150 APPENDIX. 



temple at Benares, and that at Mathura. At the intersection of the four arras 

 rises a lofty dome. Such also is the shape of the subterranean temple of New 

 Grange, in Ireland. — ( Tavemier Vol. III., pp. 30, 47 ; Faber's Pag. Idol., Vol. III., 

 p. 287 ; Higgins^s Celtic Druids, p. 40.) 



The circular form is certainly best adapted for the reception of the devotees 

 desiring to see and hear, or to pai'ticipate in parts of the sacrificial rites practised 

 within them. But it is claimed, and upon an ai-ray of evidence which will admit 

 of no dispute, that the form of the primitive temple was, with great uniformity, 

 that of the symbol of the religion to which it was consecrated, or of the god to 

 whose worship it was dedicated. 



The circle is the uniform symbol of the sun, alike among the most savage as the 

 most enlightened nations ; and the fact that most of the ancient religious structures 

 of the British islands are of that form, would seem to imply that the god of Celtic 

 adoration was symbolized as the Sun, and that the ancient Celtic religion was a 

 modification of what is usually termed sun or fire worship. This implication is 

 sustained by abundant evidence, into which it is impossible, as it would be out of 

 place, to enter here. We have every reason for believing that the objects of 

 the Druidical worship were identical with those of the followers of Baal, (the 

 Sun).* Like them, the Druids were addicted to the study of the heavens, and in 

 the same way they offered up sacrifices to Baal, Bel, Belus, Belinus, Moloch, 

 Apollo, or the Sun. The connection of Druidism with the name of Baal, is well 

 known in the lines of Ausonius — himself a Druid — who writes : 



'' Tu Baiooassis, stirpe Druidum satus, 

 Si fama non falUt fidem, 

 Belini saoratum ducis e templo genus." 



Csesar says the Gauls worshipped Apollo : the Gauls were followers of the 

 Druidic rites according to the same authority. 



SYMBOLISM OF TEMPLES. 



The rationale of symbolism, as connected with temples, next claims our atten- 

 tion. Not only was the doctrine of occasional presence of universal acceptance 

 amongst the followers of every early religious system, but they believed that the 

 gods made temples and sacred structures their places of constant abode. Their 

 presence, in some instances, was supposed actually to animate their shrines, and 



* Salopia Antiqua, p. 7. The evidence upon this point, as remarked in the text, is alike abundant and 

 conclusive. The Plioenicians, who undoubtedly penetrated into the British islands at a very early day, 

 introduced many of their own habits and superstitions. They were the carriers of customs and opinions, 

 as of wares, and dispensed the seeds both of African and Asiatic idolatry in Europe. This conclusion is 

 sustained not only by the striking resemblance between many of the religious rites of the ancient Celts and 

 those of Assyria and Egypt, but by etymological evidences of a most positive character. — {Tharkerny's 

 Ancient Britain, Vol. I., pp. 10, 14; also, Introductimi to Ancient Wiltshire, and Higgim's Celtic Druids, 

 ubi supra.) 



