deities of the Britons, shews how easily that people accommodated themselves to and adopted the gods of the conquered provinces. Sometimes they annexed the title of their own god, as e. g. "Deo Martis Belatucador et Numinibus Augusti, &c." "Jovi Dolicho," &c. &c.

In the following inscriptions, collected from Camden, Horsley, and other antiquarian authors, I have selected a few only of the more remarkable dedications, leaving to your readers to consult the excellent observations of Sir Samuel R. Meyrick, to which I have above alluded, for further instruction on this subject.

I

have said that each province usually adopted a particular tutelar deity; and as an instance of this, I shall quote the celebrated altar found in Greetland, a few miles from Huddersfield, with this inscription, DVI CIV BRIG, to the god of the Brigantes; but what title he bore, we are left to conjecture. There was another altar found at Chester, addressed to the goddess nymph of the Brigantes, and in another place a statue inscribed to the goddess Brigantia. But it should seem that the territory of the Brigantes was remarkable for the number of its tutelar deities, for the greater part of the inscriptions, to which I shall hereafter allude, will be found on Roman altars discovered in the north of England. Near Greta Bridge, where there was a Roman camp, and where coins of that people are occasionally found, an altar was found with this inscription, * DEE NVMERIÆ NVMINI BRIG ET IAN; and not far from the same spot another altar dedicated to the goddess nymph Neimbrica. Several altars have been discovered in the bishopric of Durham, dedicated DEO VITIRI. I am not sure whether the same thing has happened in other parts of Britain, but near some of the Roman settlements in the north, small porta

"tu"

A

ble altars have been found, intended perhaps for domestic worship, for offerings of salt, flour, &c.; while those of a larger size may have been used in the sacrificing of large beasts. great number of altars in Cumberland have been found at various times dedicated to Belatucadrus, and occasionally to another local deity, † DEO CEAIIO, which has by some been thought to refer to the Persian deity Mithras, who was worshipped in caverns. There is also an altar in the same district, dedicated DEO COCIDI, and other altars have been found dedicated to the same god, with the epithet "Sancto," and "Deo Verno Stono." I think it extremely likely that Robert's opinion is correct, (vide Antiq. Brit. p. 157.) when he asserts that "Cochwydd" is synonymous with Bela, and that both were addressed as presiding over war; but what is intended by "Verno Stono," I am at a loss to conjecture. On the altars dedicated to Mogon, I have already spoken on a former occasion. I have now to mention a not very common dedication, "DEAE SVRIAE,” found on an altar erected by Calphurnius Agricola, who was sent against the Britons upon the breaking out of the British war, about the year of our Lord 170. This goddess is described by Lucian (in his treatise de Deâ Syria), as drawn by lions, with a turret on her head. This goddess is (like many other deities adopted in the west) of oriental origin.

The Temple of the Sun is mentioned in the Old Testament under the name of Beth-Sur and Beth-Sura. The Persians also had a deity of the same name, “Persæ Συρη Deum vocant."§

The Chaldee Targum uses the noun סהרא for the moon, and probably this was one of the many titles under which she was worshipped in the East, and which was afterwards introduced into the western provinces of the Roman Empire, if not at a much earlier period. I should mention, also, another altar found in Northumberland, dedicated "DEO MOVNO CAD," which is usually considered only another name for Mogon; at the same time I must acknowledge that the identity of the two names is by no means so very evident to me as to some other writers.

The etymology of the name, from a British word Moyn, signifying "a bull," is supported by Davies, who is correct in considering the bull as one of the symbols of solar worship. It was also employed as an emblem of the moon, for we find it said of Astarte (who was worshipped in Britain also), “ επέθηκε τη ίδια κεφαλη βασιλειας παρασημον κεφαλην ταυρου. She placed the head of a bull upon her own head, as a royal emblem." Such also was the figure of the Minotaurus, which Pausanius styles Ταυρον τον Μινω, the Bull called Mino.* The most common emblem of the ark, indeed, according to Bryant, was a lunette, called Meen, Man, and Maon. Taking all these circumstances into the account, we shall have little difficulty in tracing the origin of "Deo Mouno."

There is no difficulty in arriving at the origin of some other local deities inscribed on altars in the north of England, such as Deæ Setloceniæ, Deo Matuno, Deo Marti Braciacæ, and others. The real reading of "Deo Setloceniæ" may, however, be "Deæ Seti o ceniæ," as, in fact, we read it in another inscription: if so, the origin of the name assigned to it by Sir Samuel R. Meyrick appears the most probable. If, however, as it is sometimes copied, Selloceniæ, I suppose it may refer to a goddess of the Silaceni, a province of the Babylonians, who were distinguished worshippers of the sun and moon, and given to the rites

of fire.

was erected to implore the protection of Jupiter to some iron mines. The grounds of this conjecture are taken from this inscription found at Doliche in Macedonia, "Jovi optimo maximo Dolycheno, ubi ferrum nascitur." But this conclusion seems open to much doubt, as the only representation of this god ever discovered resembled the statue of a Roman warrior, standing upon a bull, below which was an eagle displayed.

The bull has always been regarded as an emblem of the sun, and on this account this altar has been supposed to be dedicated to the sun. However, I must confess that the advocates of this opinion have not suggested any satisfactory etymology in corroboration of its probability. Another of the British deities, whose name is sometimes found on altars, is Camulus, which is often united with the Roman Mars, and was worshipped in Britain as well as some parts of the Continent. We find the Tuscans acknowledging the same deity, whom they esteemed the same as Mercury, and not only the deity but the ministers and attendants had the same name, "Rerum omnium sacrarum administri Camelli dicebantur." The term Chamma was the title of the hereditary priestess of the sun, and the idols of the sun in 2 Chron. xxxiv. 4, are called by the name Chaminim; for it is said of King Josiah that they broke down the altars of Baalim in his presence, and the Chaminim that were on high above them he cut down; and in Zephaniah it is said, "I will cut off the remnant of Baalim from this place, and the name of the Chaminim with the priests."

We find the words "Samo Deo " on some of the altars, which have been discovered in Britain. This epithet, I conceive, is derivable from the Hebrew term for the heavens, viz. שמים The Canaanites lifted up their hands to Baal-Samen, the Lord of Heaven.

"Jovi Dolicheno." This inscription has been found in Monmouthshire, and I believe in some other part of Britain. It is supposed that this altar

* Euseb. c. x. p. 38.

We have altars also dedicated "J. O. M. Tanaro," also "Jovi Serapi," and "Apollini Granno." This last has

been always considered as one of the titles given to the sun by the ancient Britons. Indeed Mr. Macpherson tells us that there is a large heath in Scotland which retains the name of Slia-Grhannas, or the plain of the sun, on which are many circles of stone, where we may suppose the Britons worshipped the sun. That this idolatry to the sun extended also to Ireland, we have the evidence of St. Patrick, who, in addressing the Irish heathen, calls them off from the worship of the sun, by denouncing everlasting punishment against all who practised it. I find also an altar in Northumberland dedicated "Deæ Tertianæ;" and another to the tutelar deity of Bremenium, a Roman town, which the Iter of Antoninus places in Northumberland.

I have not met with any account of a Roman altar containing inscriptions to Hesus or Teutates, both of whom are said to have been worshipped in Britain, as we know they were in Gaul. Both, however, appear to be of oriental origin, the former from ען denoting strength, and the latter from an Egyptian deity. The Britons also had several female divinities, as Andvaste, Onvana, and it is supposed Ceres and Proserpine; but, as I profess to confine my remarks to the evidence to be drawn from inscriptions on ancient altars, (in none of which, as far as I know, is there any dedication to these deities), it will be out of place to make any further comments on them here.

Before I conclude these remarks on ancient altars, I would just observe that the Britons, who had, by the long residence of the Romans amongst them, acquired a knowledge of the language and manners of that nation, were in the habit of using the Roman letters in their inscriptions, and that it is extremely probable that they left many such on their altars, erected, after the manner of their conquerors, to their national or provincial deities. If this was the case, it would probably occur where the power of the Druids had been reduced by the Roman policy;

for they obliged the conquered Britons, especially in those provinces where revolts had been most frequent, to build temples, to erect statues and offersacrifices after the Roman manner. But at any rate, they did not diminish the number of gods worshipped in Britain; for into such an abyss of superstition and idolatry were they sunk, that, according to Gildas, they had a greater number of gods than the Egyptians, and there was hardly a river, lake, mountain, or wood, which was not supposed to have some divinities or genii residing in them. How soon Britain was first visited by the light of Christianity is not quite manifest; † but there is strong reason to believe that it could not have been later than the end of the first century; for Tertullian, in his book against the Jews (which was written A.D. 209), pointedly asserts, "That those parts of Britain into which the Roman arms had never penetrated were become subject to Christ." It is a natural inference that the Roman provinces of South Britain had been visited by the first rays of the Gospel at a much earlier period. The Roman conquest pioneered the way to the reception of Christianity, and the maritime provinces were the first to receive the Gospel tidings. The conversion of Germany appears to have been longer and later than that of this country, from the inland parts thereof having little intercourse with other nations.

Among other causes which have been assigned for the early introduction of Christianity in this island, so remote from the scene of its first promulgation, is the persecution levelled against the first converts, to escape which many of its first preachers fled into this island as a sanctuary from danger. The constant intercourse between the shores of Rome and Britain, and the traffic with other countries, gave extraordinary facility to the admission of divine light to this then benighted country. But after all that has been written on the subject of the first planting of Christianity in Britain, it is not possible from any known historical document, at all deserving of credit, to say with certainty, who were the first preachers, or the chief instruments of founding a Christian church in this land.

Nothing, however, can be more certain than that the British church was not then under any subjection to the church of Rome; inasmuch as, in the controversy about the time of keep ing Easter, the British church chose to conform to the practice of the Eastern church, which was the mother of all other churches. The progress of Christianity in Britain, and the overthrow of a system of idolatry that had flourished for so many ages, is a subject too comprehensive to enter upon in this place. We find, however, some relics of heathenism occasionally obtruding themselves in the earlier ages into the churches of Christ. They seemed to have been betrayed into this criminal and fatal imitation of their pagan predecessors, by the hopes of thereby facilitating the conversion of the heathen. So rapid was the extension of Christianity in Britain that at the time Constantine the Great assumed the purple, A.D. 306, each of the three Roman provinces in Britain had its episcopal head; one of these was Bishop of York; and during the reign of Constantine the Great, Christianity made progress in Britain, for the persecuted converts came out of their lurking places, into which they had retired to escape the late persecution, and the sign of the cross was seen in most of the Roman towns in South Britain, whose altars formerly streamed with human blood, and whose dark and sanguinary superstitions, now happily about to be abolished, proclaim in legible characters for our own instruction, to whatsuperstitious excesses mankind are capable of proceeding, when abandoned to their own reason, and unblessed with the light of revelation.

Yours, &c. J. K. WALKER, M.D.

The parish church of Pencombe is situated in the hundred of Broxash, about seven miles S.E. from Leominster, and at the eastern extremity of Hegdon Hill, which is reported on the authority of a surveyor to be the highest hill in Herefordshire.

The Rev. J. Duncumb in his valuable History of the County, a work which I regret to see still unfinished, gives the following brief description of

this church :

"The Church is situated on a small eminence, and is a very ancient and substantial structure in the Saxon style. It consists of an aisle and chancel, separated by a thick wall, and communicating under a Saxon arch; the east end of the chancel is also similarly divided from a semicircular recess beyond, in which is situated the altar. On the south side of the church, and communicating with it from the inside, is a low tower with three bells. The whole is neatly fitted up."

An organ was placed in this church by subscription in 1838. The following monumental inscriptions have been also put up since Mr. Duncumb's collections were made. In the pew occupied by the rector's family over the vestry door is this inscription:

"Under the stone below, on which are the letters R. B. are deposited in a grave surrounded with bricks, the remains of RICHARD BULKELEY, Esq. late of Ludlow, and formerly a captain in the army, who died deeply lamented at the house of his friend the Rev. John Glasse, rector of this parish, December 15, 1805, aged 48 years.

"Brave and sincere, thy feeling breast Mourn'd with the wretched and pitied the

distrest,

eye

Quick as the lightning's flash thy sparkling The wants of others mark'd with prompt supply,

Thy liberal hand the ready gift bestow'd,
Thy manly bosom sympathetic glow'd.
In fond remembrance still thy image lives,
The faithful power a bright resemblance gives.
Friendship records thy name with many a tear,
Laments thy fate and mourns thy absence

here.

Of high descent, for worth and valour famed,
A hero's name thy fearless actions claim'd,
Foremost in battle, yet to peace inclined,
Retired, domestic, soft, tho' firm thy mind;
Kindest of husbands, fathers, matchless friend!
With ceaseless anguish o'er thy tomb we bend.
Virtue like thine to mortals rarely given;

On earth beloved-Oh may we meet in heaven!
Best of mankind, farewell! thy virtuous heart
Now beats no more, yet tho' thy mortal part
In cold obstruction lies, swift to its native
[skies
Joys everlasting crown the just above-
Then be thou blest in realms of peace and love."

Thy angel spirit flies.