Being now fairly launched on the subject of _Sabaism_, or worship of natural manifestations of the divine energy, he traces its origin, development, and decadence into idolatry. Amid the heterogeneous confusion of beliefs that seem to have sprung up among the descendants of Noah, Nimrod introduced the worship of the sun as a deity, but only as a part of that general Sabaism which included the whole “host of heaven” as objects of worship, and recognised the Godhead, of which they were simply manifestations, under the names of _Baal_ and _Moloch_. Gradually, the creature was substituted for the Creator, and their names, especially the former (_Bolati_), were applied to the sun, “as the source and dispenser of all earthly favours,” while to the moon was attributed a corresponding reverence under the name _Baaltis_, though in both cases the object of internal regard was intended to be _Nature_, or “the fructifying germ of universal generativeness.” From the tendency of man to the concrete, this central idea was soon lost sight of, and the material element put in its place--hence came _Fire-worship_. Originating in Chaldea, this degenerated form of Sabaism in course of time spread eastward until it reached Persia, where eventually there seems to have been a reversion to the principle which underlay it, _i.e._ that of _generation_ and _nutrition_, in which form it afterwards extended to India. Though fire was the ostensible object of worship, the sun and moon, from which that worship originated, were regarded and reverenced as “the procreative causes of general fecundity,” with which was coupled the notion of regeneration after dissolution of the body. Hence when, as will appear hereafter, Eastern Sabaism was introduced into Ireland by the Tuath-de-danaans, the round towers created by them as temples of their worship had both a phallic and sepulchral meaning. CHAPTER VI (PP. 77-90) That purer form of _Sabaism_ in which the central idea of “the All-good and All-great One” predominated over materialism, seems to have prevailed in ancient Egypt, and to a more definite extent in India, whilst in both these countries, and also in Ireland, its material side led to the cultivation of astronomy. Hence the _pyramids_ of Egypt, the _pagodas_ of India, and the _round towers_ of Ireland had both a religious and a scientific purpose. There is no ground, however, for supposing that the round towers were “fire-temples.” Though temples of the latter kind undoubtedly exist in Ireland, their structure is altogether different, and they evidently belong to a later period, showing, in fact, traces of an Italian origin. Fire-worship was probably introduced into Italy from Greece, where it had been practised by the old Pelasgic stock, who, on their expulsion from Thessaly, settled in Etruria, bringing their worship with them. CHAPTER VIII (PP. 91-106)