pedestals, we are told, whose four sides, facing the cardinal points, bore sculptured upon them the four figures of the zodiac, by which the position of those points in the heavens is marked.* With a similar view to astronomical uses and purposes the Irish Round Towers were no doubt constructed; and a strong evidence of their having been used as observatories is, that we find them called by some of the Irish annalists Celestial Indexes. Thus in an account given in the Annals of the Four Masters, of a great thunder-storm at Armagh, it is said that "the city was seized by lightning to so dreadful an extent as to leave not a single hospital, nor cathedral church, nor palace, nor Celestial Index, that it did not strike with its flame." Before this and other such casualties diminished it, the number of these towers must have been considerable. From the language of Giraldus, it appears that they were common in his time through the country; and in thus testifying their zeal for the general object of adoration, by multiplying the temples dedicated to its honour, they but followed the example as well of the Greek as of the Persian fireworshippers.

There remain yet one or two other hypotheses, respecting the origin and purposes of these structures, to which it may be expected that I should briefly advert.

By some the uses to which they were destined have been thought similar to that of the turrets in the neighbourhood of Turkish mosques, and from their summits, it is supposed, proclamation was made of new moons and approaching religious festivities. A kind of trumpet,|| which has been dug up in the neighbourhood of some of these towers, having a large mouth-hole in the side, is conjectured to have been used to assist the voice in these announcements to the people. Another notion respecting them is, that they were symbols of that ancient Eastern worship, of which the god Mahadeva, or Siva, was the object;T while, on the other hand, an ingenious writer, in one of the most learnedly argued, but least tenable, of all the hypotheses on the subject, contends that they were erected, in the sixth and seventh centuries, by the primitive Cœnobites and Bishops, with the aid of the newly converted Kings and Toparchs, and were intended as strong-holds, in time of war and danger, for the sacred utensils, relics, and books, belonging to those churches** in whose immediate neighbourhood they stood. To be able to invest even with plausibility so inconsistent a notion as that, in times when the churches themselves were framed rudely of wood, there could be found either the ambition or the skill to supply them with adjuncts of such elaborate workmanship,tt is, in itself, no ordinary feat of ingenuity. But the truth is, that neither then nor, I would add, at any other assignable period, within the whole range of Irish history, is such a state of things known authentically to have existed as can solve the difficulty of these towers, or account satisfactorily, at once, for the object of the buildings, and the advanced civilization of the architects who erected them. They must, therefore, be referred to times beyond the reach of historical record. That they were destined originally to religious purposes can hardly admit of question; nor can those who have satisfied themselves, from the strong evidence which is found in the writings of antiquity, that there existed, between Ireland and some parts of the East, an early and intimate intercourse, harbour much doubt as to the real

Joseph. Antiq. 1. viii. c. 2.

† Annal. Ult. ad ann. 995.; also Tigernach, and the Annals of the Four Masters for the same year. Tigernach adds, that "there never happened before in Ireland, nor ever will, till the day of judgment, a similar visitation." The learned Colgan, in referring to this record of the annalists, describes the ruin as extending to the "church, belfries, and Towers of Armagh;" thus clearly distinguishing the Round Towers from the belfries.

It is generally computed that there are now remaining fifty-six; but the Rev. Mr. Wright, in his account of Glendalough, makes the number sixty-two; and Mr. Brewer (Beauties of Ireland, Introduction,) is of opinion, that "several, still remaining in obscure parts of the country, are entirely unnoticed by topo. graphical writers."

In speaking of the Prytanea, which, according to Bryant, were properly towers for the preservation of the sacred fire, a learned writer says, "When we consider that before the time of Theseus, every village in Attica had its Prytaneum, we may collect how generally the fire-worship prevailed in those times."-Dissertation upon the Athenian Skirophoria. So late as the 10th century, when Ebn Haukal visited Pars, there was not, as he tells us, "any district of that province, or any village, without a fire-temple."

See a description of these trumpets in Gough's Camden, and in Collectan de Reb. Hibern. No. 13.

See, for the grounds of this view, General Vallancey's imaginary coincidences between the Eocad of the Irish and the Bavani of the Hindoos; as also between the Muidhr or Sun-stone of the former, and the Mahody of the Gentoos.-Vindication of an ancient History of Ireland, pp. 160, 212, 506. The same notion has been followed up in Mr. O'Brien's clever, but rather too fanciful disquisition, on the subject, lately published.

** Inquiry into the Origin and primitive Use of the Irish Pillar Tower, by Colonel Harvey de Montmorency

Morres.

tt Dr. Milner, a high authority on such subjects, says of these structures:-"The workmanship of them is excellent, as appears to the eye, and as is proved by their durability."-Inquiry, &c. Letter 14. No words, however, can convey a more lively notion of the time they have lasted and may still endure, than does the simple fact stated in the following sentence.-"In general, they are entire to this day; though many churches, near which they stood, are either in ruins or totally destroyed."-S. Brereton, on the Round Towers, Archæolog. Lond. Soc.

birth-place of the now unknown worship of which these towers remain the solitary and enduring monuments.

Having now devoted to the consideration of these remarkable buildings that degree of attention which their connexion with the history of the country seemed to call for, I shall proceed to notice those other ancient remains with which Ireland abounds, and which, though far less peculiar and mysterious, bear even still more unquestionable testimony to the origin and high antiquity of her people. That most common of all Celtic monuments, the Cromleach, which is to be found not only in most parts of Europe, but also in Asia,t and exhibits, in the strength and simplicity of its materials, the true character of the workmanship of antiquity, is also to be found, in various shapes and sizes, among the monuments of Ireland. Of these I shall notice only such as have attracted most the attention of our antiquaries. In the neighbourhood of Dundalk, in the county of Louth, we are told of a large Cromleach, or altar, which fell to ruin some time since, and whose site is described as being by the side of a river, "between two Druid groves." On digging beneath the ruins, there was found a great part of the skeleton of a human figure, which bore the appearance of having been originally enclosed in an urn. There were also, mixed up with the bones, the fragments of a broken rod or wand, which was supposed to have been part of the insignia of the person there interred, and might possibly have been that badge of the Druidical office which is still called in Ireland, the conjuror's or Druid's wand. In the neighbourhood of this ruined Cromleach is another, called by the inhabitants "the Giant's Load," from the tradition attached to most of these monuments, that they were the works of giants in the times of old. At Castle-Mary, near Cloyne, are seen the remains of a large Cromleach, called an Irish Carig Croith, or the Rock of the Sun,-one of those names which point so significantly to the ancient worship of the country; and, in the same county, near Glanworth, stands a monument of this kind, called Labacolly, or the Hag's Bed, of such dimensions as to form a chamber about twenty-five feet long and six feed wide.||

Not less ancient and general, among the Celtic nations, was the circle of upright stones, with either an altar or tall pillar in the centre, and, like its prototype at Gilgal, serving sometimes as a temple of worship, sometimes as a place of national council or inauguration. That the custom of holding judicial meetings in this manner was very ancient appears from a group which we find represented upon the shield of Achilles, of a Council of Elders, seated round on a circle of polished stones.T The rough, unhewn stone, however, used in their circular temples by the Druids, was the true, orthodox observance** of the divine command delivered to Noah, "If thou wilt make me an altar of stone, thou shalt not build it of hewn stone:" for even those nations which lapsed into idolatry still retained the first patriarchal pattern, and carried it with them in their colonizing expeditions throughout the world. All monuments, therefore, which depart from the primitive observance just mentioned are to be considered as belonging to a comparatively recent date.

* So called in Irish. "It is remarkable that all the ancient altars found in Ireland, and now distinguished by the name of Cromleachs or sloping stones, were originally called Bothal, or the House of God, and they seem to be of the same species as those mentioned in the Book of Genesis, called by the Hebrews, Bethel, which has the same signification as the Irish Bothal."-Beauford, Druidism revived, Collect. Hibern. No 7. From the word Bethel, the name Bætyli, applied to the sacred stones of the Pagans, was evidently derived. "This sort of monument," says Scaliger, (in Euseb.) "though beloved by God at first, became odious to him when perverted to idolatrous purposes by the Canaanites."-Odit eum quòd Chananæi deduxerunt illum ungendi seu consecrandi ritum in ritum idololatriæ.

f In Sir Richard Hoare's History of Wiltshire, there are representations given of two Cromleachs in Malabar, exactly similar to those of the British Isles. See also, Maundrell's Travels, for an account of a monument of the same description upon the Syrian coast, "in the very region," says King, "of the Phoni. cians themselves."-Munimenta Antiqua. King supposes this structure, described by Maundrell, to have been of nearly the very same form and kind as the cromleach, or altar, called Kit's Cotty House, in Kent.

Louthiana, book iii. The frequent discovery of human bones under these monuments favours the opinion of Wright and others, that they were, in general, erected over graves. See, for some of the grounds of this view, Wright's Remarks on Plate V., Louthiana. It is, indeed, most probable, that all the Druidical monuments, circles, cromleachs, &c., whatever other uses they may have served, were originally connected with interment.

§ "The native Irish tell a strange story about it, relating how the whole was brought all at once, from the neighbouring mountains, by a giant called Parrah bough M'Shaggean, and who, they say, was buried near this place."-Louth.

For an account of various other remains of this description in Ireland, see King's Muniment. Antiq., vol. i. pp. 253, 254, &c.

οι δε γέροντες

Ειπτ ετι ξεστοισι λίθοις, ιερω ενι κυκλω.—Iliad, xviii. 503.

For the credit of the antiquity of these stones, King chooses to translate tσroiσ (I know not on what authority,)" rough, unhewn stones."

** It appears extremely probable, that all the Cities of Refuge, of which so much is said in the Scriptures, were temples erected in this circular manner."-Identity of the Religions called Druidical and Hebrew.

The ruinous remains of a circular temple, near Dundalk, formed a part, it is supposed, of a great work like that at Stonehenge, being open, as we are told, to the east, and composed of similar circles of stone within.* One of the old English traditions respecting Stonehenge is, that the stones were transported thither from Ireland, having been brought to the latter country by giants from the extremities of Africa; and in the time of Giraldus Cambrensis there was still to be seen, as he tells, on the plain of Kildare, an immense monument of stones, corresponding exactly in appearance and construction with that of Stonehenge.t

The heathen Irish, in their feeling of reverence for particular stones and rocks, but followed the example of most of the Eastern nations; and the marvellous virtue supposed to lie in the famous Lia Fail, or Stone of Destiny, used in the election of Irish monarchs, finds a parallel in the atizoe,‡ or silvery stone of the Persians, to which a similar charm, in the choice of their kings, used to be attributed by the Magi. Those monuments, too, known by the name of Rocking Stones, and found in Ireland as well as in Cornwall and Wales, appear in some respects to resemble that sort of natural or artificial wonders, which the Phoenicians held sacred, under the name of Bætyli, or animated stones. These they declare to have been fabricated by the god Ouranos, or Heaven, the deity wor shipped by the Samothracians, and also, under the title of Samhin, or Heaven, by the Irish. That these stones-which moved, it is said, as if stirred by a demon,||-formed a part of the idolatrous ceremonies of the East, may be concluded from the mention of them, by some ancient writers, as having been seen at that great seat of sun-worship, Heliopolis, or the ancient Balbic. In some instances it would appear that the Batyli were, in so far, unlike the mobile monument of the Druids, that they were but small and portable stones, worn by the religious as amulets. There were also, however, some answering exactly to the description of the Druidical rocking-stones, as appears from the account given in Ptolemy Hephaestion, an author cited by Photius, of a vast Gigonian stone, as he calls it, which stood on the shores on the ocean, and which, though it might be stirred by the stalk of an asphodel, no human force could remove.** It is rather remarkable, too, that, as we learn from a passage of Apollonius Rhodius,ft not only was this delicate poise of

*The remains, according to Wright, of a temple or theatre. "It is enclosed on one side with a rampart or ditch, and seems to have been a very great work, of the same kind with that of Stonehenge, in Éng

land."-Louthiana.

Unde et ibidem lapides quidam aliis simillimi similique modo erecti, usque in hodiernum conspiciunter. Mirum qualiter tanti lapides, tot etiam, &c. &c.-Topograph. Hibern., c. 18.

"Atizoen in India et in Perside ac Ida monte nasci tradit, argenteo nitore fulgentem... ..... necessa. riam Magis regem constituentibus.”—Plin. lib. xxxvii. c. 54. See also Boethius, de Gemmis. In Borlase's Antiquities of Cornwall, the name of this stone is printed incorrectly Artizoe, and as no reference is given to the passage of Pliny where it is mentioned, the word has been taken on trust from Borlase by all succeeding writers. Among others, General Vallancy has amusingly founded on the typographical error one of his ever ready etymologies. "Now, Art in Irish signifying a stone as well as Cloch, the name of this stone of oint. ment, viz. Artdusaca, may have been corrupted by Pliny into Artizoe of the Persians."—Vindic. Ancient Hist. of Ireland, chap. ii. sect. 2.

§ Ετι δε επενόησε Θεος Ουρανος βακτυλια λιθους εμψυχους μηχανησάμενος.—Philo. Bybl. Stukeley, in his zeal to claim for the Druids some knowledge of the magnetic needle, supposes these moving stones, attributed by Sanconiatho to Ouranus, to have been magnets.-Abury Described, chap. 16. "It was usual (among the Egyptians) to place with much labour one vast stone upon another, for a religious memorial. The stones they thus placed they oftentimes poised so equally that they were affected with the least external force; nay, a breath of wind would sometimes make them vibrate."-Bryant, Anal Mythol. vol. iii. The following accurate description of a Bocking Stone occurs in Pliny:-"Juxta Harpasa oppidum Asiæ cautes stat horrenda, uno digito mobilis: eadem, si toto corpore impellatur, resistens." Lib. ii cap. 38.

|| Έγω μεν ωμην θειότερον είναι το χρημα του βαιτυλου ο δε Ισίδωρος δαιμονιον μαλλον ελεγεν είναι γαρ τινα δαίμονα τον κινουντα αυτόν.—Vila Isidori, apud Photium. But though Isidorus, according to this statement of his biographer Damascius, imagined some demon to be stirring within the stone, it is gravely explained that he did not suppose it to be of the class of noxious demons, nor yet one of the immaterial and pure. ¶ Sometimes, however, as in the case of that Batylos which formed the statue of Cybele, and was supposed to have fallen from heaven, they must have been of a larger size. See Remarques d'Abbé Banier, vol. v. p. 241.; as also a Dissertation sur les Batyles, by M. Falconet, Mémoires de l'Académie, tom. vi. ** Phot. lib. iii.

-α+ ανιόντας.

The term Σrλ», here used, though in its most general acceptation signifying a pillar or obelisk, was sometimes also employed to denote a rock.-See Donnegan, who refers for this meaning of the word to Hermsterh. ad Lucian, 1. p. 267.

the stone produced sometimes, as among the Druids, by art, but a feeling of sacredness was also attached to such productions, and they were connected, as in the Druidical ritual, with interment.

The sacred Hills and Tumuli of the Irish were appropriated to a variety of purposes; for there the sacrifice was offered by the priest, from thence the legislator or judge promulgated his decrees, and there the king, on his inauguration, was presented with the Wand of Power. Of these consecrated high places,* the most memorable was the Hill of Usneach, in West Meath, as well from the National Convention of which it was frequently the scene,† as because upon its summit, the limits of the five Provinces of Ireland touched; and, in like manner as the field of Enna was called "the navel of Sicily," and the site of the Temple of Delphi “the navel of the earth," so the stone which marked this common boundary of the five Provinces into which the island was then divided, was termed the "navel of Ireland." Here the Druids, on solemn occasions, were accustomed to hold their meetings;T according to the practice of their Gaulish brethren, who, as we learn from Cæsar, used to assemble annually on the confines of the Carnutes, in a place accounted to be the centre of all Gaul, and there, consulting upon all controversies referred to them, pronounced decrees which were universally obeyed.**

In the peculiar sacredness attached to the Hill of Usneach, as the common limit of the five Pronvinces, we recognise that early form of idolatry which arose out of the natural respect paid to boundaries and frontiers, and which may be traced throughout the ancient superstitions of most countries. Hence mountains, those natural barriers between contiguous nations, first came to be regarded with reverence; and it has been shown, that the Holy Mountains of the ancient Greeks, Asiatics, and Egyptians, were all of them situated upon marches or frontier grounds. When artificial limits or Terminitt came to be introduced, the adoration that had long been paid to the mountain, was extended also to the rude stone, detached from its mass, which performed conventionally the same important function. From this reverence attached to boundaries, the place chosen by the Gaulish Druids, for their meetings, derived likewise its claim to sacredness, being on the confines of that tribe of Celts, called the Carnutes.

Whenever an Irish King, or Chief, was to be inaugurated on one of their Hills, it was usual to place him upon a particular stone, whereon was imprinted the form of their first Chieftain's foot, and there proffer to him an oath to preserve the customs of the country. "There was then," says Spenser, who had himself witnessed the election of an Irish Dynast in this manner, "a wand delivered to him by the proper officers, with which in his hand, descending from the stone, he turned himself round, thrice forward and thrice backward." In an account of the ceremonies performed at the initiation of the Kings of Tirconnel, we are told that, in presenting the new king with the wand, which was perfectly white and straight, the Chief who officiated used this form of

...

• The worship of mountains, hills, and rivers, among the ancient Britons, is mentioned by Gildas, "montes ipsos aut colles aut fluvios quibus divinus honour à cæco tunc populo cumulabatur," c. 2.; and that such superstition was not peculiar to the Celtic tribes, appears from the laws which, down to the eleventh century, prohibited the Anglo-Saxons from worshipping the tree, the rock, the stream, or fountain.-See Palgrave's Rise and Progress of the English Commonwealth, part i. chap. 4.

Ji certo anni tempore, in finibus Carnutum, quæ regio totius Galliæ media habetur, considunt in loco consecrato. Hic omnes undique qui controversias habent conveniunt, eorumque judiciis decretisque parent — De Bello Gallico, lib. vi. cap. 13.

Diodor. lib. v.

§ Strab. lib. ix.

In lapide quodam conveniunt apud mediam juxta castrum de Kyllari, qui locus et umbilicus Hiberniæ dicitur quasi in medio et medullitio terræ positus.-Cap. 4.

The Dynast, or Chieftain, had certain judges under him, called Brehons, who, at stated times, sat in the open air, generally upon some hill, on a bench raised with green sods, where they distributed justice to the neighbours."-Ware, Antiquities of Ireland, chap. xi.

** Cæsar, lib. vi. c. 13.

tt Dulaure, Des Cultes antérieurs à l'Idolatrie, chap. 8. Among the Holy Mountains of Greece, this writer has enumerated nearly a dozen, all bearing the name of Olympus, and all situated upon frontiers. Chap. ix. 1 Such was the homage paid to this Deity of landmarks and boundaries, that when room was required for the temple of Jupiter Olympius in the Capitol, the seat of every god, except Terminus, was removed.

The practice of seating the new king upon a stone, at his initiation, was the practice in many of the countries of Europe. The Dukes of Carinthia were thus inaugurated (Joan. Boem. de Morib. Gentium. lib. iii.) The monarchs of Sweden sat upon a stone placed in the centre of twelve lesser ones (Olaus Magn. de Ritu gent septent. i. c. 18.) and in a similar kind of circle the Kings of Denmark were crowned.-(Hist. de Danemarck.) In reference to the enormous weight of the stones composing this last mentioned monument, Mallet livelily remarks, "que de tout temps la superstition a imaginé qu'on ne pouvait adorer la divinité qu'en faisant pour elle des tours de force."

The practice of turning round the body, in religious and other solemnities, was performed differently by different nations of antiquity; and Pliny, in stating that the Romans turned from the left to the right, or sunwise, adds, that the Gauls thought it more religious to turn from the right to the left, lib. xxviii. c. 5. See the commentators on this passage of Pliny, who trace the enjoinment of the practice in question to no less authorities than Pythagoras and Numa. The Celts, according to Posidonius (apud Athen. lib. iv.,) turned always to the right in worshipping. Τους θεους προσκυνούσιν επι τα δεξια στρεφόμενοι. practice, under the name of Deasoil, or motion according to the course of the sun, is still retained in the Scottish Isles.-See Jamieson's Scottish Dictionary, Toland's History of the Druids, Borlase's Cornwall, &c.

This

words," Receive, O King! the auspicious badge of your authority, and remember to imitate, in your conduct, the staightness and whiteness of this wand."

So solemn and awful were the feelings associated with their Sacred Hills by the Irish, that one of their poets, in singing the praises of St. Patrick, mentions particularly, as a proof of his zeal and courage, that he "preached of God in the Hills and by the Sacred Founts."* With such tenacity, too, was transmitted from age to age the popular reverence for all such judgments as were issued from those high places, that so late as the time of Henry VIII. the same traditional feeling prevailed; and we have it on high authority that, at that period, "the English laws were not observed eight days, whereas the laws passed by the Irish in their hills they kept firm and stable, without breaking them for any fee or reward."t

Such of these Sacred Mounts as are artificial have in general been called either Barrows or Cairns, according as the materials of which they are composed may have been earth or stones; and both kinds, though frequently appropriated to the various purposes just mentioned, were, it is plain, in their original destination, tombs,—such as are to be found in every region of the habitable world, and preceded, as monuments of the dead, even the Pyramids themselves. Among the Greeks, it was not unusual to erect a pillar upon the summit of the barrow, as in the instance of the tumulus of Elpenor, described in the twelfth book of the Odyssey, and still more memorably in that of Achilles, on the Sigean promontory, which is said still to bear traces of the sepulchral pillar, that once surmounted it. A similar form of memorial is mentioned by antiquaries as existing in different parts of Ireland, and the great barrow at New Grange is said to have originally had a stone of considerable bulk upon its summit. Of the dedication of the Cairns and Barrows to the Sun, there are abundant proofs throughout antiquity; and as from Grian, the Celtic name of the sun, Apollo evidently derived his title of Grynæus, so to Carne, the term, in Celtic, for these tumuli, his title Carneus is no less manifestly to be traced.

The veneration of particular groves and trees was another of those natural abuses of worship, into which a great mass of mankind, in the first ages, lapsed; and, as happens in all such corruptions of religion, a practice innocent and even holy in its origin soon degenerated into a system of the darkest superstition. It was in a grove planted by himself, that Abraham "called on the everlasting God," and Gideon's offering under the oak was approved by the same heavenly voice, which yet doomed the groves of Baal that stood in its neighbourhood to destruction. In the reign of Ahab, the period when Idolatry was in its most flourishing state, we find that, besides the priests of Baal, or the sun, there existed also a distinct order of priesthood, who, from the peculiar worship they presided over, were called Prophets of the Groves.** In the religious system of the Celts is found a combination of both these forms of superstition, and there exist in Ireland, to this day, in the old traditions, and the names of places, full as many and striking vestiges of the worship of trees as of that of the sun. Though at present so scantily clothed with wood, one of the earliest vernacular names, this country Fiodha Inis, or the Woody

* Metrical Life of St. Patrick, attributed to his disciple Fiech; but evidently of a somewhat later period. "A Breviate of the getting of Ireland, and of the Decay of the same," by Baron Finglas, an Irishman, made Chief Baron of the Exchequer, in Ireland, by Henry VIII., and afterwards Chief Justice of the King's Bench.-Ware's Writers.

↑ After comparing the primeval Celtic mound with the pyramidal heaps of the East, Clarke says, "In fact, the Scythian Mound, the Tartar Têpê, the Teutonic Barrow, and the Celtic Cairn, do all of them preserve a monumental form, which was more anciently in use than that of the Pyramid, because it is less artificial; and a proof of its alleged antiquity may be deduced from the mere circumstance of its association with the Pyramids of Egypt, even if the testimony of Herodotus were less explicit as to the remote period of its existence among northern nations."-Travels, vol. v. chap. 5. In the Travels of Professor Pallas may be found an account of the immense variety of these sepulchral heaps, some of earth, some of stones, which he saw in traversing the regions inhabited by the Cossacks, Tartars, and Mongul tribes.

§ See Gough's Camden, vol. iii.; King's Munimenta Antiqua, book i. This latter writer, in speaking of New Grange, says, that it "so completely corresponds with the accounts we have of the Asiatic Barrows of Patroclus and of Halyattes, and with the description of the Tartarian Barrows of the Schythian Kings, that in reading an account of one, we even seem to be reading an account of the other."-Book i. chap. 6. Rejecting as vague and unsatisfactory the grounds on which New Grange and other such monuments are attributed to the Danes, this well-informed antiquary concludes, "We may, therefore, from such strong resemblance between primæval and nearly patriarchal customs in the East, and those aboriginal works in Ireland and Britain in the West, much more naturally infer that these sepulchral barrows are almost with. out exception the works of the first race of settlers in these countries."-Ib. Silius Italicus represents Apollo as delighting in the Cairn-fires.

"Quum pius Arcitenens incensis gaudet acervis."-Lib. v. 177.

Among the different sorts of Cairns in Cornwall, there is one which they call Karn Leskyg, or the Karn of Burnings.

Gen. xxi. 33-Judges vi. 23-28.

** "The Prophets of Baal four hundred and fifty, and the Prophets of the Groves, four hundred."-1 Kings, xviii. 19.