The accounts both of the Latin and Gaelic writers give us a fairly complete idea of the nature of the Druids, and especially of the high estimation in which they were held. They were at once the priests, the physicians, the wizards, the diviners, the theologians, the scientists, and the historians of their tribes. All spiritual power and all human knowledge were vested in them, and they ranked second only to the kings and chiefs. They were freed from all contribution to the State, whether by tribute or service in war, so that they might the better apply themselves to their divine offices. Their decisions were absolutely final, and those who disobeyed them were laid under a terrible excommunication or “boycott”.[[34]] Classic writers tell us how they lorded it in Gaul, where, no doubt, they borrowed splendour by imitating their more civilized neighbours. Men of the highest rank were proud to cast aside the insignia of mere mortal honour to join the company of those who claimed to be the direct mediators with the sky-god and the thunder-god, and who must have resembled the ecclesiastics of mediæval Europe in the days of their greatest power, combining, like them, spiritual and temporal dignities, and possessing the highest culture of their age. Yet it was not among these Druids of Gaul, with their splendid temples and vestments and their elaborate rituals, that the metropolis of Druidism was to be sought. We learn from Caesar that the Gallic Druids believed their religion to have come to them, originally, from Britain, and that it was their practice to send their “theological students” across the Channel to learn its doctrines at their purest source.[[35]] To trace a cult backwards is often to take a retrograde course in culture, and it was no doubt in Britain—which Pliny the Elder tells us “might have taught magic to Persia”[[36]]—that the sufficiently primitive and savage rites of the Druids of Gaul were preserved in their still more savage and primitive forms. It is curious corroboration of this alleged British origin of Druidism that the ancient Irish also believed their Druidism to have come from the sister island. Their heroes and seers are described as only gaining the highest knowledge by travelling to Alba.[[37]] However this may be, we may take it as certain that this Druidism was the accepted religion of the Celtic race.
Certain scholars look deeper for its origin, holding its dark superstitions and savage rites to bear the stamp of lower minds than those of the poetic and manly Celts. Professor Rhys inclines to see three forms of religion in the British Islands at the time of the Roman invasion: the “Druidism” of the Iberian aborigines; the pure polytheism of the Brythons, who, having come later into the country, had mixed but little with the natives; and the mingled Aryan and non-Aryan cults of the Goidels, who were already largely amalgamated with them.[[38]] But many authorities dissent from this view, and, indeed, we are not obliged to postulate borrowing from tribes in a lower state of culture, to explain primitive and savage features underlying a higher religion. The “Aryan” nations must have passed, equally with all others, through a state of pure savagery; and we know that the religion of the Greeks, in many respects so lofty, sheltered features and legends as barbarous as any that can be attributed to the Celts.[[39]]
Of the famous teaching of the Druids we know little, owing to their habit of never allowing their doctrines to be put into writing. Caesar, however, roughly records its scope. “As one of their leading dogmas”, he says, “they inculcate this: that souls are not annihilated, but pass after death from one body to another, and they hold that by this teaching men are much encouraged to valour, through disregarding the fear of death. They also discuss and impart to the young many things concerning the heavenly bodies and their movements, the size of the world and of our earth, natural science, and of the influence and power of the immortal gods.”[[40]] The Romans seem to have held their wisdom in some awe, though it is not unlikely that the Druids themselves borrowed whatever knowledge they may have had of science and philosophy from the classical culture. That their creed of transmigration was not, however, merely taken over from the Greeks seems certain from its appearance in the ancient Gaelic myths. Not only the “shape-shifting” common to the magic stories of all nations, but actual reincarnation was in the power of privileged beings. The hero Cuchulainn was urged by the men of Ulster to marry, because they knew “that his rebirth would be of himself”,[[41]] and they did not wish so great a warrior to be lost to their tribe. Another legend tells how the famous Finn mac Coul was reborn, after two hundred years, as an Ulster king called Mongan.[[42]]
Such ideas, however, belonged to the metaphysical side of Druidism. Far more important to the practical primitive mind are ritual and sacrifice, by the due performance of which the gods are persuaded or compelled to grant earth’s increase and length of days to men. Among the Druids, this humouring of the divinities took the shape of human sacrifice, and that upon a scale which would seem to have been unsurpassed in horror even by the most savage tribes of West Africa or Polynesia. “The whole Gaulish nation”, says Caesar, “is to a great degree devoted to superstitious rites; and on this account those who are afflicted with severe diseases, or who are engaged in battles and dangers, either sacrifice human beings for victims, or vow that they will immolate themselves, and these employ the Druids as ministers for such sacrifices, because they think that, unless the life of man be repaid for the life of man, the will of the immortal gods cannot be appeased. They also ordain national offerings of the same kind. Others make wicker-work images of vast size, the limbs of which they fill with living men and set on fire.”[[43]]
We find evidence of similarly awful customs in pagan Ireland. Among the oldest Gaelic records are tracts called Dinnsenchus, in which famous places are enumerated, together with the legends relating to them. Such topographies are found in several of the great Irish mediæval manuscripts, and therefore, of course, received their final transcription at the hands of Christian monks. But these ecclesiastics rarely tampered with compositions in elaborate verse. Nor can it be imagined that any monastic scribe could have invented such a legend as this one which describes the practice of human sacrifice among the ancient Irish. The poem (which is found in the Books of Leinster, of Ballymote, of Lecan, and in a document called the Rennes MS.)[[44]] records the reason why a spot near the present village of Ballymagauran, in County Cavan, received the name of Mag Slecht, the “Plain of Adoration”.
“Here used to be
A high idol with many fights,
Which was named the Cromm Cruaich;
It made every tribe to be without peace.
“’Twas a sad evil!