References to towers in Irish annals are quoted by Mr. D'Alton; but they turn out to be written about the Cyclopean Forts, or low stone raths, such as we find at Aileach, etc.
CELESTIAL INDEXES.
Dr. Charles O'Connor, of Stowe, is the chief supporter of the astronomical theory. One of his arguments is founded on the mistaken reading of the word "turaghun" (which he derives from tur, a tower, and aghan, or adhan, the kindling of flame), instead of "truaghan," an ascetic. The only other authority of his which we have not noticed is the passage in the Ulster Annals, at the year 995, in which it is said that certain Fidhnemead were burned by lightning at Armagh. He translates the word celestial indexes, and paraphrases it Round Towers, and all because fiadh means witness, and neimhedh, heavenly or sacred, the real meaning being holy wood, or wood of the sanctuary, from fidh, a wood, and neimhedh, holy, as is proved by a pile of exact authorities.
Dr. Lanigan, in his ecclesiastical history, and Moore, in his general history, repeat the arguments which we have mentioned. They also bring objections against the alleged Christian origin, which we hold over; but it is plain that nothing prevailed more with them than the alleged resemblance of these towers to certain oriental buildings. Assuredly if there were a close likeness between the Irish Round Towers and oriental fire temples of proved antiquity, it would be an argument for identity of use; and though direct testimony from our annals would come in and show that the present towers were built as Christian belfries from the sixth to the tenth centuries, the resemblance would at least indicate that the belfries had been built after the model of Pagan fire towers previously existing here. But "rotundos of above thirty feet in diameter" in Persia, Turkish minarets of the tenth or fourteenth centuries, and undated turrets in India, which Lord Valentia thought like our Round Towers, give no such resemblance. We shall look anxiously for exact measurements and datas of oriental buildings resembling Round Towers, and weigh the evidence which may be offered to show that there were any Pagan models for the latter in Ireland or in Asia.
Mr. Windele, of Cork, besides using all the previously-mentioned arguments for the Paganism of these towers, finds another in the supposed resemblance to The Nurraggis of Sardinia, which are tombs or temples formed in that island, and attributed to the Phœnicians. But, alas, for the theory, they have turned out to be "as broad as they're long." A square building, 57 feet in each side, with bee-hive towers at each angle, and a centre bee-hive tower reaching to 45 or 65 feet high, with stone stairs, is sadly unlike a Round Tower!
The most recent theory is that the Round Towers are
HERO-MONUMENTS.
Mr. Windele and the South Munster Antiquarian Society started this, Sir William Betham sanctioned it, and several rash gentlemen dug under towers to prove it. At Cashel, Kinsale, etc., they satisfied themselves that there were no sepulchres or bones ever under the towers, but in some other places they took the rubbish bones casually thrown into the towers, and in two cases the chance underlying of ancient burying-grounds, as proofs of this notion. But Mr. Petrie settles for this idea by showing that there is no such use of the Round Towers mentioned in our annals, and also by the following most interesting account of the cemeteries and monuments of all the races of Pagan Irish:—
HISTORY OF THE CEMETERIES.
"A great king of great judgments assumed the sovereignty of Erin, i.e., Cormac, son of Art, son of Conn of the Hundred Battles. Erin was prosperous in his time, because just judgments were distributed throughout it by him; so that no one durst attempt to wound a man in Erin during the short jubilee of seven years; for Cormac had the faith of the one true God, according to the law; for he said that he would not adore stones, or trees, but that he would adore Him who had made them, and who had power over all the elements, i.e., the one powerful God who created the elements; in Him he would believe. And he was the third person who had believed in Erin before the arrival of St. Patrick. Conchobor MacNessa, to whom Altus had told concerning the crucifixion of Christ, was the first; Morann, the son of Cairbre Cinncait (who was surnamed Mac Main), was the second person; and Cormac was the third; and it is probable that others followed on their track in this belief.