(R. T. signifies Round Tower, or Towers.)
Aaron, or Inaron, [149].
Abad (Persian dynasty), [246].
Abaris, the Boreadan;
his mission to Delos from the Insula Hyperboreorum, [53-56], [397], [448];
why he did not adopt the Scythian dress, [56];
meaning of the “arrow” which he bore with him to Delos, [328].
Abernethy (R. T.), [10], [431].
Agriculture, an object of Sabaic worship, [111].
Agnarupi, a manifestation of the Deity (Brahminic), [288].
Aiche Baal-tinne and Aiche-Shamain, [199], [200].
Aithair Foadha, or the tree of Bhudda, explained, [472].
Alphabet (Irish), a “tree” code, [229], [418].
See [St. Patrick].
Amergin, the bard, brother of Heremon and Heber, [22], [387], [388].
Annals of Ulster and of the Four Masters, cited against the theory that R. T. were belfries, [364];
also to prove that they existed before the 5th century, [374].
Anatta, Anuzza, and Docha, their respective meanings, [114].
Apis, the Egyptian deity, what he represented, [159].
Apollo, meaning of the name, [61];
his alleged cyclic visits to the Insula Hyperboreorum (Ireland), [52], [397];
Christnah, the Indian equivalent of, [218], [219];
sculptured with the Python at Knockmoy, [330];
meaning of the Python myth, [291];
the “great year” of the Greeks, [397];
his musical worship in Ireland, [403];
his supposed temple at Kilmalloch, [202];
Phrygian account of his visit to the Hyperboreans, [436];
Grynæus and Lycæus explained, [466].
See [Sun-Worship].
Apple, Eve and the, [227] et seq.
Arabic Sabaism, [503-506].
Architecture of the R. T., [513].
Ard-Melchan, derivation of the name, [203].
Ardmore (R. T.), [71], [75];
meaning of the name, [75].
Argues, its Sabaic import, [195].
Arimaspi, their connection with Cyclopean architecture and mining, [86], [407].
Ark of Scripture, what it means, [224-226], [267], [270] et seq.
Armagh (R. T.), destruction of, by lightning, [50].
Aron distinguished from Tebah (both signifying “ark”), [270].
Arran, meaning of the name, [429] n.
Arrowhead character, [340].
Artemidorus cited, [301], [302], [400].
Aryans, site of the ancient Aria or Artacoana, [183];
Aria and Ariana distinguished, [183], [184];
the latter equivalent to Iran or Eriene, [184];
Eriene corrupted into Ierne, [185];
Zendavast description of the Aryan country, [185] et seq.;
change in its climate, [186], [187];
consequent Western migration of the Aryans, [187];
Jemshid and his times, [188];
policy of Zoroaster, [188];
laws of Ormuzd corrupted, [188];
two claimants for the name of Zoroaster, [189];
antiquity of the original Zoroaster, [189];
his predecessors, [189];
the Dabistan and its author, Moshan or Fani, [189];
religion of Hushang, [189], [190];
the Mahabadean dynasty, [190];
antiquity of the Iranian monarchy, [190].
Asia, the “cradle of the human race,” [265], [266].
Astarte, phallic worship of, [101], [102];
description of her temple at Hieropolis, [168];
known also by the name Rimmore, [102];
signification of the latter, [102];
perpetuation of this meaning in sculpture at Glendalough, [473];
traces of her worship (as the Moon) at Athlone, [204];
the Irish term of endearment, “Astore,” derived from her name, [213];
Astarte distinguished from Militta, [213];
use of bells in her worship, [175].
Astore. See [Astarte].
Astronomy, proficiency of the ancient Irish in, [59], [60], [521-3];
R. T. used for purposes connected with, [61], [62], [521];
entered into the religion of the ancient Egyptians and Indians, [77-79];
connection of serpent-worship with, [515];
Fergil and the theory of the earth’s rotundity, [523];
predilection of the Irish peasantry for, [523];
malign influence of the Druids on, [521].
Athlone, [204].
Atreus, “treasury” of, its analogy to the Round Towers, [454], [458].
Augurs (Roman), symbolism of the cross connected with, [490].
Avatara and Avantara, incarnations (Brahminical) of the Deity, distinguished, [288].
Aventine (Roman), derivation of the name, [198] n.
Avienus on the Insula Sacra, [28], [29], [117];
his opinion of Irish antiquities, [28];
applies the term “Hibernian” to the Irish, [28].
Baals, plurality and divinity of, [29];
meaning of “Baal,” [29], [65];
connection between them and the R. T., [29];
twofold signification of the word “Baal” in Scripture, [74];
Septuagint rendering of the expression “high place of Baal,” [75];
the Irish Bail-toir and Aoi-Bail-toir distinguished, [75].
Baal-Phearagh, how connected with the Baal-peor of Scripture, and with the African Belli-Paaro, [111];
signification of the name, [103];
form of the R. T. attributable to his influence, [29].
See [Farragh or Phearagh].
Baal-thinne, or sacred fire of Baal, [88-90].
Baaltis, meaning of, [65].
Babel, tower of, its purpose, [63], [64];
meaning of “Babel,” [65];
the Hebrew (scriptural) name for, indicative of its phallic character, [283], [284].
Babylonians, proficient in astronomy, [64] n.
Bacchus, name of, found in ancient Irish inscriptions, [437];
only another name for one of the various Buddhas, [235] n.;
the “Maypole” ceremony specially connected with his worship, [235];
significance of the name Sabasins, [505].
Badhha, worshipped by the Tuath-de-danaan women, [132].
Baku, description of fire-temple at, [72].
Ballycarbery (R. T.), [48].
Banavan (in Scotland), its connection with the Tuath-de-danaans, [114] n.
Bards, nature of their office, [22], [23];
their high reputation, [23], [24];
their use of rhyme and verse, [25];
also of music, [25], [405], [406];
their decadence into prose after their conversion to Christianity, [25];
suppressed by the English, [26];
superiority of Irish bardic music, [405], [406];
origin of the name “Bards,” [451];
the knowledge of astronomy preserved in their sacred books, [522].
Basilisk, or Cockatrice, its Sabaic and scriptural significance, [225], [226].
Bavana and Dana, [113], [114].
Beaufort (Miss), and the enactment of Tara (A.D. 79), [88-96].
Belfries, the R. T. could not have been intended as, [5-13], [36], [37];
the names Cloic-teacha and Erdam applied to them in the Irish Annals, as distinguished from Fiadh-Nemeadh, [50], [51].
Belli-Paaro, or Baal-Peor, and Baal-Phearagh, phallic nature of, [111].
Bells, origin of, [10], [11];
Irish Ceol and Ceolan date from pagan times, [11];
the Sabian and Druidic use of, adopted by the Christian missionaries to their own worship, [11], [170-175];
introduced into England from Ireland by Gildas, [11], [173], [174];
miraculous effects supposed to result from the tolling of, [35] n.;
date of their introduction into churches, [174];
shape of the Irish crotals, or pagan bells, [175];
square bells, [175];
connection of bells with the worship of Astarte, [175];
St. Finnan’s bell, [174] n.;
references to bells in Scripture, [171];
traces of apparatus for ringing bells found in some of the R. T. accounted for, [172], [173];
used for worship in Ceylon, Burmah, and China, [173], [174].
Belus, description of the tower of, by Herodotus, [283] n.
Benares, cruciform shape of pagodas at, [352];
sepulchral pyramids at, [75], [76].
Beth (Irish alphabetical letter), significance of, [228], [229].
Birs-Nimrod, or tower of Nimrod, its Sabaic character, [65] n.
Bleain, the Irish for year, its meaning and derivation, [58].
Boar-incarnation (of Vishnu) and the White Island, [326-328].
Boat (lunar), or crescent, [273].
Boaz and Jachin (pillars of Solomon’s temple), [372], [511-514].
Bolati, meaning of, [65].
Bona dea, Sabaic rites of, [348], [349].
Boo and A-Boo, origin of the Irish expressions, [132], [133].
Boreades, or Tuath-de-danaan priests of Boreas, superseded by the Scythian Druids, [56];
relics of their costume, [56], [57];
likewise priests of Apollo, [397-401];
origin of the name, [401];
Irish astronomy preserved in their sacred books, [522].
See [Bards] and [Insula Hyperboreorum].
Brahminism, subsequent to and distinct from Buddhism, [108], [213-215];
its doctrine of multiple divine emanations, [287], [288].
See [India].
Brazen Serpent (of Scripture), or Nehushtan, its relation to the basilisk, [225];
also to Sabaism generally, and to that of Ireland in particular, [501-506].
See [Serpent-worship].
Brechin (R. T.), [8], [10], [431];
description and explanation of its symbolic sculpture, [299-301].
Britain, inclusive of Ireland, in ancient writings, [58];
derivation of the name, [427];
Irish etymology of some English local names accounted for, [426], [427].
Brontes, Sabaic import of the name, [195].
Brooches (Irish) of crescent form, their symbolism, [273], [274].
Buddhism, speculations regarding nature of, [107];
antecedent to Brahminism, [108], [213], [214];
Buddhists expelled from India, [108], [109];
date of Buddha’s ministry, [109];
abstract character of his teaching, [109], [110];
the Sun and Moon (i.e. generation and production) as objects of primitive worship, [109], [110];
Buddhism preceded Buddha, [109], [110];
definition of Bhud and Buddhism, [112];
transmigration of souls, a tenet of, [112], [113];
abstract purity of, [112], [220];
moral code of Buddhists, [112], [220];
Dana, Bavana, Anuzza, Docha, and Anatta explained, [113], [114];
forbids the taking of animal life, [113];
reverence of Buddhists for the elephant, [113] n.;
Budh-Nemph, Nemph-Thur, and Tor-Boileh equivalent, [114] n.;
Badha, Macha, and Moriagan worshipped by Tuath-de danaans, [131], [132];
Farragh or Phearagh (Irish), identical with Bhud, [132];
origin of the Irish suffixes Boo and a-Boo, [130], [132];
Tuath-de-danaan effigy of Buddha, [139], [141];
its Sabaistic and Phallic character, [213], [227], [311];
Colebrooke’s charges against considered, [214], [215];
subterranean temples for practice of, [215], [216];
Buddha distinct from Paramon, [216];
Dearg, darioga, and darag as epithets of Buddha, [216], [217];
meaning of Magh and Maghody, [217];
Christnah, or the “Indian Apollo,” [218], [219];
Buddha stands for a series of incarnations, [220], [221];
Budh, the forbidden “apple” of Scripture, [227];
twofold meaning of Budh, or Fiodh, [228] et seq.;
Eve, the first Buddhist, [230];
Cain, the first priest of Buddhism, [230];
Bacchus identical with Buddha, [235] n.;
significance of the Ceylon “Maypole” festival, [238], [239];
the Palencian “tree”-symbolism, [229];
original seat of, [244], [264];
Budh and its derivatives, Fiodh, Fidhuis, Fides, with Deus and Hercules, [250];
Tuath and Suath identical with Buddha, [264];
birthplace and parentage of Buddha, [264];
corresponding Brahminic doctrine of multiple incarnation [287];
its doctrine of a virginal conception, [288];
its symbolism of the cross compared with that of Christianity, [293], [294], [295];
Budh synonymous with Phallus, [311];
also with the Egyptian Thot, [323];
Bhagavan, Crishna, the White Island, and snake-legend of the Puranas considered, [325-329];
connection of the “boar incarnation” with Ireland, [326-328];
Buddhist sculpture at Knockmoy, [328-336];
also on Cross at Old Kilcullen, [337], [338];
analogies between Buddhism and Christianity, [364], [365];
theory that Orpheus was a Buddhist, [405].
Budh (Irish), or Fiodh, its signification, [103];
primary and secondary meaning of, [228], [229].
Budh-gaye (Irish) and Budda-gaya (Indian), their phallic meaning, [310-312].
Bud-Nemph and Nemph-Thur (birthplace of St. Patrick), also Tor Boileh (Indian local name), identical in meaning, [114] n.
Buns (I. for children), e.g. Surage-buns, or children of the sun;
cf. with Hindu-Buns (E. I.), children of the moon, [74].
Burwah Sangor, description of snake-sculpture on Hindu temple at, [363];
its mutilation by Mohammedans analogous to that of the similar sculpture on Irish crosses by St. Patrick, [364].
Cabiri and Cabiric, origin and meaning of the name, [354];
connected with Freemasonry, [354], [359].
Cain, the first priest of Buddhism, [230];
nature of his offence, [230];
and of the “sin-offering” prescribed for him, [230], [231];
also of the “mark” set upon him, [232];
computation of the time at which he lived, [234];
his predecessors, [241], [242];
his immediate progeny, [247].
Camadeva (Hindu god of desire), origin and meaning of his name, [94];
other names for, [94];
his parentage, marriage, and friendships, [94], [95];
personal aspect of, [94], [95];
hymn to, [95], [96];
his connection with the phallic symbolism of the R. T., [91-101].
Cambrensis (Giraldus Cambrensis) on the R. T., [49], [83];
on the climate of Ireland, [529].
Camden on the R .T., [374].
Canonisation of local pagan objects of worship in Ireland, [43], [44].
Carnac, Buddhist symbolism at, [321-323].
Castlereagh, evidence of Sabaic worship at, [205], [206].
Cathoir-ghall (as a name of R. T.), its meaning, [48], [61], [62], [103].
Caucasus, origin and meaning of the name, [354], [355];
existence of buildings similar to the R. T. in, [74].
Caves. See [Mithratic Caves].
Celestial Indexes, theory of the R. T. being, considered, [52].
Celestine (pope), his commission Ad Scotos, [41].
Cells, theory of the R. T. being, [13], [14].
Ceol and Ceolan (bells), their pagan use, [11].
Ceylon, bells used at the Dagob temples in, [173] n.;
the Maypole ceremony as observed in, [238];
Buddhist temple of Calane in, resemblance between it and Brechin R. T., [300];
meaning of the name Dagobs, [369];
description of a Dagob, [369-371];
sepulchral character of, [370], [371].
Chaildees, or Culdees, not connected with the Egyptian Cophtes, [40], [41];
the latter may, however, have derived their knowledge from the Tuath-de-danaans, [155];
did not admit the papal supremacy, [46];
meaning of the name, [44].
Chaldeans, their connection with the Tuath-de-danaans, [155].
Christianity, existed in Ireland before the time of Pelagius, or of St. Patrick, [41];
early Irish Christians ostracised, [42];
St. Patrick’s actual share in the diffusion of, [42], [43];
canonisation of objects of pagan worship by the apostles of, [44], [492];
to what its reception by the Irish pagans, is attributable, [344] et seq.;
prophecy in the Hindu Puranas of a coming redeemer of mankind, [345];
the “Yugas” to the same effect, [345], [346];
Hindu “History of Vicrama Ditya,” [346];
Arabic poetic prediction to same effect, [346];
analogous inscription on pillar at Buddal, [346], [347];
theory that, in its leading essentials, it was introduced into Ireland as a revival of an early Eastern religion by the Tuath-de-danaans, [493];
the Greek term logos considered with reference to this point, [478], [479];
also the reference in St. John’s gospel to Christ’s coming to his “own,” [478];
the incident of the Magi, and the symbolism of the cross in its sculptured representation, [482], [483];
meaning of the expression “Lamb of God,” [486-489];
conformity between Buddhism and Christianity, [365];
the Church festivals derived from the Tuath-de-danaan ritual, [493].
Christnah (the Indian Apollo), [218], [219];
the legend of his incarnation and his connection with the “White Island” (Muc-Inis), [326], [327].
Chronos, deification of, accounted for, [197].
Churches, arguments from their being found in the neighbourhood of Round Towers, Cromleachs, and Mithratic caves against the pre-Christian antiquity of the R. T. considered, [7], [8], [356], [357].
Clement (the Irish doctor), German testimony to his learning, [54] n.
Climate of Ireland praised by Geraldus Cambrensis, [529].
Clogad, meaning of, [12];
the name accountable for a mistake as to the R. T., [12].
Cloicteach, or belfrey, distinct from R. T., [36], [37].
Clondalkin (R. T.), [101], [359].
Clonmacnoise, antiquity of its crosses, churches, and round towers accounted for, [356], [357];
once a stronghold of Buddhism, [356], [357];
its sculptures unconnected with Christianity, [358], [359];
inferiority of the architecture of its churches to that of the other remains, such as crosses and round towers, [163];
Abbot O’Brien and his “cell,” [13], [14].
Cockatrice, or Basilisk, its symbolism, [225].
Colebrooke’s statement regarding Buddhism refuted, [214].
Colgan on the R. T., [37], [51].
Colzoum (Egyptian monastery), supposed to resemble the R. T., [30-33].
Coptic, Hurd’s description of the Ethiopian monks so-called, [45], [46];
such monastic orders not analogous to the Irish Culdees or Chaildees, [45].
Cormac (bishop of Cashel), his allusions to fire-worship, [81], [82];
his description of the R. T., and opinion of their great antiquity, [368], [394].
Crescent-Worship, its origin and significance, [261], [262], [273] et seq.;
its symbolism preserved in the Irish crescent brooches, [273], [274];
crescent on the summits of R. T., [103];
the crescent of Sheva (Hindu), [103];
the crescent and the “ark,” [224-226];
the Pish-de-danaan votaries of, [261], [262].
Crioch-na-Fuineadhach, a name of Ireland, its meaning, [344].
Crocodiles as objects of worship, [165], [166];
bearing of this on the question of sub-pyramidal (and R. T.) cavities, [166].
Cromleachs, their Buddhist origin, [2], [3];
that churches are found in their vicinity no disproof of this, [8];
possibly the work of Firbolgs or Scythians, [428].
Cross-Worship, its antiquity and universality, [289-308];
Egyptian interpretation of the cross symbol, [289], [291];
Druidic cross worship, [289];
practised among all ancient Gothic peoples, [290];
the Egyptian Taut symbol, [291];
Buddhist origin of cross-worship, [291];
Greek allegory of Apollo and the Python, [291], [292];
the Irish Tuath cross, [291];
the cross a symbol of universal nature, [294];
Irish cross with kilted figure thereon—of whom? [295-297];
crosses on obelisk at Sandwick (Ross-shire), [305-309];
crosses in cryptograms of heathen deities, [308];
Plato on the prevalence of the cross symbol, [308];
cross symbols found at the temple of Serapis, [312];
the forehead “mark” in Ezekiel, a cross, [313];
cross on the coinage of the Emperor Decius, [314];
also on Phœnician medals, [314], [315];
description of the great cross at Forres, [317-320];
the latter cross probably erected by Tuath-de-danaans, [320];
theory that such crosses are of Danish origin refuted, [321];
cross symbols on monolith at Carnac, [321], [322];
resemblance of sculpture on cross at Old Kilcullen to those on the temple at Kalabche in Nubia, [337-342];
crucificial Buddhist effigy of Deva Thot, [343], [344];
freemasonry and the crucifixion, [344];
cruciform construction of Mithratic temple at New Grange, [350];
also of the so-called “Devil’s Yonies,” [314], [350], [351];
also of pagodas at Benares and Mathura, [352];
union of cross with lingam symbol at Elephanta, [353];
analogy between Irish and Eastern cross-symbolism, [353], [354];
snake-sculpture on Irish crosses, [502];
the crosses of Clonmacnoise, Clondalkin, Armagh, Finglas, etc., [357-367];
cross-symbolism at Brechin and Donoghmore R. T., [8];
its connection with serpent-worship, Freemasonry, and Buddhism, [358-367];
all ancient Irish crosses the work of Tuath-de-danaans, [359-361];
the dog-effigy on the cross at Clonmacnoise, [359];
demolition and restoration of cross at Finglas, [365-367];
cross-worship symbolised in the shamrock, [440];
meaning of the expression “Lamb of God,” [486-489];
also of the emblem × for the number ten, [487], [488];
also of the Druidic “key” emblem, [488], [489];
also of the Irish cross (or “finger”) oath, [489];
theory of crosses having been introduced into Ireland by the Pope, [489-492];
the cross-symbolism of Palencia, [490];
the cross-staff of the Roman Augurs, [490];
pagan sculpture on the cross at Kells, [490], [491];
how Irish crosses became associated with Christianity, [492-494];
how the crosses over the doors of some of the round towers may be accounted for, [511].
Crucifixion, sculpture of, at Knockmoy, explained, [328-345];
analogous sculpture on temple at Kalabche (Nubia), [337];
Hindu (Purana) legend of, [339];
testimony of Buddhists and of Freemasonry to the fact of a primeval crucifixion, [343], [344].
Cumman, the Irish astronomer, [59].
Cycle, of nineteen years—“the great year” of the Greeks, [52].
Cyclopean Walls, their origin, and derivation of the name, [86];
found wherever the Pelasgi settled, [86].
Cyclops, public origin of the name, [86];
its Sabaic import, [195], [196].
Dagobs (Cingalese temples), analogous to the R. T., [369-372].
Dahamsouda (King of Baranes, or Benares) and the Bana, or Buddhist gospel, sculpture of the legend at Glendalough, [470] et seq.
Dalton on the date of the Scotch R. T., [10];
his theory that Iris was not Ireland considered, [398].
Dana, as the root of Danaans, its meaning, [113].
Dancing, connected with Sabaic worship, [110];
circular dances performed round the R. T., [517];
Rinke-teumpoil and Turrish dances, [517].
Danes, the R. T. could not have been constructed by, [9], [10];
nor have been intended as places of refuge from, [35], [36];
crosses not commemorative in any way of the, [321].
Davies on the genealogy of the Irish language, [58].
Dearg, Darag, and Darioga, their origin and meaning, [206], [216], [217].
Decius (Roman Emperor), the cross-emblem on his coinage, [314].
Delos, visit of Abaris to, [53-56], [397], [448];
why the fleet of Xerxes did not molest, [69];
Hyperborean embassies to, repulsed, [445], [446];
account of the subsequent transmission of Hyperborean offerings to the shrines of Apollo and Diana there, [446].
Delphi, poetic account of the foundation of the oracle by Hyperboreans representative of the Irish priesthood, [445];
similar tradition at Delos, [445];
hymn of Alcæus commemorating the visit of Apollo to the Hyperboreans on his way to, [446], [447];
derivation of the names Delphi, Pythia, and Sybil, [507];
whence the Pythia derived her inspiration, [507].
Deluge, scriptural narrative of, explained, [266] et seq.;
number of the Noachidæ, [269], [270];
distinction between Aron and Thebit (both signifying “ark”), [270];
meaning of the name Noah, and of the mandate, “Come thou and all thy house into the ark,” [272];
derivation of Deucalion, [275];
figurative character of the, [275], [276];
the argument from marine strata, [276-278];
signification of the raven, dove, and olive branch, [278];
Purana account of the, [279] n.;
whence the Mosaic version may have been derived, [280], [281];
Japhet and Javan explained, [283] n.;
coincidence between the diluvian period and that of the Tuath-de-danaan migration from the East, [436];
legend of Fintan and Caisarea, niece of Noah, [385];
Moses and the Pish-de-danaans, [283].
Dendera, resemblance between the respective worships of ancient Egypt and India exemplified by conduct of Sepoys at, [143], [144].
Deucalion, origin of the name, [275].
Deus and Hercules synonymous, [250];
meaning of Deus Fidhius, [250].
Deva Thot (Buddhist), represented as crucified, [343].
Devenish (R. T.), [38], [71], [167].
Devil’s Yonies, [314], [350], [351].
Diodorus Siculus and Iris, or the Insula Hyperboreorum, [120] n., [397-399].
Dionysius of Sicily, sense in which he uses Iris and Irin, [120].
Docha, included with Anuzza and Anatta in the Bavana, [114].
Dog, personified in sculpture at Persepolis and Clonmacnoise, [359].
Doghda (Milk), the title of the tutelar goddess of Ireland, [339].
Donatus (bishop of Etruria, 9th century), his description of Scotia, or Ireland, [54].
Donoghmore (R. T.), bas-relief of crucifix over door of, [8].
Dove, its signification in the Noachian allegory, [278].
Downpatrick, St Patrick’s alleged “granary” near, [164].
Druids, superiority of the Irish, [57];
Cæsar and Pomponius Mela on the, [57];
whence the Irish Druids derived their superiority, [57];
were fire-worshippers, [82];
significance of the golden “sickle” used by them in cutting mistletoe, [200];
influence of their degeneracy on the study of astronomy in Ireland, [521];
how that study was kept alive by the books of their predecessors, the Boreades, [522].
Dumboe (R. T.), [81].
Dune of Dornadella (Scotland), its resemblance to the R. T., [455];
the mystery of its stone shelves explained, [456].
Dungeons, theory of the R. T. being, [16] et seq.
Egypt, ancestral connection of Ireland with, [77];
Sabian character of its ancient worship, [77];
resemblance of the latter to that of India and China, [143];
remarkable confirmation of this in the conduct of Sepoys at Dendera, [143];
its Ghizan pyramids popularly ascribed to Philitis (a shepherd), and the evidence of Sanskrit records to the same effect, [144-146];
the Uksi, or shepherd kings, [146], [151];
derivation of the word “pyramid,” [146-148];
the Coptic name and its signification, [148];
Armæus, Amosis, and Inaron (the supposed founders of the Ghezan pyramids), who they were, [149];
sojourn of the Israelites in, [149];
did not take place until after the Uksi invasion, [151];
the dislike of the Egyptians to the Israelites accounted for, [151];
Manetho’s account of Osarsiph or Moses, [151];
proximity of Goshen to Ghiza, [153];
date of the Exodus, [150];
civilisation and magic of the Egyptians borrowed from the Chaldeans, [155];
connection of this circumstance with Irish history, [155];
the ancient Egyptians not idolaters, [268];
indebtedness of Moses to them, [281].
Elephanta (subterranean or Mithratic temples of), Buddhist sculptures of, [215];
their defacement by the Brahmins, [215], [216];
cross-symbolism in, [353].
Elephants, objects of reverence to Buddhists, [113] n.
Eleusinian mysteries, their nature, [110], [111], [347], [348];
kindred rites of Bona Dea and Phiditia, [348], [349];
degradation of such rites into the Saturnalia, [349], [350];
the Irish Nullog, [350];
the typification of regeneration, or the new birth, [350].
Ellora (caves of), [215], [216].
Emerald Isle, explanation of the name, [503].
England, traces of the Danaans in, [425].
Enoch (Book of), [401], [402], [475-478].
Erdam (Irish for belfry), contradistinguished from Fidh-Nemead, [50].
Erigena, or Scotus (John or Shane), the Irish doctor, [54] n.
Etrurians, their origin and connection with the Tuath-de-danaans, [85].
Eve, the forbidden fruit and the serpent, [227-230], [285] et seq., [506], [508].
Exodus. See [Egypt].
Farragh, or Phearagh, [56];
identical with Budh and Moriagan, [132], [141];
meaning of the name [132];
Spencer’s theory as to his being Fergus, king of Scotland, [132];
his identity with Peor and Priapus, [132] n.;
his effigy in the Museum of T. C. D., [137], [138];
similar effigies found at Rampore (Himalayas), [139];
as to his being synonymous with Pharaoh, [142];
represented as wearing a kilt, or philabeg, [141], [341].
Fenius, or Feni, ancestor of the Scoto-Milesians, [432];
date of his era, [432].
Fergil, Irish astronomer, who in the 8th century taught the rotundity of the earth, [523].
Fidh-Nemead, or Fidh-Nemphed, its meaning, [50], [105], [353];
Colgan’s and O’Connor’s errors respecting, [51].
Fine Arts, existed in remote antiquity, [407];
proficiency of the ancient Irish in, [411];
evidence of this proficiency, [412];
Oriental character of the Tuath-de-danaan fine art work, [412], [413].
Finger-Oath of the Irish peasantry, its connection with cross-worship, [489], [501].
Finglas, old cross at, [365-367].
Fiodh, or Fidhuis, its derivation and meaning, [228], [250].
Firbolgs, or Celtic inhabitants of Ireland before the Tuath-de-danaans, [297];
assisted the Scythians to expel the latter, [297], [428];
their attire described, [297];
could not have built the R. T., [386], [387];
but probably constructed the Cromleachs, [428];
origin of the name, [428];
their religion akin to that of the Scythians, [428];
how the existence of two distinct races (Celtic and Scythian) in Arran and the northern isles may be accounted for, [428], [429];
duration of their rule between the first Tuath-de-danaan emigration (from Persia) and the second (from India), [442], [443];
confusion as to the battle of Moytura, which they fought with the Tuath-de-danaans, [386], [387], [448], [449].
Fire-Worship, alluded to in Scripture, [67], [68];
originated in “Ur of the Chaldees,” [68];
spread thence to Persia, [69];
the Persian “Ur,” [69];
the “Pyrea” noticed by Brisson, its nature, [69];
question as to whether the round towers were fire-temples, [70-75], [80-82];
also as to whether the Ghebre or Parsee temples were exclusively devoted to this worship, [71];
structural peculiarities of fire-temples, [71], [72];
the temples at Baku and Smerwick, [72];
Strabo’s description of the “Pyratheia,” [72];
fire-temple at Zezd, [72];
pagodas considered and described, [73];
derivation of the name “pagoda,” [73], [352] n.;
pagodas devoted to worship of the sun and moon, [73];
significance of their form, [73], [74];
fire-worship introduced into Italy by the Pelasgi, [86], [87], and into Ireland by the Scythians, [520];
could not have been the exclusive purpose of round towers, [80-82];
Cormac’s allusion to, [81], [82];
Druidic fire-worship, [82];
St. Bridget’s fire-temple, [82], [83];
testimony of the Venerable Bede to its existence in Ireland, [83];
structural affinity of the Irish fire-temples to those of ancient Greece and Rome, [85], [86];
the vestal fire, [87];
the Baal-thinne, Miss Beaufort’s theory as to, [88-90].
Fomorians, in what sense they may be regarded as builders of the R. T., [394], [395];
their affinity to the Tuath-de-danaans, [393-395];
meaning of the name, [394], [395].
Forbidden Fruit (of Scripture), its meaning, [227], [229] n.
Forehead-Mark (Ezek. ix. 4, 5, 6), a cross, [313].
Forres (Scotland), description of sculpture on cross at, [317-320].
Four Masters. See [Annals].
Freemasonry, [20];
essentially Christian in principle, [344];
its Cabiric rites similar to those practised in the Fiodh Aongusa or the Mithratic caves of Budh, [353], [354];
its connection with the R. T., [19], [20].
See [Masonic].
Fuller, allusion in his writings to the Irish harp, [406].
Gadelglas, origin of the name, [502], [503];
its connection with serpent-worship, [502].
Gadelians, ancestors of the Milesians, [432], [502].
Gal and Noudabal (Persian legend from Ferdosi), its meaning, [102] n.
Gallamh, father of Heber and Heremon, [393], [432].
Gaur Towers of India, similar to the R. T., [371].
Gaye-phallus, twofold meaning of, [311], [312].
“Generation of Vipers,” meaning of the phrase, [498] et seq.
Ghebres, or Parsees, their fire-temples, [71].
Ghizeh and its pyramids, [144-153].
Giant’s Ring (R. T.), an instance of a R. T. without a church near it, [514].
Gildas, introduction of bells into England by, [11], [121], [173], [174].
Giraldus. See [Cambrensis].
Glendalough (R. T.), [167], [469], [474].
See [Saint Kevin].
Gnomons, theory that the R. T. were. See
[Celestial Indexes].
Goban Saer (the supposed architect of the R. T.), legendary account of, [375-385];
not contemporary with St. Abhan, [383], [384], [493];
was a Tuath-de-danaan, [386], [492];
meaning of his name, [385], [386];
his individuality, [379], [385];
his effigy at Clonmacnoise, [358];
the sacerdotal character of its attire, [513].
Goshen, significance of its situation, [153].
Granard, derivation of the name, [208].
Greece, not the source of Irish religion or learning, [41], [453];
nature of Greek Sabaism, [194-197];
Herodotus on the Greek theogony, [196];
remarkable derivative analogy between Greek and Irish names, [453-470].
Grian (Irish), as the root of Grynæus (epithet of Apollo), [208].
Gyah, Buddhist subterranean temple, [215].
Gwalior (Hindu temple), its subterranean passage, [166].
Harp, cultivation of harp music in Ireland, [403-406].
Heber and Heremon, [387];
their parentage, [393], [432];
headed the Scythian invasion of Ireland, [393];
their epoch according to Irish chronology, [432];
distinct, except in language, from the Danaans, [393].
Hebrew, its affinity to Irish, [228].
Hecatæus on the mission of Abaris from the island of the Hyperboreans to Delos, [53-55];
on the peculiar appearance of the moon as seen from the latter island, [397];
on the cyclic visits of Apollo to the latter, [397];
on the prevalence of harpers there, [403].
Heeren on the history, language, architecture, and institutions of ancient Persia, [178-183].
Heliogabalus, connection of the name with the perverted sense of Gaye-phallus, [312].
Hercules, and his twelve labours, [195];
worshipped in Egypt, Phœnicia, and elsewhere, before his inclusion in the Greek theogony, [195];
a personification of the sun, [195];
pronounced by Orpheus the father and destroyer of all things, and the great deliverer of mankind, [195];
explanation of the Zodiac, [195], [196];
Hercules Astrokiton, [196];
worshipped by different nations under a diversity of names, [196];
Hercules Fidhius, [250];
Hercules and Deus synonymous terms, [250];
the founder of Western philosophy, [437];
worshipped as Osiris and Bacchus, [437].
Herodotus cited, [160], [161], [180], [196].
Hibernia, meaning and derivation of the name, [28], [29], [115-126], [128], [129].
See [Iran], [Ireland], [Insula Hyperboreorum].
Hindus, their origin and the meaning of their name, [74].
See [India].
Holy and Most Holy (places mentioned in Scripture), anatomical significance of, [373].
Hypanis (River), identity of the Egyptian and Indian religions, and of the destination of their respective pyramids, suggested by architectural remains found near, [76].
Hyperborean (an epithet of Ireland), its twofold meaning, [55].
See [Insula Hyperboreorum].
Inaron. See [Aaron].
Index theory of the R. T. See [Celestial Indexes].
India, idea underlying the morphology of Brahminism, [77], [78];
purpose of the Indian cave-temples, [78];
devotion of Brahmins to astronomy, [78], [79];
ancient Hindu civilisation, [79], [80];
its decadence under Mohammedan rule, [80];
Sir W. Jones on the pantheistic idealism of, [94] n.;
Buddhism, [107-114] (and see [Buddhism]);
identity of ancient Egyptian worship with Brahminism, [143];
Sepoys worshipping in Egyptian temples, [143];
reference in Sanskrit records to the Pyramids, [144];
Indian origin claimed for Orpheus, [405];
second migration of the Tuath-de-danaans to Ireland was from, [443];
sculpture at Glendalough explained by reference to the history of, [469-474].
Insula Hyperboreorum, identity of Ireland with, [52], [396-403], [437], [445] et seq.;
twofold meaning of Hyperborean, [55];
description by Hecatæus of, distorted by Diodorus, [397], [398];
likewise by Dalton and Macpherson, [398];
incredulity of Diodorus accounted for, [398], [399];
known also as Ogygia, [437];
scepticism of Müller respecting, [443], [444];
mission of Abaris from, [447], [448];
Greek evidence of its identity with Ireland, [451] sq.
Iona, derivation of the name, [83] n.;
its connection with St. Columbe Kille, [83] n.
Iran, the generic name of both Persia and Ireland, [127];
its specific form, Irin, appropriated to Ireland, [120-127];
meaning of both these names, [127];
origin of the diverse forms, Ire, Eri, Ere, Erin, [128];
how Iran was metamorphosed into Ierne and Hibernia, [128], [129];
its occupation by the Tuath-de-danaans, and their expulsion by the Pish- (or Pith-) de-danaans, [252-259];
equivalent in meaning to Paradise, [285];
properly applicable to all India lying north-west of the Indus, [184];
changed by the Greeks into Ariana, [185];
Pahlavi Erin and Zend Eriene and Pelasgic Ierne, [185];
Irad and Iran, [244];
Iranians and Turanians, [123-126].
See [Persia] and [Ireland].
Ireland, its early repute for academic learning, [45], [46], [59] n.;
its learning not borrowed from Greece or Rome, [45], [46];
the “Insula Hyperboreorum” of the Ancients, [52], [396-403], [445] et seq.;
alleged cyclic visits of Apollo to, [52], [397];
description of, by Donatus (9th century), [54];
its identity with Scotia, [54] n.;
why called the “Sacred” Island, [55], [117], [130];
persecution in Scotland of exiles from, [57] n.;
included by the Ancients in the general term Britain, [58];
antiquity and astronomic character of the Irish language, [58], [250];
also of its alphabet, [416-418];
genealogy of the language according to Davies, [58];
Mosheim’s testimony to the learning of the ancient Irish, [59] n.;
also that of Henricus Antisiodrensis, [59] n.;
description of Ireland by Artemidorus, [400];
its ancestral religious affinity with Egypt and India, [77-80];
resemblance of its early architecture to that of ancient Greece and Rome, [86];
derivation and meaning of the name Hibernia, [115-126];
Tacitus on, [119];
Iran and Irin as names for, [120], [121-126];
Irenses, [121];
origin of the name Ogygia, [131];
also of the names Fuodhla, Fudh, Inis, and Inis-na-Bhfiodhbhadh, [131];
its connection with Sabaism, [193-210];
Hebrew and Irish, branches of the same root-language, [228];
twofold signification of Irish letters and words, [228], [229];
the Irish alphabet a “tree” code, [229];
Irish (i.e. the language of Iran) an original and universal tongue, [250];
Artemidorus on the ancient religion of, [301], [302];
mentioned in the Puranas as “the white island” (Muc-Inis) [325-328];
significance of its readiness to accept Christianity, [344];
Crioch-na-Fuineadhach as a name of, [344];
St. Patrick not the introducer of letters into, [416-419];
proof that the Irish is not derived from the Roman alphabet, [416-419];
the Ogham character, [340], [419], [420];
views of Montmorency and Whittaker refuted, [418-428];
ancient celebrity of, not due to the Celts or Scythians, [428];
resemblance of the Irish, as regards physique, manners, customs, religious observances, etc., to the ancient Persians, [437-440];
in ancient times an “Oriental Asylum,” [441];
twice invaded by the Tuath-de-danaans, [442], [443];
Firbolg occupation of, [442], [443];
meaning of Bana-ba as a name of, [470-474];
also of its Sabaic name Tibholas, [507];
its existence known to the Greeks and Brahmins, [517], [518].
Iris and Irin and Iran, names of Ireland, [120], [121], [127], [398].
Isidore of Seville, on the identity of Scotia with Ireland, [54] n.
Isis (Egyptian deity), phallic worship of, [105], [106];
what she personified, [106].
Israelites, sense in which the author uses the term, [11];
their use of bells, [11].
Japhet (Noachian) and Javan (his son), derivation and meaning of the names, [283] n.
Kaiomurs (king of Persia), [245-247];
identical with Noah, [272].
Kalabche (Nubian temple), resemblance of its sculptures to those at Knockmoy and Old Kilcullen, [337-342].
Kells (R. T.), [83];
snake sculpture on cross at, [361], [490].
Kill (in Irish names), its origin and signification, [43];
existence of a “Kill” evidence of previous existence of paganism, [43], [44].
Kilcullen, or Old Kilcullen, remarkable Tuath-de-danaan cross at, [337];
its Buddhist character, [337], [338].
Killeshandra, phallic meaning of the name, [207].
Killmallock (R. T.), [44], [167], [202];
derivation of the names, [201];
description of its tower as contrasted with the churches in its vicinity, [202], [203].
Kilmacdugh, remarkable leaning round tower at, [515].
Kilt, or Philabeg, [138], [296];
originally a Tuath-de-danaan article of attire, not a Celtic, [297];
disappeared from Ireland before the introduction of Christianity, [298];
kilted figures of Budh, [138], [296];
antiquity of the Irish philabeg, [512].
Knockmoy, description of supposed Buddhist sculptures at, [328-335];
refutation of theory that they depict the death of MacMurrough’s son, [333], [334];
representation of the kings, with doves, explained, [330];
similarity of the sculpture to that on temple of Kalabche (Nubia), [337-341];
confirmatory Purana evidence, [339];
Phrygian attire of the subordinate figures, [329], [437].
La-Beuil-tinne (first of May), or day of Baal’s fire, [201].
Lambh and Luamh, twofold meaning of, [487-489].
Lanigan on the theory that the round towers were repositories for ecclesiastical treasure, [35].
Ledwich’s views regarding the round towers, [13-15];
on Cumman, [59].
Lingajas (worshippers of the Lingam, or male nature), [102], [113], [228], [259], [260], [282], [353];
their connection with Babel, [284].
Lotos, phallic significance of, [257] n.;
Chinese legend of the, [257], [258].
Lough Derg, meaning of its name, [206].
Lough Neagh, submerged round towers of, [50].
Lough Rea, and its connection with the worship of Astarte, [204], [205].
Lycanthropy (or wolf-madness) in Ireland, [468], [469].
MacCarthy Mores, reputed founders of round towers, [39], [40].
Macha, one of the three deities specially worshipped by Tuath-de-danaan women, [132].
Madura, cruciform pagoda at, [352].
Magadha (birthplace of Buddha), [264];
its bearing on the question, how the Tuath-de-danaans made their way to Ireland? [265], [266] n.
Magh-abadean (name of Persian dynasty), [190], [246];
another name for Tuath-de-danaan, [248];
its derivation, [247], [248].
Magh and Maghody, representing the bounty of Providence, [217], [218].
Mahadeva (Hindu legend of), and the Lingajas and Yonijas or Yavanas, [260], [261].
Manetho, his account of the invasion of Egypt by the Uksi, or shepherd kings, [142];
also of the Israelites, [151].
Manuscripts (ancient Irish), loss of, [54] n.;
destruction of by St. Patrick, [135];
preservation and habitat of the remainder, [136].
Marine Strata, their bearing on the chronology of the Deluge, [276-278].
Masonic significance of the round towers, [19], [20];
meaning of Saer, [20] n.
Maya and Ritty (Hindu), parents of Camadeva, meaning of the legend, [94].
Maypole ceremony (Irish), its Eastern origin, [233];
its phallic and astronomic significance, [233], [234];
what it commemorated, [234];
corresponds to the Bacchic Phallica, Donysia, and Orgia, [235];
description of the Irish Maypole festivals, [237];
mode of celebration at Waterford, [238];
similar ceremony at Ceylon celebrated by women only, [238], [239].
M‘Pherson’s theory of Erne as the Insula Hyperboreorum, [398].
Medal effigies of Christ, [508-510].
Melchisedec, of what he was the type, [494-497].
Milesians, [328], [432], [502];
date of their invasion of Ireland, [432-434].
See [Heber and Heremon].
Milner on the “belfry” theory of the round towers, [12].
Mining, Tuath-de-danaans proficient in, [408];
traces of their workings on the coast of Antrim, [408-410];
their acquaintance with iron, [115], [410];
the Arimaspi, or Cyclopean miners, [86], [407].
Mithratic Caves, Buddhist origin of, [2], [3], [353];
argument from the vicinity of churches to, [8];
also from Cromleachs being found near them, [17], [18];
as to their Phœnician origin, [18];
Fiodh Aongusa as a designation of, [353];
Mithratic temple at New Grange, [351], [352];
their cruciform character, [353], [354];
cave of Elephanta, [353].
Moloch, meaning of the name, [65], [201].
See [Killmallock].
Molten Sea at Solomon’s temple, [172].
Montmorency, his theories as to the round towers refuted, [16-19], [30], [34-37], [413] et seq.
Moon, prominences of, strikingly visible from the Insula Hyperboreorum, [52], [53];
phallic worship of, [91], [92], [110];
generally an object of Sabaic worship, [111], [193-210];
worshipped as Astarte and Rimmon, [102];
different names for, as a fructifying power, [91];
connected with the deification of the feminine principle, [211], [212];
different names expressive of this deification, [211];
dual sense of such epithets preserved in the primitive Irish tongue, [212], [213];
Militta, Astarte, and the Irish derivative Astore, [213];
connection of the round towers with her worship, [74], [75], [112].
See [Astarte], and [109], [112].
Moriagan, a deity worshipped by the Tuath-de-danaans, [131], [132];
his military character, [132];
a personification of Budh under the name Farragh, [132];
meaning of the latter name, [132];
Spenser’s theory that he was Fergus, king of Scotland, [132].
See [Farragh].
Moses, his identity with Amosis and Osarsiph, [149-152];
Manetho’s account of, [151], [152].
See [Deluge].
Moshan Fani, his account of ancient Persia, [189] et seq.
Mosheim on the learning of the Irish schoolmen, [59] n.
Moytura (battle), meaning of the name, [386];
first not to be confounded with another and subsequent battle, [448], [449];
scenes of the respective battles, [386];
retreat of the Firbolgs to Arran after the first battle, [386], [387];
cause of the second battle, [448].
Muc-Inis as a name of Ireland corresponding to the White Island mentioned in the Puranas, [325];
threefold meaning of the name, [327];
Dr. Keating’s interpretation of it refuted, [328].
Müller’s scepticism as to the Hyperboreans, [443], [444].
Music, antiquity of Irish music, [403];
Hecatæus cited in evidence of its culture by the ancient Irish, [403];
Giraldus Cambrensis on the proficiency of the Irish harpers, [403], [404];
Clarsech, Cruit, and Orphean, as names for the harp, [404];
music of the Irish bards superior to that of their contemporaries, [405], [406];
Fuller’s eulogium on the Irish harp, [406];
a Danish origin falsely ascribed to the Irish harp, [406].
See [Apollo].
Nagualism, a Mexican form of Sabaism, described, [499] et seq.
Navigation, ancient Irish skilled in the art of, [457].
New Grange, Mithratic temple at, cruciform character of, [351], [352].
Nimrod, the inventor of Sun-Worship, [63];
builder of the tower of Babel, [63];
his object in building it, [63], [64];
why called rebel, [64];
Birs Nimrod, or Mujellibah, [65] n.
Niracara (Brahminic), bodiless manifestations of the deity, as opposed to sacara, or visible ones, which latter are, when in a human form, the progeny of virginal conception, [288].
Noah and the Noachidæ, [269-273].
See [Deluge] and [Ark].
Nubia, resemblance of sculptures, found at temple of Kalabche in, to certain sculptures at Old Kilcullen and Knockmoy, [337-343].
Nullog (Irish name for Sabaic rites), its derivation and meaning, [350].
Obelisk at Sandwick (Ross-shire), description of, [305-309].
O’Connor on the gnomon or celestial-index theory of the round towers, [51].
Ogg (Colonel), phallic sculpture presented by him to the H. E. I. C., [229] n.
Ogham character, [419], [420], [437].
Ogygia, name of Ireland, or of the Insula Hyperboreorum, [437].
Olive Branch (Noachian), its significance, [278].
Ollamh Fodlah, or Feidlimidh (king of Ireland), meaning of his name, [430];
date of his accession, [430];
his ancestry, [430];
reputed founder of the round towers, [430], [431];
and see [502].
Ophiolatreia (a form of Sabaism), identical with Gadelianism, [505];
the specific object of its worship, [505].
See [Serpent-Worship].
Ordericus Vitalis, his use of the name Irenses for the Irish, [121].
O’Rorkes, reputed founders of the round towers, [39], [40].
Orosius (fifth century) on the Scoti as being inhabitants of Ireland, [54] n.
Orpheus and Orphean, [404]. [405].
Osarsiph (name for Moses), [151].
Osiris (Egyptian deity), the object of Sabaic and Phallic worship, [105], [106];
the same as Apollo, [437];
his staff, [490].
See [Isis].
Padma-devi (Brahminic), its meaning, [93];
connection with the Pyramids, [92].
Pagodas (Hindu), derivation of the name, [73], [352] n.;
not fire-temples, but devoted to the worship of the sun and moon, [73];
significance of their form, [73], [74];
their phallic import, [103];
cruciform construction of those at Benares and Madura, [352].
Palatine (Hill), etymology of the name, [198] n.
Palaver (I.), identical with Pahlavi, the Persian court dialect, [122].
Palenque, or Palencia, Sabaic and Phallic import of sculptures at, [229];
cross symbolism at, [489];
affinity of its religion to that of ancient Ireland, [501];
votan and the Culebra, [501], [502];
its triple symbolism of yoni, the serpent, and death, [229], [503].
Pali (Hindu), name for the Uksos, or shepherd kings, [142], [143], [146].
Paradise, another name for Iran, [285].
Paramon (apostate Buddhist), founder of Brahminism, derivation and meaning of his name, [216], [217].
Parsees, or Ghebres, disciples of Zoroaster, and fire-worshippers, [71].
Parvati, the regenerate name of Sati (Hindu goddess), and the Yonijas, [260], [261].
Peirom and Piromis (cf. Sanskrit Birouma), as the origin of the name Pyramid, [147].
Peirum (king of Formosa), Japanese legend of, [147], [148].
Pelasgi, sprang from the same stock as the Tuath-de-danaans, [55];
were in fact a branch of the latter, [85];
called also Tyrseni, [85];
the real builders of Cyclopean walls, [86];
correspondence of the Cyclopean architecture with that of certain Irish remains, [86];
introduced fire-worship into Italy, [87].
Penances (Turrish), performed round the round towers, [517].
Persepolis, description of, [179].
Persia, derivation of the name, [177];
the source of European civilisation, [177];
Heeren’s account of the origin of the Persian empire, [178-183];
antiquity and grandeur of the remains of Persepolis, [179];
remarkable absence of ancient records of, [180];
erroneous views of Herodotus and Arrian respecting, [180];
Terceira on the ignorance by Persians of their own history, [181];
Heeren’s classification of ancient eastern empires, [182], [183];
the Zend and Pehlivi languages of Persia, [182];
Irish the possible key to both, [183];
Lake Zevora and the Aria Palus, [183];
site of the ancient Aria, the latter distinct from Ariana, [183], [184], [187];
description of ancient Aria (Eriene-Veedjo), [186];
disastrous change of its climate leading to its desertion by the Arii, [186], [187];
subsequent immigration of the latter into, [187];
Zoroaster and his predecessors, [188-190];
the Mahabadean dynasty, [190], [245], [246];
meaning of the name, [247];
antiquity of the Iranian monarchy, [190];
Moshan Fani’s account of the ancient Hushang religion, [188-193];
Sir J. Malcolm’s description of the same, [193];
its Sabian character, [194];
its origin, [194] n.;
its adoption by the early Greeks, [194];
original seat of Buddhism, [244];
evidence of the Dabistan, [245-247];
the pre-Zoastrian dynasty founded by Mahabad, [245], [246];
his Abad successors, [246], [247];
decadence of the Mahabadean dynasty, [246], [247];
Iy-Affram and Iy-abad dynasties, [246], [247];
Shah Kisleer and Mahabool, [247];
the Yessan dynasty, [247];
Kaiomurs, or Gilshah, [247];
Cain’s descendants Mahabadeans, [247];
distinct position among the Mahabadeans of the Tuath-de-danaans, [248];
rule of the Tuath-de-danaans in, how terminated, [252-259];
silence of Persian historians on this point accounted for, [252], [253];
Vallancey’s error, [253-255];
the Pith- (or Pish-) de-danaan dynasty, [252-259];
consequent respect for women in ancient Persia, [262], [263];
affinity of the Ogham character to the “arrow-heads” of Persepolis, [340];
resemblance of the Irish and Persians in physique, customs, etc., [437-444];
the trefoil reverenced in Persia as well as in Ireland, [439], [440];
only the first Tuath-de-danaan invasion of Ireland was from Persia, [443].
See [Fire-Worship] and [Iran].
Phallic Worship, connection of the round towers with, [61], [62], [91], [101], [103], [371], [372], [511];
religious character of, [93], [105], [213];
as practised in India, [94];
fable of devotees beguiled by Sheeva and Prakeety, [97-101];
phallic form of round towers, [101], [248];
also of pillars at Solomon’s temple, [101];
of Astarte or Rimmon, [101], [102];
meaning of Toradh, [102] n.;
fable of Gal and Noudabah, [102] n.;
the lingam and its priesthood, [102], [112];
Indian and Irish pagodas, devoted to, [103];
meaning of Budh, [103], [228], [229];
also of Baal Phearagh, [103];
also of Cathoir-ghall and Teaumpal-na-greine, [103];
crescent of Sheeva symbolised on round towers, [103];
phallic significance of Fidh-Nemphed, [105];
identity of Sabianism with, [105];
fable of Isis and Osiris, [106];
of the sun and moon, [75], [109], [110];
extended to agriculture, [111];
Belli-Paaro, [111];
identity and antiquity of Buddhism, Phallism, and Sabaism, [213];
what the “forbidden fruit” of Scripture signified, [227];
Eve and the “tree of knowledge,” [228], [285], [501], [506];
Budh, Fiodh, Beth, their common significance, [228], [229];
the Maypole ceremonial, [233] et seq.;
derivation and meaning of lingam and yoni, [259], [260];
their secondary meaning, also that of Tuath and Pish or Pith, [256], [257];
origin of Lingajas and Yonijas, according to the Puranas, [260], [261];
Chinese legend of Puzza and the lotus, [257], [258];
significance of the sacred “crescent,” [261];
introduction of crescent worship into Persia, [261], [262];
Hebrew name for tower of Babel, phallic import of, [283], [284];
significance of the triangle and the pyramid, [267-269];
Pythagorean triangle of ten, [267], [268];
phallic import of the name Thebit for the “ark,” [270], [271];
the “ark of bulrushes” and the doctrine of “virginal conception,” [271];
“Come thou and all thy house into the ark” explained, [272];
derivation of the symbolic “crescent” or lunar “boat,” [273];
the Irish “crescent” brooches, [273], [274];
Delphic and other personifications of yoni, [282] n.;
the temple of Belus at Babylon, [283] n.;
the Ogg sculpture in the British Museum, its phallic and Buddhistic significance, [229] n.;
Eve and the “Serpent,” [285] et seq., [505];
origin of the two Danaan sects, i.e. the Tuaths and Piths, [286];
legend of Apollo and the python, [291], [292];
also of the Purana “Snake giant,” [292];
Proserpine and the “serpent,” [303];
identity of Budha-gaya and Budh-gaye, [310], [311];
their common and their secondary meaning, [311];
degradation of Phallicism, [311], [312];
how evinced in the title Heliogabalus, [312];
phallic character of the Eleusinian mysteries, [349];
also of those of the Bona Dea and Phiditia, [349];
Phallus synonymous with Budh, also Budh-gaye (Irish) with Budha-gaya (Hindu), meaning of both, [311];
phallic configuration of the round towers, [372], [511].
Pharaoh, synonymous with Farragh and Phearagh, [142].
Phearagh (Irish pagan deity). See [Farragh].
Pheelea, its derivation, meaning, and use, [459-461];
Irish specimen found at Ballymony, [461];
also, as Pheeleas, (an order of Irish priesthood), etymology of connected with the Greek oracular Peleiai of Dodona, [459];
oracular tube of this nature found at Ballymony, [460];
its uses and symbolism explained, [461], [462].
Phiditia, a form of phallic worship practised at Carthage, [349].
Philabeg (a portion of ancient Irish costume). See [Kilt].
Phœnicians, round towers not built by, [413], [414];
their sole connection with Ireland, [414], [420];
a mercantile, not a literary, people, [415];
not connected with Irish letters, [420].
Phrygians, their reference to the Insula Hyperboreorum, [436];
traces of their costume in the sculptures at Knockmoy, [437].
Picts, persecution of Tuath-de-danaans by, [57] n., [326], [431].
Pire-monc (Coptic name for pyramid), its meaning, [148].
Piromis (Egyptian high priest) and Piromia, as the origin of Pyramid, [147].
Pish, or Pith, its signification, [255-257].
Pish-de-danaans, or Pith-de-danaans, meaning of the name, [257];
how distinguished from the Tuath-de-danaans, [255-257], [282];
origin of the war between the two sects, [258];
victory of the Pish-de-danaans and consequent expulsion from Persia of their rivals, [259];
Hindu version of a corresponding struggle between the Lingajas and Yonijas, [260], [261];
their political and moral code, and worship of the Yoni, or “sacred crescent,” [261], [262];
their subsequent expulsion from Iran, or Persia, and retreat to Egypt, [281];
known there as the Uksi, or shepherd kings, [281];
builders of the pyramids, [282];
dwelt in Shinar (Mesopotamia) pending their arrival in Egypt, [282];
communicated to Moses the legend of the Deluge, [283];
known also as Yavanas, [273], [283].
See [Tuath-de-danaans].
Pomegranate Ornament, mentioned in connection with bells in Scripture, [171];
the name Rimmon expressive of, [102], [172];
its significance, [102];
depicted in the mouldings of the round towers, [172].
Pomponius Mela on Druidic learning, [57].
Pope, as to the alleged papal origin of the ancient Irish crosses, [489-492].
Prakeety and Sheeva, Hindu legend of, [97-101].
Pratya-sha (Brahminical), visible emanations from the Deity, [288].
Proserpine and the Serpent, allegory of, [303].
Prutaneion (Greek), its nature, derivation, and applied meaning, [198] n.
Puranas (Hindu sacred writings), cited, [260], [279] n., [325-329], [499].
Puzza and the Lotus, Chinese legend of, [257], [258].
Pyramids, cost of building, [7];
purpose for which they were intended, [77], [145], [157], [158], [248];
whether used as sepulchres, [75], [76], [158], [159], [162];
Brahminic theory respecting, [92], [161];
origin of those at Ghiza, [144-156], [281], [282];
marble casing of, [144];
dimensions of the great pyramid, [145], [267];
peculiar construction of the smaller ones, [145];
derivation of the word “pyramid,” [145-149];
images of the Pyromis, [147];
not intended as granaries, [145];
description of their general structure, [157];
their astronomical character, [158];
internal passage pointing to the polar star, [157];
whether intended to be metrical standards, [158];
or sepulchres, [158], [159], [162];
sarcophagus in the Great Pyramid, [159];
sarcophagus of Apis at Biban-el-Moluk, [159], [160];
theory of Herodotus regarding, [160], [161];
Brahminic theory from existence of wells under, [161], [162];
probability of corresponding excavations under the round towers, [162], [163];
the Japanese Peirum, [147], [148];
Coptic name for, [148];
Indian origin of, [148];
whether the Israelites were employed in constructing, [148-156];
vicinity of Ghizeh to the land of Goshen, [153];
ignorance of the Egyptians respecting their origin accounted for, [154];
Buddhistic doctrine of their emblemism, [248];
coincidence between dimensions of the Great Pyramid and those of the “ark,” [267];
probably erected by the Uksos, or shepherd kings, i.e. by the Pish-de-danaans, [281], [282].
Pyratheia (fire-temples), Strabo’s description of, opposed to the whole character of the round towers, [72].
Pyrea, or fire-temples of the Chaldeans, Persians, etc., [69].
Pythagoras and the triangle of ten, [267], [268];
Tuath-de-danaan mission to, [449], [450];
meaning of his name, [507], [508].
Pythia, derivation and meaning of, [507];
transmission to the oracle of the inspiring vapour through pheeleas, [460], [507].
Python, allegory of Apollo and the, its origin and meaning, [291], [292], [330];
its representation at Knockmoy, [330].
Raven (Noachian), sent forth from the ark, what it typified, [278].
Rimmon (Astarte), its meaning and emblemism, [101], [102].
Rinke-teumpoil (temple dance), its connection with the round towers, [517].
Ritty (wife of Camadeva), her place in the Hindu phallic mythology, [94].
Rome, connection of the Irish Chaildees with, [44];
Montmorency’s theory on this point, [44], [45];
academies of Ireland superior to those of, [45];
nature and extent of the acknowledgment of Roman supremacy in Ireland, [45];
Dr. Hurd on the relation of the Chaildees to, [46];
Fenelon on the moral and religious status of, [46].
Round Towers, to be regarded as Sabian towers, [3], [4];
or primitive Buddhist temples, [4];
Buddhist origin claimed for them in common with Cromleachs and Mithratic caves, [2], [3];
not designed for penitential or purgatorial purposes, [5];
not specially intended as beacons or belfries, [5], [6], [10], [12], [13], [36], [37];
not limited to any special purpose, [6];
durability, costliness, and complexity of their structure, [6], [7];
inferior construction of churches in their vicinity, showing that the latter date from a subsequent period, [7], [514];
instance of a R. T. without a church near it, [514];
not of Danish origin, [9], [10];
as to the alleged Christian origin of those at Brechin and Abernethy in Scotland, [8], [10], [431];
how Scotch differ from Irish R. T., [10];
the “cell” theory, [13], [14];
the existence of R. T. in Scotland accounted for, [10];
their being termed Cloghads no proof of their being merely belfries, [10-12];
not intended as retreats or depositories in the case of a hostile invasion, or as places of seclusion for anchorites, [13-15], [35], [36];
nor as “excubiæ” (Stanihurst’s theory), [14], [15];
their connection with freemasonry, [19], [20];
and with the Bards, [22], [23];
their antiquity, [27], [28];
erected by followers of Baal Phearagh, [29];
inference from the peculiar position of their doors, [33];
belfry at Slane not a R. T., [36], [37];
not meant as monastic fortresses, [37], [38];
that of Devenish, [38], [71];
allegation that they were founded by the O’Rorkes and M‘Carthys, [39], [40];
that of Ballycarberry, [48];
described by Giraldus Cambrensis, [49];
alleged to be submerged under Lough Neagh, [50];
the “celestial index” theory, [52];
twofold purpose of, [61], [62], [372];
phallic significance of, [61], [62], [91], [101], [103], [112], [178], [372], [511];
the “fire-temple” theory, [70], [71], [74], [82], [83], [91];
Ardmore and Devenish R. T. considered with regard to the latter theory, [71];
Eastern buildings similar to the R. T., especially in the Caucasus and Hindostan, [74], [75];
Eastern R. T. not necessarily fire-temples, [75], [191];
Drumboe R. T. and the “fire-temple” theory, [81];
structural difference between R. T. and “fire-temples,” [83];
Miss Beaufort’s arguments considered, [83-89];
not “provincial palaces” elected under the enactment of Tara, [90];
funeral and astronomic purposes of, [91], [92];
that of Clondalkin, [101];
the “crescent of Sheevah” sculpture on the latter, [103];
symbolic of the Lingam, [112];
possibility of subterranean passages under, [162-166];
confirmatory evidence of this at Downpatrick, [164];
comparative date of structures at Clonmacnoise, [163];
must have existed before St. Patrick’s time, [164];
the round pillars of Aradus (Tripoli), [165];
the crocodile tanks of the Egyptian labyrinth, [166];
the “sepulchre” theory, [162-166];
subterranean passage of Hindu temple at Gwalior, [166];
argument from water in vicinity of, [167];
Lake of Astarte at Hieropolis, [168];
Solomon’s “Molten Sea,” [172];
confirmatory description by Lucian, [168];
mode of ascending the R. T., [168], [169], [176];
segregation of solitary worshippers on summit of R. T., [170];
use of bells in R. T., [169], [175];
corresponding usage in Indian and Jewish ceremonials, [169-175];
similar conformity in respect of sacrifices, [170-173];
pomegranate sculpture on, [171], [172];
traces of bell apparatus on accounted for, [172], [173];
corresponding bell usages in Ceylon, Burmah, and China, [173] n., [174] n.;
traces of steps used for ascending R. T., [176];
parallel instance at phallic temple of Serrowbee, [176];
R. T. of Kilmalloch, [201-203];
R. T. on Scattery Island, [206];
common phallic symbolism of R. T., obelisks and other lithoi, [217], [229] n.;
connection of the R. T. with the offence of Cain, [233];
form of the R. T. significative of Divine unity, [248];
reason why R. T. are seldom found in Persia, [253] et seq.;
pseudo-Christian symbols on R. T. of Brechin, [299-301];
similar emblems on temple in Ceylon, [300];
Fidh-nemead as a designation of, [343];
their analogy to certain Nubian antiquities, [343];
R. T. of Clonmacnoise, their vicinity to the churches accounted for, [356], [357];
Cormac’s testimony to their antiquity and Buddhist origin, [74], [368];
their affinity to the Ceylonese Dagobs, [369-371];
also to the Gaur towers of India, [371];
their twofold, i.e. phallic and sepulchral character, [372];
analogy between them and the pillars Jachin and Boaz of Solomon’s temple, [372], [373];
era of their construction, [373-395];
proof in the annals of Ulster that they existed before the fifth century, [374];
legend of their supposed architect, Goban Saer, [375], [383], [513];
St. Abhan could have had no share in their construction, [383], [384];
not of Scythian origin, [386], [387];
probability of their Tuath-de-danaan origin, [386-389], [513];
as to the possibility of their Fomorian origin, [394], [395];
Amergin’s evidence as to their antiquity, [387], [388];
corresponding Boreadan temples of Apollo described by Hecatæus, [403];
could not have been of Phœnician origin, [413], [414];
why there are no R. T. in England, [425];
their existence in Scotland accounted for, [431];
not founded by Ollamh Fodlah, [430];
their connection with the worship of Osiris, [437];
their resemblance to the Treasury of Atreus (Greece), [455];
also to Dune of Donadella (Scotland), [455];
certain projections from their surface accounted for, [456], [515];
difference of their appropriation accounted for, [512];
reason of their phallic shape, [511];
significance of their apertures, [511];
also of their crucificial emblems, [511];
also of the absence or presence of internal compartments, [511];
their varying height, [511];
shape and fashioning of the apex, [511];
also of their cornices, resembling those of Solomon’s pillars, [511], [514];
their tapering diameter, [511], [512];
their doors, reason of height from the ground, [512];
their exceptional architecture, [513-516];
their material, evidence of a pre-Christian origin, [513], [514];
similar evidence from their decorative character, [513], [514];
occasional vitrification of their interior accounted for, [514];
absence of floors in, how explicable, [514], [515];
correspondence of their general construction with that of Solomon’s temple, [514], [515];
their perpendicularity, [515];
probable mode of their construction, [516];
cohesiveness of their structure exemplified, [516];
performance of dances (Rinke-teumpoil) round them, [517];
peculiar penances (Turrish) observed in their vicinity, [517];
the prevalent uncertainty as to their origin and uses explained, [519], [520];
their assignment to astronomical purposes after the Scythian conquest of Ireland, [521].
Sabaism, [193-210], [503-510];
not idolatry, [194];
origin of, [194] n., [503];
its objects of worship, [194];
professed by the early Greeks, [194];
its identity with Phallicism, [105];
significance of Cyclops, Sterope, Argues, Brontes, Hercules, [195], [196];
names under which Hercules or the Sun was worshipped, [196];
Herodotus on the old Greek theogony, [196];
whence Greece derived Sabaism, [196], [197];
how the latter degenerated into idolatry, [197];
its affinity with the ancient religion of Ireland, [197-210];
such affinity evident from Irish local names, [197-210];
Sabaic origin of the names Palatine, Aventine, Prytaneia, [198] n.;
Aiche-Baal-tinne and Aiche-Shamain explained, [199], [200];
Irish customs and expressions indicative of, [199];
existed among the Druids, [199], [200];
significance of the Druidic “golden sickle,” its Indian equivalent, [200];
adoption of its institutions by the early Christian missionaries, [200-202];
La-Beuil-tinne as a name for Christmas, [201];
signified in architectural remains at Kilmalloch, [201], [203];
Sabian origin of the names Baltinglas, Athlone, Shannon, Lough Rea, Castlereagh, Deargart, and Lough Derg, etc., [203-209];
Scattery Island and its round tower, [206];
Killeshandra, [207];
Grian (the Sun), as a root name, [208], [209];
Sabian affinity of the Irish with the Algan Kinese of N. America, [209];
connection between Sabaism, Buddhism, and Phallism, [213];
deification of the energies of nature alluded to in the Book of Enoch, [401], [402];
derivation and origin of the name Sabian, [503];
triple meaning of the Irish root, Sabh, [503];
Hindu equivalent of the latter, [503] n.;
Sabaism indicated in Palencian remains, [503];
Ophiolatreia and the Gadelian varieties of, [505];
“know that ye are Sabians” (Arabic prophecy) explained, [503], [506];
meaning of Τό ΣΑΒΟΕ in Bacchic rites, [505];
Sabaic, or Phallic, import of Sibyl, Delphi, Pythia, and Tripod, [507];
also of the name Pythagoras, [508];
the sacred name “Immanuel,” and the medals of Christ, [503], [510];
Sabaic character of the round towers, [510] et seq.
Sabh, triple meaning of, [503];
identity with Hindu Seva, [503] n.
Sacara (Brahminical), name for certain embodiments of the Deity, [288].
Saer, triple meaning of, [20] n.
See [Goban Saer].
Saint Abhan, Montmorency’s view as to his having been the founder of the R. T. considered, [30], [383];
not contemporary with the Goban Saer, [383], [384];
and see [Goban Saer].
Saint Bridget, originally a pagan vestal or fire-worshipper, [82];
date of her conversion to Christianity, [82];
how she continued to show a leaning to her former faith, [82];
description of her “fire-house” by Cambrensis, [82], [83];
unconnected with the R. T., [83].
Saint Columb, or Columb-Kill, and the isle of Hy, [37];
not the founder of Kells R. T., [83].
Saint Kevin, nature of his connection with Glendalough, [471];
Ledwich’s fallacy respecting, [472].
Saint Patrick, introduction of Christianity into Ireland not due to him, [41];
his share in the work of evangelisation, [42], [43], [364];
meaning of Nemph-Thur, the name of his birthplace, [114] n.;
his holocaust of Irish literature, [135], [415], [416];
his alleged “granary” at Down, [164];
his pagan master, Milco Mac-Huanan, [203], [204];
the only sense in which he can be regarded as having extirpated snakes from Ireland, [360-364];
analogous legend in the Puranas, [362], [363];
not the originator of the Irish alphabet, [416];
nor of the national veneration for the shamrock, [439], [440].
Saint Paul, as to the possibility of Ireland having been evangelised by, [41].
Salsette, subterranean temple at, [215], [216].
Samona, a title for the priests and images of Buddha, [141].
Sandwick (Ross-shire), description of symbolic sculpture on obelisk at, [305-9].
Sati, or Parvati (Hindu), and Mahadeva, parents of the Lingajas and Yonijas, [260].
Scapegoat, corresponding observance connected with R. T., [170], [172];
similar observance in upper India, [172] n.
Scattery Island, its round tower and seven churches, [206].
Scoti and Scotia, the latter originally identical with Scythia, [54];
Scoti, a name for the Irish, [54] n., [429];
the Scoto-Brigantes and their invasion of Ireland, [426];
distinct from the Scandinavian invasion, [426];
connection of the Scoti with Spain, [426] n.;
their amalgamation with the Firbolgs, [428];
change of the name Irin into Scotia, [429];
date at which the former name was resumed, [429];
Scotia Major and Scotia Minor, and substitution of the latter for Albania as the name of Scotland, [429] n.;
retention of Scoti as a name for the Irish, [429] n.;
friendship between the Picts and Scots, and adoption by the former of Scotia as a name for their country, [431];
rupture of this friendship, [431];
the Scoto-Milesians, [432].
Scotland, exile of the Danaan Boreades to, [56];
persecution of the latter by the Picts, [57] n.;
round towers in, [10], [431].
Scotus (Johannes). See [Erigena].
Scraball (head-tax), as to its levy for the purpose of building palaces at Tara, [89], [90].
Scythians, date of their conquest of Ireland, [297], [435];
assisted by the Firbolgs to subjugate the Iranians (Tuath-de-danaans), [297], [428];
superseded the usages and dress of the latter, [297], [298];
Strabo’s description of the Scythian attire, [53];
why Abaris did not wear this dress, [56];
their policy towards the Boreades, [56];
their contempt for architecture, [383], [384];
O’Morgan (Archbishop of Armagh), the first Scythian who built a stone house, [384];
St. Abhan could not have done so, [384];
Goban Saer not a Scythian, [386];
could not have built the R. T., [386], [387];
spoke the language of the Tuath-de-danaans, [393];
their religion Druidical, [428];
name of Ireland changed to Scythia (Scuitte), [429];
their occupation of the country responsible for the decay of its grandeur and piety, [520].
Seanneacbus, mistake of, respecting the battle of Maytura, [448], [449].
Sepoys at Dendera, remarkable behaviour of, [143], [144].
Sepulture, mystic significance of the form of the R. T. in reference to, [372].
Serapis, monogram of Christ found beneath foundation of temple to, [312].
Serpent-Worship, general symbolism of the serpent, [221], [222];
Purana legend of the snake giant killed by Christnah, [221], [292];
antiquity of this worship and of its symbolism, [222], [223];
symbol of circle and serpent explained, [222], [223], [506];
ubiquity of serpent-worship and of its peculiar symbolism, [222], [223];
the Vindolana stone and its symbolism, [223];
identity of serpent, sun, and phallic worship, [223], [224];
symbol of cross, crescent, and cockatrice explained, [224-226], [506];
Egyptian notions regarding the basilisk, [225];
relation of the latter to the brazen serpent of Scripture, [225], [506];
Eve and the serpent, [285] et seq., [505], [506];
Apollo and the Python, [291], [292], [330];
meaning of “Python,” [330] n.;
Proserpine and the serpent, [303];
snake-symbolism on Irish crosses, [357-367];
only sense in which St. Patrick can be allowed credit for the extirpation of snakes from Ireland, [361-363];
scriptural allusions to snake-charming, [360];
why snake-sculpture on crosses was revered by the Irish, [361];
description of snake-sculpture on temple at Burwah Saugor, [363];
snake symbolism at Glendalough, [473];
the expression “generation of vipers” explained, [498-505];
Purana legend of Deity assuming form of serpent, [499];
Nagualism and its doctrines, [499] et seq.;
the Palencian Culebra and the Irish Gadelglas, [502];
serpent insignia of the Milesians, [502];
Gadel, Gadelglas, and the “Emerald Isle” explained, [502], [503];
Vishnu, the snake, and the White Island, [326].
Serrowlee (India), description of certain structures resembling R. T. at, [176].
Shamrock, Irish national reverence for, derived from ancient Persia, and not introduced by Saint Patrick, [439], [440];
imported by the Tuath-de-danaans, [440];
reason for its veneration, [440];
shamrock devices in Freemasonry, and upon the crowns of Irish and Persian kings, explained, [440].
Shannon, a Gangian name, [205], [206];
its divinity Derg (Durga), [206].
Sheeva, or Seva, the originator of phallic worship, [100], [101];
his “crescent” represented on the R. T., [103];
his name identical with the Irish Sabh, [503];
its Hindu signification, [503] n.
Shinar (in Mesopotamia), the site of the tower of Babel, and of the origin of Sabaism, [64];
settlement of the Noachidæ, [65];
its previous occupation by the Pish-de-danaans before they went to Egypt, [282].
Siamese Registers, their coincidence with the Irish as to the date of the Tuath-de-danaan invasion, [435].
Sibyls, why so called, [507].
See [Pheelea] and [Pythia].
Sickle, as to the symbolism of the golden one used by the Druids, [200].
Slane, belfry at, not a R. T., [36], [37].
Smerwick, ancient fire-temple at, [72].
Solomon’s Temple, Phallic or Sabian pillars at, [101], [372], [511];
consequent affinity between them and the R. T., [372], [514];
anatomical significance in the construction of, [373];
correspondence of its windows to the apertures of R. T., [514].
See [Molten Sea].
Spenser, cited, [469].
Stanihurst, his theory of the R. T. being “excubiæ,” [14], [15].
Steropes, Sabaic, import of the term, [195].
Strabo on Abaris and the Insula Hyperboreorum, [53-55];
his description of Pyratheia, showing that R. T. could not have been the latter, [72].
Suad-dha-dana (father of Buddha), identical with Tuath-de-danaan, [264].
Sullivan and O’Sullivan, connected with the Hindu name, Sulivahana, [339];
peculiar reverence accorded to families bearing this name in Ireland, [339] n.
Sun-Worship, Nimrod reputed to have introduced, [63], [64];
Baal, Moloch, and Bolati as names of the Sun, [65];
its Sabian character, [64-66], [110];
why it originated, [66];
at first merely emblematical, [66];
not conducted originally in temples, [66];
its degeneration into Materialism, as fire-worship, [67];
allusions to both in Scripture, [67], [68], [109];
names for the Sun as representative of the fructifying principle, [91];
description of a Mexican fire-temple, [156] n.;
connection of the R. T. with, [75];
connection of Ophiolatry (serpent-worship) with, [223], [224].
See [Apollo] and [Fire-Worship].
Tacitus (Agricola), his comparison of Ireland with England, [119].
Tailtine Games, described, [390-392];
origin of the name, [392];
recorded in sculptures on Irish crosses and obelisks, [392];
corresponding observances in Egypt and Greece, [392], [393];
Buddhist significance of, [392];
analogy of Tailtine with English Tilt, [392];
Telltown, [389].
Tara, triennial assemblies at, [23];
pagan rites celebrated at in the time of St. Patrick, [42];
Miss Beaufort on the enactment of, A.D. 79, by Tuathal Teachmar, in connection with the purpose of the R. T., [88], [89];
Psalter of Tara quoted in refutation of her theory, [89], [90];
a place for legislative deliberations, [389].
See [Teamor].
Taut (Egyptian), triple-cross emblem of, [291];
its connection with Freemasonry, [291] n.
Teamor (or Tara), not a palace, but a R. T., [90], [389].
Teaumpal-na-greine (temple of the Sun), a name for R. T., [103].
Ten (the number) the Pythagorean triangle of, [267],
[268];
its phallic significance, [268];
its connection with the pyramids, [268], [269];
how it came to be represented by a cross, [487-489];
its connection with the Irish “finger-oath,” [489].
Terceira (Spanish historian of 16th cent.) on the decay of learning in Persia, [181].
Thebit, or Thebith (name for the “Ark”), its phallic import, [270], [271].
Tibholas, or Tivolas, as a name of Ireland, its Sabaic origin and import, [507].
Toradh (Irish), curious double meaning of, [102] n.
Tor-Boileh (Indian local name), corresponding to Irish Nemph-Thur and Budh-Nemph, [114] n.
Totdana (a religious name of Ireland), explained, [453].
Tree, how each letter of the Irish alphabet denotes some kind of, [229], [418].
Tree of Knowledge, (scriptural), what it signified, [227-230].
See [Eve].
Trefoil. See [Shamrock].
Triangle, sacred character and phallic import of its form, [267].
See [Ten].
Tripod (Delphic), analogous symbolism of shape between it and the pyramid, [507].
Tuath, corresponds to Buddhist Suath, and is resolvable with Budh, [264];
device of the cross significant of, [291].
Tuath-de-danaans, origin and meaning of the name, [55], [248], [249], [257];
a sacerdotal caste of the Persian Magh-abadeans, [248], [249];
derivation of Tuath and Tuatha, [249], [257];
of de and Danaans, [249];
meaning of the whole name, [249];
distinct from the Pish- (or Pith)- de-danaans, [255-257];
origin of their separation from the latter, [258];
war of the two sects, and victory of the Pish-de-danaans, [259], [285];
consequent expulsion of the Tuath-de-danaans from Persia, [259];
discrepant Hindu account of the struggle, [260], [261];
their settlement in Ireland, and its consequences, [259], [264-266], [393];
their leaders, the sons of Miledh, the Fomorian, [393];
their existence in Persia recognised by Eastern historians, [264];
identical with Suad-dha-dana (Buddhist), [264];
Kaiomurs, or Yavana (Noah), the founder of their dynasty, [272];
their garb described, [297];
contrasted with that of the Celts, [297];
their expulsion from Ireland, and persecution by the Picts in Scotland, [320];
their battles with the Firbolgs, [386], [448], [449];
were a sea-going people, [414];
whether carried by the Phœnicians to their destination, [414];
date of their arrival in Ireland, [435], [436];
curious correspondence of same with that of expulsion of the Buddhists, ib.;
also with the diluvian period, [436];
effected two distinct settlements in Ireland, [436], [443], [448], [449];
their expulsion from India by the Brahmins, [443];
harassed by the Firbolgs, [441], [442];
their embassy to Greece, and contest with the Firbolgs on their return; consequent battle, [448], [449];
their subsequent decadence both in religion and learning, [449];
merging of their ritual with that of the Druids, [449];
their practical introduction of the leading tenets of Christianity into Ireland, [493];
Irish crosses, church festivals, and hagiology derived from, [492-494], [513];
prosperity of Ireland in their time, [517];
effacement of their influence by the Scythian conquest, [520];
subsequent accommodation between victors and vanquished, [520];
analogous event in Roman history, [520], [521];
their connection with the round towers, [386-389], [513].
See [Buddhism], [Round Towers], [Persia], [Ireland], etc.
Turrish, name for penitential gyration round the R. T., [517].
Uksi, or Huksos (shepherd kings), Manetho’s account of, [142];
called Pali in Vedas, [143];
their invasion of Egypt explains the dislike of the Egyptians to the Israelites, [143], [151];
evidence of Herodotus, [143];
were probably the founders of the Pyramids, [144], [153];
the shepherd Philitis, [144], [146];
their general influence on civilisation and science in Egypt, [144-156];
were antecedent to the Israelites there, [151];
were derived from the same stock as the Tuath-de-danaans, [155].
Ulster (annals of), record the destruction of fifty-seven R. T. by an earthquake in the 5th cent., [374].
See [Annals].
Ur, meaning of, [68];
Chaldean and Persian cities of that name, the former the original seat of fire-worship, [68], [69].
See [Nimrod] and [Fire-Worship].
Valentia (Lord) on certain edifices in the Caucasus resembling R. T., [74].
Vallancey, his theories as to the R. T., [13], [254], [255];
his confusion of the Pish-de-danaans with the Tuath-de-danaans, [253];
also of Airgiodlamh with Zerdust (Zoroaster), [254];
his merits and defects, [19], [254], [255].
Vassant (Hindu deity), companion of Camadeva, meaning of the name, [95], [96].
Vedas (Sanskrit records), cited, [143].
Venerable Bede, evidence of, as to the existence of fire-temples in Ireland, not conclusive as to the character of the R. T., [83].
Vestal-Fire, of Oriental origin, [87].
Vindolana, remarkable Sabaic sculpture on stone found at, [223-226].
Vipers, their place in Sabaism, [498-505];
import of the scriptural expression, “generation of vipers,” [498], [499].
See [Serpent-Worship].
Virginal Conception, a doctrine not confined to Christianity, [271], [288], [291-304].
Vishnu (Hindu deity), phallic worship of, identical with that of the Yonijas, [260] n.
Ware (Sir John), [37];
on the chronology of the R. T., [373].
Waterford and Wexford, argument from R. T. not being found there, [9].
Wells, existence of, under the pyramids, an argument against the theory that they were royal mausoleums, [162].
Whitaker on the derivation of the name Britain, [421], [422];
on the Celtic origin of Irish, Scotch, and Welsh local names, [422];
on a Belgic colonisation of Ireland, [423];
his theories refuted, [423-428].
White Island (Muc-Inis), a name of Ireland, [327];
also the name given in the Puranas to the kingdom of Crishna, and the scene of Vishnu’s incarnation and the abode of the legendary snake-giant, [325-327];
triple meaning of the Irish name, Muc Inis, [327];
Keating’s theory of its origin, [328];
its real meaning, [339].
Wolf, representation on ancient Irish sculptures of the, [466], [467];
meaning of the symbolism, [466-468];
Lycanthropy, or wolf-madness, [468];
its prevalence among the ancient Irish, [469];
the Irish as wolf-tamers, [469];
Irish and Indian wolf-dogs, [469];
meaning of Lyceus, [469].
Woman, the subject of deification in early times, [211], [212];
typified by the Moon, [211];
names under which she was worshipped, [211], [212];
dual import of the Irish term Astore, [212], [213];
nature of Eve’s fatal curiosity, [228], [229], [285];
also how it led to Buddhism, [330];
exalted position of woman in ancient Persia, [262], [263];
the scriptural penalty imposed on Eve explains the nature of her offence, [285];
the promise of virginal offspring to avert its consequences, [285], [286];
immorality resulting from the wish to anticipate this promise, [287];
Buddhist recognition of its fulfilment, [301];
Artemidorus on the pre-Christian worship of the virgin in Ireland, [301];
Greek perversion of the idea of virginal conception, [303];
meaning of the expression, “the son of woman” in the Book of Enoch, [475-477].
Yavana, its meaning, [259], [273];
another name for Pish-de-danaans, [283].
Yessan (Persian dynasty), [247].
Yonijas, worshippers of the Yoni, or sacred emblem of female nature, [259], [260], [282] n.
See also [Devil’s Yonies].
Zezd (Persian), nature of fire-temple at, [72].
Zoroaster (or Zerdust), meaning of the name, [52];
period at which he lived, [189];
nature of his teaching, [188];
anticipated by Hushang, [189], [190].
Note.—This edition of O’Brien’s work on the Round Towers being, as regards the Author’s text, a facsimile of that published in 1834, the above Index will serve for both.
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