I now address myself to another obstacle which has been advanced by an Irish lady, and of the most deserved antiquarian repute, whose classic and elaborate treatise on this identical subject, though somewhat differently moulded, has already won her the applause of that society whose discriminating verdict I now respectfully await. But as my object is truth, divested as much as possible of worldly considerations, and unshackled by systems or literary codes, I conceive that object will be more effectually attained by setting inquiry on foot, than by tamely acquiescing in dubious asservations or abiding by verbal ambiguities.
What elicited this sentiment was Miss Beaufort’s remark on the enactment at Tara, A.D. 79, for the erection of a palace in each of the four proportions subtracted by order of Tuathal Teachmar, from each of the four provinces to form the present county of Meath. Her words are as follow:—“Taking the landing of Julius Cæsar in Britain, in the year 55 before Christ, as a fixed point of time, and counting back fifty years from that, we shall be brought to about one hundred years before the Christian era, at which time the introduction of the improvements and innovations of Zoroaster, and that also of fire towers, may, without straining probability, be supposed to have fully taken place. That it was not much earlier may be inferred from the before-mentioned ordinance of the year 79 A.D., to increase the number of towers in the different provinces.”
With great submission I conceive that the error here incurred originated on the lady’s part, from mistaking as authority the comment in the Statistical Survey, vol. iii. p. 320, which runs thus:—“It is quite evident from sundry authentic records, that these round towers were appropriated to the preservation of the Baal-thinne, or sacred fire of Baal: first at the solemn convention at Tara, in the year of Christ 79, in the reign of Tuathal Teachmar, it was enacted, that on the 31st of October annually, the sacred fire should be publicly exhibited from the stately tower of Tlactga, in Munster, from whence all the other repositories of the Baal-thinne were to be rekindled, in case they were by any accident allowed to go out. It was also enacted, that a particular tower should be erected for that purpose in each of the other four provinces, Meath being then a distinct province. For this purpose the tax called Scraball, of threepence per head on all adults, was imposed.”
Well, for this is quoted Psalter of Tara, by Comerford, p. 51; on referring to which I find the text as thus: “He (Tuathal) also erected a stately palace in each of these proportions, viz. in that of Munster, the palace of Tlactga, where the fire of Tlactga was ordained to be kindled on the 31st of October, to summon the priests and augurs to consume the sacrifices offered to their gods; and it was also ordained that no other fire should be kindled in the kingdom that night, so that the fire to be used in the country was to be derived from this fire; for which privilege the people were to pay a scraball, which amounts to threepence every year, as an acknowledgment to the King of Munster. The second palace was in that of Connaught, where the inhabitants assembled once a year, upon the 1st of May, to offer sacrifices to the principal deity of the island under the name of Beul, which was called the Convocation of Usneagh; and on account of this meeting the King of Connaught had from every lord of a manor, or chieftain of lands, a horse and arms. The third was at Tailtean, in the portion of Ulster, where the inhabitants of the kingdom brought their children when of age, and treated with one another about their marriage. From this custom the King of Ulster demanded an ounce of silver from every couple married here. The fourth was the palace of Teamor or Tara, which originally belonged to the province of Leinster, and where the States of the kingdom met in a parliamentary way.”
I now leave the reader to decide whether the word “palace” can be well used to represent an “ecclesiastical tower,” or indeed any tower at all; or whether it is not rather a royal residence for the several provincial princes, that is meant to be conveyed; as is evident to the most superficial, from the closing allusion to the palace of Tara, “where the States of the kingdom met in a parliamentary way.” The impost of the scraball, I must not omit to observe, has been equally misstated in the survey; for it was not for the purpose of erecting any structures, but as an acknowledgment of homage and a medium of revenue that it was enforced, as will appear most clearly on reverting to the original, and comparing it with the other means of revenue, which the other provincial kings were entitled to exact. But what gives the complete overthrow to the doctrine which would identify those palaces with columnar edifices, is the fact that there are no vestiges to be found of Round Towers in any, certainly not in all of those four localities specially notified. Wells and Donaghmore are the only Round Towers now in the county Meath, and these are not included among the places above designated.
CHAPTER VIII.
To wind up the matter, steadily and unequivocally I do deny that the Round Towers of Ireland were fire receptacles. I go further, and deny that any of those eastern round edifices which travellers speak of, were ever intended for fire receptacles: that they were all pagan structures—and temples too—consecrated to the most solemn and engrossing objects of human pursuit, however erroneously that pursuit may have been directed, I unhesitatingly affirm. What then, I shall be asked, was their design? To this I beg leave to offer a circumlocutory answer. Squeamishness may be shocked, and invidiousness receive a pretext, but, the spirit being pure, the well-regulated mind will always say, “Cur nescire, pudens pravé, quam discere malo?”[94]
Then be it known that the Round Towers of Ireland were temples constructed by the early Indian colonists of the country, in honour of that fructifying principle of nature, emanating, as was supposed, from the sun, under the denomination of Sol, Phœbus, Apollo, Abad or Budh, etc. etc.; and from the moon, under the epithet of Luna, Diana, Juno, Astarte, Venus, Babia or Butsee, etc. etc. Astronomy was inseparably interwoven with this planetary religion; while the religion itself was characterised by enforcing almost as strict a regard to the body after death, as the body was expected to pay to a Supreme Essence before its mortal dissolution. Under this double sense then of funereal or posthumous regard, as well as active and living devotion, must I be understood to have used the expression, when previously declaring that our Sabian rotundities were erected with the twofold view of religious culture and the practice of that science with which it was so amalgamated.