INDEX.

(R. T. signifies Round Tower, or Towers.)

Aaron, or Inaron, 149. Abad (Persian dynasty), 246. Abaris, the Boreadan; his mission to Delos from the Insula Hyperboreorum, 53-56, 397, 448; why he did not adopt the Scythian dress, 56; meaning of the “arrow” which he bore with him to Delos, 328. Abernethy (R. T.), 10, 431. Agriculture, an object of Sabaic worship, 111. Agnarupi, a manifestation of the Deity (Brahminic), 288. Aiche Baal-tinne and Aiche-Shamain, 199, 200. Aithair Foadha, or the tree of Bhudda, explained, 472. Alphabet (Irish), a “tree” code, 229, 418. See St. Patrick. Amergin, the bard, brother of Heremon and Heber, 22, 387, 388. Annals of Ulster and of the Four Masters, cited against the theory that R. T. were belfries, 364; also to prove that they existed before the 5th century, 374. Anatta, Anuzza, and Docha, their respective meanings, 114. Apis, the Egyptian deity, what he represented, 159. Apollo, meaning of the name, 61; his alleged cyclic visits to the Insula Hyperboreorum (Ireland), 52, 397; Christnah, the Indian equivalent of, 218, 219; sculptured with the Python at Knockmoy, 330; meaning of the Python myth, 291; the “great year” of the Greeks, 397; his musical worship in Ireland, 403; his supposed temple at Kilmalloch, 202; Phrygian account of his visit to the Hyperboreans, 436; Grynæus and Lycæus explained, 466. See Sun-Worship. Apple, Eve and the, 227 et seq. Arabic Sabaism, 503-506. Architecture of the R. T., 513. Ard-Melchan, derivation of the name, 203. Ardmore (R. T.), 71, 75; meaning of the name, 75. Argues, its Sabaic import, 195. Arimaspi, their connection with Cyclopean architecture and mining, 86, 407. Ark of Scripture, what it means, 224-226, 267, 270 et seq. Armagh (R. T.), destruction of, by lightning, 50. Aron distinguished from Tebah (both signifying “ark”), 270. Arran, meaning of the name, 429 n. Arrowhead character, 340. Artemidorus cited, 301, 302, 400. Aryans, site of the ancient Aria or Artacoana, 183; Aria and Ariana distinguished, 183, 184; the latter equivalent to Iran or Eriene, 184; Eriene corrupted into Ierne, 185; Zendavast description of the Aryan country, 185 et seq.; change in its climate, 186, 187; consequent Western migration of the Aryans, 187; Jemshid and his times, 188; policy of Zoroaster, 188; laws of Ormuzd corrupted, 188; two claimants for the name of Zoroaster, 189; antiquity of the original Zoroaster, 189; his predecessors, 189; the Dabistan and its author, Moshan or Fani, 189; religion of Hushang, 189, 190; the Mahabadean dynasty, 190; antiquity of the Iranian monarchy, 190. Asia, the “cradle of the human race,” 265, 266. Astarte, phallic worship of, 101, 102; description of her temple at Hieropolis, 168; known also by the name Rimmore, 102; signification of the latter, 102; perpetuation of this meaning in sculpture at Glendalough, 473; traces of her worship (as the Moon) at Athlone, 204; the Irish term of endearment, “Astore,” derived from her name, 213; Astarte distinguished from Militta, 213; use of bells in her worship, 175. Astore. See Astarte. Astronomy, proficiency of the ancient Irish in, 59, 60, 521-3; R. T. used for purposes connected with, 61, 62, 521; entered into the religion of the ancient Egyptians and Indians, 77-79; connection of serpent-worship with, 515; Fergil and the theory of the earth’s rotundity, 523; predilection of the Irish peasantry for, 523; malign influence of the Druids on, 521. Athlone, 204. Atreus, “treasury” of, its analogy to the Round Towers, 454, 458. Augurs (Roman), symbolism of the cross connected with, 490. Avatara and Avantara, incarnations (Brahminical) of the Deity, distinguished, 288. Aventine (Roman), derivation of the name, 198 n. Avienus on the Insula Sacra, 28, 29, 117; his opinion of Irish antiquities, 28; applies the term “Hibernian” to the Irish, 28. Baals, plurality and divinity of, 29; meaning of “Baal,” 29, 65; connection between them and the R. T., 29; twofold signification of the word “Baal” in Scripture, 74; Septuagint rendering of the expression “high place of Baal,” 75; the Irish Bail-toir and Aoi-Bail-toir distinguished, 75. Baal-Phearagh, how connected with the Baal-peor of Scripture, and with the African Belli-Paaro, 111; signification of the name, 103; form of the R. T. attributable to his influence, 29. See Farragh or Phearagh. Baal-thinne, or sacred fire of Baal, 88-90. Baaltis, meaning of, 65. Babel, tower of, its purpose, 63, 64; meaning of “Babel,” 65; the Hebrew (scriptural) name for, indicative of its phallic character, 283, 284. Babylonians, proficient in astronomy, 64 n. Bacchus, name of, found in ancient Irish inscriptions, 437; only another name for one of the various Buddhas, 235 n.; the “Maypole” ceremony specially connected with his worship, 235; significance of the name Sabasins, 505. Badhha, worshipped by the Tuath-de-danaan women, 132. Baku, description of fire-temple at, 72. Ballycarbery (R. T.), 48. Banavan (in Scotland), its connection with the Tuath-de-danaans, 114 n. Bards, nature of their office, 22, 23; their high reputation, 23, 24; their use of rhyme and verse, 25; also of music, 25, 405, 406; their decadence into prose after their conversion to Christianity, 25; suppressed by the English, 26; superiority of Irish bardic music, 405, 406; origin of the name “Bards,” 451; the knowledge of astronomy preserved in their sacred books, 522. Basilisk, or Cockatrice, its Sabaic and scriptural significance, 225, 226. Bavana and Dana, 113, 114. Beaufort (Miss), and the enactment of Tara (A.D. 79), 88-96. Belfries, the R. T. could not have been intended as, 5-13, 36, 37; the names Cloic-teacha and Erdam applied to them in the Irish Annals, as distinguished from Fiadh-Nemeadh, 50, 51. Belli-Paaro, or Baal-Peor, and Baal-Phearagh, phallic nature of, 111. Bells, origin of, 10, 11; Irish Ceol and Ceolan date from pagan times, 11; the Sabian and Druidic use of, adopted by the Christian missionaries to their own worship, 11, 170-175; introduced into England from Ireland by Gildas, 11, 173, 174; miraculous effects supposed to result from the tolling of, 35 n.; date of their introduction into churches, 174; shape of the Irish crotals, or pagan bells, 175; square bells, 175; connection of bells with the worship of Astarte, 175; St. Finnan’s bell, 174 n.; references to bells in Scripture, 171; traces of apparatus for ringing bells found in some of the R. T. accounted for, 172, 173; used for worship in Ceylon, Burmah, and China, 173, 174. Belus, description of the tower of, by Herodotus, 283 n. Benares, cruciform shape of pagodas at, 352; sepulchral pyramids at, 75, 76. Beth (Irish alphabetical letter), significance of, 228, 229. Birs-Nimrod, or tower of Nimrod, its Sabaic character, 65 n. Bleain, the Irish for year, its meaning and derivation, 58. Boar-incarnation (of Vishnu) and the White Island, 326-328. Boat (lunar), or crescent, 273. Boaz and Jachin (pillars of Solomon’s temple), 372, 511-514. Bolati, meaning of, 65. Bona dea, Sabaic rites of, 348, 349. Boo and A-Boo, origin of the Irish expressions, 132, 133. Boreades, or Tuath-de-danaan priests of Boreas, superseded by the Scythian Druids, 56; relics of their costume, 56, 57; likewise priests of Apollo, 397-401; origin of the name, 401; Irish astronomy preserved in their sacred books, 522. See Bards and Insula Hyperboreorum. Brahminism, subsequent to and distinct from Buddhism, 108, 213-215; its doctrine of multiple divine emanations, 287, 288. See India. Brazen Serpent (of Scripture), or Nehushtan, its relation to the basilisk, 225; also to Sabaism generally, and to that of Ireland in particular, 501-506. See Serpent-worship. Brechin (R. T.), 8, 10, 431; description and explanation of its symbolic sculpture, 299-301. Britain, inclusive of Ireland, in ancient writings, 58; derivation of the name, 427; Irish etymology of some English local names accounted for, 426, 427. Brontes, Sabaic import of the name, 195. Brooches (Irish) of crescent form, their symbolism, 273, 274. Buddhism, speculations regarding nature of, 107; antecedent to Brahminism, 108, 213, 214; Buddhists expelled from India, 108, 109; date of Buddha’s ministry, 109; abstract character of his teaching, 109, 110; the Sun and Moon (i.e. generation and production) as objects of primitive worship, 109, 110; Buddhism preceded Buddha, 109, 110; definition of Bhud and Buddhism, 112; transmigration of souls, a tenet of, 112, 113; abstract purity of, 112, 220; moral code of Buddhists, 112, 220; Dana, Bavana, Anuzza, Docha, and Anatta explained, 113, 114; forbids the taking of animal life, 113; reverence of Buddhists for the elephant, 113 n.; Budh-Nemph, Nemph-Thur, and Tor-Boileh equivalent, 114 n.; Badha, Macha, and Moriagan worshipped by Tuath-de danaans, 131, 132; Farragh or Phearagh (Irish), identical with Bhud, 132; origin of the Irish suffixes Boo and a-Boo, 130, 132; Tuath-de-danaan effigy of Buddha, 139, 141; its Sabaistic and Phallic character, 213, 227, 311; Colebrooke’s charges against considered, 214, 215; subterranean temples for practice of, 215, 216; Buddha distinct from Paramon, 216; Dearg, darioga, and darag as epithets of Buddha, 216, 217; meaning of Magh and Maghody, 217; Christnah, or the “Indian Apollo,” 218, 219; Buddha stands for a series of incarnations, 220, 221; Budh, the forbidden “apple” of Scripture, 227; twofold meaning of Budh, or Fiodh, 228 et seq.; Eve, the first Buddhist, 230; Cain, the first priest of Buddhism, 230; Bacchus identical with Buddha, 235 n.; significance of the Ceylon “Maypole” festival, 238, 239; the Palencian “tree”-symbolism, 229; original seat of, 244, 264; Budh and its derivatives, Fiodh, Fidhuis, Fides, with Deus and Hercules, 250; Tuath and Suath identical with Buddha, 264; birthplace and parentage of Buddha, 264; corresponding Brahminic doctrine of multiple incarnation 287; its doctrine of a virginal conception, 288; its symbolism of the cross compared with that of Christianity, 293, 294, 295; Budh synonymous with Phallus, 311; also with the Egyptian Thot, 323; Bhagavan, Crishna, the White Island, and snake-legend of the Puranas considered, 325-329; connection of the “boar incarnation” with Ireland, 326-328; Buddhist sculpture at Knockmoy, 328-336; also on Cross at Old Kilcullen, 337, 338; analogies between Buddhism and Christianity, 364, 365; theory that Orpheus was a Buddhist, 405. Budh (Irish), or Fiodh, its signification, 103; primary and secondary meaning of, 228, 229. Budh-gaye (Irish) and Budda-gaya (Indian), their phallic meaning, 310-312. Bud-Nemph and Nemph-Thur (birthplace of St. Patrick), also Tor Boileh (Indian local name), identical in meaning, 114 n. Buns (I. for children), e.g. Surage-buns, or children of the sun; cf. with Hindu-Buns (E. I.), children of the moon, 74. Burwah Sangor, description of snake-sculpture on Hindu temple at, 363; its mutilation by Mohammedans analogous to that of the similar sculpture on Irish crosses by St. Patrick, 364. Cabiri and Cabiric, origin and meaning of the name, 354; connected with Freemasonry, 354, 359. Cain, the first priest of Buddhism, 230; nature of his offence, 230; and of the “sin-offering” prescribed for him, 230, 231; also of the “mark” set upon him, 232; computation of the time at which he lived, 234; his predecessors, 241, 242; his immediate progeny, 247. Camadeva (Hindu god of desire), origin and meaning of his name, 94; other names for, 94; his parentage, marriage, and friendships, 94, 95; personal aspect of, 94, 95; hymn to, 95, 96; his connection with the phallic symbolism of the R. T., 91-101. Cambrensis (Giraldus Cambrensis) on the R. T., 49, 83; on the climate of Ireland, 529. Camden on the R .T., 374. Canonisation of local pagan objects of worship in Ireland, 43, 44. Carnac, Buddhist symbolism at, 321-323. Castlereagh, evidence of Sabaic worship at, 205, 206. Cathoir-ghall (as a name of R. T.), its meaning, 48, 61, 62, 103. Caucasus, origin and meaning of the name, 354, 355; existence of buildings similar to the R. T. in, 74. Caves. See Mithratic Caves. Celestial Indexes, theory of the R. T. being, considered, 52. Celestine (pope), his commission Ad Scotos, 41. Cells, theory of the R. T. being, 13, 14. Ceol and Ceolan (bells), their pagan use, 11. Ceylon, bells used at the Dagob temples in, 173 n.; the Maypole ceremony as observed in, 238; Buddhist temple of Calane in, resemblance between it and Brechin R. T., 300; meaning of the name Dagobs, 369; description of a Dagob, 369-371; sepulchral character of, 370, 371. Chaildees, or Culdees, not connected with the Egyptian Cophtes, 40, 41; the latter may, however, have derived their knowledge from the Tuath-de-danaans, 155; did not admit the papal supremacy, 46; meaning of the name, 44. Chaldeans, their connection with the Tuath-de-danaans, 155. Christianity, existed in Ireland before the time of Pelagius, or of St. Patrick, 41; early Irish Christians ostracised, 42; St. Patrick’s actual share in the diffusion of, 42, 43; canonisation of objects of pagan worship by the apostles of, 44, 492; to what its reception by the Irish pagans, is attributable, 344 et seq.; prophecy in the Hindu Puranas of a coming redeemer of mankind, 345; the “Yugas” to the same effect, 345, 346; Hindu “History of Vicrama Ditya,” 346; Arabic poetic prediction to same effect, 346; analogous inscription on pillar at Buddal, 346, 347; theory that, in its leading essentials, it was introduced into Ireland as a revival of an early Eastern religion by the Tuath-de-danaans, 493; the Greek term logos considered with reference to this point, 478, 479; also the reference in St. John’s gospel to Christ’s coming to his “own,” 478; the incident of the Magi, and the symbolism of the cross in its sculptured representation, 482, 483; meaning of the expression “Lamb of God,” 486-489; conformity between Buddhism and Christianity, 365; the Church festivals derived from the Tuath-de-danaan ritual, 493. Christnah (the Indian Apollo), 218, 219; the legend of his incarnation and his connection with the “White Island” (Muc-Inis), 326, 327. Chronos, deification of, accounted for, 197. Churches, arguments from their being found in the neighbourhood of Round Towers, Cromleachs, and Mithratic caves against the pre-Christian antiquity of the R. T. considered, 7, 8, 356, 357. Clement (the Irish doctor), German testimony to his learning, 54 n. Climate of Ireland praised by Geraldus Cambrensis, 529. Clogad, meaning of, 12; the name accountable for a mistake as to the R. T., 12. Cloicteach, or belfrey, distinct from R. T., 36, 37. Clondalkin (R. T.), 101, 359. Clonmacnoise, antiquity of its crosses, churches, and round towers accounted for, 356, 357; once a stronghold of Buddhism, 356, 357; its sculptures unconnected with Christianity, 358, 359; inferiority of the architecture of its churches to that of the other remains, such as crosses and round towers, 163; Abbot O’Brien and his “cell,” 13, 14. Cockatrice, or Basilisk, its symbolism, 225. Colebrooke’s statement regarding Buddhism refuted, 214. Colgan on the R. T., 37, 51. Colzoum (Egyptian monastery), supposed to resemble the R. T., 30-33. Coptic, Hurd’s description of the Ethiopian monks so-called, 45, 46; such monastic orders not analogous to the Irish Culdees or Chaildees, 45. Cormac (bishop of Cashel), his allusions to fire-worship, 81, 82; his description of the R. T., and opinion of their great antiquity, 368, 394. Crescent-Worship, its origin and significance, 261, 262, 273 et seq.; its symbolism preserved in the Irish crescent brooches, 273, 274; crescent on the summits of R. T., 103; the crescent of Sheva (Hindu), 103; the crescent and the “ark,” 224-226; the Pish-de-danaan votaries of, 261, 262. Crioch-na-Fuineadhach, a name of Ireland, its meaning, 344. Crocodiles as objects of worship, 165, 166; bearing of this on the question of sub-pyramidal (and R. T.) cavities, 166. Cromleachs, their Buddhist origin, 2, 3; that churches are found in their vicinity no disproof of this, 8; possibly the work of Firbolgs or Scythians, 428. Cross-Worship, its antiquity and universality, 289-308; Egyptian interpretation of the cross symbol, 289, 291; Druidic cross worship, 289; practised among all ancient Gothic peoples, 290; the Egyptian Taut symbol, 291; Buddhist origin of cross-worship, 291; Greek allegory of Apollo and the Python, 291, 292; the Irish Tuath cross, 291; the cross a symbol of universal nature, 294; Irish cross with kilted figure thereon—of whom? 295-297; crosses on obelisk at Sandwick (Ross-shire), 305-309; crosses in cryptograms of heathen deities, 308; Plato on the prevalence of the cross symbol, 308; cross symbols found at the temple of Serapis, 312; the forehead “mark” in Ezekiel, a cross, 313; cross on the coinage of the Emperor Decius, 314; also on Phœnician medals, 314, 315; description of the great cross at Forres, 317-320; the latter cross probably erected by Tuath-de-danaans, 320; theory that such crosses are of Danish origin refuted, 321; cross symbols on monolith at Carnac, 321, 322; resemblance of sculpture on cross at Old Kilcullen to those on the temple at Kalabche in Nubia, 337-342; crucificial Buddhist effigy of Deva Thot, 343, 344; freemasonry and the crucifixion, 344; cruciform construction of Mithratic temple at New Grange, 350; also of the so-called “Devil’s Yonies,” 314, 350, 351; also of pagodas at Benares and Mathura, 352; union of cross with lingam symbol at Elephanta, 353; analogy between Irish and Eastern cross-symbolism, 353, 354; snake-sculpture on Irish crosses, 502; the crosses of Clonmacnoise, Clondalkin, Armagh, Finglas, etc., 357-367; cross-symbolism at Brechin and Donoghmore R. T., 8; its connection with serpent-worship, Freemasonry, and Buddhism, 358-367; all ancient Irish crosses the work of Tuath-de-danaans, 359-361; the dog-effigy on the cross at Clonmacnoise, 359; demolition and restoration of cross at Finglas, 365-367; cross-worship symbolised in the shamrock, 440; meaning of the expression “Lamb of God,” 486-489; also of the emblem × for the number ten, 487, 488; also of the Druidic “key” emblem, 488, 489; also of the Irish cross (or “finger”) oath, 489; theory of crosses having been introduced into Ireland by the Pope, 489-492; the cross-symbolism of Palencia, 490; the cross-staff of the Roman Augurs, 490; pagan sculpture on the cross at Kells, 490, 491; how Irish crosses became associated with Christianity, 492-494; how the crosses over the doors of some of the round towers may be accounted for, 511. Crucifixion, sculpture of, at Knockmoy, explained, 328-345; analogous sculpture on temple at Kalabche (Nubia), 337; Hindu (Purana) legend of, 339; testimony of Buddhists and of Freemasonry to the fact of a primeval crucifixion, 343, 344. Cumman, the Irish astronomer, 59. Cycle, of nineteen years—“the great year” of the Greeks, 52. Cyclopean Walls, their origin, and derivation of the name, 86; found wherever the Pelasgi settled, 86. Cyclops, public origin of the name, 86; its Sabaic import, 195, 196. Dagobs (Cingalese temples), analogous to the R. T., 369-372. Dahamsouda (King of Baranes, or Benares) and the Bana, or Buddhist gospel, sculpture of the legend at Glendalough, 470 et seq. Dalton on the date of the Scotch R. T., 10; his theory that Iris was not Ireland considered, 398. Dana, as the root of Danaans, its meaning, 113. Dancing, connected with Sabaic worship, 110; circular dances performed round the R. T., 517; Rinke-teumpoil and Turrish dances, 517. Danes, the R. T. could not have been constructed by, 9, 10; nor have been intended as places of refuge from, 35, 36; crosses not commemorative in any way of the, 321. Davies on the genealogy of the Irish language, 58. Dearg, Darag, and Darioga, their origin and meaning, 206, 216, 217. Decius (Roman Emperor), the cross-emblem on his coinage, 314. Delos, visit of Abaris to, 53-56, 397, 448; why the fleet of Xerxes did not molest, 69; Hyperborean embassies to, repulsed, 445, 446; account of the subsequent transmission of Hyperborean offerings to the shrines of Apollo and Diana there, 446. Delphi, poetic account of the foundation of the oracle by Hyperboreans representative of the Irish priesthood, 445; similar tradition at Delos, 445; hymn of Alcæus commemorating the visit of Apollo to the Hyperboreans on his way to, 446, 447; derivation of the names Delphi, Pythia, and Sybil, 507; whence the Pythia derived her inspiration, 507. Deluge, scriptural narrative of, explained, 266 et seq.; number of the Noachidæ, 269, 270; distinction between Aron and Thebit (both signifying “ark”), 270; meaning of the name Noah, and of the mandate, “Come thou and all thy house into the ark,” 272; derivation of Deucalion, 275; figurative character of the, 275, 276; the argument from marine strata, 276-278; signification of the raven, dove, and olive branch, 278; Purana account of the, 279 n.; whence the Mosaic version may have been derived, 280, 281; Japhet and Javan explained, 283 n.; coincidence between the diluvian period and that of the Tuath-de-danaan migration from the East, 436; legend of Fintan and Caisarea, niece of Noah, 385; Moses and the Pish-de-danaans, 283. Dendera, resemblance between the respective worships of ancient Egypt and India exemplified by conduct of Sepoys at, 143, 144. Deucalion, origin of the name, 275. Deus and Hercules synonymous, 250; meaning of Deus Fidhius, 250. Deva Thot (Buddhist), represented as crucified, 343. Devenish (R. T.), 38, 71, 167. Devil’s Yonies, 314, 350, 351. Diodorus Siculus and Iris, or the Insula Hyperboreorum, 120 n., 397-399. Dionysius of Sicily, sense in which he uses Iris and Irin, 120. Docha, included with Anuzza and Anatta in the Bavana, 114. Dog, personified in sculpture at Persepolis and Clonmacnoise, 359. Doghda (Milk), the title of the tutelar goddess of Ireland, 339. Donatus (bishop of Etruria, 9th century), his description of Scotia, or Ireland, 54. Donoghmore (R. T.), bas-relief of crucifix over door of, 8. Dove, its signification in the Noachian allegory, 278. Downpatrick, St Patrick’s alleged “granary” near, 164. Druids, superiority of the Irish, 57; Cæsar and Pomponius Mela on the, 57; whence the Irish Druids derived their superiority, 57; were fire-worshippers, 82; significance of the golden “sickle” used by them in cutting mistletoe, 200; influence of their degeneracy on the study of astronomy in Ireland, 521; how that study was kept alive by the books of their predecessors, the Boreades, 522. Dumboe (R. T.), 81. Dune of Dornadella (Scotland), its resemblance to the R. T., 455; the mystery of its stone shelves explained, 456. Dungeons, theory of the R. T. being, 16 et seq. Egypt, ancestral connection of Ireland with, 77; Sabian character of its ancient worship, 77; resemblance of the latter to that of India and China, 143; remarkable confirmation of this in the conduct of Sepoys at Dendera, 143; its Ghizan pyramids popularly ascribed to Philitis (a shepherd), and the evidence of Sanskrit records to the same effect, 144-146; the Uksi, or shepherd kings, 146, 151; derivation of the word “pyramid,” 146-148; the Coptic name and its signification, 148; Armæus, Amosis, and Inaron (the supposed founders of the Ghezan pyramids), who they were, 149; sojourn of the Israelites in, 149; did not take place until after the Uksi invasion, 151; the dislike of the Egyptians to the Israelites accounted for, 151; Manetho’s account of Osarsiph or Moses, 151; proximity of Goshen to Ghiza, 153; date of the Exodus, 150; civilisation and magic of the Egyptians borrowed from the Chaldeans, 155; connection of this circumstance with Irish history, 155; the ancient Egyptians not idolaters, 268; indebtedness of Moses to them, 281. Elephanta (subterranean or Mithratic temples of), Buddhist sculptures of, 215; their defacement by the Brahmins, 215, 216; cross-symbolism in, 353. Elephants, objects of reverence to Buddhists, 113 n. Eleusinian mysteries, their nature, 110, 111, 347, 348; kindred rites of Bona Dea and Phiditia, 348, 349; degradation of such rites into the Saturnalia, 349, 350; the Irish Nullog, 350; the typification of regeneration, or the new birth, 350. Ellora (caves of), 215, 216. Emerald Isle, explanation of the name, 503. England, traces of the Danaans in, 425. Enoch (Book of), 401, 402, 475-478. Erdam (Irish for belfry), contradistinguished from Fidh-Nemead, 50. Erigena, or Scotus (John or Shane), the Irish doctor, 54 n. Etrurians, their origin and connection with the Tuath-de-danaans, 85. Eve, the forbidden fruit and the serpent, 227-230, 285 et seq., 506, 508. Exodus. See Egypt. Farragh, or Phearagh, 56; identical with Budh and Moriagan, 132, 141; meaning of the name 132; Spencer’s theory as to his being Fergus, king of Scotland, 132; his identity with Peor and Priapus, 132 n.; his effigy in the Museum of T. C. D., 137, 138; similar effigies found at Rampore (Himalayas), 139; as to his being synonymous with Pharaoh, 142; represented as wearing a kilt, or philabeg, 141, 341. Fenius, or Feni, ancestor of the Scoto-Milesians, 432; date of his era, 432. Fergil, Irish astronomer, who in the 8th century taught the rotundity of the earth, 523. Fidh-Nemead, or Fidh-Nemphed, its meaning, 50, 105, 353; Colgan’s and O’Connor’s errors respecting, 51. Fine Arts, existed in remote antiquity, 407; proficiency of the ancient Irish in, 411; evidence of this proficiency, 412; Oriental character of the Tuath-de-danaan fine art work, 412, 413. Finger-Oath of the Irish peasantry, its connection with cross-worship, 489, 501. Finglas, old cross at, 365-367. Fiodh, or Fidhuis, its derivation and meaning, 228, 250. Firbolgs, or Celtic inhabitants of Ireland before the Tuath-de-danaans, 297; assisted the Scythians to expel the latter, 297, 428; their attire described, 297; could not have built the R. T., 386, 387; but probably constructed the Cromleachs, 428; origin of the name, 428; their religion akin to that of the Scythians, 428; how the existence of two distinct races (Celtic and Scythian) in Arran and the northern isles may be accounted for, 428, 429; duration of their rule between the first Tuath-de-danaan emigration (from Persia) and the second (from India), 442, 443; confusion as to the battle of Moytura, which they fought with the Tuath-de-danaans, 386, 387, 448, 449. Fire-Worship, alluded to in Scripture, 67, 68; originated in “Ur of the Chaldees,” 68; spread thence to Persia, 69; the Persian “Ur,” 69; the “Pyrea” noticed by Brisson, its nature, 69; question as to whether the round towers were fire-temples, 70-75, 80-82; also as to whether the Ghebre or Parsee temples were exclusively devoted to this worship, 71; structural peculiarities of fire-temples, 71, 72; the temples at Baku and Smerwick, 72; Strabo’s description of the “Pyratheia,” 72; fire-temple at Zezd, 72; pagodas considered and described, 73; derivation of the name “pagoda,” 73, 352 n.; pagodas devoted to worship of the sun and moon, 73; significance of their form, 73, 74; fire-worship introduced into Italy by the Pelasgi, 86, 87, and into Ireland by the Scythians, 520; could not have been the exclusive purpose of round towers, 80-82; Cormac’s allusion to, 81, 82; Druidic fire-worship, 82; St. Bridget’s fire-temple, 82, 83; testimony of the Venerable Bede to its existence in Ireland, 83; structural affinity of the Irish fire-temples to those of ancient Greece and Rome, 85, 86; the vestal fire, 87; the Baal-thinne, Miss Beaufort’s theory as to, 88-90. Fomorians, in what sense they may be regarded as builders of the R. T., 394, 395; their affinity to the Tuath-de-danaans, 393-395; meaning of the name, 394, 395. Forbidden Fruit (of Scripture), its meaning, 227, 229 n. Forehead-Mark (Ezek. ix. 4, 5, 6), a cross, 313. Forres (Scotland), description of sculpture on cross at, 317-320. Four Masters. See Annals. Freemasonry, 20; essentially Christian in principle, 344; its Cabiric rites similar to those practised in the Fiodh Aongusa or the Mithratic caves of Budh, 353, 354; its connection with the R. T., 19, 20. See Masonic. Fuller, allusion in his writings to the Irish harp, 406. Gadelglas, origin of the name, 502, 503; its connection with serpent-worship, 502. Gadelians, ancestors of the Milesians, 432, 502. Gal and Noudabal (Persian legend from Ferdosi), its meaning, 102 n. Gallamh, father of Heber and Heremon, 393, 432. Gaur Towers of India, similar to the R. T., 371. Gaye-phallus, twofold meaning of, 311, 312. “Generation of Vipers,” meaning of the phrase, 498 et seq. Ghebres, or Parsees, their fire-temples, 71. Ghizeh and its pyramids, 144-153. Giant’s Ring (R. T.), an instance of a R. T. without a church near it, 514. Gildas, introduction of bells into England by, 11, 121, 173, 174. Giraldus. See Cambrensis. Glendalough (R. T.), 167, 469, 474. See Saint Kevin. Gnomons, theory that the R. T. were. See Celestial Indexes. Goban Saer (the supposed architect of the R. T.), legendary account of, 375-385; not contemporary with St. Abhan, 383, 384, 493; was a Tuath-de-danaan, 386, 492; meaning of his name, 385, 386; his individuality, 379, 385; his effigy at Clonmacnoise, 358; the sacerdotal character of its attire, 513. Goshen, significance of its situation, 153. Granard, derivation of the name, 208. Greece, not the source of Irish religion or learning, 41, 453; nature of Greek Sabaism, 194-197; Herodotus on the Greek theogony, 196; remarkable derivative analogy between Greek and Irish names, 453-470. Grian (Irish), as the root of Grynæus (epithet of Apollo), 208. Gyah, Buddhist subterranean temple, 215. Gwalior (Hindu temple), its subterranean passage, 166. Harp, cultivation of harp music in Ireland, 403-406. Heber and Heremon, 387; their parentage, 393, 432; headed the Scythian invasion of Ireland, 393; their epoch according to Irish chronology, 432; distinct, except in language, from the Danaans, 393. Hebrew, its affinity to Irish, 228. Hecatæus on the mission of Abaris from the island of the Hyperboreans to Delos, 53-55; on the peculiar appearance of the moon as seen from the latter island, 397; on the cyclic visits of Apollo to the latter, 397; on the prevalence of harpers there, 403. Heeren on the history, language, architecture, and institutions of ancient Persia, 178-183. Heliogabalus, connection of the name with the perverted sense of Gaye-phallus, 312. Hercules, and his twelve labours, 195; worshipped in Egypt, Phœnicia, and elsewhere, before his inclusion in the Greek theogony, 195; a personification of the sun, 195; pronounced by Orpheus the father and destroyer of all things, and the great deliverer of mankind, 195; explanation of the Zodiac, 195, 196; Hercules Astrokiton, 196; worshipped by different nations under a diversity of names, 196; Hercules Fidhius, 250; Hercules and Deus synonymous terms, 250; the founder of Western philosophy, 437; worshipped as Osiris and Bacchus, 437. Herodotus cited, 160, 161, 180, 196. Hibernia, meaning and derivation of the name, 28, 29, 115-126, 128, 129. See Iran, Ireland, Insula Hyperboreorum. Hindus, their origin and the meaning of their name, 74. See India. Holy and Most Holy (places mentioned in Scripture), anatomical significance of, 373. Hypanis (River), identity of the Egyptian and Indian religions, and of the destination of their respective pyramids, suggested by architectural remains found near, 76. Hyperborean (an epithet of Ireland), its twofold meaning, 55. See Insula Hyperboreorum. Inaron. See Aaron. Index theory of the R. T. See Celestial Indexes. India, idea underlying the morphology of Brahminism, 77, 78; purpose of the Indian cave-temples, 78; devotion of Brahmins to astronomy, 78, 79; ancient Hindu civilisation, 79, 80; its decadence under Mohammedan rule, 80; Sir W. Jones on the pantheistic idealism of, 94 n.; Buddhism, 107-114 (and see Buddhism); identity of ancient Egyptian worship with Brahminism, 143; Sepoys worshipping in Egyptian temples, 143; reference in Sanskrit records to the Pyramids, 144; Indian origin claimed for Orpheus, 405; second migration of the Tuath-de-danaans to Ireland was from, 443; sculpture at Glendalough explained by reference to the history of, 469-474. Insula Hyperboreorum, identity of Ireland with, 52, 396-403, 437, 445 et seq.; twofold meaning of Hyperborean, 55; description by Hecatæus of, distorted by Diodorus, 397, 398; likewise by Dalton and Macpherson, 398; incredulity of Diodorus accounted for, 398, 399; known also as Ogygia, 437; scepticism of Müller respecting, 443, 444; mission of Abaris from, 447, 448; Greek evidence of its identity with Ireland, 451 sq. Iona, derivation of the name, 83 n.; its connection with St. Columbe Kille, 83 n. Iran, the generic name of both Persia and Ireland, 127; its specific form, Irin, appropriated to Ireland, 120-127; meaning of both these names, 127; origin of the diverse forms, Ire, Eri, Ere, Erin, 128; how Iran was metamorphosed into Ierne and Hibernia, 128, 129; its occupation by the Tuath-de-danaans, and their expulsion by the Pish- (or Pith-) de-danaans, 252-259; equivalent in meaning to Paradise, 285; properly applicable to all India lying north-west of the Indus, 184; changed by the Greeks into Ariana, 185; Pahlavi Erin and Zend Eriene and Pelasgic Ierne, 185; Irad and Iran, 244; Iranians and Turanians, 123-126. See Persia and Ireland. Ireland, its early repute for academic learning, 45, 46, 59 n.; its learning not borrowed from Greece or Rome, 45, 46; the “Insula Hyperboreorum” of the Ancients, 52, 396-403, 445 et seq.; alleged cyclic visits of Apollo to, 52, 397; description of, by Donatus (9th century), 54; its identity with Scotia, 54 n.; why called the “Sacred” Island, 55, 117, 130; persecution in Scotland of exiles from, 57 n.; included by the Ancients in the general term Britain, 58; antiquity and astronomic character of the Irish language, 58, 250; also of its alphabet, 416-418; genealogy of the language according to Davies, 58; Mosheim’s testimony to the learning of the ancient Irish, 59 n.; also that of Henricus Antisiodrensis, 59 n.; description of Ireland by Artemidorus, 400; its ancestral religious affinity with Egypt and India, 77-80; resemblance of its early architecture to that of ancient Greece and Rome, 86; derivation and meaning of the name Hibernia, 115-126; Tacitus on, 119; Iran and Irin as names for, 120, 121-126; Irenses, 121; origin of the name Ogygia, 131; also of the names Fuodhla, Fudh, Inis, and Inis-na-Bhfiodhbhadh, 131; its connection with Sabaism, 193-210; Hebrew and Irish, branches of the same root-language, 228; twofold signification of Irish letters and words, 228, 229; the Irish alphabet a “tree” code, 229; Irish (i.e. the language of Iran) an original and universal tongue, 250; Artemidorus on the ancient religion of, 301, 302; mentioned in the Puranas as “the white island” (Muc-Inis) 325-328; significance of its readiness to accept Christianity, 344; Crioch-na-Fuineadhach as a name of, 344; St. Patrick not the introducer of letters into, 416-419; proof that the Irish is not derived from the Roman alphabet, 416-419; the Ogham character, 340, 419, 420; views of Montmorency and Whittaker refuted, 418-428; ancient celebrity of, not due to the Celts or Scythians, 428; resemblance of the Irish, as regards physique, manners, customs, religious observances, etc., to the ancient Persians, 437-440; in ancient times an “Oriental Asylum,” 441; twice invaded by the Tuath-de-danaans, 442, 443; Firbolg occupation of, 442, 443; meaning of Bana-ba as a name of, 470-474; also of its Sabaic name Tibholas, 507; its existence known to the Greeks and Brahmins, 517, 518. Iris and Irin and Iran, names of Ireland, 120, 121, 127, 398. Isidore of Seville, on the identity of Scotia with Ireland, 54 n. Isis (Egyptian deity), phallic worship of, 105, 106; what she personified, 106. Israelites, sense in which the author uses the term, 11; their use of bells, 11. Japhet (Noachian) and Javan (his son), derivation and meaning of the names, 283 n. Kaiomurs (king of Persia), 245-247; identical with Noah, 272. Kalabche (Nubian temple), resemblance of its sculptures to those at Knockmoy and Old Kilcullen, 337-342. Kells (R. T.), 83; snake sculpture on cross at, 361, 490. Kill (in Irish names), its origin and signification, 43; existence of a “Kill” evidence of previous existence of paganism, 43, 44. Kilcullen, or Old Kilcullen, remarkable Tuath-de-danaan cross at, 337; its Buddhist character, 337, 338. Killeshandra, phallic meaning of the name, 207. Killmallock (R. T.), 44, 167, 202; derivation of the names, 201; description of its tower as contrasted with the churches in its vicinity, 202, 203. Kilmacdugh, remarkable leaning round tower at, 515. Kilt, or Philabeg, 138, 296; originally a Tuath-de-danaan article of attire, not a Celtic, 297; disappeared from Ireland before the introduction of Christianity, 298; kilted figures of Budh, 138, 296; antiquity of the Irish philabeg, 512. Knockmoy, description of supposed Buddhist sculptures at, 328-335; refutation of theory that they depict the death of MacMurrough’s son, 333, 334; representation of the kings, with doves, explained, 330; similarity of the sculpture to that on temple of Kalabche (Nubia), 337-341; confirmatory Purana evidence, 339; Phrygian attire of the subordinate figures, 329, 437. La-Beuil-tinne (first of May), or day of Baal’s fire, 201. Lambh and Luamh, twofold meaning of, 487-489. Lanigan on the theory that the round towers were repositories for ecclesiastical treasure, 35. Ledwich’s views regarding the round towers, 13-15; on Cumman, 59. Lingajas (worshippers of the Lingam, or male nature), 102, 113, 228, 259, 260, 282, 353; their connection with Babel, 284. Lotos, phallic significance of, 257 n.; Chinese legend of the, 257, 258. Lough Derg, meaning of its name, 206. Lough Neagh, submerged round towers of, 50. Lough Rea, and its connection with the worship of Astarte, 204, 205. Lycanthropy (or wolf-madness) in Ireland, 468, 469. MacCarthy Mores, reputed founders of round towers, 39, 40. Macha, one of the three deities specially worshipped by Tuath-de-danaan women, 132. Madura, cruciform pagoda at, 352. Magadha (birthplace of Buddha), 264; its bearing on the question, how the Tuath-de-danaans made their way to Ireland? 265, 266 n. Magh-abadean (name of Persian dynasty), 190, 246; another name for Tuath-de-danaan, 248; its derivation, 247, 248. Magh and Maghody, representing the bounty of Providence, 217, 218. Mahadeva (Hindu legend of), and the Lingajas and Yonijas or Yavanas, 260, 261. Manetho, his account of the invasion of Egypt by the Uksi, or shepherd kings, 142; also of the Israelites, 151. Manuscripts (ancient Irish), loss of, 54 n.; destruction of by St. Patrick, 135; preservation and habitat of the remainder, 136. Marine Strata, their bearing on the chronology of the Deluge, 276-278. Masonic significance of the round towers, 19, 20; meaning of Saer, 20 n. Maya and Ritty (Hindu), parents of Camadeva, meaning of the legend, 94. Maypole ceremony (Irish), its Eastern origin, 233; its phallic and astronomic significance, 233, 234; what it commemorated, 234; corresponds to the Bacchic Phallica, Donysia, and Orgia, 235; description of the Irish Maypole festivals, 237; mode of celebration at Waterford, 238; similar ceremony at Ceylon celebrated by women only, 238, 239. M‘Pherson’s theory of Erne as the Insula Hyperboreorum, 398. Medal effigies of Christ, 508-510. Melchisedec, of what he was the type, 494-497. Milesians, 328, 432, 502; date of their invasion of Ireland, 432-434. See Heber and Heremon. Milner on the “belfry” theory of the round towers, 12. Mining, Tuath-de-danaans proficient in, 408; traces of their workings on the coast of Antrim, 408-410; their acquaintance with iron, 115, 410; the Arimaspi, or Cyclopean miners, 86, 407. Mithratic Caves, Buddhist origin of, 2, 3, 353; argument from the vicinity of churches to, 8; also from Cromleachs being found near them, 17, 18; as to their Phœnician origin, 18; Fiodh Aongusa as a designation of, 353; Mithratic temple at New Grange, 351, 352; their cruciform character, 353, 354; cave of Elephanta, 353. Moloch, meaning of the name, 65, 201. See Killmallock. Molten Sea at Solomon’s temple, 172. Montmorency, his theories as to the round towers refuted, 16-19, 30, 34-37, 413 et seq. Moon, prominences of, strikingly visible from the Insula Hyperboreorum, 52, 53; phallic worship of, 91, 92, 110; generally an object of Sabaic worship, 111, 193-210; worshipped as Astarte and Rimmon, 102; different names for, as a fructifying power, 91; connected with the deification of the feminine principle, 211, 212; different names expressive of this deification, 211; dual sense of such epithets preserved in the primitive Irish tongue, 212, 213; Militta, Astarte, and the Irish derivative Astore, 213; connection of the round towers with her worship, 74, 75, 112. See Astarte, and 109, 112. Moriagan, a deity worshipped by the Tuath-de-danaans, 131, 132; his military character, 132; a personification of Budh under the name Farragh, 132; meaning of the latter name, 132; Spenser’s theory that he was Fergus, king of Scotland, 132. See Farragh. Moses, his identity with Amosis and Osarsiph, 149-152; Manetho’s account of, 151, 152. See Deluge. Moshan Fani, his account of ancient Persia, 189 et seq. Mosheim on the learning of the Irish schoolmen, 59 n. Moytura (battle), meaning of the name, 386; first not to be confounded with another and subsequent battle, 448, 449; scenes of the respective battles, 386; retreat of the Firbolgs to Arran after the first battle, 386, 387; cause of the second battle, 448. Muc-Inis as a name of Ireland corresponding to the White Island mentioned in the Puranas, 325; threefold meaning of the name, 327; Dr. Keating’s interpretation of it refuted, 328. Müller’s scepticism as to the Hyperboreans, 443, 444. Music, antiquity of Irish music, 403; Hecatæus cited in evidence of its culture by the ancient Irish, 403; Giraldus Cambrensis on the proficiency of the Irish harpers, 403, 404; Clarsech, Cruit, and Orphean, as names for the harp, 404; music of the Irish bards superior to that of their contemporaries, 405, 406; Fuller’s eulogium on the Irish harp, 406; a Danish origin falsely ascribed to the Irish harp, 406. See Apollo. Nagualism, a Mexican form of Sabaism, described, 499 et seq. Navigation, ancient Irish skilled in the art of, 457. New Grange, Mithratic temple at, cruciform character of, 351, 352. Nimrod, the inventor of Sun-Worship, 63; builder of the tower of Babel, 63; his object in building it, 63, 64; why called rebel, 64; Birs Nimrod, or Mujellibah, 65 n. Niracara (Brahminic), bodiless manifestations of the deity, as opposed to sacara, or visible ones, which latter are, when in a human form, the progeny of virginal conception, 288. Noah and the Noachidæ, 269-273. See Deluge and Ark. Nubia, resemblance of sculptures, found at temple of Kalabche in, to certain sculptures at Old Kilcullen and Knockmoy, 337-343. Nullog (Irish name for Sabaic rites), its derivation and meaning, 350. Obelisk at Sandwick (Ross-shire), description of, 305-309. O’Connor on the gnomon or celestial-index theory of the round towers, 51. Ogg (Colonel), phallic sculpture presented by him to the H. E. I. C., 229 n. Ogham character, 419, 420, 437. Ogygia, name of Ireland, or of the Insula Hyperboreorum, 437. Olive Branch (Noachian), its significance, 278. Ollamh Fodlah, or Feidlimidh (king of Ireland), meaning of his name, 430; date of his accession, 430; his ancestry, 430; reputed founder of the round towers, 430, 431; and see 502. Ophiolatreia (a form of Sabaism), identical with Gadelianism, 505; the specific object of its worship, 505. See Serpent-Worship. Ordericus Vitalis, his use of the name Irenses for the Irish, 121. O’Rorkes, reputed founders of the round towers, 39, 40. Orosius (fifth century) on the Scoti as being inhabitants of Ireland, 54 n. Orpheus and Orphean, 404. 405. Osarsiph (name for Moses), 151. Osiris (Egyptian deity), the object of Sabaic and Phallic worship, 105, 106; the same as Apollo, 437; his staff, 490. See Isis. Padma-devi (Brahminic), its meaning, 93; connection with the Pyramids, 92. Pagodas (Hindu), derivation of the name, 73, 352 n.; not fire-temples, but devoted to the worship of the sun and moon, 73; significance of their form, 73, 74; their phallic import, 103; cruciform construction of those at Benares and Madura, 352. Palatine (Hill), etymology of the name, 198 n. Palaver (I.), identical with Pahlavi, the Persian court dialect, 122. Palenque, or Palencia, Sabaic and Phallic import of sculptures at, 229; cross symbolism at, 489; affinity of its religion to that of ancient Ireland, 501; votan and the Culebra, 501, 502; its triple symbolism of yoni, the serpent, and death, 229, 503. Pali (Hindu), name for the Uksos, or shepherd kings, 142, 143, 146. Paradise, another name for Iran, 285. Paramon (apostate Buddhist), founder of Brahminism, derivation and meaning of his name, 216, 217. Parsees, or Ghebres, disciples of Zoroaster, and fire-worshippers, 71. Parvati, the regenerate name of Sati (Hindu goddess), and the Yonijas, 260, 261. Peirom and Piromis (cf. Sanskrit Birouma), as the origin of the name Pyramid, 147. Peirum (king of Formosa), Japanese legend of, 147, 148. Pelasgi, sprang from the same stock as the Tuath-de-danaans, 55; were in fact a branch of the latter, 85; called also Tyrseni, 85; the real builders of Cyclopean walls, 86; correspondence of the Cyclopean architecture with that of certain Irish remains, 86; introduced fire-worship into Italy, 87. Penances (Turrish), performed round the round towers, 517. Persepolis, description of, 179. Persia, derivation of the name, 177; the source of European civilisation, 177; Heeren’s account of the origin of the Persian empire, 178-183; antiquity and grandeur of the remains of Persepolis, 179; remarkable absence of ancient records of, 180; erroneous views of Herodotus and Arrian respecting, 180; Terceira on the ignorance by Persians of their own history, 181; Heeren’s classification of ancient eastern empires, 182, 183; the Zend and Pehlivi languages of Persia, 182; Irish the possible key to both, 183; Lake Zevora and the Aria Palus, 183; site of the ancient Aria, the latter distinct from Ariana, 183, 184, 187; description of ancient Aria (Eriene-Veedjo), 186; disastrous change of its climate leading to its desertion by the Arii, 186, 187; subsequent immigration of the latter into, 187; Zoroaster and his predecessors, 188-190; the Mahabadean dynasty, 190, 245, 246; meaning of the name, 247; antiquity of the Iranian monarchy, 190; Moshan Fani’s account of the ancient Hushang religion, 188-193; Sir J. Malcolm’s description of the same, 193; its Sabian character, 194; its origin, 194 n.; its adoption by the early Greeks, 194; original seat of Buddhism, 244; evidence of the Dabistan, 245-247; the pre-Zoastrian dynasty founded by Mahabad, 245, 246; his Abad successors, 246, 247; decadence of the Mahabadean dynasty, 246, 247; Iy-Affram and Iy-abad dynasties, 246, 247; Shah Kisleer and Mahabool, 247; the Yessan dynasty, 247; Kaiomurs, or Gilshah, 247; Cain’s descendants Mahabadeans, 247; distinct position among the Mahabadeans of the Tuath-de-danaans, 248; rule of the Tuath-de-danaans in, how terminated, 252-259; silence of Persian historians on this point accounted for, 252, 253; Vallancey’s error, 253-255; the Pith- (or Pish-) de-danaan dynasty, 252-259; consequent respect for women in ancient Persia, 262, 263; affinity of the Ogham character to the “arrow-heads” of Persepolis, 340; resemblance of the Irish and Persians in physique, customs, etc., 437-444; the trefoil reverenced in Persia as well as in Ireland, 439, 440; only the first Tuath-de-danaan invasion of Ireland was from Persia, 443. See Fire-Worship and Iran. Phallic Worship, connection of the round towers with, 61, 62, 91, 101, 103, 371, 372, 511; religious character of, 93, 105, 213; as practised in India, 94; fable of devotees beguiled by Sheeva and Prakeety, 97-101; phallic form of round towers, 101, 248; also of pillars at Solomon’s temple, 101; of Astarte or Rimmon, 101, 102; meaning of Toradh, 102 n.; fable of Gal and Noudabah, 102 n.; the lingam and its priesthood, 102, 112; Indian and Irish pagodas, devoted to, 103; meaning of Budh, 103, 228, 229; also of Baal Phearagh, 103; also of Cathoir-ghall and Teaumpal-na-greine, 103; crescent of Sheeva symbolised on round towers, 103; phallic significance of Fidh-Nemphed, 105; identity of Sabianism with, 105; fable of Isis and Osiris, 106; of the sun and moon, 75, 109, 110; extended to agriculture, 111; Belli-Paaro, 111; identity and antiquity of Buddhism, Phallism, and Sabaism, 213; what the “forbidden fruit” of Scripture signified, 227; Eve and the “tree of knowledge,” 228, 285, 501, 506; Budh, Fiodh, Beth, their common significance, 228, 229; the Maypole ceremonial, 233 et seq.; derivation and meaning of lingam and yoni, 259, 260; their secondary meaning, also that of Tuath and Pish or Pith, 256, 257; origin of Lingajas and Yonijas, according to the Puranas, 260, 261; Chinese legend of Puzza and the lotus, 257, 258; significance of the sacred “crescent,” 261; introduction of crescent worship into Persia, 261, 262; Hebrew name for tower of Babel, phallic import of, 283, 284; significance of the triangle and the pyramid, 267-269; Pythagorean triangle of ten, 267, 268; phallic import of the name Thebit for the “ark,” 270, 271; the “ark of bulrushes” and the doctrine of “virginal conception,” 271; “Come thou and all thy house into the ark” explained, 272; derivation of the symbolic “crescent” or lunar “boat,” 273; the Irish “crescent” brooches, 273, 274; Delphic and other personifications of yoni, 282 n.; the temple of Belus at Babylon, 283 n.; the Ogg sculpture in the British Museum, its phallic and Buddhistic significance, 229 n.; Eve and the “Serpent,” 285 et seq., 505; origin of the two Danaan sects, i.e. the Tuaths and Piths, 286; legend of Apollo and the python, 291, 292; also of the Purana “Snake giant,” 292; Proserpine and the “serpent,” 303; identity of Budha-gaya and Budh-gaye, 310, 311; their common and their secondary meaning, 311; degradation of Phallicism, 311, 312; how evinced in the title Heliogabalus, 312; phallic character of the Eleusinian mysteries, 349; also of those of the Bona Dea and Phiditia, 349; Phallus synonymous with Budh, also Budh-gaye (Irish) with Budha-gaya (Hindu), meaning of both, 311; phallic configuration of the round towers, 372, 511. Pharaoh, synonymous with Farragh and Phearagh, 142. Phearagh (Irish pagan deity). See Farragh. Pheelea, its derivation, meaning, and use, 459-461; Irish specimen found at Ballymony, 461; also, as Pheeleas, (an order of Irish priesthood), etymology of connected with the Greek oracular Peleiai of Dodona, 459; oracular tube of this nature found at Ballymony, 460; its uses and symbolism explained, 461, 462. Phiditia, a form of phallic worship practised at Carthage, 349. Philabeg (a portion of ancient Irish costume). See Kilt. Phœnicians, round towers not built by, 413, 414; their sole connection with Ireland, 414, 420; a mercantile, not a literary, people, 415; not connected with Irish letters, 420. Phrygians, their reference to the Insula Hyperboreorum, 436; traces of their costume in the sculptures at Knockmoy, 437. Picts, persecution of Tuath-de-danaans by, 57 n., 326, 431. Pire-monc (Coptic name for pyramid), its meaning, 148. Piromis (Egyptian high priest) and Piromia, as the origin of Pyramid, 147. Pish, or Pith, its signification, 255-257. Pish-de-danaans, or Pith-de-danaans, meaning of the name, 257; how distinguished from the Tuath-de-danaans, 255-257, 282; origin of the war between the two sects, 258; victory of the Pish-de-danaans and consequent expulsion from Persia of their rivals, 259; Hindu version of a corresponding struggle between the Lingajas and Yonijas, 260, 261; their political and moral code, and worship of the Yoni, or “sacred crescent,” 261, 262; their subsequent expulsion from Iran, or Persia, and retreat to Egypt, 281; known there as the Uksi, or shepherd kings, 281; builders of the pyramids, 282; dwelt in Shinar (Mesopotamia) pending their arrival in Egypt, 282; communicated to Moses the legend of the Deluge, 283; known also as Yavanas, 273, 283. See Tuath-de-danaans. Pomegranate Ornament, mentioned in connection with bells in Scripture, 171; the name Rimmon expressive of, 102, 172; its significance, 102; depicted in the mouldings of the round towers, 172. Pomponius Mela on Druidic learning, 57. Pope, as to the alleged papal origin of the ancient Irish crosses, 489-492. Prakeety and Sheeva, Hindu legend of, 97-101. Pratya-sha (Brahminical), visible emanations from the Deity, 288. Proserpine and the Serpent, allegory of, 303. Prutaneion (Greek), its nature, derivation, and applied meaning, 198 n. Puranas (Hindu sacred writings), cited, 260, 279 n., 325-329, 499. Puzza and the Lotus, Chinese legend of, 257, 258. Pyramids, cost of building, 7; purpose for which they were intended, 77, 145, 157, 158, 248; whether used as sepulchres, 75, 76, 158, 159, 162; Brahminic theory respecting, 92, 161; origin of those at Ghiza, 144-156, 281, 282; marble casing of, 144; dimensions of the great pyramid, 145, 267; peculiar construction of the smaller ones, 145; derivation of the word “pyramid,” 145-149; images of the Pyromis, 147; not intended as granaries, 145; description of their general structure, 157; their astronomical character, 158; internal passage pointing to the polar star, 157; whether intended to be metrical standards, 158; or sepulchres, 158, 159, 162; sarcophagus in the Great Pyramid, 159; sarcophagus of Apis at Biban-el-Moluk, 159, 160; theory of Herodotus regarding, 160, 161; Brahminic theory from existence of wells under, 161, 162; probability of corresponding excavations under the round towers, 162, 163; the Japanese Peirum, 147, 148; Coptic name for, 148; Indian origin of, 148; whether the Israelites were employed in constructing, 148-156; vicinity of Ghizeh to the land of Goshen, 153; ignorance of the Egyptians respecting their origin accounted for, 154; Buddhistic doctrine of their emblemism, 248; coincidence between dimensions of the Great Pyramid and those of the “ark,” 267; probably erected by the Uksos, or shepherd kings, i.e. by the Pish-de-danaans, 281, 282. Pyratheia (fire-temples), Strabo’s description of, opposed to the whole character of the round towers, 72. Pyrea, or fire-temples of the Chaldeans, Persians, etc., 69. Pythagoras and the triangle of ten, 267, 268; Tuath-de-danaan mission to, 449, 450; meaning of his name, 507, 508. Pythia, derivation and meaning of, 507; transmission to the oracle of the inspiring vapour through pheeleas, 460, 507. Python, allegory of Apollo and the, its origin and meaning, 291, 292, 330; its representation at Knockmoy, 330. Raven (Noachian), sent forth from the ark, what it typified, 278. Rimmon (Astarte), its meaning and emblemism, 101, 102. Rinke-teumpoil (temple dance), its connection with the round towers, 517. Ritty (wife of Camadeva), her place in the Hindu phallic mythology, 94. Rome, connection of the Irish Chaildees with, 44; Montmorency’s theory on this point, 44, 45; academies of Ireland superior to those of, 45; nature and extent of the acknowledgment of Roman supremacy in Ireland, 45; Dr. Hurd on the relation of the Chaildees to, 46; Fenelon on the moral and religious status of, 46. Round Towers, to be regarded as Sabian towers, 3, 4; or primitive Buddhist temples, 4; Buddhist origin claimed for them in common with Cromleachs and Mithratic caves, 2, 3; not designed for penitential or purgatorial purposes, 5; not specially intended as beacons or belfries, 5, 6, 10, 12, 13, 36, 37; not limited to any special purpose, 6; durability, costliness, and complexity of their structure, 6, 7; inferior construction of churches in their vicinity, showing that the latter date from a subsequent period, 7, 514; instance of a R. T. without a church near it, 514; not of Danish origin, 9, 10; as to the alleged Christian origin of those at Brechin and Abernethy in Scotland, 8, 10, 431; how Scotch differ from Irish R. T., 10; the “cell” theory, 13, 14; the existence of R. T. in Scotland accounted for, 10; their being termed Cloghads no proof of their being merely belfries, 10-12; not intended as retreats or depositories in the case of a hostile invasion, or as places of seclusion for anchorites, 13-15, 35, 36; nor as “excubiæ” (Stanihurst’s theory), 14, 15; their connection with freemasonry, 19, 20; and with the Bards, 22, 23; their antiquity, 27, 28; erected by followers of Baal Phearagh, 29; inference from the peculiar position of their doors, 33; belfry at Slane not a R. T., 36, 37; not meant as monastic fortresses, 37, 38; that of Devenish, 38, 71; allegation that they were founded by the O’Rorkes and M‘Carthys, 39, 40; that of Ballycarberry, 48; described by Giraldus Cambrensis, 49; alleged to be submerged under Lough Neagh, 50; the “celestial index” theory, 52; twofold purpose of, 61, 62, 372; phallic significance of, 61, 62, 91, 101, 103, 112, 178, 372, 511; the “fire-temple” theory, 70, 71, 74, 82, 83, 91; Ardmore and Devenish R. T. considered with regard to the latter theory, 71; Eastern buildings similar to the R. T., especially in the Caucasus and Hindostan, 74, 75; Eastern R. T. not necessarily fire-temples, 75, 191; Drumboe R. T. and the “fire-temple” theory, 81; structural difference between R. T. and “fire-temples,” 83; Miss Beaufort’s arguments considered, 83-89; not “provincial palaces” elected under the enactment of Tara, 90; funeral and astronomic purposes of, 91, 92; that of Clondalkin, 101; the “crescent of Sheevah” sculpture on the latter, 103; symbolic of the Lingam, 112; possibility of subterranean passages under, 162-166; confirmatory evidence of this at Downpatrick, 164; comparative date of structures at Clonmacnoise, 163; must have existed before St. Patrick’s time, 164; the round pillars of Aradus (Tripoli), 165; the crocodile tanks of the Egyptian labyrinth, 166; the “sepulchre” theory, 162-166; subterranean passage of Hindu temple at Gwalior, 166; argument from water in vicinity of, 167; Lake of Astarte at Hieropolis, 168; Solomon’s “Molten Sea,” 172; confirmatory description by Lucian, 168; mode of ascending the R. T., 168, 169, 176; segregation of solitary worshippers on summit of R. T., 170; use of bells in R. T., 169, 175; corresponding usage in Indian and Jewish ceremonials, 169-175; similar conformity in respect of sacrifices, 170-173; pomegranate sculpture on, 171, 172; traces of bell apparatus on accounted for, 172, 173; corresponding bell usages in Ceylon, Burmah, and China, 173 n., 174 n.; traces of steps used for ascending R. T., 176; parallel instance at phallic temple of Serrowbee, 176; R. T. of Kilmalloch, 201-203; R. T. on Scattery Island, 206; common phallic symbolism of R. T., obelisks and other lithoi, 217, 229 n.; connection of the R. T. with the offence of Cain, 233; form of the R. T. significative of Divine unity, 248; reason why R. T. are seldom found in Persia, 253 et seq.; pseudo-Christian symbols on R. T. of Brechin, 299-301; similar emblems on temple in Ceylon, 300; Fidh-nemead as a designation of, 343; their analogy to certain Nubian antiquities, 343; R. T. of Clonmacnoise, their vicinity to the churches accounted for, 356, 357; Cormac’s testimony to their antiquity and Buddhist origin, 74, 368; their affinity to the Ceylonese Dagobs, 369-371; also to the Gaur towers of India, 371; their twofold, i.e. phallic and sepulchral character, 372; analogy between them and the pillars Jachin and Boaz of Solomon’s temple, 372, 373; era of their construction, 373-395; proof in the annals of Ulster that they existed before the fifth century, 374; legend of their supposed architect, Goban Saer, 375, 383, 513; St. Abhan could have had no share in their construction, 383, 384; not of Scythian origin, 386, 387; probability of their Tuath-de-danaan origin, 386-389, 513; as to the possibility of their Fomorian origin, 394, 395; Amergin’s evidence as to their antiquity, 387, 388; corresponding Boreadan temples of Apollo described by Hecatæus, 403; could not have been of Phœnician origin, 413, 414; why there are no R. T. in England, 425; their existence in Scotland accounted for, 431; not founded by Ollamh Fodlah, 430; their connection with the worship of Osiris, 437; their resemblance to the Treasury of Atreus (Greece), 455; also to Dune of Donadella (Scotland), 455; certain projections from their surface accounted for, 456, 515; difference of their appropriation accounted for, 512; reason of their phallic shape, 511; significance of their apertures, 511; also of their crucificial emblems, 511; also of the absence or presence of internal compartments, 511; their varying height, 511; shape and fashioning of the apex, 511; also of their cornices, resembling those of Solomon’s pillars, 511, 514; their tapering diameter, 511, 512; their doors, reason of height from the ground, 512; their exceptional architecture, 513-516; their material, evidence of a pre-Christian origin, 513, 514; similar evidence from their decorative character, 513, 514; occasional vitrification of their interior accounted for, 514; absence of floors in, how explicable, 514, 515; correspondence of their general construction with that of Solomon’s temple, 514, 515; their perpendicularity, 515; probable mode of their construction, 516; cohesiveness of their structure exemplified, 516; performance of dances (Rinke-teumpoil) round them, 517; peculiar penances (Turrish) observed in their vicinity, 517; the prevalent uncertainty as to their origin and uses explained, 519, 520; their assignment to astronomical purposes after the Scythian conquest of Ireland, 521. Sabaism, 193-210, 503-510; not idolatry, 194; origin of, 194 n., 503; its objects of worship, 194; professed by the early Greeks, 194; its identity with Phallicism, 105; significance of Cyclops, Sterope, Argues, Brontes, Hercules, 195, 196; names under which Hercules or the Sun was worshipped, 196; Herodotus on the old Greek theogony, 196; whence Greece derived Sabaism, 196, 197; how the latter degenerated into idolatry, 197; its affinity with the ancient religion of Ireland, 197-210; such affinity evident from Irish local names, 197-210; Sabaic origin of the names Palatine, Aventine, Prytaneia, 198 n.; Aiche-Baal-tinne and Aiche-Shamain explained, 199, 200; Irish customs and expressions indicative of, 199; existed among the Druids, 199, 200; significance of the Druidic “golden sickle,” its Indian equivalent, 200; adoption of its institutions by the early Christian missionaries, 200-202; La-Beuil-tinne as a name for Christmas, 201; signified in architectural remains at Kilmalloch, 201, 203; Sabian origin of the names Baltinglas, Athlone, Shannon, Lough Rea, Castlereagh, Deargart, and Lough Derg, etc., 203-209; Scattery Island and its round tower, 206; Killeshandra, 207; Grian (the Sun), as a root name, 208, 209; Sabian affinity of the Irish with the Algan Kinese of N. America, 209; connection between Sabaism, Buddhism, and Phallism, 213; deification of the energies of nature alluded to in the Book of Enoch, 401, 402; derivation and origin of the name Sabian, 503; triple meaning of the Irish root, Sabh, 503; Hindu equivalent of the latter, 503 n.; Sabaism indicated in Palencian remains, 503; Ophiolatreia and the Gadelian varieties of, 505; “know that ye are Sabians” (Arabic prophecy) explained, 503, 506; meaning of Τό ΣΑΒΟΕ in Bacchic rites, 505; Sabaic, or Phallic, import of Sibyl, Delphi, Pythia, and Tripod, 507; also of the name Pythagoras, 508; the sacred name “Immanuel,” and the medals of Christ, 503, 510; Sabaic character of the round towers, 510 et seq. Sabh, triple meaning of, 503; identity with Hindu Seva, 503 n. Sacara (Brahminical), name for certain embodiments of the Deity, 288. Saer, triple meaning of, 20 n. See Goban Saer. Saint Abhan, Montmorency’s view as to his having been the founder of the R. T. considered, 30, 383; not contemporary with the Goban Saer, 383, 384; and see Goban Saer. Saint Bridget, originally a pagan vestal or fire-worshipper, 82; date of her conversion to Christianity, 82; how she continued to show a leaning to her former faith, 82; description of her “fire-house” by Cambrensis, 82, 83; unconnected with the R. T., 83. Saint Columb, or Columb-Kill, and the isle of Hy, 37; not the founder of Kells R. T., 83. Saint Kevin, nature of his connection with Glendalough, 471; Ledwich’s fallacy respecting, 472. Saint Patrick, introduction of Christianity into Ireland not due to him, 41; his share in the work of evangelisation, 42, 43, 364; meaning of Nemph-Thur, the name of his birthplace, 114 n.; his holocaust of Irish literature, 135, 415, 416; his alleged “granary” at Down, 164; his pagan master, Milco Mac-Huanan, 203, 204; the only sense in which he can be regarded as having extirpated snakes from Ireland, 360-364; analogous legend in the Puranas, 362, 363; not the originator of the Irish alphabet, 416; nor of the national veneration for the shamrock, 439, 440. Saint Paul, as to the possibility of Ireland having been evangelised by, 41. Salsette, subterranean temple at, 215, 216. Samona, a title for the priests and images of Buddha, 141. Sandwick (Ross-shire), description of symbolic sculpture on obelisk at, 305-9. Sati, or Parvati (Hindu), and Mahadeva, parents of the Lingajas and Yonijas, 260. Scapegoat, corresponding observance connected with R. T., 170, 172; similar observance in upper India, 172 n. Scattery Island, its round tower and seven churches, 206. Scoti and Scotia, the latter originally identical with Scythia, 54; Scoti, a name for the Irish, 54 n., 429; the Scoto-Brigantes and their invasion of Ireland, 426; distinct from the Scandinavian invasion, 426; connection of the Scoti with Spain, 426 n.; their amalgamation with the Firbolgs, 428; change of the name Irin into Scotia, 429; date at which the former name was resumed, 429; Scotia Major and Scotia Minor, and substitution of the latter for Albania as the name of Scotland, 429 n.; retention of Scoti as a name for the Irish, 429 n.; friendship between the Picts and Scots, and adoption by the former of Scotia as a name for their country, 431; rupture of this friendship, 431; the Scoto-Milesians, 432. Scotland, exile of the Danaan Boreades to, 56; persecution of the latter by the Picts, 57 n.; round towers in, 10, 431. Scotus (Johannes). See Erigena. Scraball (head-tax), as to its levy for the purpose of building palaces at Tara, 89, 90. Scythians, date of their conquest of Ireland, 297, 435; assisted by the Firbolgs to subjugate the Iranians (Tuath-de-danaans), 297, 428; superseded the usages and dress of the latter, 297, 298; Strabo’s description of the Scythian attire, 53; why Abaris did not wear this dress, 56; their policy towards the Boreades, 56; their contempt for architecture, 383, 384; O’Morgan (Archbishop of Armagh), the first Scythian who built a stone house, 384; St. Abhan could not have done so, 384; Goban Saer not a Scythian, 386; could not have built the R. T., 386, 387; spoke the language of the Tuath-de-danaans, 393; their religion Druidical, 428; name of Ireland changed to Scythia (Scuitte), 429; their occupation of the country responsible for the decay of its grandeur and piety, 520. Seanneacbus, mistake of, respecting the battle of Maytura, 448, 449. Sepoys at Dendera, remarkable behaviour of, 143, 144. Sepulture, mystic significance of the form of the R. T. in reference to, 372. Serapis, monogram of Christ found beneath foundation of temple to, 312. Serpent-Worship, general symbolism of the serpent, 221, 222; Purana legend of the snake giant killed by Christnah, 221, 292; antiquity of this worship and of its symbolism, 222, 223; symbol of circle and serpent explained, 222, 223, 506; ubiquity of serpent-worship and of its peculiar symbolism, 222, 223; the Vindolana stone and its symbolism, 223; identity of serpent, sun, and phallic worship, 223, 224; symbol of cross, crescent, and cockatrice explained, 224-226, 506; Egyptian notions regarding the basilisk, 225; relation of the latter to the brazen serpent of Scripture, 225, 506; Eve and the serpent, 285 et seq., 505, 506; Apollo and the Python, 291, 292, 330; meaning of “Python,” 330 n.; Proserpine and the serpent, 303; snake-symbolism on Irish crosses, 357-367; only sense in which St. Patrick can be allowed credit for the extirpation of snakes from Ireland, 361-363; scriptural allusions to snake-charming, 360; why snake-sculpture on crosses was revered by the Irish, 361; description of snake-sculpture on temple at Burwah Saugor, 363; snake symbolism at Glendalough, 473; the expression “generation of vipers” explained, 498-505; Purana legend of Deity assuming form of serpent, 499; Nagualism and its doctrines, 499 et seq.; the Palencian Culebra and the Irish Gadelglas, 502; serpent insignia of the Milesians, 502; Gadel, Gadelglas, and the “Emerald Isle” explained, 502, 503; Vishnu, the snake, and the White Island, 326. Serrowlee (India), description of certain structures resembling R. T. at, 176. Shamrock, Irish national reverence for, derived from ancient Persia, and not introduced by Saint Patrick, 439, 440; imported by the Tuath-de-danaans, 440; reason for its veneration, 440; shamrock devices in Freemasonry, and upon the crowns of Irish and Persian kings, explained, 440. Shannon, a Gangian name, 205, 206; its divinity Derg (Durga), 206. Sheeva, or Seva, the originator of phallic worship, 100, 101; his “crescent” represented on the R. T., 103; his name identical with the Irish Sabh, 503; its Hindu signification, 503 n. Shinar (in Mesopotamia), the site of the tower of Babel, and of the origin of Sabaism, 64; settlement of the Noachidæ, 65; its previous occupation by the Pish-de-danaans before they went to Egypt, 282. Siamese Registers, their coincidence with the Irish as to the date of the Tuath-de-danaan invasion, 435. Sibyls, why so called, 507. See Pheelea and Pythia. Sickle, as to the symbolism of the golden one used by the Druids, 200. Slane, belfry at, not a R. T., 36, 37. Smerwick, ancient fire-temple at, 72. Solomon’s Temple, Phallic or Sabian pillars at, 101, 372, 511; consequent affinity between them and the R. T., 372, 514; anatomical significance in the construction of, 373; correspondence of its windows to the apertures of R. T., 514. See Molten Sea. Spenser, cited, 469. Stanihurst, his theory of the R. T. being “excubiæ,” 14, 15. Steropes, Sabaic, import of the term, 195. Strabo on Abaris and the Insula Hyperboreorum, 53-55; his description of Pyratheia, showing that R. T. could not have been the latter, 72. Suad-dha-dana (father of Buddha), identical with Tuath-de-danaan, 264. Sullivan and O’Sullivan, connected with the Hindu name, Sulivahana, 339; peculiar reverence accorded to families bearing this name in Ireland, 339 n. Sun-Worship, Nimrod reputed to have introduced, 63, 64; Baal, Moloch, and Bolati as names of the Sun, 65; its Sabian character, 64-66, 110; why it originated, 66; at first merely emblematical, 66; not conducted originally in temples, 66; its degeneration into Materialism, as fire-worship, 67; allusions to both in Scripture, 67, 68, 109; names for the Sun as representative of the fructifying principle, 91; description of a Mexican fire-temple, 156 n.; connection of the R. T. with, 75; connection of Ophiolatry (serpent-worship) with, 223, 224. See Apollo and Fire-Worship. Tacitus (Agricola), his comparison of Ireland with England, 119. Tailtine Games, described, 390-392; origin of the name, 392; recorded in sculptures on Irish crosses and obelisks, 392; corresponding observances in Egypt and Greece, 392, 393; Buddhist significance of, 392; analogy of Tailtine with English Tilt, 392; Telltown, 389. Tara, triennial assemblies at, 23; pagan rites celebrated at in the time of St. Patrick, 42; Miss Beaufort on the enactment of, A.D. 79, by Tuathal Teachmar, in connection with the purpose of the R. T., 88, 89; Psalter of Tara quoted in refutation of her theory, 89, 90; a place for legislative deliberations, 389. See Teamor. Taut (Egyptian), triple-cross emblem of, 291; its connection with Freemasonry, 291 n. Teamor (or Tara), not a palace, but a R. T., 90, 389. Teaumpal-na-greine (temple of the Sun), a name for R. T., 103. Ten (the number) the Pythagorean triangle of, 267, 268; its phallic significance, 268; its connection with the pyramids, 268, 269; how it came to be represented by a cross, 487-489; its connection with the Irish “finger-oath,” 489. Terceira (Spanish historian of 16th cent.) on the decay of learning in Persia, 181. Thebit, or Thebith (name for the “Ark”), its phallic import, 270, 271. Tibholas, or Tivolas, as a name of Ireland, its Sabaic origin and import, 507. Toradh (Irish), curious double meaning of, 102 n. Tor-Boileh (Indian local name), corresponding to Irish Nemph-Thur and Budh-Nemph, 114 n. Totdana (a religious name of Ireland), explained, 453. Tree, how each letter of the Irish alphabet denotes some kind of, 229, 418. Tree of Knowledge, (scriptural), what it signified, 227-230. See Eve. Trefoil. See Shamrock. Triangle, sacred character and phallic import of its form, 267. See Ten. Tripod (Delphic), analogous symbolism of shape between it and the pyramid, 507. Tuath, corresponds to Buddhist Suath, and is resolvable with Budh, 264; device of the cross significant of, 291. Tuath-de-danaans, origin and meaning of the name, 55, 248, 249, 257; a sacerdotal caste of the Persian Magh-abadeans, 248, 249; derivation of Tuath and Tuatha, 249, 257; of de and Danaans, 249; meaning of the whole name, 249; distinct from the Pish- (or Pith)- de-danaans, 255-257; origin of their separation from the latter, 258; war of the two sects, and victory of the Pish-de-danaans, 259, 285; consequent expulsion of the Tuath-de-danaans from Persia, 259; discrepant Hindu account of the struggle, 260, 261; their settlement in Ireland, and its consequences, 259, 264-266, 393; their leaders, the sons of Miledh, the Fomorian, 393; their existence in Persia recognised by Eastern historians, 264; identical with Suad-dha-dana (Buddhist), 264; Kaiomurs, or Yavana (Noah), the founder of their dynasty, 272; their garb described, 297; contrasted with that of the Celts, 297; their expulsion from Ireland, and persecution by the Picts in Scotland, 320; their battles with the Firbolgs, 386, 448, 449; were a sea-going people, 414; whether carried by the Phœnicians to their destination, 414; date of their arrival in Ireland, 435, 436; curious correspondence of same with that of expulsion of the Buddhists, ib.; also with the diluvian period, 436; effected two distinct settlements in Ireland, 436, 443, 448, 449; their expulsion from India by the Brahmins, 443; harassed by the Firbolgs, 441, 442; their embassy to Greece, and contest with the Firbolgs on their return; consequent battle, 448, 449; their subsequent decadence both in religion and learning, 449; merging of their ritual with that of the Druids, 449; their practical introduction of the leading tenets of Christianity into Ireland, 493; Irish crosses, church festivals, and hagiology derived from, 492-494, 513; prosperity of Ireland in their time, 517; effacement of their influence by the Scythian conquest, 520; subsequent accommodation between victors and vanquished, 520; analogous event in Roman history, 520, 521; their connection with the round towers, 386-389, 513. See Buddhism, Round Towers, Persia, Ireland, etc. Turrish, name for penitential gyration round the R. T., 517. Uksi, or Huksos (shepherd kings), Manetho’s account of, 142; called Pali in Vedas, 143; their invasion of Egypt explains the dislike of the Egyptians to the Israelites, 143, 151; evidence of Herodotus, 143; were probably the founders of the Pyramids, 144, 153; the shepherd Philitis, 144, 146; their general influence on civilisation and science in Egypt, 144-156; were antecedent to the Israelites there, 151; were derived from the same stock as the Tuath-de-danaans, 155. Ulster (annals of), record the destruction of fifty-seven R. T. by an earthquake in the 5th cent., 374. See Annals. Ur, meaning of, 68; Chaldean and Persian cities of that name, the former the original seat of fire-worship, 68, 69. See Nimrod and Fire-Worship. Valentia (Lord) on certain edifices in the Caucasus resembling R. T., 74. Vallancey, his theories as to the R. T., 13, 254, 255; his confusion of the Pish-de-danaans with the Tuath-de-danaans, 253; also of Airgiodlamh with Zerdust (Zoroaster), 254; his merits and defects, 19, 254, 255. Vassant (Hindu deity), companion of Camadeva, meaning of the name, 95, 96. Vedas (Sanskrit records), cited, 143. Venerable Bede, evidence of, as to the existence of fire-temples in Ireland, not conclusive as to the character of the R. T., 83. Vestal-Fire, of Oriental origin, 87. Vindolana, remarkable Sabaic sculpture on stone found at, 223-226. Vipers, their place in Sabaism, 498-505; import of the scriptural expression, “generation of vipers,” 498, 499. See Serpent-Worship. Virginal Conception, a doctrine not confined to Christianity, 271, 288, 291-304. Vishnu (Hindu deity), phallic worship of, identical with that of the Yonijas, 260 n. Ware (Sir John), 37; on the chronology of the R. T., 373. Waterford and Wexford, argument from R. T. not being found there, 9. Wells, existence of, under the pyramids, an argument against the theory that they were royal mausoleums, 162. Whitaker on the derivation of the name Britain, 421, 422; on the Celtic origin of Irish, Scotch, and Welsh local names, 422; on a Belgic colonisation of Ireland, 423; his theories refuted, 423-428. White Island (Muc-Inis), a name of Ireland, 327; also the name given in the Puranas to the kingdom of Crishna, and the scene of Vishnu’s incarnation and the abode of the legendary snake-giant, 325-327; triple meaning of the Irish name, Muc Inis, 327; Keating’s theory of its origin, 328; its real meaning, 339. Wolf, representation on ancient Irish sculptures of the, 466, 467; meaning of the symbolism, 466-468; Lycanthropy, or wolf-madness, 468; its prevalence among the ancient Irish, 469; the Irish as wolf-tamers, 469; Irish and Indian wolf-dogs, 469; meaning of Lyceus, 469. Woman, the subject of deification in early times, 211, 212; typified by the Moon, 211; names under which she was worshipped, 211, 212; dual import of the Irish term Astore, 212, 213; nature of Eve’s fatal curiosity, 228, 229, 285; also how it led to Buddhism, 330; exalted position of woman in ancient Persia, 262, 263; the scriptural penalty imposed on Eve explains the nature of her offence, 285; the promise of virginal offspring to avert its consequences, 285, 286; immorality resulting from the wish to anticipate this promise, 287; Buddhist recognition of its fulfilment, 301; Artemidorus on the pre-Christian worship of the virgin in Ireland, 301; Greek perversion of the idea of virginal conception, 303; meaning of the expression, “the son of woman” in the Book of Enoch, 475-477. Yavana, its meaning, 259, 273; another name for Pish-de-danaans, 283. Yessan (Persian dynasty), 247. Yonijas, worshippers of the Yoni, or sacred emblem of female nature, 259, 260, 282 n. See also Devil’s Yonies. Zezd (Persian), nature of fire-temple at, 72. Zoroaster (or Zerdust), meaning of the name, 52; period at which he lived, 189; nature of his teaching, 188; anticipated by Hushang, 189, 190.

Note.—This edition of O’Brien’s work on the Round Towers being, as regards the Author’s text, a facsimile of that published in 1834, the above Index will serve for both.

PRINTED BY MORRISON AND GIBB LIMITED, EDINBURGH

Footnotes:

[1] “Bryan O’Brien, of the county of Kerry, son of Teige, born 1740, married, 17th November 1797, Ellen, daughter of Justin MacCarthy (by Joanna Conway, his wife); and had: I. Richard, who died unmar. in Jan. 1861; II. Lucien, who also died unmar. in America, in Mar. 1865; III. Turlogh Henry, author of The Round Towers of Ireland, who died unmar. 1835” (O’Hart’s Irish Pedigrees, p. 168). At pp. 39, 40, post, O’Brien alludes to his maternal grandfather as “the last of the MacCarthy Mores.”

[2] At pp. 480, 481, post: thus, by the way, refuting a statement (in the Gentleman’s Magazine for 1835) which has been adopted in the Dictionary of National Biography, that he was utterly ignorant of Celtic.

[3] It is not to be supposed that a University Professor of Greek would have had any difficulty in explaining to the most ordinary intelligence an idiom so frequently occurring in the New Testament as εἰς τὰ ἴδια, which we meet with, not only in the passage referred to (John i. 11), but at xvi. 32 and xix. 37 of the same Gospel, and at xxi. 6 of the Acts of the Apostles. Nor is it likely that the exegetic difficulty connected with τὰ ἴδια would have occurred to a boy of twelve. Further, Mr. Boyton did not resign his connection with the University until 1833, whereas, in the passage above cited, O’Brien evidently refers to some time about 1820.

[4] It is not even clear that he is identical with the “Henry O’Brien” mentioned in the Catalogue of the Graduates of the University of Dublin from 1691 to 1868, now in the British Museum. The entry is as follows:—“Henry O’Brien, B.A. (ad eundem, Cantab.), 1835.”

[5] This must have been the English Master of the Rolls, who at that time was the Right Hon. Sir John Leach, a judge remarkable for the celerity of his decisions, in marked contrast to those of his contemporary, Lord Eldon, of whom it used to be said that he heard cases without determining them, whereas Sir John Leach determined cases without hearing them.

[6] Edinburgh Review, vol. lix. pp. 148, 149.

[7] Mr. Marcus Keane, author of The Temples and Round Towers of Ancient Ireland, states in his Preface to that work that he spent three years, during which he had to travel more than five thousand miles, in the performance of a task not much more exacting.

[8] From “To the Public,” a narrative prefixed to his translation of Villanueva’s “Ibernia Phœnicia,” which preceded The Round Towers.

[9] Ibid. p. xxxii. “’Ερεμω” may, however, be an error of the printer, and the fact that it was subsequently corrected lends colour to this view.

[10] It must be admitted that a letter alluded to at p. xix, post, written by the Rev. Cæsar Otway, a member of the Council, lends some colour to this assertion.

[11] P. xxiii of the introduction to Phœnician Ireland, inscribed “To the Public.”

[12] This letter will be found at p. lxxi, post.

[13] Vol. 59 of the Edinburgh Review for 1834.

[14] Gentleman’s Magazine for March 1834, p. 288; for Oct, 1834, p. 365 f.; and for Nov. 1835, p. 553. At pp. 340 f. of the volume for 1833, pt. ii., may be found a distinctly unfavourable review of O’Brien’s translation of Ibernia Phœnicia.

[15] Vide note 2, p. vii, ante.

[16] It may be remarked here that an Act for the protection of ancient monuments is much needed in Ireland.

[17] At p. 4 of his work on the Round Towers (2nd ed.).

[18] Amusing instances of this autocratic method pervade Dr. Petrie’s work on the Round Towers. Thus, at p. 109, he disposes of the Phallic Theory, which had exercised so many noble minds, with the single remark: “It is, happily, so absurd, and at the same time so utterly unsupported by authority or evidence worthy of refutation, that I gladly pass it by without further notice, even though it has found a zealous supporter in the person of Sir “William Betham” (who, it may be observed, was not only a member of the Academy, but one of the leading antiquarians of his day, besides being Ulster-King-at Arms, etc. etc.) “since these pages were originally written ... and who was consequently not unacquainted with their contents.” (The italics are ours.) No further reference to this much-debated theory occurs in his book; but there are many denunciations of Sir W. Betham for presuming to differ from him. His way of dealing with the evidences and arguments in support of the pagan origin of the Round Towers adduced by O’Brien and Sir W. Betham is simply this: “I have not thought them deserving of notice” (p. 359).

[19] At pp. 1, 2 of The Towers and Temples of Ancient Ireland, by Marcus Keane, M.R.I.A. (Dublin: Hodges, Smith & Co.); a very beautiful and interesting volume. A still more formidable champion of the revolt against Dr. Petrie’s sway has since appeared, the Rev. Canon Bourke, M.R.I.A., author of Pre-Christian Ireland (Brown & Nolan, Dublin, 1887).

[20] The Migration of Symbols: Archibald Constable & Co., Westminster, 1894.

[21] Introduction, pp. ix-xv.

[22] Preface, 3.

[23] P. 12.

[24] At p. 4 of his work on the Round Towers.

[25] General Vallancey’s literary remains are preserved in seven octavo volumes, entitled Collectanea de Rebus Hibernicis, of which a complete set is rather difficult to obtain. The portions specifically relating to the round towers will be found in vols. ii., iii., and vii. As regards the other source of plagiarism to which Moore refers in his article above quoted,—“the remarkable work called Nimrod,”—it has been already shown, without any attempt at contradiction, that the leading idea of Nimrod was that the round towers were fire-altars, and that (to quote the writer’s words) “O’Brien’s theory is not to be found in any page of it.”

[26] According to “Father Prout” (“Rogueries of Tom Moore”), it was probably suggested to him by the study of Lucian. See p. 90 of Mr. Kent’s edition of “The Works of Father Prout.”

[27] Alluded to in the Charmides of Plato.

[28] This statement is subject to a qualification. Certain structures—one at Peel in the Isle of Man, and another at Hythe in Kent—are supposed, on grounds of which the validity is more or less questioned, to be round towers.

[29] Vide p. 514. General Vallancey had made a similar remark: “Nor are they always annexed to churches. There are many in the fields, where no traces of the foundations of any other buildings can be discovered around them” (Collect. iii. 492, cited at p. 17 of Dr. Petrie’s work). Dr. Lanigan avowed the same; but Dr. Petrie declares “they are, without a single exception, found near old churches, or where churches are known to have existed”; though, as Mr. Keane points out, he assumes buildings to be “churches” which have no claim to that title.

[30] Fraser’s Magazine, November 1, 1833.

[31] The characteristic architectural peculiarities belonging to each of the towers was the omission required to be supplied, and for this alone three months were extended. During that time I wrote my entire Essay, and of course did not omit this requisite. But as these could give no interest to the general reader, I have omitted them in the present enlarged form. If called for, however, I shall cheerfully supply them, as an Appendix to another work which may soon appear.

[32] Dublin Penny Journal, July 7, 1832.

[33] “Kilmallock has been a place of some distinction from a very remote period, and, like most of our ancient towns, is of ecclesiastical origin, a monastery having been founded here by St. Maloch in the sixth century, of which the original Round Tower still remains.”—Dublin Penny Journal, vol. i. p. 65.

“These (the Ruins of Swords) consist of a fine and lofty Round Tower, coeval with the foundation of the original monastery.”—Ibid. vol. i. p. 177.

[34] If this appear over-sanguine, I trust it will be attributed to its only cause—a strong sense of injustice expressed in the moment of warmth, and without ever expecting that this expression should see the light.

[35] That this was not gratuitous I pledge myself to prove, even from circumstances that have already transpired.

[36] It is true Mr. Higgins has told me this, and I listened with polite silence to what I had read “in print” a thousand times before. But our chronicles call the name Macha, and I abide by them. Enough, however, has occurred between the date of this letter and the present to quiet the most ardent disposition as to the pursuit of earthly éclat. Its author is no more! He has reached that “bourne whence no traveller returns.” And the warning, I confess, is to myself not a little pointed, from the unremitting perseverance with which this inquiry has been prosecuted and the vexatious opposition with which its truths have been met.

[37] I wish the reader to keep this in mind; its effects will be manifested by and by.

[38] φωνη εν τη ερημω.

[39] See Letter No. 3.

[40] Dublin Penny Journal, August 3, 1833.

[41] Gibbon’s Memoirs.

[42] The Budhist temples.

[43] The Cromleachs.

[44] The Mithratic Caves.

[45] Job i.

[46] I say accidentally, because he foundered as well upon the actual colony who erected those temples, as upon the nature of the rites for which they were erected.

[47] Colonel Montmorency.

[48] Pliny, lib. lxvi. cap. 12.

[49] This incomparably beautiful object, constructed of white marble, in the days of Demosthenes, in the second year of the one hundred and eleventh Olympiad, 335 years before Christ, and in the year 418 of Rome, was erected in honour of some young men of the tribe of Archamantide, victors at the public games, and dedicated, it is supposed, to Hercules.

[50] The first name ever given to this body 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.

[51] Sallust, Cat. Con.

[52] Lib. xi. epist. 11.

[53] 2 Kings xvii. 29, 30.

[54] Byron.

[55] Vol. iii. p. 78, note.

[56] The tolling of a bell was supposed to have had miraculous effects—to keep the spirits of darkness from assaulting believers—to dispel thunder, and prevent the devil from molesting either the church or congregation; and hence they were always rung, in time of storm or other attack, to paralyse the fiend, whether the elements or mortal man, by the hallowed intonation. Each was dedicated to a particular saint,—duly baptized and consecrated; and the inscriptions which still remain on the old ones that have come down to us proclaim the virtue of their capabilities. The following distich will be found to sum them up, viz.:—

And the very syllables of this which follows form a sort of tuneful galloping, viz.:—

[57] νπερ τον Ωκεανον παρελθειν επὶ τας καλουμενας Βρετανικας νησους. Euseb. in Præp. Ev. 1. 3.

Egyptum et Libyam sortitus est alius Apostolorum, extremas vero oceani regiones, et Insulas Britannicas alius obtinuit. Nicephor. l. 2, c. 40.

[58] Religious Rites and Ceremonies, published under his name.

[59] Milton.

[60] This latter to be explained hereafter.

[61] The ruins, to the height of ten feet, still remain.

[62] Goldsmith.

[63] Top. Dist. ii. c. 9, p. 720.

[64] In the reign of Txiacha Labhruine, A.M. 3177; B.C. 827.

[65] This mark (7), in the Irish language, is an abbreviation for agus, i.e. and.

[66] The Annals of Inisfallen, also, p. 148, call them by the same name of Fiadh-Nemeadh.

[67] Rer. Hib. Scrip. Vet. iii. p. 527.

[68] Fidh-Nemeadh certainly admits of this interpretation, but in a very different sense from what its author had supposed.

[69] A German writer, contemporary with the Emperor Charles the Great, says of another Irishman named Clement, at a much later period, “That through his instructions the French might vie with the Romans and the Athenians. John Erigena, whose surname denoted his country (Eri or Erina being the proper name of Ireland), became soon (in the ninth century) after famous for his learning and good parts, both in England and France. Thus did most of the lights which, in those times of thick darkness, cast their beams over Europe, proceed out of Ireland. The loss of the manuscripts is much bewailed by the Irish who treat of the history and antiquities of their country, and which may well be deemed a misfortune, not only to them, but to the whole learned world.”

[70] Isidore of Seville, in the seventh century, says: “Scotia eadem et Hibernia,” that is, Scotia and Ireland are one and the same—an identity, however, of locality, not of signification. And Orosius of Tarracona, still earlier in the fifth century, avers that, “In his own time, Ireland was inhabited by the nations of the Scoti.” And were further evidence required as to the point, it would be found in the fact of one of our Christian luminaries, whose name was Shane, i.e. John, being called by the Latin historians indifferently by the epithets of Johannes Scotus and Johannes Erigena—the former signifying John the Irishman and the latter, John the Scotchman.

[71] The Scots first drove them from Ireland to what is now called Scotland, and the Picts afterwards chased them from the lowlands to the highland fastnesses.

[72] Henricus Antisiodrensis, writing to Charles the Bald, says: “Why need I mention all Ireland, with her crowd of philosophers?” “The philosophy and logic,” says Mosheim, a German historian, “that were taught in the European schools in the ninth century, scarcely deserved such honourable titles, and were little better than an empty jargon. There were, however, to be found in various places, particularly among the Irish, men of acute parts and extensive knowledge, who were perfectly well entitled to the appellation of philosophers.”

[73] Antiq. p. 108.

[74] Milton.

[75] I will show, however, that it was much older.

[76] De Orig. et Progress. Idolat. ii. 61.

[77] Gen. xi. 4.

[78] Gen. vi. 5.

[79] On the top was an observatory, by the benefit of which it was that the Babylonians advanced their skill in astronomy so early; when Alexander took Babylon, Callisthenes the philosopher, who accompanied him there, found they had observations for 1903 years backward from that time, which carries up the account as high as the hundred and fifteenth year after the flood, i.e. within fifteen years after the tower of Babel was built.

[80] I stop not to inquire whether or not this may have been the same with that which stood in the midst of the temple of Belus, afterwards built around it by Nebuchadnezzar. The intent I conceive similar in all, whether the scriptural Tower, Birs Nimrod, or Mujellibah; and the rather, as Captain Mignan tells us of the last, that on its summit there are still considerable traces of erect building, and that at the western end is a circular mass of solid brick-work sloping towards the top, and rising from a confused heap of rubbish; while Niebuhr states that Birs Nimrod is also surmounted by a turret. My object is to show that the same emblematic design mingled in all those ancient edifices, though not identical in its details.

[81] Hos. ii. 16.

[82] St. Stephen, the first martyr who suffered death for Christ, said before the Jewish Sanhedrim, “God dwelleth not in temples made with hands” (Acts vii. 48).

[83] Asiatic Researches.

[84] It is most unaccountable how Hanway, after seeing this evidence of an actual fire-temple, should, notwithstanding, commit the egregious blunder of calling the Round Towers—which differed from it as much as a maypole does from a rabbit-hole—fire-temples also. Yet has he been most religiously followed by Vallancey, Beauford, Dalton, etc., who could not open their eyes to the mistake.

[85] Pottinger’s Belochistan.

[86] Num. xxii. 41.

[87] Milton.

[88] Top. Dist. ii. c. 34.

[89] Had Bede even asserted that the Round Towers were fire receptacles, it would not obtain my assent, as they were as great an enigma in that venerable writer’s day as they have been ever since, until now that their secret is about to be unveiled.

[90] The derivation of this word not being generally known, I may be allowed to subjoin it. It is the Irish for dove, as columba is the Latin, and was assigned to the above place in honour of St. Columbe, who was surnamed Kille, from the many churches which he had founded.

[91] Trans. Roy. Ir. Acad. vol. xv.

[92] This adjective is not here applied to our western Irin, i.e. Ireland, but to the eastern Iran, i.e. Persia.

[93] “Virginesque Vestæ legit, Albâ oriundum sacerdotium, et genti conditoris haud alienum” (Livy, lib. i. cap. xx.).

[94] Horace.

[95] Asiatic Researches, Dissert. Up. Egypt and Nile.

[96] Literally, “the goddess of the lotos.”

[97] Craufurd’s Sketches.

[98] Milton.

[99] Maya also signifies illusion, of which as an operation of the Deity, the following remark, extracted elsewhere from Sir William, may not be unseasonable:—“The inextricable difficulties,” says he, “attending the vulgar notion of material substances, concerning which ‘we know this only, that we know nothing,’ induced many of the wisest among the ancients, and some of the most enlightened among the moderns, to believe that the whole creation was rather an energy than a work, by which the Infinite Being who is present at all times and in all places, exhibits to the minds of his creatures a set of perceptions, like a wonderful picture or piece of music, always varied, yet always uniform; so that all bodies and their qualities exist, indeed, to every wise and useful purpose, but exist only as far as they are perceived—a theory no less pious than sublime, and as different from any principle of atheism, as the brightest sunshine differs from the blackest midnight.”

[100] Nature.

[101] The Hindoos never bathe nor perform their ablutions whilst the sun is below the horizon.

[102] Poojah is properly worship.

[103] Krishen of Matra may be called the Apollo of the Hindoos.

[104] Vassant, the spring.

[105] Kama, the god of love.

[106] Translated from the Persic, and read before the Oriental Society in India.

[107] The reason why the Egyptian Pyramids, though comprehending the same idea, did not exhibit this form, will be assigned hereafter.

[108] In his treatise, De Deâ Syriâ.

[109]

[110] “Les Indiens ont le Lingam qui ajoute encore quelque chose à l’infamie du Phallus des Egyptiens et des Grecs: ils adorent le faux dieu Isoir sous cette figure monstreuse, et qu’ils exposent en procession insultant d’une manière horrible à la pudeur et à la crédulité de la populace” (La Croze, p. 431).

[111] We can now see how it happened that the Irish word Toradh, i.e. “to go through the tower ceremony,” should signify also “to be pregnant”; and we can equally unravel the mythos of that elegant little tale which Sir John Malcolm tells us from Ferdosi, in his History of Persia. “It is related,” says he, “that Gal, when taking the amusement of the chase, came to the foot of a tower, on one of the turrets of which he saw a young damsel of the most exquisite beauty. They mutually gazed and loved, but there appeared no mode of ascending the battlement. After much embarrassment, an expedient occurred to the fair maiden. She loosened her dark and beautiful tresses, which fell in ringlets to the bottom of the tower, and enabled the enamoured prince to ascend. The lady proved to be Noudabah, the daughter of Merab, king of Cabul, a prince of the race of Zohauk.”