"In the earliest times, the Scandinavians performed their rites in groves; but they afterwards raised temples to their gods, the most magnificent of which were at Upsal and Drontheim.
"The inferior deities of the Scandinavians were: Niorder, who presided over the seas, navigation, hunting and fishing; Isminsul, or the column of the universe; Surtar, prince of the genii of fire; Balder, son of Odin; Tur, the dispenser of victory; Heimdal, the guardian of the heavens; Norder, the blind, a son of Odin; Vidar, the god of silence, a son of Odin; Braga, the god of poetry; Vati, the formidable archer; Uller, presiding over trials by duel; Hela, the dreadful goddess of death; Torset, decided the differences of gods and men; the Valkyries were goddesses of slaughter; Iduna, the queen of youth; Saga, the goddess of waterfalls; Vara, the witness of oaths; Lofen, the guardian of friendship; Synia, the avenger of broken faith." (Burder's History of All Religions, pp. 525-6).
5. Scandinavian Notions of Hell: "The notions the Scandinavians entertained of hell were very remarkable; it was called Niflheim, and consisted of nine vast regions of ice, situated under the North Pole, the entrance to which was guarded by the dog of darkness, similar to the Grecian Cerberus. Loke, the evil genius, who was the cruel enemy of gods and men, with his daughter Hela, the goddess of death; the giantess Angherbode, the messenger of evil; the wolf Femis, a monster, dreaded by the gods, as destined to be their destruction, and the equally formidable serpent, resided in this gloomy abode; which has been described by Gray, in his 'Descent of Odin.'
"The Scandinavians believed that what formed their highest enjoyments in this world, would likewise constitute their happiness in the next. They imagined that the souls of heroes who had fallen in battle would pass their days in hunting shadowy forms of wild beasts, or in combats with warriors; and at night would assemble in the hall of Odin, to feast, and drink mead or ale out of the skulls of their enemies whom they had slain in their mortal life. This view of happiness in a future state of existence has prevailed amongst all nations." (Burder's History of All Religions, pp. 525-6).
6. The Druids: "We have reason to believe that the Britons inhabited England not long after the days of Noah. We might therefore expect to find resemblances between their religion and the religion of other ancient peoples; and we are not disappointed. There is a striking correspondence between the system of the ancient Britons and those of the Hebrew patriarchs, the Brahmins of India, the Magi of Persia, and the Greek priests. It was one system that was finally conveyed to these different parts of the globe. Take, as a single instance of the many points of comparison, their idea of God. Among their names for the supreme God which they had in use before the introduction of Christianity, were terms which have been literally translated, "God," "Distributor," "Governor," the "Mysterious One," the "Eternal," "He that pervadeth all things," "the Author of Existence," "the Ancient of Days." These expressive appellations sufficiently indicate their views of the moral character and attributes of God." (The World's Worship—Dobbins—p. 188).
7. Druid Priesthood: "The Celtic priests were called Druids. All the Celtic nations, like the early Scythians, performed their religious ceremonies in sacred groves; and they regarded the oak, and the mistletoe growing upon it, with peculiar reverence. Their principal deities were: Teulates, the god of war; Dis, the god of the infernal regions, and the Pluto of after times; and Andate, the goddess of victory. The god of war was the divinity of the greatest importance; upon his altars human victims were sacrificed; and though criminals were deemed the most acceptable offerings, innocent persons were frequently immolated.
"Druid is derived from the word deru, which in the Celtic language signified an oak; because their usual abode was in woods. These priests were most highly reversed; they were referred to in all civil, as well as religious matters; and so great was their influence in the state, that even kings could not ascend the throne without their approbation. They were divided into four classes,—druids, bards, sarronides, and vates or eubages; the first were the supreme chiefs, and so highly reverenced, that the inferior orders could not remain in their presence without permission to do so. The bards, whose Celtic name signifies a singer, celebrated the actions of heroes in verse which they sang, and accompanied on the harp. The sarronides had the charge of instructing youth whom they were enjoined to inspire with virtuous sentiments; and the vates or eubages had the care of the sacrifices, and applied themselves particularly to the study of nature. The Druids enjoyed great privileges; they were exempted from serving in war and paying taxes.
"Numbers aspired to gain admission into this order of society, for it was open to all ranks; but this was rather difficult, as the candidates were obliged to learn the verses which contained the maxims of their religion and political government. It was unlawful to commit the Druidical doctrine to writing; and therefore they were taught, and transmitted from generation to generation, entirely by the poems recited by the Druids, who required a period of fifteen, or even twenty years, to acquire an adequate knowledge on that subject. The Druids considered the mistletoe as a special gift from the divinity to the oak, and the gathering of this plant was the most sacred of their ceremonies." (Burder's History of All Religions, pp. 526-7).
8. Druid Worship: "They worshipped in the open air; it being a maxim with them, that it was unlawful to build temples to the gods, or to worship them within walls and under roofs. Their favorite place was a grove of oaks, or the shelter of a majestic tree of this kind. Here they would erect stone pillars in one or two circular rows; and in some of their principal temples, as particularly that of Stonehenge, they laid stones of prodigious weight on the tops of these perpendicular pillars, which formed a kind of circle aloft in the air. Near to these temples they constructed their sacred mounts, their cromlechs or stone tables for their sacrifices, and every other necessary provision for their worship. These sacred places were generally situated in the center of some thick grove or wood, watered by a consecrated river or fountain, and surrounded by a ditch or mound, to prevent intrusion." (The World's Worship, p. 190).