It would seem that in Britain and Ireland the seed of the
"new" doctrine, that which involved a recognition of the mother
element in the god-idea, had fallen on more congenial soil, for
within three centuries after the birth of Christ, the various
original monuments typifying the male principle had all been
ornamented with the symbols representing the female in the deity.
The ancient religious structures of the Lingaites still continued
as recognized faith shrines, changed only by the emblems of the
new religion which had been engrafted upon them.
The earliest Greek and Roman missionaries knew full well the
significance of these symbols, and we are given to understand
that "a few of the more spiritual of the Christian sects made war
upon them and all their ephemeral substitutes, such as Maypoles,
holy-trees, real crosses, etc." It is declared also that, as
"later" Christians were unacquainted with the significance of
these emblems, "they adopted them as their own, employing them as
the mystic signs of their own faith."
Although the earliest Greek and Roman missionaries understood
the signification of these faith shrines, the complaints against
them seem soon to have ceased, and the "fierce wars" waged over
them appear to have left little trace of their ravages, except
that the female emblems with which these monuments had been
supplied by those who had received the new faith direct from the
East, were all removed. As the male monuments and symbols were
all permitted to remain undisturbed, this fact of itself would
seem to indicate that the "pagan abominations" against which
these pious devotees of a "spiritual religion" thundered their
denunciations, included only the female emblems.
The fact must be borne in mind that the Western Church, which
was rapidly usurping the ecclesiastical authority of Britain and
Ireland, had not itself at this time adopted the worship of the
Virgin Mary.
A set of iconoclastic monks whom the Christian world is
pleased to designate as St. Patrick, and who probably early in
the fifth century of our era amused themselves by chiseling from
the Irish monuments many of the symbols of the female power,
removed also the figures of serpents which had for ages appeared
in connection with the emblems of woman, and by this act won the
plaudits of an admiring Christian world; chiefly, however, for
the skill manifested in "banishing snakes from Ireland." In
addition to this dignified amusement, we find that the same
person or set of persons ordered to be burned hundreds of volumes
of the choicest Irish literature, volumes which contained the
annals of the ancient Irish nation, and in which, it is believed,
was stored much actual information concerning the remote
antiquity of the human race.
The extent to which the worship of the male emblems of
generation prevailed in the Christian Church even as late as the
16th century, proves that it was not the particular symbols
connected with the worship of fertility upon which the Western
Christian missionaries made war, but, on the contrary, that it
was the recognition by them of that detested female element
against which, even before the erection of the Tower of Babel,
there had been almost a constant warfare. The rites of Potin, or
Photin, Bishop of Lyons, who was honored in Provence, Languedoc
and the Lyonais as St. Fontin, also the rites performed in many
of the Christian Churches as late as the 16th century, prove that
the devotees of the Christian system were not at this time a whit
behind their Pagan predecessors in their zeal for "heathen
abominations." The only difference being that the Druids, a
people who still retained a faint conception of ancient Nature
worship, had not become entirely divested of the purer ideas
which in an earlier age of the race had constituted a creative
force.
That the war of the sexes was revived, and that for many
centuries much strife was engendered over the exact importance
which should be ascribed to the female element in the Deity may
not be doubted.
An ancient homily on Trinity Sunday has the following: "At the
deth of a manne, three bells should be ronge as his kuyl in
worship of the Trinitie, and for a woman, who was the Second
Person of the Trinitie two bells should be ronge." Upon this
subject Hargrave Jennings remarks: "Here we have the source of
the emblematic difficulty among the master masons who constructed
the earlier cathedrals, as to the addition, and as to the precise
value of the second (or feminine) tower of the Western end or
Galilee of the Church."[148]
[148] Rosicrucians, vol. i., p. 206.
The fact that the religion of the ancient Irish, who, were
phallic worshippers, was modified but not radically changed by
the introduction of Christianity, is believed by at least one of
the Irish historians of that country. He says:
"The church festivals themselves, in our Christian
calendar, are but the direct transfers from the Tuath-de-danaans'
ritual. Their very names in Irish are identically the same as
those by which they were distinguished by that early race. If,
therefore, surprise has heretofore been excited at the conformity
observable between our church institutions and those of the East,
let it in future subside at the explicit announcement that
Christianity, with us, was the revival of a religion imported
amongst us many ages before by the Tuath-de-danaans from the
East, and not from any chimerical inundation of Greek
missionaries--a revival upon which their hearts were lovingly
riveted, and which Fiech, the Bishop of Sletty, unconsciously
registers in the following couplet, viz.:
"The Buddhists of Irin prophesied
That new times of peace would come."[149]
[149] The Round Towers of Ireland, p. 493.
The conditions surrounding the ancient inhabitants of the
"White Island," or Ireland, a remnant of which people may be
observed in the Highlanders of Scotland, furnish an example of
the fact that a much higher standard of life had been preserved
among them than is known to have prevailed either among the Jews
or the Greeks. The comparatively advanced stage of progress which
is now known to have existed in Ireland at the beginning of the
present era, which even the bigotry and falsehood of Roman
priestcraft have not been able wholly to conceal, is seen to have
been a somewhat corrupted remnant of a civilization which
followed closely on ancient Nature worship.[150]
[150] It is thought by certain writers that when the Tuath-de-
danaans emigrated from Persia to the "White Island" they found it
inhabited by the Fir-Bolgs, a colony of Celts. After conquering
the island they engrafted upon it the religion, laws, learning
and culture of the mother country. In a later age the Scythians,
whose religion was similar to that of the Fir-Bolgs, united with
them and succeeded in making themselves masters of the
situation.
Hence the intermingling of races and tongues among the ancient
Irish. The Druids adopted, or appropriated, the religion and
culture of the Tuath-de-danaans, who, it is claimed, were the
real Hibernians. The Scythians changed the name of Irin to
Scotia--the latter being retained until the 11th century.
According to the annals of the ancient Irish, Scotland was
formerly called Scotia Minor to distinguish it from Scotia Major,
or Ireland.
Because of their isolated position, or for some cause at
present unknown, these people do not seem to have degenerated
into a nation of sensualists. It is true they had departed a long
distance from the early conditions of mankind under which
altruism and the abstract principle of Light or Wisdom were
worshipped under the form of a Virgin Mother and her child, but
they never wholly rejected the female element in their god-idea,
nor never, so far as known, attempted to degrade womanhood. Women
were numbered among their legislators, at the same time that they
officiated as educators and priestesses. In fact wherever the
Druidical order prevailed women exerted a powerful influence in
all departments of human activity. Among the Germans, Valleda, a
Druidess, was for ages worshipped as a deity.
It is recorded that St. Bridget planted a monastery for women
at Kildare and entrusted to its inmates the keeping of the sacred
fire, and that in later times the Asiatic missionaries founded
there a female monkish order. After the establishment of Western
Christianity, however, no woman was permitted to enter into the
monasteries, and we are assured that this ridiculous affectation
of purity was extended even to the grave. During the earlier ages
of Christianity, in many portions of Ireland there were
cemeteries for men and women distinct from each other. "It had
been a breach of chastity for monks and nuns to be interred
within the same enclosure. They should fly from temptations which
they could not resist."
Although volumes have been written to prove that Christianity
was carried to Britain by Paul, and although the energies of
scores of Romish writers have been employed in attempting to
prove that Ireland was in heathen darkness prior to its
conversion by the priests of the Romish Church, yet these efforts
so vigorously put forward seem only to strengthen the evidence
going to show that the Christianity of the British Isles
antedates that of either Paul or Rome.
According to Scripture, Claudia, the wife of the Senator
Pudens of Britain, was a Christian,[151] as was also Graecina,
the wife of Plautus, who was governor of Britain in the first
century. The latter, it is related, was accused before the Roman
senate of "practicing some foreign superstition." Although
Lingard, in his History and Antiquities of the Anglo-Saxon
Church, has endeavored to annul the force of the evidence which
places two Christian women from Britain in Rome during the first
century of our era, he is nevertheless constrained to use the
following language: "We are, indeed, told that history has
preserved the names of two British females, Claudia and Pomponia
Graecina, both of them Christians, and both living in the first
century of our era."[152]
[151] 2 Timothy, iv., 21.
[152] Vol. i., p. 1.
According to the Romanists, between the years 177-181 of the
Christian era, a British king named Lucius sent a messenger to
the authorities at Rome, with a request that he with his people
be admitted into the bosom of the "Holy Catholic Church." By
those not prejudiced in favor of the Romish hierarchy, this bit
of amusing "evidence" shows the anxiety manifested lest the facts
concerning the religious history of the British Isles become
known. Regarding this embassy of King Lucius there is an extant
version which is far more in accordance with reason and with the
known facts concerning this people.
When we remember the advanced stage of civilization which
existed in Ireland prior to the Christian era, and when we bear
in mind the fact that, as in the case of Abarras mentioned by
various Greek writers, the people of the British Isles were wont
to send emissaries abroad for the sole purpose of gathering
information relative to foreign laws, customs, usages, manners,
and modes of instruction, we are not surprised to learn that the
message to Rome sent by Lucius, instead of containing a request
for admission to a foreign church, embodied an enquiry into the
fundamental principles underlying Roman jurisprudence; and
especially does this appear reasonable when we remember that the
remodeling of the Roman code on principles of equity and justice
had for several centuries employed the energies of the best minds
in Rome.
Concerning the planting of Christianity in Ireland, we have
the following from Ledwich:
"Thus Bishop Lawrence in Bede tells us Pope Gregory
sent him and Austin to preach the Gospel in Britain, as if it
never before had been heard, whereas the latter met seven British
Bishops who nobly opposed him. In like manner Pope Adrian
commissioned Henry II. to enlarge the bounds of the church, and
plant the faith in Ireland, when it had already been evangelized
for eight hundred years. The faith to be planted was blind
submission to Rome and the annual payment of Peter's
pence."[153]
[153] Antiquities of Ireland, p. 78.
Of the exact time at which Romish and Greek missionaries first
went to Ireland we are not informed, but there is ample evidence
going to prove that a regular hierarchy had been established in
that island before the beginning of the fifth century, and that
this religion which had been brought in through the efforts of
missionaries from the East was, by the legendary writers of the
later Christian Church, ascribed to Romish monks.
The Jealousy of the Romish priests, and the means employed by
them to usurp the ecclesiastical authority of the Irish people,
is shown in the history of their councils. The 5th canon of the
Council of Ceale-hythe requires
"that none of Irish extraction be permitted to usurp
to himself the sacred ministry in any one's diocese, nor let it
be allowed such an one to touch anything which belongs to those
of the holy order. . . .; neither must he administer the
eucharist to the people because we are not certain how or by whom
he was ordained."
After quoting the above Ledwich queries thus: If St. Patrick
had been a missionary of the Romish Church, would the Anglo-Saxon
clergy have abjured the spiritual children of that see? In the
year 670 Theodoret, Archbishop of Canterbury, decreed that they
who were consecrated by Irish or British Bishops should be
confirmed anew by Catholic ones.[154]
[154] Ledwich, Antiquities of Ireland, p. 81.
It is observed that as early as the fourth century A.D. there
were three hundred bishops in Ireland, and to account for so
large a number, it is declared that ignorant legendary writers
had recourse to the fable of St. Patrick.
The remarkable "conversion" of the Irish to Romish
Christianity, which it is said took place in the latter part of
the fourth century or the beginning of the fifth, is to be
explained by the fact that a number of Romish priests or monks
which in later ages came to be designated as St. Patrick, claimed
all the monasteries, bishops, and priests already there as a
result of the remarkable power and pious zeal of this
miracle-working saint. It is claimed that St. Patrick founded
over three thousand monasteries, consecrated three hundred
bishops, and ordained three thousand priests.
According to Ledwich and other writers, this St. Patrick was
not heard of earlier than the ninth century A.D., and the legend
concerning him "was not accepted until the twelfth century, at
which time his miracles are set forth with great gusto."
Nothing, perhaps, which is recorded of this monk will go
farther toward proving him a myth than the miracles ascribed to
his saintship.
While yet an infant he raised the dead, brought forth fire
from ice, expelled a devil from a heifer, caused a new river to
appear from the earth, and changed water into honey.
"These were but the infant sports of this wonder-working
saint. The miracles recorded in holy writ, even that of creation
itself, are paralleled, and, if possible, surpassed by those of
our spiritual hero."[155]
[155] Ledwich, Antiquities of Ireland.
Concerning St. Patrick, Forlong writes:
"Various Patricks followed from Britain and Armorika,
but even the Catholic priest, J. F. Shearman, writes that he is
forced to give up the idea that there ever was a real St.
Patrick. Thus the name must be accepted only in its Fatherly
sense, and with the fall of the man Patrick all the miraculous
and sudden conversions of the kings, lords, and commons of
Ireland must vanish."[156]
[156] Rivers of Life, vol. ii., p. 417.
The Irish Church bishoprics differed from the Romish in that
they were held by hereditary succession, after the custom of
ancient nations. All bishops were married.
Prior to the introduction of the Christian system in Ireland
the Sabian ceremonial had been succeeded by the Druidical, upon
which had been engrafted that of the Culdees, and notwithstanding
the fact that the Romish Church gradually usurped the
ecclesiastical functions in Ireland, the last named people who
for ages had been regarded as the depositaries of the ancient
faith and the ancient system of laws, were highly respected by
the people for their sanctity and learning. Many of the Greek and
Roman writers who have dealt with this subject agree in ascribing
to the Druids a high degree of scientific knowledge and
mechanical skill. The principles of justice set forth in their
judicial system, their love of learning, and the standard
attained in the sciences and arts, prove the early people of
Ireland to have been equal if not superior to any of the early
historic nations.
In referring to the number and magnitude of the monumental
remains in Ireland, and while commenting on the mechanical skill
of the Druids, the Rev. Smedley says:
"I was present at the erection of the Luxor Obelisk
in Paris, and yet I think that I would have felt greater emotion
if I had witnessed the successful performance of the old Celtic
engineer who placed on its three pedestals of stone the enormous
rock which constitutes the Druidical altar here at Castle
May."
It is believed that this people understood the art of mining
and that they were acquainted with the use of iron. The following
is an extract from one of Hamilton's letters on the Antrim
coast:
"About the year 1770 the miners, in pushing forward
an adit toward the bed of coal, at an unexplored part of the
Ballycastle cliff, unexpectedly broke through the rock into a
narrow passage, so much contracted and choked up with various
drippings and deposits on its sides and bottom, as rendered it
impossible for any of the workmen to force through, that they
might examine it farther. Two lads were, therefore, made to creep
in with candles, for the purpose of exploring this subterranean
avenue. They accordingly pressed forward for a considerable time,
with much labor and difficulty, and at length entered into an
extensive labyrinth branching off into numerous apartments, in
the mazes and windings of which they were completely bewildered
and lost. After various vain attempts to return, their lights
were extinguished, their voices became hoarse, and, becoming
wearied and spiritless, they sat down together, in utter despair
of an escape from this miserable dungeon.
In the meanwhile, the workmen in the adit became alarmed for
their safety, fresh hands were incessantly employed, and, in the
course of twenty-four hours, the passage was so open as to admit
the most active among the miners . . . On examining this
subterranean wonder, it was found to be a complete gallery, which
had been driven forward many hundred yards to the bed of coal:
that it branched off into numerous chambers, where miners had
carried on their different works: that these chambers were
dressed in a workmanlike manner: that pillars were left at proper
intervals to support the roof. In short it was found to be an
extensive mine, wrought by people at least as expert in the
business as the present generation. Some remains of the tools,
and even of the baskets used in the works, were discovered, but
in such a decayed state that, on being touched, they immediately
crumbled to pieces. From the remains which were found, there is
reason to believe that the people who wrought these collieries
anciently, were acquainted with the use of iron, some small
pieces of which were found; it appeared as if some of their
instruments had been thinly shod with that metal."
Through various means the fact has been ascertained that
although in the sixth century the buildings in Ireland were mean
and wholly without artistic merit or skilful design, in an
earlier age they were magnificent. Of the causes which produced
the decay of architecture, the extinction of the arts and
sciences, and the general degradation of the people of this
island the devotees of St. Paul and of the Romish Church are
alike silent.
For ages after the subjection of Ireland, in open defiance of
the English, the people continued to dispense justice, and to
enforce the old Brehon laws of the country.
The lack of regard shown for English law in Ireland, even as
late as the sixteenth century, is set forth by Baron Fingles, who
wrote in the time of Henry VIII. He says:
"It is a great abuse and reproach that the laws and
statutes made in this land are not observed nor kept after the
making of them eight days, while diverse Irishmen cloth abuse and
keep such laws and statutes which they make upon hills in this
country, firm and stable, without breaking them for any favor or
reward."
By a statute of Parliament enacted at Kilkenny, it was made
high treason to administer or observe these old Brehon laws. The
two enactments especially obnoxious to the English were Gahail
Cinne, and Eiric. The former of these enactments was that which
in opposition to the English law of primogeniture declared that
the estate of a parent should descend in equal proportion to all
members of the family. There was another law, or custom, among
this people, which provided that the chief of the tribe or people
should be elected by general suffrage.
We have something more than a hint of the condition of ancient
Ireland and its people in a description given by the Greeks of
one of its inhabitants. Abarras, who visited Greece about six
hundred years before Christ, and who was called by the Greeks a
Hyperborean, was a priest of the Sun, who went abroad for the
purpose of study and observation, and to renew by his presence
and his gifts the old friendship which had long existed between
the Celts and the Greeks. Strabo remarks concerning Abarras that
he was much admired by the learned men of Greece. Himerius says
of him that he came
"not clad in skins like a Scythian, but with a bow in
his hand, and a quiver on his shoulders and a plaid wrapped about
his body, a gilded belt encircled his loins, and trousers
reaching from his waist downward to the soles of his feet. He was
easy in his address, agreeable in conversation, active in
dispatch and secret in the management of great affairs; quick in
judging of present occurrences, and ready to take his part in any
sudden emergency; provident, withal, in guarding against
futurity; diligent in quest of wisdom, fond of friendship;
trusting very little to fortune; yet having the entire confidence
of others, and trusted with everything for his prudence. He spoke
Greek with so much fluency that you would have thought that he
had been bred or brought up in the Lyceum and had conversed all
his life with the Academy of Athens. He had frequent intercourse
with Pythagoras whom he astonished by the variety and extent of
his knowledge."
From the descriptions given of the native country of Abarras
by the Greeks, it is evident that it could have been none other
than Ireland.
Although at this time in their history, Apollo the sun-god was
the Deity worshipped in Greece and in Ireland, still both nations
honored Latona his mother. The same as in the mother country
(Persia, or Phoenicia), the oracles, or sybils of Ireland, had
prophesied a "Savior," and three hundred years before Greek
emissaries visited that country, its people, through the
preaching of Eastern missionaries, had substituted for the
worship of Latona and Apollo that of the new solar
incarnation--the third son of Zarathustra, whose appearance had
been heralded by a star.
The identity of the symbols used by the early people of
Ireland who were sun worshippers, and those employed in that
country for ages after the Romish Church had usurped the
ecclesiastical authority, has been a subject for much comment.
After describing the peculiar form of the early Christian
Churches and the attention paid to the placing of the windows
which were to admit the sun's rays, Smedley says: "It is
possible, in an age of allegory and figures, this combination and
variety expressed some sacred meaning with which we are
unacquainted at present."
The similarity observed in the sacred festivals and religious
seasons of the ancient inhabitants of Ireland and those of the
early Christians, the extent to which large stone crosses,
lighted candles, the yule log and the various other symbols
belonging to fertility, or sun worship, were retained by
Christianity, furnish strong evidence of the fact that the latter
system is but part and parcel of the former.