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on our inland peregrination; in case of emergency an essedum or two, well wrought war chariots, or thepedwarhydau, the petorrita, or four-wheeled conveyances, might be obtained to convey us to Caer Troiau, through the interest and patronage of Al y Lloegrwys, otherwise called Locrinus, son of Britis, who is on the point, I understand of migrating towards Liguria; or, perhaps, through the well known gallantry of Y Bi-ython and Celyddon, who 'tis said, are talking about going to Llydau (Armorica), and Ynys Prydain.

The metropolis of Mysia, Caertroiau, or Illion, afterwards metamorphosed into Troja and Illium, was situated, in an angle formed by the Allwysfor and the Aigwn, on one of the lower flanks of Mynydd Id (Mount Point), or Ida; and separated from the sea by a lovely delicious plain, which the waters of the Simois and Scamander laved in their gentle murmuring course to the sea.

On one of the summits of Mynydd Id, an observatory had been erected by, or for, the 'SapoviSee Saronides, the learned astronomers of the Druidical institute from immemoriality. (I am obliged to coin a stranger-word to suit the pre-historic views).

Here cycles of years were calculated for the periodical celebrations of their grand national festivals.

Here tables for indicating the exact return of each recurring cycle of nineteen years, as "university terms," or "statutable congregations," to be observed in the Druidical calendar by the students of all nations, were computed.

Here also the phenomena of eclipses were predicted. But, methinks I hear a caviller object, and say, where is your proof?

Wait awhile—it is forthcoming; but should I fail—the chances are I shall—can you, on the other hand, give me any tabular, or mathematical proofs that will also satisfy the rigid and logical analysis of truth, respecting the discovery or computation of eclipses recorded in pre-historical times, in addition to the traditions in vogue, as alleged to have been predicted by Thales of Miletus, and others of the antique world? Just stop here, and pause.

This is only begging the question !—I grant it, and repeat, in sotto voce, have you anything tangible out of your boasted classic lore of east and west to show my Cimbric philosophic friends? or any well-digested charts or records of the immemorial past to give the Chinese sceptic? if not, 'favete linguis!' Your silence dictates a sapient negative. Well, then, there now is, there ever has been, since their final overthrow from Troiau, a something marked on rocks, a figure, or a clue, that since has co-existed with the Cimmerian race, whereby my hypothesis, to call it by no milder, stronger term, can be maintained and proved to light of day, as almost irrefragable.

But, before I enter in medias res, I want you to bear in mind that Thales, the Milesian, lived in Caria about (500 years B. O. (the year of his eclipse still sub judico lis est), a few miles only from the Druidical temple of Harpasa, and not many more from Telmessus, where, possibly, a stray Druidical Saron, or other, was left in the country to inoculate the rising Hellenistic colonists of Greece. If he predicted, as Herodotus says he did, where did he procure his astronomical instruction? I pose, and only pose, the question. Ah! but, it will be flippantly replied, No doubt from Egypt: then, if so, again I want a chart, a chart, and nothing but a chart, according to your own doctrine.

To arrive at the point aimed at, I must first analyse the interpretation of the term Caertroiau, as applied by the Druidical Institute to their new foundation.

Caer, then, signifies a wall, a fort, a city; and troiau, turnings, from the verb troi, to turn, which again from the root tro, a turn, a flux of time. The plural of this noun is troiau, or troion: hence the common proverbial saying throughout Wales, ' Tori llun Caer Teoiad,' to cut the form or representation of the fort, or city, of Turnings, or Fluxes Of Time. In connection with this phrase I ought, perhaps, to add that the Saronidesian terms for summer and winter solstice, were expressed by alban hefin, and cdban arthan; and that the ecliptic was known under the expression troad y rhod, the turn, or flux of the wheel.

What, then, was understood by the expression Caertoriau will naturally be asked? It is, and ever has been, as you will learn hereafter, a traditionary emanation among the British Trinobantes, the ancient inhabitants of Llundeyn, ages before Csesar, of a pre-historic astronomical emblem of Asiatic growth. This emblem, then, was a Druidical delineation of the planetary revolutions, as mysteriously inculcated by the inalienable secrecy of their laws, in their school, or institute. Circular fac-similes, more or less perfect, are chiselled on many a Cimbric rock, or on the walls of many a cavern, which have often puzzled a certain class of sight-seers, as mere trifles of the past, but which became a base of thought, deep and lasting, to the enquirer after hidden truths.

It must not be forgotten that Druidical learning in all its bearings was pre-eminently emblematical. Hence, apparently grotesque figures seen on coins, such as a figure enveloped by wings, with a longitudinal arrow at his feet; a horse, guided by a dragon, in mid air; another horse, guided by an eagle, and each surrounded, iEgyptian, or Babylonian-like, by sundry hieroglyphical characters; another, with its figure-head ornamented with laurel, and encircled by dolphins and so forth; all these pre-historic coins, I maintain, had their own peculiar significations of moral and physical instructions, when divulged by Druidical professors.

After this explanatory interpretation (to which I shall have to recur on a future occasion), I now come back to our Troiau.

The probability, therefore, is, that cuttings, similar to this figure, had been made for similar objects in Mysia, in fact, whenever there were Troiau, or astronomical observatories, well-known seats of the Druids and Saronides; and that a Dionysius of Halicarnassus, a Thales of Miletus, may have, as astronomical students, acquired a knowledge of their interpretation from some corresponding member of the order, and communicated the result of their science to historians, philosophers, artists, and other literati of Greece, as Abaris was known to have done. Hence, am I not surprised to find a representation of this celestial chart as an ornamental appendage to the temple of Theseus at Athens; nor to see it handed down to the stamp of the metallurgist, and developed in coins of Greece and Crete; and which, again, in the prevailing dearth of astronomical acquirements, some ingenious mythologists had plagiarised, and ' incarceratedand which eventually they had contrived to pervert from its original heavenly character, into that of a state prison, or den, or labyrinth, at Cnosus for a Minos.

The after-thought of history, however, found it convenient to attribute the formation of this labyrinth to the ingenious hands of a Doedalus, who was alleged to have copied it from some ^Egyptian, Assyrian, or other unknown model; granting such to be the case, the fact, if fact it be, does but tend to confirm the uniformity of Cimmerian ' observations ' with those of the upper or lower Thebaid, and the far east.

I have seen two delineations of this figure, one circular, the other square,—but why the difference I pretend not to divine, unless it be partially explained by the foregoing remarks.

Again, to revert to the ecliptic, or troad y rhod (the turning of the wheel). This wheel, gentlemen, was, I apprehend, originally the instrument whereby the complicated movements of the heavenly bodies were delineated to the understanding of the students, and by means of some framework or other, that met the requirements of the astronomical lecture, in the shape of an orrery, or a 'planetaire.'

"By ceaseless actions all that is subsists,

"Constant rotation of th' unwearied wheel

"Thatnature rides upon, maintains her health,

"Her beauty and fertility. She dreads

"An instant's pause, and lives but while she moves."

It is wonderful, gentlemen, how the motto of the Druids, ' Owir yn erbyn y byd,' is verified by a little patient research into the past. Here I must call in evidence two gentlemen who little imagined, when they penned their thoughts, 'their individual, numerical


differences,' on paper, that they would be found to stamp, with ineffable certainty, the antiquarian bearings of this Cimbro-Trojan proposition. The one is an Englishman, the other a Frenchman. I am indebted to the learned Idrison for calling my attention to these distinguished writers. Let him speak for himself.

"Proofs have been adduced by Bryant, in his mythology, of there having been anciently several towns bearing the name of Troy," (i. e., I apprehend, astronomical stations, or observatories), and both he and De Gebelin, with others, say, that such places were so denominated as being, like Heliopolis, distinguished resorts for the adoration of the host of heaven.

"Very conclusive reasons are given by De Gebelin, as well as by others, that the fable of the seven kings of Troy, designated the seven planets, as regents of the days of the week, and that Priam's reign of fifty two years, with his fifty daughters, represented the year and its subdivisions; as, also, did Ourchol (metamorphosed into Hercules), with his twelve labours, designate the year divided into months.

"The fable of the seven rloble Athenians, annually delivered as victims to the Minotaur, in the labyrinth of Minos, has also the appearance of bearing an allusion to the mysteries connected with the solar worship therein."

"Seize upon the truth, where'er 'tis found,
"Amongst your friends, amongst your foes,
"On christian, or on heathen ground,
"The flower's divine where'er it grows:
"Neglect the prickles and assume the rose."

Out of this fabulous account enough has been extracted to show that certain mixed idealities of the past were, and had been for centuries, afloat on the ocean of time, respecting the immemorial pre-occupation of the Cimmerian race within or without the precincts of pre-Cimbric Troy and Asia Minor.

Again, to revert to the terms Illion and Simois. But, perhaps it were as well here to ask the classics of Europe how they derive Troja, Ilium, Ida, Simois, and so forth. The first only of the four do they attempt, with any show of reason, to interpret; and how do you think it is derived? From the third king of Troy, forsooth! This logical mode of interpretation, with the loophole of an after-birth in Dardania or Ilium, is precisely analogous to the idea of a man giving his name to his grandfather, as a lasting memento for some honours conferred on the senior by the unborn junior.

Urbs antiqua suo sub nomine, floreat usque
Caer Tioia et Illion.

Illion now demands our analytical observations. The term Illion, then, is the plural of if, signifying a circular motion, or rapid circumvolution, as exemplified in the case of ale, beer, or .wine, in a state of whirling fermentation from one side to another, and substantiated by the familiar expression of 'rhoi brec i yn yr il' (to put wort in the rotating ferment).

Thus, the terms Troiau, or Illion convey an absolute correlative interpretation, or approximate shades of meaning, the former being adapted to poetry, the latter to prose. Hence Cambria, Cymry, and Gwalia, are employed, 'mutuo motu,' in our own days.

As the Senatus Academici of the world are scornfully, yet wisely, oblivious respecting the derivative meaning of the historic Simois, and cannot very well, as they do most piteously on other occasions, invent a mythic king or queen for the name, to act the part of adoption to its paternity, or maternity, the isolated, but grandiloquent, 'iaith Qymraeg ' must, out of the undying records of the past and present, step in, renew its own familiar silver tones of ' auld lang syne,' and pay a willing tribute of respect, with the prescient youth of Aulis chorus-odes,

'' To Simois, and his silver tide

"In eddies whirling through the plain."

The Simois, then, is about' verbum de verbo,' to re-iterate, as of yore, its own former self, after the alleged Metempsychosis doctrine of future resuscitation, by means of compound roots it ne'er can fail to know, as Si-mo-is, 'its low, rippling buzz,'—a buzz, by the way, which is no more, no less, than its own ever-purling note of nature, as by the echoing bard expressed:—

"To trace in nature's most minute design
"The signature and stamp of power divine."

Antiquissima Cimbrorum lingua, sine ullo judicum lite, sempiterna filia
Est naturce, igiturque ipsissima hujus amnis et loci genitrix.

Moreover, let us survey this proposition under another aspect, in a cosmopolitan sense and bearing. The traditionary view of a Cimmerian pre-occupation is confirmed by Lucan, Sidonias, Apollinius, and our own historical bard, Taliesin; who, as a bardd neu ovydd (a bard, or an ovate), must indubitably in that sense, or quality, have embodied the whole secret scope of his own race and history in his memory during ' his statutable sessional terms' of 19, 28, or 34 years, as the case of 'fellowship' might have been.

Not to enter into the interesting question of ethnologically, philologically, and classically identifying the Cimmerii, or Cimbri; the Heneti of Phygia-cum-Veneti, on the Adriatic; the Veneti of

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