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others must determine : “If I come to the green plain of the boar, he will compose, he will decompose, he will form languages : the strong-handed durter of light is he styled.”
The studies and mode of living adopted by the Druids do not considerably differ from those pursued by the Brahmănas. Both Cæsar and Plutarch observe, that they cast into the pile at their funerals, every thing in which the deceased delighted ; that not merely brute animals formed a part, but that favorite servants, slaves, and even near relatives, cast themselves into the flames, in hopes of being happy with them hereafter. The Indian parallel is sufficiently known; and Herodotus affirms of the Thracians, έχει γυναίκας έκαστος πολλάς, επεάν ών τις αυτέων αποθάνη, κρίσις γίνεται μεγίστη γυναικών, και φίλων σπουδαι ισχυραι περί τούδε, ήτις αυτέων εφίλετο μάλιστα υπό του ανδρός και η δ' αν κρίθη και τιμήθη έγκωμιασθείσα υπό τε ανδρών και γυναίκων, σφάζεται επί τον τάφον υπό του οίκηϊοτάτου έωύτης σφαχθείσα δε συνθάπτεται το ανδρί: αι δε άλλαι συμφορών μεγάλην ποιεϊνται: ονείδος γάρ σφι τούτο μέγιστον γίνεται. Τhis naturally brings back to our recollection the Inferiæ of the classic writers; and Procopius reinarks, that the same practice prevailed among the Germans : Tacitus, however, says of them : “ Funerum nulla ambitio: id solum observatur, ut corpora clarorum virorum certis lignis crementur. Struem rogi nec vestibus nec odoribus cumulant: sua cuique arma, quorundam igni et equus adjicitur : sepulchrum cespes erigit.” Brotier observes that the funeral of Childeric, king of the Franks, was such ; and the same custom is recorded of the Scythians. Pietro Martire asserts, that the servants and familiar friends, amongst the savage Indians, are frequently buried alive at their funerals, and Oviedo in “ su Relacion sumaria de la Historia Natural de las Indias” declares, that many killed themselves at the death of the cacique of their province; and that it is usual to bury their effects with them, and those things in which they mostly delighted. Thus, with the pagan Arabs, the camel was a victim to his deceased master, being intended by the survivors to transport him to the other world.
In the magic rod of the Druids, we discern the sacred staff of the Brahmănas :-both possessed consecrated beads, both made almost endless lustrations, both wore linen tiaras; and Mr. Maurice remarks, that the circle, Brahma's symbol, and the crescent, that of Siva, were both Druidical ornaments. For their vices corresponding with those of ancient Persia, and other eastern countries, we must refer the inquirer to Aristotle, Athenæus, Theodoret, Strabo, Plato, and Cæsar.
The transmigration of the human soul from one body to another, through different stages of existence, appears to have been, at one
time, received by the greatest proportion of mankind. Diodorus Siculus, after having informed us, that amongst the Gauls the opinions of Pythagoras respecting the Metempsychosis prevailed, adds, διό και κατά τας ταφής των τετελευτηκότων ένιους επιστολές γεγραμμένας τους οικείους τετελευτηκόσιν εμβάλλειν εις την πυράν, ως των τετελευτηκότων αναγνωσομένων ταύτας ; and like that intermediate state in Virgil, before the waters of Lethe were to be imbibed, the Druids allowed a certain space between each transmigration. “ All animated beings" (say the Triads)“ originate in the lowest point of existence (Annwn); whence, by a regular gradation, they rise higher and higher in the scale of existence, till they arrive at the highest scale of happiness and perfection that is possible for finite beings. ... Beings, as their souls by passing from ferocious, go to more gentle and harmless animals, approach the scale of humanity. .... Man, by attaching himself to evil, falls into such an animal state of existence, as corresponds with the turpitude of his soul, which may be so great as to cast him down into the lowest point of existence; whence he shall again return through such a succession of animal existences as are most proper to divest him of bis evil propensities. The sacrifice of animals raises them to a state of humanity. Man, on arriving at a state above humanity, recovers the perfect recollection of all his former modes of existence, and to eternity retains it.” The babe' Taliesin asserted, that he had been thrice born : that he had been a blue salmon, a dog, a stag, a roebuck on the mountain, the stock of a tree, a spade, an axe in the hand, a pin in a forceps for a year and a half, a cock variegated with white, a stallion, a buck of yellow hue, a grain, which vegetated on a hill, which the reaper placed in a smoky recess, which the hen with red fangs (Ked) received; that nine months he was an infant in her womb, that he was AEDD, that he was an offering before his sovereign, that he died, that he revived, that he had been a leader, and that now he is Taliesin. Hence one bard writes : “ I require meu to be born again, in consideration of those liberal ones, which will be lost." Wherever the Pythagorean philosophy prevailed, these doctrines were found. In Persia, in China, and in Egypt, they were religious fundamentals; and in India they were universally received from time immemorial. The verses quoted by Halhed well elucidate them :
“ As throwing aside his old garments,
: In the Puranas, the cessation from transmigration is denominated true knowledge, beatitude, and absorption into the Divine Essence ; for, when a person is re-united to the Supreme Being, be is never born again; for which reason, the Ascetics exercise themselves in long Tapasya, and those (as Capt. Wilford observes) who worship the Deity at RO'DANA-STHANA, enjoy heavenly bliss, without being subject to any future transmigration.
The Metempsychosis expresses the immortality of the soil εν παραβολή;
év ; and the following curious translation of Colebrooke shows one meritorious way of obtaining release from it: “ As the snakebearer forcibly drags the serpent from his earth, so bearing her husband from hell, she (the faithful widow, who burns herself,) shall enjoy heavenly bliss :" i. e. Mucti, subject to no future transinigration.
The Druids conceive the soul to be a lapsed intelligence, and since the extremity of Annwn is the lowest point of existence, the soul, to regain its former state, was forced to pass through all the intermediate ; and many of the Druidical ideas on this subjec wonderfully accord with those of Védantis and Sufis, who conceive, that human souls differ in degree in infinitum, but not at all in kind, from the Divine Spirit, of which (to use Sir Wm. Jones's words) they are particles, and in which they will ultimately be absorbed. We read in one of the Triads, that "the soul is an inconceivably minute particle of most refined matter, necessarily endued with life, and never dies : but at the dissolution of one body it passes into another, either higher or lower in the scale of existence.” The Brahminical ideas on this subject are of the same nature, excepting, that nothing material is imputed to the soul : Ātmăn (the soul) proceeded from God by emanation, wherefore BRÂHm, as the source of all things, is named Mahan Atmā, the great soul. The Ægyptians maintained corresponding doctrines ; the Ægyptian Theonoe, according to Euripides, averred, that the soul, (Noūs)
γνώμην δ' έχει 'Αθάνατον, εις αθάνατον αιθέρ' εμπεσών. The transmigration of souls was connected with the fuxin xóo mov, more or less, as is evident from the 6th Æneis of Virgil, and in the accounts of that infinite spirit, whom they denominated pods Donw, and Kycūpis, XHOYÍII, or 1) HOYYI, the same sentiments may clearly be traced. Closely connected
, with this branch of our disquisition, are the following Triads : “ There are three circles for states of existence; the circle of infinity, where there is nothing but God, of living or dead, and none
but God can traverse it; the circle of inchoation, where all things are by nature derived from death ; this circle has been traversed by man: and the circle of felicity, where all things spring from life; this, man shall traverse in heaven.
Animated beings have three states of existence; that of inchoation in the great deep (or lowest point of existence), progression in the circle of inchoation, and plenitude in heaven, or the circle of felicity; without these things, nothing can possibly exist but God. . . . Three things are necessary in the circle of inchoation; the least of all animation, and thence, the beginning, the materials of all things, and thence, increase, which cannot take place in another state ; the formation of all things out of the dead mass ; hence discriminate individuality.” With these, Mr. Maurice's Dissertation on the Hindoo Bobuns, &c. &c. admirably accords : “ Creation is still in its infancy. . : God will, by the progressive operations of his providence, bring all beings to the point of liberty, (human state.) . . . The path of happiness is open to man to all eternity." Cæsar, also, testifies of the Druids : “ Conditum mundum credebant, et aliquando igni periturum.” Appian, likewise, avers of the Germans, Γέρμανοι θάνατου καταφρόνηται δι' έλπιδα αναβιωσέως. Much to the same import are Lucan's spirited verses :
" Et vos, barbaricos ritus, moremque sinistrum
Mors media est,” &c. &c. &c. &c. From some of the Triads translated by Mr. Edward Williams, it
appears, that they had sonje obscure ideas of a future judgment: and the FLACHAMNA, or heaven of heavens, of the Irish Druids, floating in NEAMHAGAS, answers to that of the TRIMURTTI, which floats in AkAss, or celestial æther. Mr. More's Hindu Pantheon will furnish numerous resemblances among the Indians, the Greek writers among the Ægyptians, and the Edda amongst the Gothic tribes; the Celtæ, particularly, believed that warlike exploits were a sure title to future happiness, as Pelloutier well observes : “ Aussi, lorsque les Irlandaises étaient accouchées d'un fils, priaient-elles Dieu, qu'il fît la grâce à cet enfant de mourir à la guerre, et les armes à la main.”
Πολλών ο Καίρος γίνεται παραίτιος,
o Dec. 1, 1817.
DANIEL GUILDFORD WAIT.
“Persius” [ed. Rob. Steph. Lut. M.D.xl1I11.] “collatus est cum codice
MSto, annorum 300, in bibliotheca Regia, Londini.
92. abdita crudis : addita cr. [1. Caballino : fons in Helicone, 93. Berecynthius Atys,: B. Attis quem Pegasus saxum feriens ape
105. Mænas et Atys. : Mænas ruit. Schol. Ms.]
et Attis 4. Heliconidasque : Heliconia
107. radere vero : rodere vero dasque
111. Euge omnes, omnes bene: 8. Xaipe: Kere
Euge omnes et enim bene 12. refulserit: refulgeat
112. “ inquis : .. Ms. 13. poetidas: poetridas
120. vidi, vidi ipse : vidi hic vidi [14. Cantare-melos. In margine ipse exemplaris sui, quod jampridem
126. Vnde vaporata : Inde v. obiter inspexi, Potare adscripse
128. poscit dicere : possit dicere rat Casaubonus ; et pro melos, SATIRA SECUNDA. nectar præbet Ms. Pithæanus.]
10. Ebullet : Ebullit SATIRA PRIMA.
12. Impello, expungam: : Im
pello, expungas 8. ah si fas : ac si fas 17. Sede " legens : .. Ms.
19. Hunc cuiquam?: Hunc cui18. colluerit: collueris
25. Sulfure : Sulpure 19. neque voce: nec voce
36. Nunc Licini in : Tunc L. i.
41. Poscis opem :-cit opem 21. Scalpuntur: sculpuntur
52. incusaque pingui : incussa24. Quid : .. Ms.
que pingui 28. At pulchrum est : Et pul. e. 53. sudes, et pectore: sudas e.p. 35. et tenero: ac tenero
54. Excutias gutlas, lætari pre36. nunc non cinis : nunc nunc
trepidum : Excuties g. 1. per trecinis
pidum 37. nunc levior cippus non : non
55. auro sacras quod : sacras au1. c. nunc
ro quod 44. carmina, nec thus?: c. n. tus
58. fitque illis aurea : sitque il46. (Quando hæc 2
Ms. 47. Laudari metuam 1
69. in sacro quid : in sco quid 50. Ilias Acci: llias Attii 56. (Qui pote ?: Quid pote?
SATIRA TERTIA. 60. Appula, tantum. : Appula, 10. bicolor positis : positis bicotantæ
lor 72. Parilia : Palilia
12. Tunc querimur : nunc que76. Acci: Attii
ritur 87. bellum hoc, hoc bellum ? : 14. Dilutas querimur : Dilutas bellum hoc, bellum est
queritur 88. Mén’moveat quippe ?: Meno 16. teneroque columbo,: teneromoveat ? quippe