series of these impresses-Rebusses, or Name-devices, were invented in Picardy, and imparted to us by the English at Calais. Almost every bishop and abbot had his rebus 2. Heralds, Herald-painters. There were two sorts of heralds among the Classical Ancients, one whose office it was to declare war, the other an officer in the games. In the gems of Stosch we have a fecialis, or herald, kneeling and holding a sow, which a Roman and a stranger touch with their staves (see p. 161). This was the mode in which Roman treaties were made, the fecialis praying Jupiter to punish the infringer of the treaty as he did the animal, which he instantly dispatched with a flint stone. The caduceus, or winged stick entwined by two serpents, the common symbol of Mercury, was the distinctive attribute of heralds and envoys. The fecialis was entirely abolished in the time of Varro 4. Our heralds, after being in the service of kings, princes, &c. were first incorporated in 1419 by Henry V. and their first chapter was held at the siege of Rouen. Their establishment in the present form commences with Richard III. anno 14835. The ancient office was that of an especial messenger. The King of Arms, temp. Edward I. merely wears a parti-coloured dalmatick of blue and yellow; Heralds wore under their tabards, temp. Richard II. a long scarlet robe reaching to the feet, with long sleeves. According to Strutt, in the thirteenth century the herald wears a cap, or coif, and his lord's badge upon the side. In the fourteenth century he has a coif, not fastened under the chin, a long spear, and the badge at the girdle, but placed behind, round, and fastened by the edge, so as to show, perhaps, the arms on both sides. In the fifteenth century he wears a tabard of arms, two portions of which hung from his shoulders, like two great wings, the two smaller lie upon the breast and back. In the sixteenth century the positions of the long and short portions are altered diametrically opposite. The chief badge of the heralds of Scotland was the Sovereign atchievement, which hung by a gold chain about the neck of the principal herald, and on the breasts of his brethren heralds and pursuivants by a ribband, as their cognizance and badge; and the same was observed by the English heralds. The chief of our heralds, and especially Garter, wore a badge of gold, on which were enamelled only the Sovereign's arms; and had no proper seal till Sir Edward Bishe, Garter, to distinguish himself from the other Kings of Arms, obtained licence from Queen Elizabeth to impale, Argent, a cross Gules, on the right of the Sovereign's7. The earliest date found of an Heraldick Visitation is 14128. Herald painters are ancient 9.

DEPRIVATION OF ARMS. Du Cange says, that the loss of arms from disgrace originated in a principle common to all warlike nations, the parmulá non bene relicta of Horace, which could not be redressed till fresh arms had been acquired by the conquest of an enemy 10.

Menestr. Philos. Imagin. 355, where a large collection of them. 121. Gough's Sepulchr. Monum. Intr. ii. p. 74. 3 Cl. iv. n. 163.

Dallaway's Heraldick Inquries,

In Exodus, vii. 11, 12, it is said, that the wise men and the sorcerers cast down every man his rod and they became serpents. They were therefore divining rods, and it is to be remarked that the Caduceus of Hermes is generally represented with two serpents. (Clarke, viii. 413.) In p. 106 he says, that it was only the divining rod of Miners. Elsewhere the wings are supposed to be emblems of diligence, the serpents of prudence. Bacchus sometimes carries the caduceus because he appeased the family quarrels of Jupiter and Juno. Supplicants also bore it, who wished to have a free passage over the lands of enemies. In days of triumph it was entwined, and even crowned, with olive branches. Enc.

5 Dallaway's Heraldick Inquiries, p. 133. Meyrick's Armour, ii. 61. Strutt, ii. 301 seq. 7 Nisbet, Ashmole, &c. In Mr. Dallaway's Inquiries, the Preface to Edmondson, &c. is given a full history of Heralds. Dallaway's Heraldick Inquiries. 9 Du Cange, v. Pictores Armorum. 10 Du Cange, v. Arma amittere.

LIVERIES. Du Cange says, that the term came from kings and nobles giving their cloaths to their dependants; a custom which existed among the Britons. Nero's drivers all wore one livery, the canusinus, or red colour 3. In 1783 were found, near St. John Lateran, some ancient paintings, which represented many dapiferi, or servants, carrying plates loaded with fruit. They were cloathed in long tunicks, and shod with open sandals. The sixth has upon his tunick, at the height of the mid-leg, em-broidered rosettes. The seventh has upon the borders of his tunick, upon his arms, and in many other places, bosses, or embroidered rosettes 4. These ornaments, therefore, were livery distinctions. Dion says, that Enomaus was the first who made the persons who were to represent land and sea fights wear blue and green colours 5. Blue was among us, from the Gauls and Britons, the most common colour for servants (see BLUE-COATS, CHAP. XII. p. 564), but families have been also supposed to have been guided in the colours by the tinctures of the family bearings 6. Nares, however, says that a blue coat, with a silver badge on the arms, was uniformly the livery of servants. Gentlewomen wore the liveries of their ladies. Some of the Royal servants wore the King's arms worked before and behind 9. I am inclined to think that, at least sometimes, the colours of the liveries of chief lords gave birth to the tinctures of the arms of their dependants 10. In some instances ancient liveries consisted only of a hood, or hat of a particular colour, in others of complete suits, embroidered with the badge or cognizance of the donor before and behind, on the left shoulder, &c. as now watermen and firemen. Before 16 Richard II. tradesmen who served a nobleman's family wore his livery. The Livery of London, besides the dress of their companies, often wore on great occasions, from compliment, that of the King, Noblemen, Lord Mayor, &c. but till 16 Henry VIII. the Lord Mayor, Sheriffs, and City Officers, appeared in different colours 11.

Du Cange, v. Liberatio.

• Whitak, Manchest i. 339.
7 v. Badge.

3 Suet. Ner. xxx. 4 Enc. 5 Enc. 6 Paston, Lett. iii. 256. Nichols, Progr. i. 5. 9 Antiq. Repert. i. 261. 10 White and blue were the livery colours of the House of Lancaster. My ancestrix Maud, wife of John Fossebrok, was dry-nurse to King Henry VI. (see Bridges's Northamptonshire, 227), and the tinctures of the family arms are Azure and Argent. "Strutt, 298-301.

Froissart (iii. 144, 145) mentions a banner FIXED IN A BUSH, by way of standard. This device is said to have been taken from the Crown of Richard III. being found in a bush at Bosworth, (see Bibl. Topogr, Brit. vii. 234,) where it had been probably placed for the purpose mentioned by Froissart.

MATTERS.

DRUIDS. These eminent persons were the great Ministers of Religion and Knowledge among our British ancestors; and had under them subaltern officers, viz. Bards or Saronides, who sung to the lyre or harp, the actions of illustrious men, composed in heroick verse; the Eubages, who studied natural philosophy, sometimes confounded with the Saronides of Diodorus, and Vates of Strabo 3, but properly distinguished by Bouche; and the Vates, who according the latter author, performed the sacrifices. The DRUIDS, who were disciples of Pythagoras, and studied Theology, interpreted the laws, and were judges in all capital matters. Rowlands says that they became possessed of their Oriental literature through the Phenicians; but a connection of their knowledge with the Arkite Superstition of Bryant is not historically supported. Mr. Owen makes Bardism universal, and comprehending all the knowledge of ancient times; Druidism its religious code, and Ovatism its arts and sciences. Their Greek letters, which they used (though they might not understand the language?), they are said to have borrowed from the Phocæan Colonists of Marseilles, which was a sort of Academy to the Gauls, and Mart to the Britons. Indeed it was the universal fashion of the world to write in Greek for two or three centuries before the time of our Saviour. Ancient authors, however, agree that the Druids did not derive their philosophy from the Greeks, but from the Celts and Indian Gymnosophists, with whom they are connected by Diogenes Laertius 9, and to whose doctrines there are

'Hist. August. ii. 327. ' Chorier Hist. du Dauphine, L. ii. n. 3. L. iv. p. 197. Ed. Par. 4 Hist. de Provence, i. 68. Rowlands (Mon. Antiq. p. 66, ed. 2.) makes the Euvates, Priests and Physiologers. Hist. August. ub supra. Cæsar, &c. "Not. in Cæs. ed. Delph L. vi. c. 12. n. 4.

8 Borlase's Cornwall, 34, 88.

6

p. 63.

9 Proem. § 4 ed. H. Steph. 1594.

strong points of assimilation, which will hereafter be exhibited. It is further said, that Pythagoras had many things in common with the Druids, and studied in the Gaulish school. They were skilled in astronomy, geography, arithmetick, anatomy, physick, and augury. By this, with the aid of conjecture3, they made those famous vaticinations for which they were celebrated all over Europe. See Druidesses, p. 662.

Their Theology. Dionysius, Strabo, and Cæsar, affirm that Bacchus, Ceres, Proserpine, Mercury (in the form of a cube), Apollo (as Belenus), Mars (as Hæsus), Jupiter (represented by the oak), and Minerva, were worshipped by them; and the mythology and rites of the Druids were, in some respects, the same in substance with those of the Greeks and Romans 4. Rowlands, however, makes this a subsequent corruption.. "At the latter end of their time," he says, "they deflected from the unity of the Godhead, or their professed Monotheism, to give divine worship to the Medioxumate Gods 5." Clitarchus affirms, that they and the Gymnosophists were the first contemners of death 6; and the Druids attended battles, and were so assured of future life, that they very often put off settling their accounts till they met in the other world, and some threw themselves into the funeral-pile of their friends, to live with them after death, or threw letters to be read by the deceased in the other world. The Gauls even lent money to be repaid there; and when any one died his accounts were therefore buried with him. (See CHAP. XI. § BARROWS, p. 493.) Their transmigration, according to Borlase 9, related only to bodies of the human shape and the same sex, whence they buried the arms, &c. which they valued during life; but General de Valancey transfers it to animals also 10. Dr. Smith says, that the Heaven of the Druids was a kind of Elysian Fields, whither the soul immediately ascended; their Hell a place of darkness, infested with every animal of the hurtful kind; where serpents stung and hissed, lions roared, and wolves devoured 11. Strutt mentions, from Speed, a sort of Druids, who forbad the worship of idols, or any other form intended to represent the Godhead 12. These were probably followers of the first Druids, and those who fixed upon the Sun, as the great reviver of nature, and the first emblem of Him who was the life of every thing 13. The later Druids were probably those who united the most conspicuous parts of one animal in an image, to express the several perfections of the Supreme Being, and made symbols of the Gods, because it was contrary to the principles of the Celtick religion to represent Gods in the human form; whence the ugly figures of Gildas 14. They comprized all the principles of their relígion in hymns, the celebrated Triads, which custom they derived from the Gymnosophists 15. Indeed April Fools' Day, the occursaculum of meeting women first on certain days, the sacredness of the misletoe, &c. obtain in India 16, and show the superstition to be of Asiatick origin.

Modes of Devotion, and Sacrifices. The most common of these was the

Deasuil, or Deisol. They turned round the body, in worshipping, from right to left; from East, by South, to the West 17. Most of their religious services were begun and ended by going thrice round the circle, or tarn, or altar, at which they were performed. The Deasuil, of which before (see p. 73, &c.) is always Southerly in progress;

3 Cicer. de Divinat. Oper. iv. 449.

↑ Delphin Cæsar, pp. 120, 121. Davies, p. 89. 5 These he makes Taranis or Jupiter; Hesus, or Mars; Belus, Belatu cadrus, i. e. Bel y duw Cadarn; Teutates, presumed Mercury; Belin, i. e. ap heulin, or Apollo, Diana, and Andrastes, or Victoria, i. e. Duroyias yn Anrhaith, p. 63. Diog. Laert. p. 5.

6

The learned reader will recollect Calanus, the Indian Philosopher (see Ælian, p. 173, ed. Tornæs.) who thus coolly destroyed himself. Borlase, 94, 95. 9 p. 97. 10 Coll. Keb. Hyb. ii. 54, 55. "Gaelic

Antiq. 21. 12 Horda, i. 11.

13 Smith, 17. 14 Borlase, 103, 105. 15 Diog. Laert. p. 4, aiyμatwows,

&c. 16 Popul. Antiq. i. 123; ii. 521, 522, et al.

VOL. II.

17 Borlase, 124, 125.

2 A

but the Cartua-suil, or going North, was a most bitter imprecation1. The old Irish, at the confirmation of friendship, or conclusion of business, met at a church, and walked three times round it 2. To procure easy delivery in parturition, and on various occasions, the practice (and pronunciation) of Deasuil still subsists in Wales, the Highlands, Orkney Isles, &c.3

Times of Devotion, Sacrifices, &c. They are said to have cut in pieces those who came last to their assemblies; and were such devotees of silence, that if any one, during these meetings, was found prattling, they admonished him three times, and afterwards cut off a large piece of his robe. If this did not succeed, they punished him most rigorously 4. The chief times of their devotion were at mid-day or midnight; but their ordinary assemblies seem to have been held at their new and full moons 5. According to the author of the "Religion des Gaulois," there was an oracle of the moon used by the Druids in the Isle of Sain, situated upon the South coast of Lower Britanny 6. They gathered the misletoe on the sixth day of it. Relicks of this superstition recently existed. In Scotland the women made a curtesy to the new moon. Some English women sat astride upon a gate or stile the first night of the new moon, begging, in verse, the moon to tell them who their husbands should be. The people of Elgin and Murray at the full of the moon in March cut withes of the misle toe or ivy, make circles of them, keep them all the year, and pretend to cure diseases and troubles by them. The Capitularies also mention worship of the moon by women 9; but it was thought in the Northern Nations to have a great influence over the increase of the human species; for which reason the full moon was considered as the most favourable time for nuptials 10. At these the ordinary assemblies of the Druids not only men but women were admitted; and it is said that the Britons brought their wives and daughters in law into the temples naked, and painted with the juice of herbs, there to supplicate and appease the gods with human victims. Before the sacred rites began, it was a general custom to use ablutions, sprinkling, and lustrations ", in order to purify, as they imagined, and prepare the priests, the assembly, the victim, and the sacrificial instruments, for what was to ensue. The priests first prayed, then the victim was offered, being first ritually devoted, and the mola salsa, wine, and frankincense, added 12: then followed the libation; and, the victim being dead, prayers succeeded, the blood was poured out, and what was to be burnt placed on the fire

3 Smith, 39.
5 Id. 120.
10 North. Antiq. i. 95.

Pennant's Whiteford, 6 Enc. " Smith, 33.

1 Smith, 38. 2 Gir. Cambrens. p. 743, ed. Frankf. 227. Antiq. Vulg. ub. supr. Borlase, 128 4 Borlase, 84. 8 Popul. Antiq. ii. 469–477. 9 Du Cange. "Carnbre Hill, near Redruth, in Cornwall, exhibits a complete system of Druidical worship, and the antiquity of the spot is confirmed by the discovery of British and Roman Coins and Celts. The area on the top of this high hill is thick set with carns or groupes of rocks, and the spaces between and below were in the last generation filled with oaks. In a carn at the west end are artificial basons or cavities, cut in the uppermost rocks; five of them have distinct lips or mouths to discharge whatever was poured in. A curious orbicular flat stone, thrown down from the summit of a great rock, had one very large. [These basons are engraved in Grose, i. 135.] [Good Antiquaries, however, consider these rock-basons mere natural cavities.] A stone wall crossed the area, enclosing a castle or fort, probably coeval with the whole. No less than fourteen circles of stones are to be traced on this hill, from seven to twelve paces in diameter, surrounded by a mound of earth, or stone, entered from the East. South-east from this were ten small upright single stones, from which runs winding a ridge of earth, with two large single upright stones in its volute; and further on, are more such stones, leading to an entrance, between two long ones; then a sepulchre [Kistvaen] in flat rough stones; then a natural carn for a tribunal. [See Gorsedada, CH. XI. p.51] On the West side of the hill is a cave and remains of a cromlech, which kind of monument was probably more numerous here. Gough's Camd. i. 17, 18.

"Borlase, 120. The practice of some of the Druidical Sacrifices still exists in several parts of North Britain. These consist of a libation of flour, milk, eggs, and some few simples.