The Mysteries of Druidry

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First, the Druids or Derwydd, properly so called. These were the sublime and intellectual philosophers who directed the machineries of the state and the priesthood, and presided over the dark mysteries of the consecrated groves. The Bards or Bardd from Bar, a branch, or, the top. It was their province to sing the praises of horses in the warrior's feasts, to chant the sacred hymns like the musician's among the Levites, and to register genealogies and historical events. The Ovades or Ovydd, derived from ov, raw, pure, and ydd, above explained were the noviciates, who, under the supervision of the Druids, studied the properties of nature, and offered up the sacrifices upon the altar.

Thus it appears that Derwydd, Bardd, and Ovydd, were emblematical names of the three orders of Druidism. The Derwydd was the trunk and support of the whole; the Bardd the ramification from that trunk arranged in beautiful foliage; and the Ovydd was the young shoot, which, growing up, ensured a prospect of permanency to the sacred grove.

The whole body was ruled by an Arch- Druid elected by lot from those senior brethren who were the most learned and the best born. At Llamdan in Anglesea, there are still vestiges of Trer Dryw the Arch-Druid's mansion, Boadrudau the abode of the inferior ones, Bod-owyr the abode of the ovades, and Trer-Beirdd the hamlet of the bards.

Let us now consider these orders under their respective denominations- Derwydd, Bardd, Ovyd; and under their separate vocations, as philosophers musicians, and priests. Under the head of the Ovydd, I shall describe their initiatory and sacrificial rites, and shall now merely consider their acquirements, as instructors, as mathematicians, as law-givers and as physicians.

Ammianus Marcellinus informs us that the Druids dwelt together in fraternities, and indeed it is scarcely possible that they could have lectured in almost every kind of philosophy and preserved their arcana from the vulgar, unless they had been accustomed to live in some kind of convent or college. They were too wise, however, to immure themselves wholly in one corner of the land, where they would have exercised no more influence upon the nation than the Heads and Fellows of our present universities.

While some lived the lives of hermits in caves and in hollow oaks within the dark recesses of the holy forests; while others lived peaceably in their college- home, teaching the bardic verses to children, to the young nobles, and to the students who came to them from a strange country across the sea, there were others who led an active and turbulent existence at court in the councils of the state and in the halls of nobles. I n Gaul, the chief seminaries of the Druids was in the country of the Carnutes between Chartres and Dreux, to which at one time scholars resorted in such numbers that they were obliged to build other academies in various parts of the land, vestiges of which exist to this day, and of which the ancient College of Guienne is said to be one.

When their power began to totter in their own country, the young Druids resorted to Mona, now Anglesea, in which was the great British university, and in which there is a spot called Myrfyrion, the seat of studies. The Druidic precepts were all in verses, which amounted to 20, in number, and which it was forbidden to write.

Consequently a long course of preparatory study was required, and some spent so much as twenty years in a state of probation. These verses were in rhyme, which the Druids invented to assist the memory, and in a triplet form from the veneration which was paid to the number three by all the nations of antiquity. In this the Jews resembled the Druids, for although they had received the written law of Moses, there was a certain code of precept among them which was taught by mouth alone, and in which those who were the most learned were elevated to the Rabbi.

The mode of teaching by memory was also practised by the Egyptians and by Lycurgus, who esteemed it better to imprint his laws on the minds of the Spartan citizens than to engrave them upon tablets. So, too, were Numa's sacred writing buried with him by his orders, in compliance perhaps with the opinions of his friend Pythagoras who, as well as Socrates, left nothing behind him committed to writing. It was Socrates, in fact, who compared written doctrines to pictures of animals which resemble life, but which when you question them can give you no reply.

But we who love the past have to lament this system. When Cambyses destroyed the temples of Egypt, when the disciples of Pythagoras died in the Meta- pontine tumults, all their mysteries and all their learning died with them. So also the secrets of the Magi, the Orpheans and the Cabiri perished with their institutions, and it is owing to this law of the Druids that we have only the meagre evidence of ancient authors and the obscure emblems of the Welsh Bards, and the faint vestiges of their mighty monuments to teach us concerning the powers and direction of their philosophy.

There can be no doubt that they were profoundly learned. For ordinary purposes of writing, and in the keeping of their accounts on the Alexandrian method, they used the ancient Greek character of which Cadmus, a Phoenician, and Timagines, a Druid, were said to have been the inventors and to have imported into Greece. This is a fac-simile of their alphabet as preserved in the Thesaurus Muratori. Vol IV. Both in the universities of the Hebrews, which existed from the earliest times, and in those of the Brachmans it was not permitted to study philosophy and the sciences, except so far as they might assist the student in the perusal and comprehension of the sacred writings.

But a more liberal system existed among the Druids, who were skilled in all the arts and in foreign languages. For instance, there was Abaris, a Druid and a native of the Shetland Isles who traveled into Greece, where he formed a friendship with Pythagoras and where his learning, his politeness, his shrewdness, and expedition in business, and above all, the ease and elegance with which he spoke the Athenian tongue, and which so said the orator Himerius would have made one believe that he had been brought up in the academy or the Lycceum, created for him as great a sensation as that which was afterwards made by the admirable Crichton among the learned doctors of Paris.

It can easily be proved that the science of astronomy was not unknown to the Druids. One of their temples in the island of Lewis in the Hebrides, bears evident signs of their skill in the science. Every stone in the temple is placed astronomically. The circle consists of twelve equistant obelisks denoting the twelve signs of the zodiac. The four cardinal points of the compass are marked by lines of obelisks running out from the circle, and at each point subdivided into four more. The range of obelisks from north, and exactly facing the south is double, being two parallel rows each consisting of nineteen stones.

A large stone in the centre of the circle, thirteen feet high, and of the perfect shape of a ship's rudder would seem as a symbol of their knowledge of astronomy being made subservient to navigation, and the Celtic word for star, ruth-iul, "a-guide-to- direct-the-course," proves such to have been the case. This is supposed to have been the winged temple which Erastosthenes says that Apollo had among the Hyperboreans--a name which the Greeks applied to all nations dwelling north of the Pillars of Hercules.

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But what is still more extraordinary, Hecateus makes mention that the inhabitants of a certain Hyperborian island, little less than Sicily, and over against Celtiberia--a description answering exactly to that of Britain--could bring the moon so near them as to show the mountains and rocks, and other appearances upon its surface. According to Strabo and Bochart, glass was a discovery of the Phoenicians and a staple commodity of their trade, but we have some ground for believing that our philosophers bestowed rather than borrowed this invention.

Pieces of glass and crystal have been found in the cairns, as if in honor to those who invented it; the process of vitrifying the very walls of their houses, which is still to be seen in the Highlands prove that they possessed the art in the gross; and the Gaelic name for glass is not of foreign but of Celtic extraction, being glasine and derived from glas-theine, glued or brightened by fire.

We have many wonderful proofs of the skill in mechanics. The clacha-brath, or rocking-stones, were spherical stones of an enormous size, and were raised upon other flat stones into which they inserted a small prominence fitting the cavity so exactly, and so concealed by loose stones lying around it, that nobody could discern the artifice. Thus these globes were balanced so that the slightest touch would make them vibrate, while anything of greater weight pressing against the side of the cavity rendered them immovable.

In lona, the last asylum of the Caledonian Druids, many of these clacha-brath one of which is mentioned in Ptolemy Hephestion's History, Lib. In Stonehenge, too, we find an example of that oriental mechanism which is displayed so stupendously in the pyramids of Egypt. Here stones of thirty or forty tons that must have been a draught for a herd of oxen, have been carried the distance of sixteen computed miles and raised to a vast height, and placed in their beds with such ease that their very mortises were made to tally.

The temples of Abury in Wiltshire, and of Carnac in Brittany, though less perfect, are even more prodigious monuments of art. It is scarcely to be wondered at that the Druids should be acquainted with the properties of gunpowder, since we know that it was used in the mysteries of I sis, in the temple of Delphi, and by the old Chinese philosophers.

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Lucan in his description of a grove near Marseilles, writes: --"There is a report that the grove is often shaken and strangely moved, and that dreadful sounds are heard from its caverns; and that it is sometimes in a blaze without being consumed. All such knowledge was carefully retained within the holy circle of their dark caves and forests and which the initiated were bound by a solemn oath never to reveal.

I will now consider the Druids of active life-the preachers, the law-givers, and the physicians. On the seventh day, like the first patriarchs, they preached to the warriors and their wives from small round eminences, several of which yet remain in different parts of Britain. Their doctrines were delivered with a surpassing eloquence and in triplet verses, many specimens which are to be found in the Welsh poetry but of which these two only have been preserved by the classical authors.

The first in Pomponius Mela. If any one interrupted the orator, a large piece of his robe was cut off-- if after that he offended, he was punished with death. To enforce Punctuality, like the Cigonii of Pliny, they had the cruel custom of cutting to pieces the one who came last. Their laws, like their religious precepts, were at first esteemed too sacred to be committed to writing-the first written laws being those of Dyrnwal Moelmud, King of Britain, about B.

The Manksmen also ascribe to the Druids those excellent laws by which the Isle of Man has always been governed. The Magistrates of Britain were but tools of the Druids, appointed by them and educated by them also; for it was a law in Britain that no one might hold office who had not been educated by the Druids. The Druids held annual assizes in different parts of Britain for instance at the monument called Long Meg and her Daughters in Cumberland and at the Valley of Stones in Cornwall as Samuel visited Bethel and Gilgal once a year to dispense justice.

There they heard appeals from the minor courts, and investigated the more intricate cases, which sometimes they were obliged to settle by ordeal. The rocking-stones which I have just described, and the walking barefoot through a fire which they lighted on the summit of some holy hill and called Samb'in, or the fire of peace, were their two chief methods of testing the innocence of the criminal, and in which they were imitated by the less ingenious and perhaps less conscientious judges of later days. For previous to the ordeal which they named Gabha Bheil, or "the trial of Beil," the Druids used every endeavor to discover the real merits of the case, in order that they might decide upon the verdict of Heaven--that is to say, which side of the stone they should press, or whether they should anoint his feet with that oil which the Hindoo priests use in their religious festivals, and which enables the barefoot to pass over the burning wood unscathed.

We may smile at another profanity of the Druids who constituted themselves judges not only of the body but of the soul. But as Mohammed inspired his soldiers with sublime courage by promising Paradise to those who found a death- bed upon the corpses of their foes, so the very superstitions, the very frauds of these noble Druids tended to elevate the hearts of men towards their God, and to make them lead virtuous lives that they might merit the sweet fields of Fla'innis, the heaven of their tribe. Never before since the world, has such vast power as the Druids possessed been wielded with such purity, such temperance, such discretion.

When a man died a platter of earth and salt was placed upon his breast, as is still the custom in Wales and in the North of Britain. The earth an emblem of incorruptibility of the body--the salt an emblem of the incorruptibility of the soul. A kind of court was then assembled round the corpse, and by the evidence of those with whom he had been best acquainted, it was decided with what funeral rites he should be honored.

If he had distinguished himself as a warrior, or as man of science, it was recorded in the death-song; a cairn or pile of sacred stones was raised over him, and his arms and tools or other symbols of his profession were buried with him. If his life had been honorable, and if he had obeyed the three grand articles of religion, the bard sang his requiem on the harp, whose beautiful music alone was a pass- port to heaven. It is a charming idea, is it not?

The soul lingering for the first strain which might release it from the cold corpse, and mingle with its silent ascent to God. Read how the heroes of Ossian longed for this funereal hymn without which their souls, pale and sad as those which haunted the banks of the Styx, were doomed to wander through the mists of some dreary fen. When this hymn had been sung, the friends and relatives of the deceased made great rejoicings, and this it was that originated those sombre merry-makings so peculiar to the Scotch and I rish funerals.

In the philosophy of medicine, the Derwydd were no less skilled than in sciences and letters. They knew that by means of this divine art they would possess the hearts as well as the minds of men, and obtain not only the awe of the ignorant but also the love of those whose lives they had preserved. Their sovereign remedy was the missoldine or mistletoe of the oak which, in Wales, still bears its ancient name of Oll-iach, or all-heal, with those of Pren-awr, the celestial tree, and Uchelwydd, the lofty shrub.

When the winter has come and the giant of the forest is deserted by its leaves and extends its withered arms to the sky, a divine hand sheds upon it from heaven a mysterious seed, and a delicate green plant sprouts from the bark, and thus is born while all around is dying and decayed. We need not wonder that the mistletoe should be revered as a heaven- born plant, and as a type of God's promise and consolation to those who were fainting on death's threshold in the winter of old age.

When the new year approached, the Druids beset themselves to discover this plant upon an oak, on which tree it grows less frequently than upon the ash-crab or apple tree. Having succeeded, and as soon as the moon was six days old, they marched by night with great solemnity towards the spot, inviting all to join their procession with these words: The New Year is at hand: let us gather the mistletoe.

First marched the Ovades in their green sacrificial robes leading two milk-white bullocks. Next came the bards singing the praises of the Mighty Essence, in raiment blue as the heavens to which their hymn ascended. Then a herald clothed in white with two wings drooping down on each side of his head, and a branch of vervain in his hand encircled by two serpents. He was followed by three Derwydd- -one of whom carried the sacrificial bread--another a vase of water-and the third a white wand.

Lastly, the Arch-Druid, distinguished by the tuft or tassel to his cap, by the bands hanging from his throat, by the sceptre in his hand and by the golden crescent on his breast, surrounded by the whole body of the Derwydd and humbly followed by the noblest warriors of the land. An altar of rough stones was erected under the oak, and the Arch- Druid, having sacramentally distributed the bread and wine, would climb the tree, cut the mistletoe with a golden knife, wrap it in a pure white cloth, slay and sacrifice the bullocks, and pray to God to remove his curse from barren women, and to permit their medicines to serve as antidotes for poisons and charms from all misfortunes.

They used the mistletoe as an ingredient in almost all their medicines, and a powder was made from the berries for cases of sterility. It is a strong purgative well suited to the lusty constitutions of the ancient Britons, but, like bleeding, too powerful a remedy for modern ailments. With all the herbs which they used for medicine, there were certain mummeries to be observed while they were gathered, which however were not without their object-first in enhancing the faith of the vulgar by exciting their superstitions-and also in case of failure that the patient might be reproached for blundering instead of a physician.

The vervain was to be gathered at the rise of the dog-star, neither sun nor moon shining at the time; it was to be dug tip with an iron instrument and to be waved aloft in the air, the left hand only being used. The leaves, stalks and flowers were dried separately in the shade and were used for the bites of serpents, infused in wine. The samulos which grew in damp places was to be gathered by a person fasting- without looking behind him-and with his left hand.

It was laid into troughs and cisterns where cattle drank, and when bruised was a cure for various distempers. The selago, a kind of hedge hyssop, was a charm as well as a medicine. He who gathered it was to be clothed in white- to bathe his feet in running water-to offer a sacrifice of bread and wine-and then with his right hand covered by the skirt of his robe, and with a brazen hook to dig it up by the roots and wrap it in a white cloth.

Prominent among the juggleries of the Druids, stands the serpent's egg--the ovus anguinum of Pliny--the glein neidr of the ancient Britons-the adderstone of modern folk-lore. It was supposed to have been formed by a multitude of serpents close entwined together, and by the frothy saliva that proceeded from their throats. When it was made, it was raised up in the air by their combined hissing, and to render it efficacious it was to be caught in a clean white cloth before it could fall to the ground-for in Druidism that which touched the ground was polluted.

He who performed this ingenious task was obliged to mount a swift horse, and to ride away at full speed pursued by the serpents from whom he was not safe till he had crossed a river. The Druids tested its virtue by encasing it in gold, and throwing it into a river. If it swam against the stream it would render it possessor superior to his adversaries in all disputes, and obtain for him the friendship of great men. The implicit belief placed in this fable is curiously exemplified by the fact of a Roman Knight of the Vocontii, while pleading his own cause in a law suit was discovered with one of these charms in his breast and was put to death upon the spot.

Their reverence for the serpent's egg has its origin in their mythology. Like the Phoenicians and Egyptians, they represented the creation by the figure of an egg coming out of a serpent's mouth, and it was doubtless the excessive credulity of the barbarians which tempted them to invent the above fable that they might obtain high prices for these amulets, many of which have been discovered in Druidic barrows, and are still to be met with in the Highlands, where a belief in their power has not yet subsided; for it is no uncommon thing when a distemper rages among men or beasts, for the Glass- physician to be sent for from as great a distance as fifty miles.

These eggs are made of some kind of glass or earth glazed over, and are sometimes blue, green, or white, and sometimes variegated with all these colors intermixed. For mental disorders and some physical complaints they used to prescribe pilgrimages to certain wells, always situated at a distance from the patient, and the waters of which were to be drunk and bathed in. With these ablutions, sacred as those of the Musselmen, were mingled religious ceremonies with a view to remind them of the presence of that God who alone could relieve them from their infirmities.

After reaching the wells, they bathed thrice-that mysterious number- and walked three times round the well, deis'iul [ deosil l, in the same direction as the course of the sun, also turning and bowing from East to West. These journeys were generally performed before harvest, at which time the modern Arabs go through a series of severe purgings, and when English laborers, twenty years ago, used systematically to go to the market town to be bled. The season of the year--the exercise--the mineral in the water-above all the strong faith of the patients effected so many real cures that in time it became a custom still observed in Scotland with the well of Strathfillan and in many parts of I reland for all who were afflicted with any disorder to perform an annual pilgrimage to these holy wells.

Caithbaid, an Irish historian, speaks of the Druid Trosdan who discovered an antidote for poisoned arrows, and there are many instances on record of the medicinal triumphs of the Druids. They were more anxious to prevent disease than to cure them, and issued many maxims relating to the care of the body, as wise as those which appertained to the soul were divine.

Of these I will give you one which should be written in letters of Gold. Bi gu sugach geanmnaidh mocher' each. AS there were musicians among the Levites, and priests among the Phoenicians who chanted bare-foot and in white surplices the sacred hymns, so there were bards among the Druids. Who were divided into three classes. The Fer-Laoi, or Hymnists, who sang the essence and immortality of the soul; the works of nature; the course of the celestial bodies; with the order and harmony of the spheres.

The Senachies who sang the fabulous histories of their ancestors in rude stanzas, and who with letters cut from the bark of trees inscribed passing events and became the historians of their nation. The Fer-Dan who were accustomed to wander through the country, or to be numbered in the retinues of kings and nobles, who not only sang enconiums upon the great warriors of the age, but who wrote satires upon the prevailing vices, worthy of a J uvenal or a Horace. I can best give the reader some idea of the style and power of their conceptions, by quoting some of their axioms which have descended to us traditionally.

They are in the form of Triads, of which the subjects are, language-fancy and invention-the design of poetry-the nature of just thinking- rules of arrangement- method of description--e. The three qualifications of poetry- -endowment of genius, judgment from experience, and happiness of mind. The three foundations of judgment--bold design, frequent practice, and frequent mistakes. The three foundations of learning--seeing much, studying much, and suffering much.

The three foundations of happiness--a suffering with contentment, a hope that it will come, and a belief that it will be. The three foundations of thought—perspicuity, amplitude, and preciseness. The three canons of perspicuity--the word that is necessary, the quantity that is necessary, and the manner that is necessary. The three canons of amplitude—appropriate thought, variety of thought and requisite thought. How full of wisdom and experience! These poets were held in high honor by the Britons, for among a barbarous people musicians are angels who bring to them a language from the other world, and who alone can soften their iron hearts and fill their bold blue eyes with gentle tears.

There is an old British law commanding that all should be made freedmen of slaves who were of these three professions. A scholar learned, in the languages-- a bard--or a smith. When once the smith had entered a smithy, or the scholar had been polled, or the bard had composed a song, they could never more be deprived of their freedom. Their ordinary dress was brown, but in religious ceremonies they wore ecclesiastical ornaments called Bardd-gwewll, which was an azure robe with a cowl to it-a costume afterwards adopted by the lay monks of Bardsey Island the burial-place of Myrrddin or Merlin and was by them called Cyliau Duorn, or black cowls; it was then borrowed by the Gauls and is still worn by the Capuchin friars.

The Mysteries of Druidry - Brendan Myers - Häftad () | Bokus

Blue which is an emblem of the high heavens and the beautiful sea had always been a favorite color with the ancient Britons, and is still used as a toilet paint by the ladies of Egypt and Tartary. Blue rosettes are the insignia of our students in the twin universities, and for the old Welsh proverb. Y gwer las ni chyll moi liu, - True blue keeps its hue," one of our proverbial expressions may be traced. The harp, or lyre, invented by the Celts had four or five strings, or thongs made of an ox's hide, and was usually played upon with a plectrum made of the jaw- bone of a goat.


But we have reason to believe that it was the instrument invented by Tubal which formed the model of the Welsh harps. Although the Greeks whom the learned Egyptians nicknamed "children," and who were the most vain-glorious people upon the earth claimed the harp as, an invention of their ancient poets, J uvenal in his third satire acknowledges that both the Romans and the Greeks received it from the Hebrews. This queen of instruments is hallowed to our remembrance by many passages in the Bible. It was from the harp that David before Saul drew such enchanting strains that the monarch's heart was melted and the dark frown left his brow.

It was on their harps that the poor Jewish captives were desired to play, on their harps which swayed above them on the branches of the willow trees while the waters of Babylon sobbed past beneath their feet. And it was the harp which St. J ohn beheld in the white hands of the angels as they stood upon the sea of glass mingled with fire, singing the song of Moses, the servant of God, and the song of the lamb. The trunks of these harps were polished and in the shape of a heart; they were embraced between the breast and the arm; their strings were of glossy hair. I n Palestine they were made from the wood of the Cedars of Lebanon; in Britain of Pren-masarn, or the sycamore.

In their construction, the same mysterious regard was paid to the number three. Their shape was triangular; their strings were three in number, and their turning keys had three arms. In later times the Irish, who believe that they are descended from David, obtained an European fame for their skill in the making of this instrument. Dante mentions the circumstance, and the harp is still a mint-mark upon Irish coin. The Bards from what we can learn of them, neither debased their art to calumny nor to adulation, but were in every way as worthy of our admiration as those profound philosophers to whom alone they were inferior.

We learn that, unlike the artists of later times they were peculiarly temperate, and that in order to inure themselves to habits of abstinence they would have all kinds of delicacies spread out as if for a banquet, and upon which having feasted their eyes for some time they would order to be removed.

Also that they did their utmost to stay those civil wars which were the bane of Britain, and that often when two fierce armies had stood fronting each other in array of battle, their swords drawn, their spears pointing to the foe and waiting but for the signal from their chieftains to begin the conflict, the Bards had stepped in between and had touched their harps with such harmony, and so persuaded them with sweet thrilling verses, that suddenly, on either side soldiers had dropped their arms and forgotten the fierce resentment which had been raging in their breasts.

IN writing of the Derwydd, or Philosophers, I have written also of the high priests, or magicians for magnus is but another name for priest, and in the Chinese and various hieroglyphical languages, the same sign represents a magician and a priest. I have now to describe the lower order of sacrificers who, under the direction of their masters, slew the victims upon the altar, and poured out the sacramental wine.

The Ovades were usually dressed in white, while their sacerdotal robes were of green, an ancient emblem of innocence and youth, still retained in our language, but debased and vulgarized into slang. They are generally represented with chaplets of oak- leaves on their brows, and their eyes modestly fixed on the ground. Having been carefully trained in the Druidic seminaries, their memory being stored with the holy triads, and with the outward ceremonies of their religion, they were prepared for initiation into the sublime mysteries of Druidism.

During a period of probation, the Ovade was closely watched; eyes, to him invisible, were ever upon him, noting his actions and his very looks, searching into his heart for its motive, and into his soul for its abilities. He was then subjected to a trial so painful to the body, so terrible to the mind, that many lost their senses for ever, and others crawled back to the daylight pale and emaciated, as men who had grown old in prison.

These initiations took place in caves, one of which still exists in Denbighshire. We have also some reason to believe that the catacombs of Egypt and those artificial excavations which are to be found in many parts of Persia and Hindostan were constructed for the same purpose. The Ovade received several wounds from a man who opposed his entrance with a drawn sword. He was then led blind-folded through the winding alleys of the cave which was also a labyrinth. This was intended to represent the toilsome wanderings of the soul in the mazes of ignorance and vice.

Presently the ground would begin to rock beneath his feet; strange sounds disturbed the midnight silence. Thunder crashed upon him like the fall of, an avalanche, flashes of green lightning flickered through the cave displaying to his view hideous spectres arrayed against the walls. Then lighted only by these fearful fires a strange procession marched past him, and a hymn in honor of the Eternal Truth was solemnly chanted by unseen tongues.

Here the profounder mysteries commenced. He was admitted through the North Gate or that of Cancer, where he was forced to pass through a fierce fire. Thence he was hurried to the Southern Gate or that of Capricorn, where he was plunged into a flood, and from which he was only released when life was at its last gasp. Then he was beaten with rods for two days, and buried up to his neck in snow. This was the baptism of fire, of water, and of blood.

Now arrived on the verge of death, an icy chill seizes his limbs; a cold dew bathes his brow, his faculties fail him; his eyes close; he is about to faint, to expire, when a strain of music, sweet as the distant murmur of the holy brooks, consoling as an angel's voice, bids him to rise and to live for the honor of his God.

Two doors with a sound like the fluttering of wings are thrown open before him. A divine light bursts upon him, he sees plains shining with flowers open around him. Then a golden serpent is placed in his bosom as a sign of his regeneration, and he is adorned with a mystic zone upon which are engraved twelve mysterious signs; a tiara is placed upon his head; his form naked and shivering is clothed in a purple tunic studded with innumerable stars; a crozier is placed in his hand.

He is a king; for he is initiated; for he is a Druid. A RELATION of the duties of the Ovades as sacrificers will naturally lead us into a description of the ceremonies of the priesthood, of their altars, their temples and their objects of worship or veneration. The clachan, or stone temples of the Druids were round like those of the Chinese, the primitive Greeks, the Jews, and their copyists the Templars. This shape was adopted because it was typical of eternity, and also of the solar light--the word circus being derived from the Phoenician cir or cur, the Sun. Like those of the Thracians they were open at the roof, for the Druids deemed it impious to attempt to enclose within a house that God, whose shrine was the universe.

There were two celebrated temples of the Druids, Abury in Wiltshire, and Carnac in Brittany, which were built in the form of a serpent. There is scarcely a spot in the world in which the serpent has not received the prayers and praises of men. At first an emblem of the sun's light and power, it is worshipped in lands where the sun is not recognized as a Deity, for instance on the coasts of Guinea where the negroes curse him every morning as he rises, because he scorches them at noon. The Tartar princes still carry the image of a serpent upon a spear as their military standard.

Almost all the Runic inscriptions found upon tombs are engraved upon the sculptured forms of serpents. In the temple of the Bona Dea, serpents were tamed and consecrated. In the mysteries of Bacchus, women used to carry serpents in their hands and twined around their brows, and with horrible screams cry, Eva!

In the great temple of Mexico, the captives taken in war and sacrificed to the sun, had wooden collars in the shape of a serpent put round their necks. And water-snakes are to this day held sacred by the natives of the Friendly Isles. It was not only worshipped as a symbol of light, of wisdom and of health, personified under the name of God, but also as an organ of divination. Serpents formed the instruments of the Egyptian enchanters, the fetich of the Hottentots, and the girdles of the medicine- men of the North American Indians.

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The Norwegians, too, of the present day, when hunting will often load their guns with serpents to make them fortunate. The serpent must have obtained this world-wide worship from its beauty, and its wisdom. Subtle in heart beyond all the beasts of the field; rapid and mysterious in its wary footless movements, to which the ancients were wont to resemble the aerial progress of the Gods; above all its eyes so bright, so lovely, so weird in their powers of facinations, no wonder that it should excite the awe and admiration of superstitious barbarians.

And they believed it immortal, for every year they saw it cast its skin, wrinkled and withered with age, and when they tried to kill it they found that it retained life with miraculous pertinacity. Finally it was the brazen serpent elevated upon a cross that Moses erected in the wilderness, and upon which all who gazes were saved from death; and it was this serpent which Jewish and Christian writers have agreed in asserting to be a type of the Messiah. The cromleachs were the altars of the Druids, and were so called from a Hebrew word signifying, "to bow," and from the bowing of the worshippers who believed them to be guarded by spirits.

They were constructed of a large flat stone placed upon two rough pillars. These stones were always unhewn, for by the Druidic law it was ordained that no axe should touch the sacred stones, a precept which very strangely coincides with the Mosaic law. These cromleachs were also sepulchres, as is testified by the number of urns and human bones that have been discovered beneath some few of them. It is probable that their clachan were used for the same purpose, as the Egyptian mummies were interred in the catacombs of the pyramids, and as we bury bodies in the vaults of our churches.

The 20 trees of the Ogham were also used for divination. All in all, this is a fascinating book; scholarly but written in a down-to-earth manner. The photographs and drawings illustrate the subject manner nicely. If one cannot travel to Ireland to see these natural and man-made wonders in person, it certainly is the next best thing. New Page Books, pp.

Philip Carr-Gomm is a writer and psychologist living in Sussex. He combines his role as Chief Druid with a private practice in psychotherapy, writing and giving workshops worldwide. He is always in demand worldwide for radio, television and newspaper interviews, and for lecturing.

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