altar1. Their sacrifices were sometimes beasts, white bulls, criminals, captives, strangers, and their very disciples. In the sacrifices the entrails were examined for divination, and prognostications were also made from the fall, and convulsions of the limbs, and flow of the blood in the victim, after it had received the fatal blow. Pliny thinks, that the Druids ate part of the human victim. What remained was consumed by the last fire upon the altar. Intemperance in drinking generally closed the sacrifice; and the altar was always consecrated afresh, by strewing oak-leaves upon it 3. They used to pierce some with arrows for a victim in the sacred groves, and crucified them; and they also made a great statue of straw, and stuffing it full of wood, cattle, beasts of all kinds, and human beings, made a holocaust of it. This is Strabo's descrip tion of Cæsar's wicker image full of men, which was set on fire 4. Dr. Milner, speaking of this very image, says: "In different places on the opposite side of the Channel, where we are assured that the rites in question prevailed amongst the rest, at Dunkirk and Douay, it has been an immemorial custom, on a certain holiday in the year, to build up an immense figure of basket-work and canvas, to the height of forty or fifty feet, which, when properly painted and dressed, represented a huge giant, which also contained a number of living men within it, who raised the same, and caused it to move from place to place. The popular tradition was, that this figure represented a certain pagan giant, who used to devour the inhabitants of these places, until he was killed by the patron saint of the same 5." The giants in Guildhall, as at first those of the pageants, originated perhaps in the same source, the wicker-images of the Druids. Sacred Groves. It was anciently thought that the silence and darkness of woods announced the presence of the Divinity 6. How awful and solemn those of the Druids were is exhibited by Lucan, in his description of the impression which they made upon Cæsar. Hills encircled with a vallum, the foss inside, are supposed by Sir R. C. Hoare, to be sites of sacred groves. Smith says, that the Druids had their high places on eminences, on which some of their religious ceremonies, and particularly their courts of judicature, were held. It is certain that the sacred hills worshipped by travellers were surrounded by a small fence. Traces of these consecrated groves occur in the Middle Age 9, and the veneration of them exists in Scotland to the present day 10, Sacred Springs. The Classical Ancients deified springs, and made a scruple of bathing or washing in them, and troubling the waters 11. The same respect attached to them among all nations 12. Sacred Caves, or Houses. The Druids did not permit parents to educate their children, and they were separated from the former till they were fourteen years of age; a custom which was long retained by the Welch and Irish, whose children continued long in other families. No one was capable of publick employment who had not been educated by a Druid; and this education was conducted in a most private manner, in some cave, or retired and sacred wood, or rocky carn. It is also added that these caves were very rude; the houses for this purpose, without lime or mortar, made of as few and unwrought stones as possible, and capable of holding only one person. These little dwellings were their sacred cells, to which the people resorted for divining, or deciding controversies, or petitions, but not their family habitations. There they sat 'Borlase. A specimen of an altar of this kind is engraved in Gough's Camden, iii. 645, pl. xlvii. fig. 13. 3 Borlase, 123. Strabo, L. iv. Delph. Cæs. p. 125. not. 1. 5 Popul. Antiq. i. 259. 6 Senec. L. v. Ep. 4. Plin. xii. 1. 7 L. iii. v. 399. Smith, 31. 8 Apul. ii. 111. • Du Cange, v. Nimeda, Nitas. 10 See Brit. Monach. p. 35. "Senec. Ep. 41. Tacit. Ann. L. iv. c. 22. 12 See Sir R. C. Hoare's Girald. i. 133, of a relick of the Druidical æra, in the worship of springs. on golden thrones in large palaces, and fared sumptuously'; nor was it lawful for the king himself to resolve or enter upon any important action without their concurrence1. One of these cells alluded to, pronounced to be undoubtedly of the Druidical Age, is called Ty Iltud, and situated on the top of a hill, in the parish of Llan Hammwleh, in Brecknockshire. It is composed of four large flattish rude stones, three of them pitched in the ground, and the fourth laid on them as a covering, forming a cell, or hut, open in front, about eight feet long, four wide and high. On the two side stones is a variety of crosses. This cell corresponds with Kit's Coity House, in Kent, the cells at Roll-rich, Abury, &c. Within a few paces of it was a circle, called Maen Iltud. Probably, says Gough, this Pagan temple was applied to Christian uses 3. In the Island of Roscrary is a stone circle, and a remarkable subterraneous house, constructed with a single stone, and having a seat and four bed-chambers on the sides 4. Martin, the author of the "Shetland Isles," a book full of authentick Druidism, says, "here are several little stone-houses, built above ground, capable of holding only one person, called Tey-nin-Druinich, i. e. Druids' houses 5." This term, and the vicinity of stone circles in the other instances, sufficiently prove the correctness of the appropriation of these rude fabricks to the Druids. The Cromlech, Cistvaens, Rocking-stones, Circles, &c. having been before mentioned (see pp. 75, 507, 508), there shall now be discussed the authenticated science of the Druids. That their doctrine might be known to no person, and might appear more mysterious, they committed nothing to writing, but loaded their own memories, and those of their disciples, with a prodigious number of obscure verses [the Triads], which contained their theology, and which they never explained but with the greatest reserve. In the present day, amongst some Indian tribes, the elders assemble together the youths at stated times, and recount to them their traditions, in order that they may be transmitted to posterity; and this custom seems to be of high antiquity. They applied themselves to astrology, divination, magick, and all the præstiges which accompany it. They made the people believe that they had the power of transforming themselves into different forms, of travelling at their inclination through the air, and performing all the other follies of the most expert magicians. Impressions of this kind in the public mind gave birth and credit to the legendary accounts and prophecies of Merlin; and such inclinations to the marvellous in the minds of the uninformed seems mercifully intended by Providence that they should not cavil at the Divine Revelation, supported by both these means, actual prophecy and actual miracle. The whole sum of Magick, says Du Cange 9, consists in mingling religion and medicine with soothsaying. That of the Druids was very fraudulent 10. Ossian mentions it as practised in caves. Ventriloquists were always supposed to be diviners 11. The Witch of Endor is said by Justin Martin to have been a ventriloquist 12. Among the ancient 'Borlase, 79, 81, 82, 150. Two neat views of Kits Coity House drawn by the late lamented antiquary, William Alexander, Esq. F. S. A. have been etched by Mr. G. Cooke. Gough's Camd. ii. 476, engraved pl. xiv. f. 8. • Id. iii. 719. 5 Campbell's Journ. Edinb. i. 190. 6 The remains of a fine Cromlech at Portisham, Dorset, are exhibited in Hutchins's History of Dorset, (ii. 310.) It is commonly called Hell-stone. It consisted of ancient upright stones, or supporters, about 3 feet broad, and 6 high above ground, and an horizontal one, which is oval: its long diameter 10 f. 6 in.; its short one 6 feet; it is about 2 feet thick at its north and south ends, and 1 f. 8 in. at the east and west ends. It stands on a tumulus, and on the north-west is a terras or avenue 60 feet long leading to it, 30 feet broad at one end, and 10 at the other.-At Enstone, co. Oxon, are the remains of a Cromlech, exhibited in the Vignette, p. 703' See Gent. Mag. 1824. 7 Emmet on Volney, p. 12. • Enc. 9 v. Propheta. 10 Borlase, 148. "1 Aristop. Tertull. Cicer. de Divinat. L. 2. 1o Ed. Cologn. 1686, p. 333. 9 Irish were the Aub, a kind of sorcerers, said to be ventriloquists; and of the Spirit of Ob among the Hebrew, mention is made by Godwin 2. The Druids certainly had the art of kindling some sulphureous matter, in order to strike terror into their enemies 3. Indeed there are presumptive proofs that they and the priests of Delphos were acquainted with gunpowder 4: for it was known to the Indians 5, Archimedes, &c. Strabo admits the British manufacture of glass, and a very fine anguinum of this material, intermixed with gold, which had a remarkably beautiful effect when put into a glass of water, was some few years ago exhibited to the Society of Antiquaries. It was the necessary substitute for the famous serpent's egg of Pliny, which Borlase says was the general distinction of the order of Druids. They pretended that serpents formed it of their saliva, and that it was necessary to take it before it touched the ground, and to prove its goodness it was to float in water. In imitation of this, the effect mentioned of the glass in water was probably substituted. They pretended that it gave the possessor power to gain lawsuits, obtain access to kings, &c. The Leice (see CHAP. IX. p. 284) is its modern representative. The Gabnabeill was the ordeal of walking thrice over hot ashes or coals barefooted. The Druids are said to have had a kind of antidote against injury. It is certain that the feet or hands are very easily ren dered callous by more than one preparation, and that the juggling trick of taking up fire, and walking through it, occurs in the "Antigone" of Sophocles 7. Vaticination was, however, their forte; and Cicero says, that they studied physiology (in the old Greek meaning of the word), augury, &c. on purpose to become fortune-tellers. It is certain that people came to consult the Druidesses from all parts of the world. even the Roman Emperors themselves. The philosophical Tacitus does not disdain to record a prophecy of theirs; and the Augustan History & mentions other singular prognostications, concerning Aurelian and Dioclesian. From them came our cunning man. The Romans, like ourselves, used to consult conjurors for lost goods, &c. but the response was often made by boys in verse, and sometimes by looking at a statue of Mercury in water. These were in general Chaldæans; but amongst us they were the Druids; and there seems to have been a singular preservation of the custom in the dress of a conjuror, thus described in Addison's " Drummer:" "Prithee, John, what sort sort of a creature is a conjuror?" "Why, he's made such as other men are, if it was not for his long grey beard-his beard is at least half a yard long: he's dressed in a strange dark cloke, as black as a cole. He has a long white wand in his hand 10." Our ancestors had no other notion of the real costume of a Druid than what they found in the conjectural figures of Paul Merula, Conrad Celtes, and Selden, of which Sammes has given a print ; and as, when astrology was in vogue, even the clergy dealt in this art, and thus kept thieves in suprizing awe 12, the costume suited both, the Druid and the Clergyman 13. The other modes of divination among the Druids were, by examining 8 5 Sketch. Hind. ii. 57. Friar Bacon acquired his information from Marcus Græcus. Schwartz, the supposed inventor, was probably a plagiarist. The Pooran Shasters, or Histories, ascribe the invention of cannon to Beeshookerma, the artist, who is related to have forged all the weapons for the war, which was maintained in the Suttee Jogue, between Dewta and Ossoor (or the good and bad spirits), for the space of one hundred years. Was it, says Halhed, chance or inspiration, that furnished our admirable Milton with exactly the same idea, which had never before occurred to an European imagination. Halhed's Gentoo Laws. Of Gunpowder, however, see Dr. Meyrick's account in Chap. XIX. 10 6 Smith, 46. 7 Beckm. iii. 297, 298. Bip. Quoted Popul. Antiq. ii. 411. Vulgar. 143. 8 Hist. August. ii. 282, 302. Apul. de Magia, p...., ed. " Britannia, p. 101. 19 Popul. Antiq. ii. 426. 13 Antiq. 12 the entrails; by lots; by the number of criminal causes, from which they determined the fertility or scarceness of the year; by the increase or decrease of their order, whence they prognosticated plenty or want; and various other modes, which are dispersed through the "Popular Antiquities," and would form a volume. There are best to be found the real habits of the Druids; and no evidence is more convincing to the antiquary, than that they maintained their extraordinary influence over the people by affecting prophecy, miracle, and favour with Providence; the very methods adopted by all the Heathen priests of antiquity. Of the remarkable hospitality of the Welch they certainly were the authors or patrons. To every stranger, in their days, every house was open, and every table free. They went farther, to inquire at their departure what thing they stood in need of, or wherein their host might serve them. The name of the visitor was not asked till his departure; in exchange some, token was given; the guest could stay a year and a day if he chose 2. Davies adds, that the Laws of the Isle of Man were derived from them 3; and Du Cange ascribes (v. Apotelesmata) to them, or the Celts, customs, of which no mention is made in the Greek and Roman writers. Numerous customs in Ireland and Scotland, particularly those recorded in Martin's Shetland Isles, are to be assigned to them. Several of these are given under particular articles, especially in Chapters XI. and XIII. The best book on the subject is Borlase's Cornwall; others are mere mystical fabrications. Ranks and Costume of the Druids. Selden very properly observes, that he cannot reconcile the habits of the pretended Druids of Conrad Celtes with the descriptions of Strabo and Cæsar, that they had golden ornaments, torques and jodham morains, died garments, arm bracelets, and shorn beards, and mustachios 4. Strabo and Plinydescribe their clothing as a kind of vest and breeches, light and neat, their hair long, a collar about their necks, and bracelets round their wrists and above the elbow. Those who were raised to dignities wore them of gold, the rest of brass. They were always clothed in white when they officiated 5. The figure in Montfaucon called an Archdruid, has an oaken crown, and carries a sceptre. He is completely draped in a long mantle and flowing robes. An inferior Druid has no crown, but wears a sleeved tunick, under a kind of surplice, and carries a crescent in his hand of the size of the moon at six days old; and, as that was the time when they cut the misle toe, perhaps this was the shape of the golden hook with which they cut it. (See the Head-piece, p. 662). Borlase 7, besides the oaken wreath, says that the younger Druids were without beards, and that the old ones wore them very long. He adds, that stripes in the garments of figures, and their standing with rings or circles round their feet, are marks of Druids. He adds, that they passed through six different classes, till they arrived at the summit of their dignity. The first, or plain priest's garment, was distinguished only from that of the laity by the colour, shape, and surcingle, without any ornaments. The second rank had a sash, reaching from the right shoulder, across the body, to the bottom of the garment. The third was, a broad stream or facing like a scarf, crossed with horizontal stripes, reaching round his neck, and to the bottom of his clothing; and the garment, so adjusted, was loose, and without a surcingle. The fourth has no ensign of dignity but of place. The fifth has a large sash depending from his right shoulder across the body, and the hinder part meets the forepart, &c. The sixth was the Archdruid, to which Montfaucon's figure 1 Borlase, 123, 133-135. • Smith, 41, 42, 43. 5 Univ. Hist. xviii. 631. Of a Druid's ring, see p. 213. 3 p. 74. * Quoted by Sammes, 102. 6 Vol. ii. p. ii. b. 5. c. 6. 7 applies. In this country there were two of them, one residing in Anglesea, the other in Man. An inscription shows that they rose from the office of Sacrist to others by interest; and that the priesthood descended from father to son. See MISLETOE, Oak, CHAP. XVII, and various dispersed Articles. Druidesses. The Encyclopedists call by this term the wives of the Druids, and say that they had temples among the Gauls, where no one was permitted to enter; and that their principal characteristic was divination. Borlase says, that there were three kinds: 1. Those who vowed perpetual virginity, and were constant attendants on the sacred rites. 2. Those who were married, but only saw their husbands once a year, that they might have children. 3. Those who were married, and performed all conjugal offices. Strabo says that, like the Druids, they wore on certain publick occasions cloathed in white tunicks, fastened with clasps, and girt with a broad girdle of brass, and without shoes. Borlase 3 adds, a magick rod. Every body knows Shakspeare's description of the disgusting behaviour of the Welch women to the bodies of soldiers killed in battle. It was derived from the Druidesses. As soon as any captives were taken they flew upon them with drawn swords in their hands, and struck them down. Thence they dragged them to a large capacious labrum, or cistern, on which the officiating Druidess stood. She plunged a long knife into each of these unfortunate wretches, one after another, as fast as they were brought. The assistant Druidesses took up the breathless bodies, opened and examined their entrails, and from thence likewise foretold some new thing, which was immediately communicated to the whole army or council 4. Tacitus describes the frantic appearance of Druidesses. Strabo says, that they went round the temple (the Deasuil), in the rites of Bacchus, with rejoicings suitable to the solemnities of that God 5; and the celebration of these orgies, and their savage habits with regard to prisoners of war, might well introduce the ferocious character just given. Mela describes the islands of Sena, in the British Seas, whose priestesses were represented to be nine, and to have vowed eternal virginity. "They were called Bazigence and pretended to raise storms, to convert themselves into whatever animals they thought fit, to cure incurable diseases, and foretel future events 6. Extinction of the Order. It is certain that the severe edicts of Claudius, and other Roman Emperors, against them, and the conversion of Lucius to Christianity, did not extinguish them, for they occur under the reigns of Aurelian and Alexander Severus 7. Some writers say, that the last remains of them retired to the Isle of Iona, and that they gave birth to the Culdees 8. Davies finds them in the middle of the twelfth century 9, Intermediate BEINGS, SUPERSTITION RELATING TO. -AUGURY. See WITCHES, P. 672. DEMOGORGAN. Boccacio, in his Theogonia, professes to have taken from Theodontius, an ancient Greek author, the following account of Demogorgon. He was the Divinity or Genius of the Earth, represented as a filthy old man, covered de mousse, who dwelt in the bowels of the earth. In his creation of Heaven, &c. he sat upon a small globe 10. |