Gents Mag 1752 p.311
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Gentleman's Magazine vol.22 p.373, 1752:-
without being pointed out, they would necessarily be visible if they had any existence in the fire, marble, or cloud, and were not merely creatures of the imagination. It can scarce be conceived that the position of these stones, is the effect of the flood, or any other mere natural cause because they are placed in a regular figure, and the regularity of the figure is at least a probable proof of design. The substance of those stones, except the tallest, which is not however the largest, is a compound of small pebbles sufficiently indured to run together with coarse sand, and such other ingredients, as rendered the whole mass fusible at different times, before the last stratum grew too hard to admit a coalition of the next, and the ebulitions of this matter, as it was not confined by any mould, probably produced the excrescences on the outside of the mass; a conjecture, which appears the more probable, as the largest are least reducible to regular solids. They appear to have suffered but little change by the weather, though their situation is remarkably bleak; for they are almost as impenetrable as the porphyry of the ancients, of which they bear some resemblance, but are not near so fine. The mill stone grit is the most like them of any natural substance now known, but this tho' the most similar, is greatly different. What was the opinion of the Romans concerning them is not to be known from any of their writings, which time has delivered down to us: that part of Tacitus which relates to Britain, and which wou'd therefore have been most valued by us, being in all probability irrecoverably lost. I am inclined to believe that these stones, those on Salisbury plain, and those in Oxfordshire, are the remains of three temples of the Druids, certain priests who taught the Pythagorean doctrine in Gaul and Britain. But by the Pythagorean doctrine, I do not mean the Metempsychosis, which was falsely attributed to Pythagoras by the ancients, who were led into an erroneous opinion of his doctrine by its obscurity. The Metempsychosis was an opinion known only in the East, when Pythagoras fled from Greece into Italy. He taught the unity of the divine nature, and that God, as he was equally present in all places, was to be worshipped only sub dio, and not in any building; he opposed all sacrifice as being the effect of error and superstition, supposing it to be impossible that the blood of an innocent creature could atone for the crimes of one that was guilty; and he taught that the soul in the future state, was to be reunited to the same body from which it had been dismissed by death, and rewarded or punished as its moral conduct, had been good or ill. This doctrine before it had been corrupted, some of the immediate disciples of Pythagoras brought into Britain. Et vos barbaricos ritus, moremque sinistrum Scarorum Druidae positis repetistis ab armis, Solis posse Deos et caeli sidera vobis Aut solis nescire datum: nemora alta remotis Incolitus lucis vobis auctoribus umbrae Non tacitas Erebi sedes, ditisque profundi Pallida regna petunt: regit idem soiritus artus Orbealio: longae canimus si cognita vitae Mors media est. certe populi, quos descicit Arctos Felices errore suo, quos ille timorum Maximus haud urget metus Pharsal. L.i. The temples of these Druids were in dark woods, and it is remarkable that here as well as Stone-Henge, and in Oxfordshire, trees, have been frequently dug up, the grove having long since disappeared, tho' the temple which it inclosed, has survived even tradition itself. It will appear the more probable that this circle of stone was a temple, if it be considered that among the Egyptians a circle was an emblem of deity, that Pythagoras receiv'd his education in Egypt and might probably communicate this symbol to his disciples who might teach it to the druids. The tallest might be intended for the station of the chief pontiff, and might be placed out of the circle, that he might view the whole assembly. The four other principle stones, at the four cardinal points, possibly were intended for four of the inferior priests who looking each toward the congregation, might repeat the moral precepts of their chief, one after the other, that they might be the better heard by the whole circle. Upon this view of the Druidical Doctrines amd worship, they appear to approach so near to christianity, that it is less difficult to account for the readiness with which the gospel was received in Britain. Nor will either the zeal or the success of the converts, be any longer deemed miraculous or incredible, if it is to be considered that they were only reviving in greater purity, doctrines which were already regarded with veneration as the religion of their ancestors. G. S. |
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