irish}, a snake; a viper. O'B. D.
NATALIS, the name of an Irish Saint.
NEACH (Irish), a spirit or apparition. O'B. D.
NEI.M or NEIMH (Irish), brightness. O'B. D.
NEAMH (Irish), heaven.
NEIMHEADH (Irish), science.
NEIMH (Irish), poison.
NEIMHEDH (Irish), filth or dirt.
OIDH and ODH (Irish), music.
O'B. D.
O'B. D.
O'B. D.
O'B. D.
O'B. D.
RE (Irish), the Moon. . . O'B. D.
RHEA (C nth tie), the divinity of the Ark, the
same as Rhoia and Rimmon, the pome-
granate. . . . Bry. iii. 238.
RIM, the mother as well as sister (/.') of St
Caimmin. . . Mar. 305.
RIACH, an Irish Saint.
RENADH (Irish), a club or stake. O'B. D.
RUADH (Irish), strong or valiant. O'B. D.
RUADH (Irish), reddish. . . O'B. D.
RUADH,' the name of Doghdha, a divinity of
the Tuath-de-Danaans. . O'R. D.
RUADAN, an Irish Saint.
SAB (Irish), death. . . O'B. D.
SAEBHDHOLBHA (Tra^), enchantment. O'B. D.
SAM MAIN (Irish), All Saints' tide.
SAMAN (Irish), the Judge of departed souls.
Val. iv. 232.
SAER (Irish), a mason. . . O'B. D.
SAOR (Irish), free ; also noble. . O'B. D.
SIOL (Irish), seed. . . . Q'B. D.
STAL or STAIL (Irish), a male horse. O'B. D.
STOR (Irish), treasure.
SUIL (Irish), the Sun.
Sum (Irish), a mermaid.
O'B. D.
O'B. D.
O'B. D.
TEAMPULL (Irish), a temple. . O'B. D.
TIMPCHIOLL (Irish), a circuit or compass ;
round about. . . . O'B. D.
TERMON (Irish), the food country. — (See TIR,
and MANN).
TIR (Irish), a country ; land. . O'B. D.
TOR (Irish), a tower. . . O'B. D.
TOR (Cuthtie), a tower. . Bry. i. 118.
TOR NEAMH-RUADH (Irish), Nimrod's
tower O'B. D-
TOR (Irish), a bull. . . . O'R. D.
TAUR and TUR (Cuthtie), a Bull. The word
is found in compound names of ancient
mythology, — as Mino-taur of Crete, an
emblematic representation of the Deity,
Menes (the same as Osiris) having the
head of a Bull on the body of a man. —
(See Bry. ii. 109, and iii. 302-304).
TuiR (Irish), a Lord or Sovereign. O'B. D.
TUIRBI (Irish), the living Lord or Sovereign.
—(See TUIR, and Bi).
UA (Irish), any male descendants. O'B. D.
UR (Irish), fire. . . . O'B. D.
000
GENERAL INDEX.
Abaris (the Hyperborean), 240, 242.
Abhun (a river), 70.
Abrahan, 204, 297.
Abydenus, 341.
Achad (a Cuthite word applied to the Sun or
Deity), 43, 86, 87, 422.
Achad-Abhall (Aghold), 87, 459, 460.
Achadhcaoil, 71, 393.
Achad Finglas (Agha), 87, 359.
Achad Fobhair alias Aghagower, 87, 90, 433.
Achonry, 87.
Acta Sanctorum, 48.
Adonis, 76, 346.
^Ethiopes, 218.
Aghaboe, 87, 443, 444.
Aghadoe, 68, 250, 251, 252, 285, 414,
Aghamore, 416.
Aghanloo, 66.
Aghavillar, 87, 422.
Aghamoney (Achadh-Mona), 87.
Alatrium, 182.
Alfred, King, educated at Baal, 29.
Allyghur, 317, 318.
Alorus, 223.
Amalgad, 69, 396.
America, Aborigines of, 220, 404,
Am or Om, 396.
Ammianus Marcellinus, 200.
Ammon, shrine of, 343, 348.
Amonians (Cuthites), 23, 61, 206, 208.
Amonians, Mythology of, 91, 208,
Angel, the, 31'.
a heathen design (appropriated to
St. Matthew), 31.
Annagh, 94, 174, 175, 415.
Annaghdown, 92, 270, 271, 330, 352, 397.
Annals of the Four Masters, 3, 54, 90, 103,
128, 160, 252, 253, 262, 291, 299, 457,
463-
Munster (Annals of Innisfallen), 3.
Ulster, 290, 294.
Antrim, 55, 294.
County of, Ancient Irish ruins in, 355,
356, 357-
Apollo, 91, 156, 235, 236, 238, 345.
Apuleius, 345.
Aran Islands, 26, 279, 280, 398, 399, 400,
4°i> 45 5 » 463, 464-
Aranmore, 74, 86, 283, 313, 352, 399,
Arcadians, 201.
Arch, the semi-circular, 197, et seq.
Archdall's Monasticon Hibernicum, 54 67,356,
392> 394, 396'
Archaeological Journal, 20.
of Kilkenny, 71, 149,
Society of Kilkenny, 253, 276.
Arches of Chancels, 349, 350, 351.
474
GENERAL INDEX.
Architecture, Ancient Irish, 179, et seq.
• • Peculiarities of,
247 and seq., 274, 281.
Sites of, 354 to
end.
— Cyclopean (Cuthite), 18, 19, 179
etseq., 196, 213, 352, 353.
Ardagh (Ard-Achadh), 87, 430.
Ardboe, 84, 453.
Ardcharn (or Ardcairne), 55, 446.
Ard-fear, 220.
Ardfert, 92, 264, 285, 286, 287, 415,
Ardladhram (Ardamine), 457.
Ardmacnasca, 65.
Ardmore (the High place of the Great God),
61, 149, 171, 176, 255, 266, 285, 419,
454-
Ardrahan, 405, 407.
Argus, 76.
Ark, the, 62, 75, 76, 91, 129, 147, 155, 326,
327, 343. 344, 345> 346, 348, 349, 437.
Armagh, 60, 298, 357.
— County of, Ancient Irish Ruins in,
357, 358.
Arthur Mighe (Armoy), 64, 356, 464.
Asherah (the Hebrew word), 297.
Assyrians, 138, 208.
— Deities of, 79.
- Empire of, 231, 233.
Astarte, 147, 297, 321.
Asterabad, 316, 319.
Asthore, 297, 319.
Astoreth, 297.
Atargatis alias Dercetus (Venus), 129.
Athenaeum, 204.
Atreus, Treasury of Mycenae, 247, 249, 250,
251, 284.
Avantipore, Cashmere, 249, 250, 251, 284,
429.
Avatar, Indian, 85, 173, 174.
Baal, (County of Mayo), 58, 281, 433.
Baal (Bel or Belus), 42, 58, 59, 68, 143, 145,
213, 229, 234, 297, 390, 404, 441.
Baal-berith (Lord of the Covenant), 170, 172,
348.
Baal-peor, 172, 334, 346, 348.
Babel, 214, 219, 232, 233.
Babylon, 73, 222, 346.
Divinities of, 78, 79, 94.
Bacchus, 219, 220, 345, 347.
Bagster's Bible, 297.
Bailled, (Baal-odh) 239.
Ball-Playing, 68, 337, 338.
Ballaghboy, 77, 361.
Ballasadare, 76, 92, 195, 448.
Ball Boru, 149.
Ball Gobban, 62, 294.
Ballintemple, 386, 387.
Ballygaddy, 404.
Ballykine, 66.
Ballymote, 84.
- Book of, 36, 240
Ballyvarney, 63, 379, 455.
Baltinglass, 42, 94, 326, 460.
Banagher, 174, 176, 183, 387, 459, 460,464.
Bangor (Benchor), 93.
• • Church of, n.
Baptism, Heathen rite of, 168, 171, 347.
Bar, 381.
Bards, 36, 240.
Barrington, Sir Matthew, 370.
Barry, .St., 86.
Basins, square, 16.
Bedell, Bishop, 27, 360.
Bedford, C. D., Esq., 15.
Bedford, F. Jun.
Chart of Anglican Church orna-
ment, 31.
Beds of Saints, 342, 343, 348, 416.
Bee, the (Earc), 72, 73, 91.
GENERAL INDEX.
475
Bee-hive Huts, 437, 450.
Bell or Belus (see Baal), 345.
Bellew, Robert, 300.
Belli Fechin, 90, 92, 325.
Bel-peor, 334, 335.
Bernard, St., n, 59.
Berosus, 138, 143, 206, 223.
Betham, Sir W., 163, 168", 193, 318.
Beugnot, M. de, 30.
Bile-Fechan, 325, 446.
Bile-tor-Tain (the fire-tower of Baal), 94,
441.
Bith, 457.
Black Divinity, the, 230, 233, 235.
Boith Bolcain, 64.
Bolcan, Saint (Vulcan), 63, 64.
Book of Invasions, 211, 221, 240.
- White, 211.
— of Ballymote, 36, 240, 288, 295.
of Lecan, 240, 288, 289.
Boreas, 238, 240.
Borlase, 177.
Bo than, (a tent or cabin), 335.
Boyle, Abbey of, 325, 326.
Boyle, 446, 447.
Brahma, 126.
Brahminism, 225.
Bran, 91, 358.
Branch of Juno, 77, 82, 83, 164, 401.
Brash, R. R., Esq., 171, 179, 295, 339.
Breas (first King of the Danaans), 41.
Bridget, St., 47, 60.
Brien Boru, 296, 300.
Brigh Gobban, 293.
Brigoon, 62, 63, 293, 379, 380.
Britway, 60, 256, 380.
Brooke, Miss, 358.
Bruce's Travels, 115.
Bryant, Jacob, 23, 50, 51, 59, 61, 62, 76, 206.
231, 232, 234, 236, 237, 239.
Bryant, Jacob, Antient Mythology, 16, 64, 70,
79, 86, 88, 89, 91, 129, 130, 139, i47,
*S°, i5J> i56> 157, 160, 203, 206, 207,
208, 211, 212, 213, 214, 215, 2l8, 221,
223, 224, 230, 234, 235, 240, 242, 243,
244, 34i, 348, 373-
Budh, 46, 55, 56, 57, 58, 74, 77, 95, 96, 122,
!42, 153, 164, 205, 220, 230, 296, 321,
335> 421.
Budhist Mythology, 91, 335, 336.
Bull, the sacred, 226.
- winged, (appropriated to St. Luke), 31.
Bunown (the Branch), 77, 361.
Burren, Barony of, 369.
Buttresses, Cuthite, 303, 327, 328, 359, 372,
377> 386> 4o8, 411, 425, 429, 430, 461.
Cabin, the, (Guabhres), 293, 345, 347.
Cadmus, 158.
Cahir, 305.
Caimin, (the Crocodile), 404.
Campbell, Dr., 10.
Camros, 63.
Canaan, 208, 399.
Canara, Rock Temple of, 15.
Canon Island, 362.
Cape Clear, 74, 335, 380, 464.
Carran, 361, 366, 368.
Carli, Rock Temple of, 15, 33, 203, 257, 321.
Carlow, County of, ancient Irish ruins in, 359,
360, 361.
Carthage, 201.
Cashel, Sligo, 55.
Cashel, Rock of, 23, 31, 32, 33, 34, 61, 311,
329. 451-
Cashel, Cormac's Chapel, 2, 3, 73, 148, 152,
180, 193, 261, 262, 264, 276, 277, 278,
279, 280, 285, 322, 323, 326.
GENERAL INDEX.
Cashel, Cormac's Chapel, a Cuthite Temple,
5. 12, J3-
built of cut-stone, within, without and
beautifully ornamented, 12.
roofed with semi-circular arch of cut-
stone, 13.
Doorway and chancel arch of, 13, 152.
Interior of, 15, 17.
Font at, 15, 1 6.
Cashmere, 249, 250.
Cassa del Gobernador, 333.
Castledermot, 339, 420.
Catalogue of Saints, 53 etseq., 343, 354 et seq.
Cathac (the serpent), 39.
Cean Tor (the Bull's Head, the Centaur), 151.
Ceasair, 457.
Celius Rhodiginus, 345.
Celts, the, 35, 37, 38, 39, 42, 109, 244, 245,
3°4, 3°5> 3". 346, 417, 442.
Centaur, the, 66, 72, 89, 142, 146, 150, 152,
156.
Ceres, 89, 345.
Chaldea, 223.
Chancel Arches, 349, 350, 351.
Charchasan, 321.
Chichenitza, 337.
Chiron, the Centaur, 66, 95.
Churches, stone-roofed, Cuthite Temples, 56,
179.
• early Christian, of wood, 7.
Christ's Church, 8, 22, 99, 393.
Black Book of, 394.
Cimmerians (Cuthites), 221.
Cistercian Monks, 423.
Clare, County of, ancient Cuthite ruins in,
361, 362, 363, 364, 365, 366, 367, 368,
369, 37°, 37i, 372, 373. 374, 375, 376,
377, 378, 379-
Clarke, Dr., 203.
Clemens Alexandrinus, 345, 346, 347.
Cloch Deglain, 108, 172, 454.
Cloher Oughter, Island of, 27, 360.
Cloich Greine (Sun-stone or Mui(dh)r), 332,
335-
Cloich Kieran, 335.
Cloich Teach, 252, 295, 296.
Clonard, 81, 82, 84, 340, 439, 464.
Clondalkin, 56, 69, 394, 433.
Clone, Church of, 458.
Clones, 68, 72, 175, 343, 443.
Clonfert, 25, 60, 92, 264, 402.
— Molua, 340, 341, 444.
Clonkeen, 247, (see Cluainkeen), 248, 264,
329-
Clonmacnoise, 8, 21, 74, 252, 253, 254, 255,
276, 425.
- Cross of, 134, 135, 161, 162,
167, 169.
Clonthuskert, 55, 402.
Cloyne, 84, 381.
Cluain (Clo(ch)ain, the stone of Ana), 69,
335, 464-
Cluain Braoin, 68.
Cluain Broanagh, 68.
Cluaindaimh, 57.
Cluain Dara, 77, 430,
Cluaine Dicholla, 69.
Cluain Eoaris, 68.
Cluain Finchol (Clonfeacle), 60, 81, 357.
Cluain Fois, 72, 403.
Cluain Inis, 93.
Cluainkeen, 94, 247, 422.
Cluain Cagh, 93.
Cluain More, 69.
Coel, 318, 319.
Coffins of stone, 175, 303, 342, 343, 344, 346,
347, 348, 396> 437, 443-
Coigns, Cuthite, 303, 328, 329, 407, 408, 415.
Colchians, 221.
Colman-Elo, 356.
GENERAL INDEX.
477
Colman's Hindu Mythology, 42.
Colgan, 47, 62, 96, 195, 196, 292, 293.
Con the son of art, 225.
Coney Island, 71, 361.
Confusion of Tongues, 226.
Cong, 368, 398, 409, 434, 435.
Congbail, (alias Conwall), 59, 389.
Conloch (son of Cuchullin), 39.
Connor, 60.
Conyngham, Col., 274.
Cooke, Mr. T. L., of Parsonstown, 174, 175,
340.
Coole Abbey, 81, 281, 282.
Coom, 419.
Copan, 119.
Corbal, 59, 451, 452.
Corcomroe, 63, 281, 282, 294, 324, 329, 362,
368.
Cork, 74, 381.
, County of, ancient Cuthite ruins in,
379, 380, 381, 382, 383, 384.
, Cove of, 8 1.
Cormac's Chapel (see Cashel).
Corrib, Lough, 351, 352, 397, 398.
Cow, the (or Ox), 95, 131, 147, 452.
- red, 149, 156.
• speckled (Earc), 72.
Comie, Mr., 250.
Creeshna, 140, 150, 156, 166, 167.
Crocodile, 404.
Croebheach, 60.
Cromlechs, 42, 305, 390.
Cromwell, 366, 384, 436.
Cronus (Kronos the Centaur Saturn), 72, 142,
i52» 234-
Cross Abbey, 436, 437.
Crosses, ancient Irish, 5, 12, 82, in, 144,
J45» J56, i57» J59> l6o> l6j, iVl,etseq.
287, 3°3, 331, 339, 357, 358, 359, 3^4,
365, 367, 372, 373, 378, 389, 390, 391-
394, 396, 421, 424, 425, 426, 432, 443,
45i, 454, 458, 460.
Crosses, inscriptions on ancient Irish, 299,
3°°, 301, 3°2-
early Christian designs of, 163.
Budhist and Egyptian, 117, n8.
Mexican, 118.
- Heathen of Palenque and Copan, 119.
veneration for, in all ages, 114, et seq.
of Ardboe, 132, 174, 453.
of Banagher, 174, 175, 176.
of Castledermot, 162, 420.
-- of Clonmacnoise, 134, 135, 161, 162,
167, 169, 293.
of Duleek, 162, 167, 169, 440.
of Durrow, 112, 162, 427.
of Kells, 74, 82, 85, 126, 127, 131,
132, 134, 142, 149, T53> *54, 165, 167,
169, 175, 286, 287, 300, 441.
Kilclispeen, 144, 145, 178.
Kilcullen, 133, 134, 420.
Killamery, 157, 424.
Kilmacduagh, 82.
Monasterboice, 132, 134, 135, 100,
161, 162, 167, 169, 178, 300, 432.
- Moone, 112, 132.
Tarmon Fechen, 162, 433.
Tuam, 165, 166, 167, 413.
Croziers of Cuthite origin, 17, 137, 138, 139,
140, et seq.
Cruach Mac Dara, 276, 411.
Crucifixion, the, ankle cords to, 163.
- scenes of, Irish, 158 et seq., 440.
— early Christian designs of, 163.
Ctesias, 233.
Cuchullin, 39.
Guile, 80, 8 1, 82, 83, 318, 409.
Culdees, 452.
Curranes, 84, 416.
Cuthite architecture^, 17, 25 etseq., 274,353.
478
GENERAL INDEX.
Cuthite architecture, stability of, compared
with English or true Norman, 17 et
seq> 353-
— commonly known as Cyclopean, 18,
178 et seq, 213.
— characteristics of, 19, 178, 181, 274.
• College, 8 1, 439.
— Colonies, 278, 311.
— Dominion, 204, 231 .et seq.
— History, 208, 209, 210, 211, 212, 213,
242.
Mythology, 91, 147, 233^295, 335.
Remains of Ireland, 303 et seq. 354
to end.
Cuthites, the (Amonians, Cyclopians, Phosni-
cians, Hyperboreans, Centaurs, etc.,) 2,
5> 72> J57> 201, 204, 207, 212, 213, 223.
Descendants of Chus or Cush the
son of Ham, 40, 207, 290.
Cuzco, 318.
Cybele, 70, 82, 129, 168, 347.
Cyclopians, 18, 178, 179, 207, 213, 215, (see
Cuthites), 352, 353.
Cypselus, 345.
Dabeoc (the God Budh), 57.
Dagan, St. (Dagon), 66,^72, 125,^126, 381.
Dairbile's Temple, 77, 435.
Dairbile, 74, 75, 77, 147.
Daire (the oak), 23, 74, 75, 76, 220.
Dairinis, 77.
Dairmach, 77.
Dairmelle, 77, 428.
Danaans, the (Cuthites), 37,™4i, 154, (see
Tuath-de-Danaans) .
Damater, 146 (and see Catalogue of Saints).
Danans, 89, 154, 155.
Danish settlements, 9, 393.
Darerca (the oak of the Ark), 62, 75, 147.
Dar-Inis, 63, 294.
Dark race, the (Tuath-de-Danaan Cuthites,)
289 et seq.
Davis, Dr. (" Carthage and its Remains,")
201.
Davis, Sir J., 8, 10, 49.
Deirvorgila, 426.
Delos, 236, 240.
Delphi, Temple of, 91, 236.
Deluge, tradition of, 85, 457.
Demons (Cuthites) 68, 233, 234, 336.
Derceto alias Dercetus (Atargatis), 129, 146.
Derg, Lough (see Lough Derg.)
Derinane Abbey, 86, 416.
Derinilla of the four paps, 75, 95, 147.
Dermach, 77.
Derry, County of, ancient ruins in, 385.
Desert, 88.
Desert Tohil, 84, 385.
Deucalion, 346.
Devenish, 165, 175, 343, 348, 396.
Dia Baal (the God Baal, Devil), 66, 336.
Diamor (the Great God), 292.
Diana, 70, 129, 130, 168.
Diarmid (alias Diarmaid), 47, 76.
Dinnsenchus, 288, 294.
Diocletian, 21, 284.
Diodorus Siculus, 130, 237, 241, 335, 348.
Dionusus, 152, 203.
Dionysius, 202, 229.
Disart (the high place of the God Ees), 88.
Disart Carregin, 88, 429.
Disert Dermit (Castledermot), 77.
Dispersion, the, 202, 209, 232, 284.
Divination, the art of, 235, 237.
Dodwell's "Cyclopean and Pelasgic Remains,"
183, 185, 190, 193.
Donegal, County of, ancient Cuthite ruins in,
389» 39°-
GENERAL INDEX.
479
Donoughmore, 84, 94, 307, 440, 442, 454.
Doora, 77, 361,
Doorways, Cyclopean, 182 et seg., 303, 306,
3°7> 3°8> 3°9> 3IO> 33°-
Semicircular, 303, 329.
Doulough's, St., Church, 323, 395.
Dove, the, (lun, Juno), 75, 76, 78, 79, 82,
146, 332, 374, 405.
Down, County of, ancient Cuthite Ruins in,
391, 392, 393-
Dowth, 290, 291.
Drogheda, the fort of, 290.
Dromcliffe, 94, 363.
Druids, Celtic, 217.
Druim Ceat, Council of, 195.
Drumacoo, 408.
Drumboe, 57, 66, 391.
Drumcliffe, 83, 449.
Drumcullen, 86, 426.
Drumeskin, 60, 432.
Drumfinchol, 60.
Drumhome, 27.
Drumlane, 93, 306, 360.
Drum-Mochua, 368, 408.
Dublin, County of, Ancient Cuthite Ruins in,
393, 394, 395, 396-
Dublin Penny Journal, 441, 442.
Duleek, 93, 440.
Dunboe, 55.
Dungarvan (alias Achad-Garbain), 87, 455.
Dungiven, 83, 385, 386.
Dunurlin, (the fort of the Golden Luan), 266,
419.
Dura, 77.
Durrog, 77.
Durrow, 77, 426.
Dysart (or Dysert), 88, 132, 133, 249, 250,
307, 308, 311, 329, 352, 363.
Doorway of Church of, 249, 250, 285,
449.
Dysart, Window of Church of, 363.
Churlin, 88.
Eagle, the, a heathen emblem appropriated
to St. John, 31.
Earc or Ere, 71, 72,
Earcaellan, the May-pole, 72.
Eghrois, 65, 449.
Egypt, 224, 226, 227, 346.
Elephanta, 230, 267, 332, 335, 427,
Eleusinian Mysteries, 346.
Elis, 345.
Emissa, 332, 333.
Encyclopedia, London, 201.
English language, introduction of into Ireland,
'406.
Erii (Bellona), 298.
Epiphanius, 222, 225. 232.
Eribul, 419.
Eri, Chronicles of, 37, 39, 221.
Erigol Garvagh, 83, 386,
Erigol Kiran, 74, 454.
Esculapius, 347.
Ess (Ees, Easga, Eascan), 88.
Ethiopians (Cuthites), 207, 219, 237.
Etruria, 19, 138, 189, 196, 345.
Celtica, 318.
Cyclopean Architecture of, 19, 189.
Etruscans, 202.
Eurypylus, 345,
Eusebius, 138, 219, 221, 222, 225, 232, 345.
Evangelists, the four, 31.
Faber, G. S., (Origin of Pagan Idolatry), 56,
61, 120, 146, 203, 211, 225, 231, 233,
242, 345, 346, 347, 348, 437-
Farentinum, 194.
Farragh, 321.
Fartagh, 74, 422.
Fechin, St., Church of, 185.
p V P
480
GENERAL INDEX.
Ferguson's History of Architecture, 247, 250.
Fermanagh, County of, Ancient Cuthite Ruins
in, 396.
Ferns, 93, 250, 458.
Fethard, 63, 297.
Fiacul (a tooth), 81.
Fian of Eirin, (See Fin MacCuile), 410.
Fiedh Nemadh (alias Fidh Nemphed), 33,
296, 297, 298, 299.
Fine, (a Tribe, Irish), 82.
Finean (Phoinic), 80, 224,
Finglas, 84, 394.
Finian Legends, 76, 224, 337.
Finian Heroes (converted into Irish Saints),
25-
Fin MacCuile, 80, 81, 91, 163, 224, 243, 340,
358> 409, 464-
Fintan, 47, 457, (and see catalogue of Cuthite
Saints).
Fintan's Island, (<?//#.? Patrick's Purgatory), 57.
Fish, the Divine, 85.
Fish God, the, 125, 126, 146, 381, 396.
Fo (Budh), 41.
Foenice (Phoinic, Finian), 224, 243.
Fomoerians (Mariners of Fo), 36, 41, 44.
Fore (Fhobhair), 92, 456, 459.
Foundations, Irish Ecclesiastical, lists of, with
associated Saints, 54, et seq.
Fountains (Ain, Ana,) 70.
Foy, Peter, of Cong, 434.
Franklin, Colonel, 14, 15, 220, 229.
Fraser's Handbook of Ireland, 54.
Freshford, Church of, 25, 43, 176, 252, 259,
260, 261, 285, 302, 329, 422.
Freemasons, 294.
Freemason Smith (Cobban Saer), 62, 71, 292.
Gad-el-glas (the Green God snake), 38, 42,
43, 210.
Gadelians (Scythians, Cuthites), 41, 210.
Gallerus, Oratory of, 277, 418, 419.
Galls, stone houses of the, 10.
Galway, County of, ancient Cuthite ruins in,
397, 398> 399> 4°°, 4°i, 402, 403, 404,
405, 406, 407, 408, 409, 410, 411, 412,
413, 414-
Ganges, 219.
Garvey, Capt. G., 427.
Gaspa, 321.
Gathelus, 38.
Gentleman's Magazine, 7, 171, 177, 1 80, 251,
253> 260, 339, 442.
Gentoos, the, 332.
Giants, 336, 341.
Giraldus Cambrensis, 8, 10, 142, 177, 311,
452.
Glan-culm-kill, 84, 365.
Glass, Cuthite Temple windows, not suitable
for, 12, 17, 19.
Glendalough, 57, 133, 180, 187, 256, 273,
274, 275, 276, 277, 279, 285, 294, 307,
3°8, 340, 343, 351, 423, 461, 462, 463,
464, 465.
Glenshirk, 294.
Gnostics, the, 119.
Cobban Saer, 47, 62, 71, 145, 230, 235, 287,
et seq. 324, 362, 410, 428, 438, 439, 441.
Cave of the wife of, 290, 291,
294, 295.
God, the Green, 39, 42, 43, 94.
Googane Bara, 86, 382.
Gonagon, 321.
Gothic or pointed style, 20, 21.
Goths, the, 346,
Goutama, 321.
Gown, Lough, 432.
Graine, 42, 76.
Graves, Rev. J., 253, 254, 255, 276, 277.
Graves of Saints, 342.
GENERAL INDEX.
481
Gray, Mrs. (Sepulchres of Etruria], 231.
Great Island, Cove of Cork, 68.
Greenwood, Col., 204.
" Grose's Antiquities," 334, 420, 450.
Grove, of Scripture, the, 33, 297.
Guinness, Sir B. L., 434.
Gundulph, keep of, 8.
Gurah. son of St. Deelan, 407.
Hades, 347.
Hales, Dr., 233.
Hall, Mrs. S. C., 381.
Ham, or Cham, 41, 403.
Hamilco, 236.
Hand, the red, 132.
Hands, two clasped, 373.
Hanmer's Chronicle, 85.
Han way, Mr., 316.
Harcourt's Doctrine of the Deluge, 158, 201,
229.
Harp, the, 36, 239,
Heber, 36.
Hecateeus, 237.
Heliogabalus, 333.
Hellenism, 225.
Henry II., Palace of, in Dublin, of smooth
wattles, 8, 9, 10, 394, 413.
Hercules, 72, 89, 143, 161.
Heremon, 36.
Herodian, 332, 333, 335.
Herodotus, 214, 223, 227, 237.
He-Roe, 138.
Herrera, 338.
Hieropolis, 321.
Hilarion, St., 30.
Hills, G. M., Esq., 189, 271, 287.
Hindoos, the, 72, 230, 316, 346.
Hindostan, 140, 175, 316, 317, 332.
Hippa, 8, 9.
Hippos, 89.
Hislop, Mr. (Tii'o Babylans), 73, 78, 82, 83,
I23> !37> 141, i45> l68, 171, 230.
Hitchcock, R., Esq., 175.
Holed Stones, 303, 336, 337, 338, 339, 401,
420, 426, 443, 444.
Holy Cross, 294.
Holy Wells, called after Una, lun (St. John),
75-
Horned Man-Bull (Kronos), 141.
Horse, the white, 173.
Howth, 365.
Hue, the Jesuit, 139.
Humbolt's Mexican Researches, 171.
Human sacrifices of the Cuthites, 215.
Hyde, Dr., 334.
Hyperboreans (Cuthites), 91, 207, 221, 235.
Jambs, sloping, characteristic of Cuthite
Architecture, 19, 181, 247, 353, 370,
371,377-
lapitiae (Cuthites), 207.
lapetus, 49.
Ida or Ita, 469.
Ida, Mount, 91, 464.
Jerpoint, 94, 326, 423.
Image, wooden, 342, 348, 437, 450.
Imherdaoile (Enorelly), 66, 461.
Inchangoill, 352, 398.
Inchicronan, 57, 82, 366.
Inchymory, 55, 432.
India, 219.
Indo-Cuthites, 218, 220, 230.
Inis-bofin, 55, 435, 436-
Inis-bofine, 61, 431.
Inisboyne, 55, 460.
Iniscaltra, 26, 84, 243, 264, 275, 276, 281,
282, 350, 378, 403.
Iniscaoin, 57, 428.
482
GENERAL INDEX.
Iniscara, 71.
Iniscloran, 77, 431.
Inisfallen, 4, 68, 343, 414, 416.
Inis-glory, 92, 348, 436, 437, 438, 450.
Iniskea, 436.
Inis Kieran, 74, 382.
Inismain, 435.
Inis-mochua, 56, 391.
Inismore, (see Inchymory).
Inis Muidhr (Inis Murry, alias Inis Mura),
65> 332> 333, 334, 335, 348, 437, 450.
Inis-puinc, 57.
Inis-sark, 436.
Innisfeal, 57.
Inniskeen, 66, 443.
Inscriptions on Crosses and Temples, 261,
299 et seq.
Insula, Hyperborea (Ireland), 237, 2$&etseq,
Jointing, peculiar style of, 281, 317, 318, 381,
403-
Jorjan, 316.
Josephus, 213.
Jove, 91.
Iran, 236.
Ireland's Eye, 74, 395-
Irish, the ancient, 179.
History, corruption of, 36, 40.
Isis, 345,»347, 348.
Juno, 75, 76, 77, 78, 79, 332, (see the Dove),
345, 405-
Branch of, 77, 82, 83, 164, 366, 437,
45°-
Kandeish, Rock Temple of, 14.
Keatinge, Dr., (History of Ireland], 37, 38, 41,
60, 85, 129, 136, 148, 153, 155, 160, 203,
210, 211, 224, 234, 239, 242.
Keledius, St., 47.
Kells, 74, 81, 83, 93, (see Cross of Kells),
323, 441, 442.
Kennedy's Legends, 7 1 .
Kennith, 65, 294, 382.
Kerry, County of, Cuthite Ruins in, 414, 415,
416, 417, 418, 419, 420.
Kill or Cille, (a Church, a Temple), 80.
Killala, 63.
Killaspuic Bolcain, 64.
Brone, 92, 451.
Kilbannon, 94, 294, 404, 410.
Kilbarron, 86.
Kilboedain, 55.
Kilbrony, 92, 391.
Kilcathail, 398.
Kilchartaich, 56.
Kilchule, 64, 8 1.
Kilcock, 93.
Kilcolman-Vara, 366, 368.
Kilcoona, 352, 398.
Kilcorban, 175.
Kilcorney, 366, 368.
Kilcullen, 63, 286, 420.
Kilcruimthir, 63.
Kildare, 60, 257, 307, 421.
County of, Ancient Cuthite Ruins
in, 420, 421, 422.
Kildaris, 77, 428.
Kildima, 89, 93.
Kileshen, 77.
Kilfeacle, 81.
Kilfenora, 93, 366, 367, 370.
Kilfranghann, 435.
Kilkenny, 57, 424.
Archaeological Association of, 253,
276.
Trans-
actions of, 340.
County of, Ancient Cuthite Ruins
in, 422, 423, 424, 425.
GENERAL INDEX.
483
Kilkieran, 74, 424.
Killala, 63, 294, 438.
Killaloe, 263, 264, 296, 369, 370, 371, 372.
Killamery, 68, 294, 424.
Kilannin, 398.
Killaraey, 343.
Killarsage, 435.
Killeely, 408.
Killeen, 86.
Killegue, 93, 417.
Killeshin, 302, 444, 445.
Killevey-Meagh, 77, 358.
Killossy, 94.
Killone, 84, 374.
Killursa, 398.
Kilmacduagh (alias Kilmacuille), 18, 19, 24,
80, 82, 84, 182, 183, 193, 269, 270, 278,
282, 294, 307, 309, 329, 405.
Kilmacowen, 77.
Kilmallock, 65, 430.
Kilmelchedor, Church of, 23, 65, 148, 190,
217, 264, 265, 266, 275, 277, 278, 279,
323> 326, 34°, 4i7» 440, 464-
Kilmore, 27, 84, 350, 360.
Eadan, 61.
Kilmormoyle, 64, 438.
Kilmurry-Ibricane, 64.
Kilnaboy, 55, 372, 373.
Kilree, 94.
Kilshanny, 71, 374.
Kiltartan, 86, 405, 407.
Kiltiernan, 407.
Kiltrellig, 377.
Kinailea, 365.
King, the Shepherd, 137, 209.
King's County, Ancient Cuthite Ruins in,
425, 426, 427, 428.
King, C. W., Mr., (The Gnostics and their
Remains), 119.
Kinneth, (See Kennith), 382.
Kinsale, 63, 294, 383.
Knockmoy, 63, 294, 324, 405, 410.
Knowth, 290.
Kronos, 218, 220, (see Cronus).
Kyle, 340, 341.
Labhradh-Loing-Seach, the Irish King, 39.
Ladhra, 457.
Laic Feal (Lafail, the stone of Destiny), 37.
Lamia (Cuthites), 215, 216.
Lamh Dearg Erin, 136.
Lanigan, Dr., 252.
Lasserene (Molach), 47 (and see Catalogue
of Irish Saints).
Latona, 238.
Layard's Nineveh and Babylon, 128, 201.
Leccan, the book of, 41.
Ledwich, Dr., 8, 360, 396, 420, 452.
Leighlin, 63, 294, 359.
Leitrim, County of, ancient Cuthite ruins in,
428.
Lemnos, Island of, 298.
Lestrygones (Cuthites), 215.
Letterkenny, 389.
Lewis's Topographical Dictionary of Ireland,
54, 297, 356, 372, 385, 386, 387, 389.
390, 392, 394, 425, 463-
Liban (the Mermaid), 128, 464.
Liethmore, 57.
Limerick, County of, ancient Cuthite ruins
in, 429, 430.
Lingajas, 154, 201, 336.
Lingam, the, 225, 226, 296, 321, 332.
Linn, 77.
Lion, the winged.
a heathen emblem "(appropriated to St.
Mark), 31.
Lismore, 3, 56, 335, 455-
484
GENERAL INDEX.
Liss, 305.
Localities connected with the names of
Cuthite Saints, Lists of, 54 et seq.
Londonderry, 83, 385.
London Encyclopedia, 201.
Longford, County of, Cuthite ruins in, 430,
431, 432.
Lough Derg, 28, 243, 275, 276, 350, 403.
Louth, 68, 323.
Louth, County of, ancient Cuthite ruins in,
432, 433-
Lua.n (the Moon), 59, 422 (see St. Luan).
Lucian, 321.
Lugad, the third King of the Danaans, 41,
289.
Lugadus, 47.
Lugh of the long hand, 289, 295.
Lusk, 57, 395.
Macar, 6, 220, 356.
Macha, 60, 61, 356.
M'Curtin's Irish Dictionary, 4.
McDara's Island, 77, 276, 327, 328.
Machuile, St. Michael, 82.
Mac-Reagh, 369.
Maghera, 392.
Magic, 36, 215, 235, 241, 245.
Mahara-more-Banagher, 94, 387.
Mahody of Elephanta, 46, 56, 267, 332, 333,
334, 335, 427-
Malachi, Saint, n.
Malcolm, Sir J., 236.
Manetho, 223.
Markham's Travels in Peru, 318.
Mars, 298.
Martyrology of Donegal, 23, 54, 80, 91, 164,
376.
Mask, Lough, 397.
Maurice's History of Hindostan, 43, 85, 114,
125, 146, 150, 153, 166, 173, 178.
Max Miiller, Professor, 135.
Mayo, County of, ancient Cuthite ruins in,
433> 434, 435, 436, 437, 438> 439-
Maypole Sports, 339.
Meath, County of, ancient Cuthite ruins in,
439, 44°, 441? 442.
Mears' Monasticon Hibernicum, 54, 67, 98,
423-
Meelick, 94, 438.
Mel or Mellissa, 91, (see list of Cuthite
Saints).
Melchedor, Temple of, 147, 264, (see Kilmel-
chedor).
Melvin, Lough, 77, 428.
Mermaid, 125, et seq. 146, 396, 409.
Mexico, 171, 346.
Conquest of, 118.
Michael, Saint, 82, 141.
Milad, the Fomcerian, 41.
Miracles of the Saints, 104.
Mithras, 170, 347.
Molach, Temple of, 65.
Mochuan, 47, 48.
Monaghan, County of, ancient Cuthite ruins
in, 443.
Monahinch, Temple of, 264, 452.
Monasterboice, 55, 300, 301, 307, 308.
Monasticon Hibernicum, 47, 54, 293, 393.
Montezuma, 338.
Moon, the, 131 (see Luan).
Moone Abbey, 112, 136, 421.
Mount Garrett, 74.
Moville, 57, 84, 389, 392.
Moynoe, 83, 375.
Muckamore, 84, 356.
Mudros, the Greek, 332, 334, 335.
Muidhr (the stone of the Sun), 64, 65, 332,
333, 334, 335-
GENERAL INDEX.
485
Muiredach, Bp. of Monasterboice, 300, 301.
Mullogh (Molach), 65.
Mungret, 74, 43°-
Mural Crown, 165, 166, 167 et seq.
Mycenas, 19, 186, 189, 190, 249, 250, 284.
Natalis Comes, 91.
Nedrum, 391.
Negro features, 202, 228, 230.
Nemedians (Cuthites), 36, 41, 42.
Nessan (Nessus the Centaur), 68, 395.
Newenham's, R. O'C, " Views of the Antiqtti-
ties of Ireland" 402.
New Grange, 243, 284, 285, 286, 287, 441.
Nimrod, 73, 138, 142, 204, 212, 223, 233, 242.
Nineveh, 31, 32, 233.
Nin or Nion, 242, 243, (See Nimrod), 381.
Nirwana, state of, 321.
Noah, 41, 126, 146, 170, 172, 221, 327, 344,
345, 348.
Norman style, 2, 3, 5, 251, 436, 439, 442.
— contrasted with Irish archirecture, 17,
ctseq., 353,439-
Noughaval, 366, 367.
Nubia, ruins in, 165, 166.
Oak-tree, the, 75.
O'Brien's Dictionary, 4, 78, 129, 254.
O'Brien, Donald, 324, 362, 374.
Henry, Esq., 36, 41, 44, 70, 72, 1 19,
165, 177, 225, 227, 228, 229, 236, 237,
238, 291, 292, 293, 294, 296, 298, 303,
321.
O'Cahen, or O'Cathan, Domnach, 386.
Oceanus the Titan (Ossian), 88, 224, 464.
O'Clery, 128.
O'Connor, Cathal, 324.
O'Connor, Dr , 8, 9, 37.
O'Connor, Turlough, 413, 414.
Odin, 136.
O:Donovan, Dr., 253, 254, 457.
O'Dunne, Deargan, 217.
O'Flaherty, Mr., 39, 41, 160.
Ogg. Col., 321.
Ogmus (the Tuath-de-Danaan), 36, 292.
Ogygia Vindicated, 38, 41, see O'Flaherty, Mr.
O'Hainey, St. Murrough, 388.
O'Hoisin, Archbishop Edan, 413.
O'Kearney, Mr. N., 71.
Olam Fodla, 37.
O'Laverty, Mr., " Comparison of Eastern and
Irish legends? 39, 142.
Olympus, Mount, 345.
O'Neill, Mr. Henry, "Ancient Irish Crosses,"
85, 125, 127, 133, 139, 145, 193, 424,
426, 433, 449, 453.
Oran, 94,447-
O'Reilly's Dictionary, 72, 254.
Orion, 139, 223.
Ornaments, Ancient American, 284, 285, etseq.
————— Architectural (Cuthite).
the spiral, 247, et seq.
the zig zag, 284.
the pellet, 284.
the lozenge, 285.
the embattled, 285.
the semi-column, 285.
O?' .an (Oceanus), 39, 40, 88, 224, 464.
Osiris, 61, 73, 138, 143, 147, 152, 161, 219,
229, 230, 233, 235, 345, 346, 347.
Ottmar, St., Chapel of, 260.
Otway, Rev. C, 28.
Oughterard, 60, 421.
Oughtmama, 84, 375.
Ox, the, 72, 131, 149, i55» 255-
- Head of, 23, 266, 418.
and Centaur, 140, 146, et seq.
486
GENERAL INDEX.
Palenque, 119, 187.
Palm Tree, 143 et seq.
Parker, J. H., Esq., 7, 8, 20, 28, 35, i49>
177, 1 80, 251, 253, 255, 260.
Passages, Subterranean, 339, 34°* 378» 383»
407, 415, 426, 439, 441.
Patrick's Purgatory, 28, 57.
Patrick, Saint, 94, 96, 99, 127, 192, 211, 217,
224, 277, 293, 332, 352, 356, 357, 358,
388> 393> 403, 4H, 438, 439> 44°, 447>
457. 464-
Pausanias, 345.
Palasgi, the, 68, 202, 336.
Peleg, 232, 233.
Perseus, 40, 390.
Persia, 317.
Persia, the Pish-da-dan dynasty of, 231.
Persians, 70.
Peru, 317, 318.
Petrie, Dr., 2, 4, 6, 12, 13, 16, 56, 139, 185,
186, 187, 189, 190, 195, 252, 256, 257,
258, 259, 261, 262, 263, 267, 276, 277,
278, 287, 288, 289, 291, 294, 298, 352,
355> 395> 399> 412, 413, 414. 4i9> 461,
462, 463.
— , Essay of, 54.
Petty, Sir W., 8, 10.
Phallic rites, 172.
• worship, 42, 147, 208, 220, 226, 228,
229, 336.
Philo Byblius, 218.
Phoenician Mythology, 94, 333, 335, 347.
Phoenicians (Cuthites), 207, 218, 223, 224,
236, 345» 346.
Piers, Sir H., 187.
Pillar Stones, 303, 332, 333, 334, 335, 380,
386, 389, 442, 450.
Planets, Hindoo Monograms of, 115.
Plunket's Dictionary, 4.
Plutarch, 138, 230, 345.
Pocock, Dr., 348.
Porphyry, 215.
Porter, Rev. J. L. (Giant City of Bashari),
196 et seq., 285.
Poul-Deelan, 407.
Proclus, 79.
Priapus, 321, 334, 335.
Prospect, 344.
Pyke, Captain, 56, 332, 333.
Pyramid, ancient Irish (Clog), 295, 321.
Pyrrha, 346.
Python, the, 158.
Queen's County, 'ancient Cuthite ruins in,
443 » 444» 445-
Quin Abbey, 6.
Randown Church, 21.
Raphoe, 58.
Rath, 82, 88, 271, 272, 274, 363, 364.
Rathen, Rahen (or Rahan), 56, 267, 281,
323> 329> 427-
Rathregenden, 55.
Rathyne, 56, 267.
Rattass, 86, 186, 187, 419.
Rattoo, 58, 419.
Rawlinson, George, Five Ancient Monarchies
of the World, 381, 383.
Records, Ecclesiastical, 407.
Red Hand, the, 132, et seq., 274.
Ree, Lough, 431.
Reeves, Dr. n.
Refert, Church, 462.
Reim Riogra, the, (or Royal Calender of Ire-
land), 40.
Reformation, the, 407.
Relics, Ancient, 303.
Resurrection, 344, 347.
F.RAL INDEX.
Rickman's Gothic Architecture, 20, 21.
Rock Basins, 303, 340, 341, 365, 366, 379,
383> 385> 389> 4°3- 438> 444, 445> 4^1,
463, 464.
Rollestone, Capt. C., 427, 408,411, 415,419.
Ross, 63.
Rossbeenchoir, 93, 376.
Rosscarbery, 93, 384.
Roscom, 94, 294, 310, 411.
Roscommon, 58.
- • County of, Ancient Cuthite
Ruins in, 446, 447, 448.
Roscrea, 307, 452.
Ross-fin-chuill, alias Clonard, 81, 84, 440.
Ross Turk, 92.
Round Towers, 5, 7, 145, 178, 243, 282, 287,
295, 297, 298, 299, 303 et sey., 372, 382,
392, 394, 399> 4°°> 4°3> 4°7, 4"» 4*5'
420, 421, 422, 424, 425, 430, 433, 443,
447, 458-
-- of Aghadoe, 181, 414.
- of Antrim, 287, 309, 317, 355.
— of Ardmore, 255, 318, 454.
— of Aranmore, 313.
- of Baal, 281, 433.
- of Cashel, 191, 193, 311, 313.
- of Castledermot, 339, 420.
- of Clonraacnoise, 253, 276,
425-
of Cloyne, 278, 281, 282, 316,
381.
of Devenish, 149, 178, 304,
3°5> 3l6> 321, 325, 396-
of Disart Carregin, 88, 429.
of Donoughmore, 307, 440.
of Drumcliffe, 315, 449.
— of Drumeskin, 315, 432.
— of Drumlane, 306, 307, 325.
of Dysart, 88, 307, 308, 311,
3l8> 363-
487
Round Tower of Dysart O'Dea, 88.
of Glendalough, 307, 309, 461,
462, 464.
of Kells, 243, 312, 441.
- of Kilbannon, 314, 404.
of Kildare, 257, 258, 259, 307,
316, 421.
of Killala, 287, 316, 438.
- of Killashee, 316.
- of Kilmacduagh, 1 8, 182, 183,
!93» 287, 307, 309, 405.
of Kilrea, 316, 425.
- of Lusk, 281, 282, 395.
• — of Meelick, 94, 438.
• of Monasterboice, 307, 308,
432-
— of Rathmichael, 314.
of Rattoo, 316, 420.
— of Roscom, 310. .
of Roscrea, 307, 312.
of Scattery, 243, 316, 377.
— of Slane, 73.
of Swords, 310, 396.
of Timahoe, 258,307,311.445.
- of Turough, 316, 439.
— of Central America, 319, 320,
of Hindostan, 316, 317.
of Persia, 170, 172, 317.
of Peru, 317, 318.
Rustam, Persian Legend of, 39
Sabaeans, 204.
Saints' Beds, 303, 342, 343, 396.
Saint's Island, 74-
Saints, Irish, Characteristics of, 94 et stq.
Aristocratic descent of, 102.
Compound names of, 102.
— Cuthite origin of, 93.
QQQ
GENERAL INDEX.
Saints, Irish, aliases of, 100.
Heavenly Bodies, 98.
— Longevity of, 103, 463.
Miracles of, 104 et seq.
- Ubiquity of, 97, 101.
— Plague and Leprosy of, 104.
Saints of Ireland, (of Cuthite origin).
- List of, 46, 47.
— names of,
„ St.Abban, 62,292, 293, 379.
„ Aedan, 91, 95, 389.
„ Aengus-Laimh-Iodhan, 77.
„ Ana or Aine, 69, 70, 75, 335, 340,
34i> 3$3> 459, 464-
„ Annin, 397, 398.
„ Baithen, 55, 95, 372, (see St. Boadan
or Buithe).
„ Banaun, 94.
„ Barindeus (the son of the one God),
84, 85, 381, 382, 438, 448, 455.
„ Barry, 381, 447, 448.
„ Bernaun, 405, 410.
„ Blawfugh, 88, 364.
„ Boadan, 55, 403, 432, 464.
„ Bolcain (or Volcan), 46, 63, 64, 95,
356, 438.
„ Buithe, 46, 55, 58, 74, 95, 109, 432,
436, (alias Boodin, Beothan, etc.),
446, 460.
„ Breccan, 77, 397, 409.
„ Breedh, 46, 60, (see St. Bridget).
„ Brenaun, 348, 436, 437.
„ Brendan, alias Breanainn, 90, 384,
397, 437, 438-
„ Bridget or Bridgid (Breedh), 47, 60,
95, 257, 332» 357, 361, 380, 421,
425, 426, 446.
„ Bunaun, 405, 410.
,, Camin or Caimin, 404.
„ Cainan (or Cenan), 47, 89, 399.
Saints of Ireland, names of — continued.
St. Canice, 57, 92, 95, 424.
„ Canoe, 57, 95.
„ Carthag, 96, 352, 397.
„ Cianan, 89, 352.
„ Ciaran or Kieran (Chiron the Cen-
taur), 44, 66, 73, 74, 84, 93, 95,
376, 439, 464-
„ Cocca (or Caca), 47, 89, 93, 319, 376.
„ Coelan, 391.
„ Coemgene, Coengen, Comgall, Con-
gall or Congan alias Kievin or
Kevin, 57, 59, 77, 89, 93, 95, 96,
128, 164,463.
„ Colgan, 409.
„ Colomb, Colman or Columban (the
white dove), 47, 55, 60, 78, 79, 83,
93, 94, 95, 96, I09, 243, 323, 332,
375, 376, 38l» 385, 389, 39°, 391,
394, 397, 432, 436, 45°-
„ Columba, 453.
„ Columb-kille, 107, 195, 365, 439, 441.
„ Conall, 384.
„ Coona (see Cuannan), 352.
„ Cronan (Cronos the Titan, Saturn),
46, 47, 55, 56, 74, 141, i53> 356,
366, 378, 397, 433, 463.
„ Cuanuan, 96, 352, 397.
„ Cummin, 404.
„ Dabeoc, 57, 95.
„ Dagan, 46, 66, 89, 95, 127, 128,
130, 146, 336, 381, 443, 461,
463-
„ Dairbile (the Oak Tree), 47, 74, 75,
i47, 194, i95, 435-
„ Damater (the mother of the Gods),
75, 78, 91, 129, 146.
,, Danan, 89.
,, Darerca (the oak of the Ark), 47, 62
75, 76, 77, 13°, r47, 358-
GENERAL INDEX.
489
Saints of Ireland, names of — continued.
St. Declan (the God of generativeness),
46, 60, 61, 89, 454.
„ Deelan, 407, 409.
„ Derinella (of the four paps), 75, 95,
i47, 391-
„ Diarmaid, 47, 76, 77, 420.
„ Dichul (Dia-Baal, Devil), 46, 47, 66,
68, 89, 96, 395.
„ Dima, Dubh-Dimma (the good black
God), or Dimo (the good God), 46,
60, 89, 93, 464.
„ Dimmog, 94, 264.
„ Donan, 59.
„ Dulech, 69, 96, 323, 395.
„ Earc or Ere, 46, 71, 72, 73, 161, 436.
„ Endee (the one God), 46, 84, 95,
352, 397-
„ Eodan, 61.
„ Ernan, 94.
„ Fechin, 90, 92, 187, 325, 367, 384,
397, 446, 456-
„ Fechnan, 77, 367.
„ Fiacre, 59.
„ Finbar, 74, 85, 86, 381, 382, "416,
448.
,, Finchor, 81, 163, 164.
,, Finian, 68, 78, 81, 83, 84, 159, 276,
340, 343, 36l> 39°, 39i> 4i4, 425,
439. 44°, 464-
„ Fintan, 77, 85, 127, 128, 130, 154,
293, 359, 38l> 397, 457-
„ Foelchu, 84.
„ Gar, 96.
„ Garban, 455.
,, Garraun, 410,
„ Cobban, 62, 360, 383, 398.
„ Gobbanet, 455.
,, Gobnata, 63, 379.
„ Hiarlath, 71, 72, 413, 414.
Saints of Ireland, names o{-~rcontinued.
St. Kevin (see Coemgene), 57, 95, 343,
398, 461, 462, 463, 464.
„ Kieran (see Ciaran), 66, 73, 74, 319,
332, 335, 366> 38°, 382, 397, 428,
448.
„ Lactan, 90, 261, 262.
„ Laserine, 64, 88, 96, 357, 360.
„ Liban, 130.
„ Luan, 46, 59, 89, 263, 358, 372, 422,
436, 463-
„ Lugad, 59, 358, 397.
„ Maccaille, 81, 407.
„ Mac-Duach, 366, 407, 409.
„ Maedog, 47, 91, 93, 96, 458.
„ Maelisa, or Mell, or Mellissa, 47, 75,
91, 147, 428.
„ Manchin, Shrine of, 344, 348.
,, Mawnaula, 364.
,, Mochaimoc or Mochumma, 57, 95
375, 391, 463-
„ Mochay, 356.
„ Mochoe, Minus, 95, 391, 453-
„ Moclmarog, 464.
„ - - Temple of, 276, 351, 462.
„ Mochudee or Mochua, 46, 55, 5 6, 57,
74, 75, 76, 92, I07, 153, 267> 335,
352, 368» 391. 397, 427, 433, 445,
455, 464-
„ Mochuma, 95, 375, 391-
„ Mochellog, 64.
„ Mocholmog, 80.
„ Moctee, 61.
„ Molach, 64, 147, *56, 335, 336> 357,
360, 369, 396, 4i8,
„ Molaise, 64, 109, 178, 335, 348, 396,
437, 45°-
„ Molanfide, 77.
„ Moling, 59.
„ Molua, 340, 34i, 372, 444-
490
GENERAL INDEX.
Saints of Ireland, names of — continued.
St. Moronoc, 361.
„ Mura, 335.
„ Muras, 95.
„ Nessan, 46, 68, 73, 74, 85, 157, 395,
464.
„ Noe, 84.
„ Oadh, 356.
„ Ossan or Oissene (Ossian, Oceanus),
60, 88, 89, 120, 464.
,, Rioch, 60, 6 1, 62.
„ Rushann, 409.
,, Satan, 46, 66, 81, 89.
„ Shanaun or Senan, 39, 46, 47, 69, 70,
7S> I09> i3°» '41. J57> 293, 332,
36*> 374,377. 383> 393> 459-
,, Sinell or Senell, 46, 69, 77, 92, 93,
96, 396> 428, 464-
,, Siollan, 84.
„ Stellain or Colman-Stellain, (see St.
Columb), 89, 93, 453.
,, Suairleach, 92.
„ Suirney, 409.
,, Tigernagh, 68, 92, 428.
St. John's Point, 393.
St. John's Wells, 75, (See Wells).
Salmon, the, (Earc), 72, 73, 293, 457.
of Knowledge, 7 1 .
Salsette, Island of, 15.
Salt, Henry, 15.
Sanconiathon, 147, 206, 208, 218.
Sanconiathor, (Ancient Historian), 5'o.
Scattery, Island of, 26, 39, 70, 71, 141, 377.
Scots, ancient buildings of the, 9, 1 1 .
Scythians, the, (Scuthi, Cuthites), 36, 203,
207, 208, 209, 220, 221, 348.
- Empire of, 204 et seq.
• — Migrations of 233, 242.
Seirg-Kieran, 74, 427, 428.
Selby Abbey, 3 1 .
Semiramis, 130, 168.
Serpents, 39, 135, 136, 156 et seq., 175, 205,
388, 396. 464.
Entwined, 15, 320,
Serug, 232, 233.
Shan, as a prefix, (Old), 50.
Shannon, 70.
Sheela-na-gig, 69, 325, 335, 362, 372.
Sheeptown, 267, 329, 451.
Shepherd Kings, 138, 139, 207, 209, 210,
219, 223.
Shrines, 303, 329, 342, 343, 344, 348.
Sicily, 216.
Sillustani, 318.
Simon Breac, 38, 159, 160.
Simplicius, 130.
Sinell, 69.
Sirens, the, 216.
Sites of Ancient Irish Ruins, Descriptive
Particulars of, 354 to end.
Sitric, 394.
Siva or Isa, 345.
Slane, 72, 73, 296, 442.
Sligo, 332, 335.
- Abbey, 6.
— County of, Ancient Cuthite Ruins in,
448, 449, 450, 451.
Smith, Captain, 318.
Socrates, 223.
Sourd alias Swords, 83, 310, 396.
Spain, 210, 220, 237.
Strabo, 228.
Stephens's Travels in Yucatan, 68, 119, 136,
284, 285, 319, 320, 332, 333, 337, 338.
Stewart, Sir W., 28.
Sullivahana, 119, 120, 122, 164.
Sun Worship, 204.
Sybil Head, 419.
Syria, 321, 346.
Scythian Invasions, (see Scuthi or Scots), 293.
GENERAL INDEX.
491
Tallaght, 65.
Tallow, 69.
Tamlaghtard, 66, 83, 389.
Taptoo alias Taghadoe, 57, 421.
Tara, 37, 69, 296, 334.
- Taltine Games at, 37.
Tarmon-Barry, 438, 447, 448.
Tartarus, 210, 213.
Tau, Egyptian, 118, 124.
Taughboyne, 55.
Teghadoe, (see Taptoo).
Teghdagobha, 63, 294, 392.
Temolog, 65.
Temple, (Teampull), 81, 336.
Temples, Cuthite, 81, 264, 277, 295, 303.
- sites of, 354 to end.
— stone-roofed, (see Cuthite Temples),
322, 323, 324, 325, 326, 327.
Egyptian, 206.
. Rock, of Hindostan, 13, 14, 15. 18,
220, 304, 327, 332.
of Persia, 16, 170, 327, 345, 349.
Temple, Boodin, 55.
- Brecan, 398, 400, 401.
- Brendan, 398.
— Bunaun, 400.
-"Ciaran, 400, 401.
— Colman, 400, 401.
— Cronan, 57, 284, 378.
— • Endee, 399, 400.
lun, 405.
Kieran, 74, 81, 283, 428.
- MacDara, 411, (see MacDara's
Island).
- MacOwen, 75.
— Molloga, 65.
- Murry, 401.
Shambo, 58, 459.
Shanaun, 71, 459.
Templecarne, 57.
Termon Fechin, 92, 433.
Tertullian, 171, 347.
Terryglass, 43, 93, 453.
Theodoret, 31.
Thevenot's Voyages, 16, 170, 327.
Thor, 6 1.
Tiber, 347.
Tigris, (Teth-gris), 210.
Timahoe, 56, 258, 259, 307, 311, 445.
Timolin, 59, 421.
Tipperary, County of, Ancient Cuthite Ruins
in> 45 ii 452> 453-
Tir-da-Croeb, 60.
Titaea, 341,
Titans, the, (Cuthites), 46, 68, 155, 207, 209,
212, 213, 224, 234, 235, 336, 341.
Titicaca, 318, 319.
Tolmens, 171.
Tomgraney, 94, 188, 189, 264, 378,379.
Tor-de-Glass, (the tower of the Green God — •
See Terryglass), 453.
Tory Island, 84, 390.
Traditions of Budhist Crucifixions, 116, 117.
Trim, 60.
Troy, Siege of, 298, 345.
Tuam, 72, 349, 350, 412.
Tuam Green (see Tomgraney), 296.
Tuath, (Tau, Boodh), 124.
Tuath-de-Danaans, (Cuthites), 35, 36, 37, 40,
41, 61, 69, 76, 89, 129, 153, 159, 224,
234, 239, 240, 245, 287, 288, 289, 290,
291, 294, 303, 341, 442.
black color of, 235, 289.
Tubal-Cain, 62.
Tulach-Mhin, 65.
Tuirbi Traghmar, (father of Gobban Saer),
z88,r29i.
Tullowherin, 94, 425.
Tully Grain, 65.
Turgesius, 8.
492
GENERAL INDEX.
Turough, 63, 294, 316, 439.
Tymologa, 65.
Typhon, 346.
Tyrone, County of, Ancient Cuthite Ruins in,
453) 454-
Ulster Journal of Archseology, u, 76, 80,
136, 142, 179, 295, 296, 325, 355, 356,
36o>39°, 391* 396J 443-
Umayu, Lake, 318.
Una, (lun, Juno), 75.
Uxmal, 338.
Valentia, Lord, 316.
Vallancey, General, 40, 332, 333, 450.
Venus, 69, 79, 91, 257, 297, 298.
Vine Branch, the, 82, 83.
Vishnu, 85, 125, 131, 262.
Vulcan (Bolcain), 62, 63, 64.
Walshe's Irish Dictionary, 4.
War of the Sexes, 225.
Ware's '•'•Antiquities of Ireland" 413, 423.
Warrior, armed, the, 173.
Waterford, County of, ancient Cuthite Ruins
in, 454, 455-
Wells, Holy, (generally called by the name of
St. John, lun), 75, 303, 331, 332, 360,
364, 365> 366, 368, 369, 372, 374, 375,
378, 379> 380, 382, 389, 396, 398, 403,
409, 436» 446, 447? 448, 455> 456> 458,
459-
Westmeath, County of, ancient Cuthite Ruins
in> 456, 457-
Wexford, County of, ancient Cuthite Ruins
in, 457, 458, 459-
Wicklow, County of, ancient Cuthite Ruins
in, 460, 461, 462, 463, 464, 465.
Wilde, Sir W., 344, 351, 352, 353, 397, 398,
399> 435-
Wilford, Sir W., 225.
Wilkinson, Sir Gardiner, 201.
Winged Quadruped, 167.
Windows not suitable for glass, 12, 17, 19,
268.
- Ancient Irish (Cuthite), 268, 269,
274, 275, 276, 279.
lar), 279, 280, 281.
(pointed and circu-
(of wide and narrow
splay), 303, 330, 331, 372, 377, 398, 401,
45 °-
Windows, modern, 268.
of Round Towers, 311, et seq.
Wolf, the, 132, 137, 274.
Yoni, the sacred, 172.
Yonijas, the, 225.
Yucatan, 68, 136, 284, 285, 333, 337.
Yule-Log, 143 et seq.
Zig-zag ornament, 21, 284, 285, 412.
Zoroaster (Nimrod, seed of the woman), 123,
136, 137-
Zeradusht, 120, 121, 136, 174.
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