Abury, A Temple of the British Druids, With Some Others, Described

[Illustration: TAB. I. _frontispiece._

_The Groundplot of the Brittish Temple now the town of Aubury Wilts. A^o. 1724_

_Stukeley del._ _E. Kirkall sculp._]

ABURY, A TEMPLE OF THE =British DRUIDS=, With SOME OTHERS, DESCRIBED.

Wherein is a more particular account of the first and patriarchal religion; and of the peopling the BRITISH ISLANDS.

——_Quamvis obstet mihi tarda vetustas, Multaque me fugiant primis spectata sub annis, Plura tamen memini_—— Ov. Met. XII. v. 182.

By _WILLIAM STUKELEY_, M.D. Rector of _All-Saints_ in _Stamford_.

_London_:

Printed for the AUTHOR: And Sold by _W. Innys_, _R. Manby_, _B. Dod_, _J. Brindley_, and the Booksellers in London.

M DCC XLIII.

To the RIGHT HONOURABLE HENRY EARL of _PEMBROKE_, &c. &c.

Right Honourable,

In a family that has been in all ages remarkably the friend of the muses, I think myself happy, that I have a particular claim. To You, my Lord, this dedication is devolv’d by hereditary right. Through Your father’s auspices and encouragement, I began and continued the work. He was ever pleas’d to look upon my mean performances with a favourable eye; and to assist me out of the inexhaustible fund of his own knowledge, in all kinds of ancient learning; and promised to patronize it, when published.

But if any thing herein be acceptable to the publick, they are indebted to Your Lordship for its appearing abroad sooner than I intended myself. Out of that innate love of letters which warms the breast of the PEMBROKES, You thought fit to prompt and encourage me to the printing of it; and Your Lordship’s judgment will be an agreeable prejudice in my favour; who have cultivated Your excellent talents by your own industry; by all that can be learn’d in a curious view and observation of the antiquities of _Italy_; who are in every sense a master of that immense treasure of _Greek_ and _Roman_ marbles, which render _Wilton_ the _Tramontane Rome_.

Besides that learning which is the ornament of the present age, Your Lordship knows how to put a true value on the antiquities proper to Your own country. If they want somewhat of the delicacy of the _Augustan_ times, or that of _Alexander_ the great; yet they have their beauties, and even elegancies, which affect so exquisite a taste as Your Lordship’s. A symmetry and harmony of parts, an amazing grandeur in the design, the incredible force of the mechanick powers employ’d in them, the most magnificent effect produc’d, will for ever recommend the works of the Druids, to those of Your Lordship’s discerning eye and accurate judgment.

We see a convincing demonstration of this, in the fine and costly model of _Stonehenge_, which Your Lordship introduces in the garden at _Wilton_; where, I may be bold to say, it shines amidst the splendours of _Inigo Jones_’s architecture; amidst what he did there in person, and what Your Lordship has since added, so agreeable to the former, as to render the design of that great genius complete.

So uncommon and unconfin’d is Your Lordship’s knowledge in architecture, particularly, that _Great Britain_ beholds a bridge arising, chiefly under Your direction, superior to any the _Roman_ power produc’d at the height of empire. And _Thames_, which so lately rescu’d the _Danube_ from _gallic_ tyranny, boasts of a nobler ornament than that which _Trajan_ built across that famous river.

That commendable ardour of mind, which in Your younger years led you to study men and manners, places and things, in foreign countries, you now employ for the good of Your own; in the exercise of civil and military arts. Your Lordship tempers that love of liberty, which is the glory of government, with that just allegiance to the sovereign, which is the security of all; so as to give us a view of that amiable character of ancient _english_ nobility, which adorns every page of _british_ history. Permit me the honour to profess myself

_Your_ LORDSHIP’S

_most faithful, and_

_most obedient_

_humble servant_,

January 1, 1742-3.

William Stukeley.

Preface.

History is political wisdom, philosophy is religious. The one consists in the knowledge of memorable things, and application of that knowledge to the good conduct of life: in embracing the good, and avoiding the ill consequences and examples of actions. So the other teaches us to entertain worthy notions of the supreme being, and the studying to obtain his favour: which is the end of all human and divine wisdom. Religion is the means to arrive at this purpose. In order to be satisfied what is true religion, we must go up to the fountain-head as much as possible. The first religion undoubtedly is true, as coming immediately from God.

When I first began these studies about the Druid antiquities, I plainly discern’d, the religion profess’d in these places was the first, simple, patriarchal religion. Which made me judge it worth while to prosecute my enquiries about them, as a matter the most interesting and important. Knowledge is the glory of a man, divine knowledge of a christian. What I have done in this volume, is a further prosecution of the scheme I have laid down to this purpose. The noble person to whom it is dedicated, induc’d me to hasten the publication, suggesting the shortness of human life, and having a good opinion of the work.

I was willing to lay hold on the first opportunity of communicating to the world, the pleasure of contemplating so very noble antiquities, which we enjoy in our own island, before it be too late to see them. My endeavour in it is to open the times of first planting the world, after the flood; the propagation of true religion together with mankind; the deviation into idolatry; the persons that built the several kinds of patriarchal temples, such as we see here, in the more eastern parts of the world; the planters of _Great Britain_ in particular; and the connexion there is between the east and west in matters of religion. All this shews there was but one religion at first, pure and simple.

_Pausanias in Corinthiac._ writes, “the _Phliasians_, one of the most ancient colonies in _Greece_, had a very holy temple, in which there was no image, either openly to be seen, or kept in secret.” He mentions the like of a grove or temple of _Hebe_, belonging to that people; and adds, “they give a mystical reason for it.” I guess the mystery to be, that it was after the first and patriarchal manner. The same author says _in argol._ “that at _Prona_ is a temple of _Vesta_, no image, but an altar, on which they sacrifice.” The ancient _Hetruscans_ ordain’d by a law, that there should be no statue in their temples. _Lucian de dea Syr._ writes, “the ancient temples in _Egypt_ had no statues.” _Plutarch, in Numa_, and _Clemens Alexan. strom._ I. remark, “that _Numa_ the second king of _Rome_, made express orders against the use of images, in the worship of the deity.” _Plutarch_ adds, “that for the first 170 years after building the city, the _Romans_ used no images, but thought the deity to be invisible.” So to the days of _Silius Italicus_ and _Philostratus_, at the temple of _Hercules_ our planter of _Britain_, at _Gades_, the old patriarchal method of religion was observ’d, as bishop _Cumberland_ takes notice, _Sanchoniathon_, p. 266.

_Sed nulla effigies, simulachrave nota deorum._ Silius III.

And our _british_ Druids had no images. And whatever we find in history, that looks like idolatry in them, is not to be referr’d to the aboriginal Druids, but to the later colonies from the continent.

Likewise I have open’d a large communication between the patriarchal family, of _Abraham_ particularly, and of the first planters of the coasts on the ocean of _Spain_, _Gaul_, _Germany_ and _Britain_. ’Tis plain, what religion was here first planted, as being an almost inaccessible island, flourished exceedingly, and kept up to its original system, even to the days of _Cæsar_, I mean among the aboriginal inhabitants. The new planters from the continent, on the southern and eastern shore of the island, were tinctured at least with idolatry, in the later times. Whilst on the continent, where more frequent changes of inhabitants happen, idolatry every where polluted it. But in all accounts of the first beginnings of nations, they had the first religion: ’till as every where, time, riches, politeness and prosperity bring on corruption in church and state.

We find, on the continent, idolatry crept on by degrees universally, which was the occasion of providence exerting its self in the _Mosaick_ dispensation: and thereby changing the manner of these temples, altogether polluted. Nevertheless we have no reason to think but that the Druids, in this island of ours, generally kept up to the purity of their first and patriarchal institution. And that is the reason that all our classical writers, tho’ much later than the times we are treating of, represent them as a people of a religion diametrically opposite to that of the rest of the world, even as the _Jews_ then, or christians afterwards.

Therefore I thought it fully worth while, to bestow some pains on these temples of theirs, as the only monuments we have left, of the patriarchal religion; and especially in regard to their extraordinary grandeur and magnificence, equal to any of the most noted wonders of the world, as commonly termed.

I have shewn largely enough, the evidences that there were such kinds of temples built all the world over, in the first times; but probably nothing of them now remaining, comparable to those in our own island: which therefore we ought to seek to rescue from oblivion, before it be too late.

I propose to publish but one volume more to complete this argument, as far as I have materials for that purpose. What I have done, I look upon as very imperfect, and but as opening the scene of this very noble subject. The curious will find sufficient room to extend it, to correct and adorn the plan I have begun. And I take it to be well worthy of the pains; as it lets in upon us an excellent view of the scheme of providence, in conducting the affair of true religion, thro’ the several ages of the world. We may hence discern the great purpose of inducing the _Mosaick_ dispensation, on that very spot of ground where the main of idolatry began, and from whence it was propagated over all the western and politer world; and over which world providence rais’d the mighty _Roman_ empire, to pave the way of a republication of the patriarchal religion.

We may make this general reflexion from the present work, that the true religion has chiefly since the repeopling mankind after the flood, subsisted in our island: and here we made the best reformation from the universal pollution of christianity, popery. Here God’s ancient people the _Jews_ are in the easiest situation, any where upon earth; and from hence most likely to meet with that conversion designed them. And could we but reform from the abominable publick profanation of the sabbath and common swearing, we might hope for what many learned men have thought; that here was to be open’d the glory of Christ’s kingdom on earth.

I have render’d it sufficiently clear, that the _Apollo_ of the ancients was really _Phut_ son of _Cham_. And I have pointed to the reader, how he may have a perfect idea of the countenance of the man, in innumerable monuments of antiquity, now to be seen. I have pursued that amusing topick thro’ very many of the ancient patriarchs before and after _Phut_: so as to recover their, at least heroical, effigies. Which, I hope, sometime I may find an opportunity of publishing.

I shall conclude my preface with a piece of old poetry, being some nervous lines, in no contemptible vein, wrote on our subject a hundred years ago, by _Samuel Danyel_ a domestick of queen _Anne’s_, wife to king _James_ I. The curious reader will observe a remarkable delicacy in the sentiments throughout: a struggle between time and the greatness of these works, equal to that of letters, in endeavouring to recover and preserve the memory of them; which their founders, tho’ well qualified, neglected to do.

_O Blessed letters, that combine in one All ages past; and make one live with all! Make us confer with those who now are gone, And the dead living unto counsel call! By you th’ unborn shall have communion Of what we feel, and what does us befall._

_Soul of the world, knowledge, without thee What hath the earth that truly glorious is? Why should our pride make such a stir to be; To be forgot? What good is like to this, To do worthy the writing, and to write Worthy the reading, and the world’s delight!_

_You mighty lords, that with respected grace, Do at the stern of fair example stand; And all the body of this populace, Guide with the only turning of your hand: Keep a right course, bear up from all disgrace, Observe the point of glory to our land._

_Hold up disgraced knowledge from the ground, Keep virtue in request, give worth her due. Let not neglect with barbarous means confound So fair a good, to bring in night anew. Be not, oh be not accessary found Unto her death, that must give life to you._

_Where will you have your virtuous names safe laid? In gorgeous tombs, in sacred cells secure? Do you not see, those prostrate heaps betrayed Your fathers bones, and could not keep them sure? And will you trust deceitful stones fair laid, And think they will be to your honour truer?_

_No, no, unsparing time will proudly send A warrant unto wreck, that with one frown Will all these mockeries of vain-glory rend, And make them as before, ungrac’d, unknown. Poor idle honours that can ill defend Your memories that cannot keep their own!_

_And whereto serves that wondrous trophy now, That on the goodly plain near_ Wilton _stands? That huge dumb heap, that cannot tell us how, Nor what, nor whence it is, nor with whose hands, Nor for whose glory it was set to show, How much our pride mocks that of other lands._

_Whereon when as the gazing passenger Hath greedy look’d with admiration, And fain would know its birth, and what it were, How there erected, and how long agone; Inquires and asks his fellow-traveller, What he hath heard, and his opinion!_

_And he knows nothing; then he turns again, And looks and sighs, and then admires afresh, And in himself with sorrow doth complain, The misery of dark forgetfulness. Angry with time, that nothing should remain, Our greatest wonders wonder to express._

_Then ignorance, with fabulous discourse, Robbing fair art and cunning of their right, Tells how those stones were by the devil’s force, From_ Africk _brought, to_ Ireland _in a night: And thence to_ Britannie, _by magick course, From giants hand redeem’d by_ Merlin’s _sleight._

_And then near_ Ambry _plac’d, in memory Of all those noble_ Britons _murder’d there, By_ Hengist _and his_ Saxon _treachery, Coming to parle in peace at unaware. With this old legend then, credulity Holds her content, and closes up her care._

_And as for thee, thou huge and mighty frame, That stands corrupted so by times despite, And gives no evidence to save their fame, That set thee there, and testify their right: And art become a traitor to their name, That trusted thee with all the best they might._

_Thou shall stand, still belyed and slandered, The only gazing stock of ignorance, And by thy guilt the wise admonished, Shall never more desire such heaps t’ advance, Nor trust their living glory with the dead, That cannot speak, but leave their fame to chance._

_Tho’ time with all his power of years, hath laid Long battery, back’d with undermining age, Yet thou makes head, only with thy own aid, And war with his all conquering forces wage; Pleading the heavens prescription to be free, And have a grant t’ indure as long as he._

ABURY, A TEMPLE of the =British DRUIDS=, With some Others, DESCRIBED.

Chap. I.

_Of the origin of Druid or patriarchal temples, with publick religion and celebration of the sabbath. They were made of rude stones set upright in the ground, round in form, and open. In hot countries, groves were planted about them._ Abraham _practised it, and from him our Druids. Of the quality of evidence, in matters of such antiquity. The patriarchs had a knowledge of the nature of the Deity to be ador’d, subsisting in distinct personalities: which is even deducible from human reason. The Druids had the same knowledge, as appears by their works. The first publick practice of religion was called, invoking in the name of_ Jehovah, _the mediator._

The writers on antiquities generally find more difficulty, in so handling the matter, as to render it agreeable to the reader, than in most other subjects. Tediousness in any thing is a fault, more so in this than other sciences. ’Tis an offence, if either we spend much time in a too minute description of things, or enter upon formal and argumentative proofs, more than the nature of such accounts will well bear. Nevertheless the dignity of the knowledge of antiquities, will always insure a sufficient regard for this very considerable branch of learning, as long as there is any taste or learning left in the world. And indeed we may in short ask, what is all learning, but the knowledge of antiquities? a recalling before us the acquirements in wisdom, and the deeds of former times. But the way of writing well upon them, as I conceive, is so to lay the things together, to put them in such attitude, such a light, as gains upon the affection and faith of the reader, in proceeding; without a childish pointing out every particular, without a syllogistical proving, or mathematical demonstration of them: which are not to be sought for in the case. The subject of antiquities must be drawn out with such strong lines of verisimilitude, and represented in so lively colours, that the reader in effect sees them, as in their first ages: And either brings them down to modern times, or raises himself, in the scale of time, as if he lived when they were made. Then we may truly say with the poet,

_Scilicet antiquis proficiscitur inde venustas, Quod, tanquam nova sint, qui legit illa, legat._

In endeavouring to keep up to such a rule, I must advertise the reader of the general purport of this volume. It may be said to consist of four parts. Three are descriptions of the three kinds of Druid temples, or we may call them patriarchal temples, which I have observed in _Britain_. The fourth will be reflexions upon them, as to their antiquity and origin; the founders of such in the more early ages of the world, and in the more oriental countries. And tho’ in writing the descriptive part of these heads, (which I did on the spot, and with great leisure) my papers swell’d to an enormous bulk; and it was necessary for my own right understanding the antiquities: yet I shall shorten them exceedingly, in delivering the work to the publick. In doing this, I shall be very much helped by the engraven designs which at one view give the reader a better notion of the things, than the most elaborate descriptions. Likewise in that part of the work wherein I reason upon these temples, and trace out the vestiges of such as are recorded to us by the learned authors of antiquity now preserved, I shall barely lay the appearances of things together; the relation between these monuments we now see with our eyes, and the accounts of such-like (as I take them) which I find in those authors to have been from oldest time. I shall leave the reader to form his judgment from such evidence, without endeavouring to force his assent with fancied proofs, which will scarce hold good, in matters of so remote an age.

After what I have said in my former volume on _STONEHENGE_, which carries our ideas concerning these antiquities, up to the very earliest times of the world; I may venture to discourse a little _ex priori_, concerning the origin of temples in general. And this will open my purpose concerning the three first heads of this book: the three different kinds of the Druid or patriarchal temples in the _Britannic_ isles. If we desire to know any thing of a matter so very remote, as in all other affairs of antiquity, we must necessarily have recourse to the Bible. And I apprehend, it is mentioned in that passage _Genesis_ IV. the last verse; “and to _Seth_, to him also there was born a son, and he call’d his name _Enos_: then began men to call upon the NAME of the LORD.”

I observe on this passage, the gloss in our _English_ Bibles is thus, to call _themselves_ by the name of the LORD, which is very erroneous: _themselves_ is a mere interpolation; and would we translate it truly, it ought to be, to _call in_ the name of _Jehovah_; rather, to _invoke_ in the name of _Jehovah_. _Vatablus_ turns it, then began the name of _Jehovah_ to be invoked. The jewish writers generally take this passage to mean the origin of idolatry, as if it imported, then began men to profane the _Name_, by calling themselves therewith. And our great _Selden_ drops into that opinion. But was it probable, the divine historian would have been so careful to commemorate an epoch so disagreeable? or to what purpose, even before he had so much as mention’d any publick form of true religion? the very wording of that verse imports somewhat very remarkable, which he was going to declare, “and to _Seth_, to him also there was born a son, and he called his name _Enos_: then began men to invoke in the name of _Jehovah_.”

[Illustration: TAB. II.]

In understanding this verse aright, we must certainly affirm that _Moses_ intended hereby, to assert the practice of publick religion; which necessarily includes two things, the origin of temples, and the sabbatical observance. For in all publick actions, time and place are equally necessary. In the generation, or days of _Enos_, grandson of _Adam_, when mankind were multiply’d into distinct families; besides private and family devotion, the publick worship of God was introduc’d in places set apart for that purpose, and on sabbath days. Publick worship necessarily implies all this.

Many and great authorities confirm this understanding of the words, as well as the reason of things. The _Targum_ of _Onkelos_, _Aquila_’s translation. _Rabbi Elieser_ in _Maase Bereschit_ XXII. _R. Salomon Jarchi_, the _Chaldee_ paraphrast. _Vossius in comm._ on _Maimonides_ de idololatria. And very many more, too tedious to be recited.

Try the place by other like expressions in scripture, and we find, it amounts to the same thing. _Genes._ xii. 8. _Abram_ builded an altar unto _Jehovah_, and _invoked_ in the name of _Jehovah_. So it ought to be translated. This was the second altar he built in _Canaan_, being the second place he settled at, near _Bethel_. In the preceding verse, we have an account of his first settling at _Sichem_, and of _Jehovah_ appearing to him personally and conversing with him: and of his building an altar to that _Jehovah_, who appeared unto him. But I think there is so little difficulty in it, that ’tis needless to multiply authorities or argumentations: yet the importance of it demanded thus much.

Here three things most evidently appear, 1. _Jehovah_ was that person in the deity, who appeared visibly and discoursed with the patriarchs, not the invisible supreme. 2. That _Abram_ erected an altar to this divine person _Jehovah_, worshipped him, and invoked in his _name_. Invoked whom? the supreme unquestionably, _i. e._ prayed to the supreme Being, in the _name_, virtue, effect, and merit of _Jehovah_, the mediatorial deity. The word NAME, in these passages of scripture, means the mediatorial deity, JEHOVAH by name: Ὁ Θεος Επιφανης, the God who appear’d personally to the patriarchs, who was the king of the _Mosaic_ dispensation, and of the _Jewish_ people, call’d the anointed or _Messiah_, 1 _Sam._ ii. 10, 35. he was the captain of the _Israelites_, that conducted them from _Egypt_ to _Canaan_, _Exod._ xxiii. 20. the royal angel, the king, emperor. The angel of his face or presence, _Isaiah_ lxiii. 9. the angel of the covenant, _Malachi_ iii. 1. _Melech Jehovah_ the angelick king, _Zechar._ iii. 1, 2, 3, 4. he is very God: for, says the supreme, in the before quoted passage in _Exodus_, _behold I send an angel before thee_ (_the_ angel, it ought to be read) _to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him and obey his voice, provoke him not, for he will not pardon your transgressions; for my_ NAME _is in him._ This same way of speaking _Joshua_ uses, _Josh._ xxiv. 19. _Ye cannot serve Jehovah; for he is a holy deity, he is a jealous God, he will not forgive your transgressions, nor your sins._ The _Jews_ confess this doctrine to be just. _Rabbi Hadersan_ upon that passage in _Zephaniah_ iii. 9. _to call upon the_ NAME _of Jehovah_, says, this _Jehovah_ is no other than _Messiah_. All this shews the patriarchs had a knowledge of the true nature of the deity, and that the Christian or mediatorial religion is the first and the last. And when men were quite deviated from the first, the _Mosaic_ dispensation was but an intervening vail upon the effulgence and spirituality of true religion for a time, to reduce them to it, in the actual advent of the Messiah. 3. These altars, as they are here called, were the patriarchal temples like those of our druids, the places of publick worship; and invoking in the name of _Jehovah_, is a form of speech importing publick worship on sabbath days: equivalent to our saying, to go to church on sundays. Whence _Servius_ on the _Æneid_ III. v. 85. writes, in the most ancient manner of worshipping, they only pray’d directly to the deity, without offering sacrifice. And thus I apprehend, we are to understand _Herodotus_ II. where he says the _Athenians_ learn’d invoking, of the _Pelasgi_, who were _Phœnicians_: and probably they had it from _Abraham_, who was introduc’d into the land of _Canaan_, as a reformer of religion. Invoking was the ordinary method of devotion on sabbath days: sacrificing was extraordinary.

It was _Abraham_’s custom, wherever he dwelt, to build one of these temples: as afterward, in the plain of _Mamre_, by _Hebron_, _Gen._ xiii. 18. And at _Beersheba_ we are told he planted a grove, and there invoked in the name of _Jehovah_, the everlasting God, _Gen._ xxi. 33. It cannot be doubted but there was an altar and work of stones at the same place. And this was the usage of all the patriarchs, his successors, ever after; as is obvious in scripture, even to _Moses_’s time. _Isaac_ builded an altar in _Beersheba_, and invoked in the Name of _Jehovah_, who personally appear’d to him, _Gen._ xxvi. 25. _Jacob_ set up the anointed pillar at _Bethel_, xxviii. 18. and the temple there, xxxv. At _Shechem_ he builded another, xxxiii. 20. At _Bethel_ he set up a pillar, where _Jehovah_ personally appeared to him, and blessed him: he anointed it, and poured a drink-offering, or libation thereon, xxxv. 14. In _Exod._ xxiv. 4. we read, _Moses rose early in the morning, and builded an altar under the hill, and twelve pillars_, which we have no reason to doubt were set in a circle. The like was done after they were seated in the land of _Canaan_, till the temple of _Solomon_ was built: for _Samuel_, when he dwelt at _Ramah_, built an altar, to _Jehovah_ there, whereat to celebrate publick offices of religion, 1 _Sam._ vii. 17.

Hence we gather further these three things. 1. That they planted groves in patriarchal times, as temples for publick worship. It seems that this was done in those hot countries, for convenience in the summer-season: and perhaps for magnificence. For we are told, _Abraham_ dwelt long at _Beersheba_, where he planted the grove. These were as our cathedrals; they were planted round about the circular parts of stones, as porticos for receiving of the congregation. Whence groves and temples became a synonymous appellation, both in sacred and heathen writers. 2. That these temples which they call’d altars, were circles of stones, inclosing _that_ stone more properly nam’d the altar. The circles were greater or less, of more or fewer stones, as the will or convenience of the founder prompted. _Moses_ his temple was a circle of twelve stones: and such we have in _England_. 3. They were commonly made on open plains, and rising grounds, conspicuous and commodious for multitudes, a whole neighbourhood to assemble in. This is the consequence of the nature and reason of the thing: for a matter of publick use must be in the most publick and conspicuous place. 4. The patriarchal religion, and the christian, is but one and the same. Hence in _Isaiah_ xix. 19. the prophet speaking of the restitution of the patriarchal religion in _Egypt_, under the gospel dispensation, says, “In that day shall there be an altar to _Jehovah_ in the midst of the land of _Egypt_; and a pillar, at the border thereof, to _Jehovah_.” This is expressly making use of the terms of a patriarchal temple, with a view to that religion restor’d, meaning the christian.

[Illustration: TAB. III.

_View of the Temple of Rowldrich from the South._

_Stukeley del._

A. _the King Stone, as called._ B. _the Archdruids barrow._ CC. _round barrows: or King barrows._]

These monuments of the piety of the patriarchs in the eastern parts of the world, were in time desecrated to idolatrous purposes, and at length destroy’d, even by the people of _Israel_, for that reason: and temples square in form and cover’d at top, were introduc’d at the _Mosaic_ dispensation, in direct opposition to that idolatry. But before then, that first method pass’d all over the western world, and to _Britain_, where we see them to this day. By the way, we trace some footsteps of them, but there is always a fable annex’d; as generally at this day, in our Druid temples at home. Thus _Pausanias in corinthiacis_ informs us, that near the river _Chemarus_, is a _septum_ or circle of stones. He says, they have a report there, that this is the place whence _Pluto_ carry’d away _Proserpine_. By such story we must understand, the mysteries were there celebrated. _Pausanias_ writes, that the _Thracians_ us’d to build their temples round, and open at top, in _Bœotic_. He speaks of such at _Haliartus_, by the name of Ναος, equivalent to the _Hebrew Beth_, which name _Jacob_ gave to his temple. He speaks of several altars dedicate to _Pluto_, set in the middle of _areas_ fenc’d in with stones: and they are call’d _hermionenses_. He tells us too, among the _Orchomenians_, is a most ancient temple of the _Graces_, but they worship ’em in the form of stones. From the number three, we may easily guess this was a _Kist vaen_, as our old _Britons_ call it, or _Kebla_, like that in our great temple of _Abury_, and elsewhere. Indeed, the stones of these _Kebla_ in time, instead of a direction in worship, became the object of worship; as _Clemens Alexandrinus_ affirms.

That our Druids were so eminently celebrated for their use of groves, shews them to have a more particular relation to _Abraham_, and more immediately from him deriving the usage: by which way, I pointed at in good measure, in the account of _STONEHENGE_. Hence the name of Druid imports, priest of the groves; and their verdant cathedrals, as we may call them, are celebrated by all old writers that speak of this people. We all know the awful and solemn pleasure that strikes one upon entering a grove; a kind of religious dread arises from the gloomy majesty of the place, very favourable to the purpose intended by them. _Servius_ upon _Æneid_ III.

_Ante urbem in luco falsi Simoëntis ad undam_,

observes, _Virgil_ never mentions a grove without a note of religion. Again, _Æneid_ IX. _ver._ 4. _Strabo_ says, the poets call temples by the name of groves. And this is frequently done in the scripture. But it is natural for our classic writers, when speaking of the Druids and their great attachment to religious rites, so different from what they were acquainted with, to insist much upon their groves; overlooking our monuments, which they would scarce dignify with the name of temples, because not covered like their own. Yet if with some, we would from hence conclude, that they were the only temples of the Druids, and therefore _Stonehenge_ and the works we are upon, were none of theirs, we should err as much, as if we asserted _Abraham_ only made use of groves, and not of the other temples erected on plains and open places.

Thus far I premis’d with brevity, as an introduction to our discourse, shewing the origin of temples among mankind; a necessary provision for that duty we owe to our sovereign author and benefactor. For unless we can prove ourselves self-sufficient and independent, all nature cries aloud for our acknowledgment of this duty. Private and domestic prayer is our duty as private persons and families, that we have life, and subsistence, and the common protection of providence: but the profession and exercise of publick religion is equally necessary as we are a community, a part of the publick, a parish, a city, a nation, link’d together by government, for our common safety and protection; in order to implore at the hands of God almighty the general blessings of life, wanting to us in that capacity. And that person who secludes himself from his share in this duty, is a rebel and traitor to the publick, and is virtually separated from the common blessings of heaven. But _time_ is equally necessary to this publick duty as _place_, as every one’s reason must dictate. Therefore was the sabbath instituted; the very first command of our maker, even in the happy seat of _Paradise_, and before our fatal transgression. ’Tis the positive institution of God, and founded upon the strictest reason. So that if we allow the patriarchs to have built these temples, wherein to assemble for publick devotion, and disallow of the sabbath, because not particularly mention’d in the scripture that they did celebrate it, we think absurdly, and err against common sense and reason. The scriptures were given to teach us religion, but not to inform us of common sense and reason.

The duty of the sabbath commences as early as our being, and is included with great propriety in that observation of the divine historian concerning _Adam_’s grandson, _Enos_; when it pass’d from a family-ordinance to that of several families united, as then was the case. The particularity of the expression, _invoking_ in the name of _Jehovah_, dictates to us the form of their religion, founded on the mediatorial scheme, which Mediator was a divine person, to be worshipped; and thro’ our faith and hope in him, or in his _Name_, we were to invoke God almighty for our pardon and protection. Therefore the same scheme of religion subsists, from the beginning to this day, the _Mosaic_ system intervening chiefly as a remedy against idolatry, till the world was prepar’d for the great advent; and patriarchal religion should be republish’d under the name of christian.

From all this we must conclude, that the ancients knew somewhat of the mysterious nature of the deity, subsisting in distinct personalities, which is more fully reveal’d to us in the christian dispensation. All nature, our senses, common reason assures us of the one supreme and self-originated being. The second person in the deity is discoverable in almost every page of the old testament. After his advent, he informs us more fully of the nature of the third person: and that third person is discoverable in almost every page of the new testament. That the ancients had some knowledge of this great truth, the learned _Steuchus Eugubinus_ demonstrates, in _perenni philosoph._ from their writings which are still left, such as _Hermes_, _Orpheus_, _Hydaspes_, _Pythagoras_, _Plato_, the _Platonics_, the sibylline verses, the oracles, and the like. Our _Cudworth_ has very laudably pursued the same track, and _Kircher_, and our _Ramsey_ in his history of _Cyrus_, and many more, to whom I refer the curious reader, who has a mind to be convinced of it. I shall only add this, that upon supposition only of an ancient tradition of it, having been handed down from one generation to another, in order to light up and kindle our reason concerning it; that ’tis a doctrine so far from being contrary to reason, or above human reason, that ’tis deducible therefrom, and perfectly agreeable to it, as I shall shew in Chap. XV.

Nor is this a slight matter; for if knowledge be a valuable thing, if it be the highest ornament and felicity to the human mind; the most divine part of all knowledge is to know somewhat of the nature of the deity. This knowledge the Druids assuredly attempted to come at, and obtained, as we gather from the different kinds of their temples; and when we have described them, we shall beg leave to resume this argument, and briefly to discourse on it again, as being the chief and ultimate purpose of all antique inquiries.

[Illustration: TAB. IV.

_View of Rowldrich Stones from the West Sept. 11. 1724._

_Stukeley del._

A. _the Kistvaen at a Distance._]

Chap. II.

_Of the origin of temples more particularly, the meaning of the name. The manner of them, round and open. The_ Mosaic _tabernacle a temple square and cover’d, in opposition to the former desecrated into idolatry. Another reason, covered with skins, because typical of Messiah. So the patriarchal or Druid temples made in those forms, that were symbols of the deity, and the divine personalities thereof. When become idolatrous generally dedicated to the sun, by reason of their round form. The most ancient symbolic figure of the deity was the circle, snake and wings, which we see frequently on_ Egyptian _and other Monuments. The patriarchal temples made in representations thereof; therefore of three kinds._ I. _A circle only._ II. _A circle and snake._ III. _A circle and wings. This Volume treats of a temple of each of these kinds in_ Britain. _The temple of_ ROWLDRICH _in_ Oxfordshire _being of the first sort, described. The Evidence of its being a work of the Druids, drawn up in a kind of order, as a specimen._ 1. _Its high situation, on an open heath by the heads of rivers._ 2. _An open circle of stones set upright, taken from the surface of the ground._ 3. _The appearance of the weather on them._ 4. _From the name, the_ Gilgal _of_ Joshua _explain’d._ 5. _From the measure, the Druid cubit._ 6. _From the barrows all round it. A Druid’s court. The king’s_ tumulus. _The archdruid’s_ tumulus, _the founder._ 7. _From old reports concerning these works._ 8. _Sepulchres frequently the occasion of founding temples in all ages, from a hope of the body’s resurrection, and one occasion of deifying heroes, and introducing idolatry, the first species of it._

Temple is a word deriv’d from the _greek_ Τεμενος, a place cut off, inclosed, dedicated to sacred use, whether an area, a circle of stones, a field, or a grove. This matter, as all others, advanced from simplicity, by degrees, till it became what we now call a temple. Thus we read in _Iliad_ II, of _Ceres_’s field. _Iliad_ VIII, of _Jupiter_’s field and altar. In XXIII, another at the fountain of _Sperchius_. In _Odyss._ VIII, that of _Venus Paphia_. _Pausanias_ mentions many of these. _Cicero_ too among the _Thebans_, _de nat. deor._ III. In _Odyss._ XVII, a grove perfectly round by _Ithaca_. And these were encompass’d by a ditch which _Pollux_ calls _peribolus_. _Pausanias_ makes this particular remark in _Achaic_, of the grove of _Diana servatrix_. They were kept by priests who dwelt there for that purpose, as _Maron_ in _Odyss._ IX.

_Tempe_ signifies a grove or temple, which is the same thing. _Strabo_ writes, that the poets, for ornament sake, call all temples groves. This was in affectation of antiquity.

_Est nemus Æmoniæ, prærupta quod undique claudit Sylva, vocant Tempe._——

_Tempulum_, or contractedly _templum_, is a lesser grove, or temple properly speaking, built with pillars, as it were in imitation of a great grove. The patriarchal _temeni_ were call’d במיה _excelsa_, because generally made on high places. Hence the _greek_ word βωμος. By the _hebrew_ writers they were call’d _sacella montana_, mountain oratories. _Sacellum_, says _Festus_, is an open chapel, or without a roof. At length the word temple was apply’d to sacred structures built with a roof, in imitation of _Solomon_’s. And that was a durable and fixed one, an edifice of extraordinary grandeur and beauty, made in imitation of the _Mosaic_ tabernacle, which was a temple itinerant, the first idea of a cover’d one, properly. There were two reasons, among others, why it was cover’d and square in form. 1. By way of opposition to the heathen ones, practised in all the countries round about, which were imitations of the first patriarchal temples there, and now were converted to idolatrous purposes. 2. Because it was a type of Messiah, or _JEHOVAH_ who was to come in the flesh, therefore cover’d with skins. And that we may have the greatest authority in the case, our Saviour himself declares in the most publick manner, that the temple of _Jerusalem_ was symbolical of his body, as we find it recorded in the gospel, _John_ ii. 19. And the author of the _Hebrews_ largely deduces the necessity of making temples to be the pictures of heavenly things, and particularly of the mediator, _Heb._ ix. 11, 23. which can be done no otherwise than symbolically. And authors that describe the tabernacle and temple, insist upon this largely. Nor is it otherwise with us christians, in our cathedrals, designing our saviour’s body extended on the cross. But in the more ancient patriarchal times, before the great advent, they form’d them upon the geometrical figures or pictures, or manner of writing, by which they express’d the deity, and the mystical nature thereof. And this same design of making temples in some kind of imitation of the deity, as well as they could conceive it, was from the very beginning. The heathen authors retain some notion of this matter, when they tell us, of temples being made in the form and nature of the gods. _Porphyry_ in _Eusebius pr. ev._ III. 7. affirms the round figure to be dedicated to eternity, and that they anciently built temples round; but he did not understand the whole reason. And when they built temples properly, in imitation of the jewish, they made them often of a round form, and often open at top, to preserve as near as might be, the most ancient manner they had been acquainted with. Whence _Pausanias_ writes, the _Thracians_ us’d to build their temples round, and open at top.

Thus at _Bethel_, the place where _Jacob_ built his temple, and where his grandfather _Abraham_ had built one before, _Jeroboam_ chose it for his idolatrous temple, call’d by the _Alexandrian Greeks_ in after times, οικος Ων, the temple of _On_. _S. Cyril_ in his comments on _Hosea_ writes, that _On_ is the sun, from its round form. The heathen had done all they could to corrupt the remembrance of the name of the true God, and turn’d _Beth-el_, which signifies the house of EL or God, to οικος Ων, the house of _On_, or the sun. As ηλιος, is a word undoubtedly made from EL, in the _Hebrew_, expressing God’s power and sovereignty; so much like _Elion_ a name of God in Scripture, signifying _Hypsistus_, the most high. _Gen._ xiv. 18. _Luke_ i. 37. in _Arabic_, _allah taâla_ the most high God. Whence _Atlas_ the name of consecration of the _African_ hero, _allah taâl_.

[Illustration: TAB. V.

_The prospect Northward from Rowldrich Stones._

_Stukeley del._

A. _the King Stone._ B. _the Archdruids barrow._ C. _king barrows or round barrows._ D. _long compton._]

When these ancient patriarchal temples in other countries came to be perverted to idolatry, they consecrated many of them to the sun, thinking their round form ought to be referr’d to his disc; and that these pyramidal stones, set in a circle, imitated his rays. Hence call’d _Aglibelus_, _rotundus Deus_, as interpreted by _Bochart_. עגל בעל, ζευς επικυκλιος among the orientals, as _Schedius_ observes. And had the ancient _Greek_ writers seen our temples of _Stonehenge_, and the rest, they would have concluded them dedicated to the sun.

These temples of ours are always of a round form: and there are innumerable of them, all over the _Britannic_ isles, nevertheless they are to be ranked into three kinds; for tho’ they are all circular, yet there are three manifest diversities which I have observ’d, regarding that threefold figure, by which the ancients, probably even from _Adam_’s time, express’d in writing, the great idea of the deity. This figure by _Kircher_ is call’d _ophio-cyclo-pterygo-morphus_. ’Tis a circle with wings, and a snake proceeding from it. A figure excellently well design’d to picture out the intelligence they had, no doubt, by divine communication, of the mysterious nature of the deity. And it was the way of the ancients in their religious buildings, to copy out or analogize the form of the divine being, as they conceiv’d it, in a symbolical manner. By this means they produc’d a most effectual prophylact, as they thought, which could not fail of drawing down the blessings of divine providence upon that place and country, as it were, by sympathy and similitude.

I shall therefore make it the subject of the present volume, to describe one or two of each sort of the temples built upon the plan of these figures: wherein the founders have left an incontestible proof of that knowledge which the ancient world had of the divine nature, by these durable and magnificent monuments. The remainder of these temples (as many as are come to my knowledge) together with the places of the sports and games of the ancient _Britons_, and the religion of the Druids, I shall publish in the succeeding volume.

Names or words are necessary for the understanding of things; therefore 1. The round temples simply, I call temples; 2. Those with the form of a snake annext, as that of _Abury_, I call serpentine temples, or _Dracontia_, by which they were denominated of old; 3. Those with the form of wings annext, I call alate or winged temples. And these are all the kinds of Druid temples that I know of. We may call these figures, the symbols of the patriarchal religion, as the cross is of the christian. Therefore they built their temples according to those figures.

_Rowldrich._

I shall begin with _Rowlright_ or rather _Rowldrich_, and as a specimen of what requisites are sought for in these enquiries, I shall draw them up in a kind of order: which may be useful in all researches of this sort.

1. A situation on high ground, open heaths, by heads of rivers.

ROWLDRICH is a temple of the Druids of the first kind, a circular work which has been often taken notice of in print, lying in the north-west part of _Oxfordshire_: upon high ground, where the counties of _Oxford_, _Warwick_, and _Glocester_ meet. ’Tis near the town of _Chippin-Norton_. Two rivers rise here, that run with quite contrary directions; the _Evenlode_ towards the south part of the kingdom, which joining the _Isis_ below _Woodstock_, visits the great luminary of _Britain_, _Oxford_, and then meets the _Thames_ at _Dorchester_, the ancient _Episcopal see_ of the _Mercian_ kingdom. At this _Dorchester_ are fine remains both of _Saxon_ church antiquity, of _Roman_, and of _British_. The inquisitive that prefer our own country antiquities to the vain tour of foreign, will find much of curious amusement there. The other river _Stour_ runs from _Rowldrich_ directly north, to meet the _Avon_ at _Stratford_, thence to the _Severn_ sea. So that _Rowldrich_ must needs stand on very high ground, and to those that attentively consider the place itself, it appears to be a large cop’d hill, on the summit of an open down; and the temple together with the Archdruid’s barrow hard by, stand on the very tip of it, having a descent every way thence: and an extensive prospect, especially into _Glocestershire_ and _Warwickshire_. The country hereabouts was originally an open, barren heath; and underneath, a quarry of a kind of rag stone. At present near here are some inclosures, which have been plough’d up. The major part of our antiquity remains: tho’ many of the stones have been carried away within memory, to make bridges, houses, &c.

2. ’Tis an open temple of a circular form, made of stones set upright in the ground. The stones are rough and unhewn, and were (as I apprehend) taken from the surface of the ground. I saw stones lying in the field north of _Norton_, not far off, of good bulk, and the same kind as those of our antiquity. There are such in other places hereabouts, whence the Druids took them: tho’ in the main, carry’d off ever since, for building and other uses.

3. We observe the effect of the weather upon these works. This we are treating of, stands in a corner of the hedge of the inclosure, near the northern summit of the hill, “a great monument of antiquity,” says the excellent Mr. _Camden_, “a number of vastly great stones plac’d in a circular figure. They are of unequal height and shape, very much ragged, impair’d and decay’d by time.” Indeed as from hence we must form some judgment of their age, we may pronounce them not inferior to any in that respect; corroded like worm-eaten wood, by the harsh jaws of time, and that much more than _Stonehenge_, which is no mean argument of its being the work of the Druids.

4. We are led to this conclusion from the name. Mr. _Camden_ calls them _Rolle-rich_ stones. Dr. _Holland_ in his note says, in a book in the _Exchequer_ (perhaps he means doomsday book) the town adjacent, (whence its name) is _Rollendrich_, if it was wrote exactly, I suppose it would be _Rholdrwyg_, which means the Druids’ _wheel_ or _circle_. _Rhwyll_ likewise in the _British_, is _cancelli_, for these stones are set pretty near together, so as almost to become a continued wall, or _cancellus_. Further, the word _Roilig_ in the old _irish_ language, signifies a church; then it imports the _Druids’_ church, _chancel_, or _temple_, in the first acceptation of the word. We may call this place the _Gilgal_ of _Britain_, to speak in the oriental manner, a word equivalent to the _Celtic Rhol_, a wheel or circle, which gave name to that famous camp or fortress where the host of _Israel_ first pitch’d their tents in the land of _Canaan_; after they pass’d the river _Jordan_ in a miraculous manner, dry-shod, as ’tis described in the sublimest manner, and equal to the dignity of the subject, in _Joshua_ iv. There also we read, that _Joshua_ caused twelve men, a man out of each tribe, to pitch twelve stones in the channel of the river _Jordan_, where the ark stood whilst the people pass’d over, when the stream was cut off; they were set there for a memorial. And they likewise took up twelve stones out of the bed of the river, and _Joshua_ pitch’d them in _Gilgal_, in a circular form, which gave name to the place, meaning a _rhowl_ or _wheel_. And to this he alludes in the next chapter, in that passage, which otherwise is difficult to be understood; for here _Joshua_ circumcised the people, that rite having been omitted in the young race during their peregrination in the wilderness: “And the LORD said unto _Joshua_, this day have I _rolled_ away the reproach of _Egypt_ from off you; wherefore the name of the place is called _Gilgal_ unto this day.”

[Illustration: TAB. VI.

_View of the Kistvaen at Rowldrich from the East._

_Stukeley del._

A. _the Druid temple at a distance._]

Commentators not apprehending this, run into many odd solutions, as not seeing a reason between _name_ and _thing_. Some therefore suppose it so call’d, because from hence _Joshua_ conquer’d all his enemies _round about_, and the like. But the truth is, _Joshua_ set the stones in a circular form, like the ancient temples; but placed no altar there, because they had no need to use it as a temple, where the tabernacle was present, therefore call’d it simply the _wheel_. So I doubt not but the altar which _Moses_ built under mount _Sinai_, with twelve pillars, was a circular work, as our Druid temples, _Exod._ xxiv. 4. The like we ought to think of the altar which _Moses_ built, and called _Jehovah Nissi_, which the heathen perverted into _Jupiter Nyseus_, or _Dionysus_, _Exod._ xvii. 15. The like must be affirm’d of all the patriarchal altars of _Abraham_, _Isaac_, and _Jacob_. These works of ours prove it, which are but little later in time, and made in imitation of theirs; and without a pun, or false logic, these matters may be said to prove each other in a circle; where ’tis absurd to demand any positive proof thro’ extreme distance of times and places. I apprehend nothing further ought to be expected from us than to lay together circumstantial evidence, a concurrence of numerous and strong verisimilitudes; as is now the case with us concerning _Rowldrich_.

5. We very justly infer this is a temple of the Druids, from the measure it is built upon. In a letter from Mr. _Roger Gale_ to me, dated from _Worcester, Aug. 19, 1719_, having been to visit this antiquity at my request, he tells me, the diameter of the circle is 35 yards. So the bishop of _London_ writes, the distance at _Stonehenge_ from the entrance of the area to the temple itself is 35 yards; so the diameter of _Stonehenge_ is 35 yards. We suppose this is not measur’d with a mathematical exactness; but when we look into the comparative scale of _English_ feet and cubits, we discern 60 cubits of the Druids is the measure sought for. The diameter of the outer circle of _Stonehenge_, and this circle at _Rowldrich_, are exactly equal.

I have repeated the table of the Druid cubits collated with our _English_ feet, which will be of service to us throughout this work, plate II.

The circle itself is compos’d of stones of various shapes and dimensions, set pretty near together, as may best be seen by the drawings, TABLE III, IV. They are flattish, about 16 inches thick. Originally there seems to have been 60 in number, at present there are 22 standing, few exceeding 4 foot in height; but one in the very north point much higher than the rest, 7 foot high, 5½ broad. There was an entrance to it from the north-east, as is the case at _Stonehenge_. _Ralph Sheldon_, esquire, dug in the middle of the circle at _Rowldrich_, but found nothing.

6. Another argument of its being a Druid temple, is taken from the barrows all around it, according to the constant practice in these places. To the north-east is a great _tumulus_ or barrow of a long form, which I suppose to have been of an arch-druid. Between it and our temple is a huge stone standing upright, called the _kingstone_; the stone is 8 foot high, 7 broad, which, together with the barrow, may be seen in TABLES III, V. but the barrow has had much dug away from it. ’Tis now above 60 foot in length, 20 in breadth, flattish at top.

I know not whether there were more stones standing originally about this barrow, or that this belong’d to some part of the administration of religious offices in the temple, as a single stone.

In the same plate may be seen another barrow, but circular, below the road to the left hand, on the side of the hill. Under it is a spring-head running eastward to _Long Compton_. This barrow has had stone-work at the east end of it. Upon this same heath eastward, in the way to _Banbury_, are many barrows of different shapes, within sight of _Rowldrich_; particularly, near a place call’d _Chapel_ on the heath, is a large, flat, and circular _tumulus_, ditch’d about, with a small tump in the center: this is what I call a Druid’s barrow; many such near _Stonehenge_, some whereof I opened; a small circular barrow a little way off it. There are on this heath too, many circular dish-like cavities, as near _Stonehenge_, we may call them barrows inverted.

Not far from the Druid’s barrow I saw a square work, such as I call Druids’ courts or houses. Such near _Stonehenge_ and _Abury_. ’Tis a place 100 cubits square, double-ditch’d. The earth of the ditches is thrown inward between the ditches, so as to a raise a terrace, going quite round. The ditches are too inconsiderable to be made for defence. Within are seemingly remains of stone walls. ’Tis within sight of the temple, and has a fine prospect all around, being seated on the highest part of the ridge. A little further is a small round barrow, with stone-work at the east end, like that before spoken of near _Rowldrich_; a dry stone wall or fence running quite over it, across the heath.

Return we nearer to the temple, and we see 300 paces directly east from it in the same field, a remarkable monument much taken notice of; ’tis what the old _Britons_ call a _Kist vaen_ or stone chest; I mean the _Welsh_, the descendants of those invaders from the continent, _Belgæ_, _Gauls_ and _Cimbrians_, who drove away the aboriginal inhabitants, that made the works we are treating of, still northward. Hence they gave them these names from appearances; as _Rowldrich_, the _wheel or circle of the Druids_; as _Stonehenge_ they call’d _choir gaur_, the _giants’ dance_; as our _saxon_ ancestors call’d it _Stonehenge_, the _hanging-stones_, or _stone-gallows_. Every succession of inhabitants being still further remov’d from a true notion and knowledge of the things.

Our _Kist vaen_ is represented in plates VI. and VII. One shews the foreside, the other the backside; so that there needs but little description of it. ’Tis compos’d of six stones, one broader for the back-part, two and two narrower for the sides, set square to the former; and above all, as a cover, a still larger. The opening is full west, to the temple, or _Rowldrich_. It stands on a round _tumulus_, and has a fine prospect south-westward down the valley, where the head of the river _Evenlode_ runs. I persuade myself this was merely monumental, erected over the grave of some great person there buried; most probably the king of the country, when this temple was built. And if there was any use of the building, it might possibly be some way accommodated to some anniversary commemoration of the deceased, by feasts, games, exercises, or the like, as we read in the classic poets, who describe customs ancienter than their own times. It is akin to that _Kist vaen_ in _Cornwall_, which I have drawn in plate XXXVII.

[Illustration: TAB. VII.

_View of the Kistvaen of Rowldrich from the Southwest._

_Stukeley del._ _Vᵈʳ. Gucht. Sculp._]

Near the arch-druid’s barrow, by that call’d the _Kingstone_, is a square plat, oblong, form’d on the turf. Hither, on a certain day of the year, the young men and maidens customarily meet, and make merry with cakes and ale. And this seems to be the remain of the very ancient festival here celebrated in memory of the interr’d, for whom the long barrow and temple were made. This was the sepulture of the arch-druid founder. At _Enston_, a little way off, between _Neat Enston_ and _Fulwell_, by the side of a bank or _tumulus_, stands a great stone, with other smaller. ’Tis half a mile south-west of _Enston_ church. A famous barrow at _Lineham_, by the banks of the _Evenlode_.

7. Mr. _Camden_ writes further concerning our antiquity, that “the country people have a fond tradition, that they were once men, turn’d into stones. The highest of all, which lies out of the ring, they call the _king_. Five larger stones, which are at some distance from the circle, set close together, they pretend were knights, the ring were common soldiers.” This story the country people, for some miles round, are very fond of, and take it very ill if any one doubts of it; nay, they are in danger of being stoned for their unbelief. They have likewise rhymes and sayings relating thereto. Suchlike reports are to be met with in other like works, our Druid temples. They savour of the most ancient and heroic times. Like _Perseus_, turning men into stones; like _Cadmus_, producing men from serpents’ teeth; like _Deucalion_, by throwing stones over his head, and such like, which we shall have occasion to mention again, chap. XIV.

8. We may very reasonably affirm, that this temple was built here, on account of this long barrow. And very often in ancient times temples owe their foundation to sepulchres, as well as now. _Clemens Alexandrinus_ in _Protrept._ and _Eusebius_, both allow it; and it is largely treated of in _Schedius_ and other authors; ’tis a common thing among these works of our Druids, and an argument that this is a work of theirs. I shall only make two observations therefrom. 1. That it proceeded from a strong notion in antiquity of a future state, and that in respect of their bodies as well as souls; for the temples are thought prophylactic, and have a power of protecting and preserving the remains of the dead. 2. That it was the occasion of consecrating and idolizing of dead heroes, the first species of idolatry; for they by degrees advanc’d them into those deities of which these figures were symbols, whereof we shall meet with instances in the progress of this work.

Thus we pronounce _Rowldrich_ a Druid temple, from a concurrence of all the appearances to be expected in the case; from its round form, situation on high ground, near springs, on an extended heath, from the stones taken from the surface of the ground, from the name, from the measure it is built on, from the wear of the weather, from the barrows of various kinds about it, from ancient reports, from its apparent conformity to those patriarchal temples mentioned in scripture. This is the demonstration to be expected in such antiquities. Nor shall I spend time in examining the notion of its belonging to _Rollo_ the _Dane_, and the like. Mr. _Camden_ had too much judgment to mention it. ’Tis confuted in the annotations to _Britannia_, and in _Selden_’s notes on _Drayton_’s _Polyolbion_, page 224. And let this suffice for what I can say upon this curious and ancient monument: the first kind, and most common of the Druid temples, a plain circle: of which there are innumerable all over the _Britannick_ isles; being the original form of all temples, ’till the Mosaick tabernacle.

Chap. III.

Abury, _the most extraordinary work in the world, being a serpentine temple, or of the second kind, described. Now was the critical time of saving the memory of it. Account of the place. Natural history. The gray weathers, call’d_ Sarsens, _a_ phœnician _word, meaning a rock. Whence the name of the city of_ Tyre. _Their weight and texture. The wear of the weather, more apparent here, than at_ Stonehenge, _an argument of its being a much older work._

When we contemplate the elegance of this country of _Wiltshire_, and the great works of antiquity therein, we may be persuaded, that the two atlantic islands, and the islands of the blessed, which _Plato_ and other ancient writers mention, were those _in reality_ of _Britain_ and _Ireland_. They who first took possession of this country, thought it worthy of their care, and built those noble works therein, which have been the admiration of all ages. _Stonehenge_ we have endeavoured to describe; and we are not more surpriz’d at the extraordinary magnitude of this work of _Abury_, than that it should have escap’d the observation of the curious: a place in the direct _Bath_-road from _London_. Passing from _Marlborough_ hither, ’tis the common topic of amusement for travellers, to observe the gray weathers on _Marlborough_ downs, which are the same kind of stones as this of our antiquity, lying dispers’d, on the surface of the ground, as nature originally laid them. When we come to this village, we see the largest of those stones in great numbers, set upright in the earth, in circles, in parallel lines and other regular figures, and a great part inclos’d in a vast circular ditch, of above 1000 foot diameter. And what will further excite one’s curiosity, the _vallum_ or earth, which is of solid chalk, dug out of that ditch, thrown on the outside; quite contrary to the nature of castles and fortifications. The ditch alone, which is wide and deep, is a very great labour, and the rampart very high, and makes the appearance of a huge amphitheatre, for an innumerable company of spectators; but cannot possibly be design’d for offence or defence. This is twice passed by all the travellers: and its oddness would arrest one’s attention, if the stones escap’d it.

[Illustration: TAB. VIII.

_A Scenographic view of the Druid temple of ABVRY in north Wiltshire, as in its original._

_W. Stukeley Delin._

_Præhonorabili Dño. Dño. Philippo Dño. Hardwick, summo magnæ Brittanniæ Cancellario tabulam. L.M.D. W. Stukeley._]

The mighty carcase of _Stonehenge_ draws great numbers of people, out of their way every day, as to see a sight: and it has exercis’d the pens of the learned to account for it. But _Abury_ a much greater work and more extensive design, by I know not what unkind fate, was altogether overlooked, and in the utmost danger of perishing, thro’ the humor of the country people, but of late taken up, of demolishing the stones. Mr. _Camden_ the great light of _British_ antiquities, took _Kennet_ avenue to be plain rocks, and that the village of _Rockley_ took its name from them. It is strange that two parallel lines of great stones, set at equal distance and intervals, for a mile together, should be taken for rocks in their natural site. As for the town of _Rockley_, ’tis four miles off, has nothing to do with this antiquity, tho’ probably had its name from the adjacent gray weathers, whence our stones were drawn.

Dr. _Holland_, his annotator, writes thus of it. “Within one mile of _Selbury_, (by which he means _Silbury-hill_) is _Abury_, an uplandish village, built in an old camp, as it seemeth, but of no large compass. It is environed with a fair trench, and hath four gates, in two of which stand huge stones, as jambs; but so rude, that they seem rather natural than artificial: of which sort, there are some other, in the said village.” In the time, when this was wrote, all the circles of these great stones, within the village of _Abury_, were nearly perfect; two of about 150 foot diameter, two of 300 foot diameter, and the great one of above 1000: which merited a higher notice. The largeness of the circles hinder’d an incurious spectator from discerning their purpose.

I persuade my self the intelligent reader, by casting his eye over the plate in the frontispiece, being the village of _Abury_, will see enough to excite a vast idea of the place: more so, if they conceive that the two avenues of _Kennet_ and _Bekamton_, going off at the bottom, to the right and the left, extend themselves each, above a mile from the town.

Dr. _Childrey_ likewise, in his _Britannia Baconica_, takes these stones about _Kennet_ to be mere rocks. Thus if our minds are not properly dispos’d for these inquiries, or we believe nothing great in art, preceded the times of the _Romans_, we may run into _Munster_’s error, in _cosmograph._ iii. 49. who believes, plain _celtic_ urns dug up in _Poland_, to be the work of nature. _Harrington_ in his notes on _Orlando furioso_ speaks likewise of _Abury_.

Just before I visited this place, to endeavour at preserving the memory of it, the inhabitants were fallen into the custom of demolishing the stones, chiefly out of covetousness of the little _area_ of ground, each stood on. First they dug great pits in the earth, and buried them. The expence of digging the grave, was more than 30 years purchase of the spot they possess’d, when standing. After this, they found out the knack of burning them; which has made most miserable havock of this famous temple. One _Tom Robinson_ the _Herostratus_ of _Abury_, is particularly eminent for this kind of execution, and he very much glories in it. The method is, to dig a pit by the side of the stone, till it falls down, then to burn many loads of straw under it. They draw lines of water along it when heated, and then with smart strokes of a great sledge hammer, its prodigious bulk is divided into many lesser parts. But this _Atto de fe_ commonly costs thirty shillings in fire and labour, sometimes twice as much. They own too ’tis excessive hard work; for these stones are often 18 foot long, 13 broad, and 6 thick; that their weight crushes the stones in pieces, which they lay under them to make them lie hollow for burning; and for this purpose they raise them with timbers of 20 foot long, and more, by the help of twenty men; but often the timbers were rent in pieces.

They have sometimes us’d of these stones for building houses; but say, they may have them cheaper, in more manageable pieces, from the gray weathers. One of these stones will build an ordinary house; yet the stone being a kind of marble, or rather granite, is always moist and dewy in winter, which proves damp and unwholsom, and rots the furniture. The custom of thus destroying them is so late, that I could easily trace the _obit_ of every stone; who did it, for what purpose, and when, and by what method, what house or wall was built out of it, and the like. Every year that I frequented this country, I found several of them wanting; but the places very apparent whence they were taken. So that I was well able, as then, to make a perfect ground-plot of the whole, and all its parts. This is now twenty years ago. ’Tis to be fear’d, that had it been deferr’d ’till this time, it would have been impossible. And this stupendous fabric, which for some thousands of years had brav’d the continual assaults of weather, and by the nature of it, when left to itself, like the pyramids of _Egypt_, would have lasted as long as the globe, must have fallen a sacrifice to the wretched ignorance and avarice of a little village unluckily plac’d within it; and the curiosity of the thing would have been irretrievable.

Such is the modern history of _Abury_, which I thought proper to premise, to prepare the mind of the reader. All this was done in my original memoirs, which I wrote on the spot, very largely. Tho’ it was necessary for me then to do it, in order to get a thorough intelligence of the work; yet I shall commit nothing more to the press, than what I judge absolutely necessary to illustrate it.

In regard to the natural history of the stones, ’tis the same as that of _Stonehenge_, which is compos’d of the very same stones, fetch’d from the same _Marlborough-downs_, where they lie on the surface of the ground in great plenty, of all dimensions. This was the occasion, why the Druids took the opportunity of building these immense works in this country. The people call these great stones, _sarsens_; and ’tis a proverb here, _as hard as a sarsen_; a mere _phœnician_ word, continued here from the first times, signifying a _rock_. The very name of _Tyre_ is hence derived, of which largely and learnedly _Bochart_, _Canaan_ II. 10. This whole country, hereabouts, is a solid body of chalk, cover’d with a most delicate turf. As this chalky matter harden’d at creation, it spew’d out the most solid body of the stones, of greater specific gravity than itself; and assisted by the centrifuge power, owing to the rotation of the globe upon its axis, threw them upon its surface, where they now lie. This is my opinion concerning this appearance, which I often attentively consider’d. ’Tis worth while for a curious observer to go toward the northern end of that great ridge of hills overlooking _Abury_ from the east, call’d the _Hakpen_, an oriental name too, that has continued to it from _Druid_ times. A little to the right hand of the road coming from _Marlborough_ to _Abury_, where are three pretty barrows, and another dish-like barrow, if we look downwards to the side of the hill toward _Abury_, we discern many long and straight ridges of natural stone, the same as the gray weathers, as it were emerging out of the chalky surface. They are often cross’d by others in straight lines, almost at right angles. For hereabouts, it seems, that the chalk contracting itself, and growing closer together, as it hardened, thrust the lapidescent matter into these fissures. ’Tis a very pretty appearance. This is near that part of the _downs_ call’d _Temple-downs_. There are no quarries, properly speaking, nearer _Abury_ than _Swindon_, and those have not long been dug. In _Caln_ they dig up a paltry kind of stone, fit for nothing but mending the highways. But our gray weather stone is of so hard a texture, that Mr. _Ayloff_ of _Wooton-basset_ hewed one of them to make a rape-mill stone, and employ’d twenty yoke of oxen to carry it off. Yet so great was its weight, that it repeatedly broke all his tackle in pieces, and he was forc’d to leave it. It may be said of many one of our gray weathers,

_Est moles nativa, loco res nomina fecit. Appellant saxum, pars bona montis ea est._ Ovid.

Lord _Pembroke_ caus’d several of these stones to be dug under, and found them loose, and detach’d. My lord computed the general weight of our stones at above fifty tun, and that it required an hundred yoke of oxen to draw one. Dr. _Stephen Hales_ makes the larger kind of them to be seventy tun. Mr. _Edward Llwyd_, in his account of the natural history of _Wales_, _Phil. Trans. abridg’d_, Vol. V. 2. p. 118. writes, he found a strange appearance of great stones, and loose fragments of rocks on the surface of the earth, not only on wide plains, but on the tops too of the highest mountains. So the moor stones on the wastes and hill-tops of _Cornwall_, _Derbyshire_, _Devonshire_, _Yorkshire_, and other places, of a harder nature than these, and much the same as the _Egyptian granite_.

[Illustration: TAB. IX.

_The Roman road leading from Bekampton to Hedington July 18. 1723._

_Stukeley del._ _Vᵈʳ. Gucht. Sculp._]

As to the internal texture of this stone, when broke, it looks whitish like marble. It would bear a pretty good polish, but for a large quantity of bluish granules of sand, which are soft, and give it a grayish or speckled colour, when smooth’d by an engine. It consists, as all other stones, of a mixture of divers substances, united by lapidescent juices, in a sufficient tract of time. Sometimes in one stone shall be two or three colours, sometimes bits of flints kneaded amongst the rest. In one stone fetch’d from _Bekamton_ avenue, near _Longstone barrow_ (as commonly call’d) and which was broken and made into a wall, at the little alehouse above _Bekamton_, in the _Devizes_ road, I saw several bones, plainly animal, part of the composition of the stone. This I admir’d very much, and concluded it to be antediluvian. The stone in general is shining, close, and hard, little inferior to common marble; yet the effect which time and weather has had upon it, far beyond what is visible at _Stonehenge_, must necessarily make us conclude the work to be many hundred years older in date. In some places I could thrust my cane, a yard long, up to the handle, in holes and cavities worn through by age, which must needs bespeak some thousands of years continuance.

Chap. IV.

_The figure of the temple of_ Abury _is a circle and snake._ Hakpen, _another oriental word still preserved here, meaning the_ serpent’s head. _The chorography of_ Abury. _A description of the great circle of stones_ 1400 _foot in diameter. Of the ditch inclosing it. The vallum form’d on the outside, like an amphitheater to the place. This represents the circle in the hieroglyphic figure. Of the measures, all referring to the ancient eastern cubit which the Druids us’d._

The situation of _Abury_ is finely chose for the purpose it was destin’d to, being the more elevated part of a plain, from whence there is an almost imperceptible descent every way. But as the religious work in _Abury_, tho’ great in itself, is but a part of the whole, (the avenues stretching above a mile from it each way,) the situation of the intire design is likewise projected with great judgment, in a kind of large, separate plain, four or five miles in diameter. Into this you descend on all sides from higher ground. The country north of _Abury_, about _Berwick-basset_ and _Broad Hinton_, is very high, tho’ not appearing so to be, and much above the level of _Abury_ town. In a field of _Broad Hinton_ the water runs two ways, into the _Thames_ and _Severn_, and they pretend ’tis the highest ground in _England_. ’Tis indeed part of that very great ridge of hills, coming from _Somersetshire_, and going hence north-eastward, to the _white-horse hill_. So that the ground northward and westward, tho’ not much appearing so, is still very high, a cliff descending that way; and whilst guarded to the east by the _Hakpen_, yet it may be called like the _thessalian_, of the same name,

——_Zephyris agitata Tempe._ Hor.

The whole temple of _Abury_ may be consider’d as a picture, and it really is so. Therefore the founders wisely contriv’d, that a spectator should have an advantageous prospect of it, as he approach’d within view. To give the reader at once a foreknowledge of this great and wonderful work, and the magnificence of the plan upon which it is built, I have design’d it scenographically in TABLE VIII. the eye being somewhat more elevated than on the neighbouring hill of _Wansdike_, which is its proper point of sight, being south from it.

When I frequented this place, as I did for some years together, to take an exact account of it, staying a fortnight at a time, I found out the entire work by degrees. The second time I was here, an avenue was a new amusement. The third year another. So that at length I discover’d the mystery of it, properly speaking; which was, that the whole figure represented a snake transmitted thro’ a circle; this is an hieroglyphic or symbol of highest note and antiquity.

In order to put this design in execution, the founders well studied their ground; and, to make their representation more natural, they artfully carry’d it over a variety of elevations and depressures, which, with the curvature of the avenues, produces sufficiently the desired effect. To make it still more elegant and picture-like, the head of the snake is carried up the southern promontory of the _Hakpen_ hill, towards the village of _West Kennet_; nay, the very name of the hill is deriv’d from this circumstance, meaning the head of the snake; of which we may well say with _Lucan_, _lib._ IV.

_Hinc ævi veteris custos, famosa vetustas Miratrixque sui signavit nomine terras, Sed majora dedit cognomina collibus istis._

Again, the tail of the snake is conducted to the descending valley below _Bekamton_.

[Illustration: TAB. X.

_Stukeley d._

_Prospect of the Roman Road & Wansdike Just above Calston May 20. 1724. This demonstrates that Wansdike was made before the Roman Road._]

Thus our antiquity divides itself into three great parts, which will be our rule in describing the work. The circle at _Abury_, the fore-part of the snake, leading towards _Kennet_, which I call _Kennet-avenue_; the hinder part of the snake, leading towards _Bekamton_, which I call _Bekamton-avenue_; for they may well be look’d on as avenues to the great temple at _Abury_, which part must be more eminently call’d the temple.

This town is wrote _Aubury_, _Avebury_, _Avesbury_, sometimes _Albury_: ’tis hard to say which is the true. The former three names may have their origin from the brook running by, _au_, _aux_, water, _awy_ in _welsh_; the old _german_ _aha_. The latter points to _Aldbury_, or _old work_, regarding its situation within the _vallum_. Nor is it worth while to dwell on its etymology; the _saxon_ name is a thing of so low a date, in comparison of what we are writing upon, that we expect no great use from it; unless _Albury_ has regard to _al_, _hal_, _healle_, _gothicè_ [symbols] a _temple_ or _great building_. There are two heads of the river _Kennet_ rising near it: one from a little north-west of _Abury_, at _Monkton_, runs southward to _Silbury-hill_; this affords but little water, except in wet seasons. At _Silbury-hill_ it joins the _Swallow_ head, or true fountain of the _Kennet_, which the country people call by the old name, _Cunnit_; and it is not a little famous among them. This is a plentiful spring. It descends between _east_ and _west Kennet_, by the temple on _Overton-hill_, which is properly the head of the snake: it passes by _Overton_, and so to _Marlborough_, the _roman_ _Cunetio_, which has its name from the river.

To conduct the reader the better through this great work, I must remind him of what I wrote in the account of _Stonehenge_, p. 11, concerning the Druid cubit or measure, by which they erected all their structures, that ’tis 20 inches and four fifths of the _english_ standard. For this purpose I have repeated the plate wherein the _english_ foot and Druid cubit is compar’d to any lengths, which must necessarily accompany us in the description. A ready way of having the analogism between our feet and the cubits is this, 3 foot 5 inches and a half makes 2 cubits. A staff of 10 foot, 4 inches, and a little more than half an inch, becomes the measuring-reed of these ancient philosophers, being 6 cubits, when they laid out the ground-plot of these temples; where we now are to pursue the track of their footsteps which so many ages have pass’d over.

The whole of this temple, wherein the town of _Abury_ is included I have laid down in TABLE I, the frontispiece, done from innumerable mensurations, by which means I fully learn’d the scheme and purport of the founders. ’Tis comprehended within a circular ditch or trench above 1400 foot in diameter, which makes 800 cubits, being two _stadia_ of the ancients. A _radius_ of 400 cubits, one _stadium_, struck the inner periphery of the ditch, in the turf. This is done with a sufficient, tho’ not a mathematical exactness. They were not careful in this great measure, where preciseness would have no effect, seeing the whole circle cannot be taken in by the eye on the same level. The ditch is near 80 foot, which is 45 cubits broad, very deep, like the foss that encompasses an old castle. The great quantity of solid chalk dug out of it, is thrown on the outside, where it forms a mighty _vallum_, an amphitheatrical terrace, which hides the sight of the town as we come near it, and affords a good shelter from the winds. ’Tis of the same breadth at bottom as the ditch at top. The compass of this, on the outside, Mr. _Roger Gale_ and I measured about 4800 feet, _August 16, 1721_.

The included _area_ of the temple containing about 22 acres, I observ’d to have a gentle descent, from the meridian line of it to the east, and to the west: carrying the rain off both ways. The north point is the highest part of the whole. About 35 feet or 20 cubits within the verge of this circular ditch, is a great circle of _great_ stones. The epithet may well be redoubled. These great masses are really astonishing, if we contemplate a single stone, and consider how it was brought hither, and set upright in the ground, where it has stood, I doubt not, 3 or 4 thousand years. But how is the wonder heightened, when we see the number one hundred, which composes this mighty circle of 1300 foot diameter! The stones of this circle, tho’ unhewn, are generally about 15, 16, or 17 foot high, and near as much in breadth. About 43 _English_ feet, measures regularly from the center of one stone, to the center of the other. Look into the scale and we discern these measures of the height and breadth of the stones. 17 feet is ten cubits; 43 feet the central distance from stone to stone, is 25 cubits of the Druids; so that the interval between is 15 cubits. Tho’ this be the general and stated measure, which was proposed by the founders, where the stones suited, and of the largest dimensions, yet we must understand this, as in all their works, with some latitude. The ancients studied a certain greatness: to produce an effect, not by a servile exactness no way discernible in great works, but in securing the general beauty; especially we must affirm this of our Druids, who had to do with these unshapely masses, and where religion forbad them applying a tool. But the purpose they proposed, was to make the breadth of the stone to the interval, to be as two to three. They very wisely judg’d that in such materials, where the scantlings could not be exact, the proportions must still be adjusted agreeable to their diversities, and this both in respect of the particulars, and of the general distance to be filled up. These stones were all fetched from the surface of the downs. They took the most shapely, and of largest dimensions first; but when ’twas necessary to make use of lesser stones, they set them closer together, and so proportion’d the solid and the vacuity, as gave symmetry in appearance, and a regularity to the whole.

Therefore tho’ 25 cubits be the common measure of the interval between center and center of the largest stones of this circle, yet this is not always the rule; for if we measure the two stones west of the north entrance (which entrance was made for the convenience of the town, by throwing the earth of the _vallum_ into it again) you will find it to be about 27 feet. This is but 16 of the Druid cubits, and here us’d, because these stones are but of moderate bulk. The next intervals are 43 feet as usual, being of the larger kind of stones, so plac’d 25 cubits central distance, and then they proceed. This is in that call’d pasture IIII. in the ground plot.

I have always been at first in some perplexity in measuring and adjusting these works of the Druids, and they seem’d magical, ’till I became master of their purpose. Therefore to make it very plain to the reader, I shall repeat what I have deliver’d in other words, concerning this great circle, which is a general rule for all others.

[Illustration: TAB. XI.

Rundway hill 18 Iuly, 1723.

_Stukeley del._

A. _Bekhampton._ B. _the Model of a Camp._ C. _Celtic barrows._ D. _the way to_ Verlucio.]

As to the construction of this circle, by diligent observation, I found this to be the art of the Druids. ’Tis not to be thought, they would be at the trouble of bringing so many mountains together, of placing them in a regular form, without seeking how to produce the best effect therein, and thus they obtain’d their purpose. As it was necessary, the stones should be rude and native, untouch’d of tool, and that it was impossible to procure them of the dimensions exactly; they consider’d that the beauty in their appearance must be owing to their conformity, as near as may be, and to the proportion between the solid and the void interval. This _ratio_ with judgment they chose to be as two to three: two parts the breadth of the stone, the interval three. And this they accommodated to the whole circle. So that they first brought 100 of their choicest stones together, and laid them in the destin’d circle, at the intended distances, according to that proportion: and then raised them into their respective places.

Hence I find, that where the stones are 15, 16, or 17 feet high above ground, and as much broad, as for the most part they are, about 43 _English_ feet measures, from the center of one stone to the center of another; there the square of the solid or stone is ten cubits, the void or interval is 15: the whole central distance 25. Therefore the proportion of the solid to the void is as two to three.

But before I found out this key to the work, I met with a good deal of difficulty, because the central intervals and the voids were different, for they proportion’d these to the breadths of the stones, as above. Still they chose whole numbers of cubits for that proportion; for instance, in the stones at the northern and modern entrance, where they are but of a moderate bulk, you measure but about 27 feet central distance. This is 16 cubits.

Further I observ’d, they took care to make a reasonable gradation, between greater and lesser stones, not to set a great stone and a little one near one another, but make a gradual declension; by this means in the whole, the eye finds no difference. The proportion of solid and void being the same, the whole circle appears similar and altogether pleasing.

I thought it adviseable to give a plate of a very small part of this magnificent circle, being 3 stones now standing _in situ_. ’Tis a most august sight, and whence we may learn somewhat of the appearance of the whole.

I observ’d further, that as these stones generally have a rough and a smoother side; they took care to place the most sightly side of the stone inwards, toward the included _area_. For this vast circle of stones is to be understood, as the portico inclosing the temple properly. Between this circle and the ditch is an esplanade or circular walk quite round, which was extraordinary pretty when in its perfection. It was originally 25 cubits broad, equal to the central distances of the stones. The quickset hedges now on the place, sometimes take the range of the stones, sometimes are set on the verge of the ditch. Further I observ’d they set the largest and handsomest stones in the more conspicuous part of the temple, which is that southward, and about the two entrances of the avenues.

Out of this noble circle of stones 100 in number, there was left in the year 1722, when I began to write, above 40 still visible: whereof 17 were standing, 27 thrown down or reclining. Ten of the remainder all contiguous, were at once destroy’d by _Tom Robinson_, _anno_ 1700, and their places perfectly levelled, for the sake of the pasturage. In the north entrance of the town one of the stones, of a most enormous bulk, fell down, and broke in the fall.

——_nec ipso monte minor procumbit_.—— Virg.

It measured full 22 feet long. _Reuben Horsall_, clerk of the parish, a sensible man and lover of antiquity, remembers it standing. And when my late lord _Winchelsea_ (_Heneage_) was here with me, we saw three wooden wedges driven into it, in order to break it in pieces.

In the great frontispiece plate, I have noted many dates of years, when such and such stones were demolished, and took down the particulars of all: some are still left buried in the pastures, some in gardens. I was apt to leave this wish behind;

_Pro molli viola, pro purpureo narcisso Carduus, & spinis surgat paliurus acutis!_ Virg.

The seat of many is visible by the remaining hollow; of others by a hill above the interr’d. Of many then lately carry’d off the places were notorious, by nettles and weeds growing up, and no doubt many are gone since I left the place. But the ground-plot representing the true state of the town and temple, when I frequented it, I spare the reader’s patience in being too particular about it.

When this mighty colonnade of 100 of these stones was in perfection, there must have been a most agreeable circular walk, between them and the ditch; and it’s scarce possible for us to form a notion of the grand and beautiful appearance it must then have made.

[Illustration: TAB. XII.

_A peice of the great circle, or A View at the South Entrance into the temple at Abury Aug. 1722._

_Stukeley delin._]

Chap. V.

_Of the two great temples included in the area of the great circle of stones. Each consists of two concentrick circles. One has a central obelisc or ambre, a very high stone in the center. The_ Egyptians _called an obelisc an ambre. The other temple has a cove in the center, compos’d of three stones of a stupendous bulk, set in a nich-like figure. A short history of the destroyers of this noble work, but a very few years ago._

The great circle of stones last described, together with the ditch and rampart inclosing all, may be esteemed as the _præcinctus_ of the temple, not properly the temple; but including the area thereof. There are strictly within this great compass, two temples, of like form and dimensions: each temple consists of two concentric circles. The line that connects their centers, runs from north-west to south-east: which line passes thro’ the center of the whole area. The outer circles of them consist each of 30 stones of like dimensions with those of the outer circle, and at like intervals. The inner circles of both consist each of 12 stones, of the same size and distances. The geometry therefore of them, when laid down on paper, shews, the inner circle must be 100 cubits in diameter, the outer 240.

The centers of these two double circles are 300 cubits asunder. Their circumferences or outward circles are 50 cubits asunder, in the nearest part. By which means they least embarrass each other, and leave the freest space about ’em, within the great circular portico (as we may call it) inclosing the whole; which we described in the former chapter. There is no other difference between these two temples (properly) which I could discover, save that one, the southermost, has a central obelisc, which was the kibla, whereto they turn’d their faces, in the religious offices there performed: the other has that immense work in the center, which the old _Britons_ call a cove: consisting of three stones plac’d with an obtuse angle toward each other, and as it were, upon an ark of a circle, like the great half-round at the east end of some old cathedrals: or like the upper end of the cell at _Stonehenge_; being of the same use and intent, the _adytum_ of this temple. This I have often times admir’d and been astonish’d at its extravagant magnitude and majesty. It stands in the yard belonging to the inn. King _Charles_ II. in his progress this way, rode into the yard, on purpose to view it.

This cove of the northern temple was undoubtedly the _kibla_ thereof. It opens pretty exactly north-east, as at _Stonehenge_. It measures 34 foot, from the edge of the outer jambs; 20 cubits: and half as much in depth. _Varro_ V. _divinorum_, writes, altars were of old call’d _ansæ_. So _Macrobius saturn._ II. 11. It seems that they mean this figure before us. And I suppose ’tis what _Schedius_ means; _de dis germ._ c. 25. speaking of altars among the old _germans_ set in a triangle, he says, the Druids understood a mystery thereby. Perhaps they intended it for a nich-like hemispherical figure, in some sort to represent the heavens. _Sex. Pompeius_ writes, the ancients called the heavens, _cove_. The altar properly lay upon the ground before this superb nich. That, no doubt, was carry’d off long ago, as not being fix’d in the earth, and one of the wings is gone too, the northern. It fell down 1713, as marked in the ground-plot.

_Fit sonus ingenti concussa est pondere tellus._ Virg.

They told me it was full seven yards long, of the same shape as its opposite, tall and narrow. We measur’d this 17 foot above ground, 10 whole cubits; 7 foot broad, two and a half thick. These were the _ansæ_ or wings of this noble ellipsis. That on the back, or in the middle, is much broader, being 15 foot, as many high, 4 thick; but a great piece of one side of it has been broke off by decay of the stone. We cannot conceive any thing bolder, than the idea of those people that entertain’d a design of setting up these stones. The vulgar call them the _devil’s brand-irons_, from their extravagant bulk, and chimney-like form. These coves, as _Maundrel_ says of the _turkish kiblas_, shew the Druids’ aversion to idolatry, expressing the reality of the divine presence there, and at the same time its invisibility; no doubt a most ancient and oriental custom.

Of the exterior circle of this northern temple but three stones are now left standing, six more lying on the ground, one whereof in the street by the inn-gate. People yet alive remember several standing in the middle of the street; they were burnt for building, _anno_ 1711. That at the corner of the lane, going to the north gate of the town, not many years since lying on the ground, was us’d as a stall to lay fish on, when they had a kind of market here. The ruin of the rest is noted in the ground-plot, and so of the others. But they told us, that about a dozen years ago both circles were standing, and almost entire. Those in the closes behind the inn, were taken up a year ago; (this was when I first went thither, about 1718,) farmer _Green_ chiefly demolished them to build his house and walls at _Bekamton_. Of the southern temple several stones were destroy’d by farmer _John Fowler_, twelve years ago; he own’d to us that he burnt five of them; but fourteen are still left, whereof about half standing. Some lie along in the pastures, two let into the ground under a barn, others under the houses. One lies above ground under the corner of a house, over-against the inn. One buried under the earth in a little garden. The cavities left by some more are visible, in the places whereof ash-trees are set. All those in the pastures were standing within memory.

The central obelisk of this temple is of a circular form at base, of a vast bulk, 21 feet long, and 8 feet 9 inches diameter; when standing, higher than the rest. This is what the scripture calls a pillar, or standing image, _Levit._ xxvi. 1. These works, erected in the land of _Canaan_ by the same people, the _Phœnicians_, as erected ours, were ordered to be demolished by the _Israelites_, because at that time perverted to idolatry. All the stones, our whole temple, were called _ambres_, even by our _phœnician_ founders; but this particularly. The _Egyptians_ by that name call’d their obeliscs; which _Kircher_ did not rightly understand, interpreting it to be sacred books; but meaning _petræ ambrosiæ_, _main ambres in celtic, anointed, consecrated stone_; _Manah_, the name of a great stone of this sort which the _Arabians_ worshipped. They were called likewise, _gabal_, and the present word _kibla_ or _kebla_ comes from it, but in a larger sense. _Elagabalus_ is hence deriv’d after they turn’d these _kiblas_ into real deities. It means the _god obelisc_; and hence our _english_ words, _gable end_ of a house, _javelin_ or _roman pile_, and _gaveloc_ a _sharp iron bar_.

[Illustration: TAB. XIII.

A View of the Remains of the Northern Temple at Abury. Aug. 1722.

_Stukeley del._

A. _Abury Steeple._ B. _the cove._ C. _Windmill hill._]

Exactly in the southern end of the line that connects the two centers of these temples, _viz._ in that pasture mark’d IX. in our ground-plot, is an odd stone standing, not of great bulk. It has a hole wrought in it, and probably was design’d to fasten the victim, in order for slaying it. This I call the _ring-stone_. From this we may infer the like use of that stone at _Stonehenge_, in the avenue near the entrance into the area of the temple. I spoke of it under the name of _crwm leche_, p. 33. It has a like hole in it.

These two temples were all that was standing originally in the great area, within the circular colonnade. Very probably it was the most magnificent patriarchal temple in the world. Now a whole village of about thirty houses is built within it. This area would hold an immense number of people at their panegyres and public festivals; and when the _vallum_ all around was cover’d with spectators, it form’d a most noble amphitheater, and had an appearance extremely august, during the administration of religious offices.

————_ter denas curia vaccas Accipit, & largo sparsa cruore madet._ Ovid. fast. IV.

Each of these temples is four times as big as _Stonehenge_.

About 1694, _Walter Stretch_, father of one of the present inhabitants, found out the way of demolishing these stones by fire. He exercis’d this at first on one of the stones standing in the street before the inn, belonging to the outer circle of the southern temple. That one stone, containing 20 loads, built the dining-room end of the inn. Since then _Tom Robinson_, another _Herostratus_ of the place, made cruel havock among them. He own’d to us, that two of them cost eight pounds in the execution. Farmer _Green_ ruin’d many of the southern temple to build his houses and walls at _Bekamton_. Since then many others have occasionally practis’d the sacrilegious method, and most of the houses, walls, and outhouses in the town are raised from these materials. Sir _Robert Holford_ resented this destruction of them; and _Reuben Horsall_, parish-clerk, had a due veneration for these sacred remains, and assisted me in the best intelligence he was able to give. Concerning the purport of the disposition and manner of the temple hitherto described, I shall speak more largely in chap. X. toward the end, concluding this with an inscription of the _Triopian_ farm consecrated by _Herodes Atticus_.

_Ne cuiquam glebam, saxumve impune movere Ulli sit licitum. Parcarum namque severæ Pœnæ instant: siquis sacra scelus edat in æde. Finitimi agricolæ, & vicini attendite cuncti, Hic fundus sacer est; immotaque jura deorum._

Chap. VI.

_Concerning antiquities found about this place; with a more particular chorography of the country around. Description of the_ roman _road here, via_ Badonica. _A plain demonstration that these works we are writing upon, are older than the_ roman _times. Another like demonstration. Of_ Divitiacus, _of the british_ Belgæ, _who made the wansdike. A Druid axe or celt, found under one of the stones in_ Abury. _Burnt bucks-horns, charcoal, and the like._

Several _Roman_ coins have from time to time been found here, and in the neighbouring fields. A mile off goes the _roman_ way, which I have described in my _Itinerary_, p. 132. call’d _Via Badonica_, being the way from _London_ to _Bath_. It comes from _Marlborough Cunetio_, crosses the _Hakpen-hill_ by _Overton-hill_, quite over the neck of the snake belonging to our temple, goes close by _Silbury-hill_, thro’ _Bekamton-fields_; then, a little southward of the tail of the snake, ascends _Runway-hill_, up the heath, where ’tis very plain, just as the _Romans_ left it. Plate IX. exhibits a view of it from the present road to _Bath_ and _Devizes_, and at the same time affords us a demonstration that our Druid antiquities, which we are here describing, are prior in time to these works of the _Romans_. This way is not compos’d, as they generally are, of materials fetch’d from a distance, made into a high bank, but only a small ridge of chalk dug up all along close by. We discern upon the heath the little pits or cavities, on both sides, whence it was taken to make the ridge of the road. For this road is not finished, though mentioned in _Antoninus’s itinerary_, journey XIV, only chalk’d out, as we may properly say. Moreover, the workmen for readiness, have par’d off above half of a sepulchral barrow on the right hand, of a very finely turn’d bell-like form, to make use of the earth; and there is a discontinuance of the line of the little cavities there for some time, till it was not worth while any longer to fetch materials from it. And on the left hand they have made two of their little pits or cavities within the ditch of a Druid’s barrow (as I call them) and quite dug away the prominent part of the barrow, consisting of a little tump over the urn, inclos’d with the circular ditch of a much larger dimension. This observation is of a like nature with that of Plate IV. of _Stonehenge_. It must be noted, that this _roman_ road here, being mark’d out only; I suppose it was done toward the declension of their empire here, when they found not time to finish it.

I could well enough discern from which point the _roman_ workmen carry’d this way, by observing the discontinuity of these little pits, on account of the materials they took from the larger barrow, _viz._ from _Cunetio Marlborough_, to _Verlucio Hedington_, and so to _Bath_.

This road, as it goes farther on, and passes to the other side of _Runway-hill_ (_Roman-way hill_) gives us two other remarkable appearances, both which are seen in Plate X. which I have repeated again in this book, to which it more properly belongs. It serves to rectify our notions concerning the high antiquity of the temple we are writing upon. 1. We discern the artifice of the _roman_ workmen, in conducing their road along the precipicious side of this hill, and preserving at the same time the straight line, as much as may be. 2. We see a part of the famous _Wansdike_, or boundary of the _belgic_ kingdom in _Britain_, drawn under their king _Divitiacus_, spoken of by _Cæsar_ in his _commentaries_. He built the neighbouring town, the _Devizes_, so call’d from his name, and most probably the city of his residence. I treated of this matter in _Stonehenge_. 3. We may remark the union of the _roman_ road and _Wansdike_, for some space, and a proof that _Wansdike_ was made before this _roman_ road, because the bank of the dike is thrown in, in order to form the road. _Cæsar_ says, this _Divitiacus_, king of the _Suessions_ in _Gaul_, lived an age before him.

[Illustration: TAB. XIV.

Prospect of the Cove Abury _10 July 1723_.

_Stukeley del._]

At the bottom of this hill is _Hedington_, another _roman_ town, call’d _Verlucio_. _Calne_, less than five mile off _Abury_, was a _roman_ town too, where many _roman_ coins are found. Several of them I saw. Hence, the _romans_ being very frequent in this country, ’tis no wonder their coins are found about _Abury_. I think I may well be excus’d from entering into a formal argumentation to prove that we must not hence gather, the _Romans_ were founders of _Abury_. In my own opinion, who have duly consider’d these affairs, the temple of the Druids here is as much older than the _roman_ times, as since the _Romans_ to our own time.

Return we down _Runway-hill_, and contemplate that most agreeable prospect, of which I have given a faint representation in Plate XI. We see here the whole course of this _Via Badonica_ hence, in a straight line to _Marlborough_, by _Silbury-hill_, the great tomb of the founder of _Abury_. I saw several _roman_ coins found about this road on _Overton-hill_, near the _white-hart_ alehouse. On the left hand is the strong _roman_ camp of _Oldbury_. Every where we behold great numbers of the barrows of the old _Britons_, regarding the temple of _Abury_. On the right hand we may discern a vast length of the _Wansdike_, carried along the northern edge of the high range of hills parting north and south _Wiltshire_. Below is a pretty work like a _roman_ camp, cut in the fine turf. It should seem to be somewhat belonging to the Druids, of which afterwards.

Beside some _roman_ coins accidentally found in and about _Abury_, I was inform’d of a square bit of iron taken up under one of the great stones, upon pulling it down. I could not learn particularly what it was, tho’ no doubt it belonged to the _British_ founders. They found likewise a brass ax-head, under an ash-tree dug up near the smith’s shop by the church. I understood, by the description they gave of it, it was one of those Druid axes or instruments call’d _Celts_, wherewith they cut the misletoe, fastening it occasionally on the end of the staff, which they commonly carry’d in their hands, one of the _insignia_ of their office, as a pastoral staff of bishops.

When the lord _Stowell_, who own’d the manor of _Abury_, levell’d the _vallum_ on that side of the town next the church, where the barn now stands, the workmen came to the original surface of the ground, which was easily discernible by a black _stratum_ of mold upon the chalk. Here they found large quantities of bucks’ horns, bones, oyster-shells, and wood coals. The old man who was employ’d in the work says, there was the quantity of a cart-load of the horns, that they were very rotten, that there were very many burnt bones among them.

They were remains of the sacrifices that had been perform’d here; probably before the temple was quite finish’d, and the ditch made. These are all the antiquities I could learn to have been found in and about the town of _Abury_.

Chap. VII.

_A description of the great avenue from_ West-Kennet, _a mile off, which is the forepart of the snake proceeding from the circle. Observations on the_ vallum _and ditch. On the proportion between the breadth of the avenue and the side interval of the stones. The avenue broader in that part, which is the belly of the snake, than the neck. Its whole length ten stadia of the ancients; 4000 cubits, an eastern mile. The_ Hakpen _an oriental word, signifying the_ snake’s head. _The temple on_ Overton-hill. _Such another temple described by_ Pausanias _in_ Bœotia, _called the_ snake’s head.

The Druids, by throwing outwards the earth dug out of the huge circular ditch environing the town, demonstrated to all comers at first sight, that this was a place of religion, not a camp or castle of defence. They prevented its ever being us’d as such, which must have ruin’d their sacred design. Moreover it adds to the solemnity of the place; it gives an opportunity for a greater number of people to assist at the offices of religion.

This further great convenience attends the disposition of ditch and _vallum_, that the water falls off the _area_ every way, and keeps it dry, which provides for the stability of their work, and convenience of the priests in their ministry. I observ’d the earth that composes the _vallum_ was laid a small distance from the verge of the ditch, so as to leave a parapet or narrow walk between. This was as the _podium_ of an amphitheater, for the lower tire of spectators. The ditch and rampart are each 60 feet, or 35 cubits broad. And now the whole is an agreeable terrace-walk round the town, with a pleasant view upon sometimes corn-fields, sometimes heath; the hill-tops every where cover’d with barrows; and that amazing artificial heap of earth call’d _Silbury-hill_ in sight. The great _belgic_ rampart, the _Wansdike_, licks all the southern horizon, as far as you can see it, crowning the upper edge of that range of hills parting _north_ and _south Wiltshire_. Part of this pleasant prospect I have given in plate XXIII, as seen from _Abury_ church-steeple.

Let us then walk out of the confines of the temple properly, by the southern entrance of the town. Passing the _vallum_, the road straight forwards leads to _Kennet_ and _Overton_, that on the right hand to the _Bath_. But our present way lies straight forwards, which is south-eastward, and may properly enough be call’d _Via sacra_, as being an avenue up to the temple; besides, it forms one half of the body of the snake, issuing out of the circle. There were but two gates or entrances into the temple originally; this was one. And this way I call _Kennet-avenue_.

[Illustration: TAB. XV.

_View of the Cell of the Celtic Temple at Abury. Augˢᵗ: 16. 1721._

_The Cove of the Northern temple._

_Stukeley Del._]

By repeated mensurations, by careful attention and observations, by frequently walking along the whole track thereof, from one end to the other, I found out its purpose, its extent, the number of stones it is compos’d of, and the measures of their intervals. It extends itself from this southern entrance of _Abury_ town to _Overton-hill_, overhanging the village of _West-Kennet_. _There_ was another double circle of stones, which made the head of the snake. All the way between there, and this southern entrance, which is above a mile, was set with stones on each hand, opposite to one another, and at regular distances. This was the avenue, and form’d the forepart of the snake.

The Druids, in laying down this design, that it might produce a magnificent effect suitable to so great and operose a work, studied the thing well. As this was to be a huge picture or representation of an animal, they purposed to follow nature’s drawing, as far as possible. A snake’s body has some variation in its thickness, as slenderer toward the neck, than at its middle. This the Druids imitated in making the avenue broader toward this southern entrance of _Abury_; and drawing it narrower as it approached _Overton-hill_. Again, when a snake is represented in its sinuous motion, the intervals of the stones sideways must have a variation, as set in the inner or the outer curve; so as to make them stand regularly opposite to one another: yet this necessarily makes some little difference in the intervals, and this too is properly regarded in the work.

The whole length of this avenue consists of a hundred stones on each side, reaching from the _vallum_ of _Abury_ town, to the circular work on _Overton-hill_. Measuring the breadth of it in several places where I had an opportunity of two opposite stones being left, I found a difference; and the like by measuring the interval of stones sideways; yet there was the same proportion preserved between breadth and interval; which I found to be as two to three. So that here by _Abury_-town, in a part that represented the belly of the snake, the breadth of the avenue was 34 cubits, 56 feet and a half, and the intervals of the stones sideways 50 cubits, the proportion of two to three; twice 17 being 34, thrice 17 50. These 34 cubits take in the intire space of two intervals of the stones of the outer great circle of the temple of _Abury_ within the ditch, together with the intermediate stone, which is the entry of the avenue to the temple. A most ancient manner, a double door with a pillar in the middle. Such was that of the _Mosaick_ tabernacle: and such very often of our cathedrals. When we mount up _Overton-hill_, the avenue grows much narrower. And this observation help’d me in the discovery of the purport and design of the whole figure of the snake; and in the nature of the scheme thereof. Of which wonderful work we may well say with the poet; elsewhere,

_Nec rapit immensos orbes per humum, neque tanto [Saxeus] in spiram tractu se colligit anguis._ Virg. Geor. 2.

When I abode here for some time on purpose, for several summers together; I was very careful in tracing it out, knew the distinct number of each stone remaining, and where every one stood that was wanting; which often surpriz’d the country people, who remembred them left on the ground or standing, and told me who carried them away. Many of the farmers made deep holes and buried them in the ground: they knew where they lay. Lord _Winchelsea_ with me counted the number of the stones left, 72, _anno_ 1722. I laid it all down in the nature of a survey, on large imperial sheets of paper, and wrote a detail of every stone present, or absent. But it would be very irksome to load the press with it. I shall recite no more of it, than what I think most useful and necessary.

Standing at the southern entrance of _Abury_, one stone the first, lies on the eastern side or left hand, close by the ditch: its opposite stood where at present a sycamore tree is planted. The next stone on the right hand is standing, by the turning of the _Bath_-road. Twenty four stones on both sides, next following, are carried off. At about 20 intervals going along the road to _Kennet_, which is the same as the avenue, we descend a gentle valley, and then lose sight of _Abury_. There you discern the curving of the avenue, many stones being left together on both sides. Here two stones are standing opposite to each other. I measur’d them near 60 feet asunder, which is 34 cubits. Then we ascend again a little hillock, where a good number of stones remain on both sides.

In a close on the left hand of the avenue, or east of it, not far from _Abury_ town, is a pentagonal stone laid flat on the ground, in the middle of which is a bason cut, always full of water, and never overflowing. The country people have a great regard to it: it proceeds from a spring underneath, and for ought I know, it may have been here from the foundation of our temple. Coming out of _Abury_, you observe the line of the avenue regards _Overton-hill_ before you, but soon you find it leaves it, and curves to the right hand a little. At the number of 65 stones on each side, you come to a hedge belonging to the inclosures of _West-Kennet_. In the year 1720 I saw several stones just taken up there, and broke for building; fragments still remaining and their places fresh turf’d over, for the sake of pasturage. Where the corn-fields or pasturage have infring’d upon the sacred ground, our work generally goes to wreck. Where the heath remains, ’tis still perfect enough; of which we say with the great poet,

_Nec nulla interea est inaratæ gratia terræ._

so that the covetous farmer and grazier have conspired to abolish this most magnificent monument; and that just about the time I was there. _Charles Tucker_ Esq; late of _East-Kennet_ a gentleman of sense, us’d to be very angry at the ruin of these stones, and prevented it as much as he could.

As to the stones that compos’d this avenue, they were of all shapes, sizes, and height that happen’d, altogether rude. Some we measur’d 6 feet thick, 16 in circumference. If of a flattish make, the broadest dimension was set in the line of the avenue, and the most sightly side of the stone inward. The founders were sensible, all the effect desired in the case, was their bulk and regular station. All the hill tops, especially the _Hakpen_, are adorn’d with barrows as we go along. When the avenue comes to the inclosures aforementioned of _West-Kennet_, it passes through three of them, crosses a little field lane, and the common road from _Marlborough_ to _Bath_, just after the road makes a right angle descending from _Overton-hill_. We must note that we have been a good while ascending again. In this angle the _Roman_-road from _Marlborough_ coming down the hill, enters the common road. This is the _via Badonica_ aforementioned.

_John Fowler_, who kept the alehouse hard by, demolish’d many of these stones by burning. The alehouse (the _white hart_) and the walls about it, were built out of one stone.

[Illustration: TAB. XVI.

_Part of the South Temple from the Central Obelisk 10 July 1723_]

As before, the avenue coming out of _Abury_ town bended itself to the right, now ’tis easily enough discernible, that it makes a mighty curve to the left, the better to imitate the creature it’s intended for.

_Fit lapis, & servat serpentis imagine saxum._ Ovid. Met. XII.

Passing the _Roman_ road, it traverses an angle of a pasture, and falls into the upper part of the same road again, and marches through two more pastures, all along the quickset hedge-side: so that the quick is planted in the very middle of it. Many of the stones are seen lying in their proper places, both in the pastures and in the road. These stones are all thrown down or reclining, and very large. We measur’d one by the style 12 feet long, 6 and a half broad, 3 and a half thick.

At the bottom of these pastures on the right, runs the virgin stream of _Kennet_, just parted from its fountain by _Silbury-hill_. One stone is still standing by a little green lane going down to the river. Now our avenue marches directly up the hill, across some plough’d fields, still by the hedge of the _Marlborough_ road, where yet stands another stone belonging to it. Then we are brought to the very summit of the celebrated _Overton-hill_, properly the _Hakpen_ or head of the snake, which is 7000 feet from the _vallum_ of _Abury_ town. 400 cubits, according to _Herodotus_ II, was the _stadium_ of the ancients, our furlong; a space that _Hercules_ is said to run over at one breath. Had the side-interval of the stones of this avenue been the same throughout, 50 cubits, that repeated 100 times the number of the intervals, would produce 5000 cubits. But because, as I said, they lessen’d this interval proportionably, as they came to the neck of the snake, it amounts to 4000 cubits, which is ten _stadia_, an eastern mile in Dr. _Arbuthnot_’s tables, amounting to 7000 feet, as Mr. _Roger Gale_ and I measur’d its whole length.

We may observe the proportion between the diameter of the great circle of _Abury_ town, which was 800 cubits, two _stadia_, and the length of the avenue, which is five times the other. Observe farther, they carry’d the avenue up the side of the hill, so sloping as to make the ascent gradual and easy.

This _Overton-hill_, from time immemorial, the country-people have a high notion of. It was (alas, it was!) a very few years ago, crown’d with a most beautiful temple of the Druids. They still call it the sanctuary. I doubt not but it was an _asylum_ in Druid times; and the veneration for it has been handed down thro’ all succession of times and people, as the name, and as several other particulars, that will occasionally be mention’d. It had suffer’d a good deal when I took that prospect of it, with great fidelity, _anno_ 1723, which I give the reader in plate XXI. Then, about sixteen years ago, farmer _Green_ aforemention’d took most of the stones away to his buildings at _Bekamton_; and in the year 1724 farmer _Griffin_ plough’d half of it up. But the vacancy of every stone was most obvious, the hollows still left fresh; and that part of the two circles which I have drawn in the plate, was exactly as I have represented it. In the winter of that year the rest were all carry’d off, and the ground plough’d over.

The loss of this work I did not lament alone; but all the neighbours (except the person that gain’d the little dirty profit) were heartily griev’d for it. It had a beauty that touch’d them far beyond those much greater circles in _Abury_ town. The stones here were not large, set pretty close together, the proportions of them with the intervals, and the proportions between the two circles, all being taken at one view, under the eye, charm’d them. The great stones of the great circles at _Abury_ were not by them discern’d to stand in circles, nor would they easily be persuaded of it. But these of the sanctuary they still talk of with great pleasure and regret.

This _Overton-hill_, whereon was the elegant temple we are speaking of, is a very pleasant place. ’Tis the southern end of that ridge call’d the _Hakpen_, broken off by the river _Kennet_. All the water that falls in that plain wherein the whole work of _Abury_ stands, descends this way. It is a round knoll with a gentle declivity to the east, west, and south. The _Kennet_, as it were, licks its feet on all those sides. The whole hill has its name from this end.

To our name of _Hakpen_ alludes אחים _ochim_ call’d _doleful creatures_ in our translation, _Isaiah_ xiii. 21. speaking of the desolation of _Babylon_, “Wild beasts of the desert shall lie there, and their houses shall be full of _ochim_, and owls shall dwell there, and satyrs shall dance there.” St. _Jerom_ translates it serpents. The _Arabians_ call a serpent, _Haie_; and wood-serpents, _Hageshin_; and thence our _Hakpen_; _Pen_ is _head_ in _british_.

עכן _acan_ in the _chaldee_ signifies a _serpent_, and _hak_ is no other than _snake_; the spirit in the pronunciation being naturally degenerated into a sibilation, as is often the case, and in this sibilating animal more easily. So _super_ from υπερ, _sylva_ from υλη, _sudor_, υδωρ. So our word _snap_ comes from the _gallic_ _happer_, a _snacot_ fish from the _latin_ _acus_, _aculeatus piscis_. And in _Yorkshire_ they call snakes _hags_, and _hag-worms_. Vide _Fuller’s Misc._ IV. 15.

The temple that stood here was intended for the head of the snake in the huge picture; and at a distance, when seen in perspective, it very aptly does it. It consisted of two concentric ovals, not much different from circles, their longest diameter being east and west. By the best intelligence I could obtain from the ruins of it, the outer circle was 80 and 90 cubits in diameter, the medium being 85, 146 feet. It consisted of 40 stones, whereof 18 remained, left by farmer _Green_; but 3 standing. The inner circle was 26 and 30 cubits diameter, equal to the interval between circle and circle.

The stones were 18 in number, somewhat bigger than of the outer circle, but all carried off by _Green_ aforesaid. Every body here remembers both circles entire, and standing, except two or three fallen.

Mr. _Aubury_, in his manuscript notes printed with _Camden_’s _Britannia_, mentions it, “a double circle of stones, four or five feet high, tho’ many are now fallen down. The diameter of the outer circle 40 yards, and of the inner 15. He speaks of the avenue coming up to it, as likewise of our before-describ’d avenue, from _Abury_ to _West-Kennet_, set with large stones. One side, he says, is very nearly entire, the other side wants a great many.” He did not see that ’tis but one avenue from _Abury_ to _Overton-hill_, having no apprehension of the double curve it makes. And he erred in saying there was a circular ditch on _Overton-hill_.

The view here is extensive and beautiful. Down the river eastward we see _Marlborough_, and the whole course of the _Roman_ road hence going along _Clatford-bottom_. We see a good way in the road to _Ambresbury_, and the gap of the _Wansdike_, where we pass thro’. Thence the _Wansdike_ skims the edge of all the hill tops to _Runway-hill_. There we enter upon the view presented in plate XXI. The _Roman_ road runs upon the edge of the hill, on the right hand of that plate, between the barrows there. It descends the hill, and runs to the left hand of _Silbury_, and close by it; and then up _Runway-hill_. Next we see _Oldbury_ camp, over _West-Kennet_ village. Then we may view the whole length of the avenue hence to _Abury_, and observe the two great curves it makes, to imitate the figure of a snake, as drawn in the ancient hieroglyphics. Coming from _Abury_ town it curves to the right-hand or eastward, then winds as much to the west, till it ascends this _Overton-hill_, full east.

[Illustration: TAB. XVII.

_A View of the_ South Temple _July 15 1723._]

I observed the breadth of the avenue here is narrower than elsewhere, as being the neck of the snake. ’Tis 45 feet or 26 cubits, equal to the diameter of the inner circle here. And as it is narrower than elsewhere, they made the side-distance between stone and stone proportional, being two thirds of that in breadth. Mr. _Smith_, living here, informed me, that when he was a school-boy, the _Kennet_ avenue was entire, from end to end. _Silbury-hill_ answers the avenue directly, as it enters this temple, being full west hence. Here is a great number of barrows in sight from this place, two close by; and a little north-eastward that chain of barrows design’d in plate XXIX. the lower part, looking toward _Marlborough_. Human bones found in digging a little ditch by the temple, across some small barrows there, and where there were no barrows. Mr. _Aubury_ says, sharp and form’d flints were found among them; arguments of great antiquity. They were of the lower class of _Britons_, that were not at the charge of a _tumulus_.

Thus we have conducted one half, the forepart of the snake, in this mighty work, up to _Overton-hill_, where it reposed its bulky head, and not long ago made a most beautiful appearance. I happen’d to frequent this place in the very point of time, when there was a possibility just left, of preserving the memory of it. In order to do it, I have laid down the groundplot thereof in plate XX. just as I found it for three years together, before it was demolish’d. I found that a line drawn between _Overton-mill_ and the entrance of _Kennet_ avenue in _Abury_ town, is the ground-line of this avenue, from which it makes two vast curves contrary ways, to imitate the winding of a snake, and the hieroglyphic figures we see on _Egyptian_ and other monuments. From _Overton-mill_ is a most glorious prospect, overlooking the whole extent of _Abury_ temple, and the sacred field it stands in, and beyond that, into _Gloucestershire_ and _Somersetshire_.

_Explicat hinc tellus campos effusa patentes, Vix oculo prendente modum_—— Lucan IV.

As we descend _Overton-hill_ by the neck of the snake, we discern the main part of the track of this avenue between here and _Abury_ town, and may observe its huge curves both ways. And when we are near entring _Abury_ town again, upon mounting the hill by the hedge-corner, at about eighteen intervals of stones from the _vallum_, you see a most advantageous prospect or approach to the temple, partly represented in plate XVIII. _Windmill-hill_, with its easy acclivity, fronting you directly, the northern end of _Hakpen_ on the right and _Cherill-hill_ on the left closing the horizon like scenes at a theater.

I observed many of these studied opportunities in this work, of introducing the ground and prospects, to render it more picture-like.

_Pausanias in Bœotic._ writes, that in the way from _Thebes_ to _Glisas_, is a space fenc’d round with select stones, which the _Thebans_ call the _snake’s head_. And they tell a silly story about it, of a snake putting his head out of a hole there, which _Tiresius_ struck with his sword. Just by it, he says, is a hill call’d the _supreme_, and a temple to _Jupiter the supreme_, and the brook _Thermodon_ runs under it.

Can we doubt but this was an ancient temple, like what we are describing? It was built by _Cadmus_, or some of his people, of whom we shall talk more in chapter XIV.

I conclude this account with a verse of the poet’s, which I believe was upon a work of the very same nature, as we shall explain by and by.

_Quod caput antè fuit, summo est in monte cacumen, Ossa lapis fiunt_—— Ovid. Met. IV.

Chap. VIII.

_A description of the other great avenue from_ Bekamton, _a mile off, which is the hinderpart of the snake, proceeding from the circle. The cove on the midway of it call’d_ Longstones, _or the_ Devil’s coits. _The avenue terminated in a valley. Some animal bones found in a stone, whence a conjecture concerning their age. Of the number of the stones._ Solomon’_s temple compared with ours. The mechanicks of the Druids called magick. Of the effect of the weather upon the stones._

After I had carefully laid down the plan of _Kennet_ avenue, and not understanding the full purport of it; in the year 1722, I found out this other, extending itself above a mile from the town of _Abury_, by another direction. It goes toward the village of _Bekamton_, therefore I call it _Bekamton_ avenue. ’Tis really the hinderpart of the hieroglyphic snake, which the Druids meant here to picture out, in this most portentous size.

The former avenue goes out of _Abury_ town at the south-east point; this full west, at the interval of 25 stones, or a quadrant of the great circle from _Kennet_ avenue, and proceeds by the south side of the churchyard. Two stones lie by the parsonage-gate on the right hand. Those opposite to them on the left hand, in a pasture, were taken away 1702, as mark’d in the ground-plot of _Abury_. _Reuben Horsal_ remembers three standing in the pasture. One now lies in the floor of the house in the churchyard. A little farther, one lies at the corner of the next house, on the right hand, by the lane turning off to the right, to the bridge. Another was broke in pieces to build that house with, _anno_ 1714. Two more lie on the left hand, opposite. It then passes the beck, south of the bridge. Most of the stones hereabouts have been made use of about the bridge, and the causeway leading to it. A little spring arises at _Horslip_ north-west, and so runs by here to _Silbury-hill_, where the real head of the _Kennet_ is. But sometimes by a sudden descent of rain coming from _Monkton_ and _Broad-Hinton_, this is very deep. The picture here humours the reality so far, as this may be call’d the vent of the snake.

Now the avenue passes along a lane to the left hand of the _Caln_ road, by a stone house call’d _Goldsmiths_-farm, and so thro’ farmer _Griffin_’s yard, thro’ one barn that stands across the avenue, then by another which stands on its direction. Two stones and their opposites still lie in the foundation; immediately after this, it enters the open plow’d fields; the _Caln_ road running all this while north of it. If we look back and observe the bearings of _Abury_ steeple, and other objects, a discerning eye finds, that it makes a great sweep or curve northwards. The avenue entring the open corn-fields, runs for some time by the hedge, on the right hand. When it has cross’d the way leading from _South-street_, we discern here and there the remains of it, in its road to _Longstone_ cove. Farmer _Griffin_ broke near 20 of the stones of this part of the avenue.

[Illustration: TAB. XVIII.

_Stukeley delin._ _E. Kirkall sculp._

_The Entrance of_ Kennet avenue _into_ Abury _14. May 1724._]

This _Longstone_ cove, vulgarly call’d long stones, is properly a cove, as the old _Britons_ call’d ’em, compos’d of three stones, like that most magnificent one we described, in the center of the northern temple at _Abury_; behind the inn. They are set upon the ark of a circle, regarding each other with an obtuse angle. This is set on the north side of the avenue; one of the stones of that side makes the back of the cove. This is the only particularity in which this avenue differs from the former. I take it to be chiefly a judicious affectation of variety, and serv’d as a _sacellum_ or _proseucha_ to the neighbourhood on ordinary days of devotion, _viz._ the sabbath-days. For if the Druids came hither in _Abraham_’s time, and were disciples of his, as it appears to me; we cannot doubt of their observance of the sabbath. It stands on the midway of the length of the avenue, being the fiftieth stone. This opens to the south-east, as that of the northern temple to the north-east. ’Tis placed upon an eminence, the highest ground which the avenue passes over: these are call’d _Longstone_-fields from it. You have a good prospect hence, seeing _Abury_ toward which the ground descends to the brook: _Overton-hill_, _Silbury_, _Bekamton_; and a fine country all around. Many stones by the way are just buried under the surface of the earth. Many lie in the balks and meres, and many fragments are remov’d, to make boundaries for the fields; but more whole ones have been burnt to build withal, within every body’s memory. One stone still remains standing, near _Longstone_ cove.

_Longstone_ cove, because standing in the open fields, between the _Caln_ road and that to the _Bath_, is more talk’d of by the people of this country, than the larger, and more numerous in _Abury_ town. Dr. _Musgrave_ mentions it in his _Belgium Britannicum_, page 44. and in his map thereof.

Mr. _Aubury_ in his manuscript observations publish’d with Mr. _Camden_’s _Britannia_, speaks of them by the name of the _Devil’s coits_. Three huge stones then standing. It was really a grand and noble work. The stone left standing is 16 feet high, as many broad, 3½ thick. The back stone is fallen flat on the ground, of like dimension.

——_annis solvit sublapsa vetustas: Fertur in abruptum magnus mons_—— Virg. Æn. 12.

The other was carried off by that destroyer _Richard Fowler_, together with many more, but seven years ago (when I was there). The people that saw it broken in pieces by fire, assured me there were perfect flints in its composition and bones. And I verily believe I saw a piece of this same stone in a garden-wall of the little alehouse below in _Bekamton_-road, which had evidently a bone in it. Whence probably we may conclude, that these stones were form’d by nature since _Noah_’s deluge, and these bones are of an antediluvian animal, which casually fell into the petrifying matter. They told me the stone contain’d 20 good loads, that the bones were in the middle of the stone, and as hard as the stone. That stone now standing, was the right hand or eastern jamb of the cove.

A little way hence is a bit of heath-ground, but the plough will soon have devoured it. Here remains a great barrow, call’d _Longstone long barrow_; and from hence we see innumerable more barrows. The avenue continu’d its journey by the corn fields. Three stones lie still by the field-road coming from _South-street_ to the _Caln_-road. Mr. _Alexander_ told me he remember’d several stones standing by the parting of the roads under _Bekamton_, demolish’d by _Richard Fowler_. Then it descends by the road to _Cherill_, ’till it comes to the _Bath_-road, close by the _Roman_-road, and there in the low valley it terminates, near a fine group of barrows, under _Cherill-hill_, in the way to _Oldbury-camp_; this is west of _Bekamton_-village. This point facing that group of barrows and looking up the hill is a most solemn and awful place; a descent all the way from _Longstone_ cove, and directed to a descent, a great way further, down the _Bath_-road, where no less than five valleys meet. And in this very point only you can see the temple on _Overton-hill_, on the south side of _Silbury-hill_.

Here I am sufficiently satisfied this avenue terminated, at the like distance from _Abury_-town, as _Overton-hill_ was, in the former avenue; 100 stones on a side, 4000 cubits in length; ten _stadia_ or the eastern mile. Several stones are left dispersedly on banks and meres of the lands. One great stone belonging to this end of the avenue, lies buried almost under ground, in the plow’d land between the barrow west of _Longstone_ long barrow, and the last hedge in the town of _Bekamton_. _Richard Fowler_ shew’d me the ground here, whence he took several stones and demolish’d them. I am equally satisfied there was no temple or circle of stones at this end of it. 1. Because it would be absurd in drawing. The head of the snake was aptly represented by that double circle on _Overton-hill_: but this place, the tail of the snake, admitted no such thing, and I doubt not but it grew narrower and narrower as before we observed, of the neck of the snake. 2. Here is not the least report of such a thing among the country people. It would most assuredly have been well known, because every stone was demolish’d within memory, when I was there. I cannot doubt but many have suffered since; and I have had very disagreeable accounts thereof sent to me. I apprehend this end of the avenue drew narrower in imitation of the tail of a snake, and that one stone stood in the middle of the end, by way of close. This I infer from the manner of the end of that avenue of the Druid temple at _Classerness_; which I take to be the tail of a snake. Of which hereafter.

For a more mathematical determination of this end of the avenue, see Chap X. at the end.

The avenue took another circular sweep of a contrary manner, as it descended from _Longstone_ cove, bending southward.

————_pars cætera campum Ponè legit, sinuatque immensa volumine terga_.

as _Virgil_ writes of this creature, _Æneid_ II.

And it went over variety of elevations and depressures as the other of _Kennet_ avenue; but that terminated on a hill, as this in a valley. With great judgment, they thus laid out the ground, to make the whole more picture-like.

[Illustration: TAB. XIX.

_Stukeley delin._ _Toms Sculp._

_Continuation of Kennet avenue 24. May 1724._]

_Bekamton_-village lies very low, at the bottom of a valley subject to inundations, and the ground is springy: they can’t make cellars there: whereas _Abury_ is very dry, and their wells deep.

There are many barrows on the south downs, between St. _Anne’s-hill_ and _Bekamton_, which chiefly regard this avenue. Many as we go up to the _Roman_ camp of _Oldbury_, and in _Yatesbury_-field. And pretty near the termination, in the valley of _Bekamton_ under _Cherill-hill_, is a group or line of half a score of very different forms, which make a pretty appearance. So the valley along the present road from _Bekamton_ to the _Devizes_ and _Bath_, is full of barrows on both sides; all regarding this part of the sacred work, the tail of the snake.

I am confident, the reader by this time has conceiv’d a just notion of this wonderful work, which we have describ’d with as much brevity as possible; and at the same time he will resent its fate, that a few miserable farmers should, within the space of 20 years, destroy this the noblest monument, which is probably on the face of the globe; which has stood so many ages, and was made to stand as many more. The grandeur of the work has render’d it altogether unnecessary to add any heightning, or any flourishes. I leave it as an out-line of the most masterly hand, a picture that requires no colouring.

Concerning the forms of the religious performances here, I can say but little, more than that I see nothing, but what appears to be in the ancient patriarchal mode, before cover’d temples were introduc’d in the world; the æra of which time, I am fully convinc’d, was that of the _Mosaick_ tabernacle. We may well assert this to be ancienter than that time; as the largest, so probably one of the most ancient in the _Britannic_ isles. The Druids were tempted to make this work here, by the appearance of the stones on the downs, on the other side of _Hakpen-hill_, call’d the gray weathers. Finding the ground all overspread with these enormous masses, they had no difficulty in resolving, and they made none in putting their resolution in execution; in conveying 650 of the choicest of them, to make this notable temple. Thus we cast up the number.

The outer circle of _Abury_ town 100 The outer circle of the northern temple 030 The inner circle 012 The cove 003 The outer circle of the southern temple 030 The inner circle 012 The ambre or central obelisc 001 The ring stone 001 The avenue of _Kennet_ 200 The outer circle of _Hakpen_ 040 The inner 018 The avenue of _Bekamton_ 200 _Longstone_ cove jambs 002 The inclosing stone of the serpent’s tail 001 ———— 650

The square of _Solomon_’s temple was 700 cubits; the diameter of _Abury_ is 800. But _Abury_, in square content, is to _Solomon_’s temple as 50 to 49. If we take into the account the _vallum_ of _Abury_, we find this would hold incomparably more people than the other, as spectators or assistants. An hundred oxen in sacrifice was an hecatomb. Twenty two thousand were offered by _Solomon_ at the dedication, beside other animals. Three times in the year the whole nation of _Israel_ assembled there, to pay their devotions and sacrifices, the aboriginal covenant made between God and man, in order to obtain favour and pardon. For ought we know, there might be as many here, and on the same account. I believe their most common times of these extraordinary religious meetings were on the four quarters of the year, the equinoxes and solstices.

We may well wonder how these people could bring together so many of these great stones, and set them up so exactly. The stones they had not far to fetch, only from the other side of the _Hakpen_, from the gray weathers. Their vicinity, their lying on the surface of the ground, the soil here being solid chalk, was the great inducement for the Druids, in these most early ages, to build this temple. The manner of their mechanics, which undoubtedly was very simple, must be equally surprizing. I apprehend, they brought the stones upon strong carriages, and drew them by men. For even in _Cæsar_’s time, there was an infinite multitude of people. Their manner of raising the stones seems to have been with tall trees, us’d for leavers, and no doubt very artfully apply’d. The method of fixing these enormous blocks of stone was, to dig a hole in the solid chalk, and ram the foundation of it in, with lesser stones, flints, and coggles, very artfully. They are not let in above two feet and a half deep. And the country being all a solid bed of chalk, was another reason why here, as at _Stonehenge_, they chose it for this extraordinary building. The conducting and rightly managing an immense number of hands, the providing for their maintenance, was a matter of wisdom and great authority. The marvellous effect produced, might well establish the glory of the Druids of _Britain_, which echoed across the ocean, and very much favour’d the opinion mankind had conceiv’d of their practising magick. For magick is nothing else but the science that teaches us to perform wonderful and surprizing things, in the later acceptation of the word. And in very many ages after the Druid times, mankind had the same notion, and the vulgar have to this day, concerning these works. And most probably from them sprung the character, which _Pliny_ gives of our _british_ Druids practising magic, and being so great proficients therein, as to equal the _persian_ and _chaldean magi_, “so that one would even think,” says he, “the Druids had taught it them.”

I judge it much more probable, the Druids learn’d it from them, at least they both derive it from the same original fountain. And whatever they might practise of real magic, the notion of mankind concerning them, receiv’d strength from the name _magi_, which they might bring with them from the east. _Magus_ there originally signifies no more than a _priest_, or person who officiates in sacreds. The word comes from _maaghim meditabundi_, people of a contemplative, retir’d life; whom more commonly in the west, they call’d Druids. I am not dubious in thinking the times we are talking of, when this temple of _Abury_ was built, are of the extremest antiquity, near that of _Abraham_. I was very often on the spot, furnish’d with what I thought a convincing argument, from considering the wear of the weather, what effect it had upon these stones of a very firm texture, a kind of gray marble. And thus my reasoning was founded.

I had sufficient opportunity of comparing the effect of the weather upon the stones here, and upon those at _Stonehenge_. For some years together, I went from one to the other directly, staying a fortnight or more at each place to make my observations. Nothing is more manifest, than that the stones of _Stonehenge_ have been chizel’d, some quite round, some on three sides, easily to be distinguish’d. The stones of _Abury_ are absolutely untouch’d of tool. No doubt, at that time of day, the aboriginal patriarchal method from the foundation of the world was observ’d, not to admit a tool upon them. Even when _Solomon_’s temple was built, tho’ the stones were all carv’d with great art, yet that was done before they were brought to the building; for no ax or hammer was heard thereon. The like, probably, may be said of _Stonehenge_.

[Illustration: TAB. XX.

_The HAKPEN or snakes head temple on Overton hill, calld the Sanctuary._]

It seems likely, that when _Stonehenge_ was built, the Druids had some notice from _phœnician_ traders, of the nature of _Solomon_’s temple; therefore they made their impost work, as some kind of advance, toward a cover’d temple, and likewise chizel’d their stones in compliance thereto. By using the best of my judgment, in comparing the effect of the weather upon _Stonehenge_ and _Abury_, I could easily induce myself to think that _Abury_ was as old again. For in some places there were cavities a yard long, corroded by time, and on those sides that originally lay on the ground, which, if they had not been expos’d to the weather, by being set upright, would have been smooth. Several other persons of good judgment have been of the same sentiment.

[Illustration: _RUBEN HORSALL Clark of Abury & Antiquarian. July 29 1722_]

Chap. IX.

_Of the barrows or sepulchral tumuli about_ Abury, _very numerous here, as having for ages been a metropolitical temple. The several kinds of them, conjecturally di