two very large phalli, about thirty cubits high.’ Our tower at Zimbabwe stood apparently twenty cubits high and ten in diameter. He further says (§ 29), ‘These phalli are solid, for when a priest had to ascend he had to put a rope round himself and the phallus and walk up.’ Herr Mauch, in his account of Zimbabwe, alludes to a sacrifice which took place here amongst the natives in his day (1871). This ceremony seems to correspond very closely to the sacrifice celebrated elsewhere in this country to the spirits of their ancestors. It is pretty evident that another tribe of Kaffirs dwelt near Zimbabwe at that time, who looked upon the circular building as sacred; whereas the present people do not seem to look upon it with any religious superstition, which will account for the growth of vegetable matter inside only during late years. This was further evidenced by our excavations in this building; we found but little depth of soil, very little débris, and indications of a Kaffir occupation of the place up to a very recent date, and no remains like those we afterwards discovered in the fortress. The rest of the circular building, as the plan shows, is divided off into various smaller enclosures, and in one spot we imagine, by comparison with the temples on the hill, an altar stood; it is now only a heap of rubbish. There are also three remarkable monoliths erected in it, two near the north-western entrance and one behind the altar. They are about 11 feet in height—rough, unhewn blocks of granite, firmly buried in the ground. On the hill fortress, and also, as I have said, on the wall of the circular building, the quantity of monoliths is very marked, and stone-worship seems to have formed an integral feature in the ancient cult of this place. MM. Perrot and Chipiez write (vol. i. p. 58), ‘We find the worship of betylæ (βαιτύλια, bethels, i.e. sacred stones) in every country reached by Phœnician influence’ (vide Chap. VI). Probably we shall be more correct in considering it an even more remote Semitic influence, which continued in vogue amongst the Phœnicians until more recent times. Palgrave in his Arabian travels also speaks of the many monoliths he saw in Lower Nejed: ‘Huge stones, like enormous boulders, placed endways perpendicularly on the soil. They were arranged in a curve, once forming part, it would appear, of a large circle.... That the object of these strange constructions was in some measure religious seems to me hardly doubtful ... in fact, there is little difference between the stone wonder of Kaseem and that of Wiltshire’ (Stonehenge).