Itinerarium curiosum (centuria II) : $b or, an account of the antiquities, and remarkable curiosities in nature or art, observed in travels through Great Britain. To which is added, the Itinerary of Richard of Cirencester, monk of Westminster. With an account of that author and his workStukeley, William
History
Itinerarium curiosum (centuria II) : $b or, an account of the antiquities, and remarkable curiosities in nature or art, observed in travels through Great Britain. To which is added, the Itinerary of Richard of Cirencester, monk of Westminster. With an account of that author and his work
Stukeley, William
Great Britain -- Antiquities -- Early works to 1800; Great Britain -- Description and travel -- Early works to 1800
I apprehend this to be analogous to the caves of Mithras in Persia; for
_Mithras_ is Mediator, or Messiah; and they say there, that Mithras
was born in such a rocky cave; and they worship him therein. Both the
ancient Persians and the Druids, who were of the same patriarchal
religion, had the same notion of the Messiah to be born in the rocky
stable at Bethlehem.
We have many instances of Druid men and women endowed with the spirit
of prophecy. I shall mention but one, out of Josephus, Antiq. xviii.
The Jewish Agrippa fell into the displeasure of Tiberius, who put
him in bonds. As he stood leaning against a tree before the palace,
an owl perched upon that tree: a German Druid, one of the emperor’s
guards, spoke to him to be of good cheer, for he should be released
from those bonds, and arrive at great dignity and power; but bid him
remember, that when he saw that bird again, he should live but five
days. All this came to pass: he was made king by Caligula; St. Paul
preached before him: Josephus speaks of his death, agreeable to the
prediction. But concerning the Druids, I have before now opened my mind
largely, in some papers read at the Antiquarian Society; wherein I
have sufficiently vindicated them from the imputation of paganism and
idolatry.
As to the temple belonging to the city of _Trinobantum_, or London,
we may be assured, they erected no temple within the city. When the
Romans became masters here, they built a temple of their own form, to
Diana, where now St. Paul’s stands: they placed it in the open space,
then the _forum_; but the British temple, appropriate to the city, was
upon the open rising ground to the west, where now is Knave’s-acre.
The name of the place both gives a very good foundation to my opinion,
and also at the same time acquaints us with the particular form of the
temple: for the Druids, as I have shown, had three kinds of temples,
of the patriarchal mode. 1. The round, or circular work of upright
stones, innumerable to be seen. 2. The serpentine temple, or a snake
transmitted through a circle; as those of Abury and Shap. 3. The alate,
or winged temple, composed of a circle and wings: and this was the sort
of temple here placed; of which the name of _Knaves-acre_ is a sure
memorial. This was made only of mounds of earth, in Latin _agger_,
thrown out of the ditch camp-fashion: this word is corrupted into
_acre_. The word _knave_ is oriental, _canaph_, volavit; the _Kneph_
of the Egyptians; by which they meant the Deity, in the most ancient
times, before idolatry prevailed.
The form of our alate temple here exactly corresponds with that now to
be seen on Navestock common, Epping forest; which name of _Navestock_
preserves its memorial, meaning the sacred tree by the alate temple: it
is composed of mounds of earth and ditch; as ours was at Knaves-acre.
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