Plinius, lib. 16. cap. ultimo. For said they (of whom Pythagoras also had, and taught this errour) if the soule apperteined at the first to a king, and he in this estate did not leade his life worthie his calling, it should after his decease be Metempsuchôsis. shut vp in the bodie of a slaue, begger, cocke, owle, dog, ape, horsse, asse, worme, or monster, there to remaine as in a place of purgation and punishment, for a certeine period of time. Beside this, it should peraduenture susteine often translation from one bodie vnto another, according to the quantitie and qualitie of his dooings here on earth, till it should finallie be purified, and restored againe to an other humane bodie, wherein if it behaued it selfe more orderlie than at the first: after the next death, it should be preferred, either to the bodie of a king againe, or other great estate. And thus they made a perpetuall circulation or reuolution of our soules, much like vnto the continuall motion of the heauens, which neuer stand still, nor long yeeld one representation and figure. For this cause also, as Diodorus saith, they vsed to cast certeine letters into the fire, wherein the dead were burned, to be deliuered vnto their deceased fréends, whereby they might vnderstand of the estate of such as trauelled here on earth in their purgations (as the Moscouits doo write vnto S. Nicholas to be a speach-man for him that is buried, in whose hand they bind a letter, and send him with a new paire of shooes on his feet into the graue) and to the end that after their next death they should deale with them accordinglie, and as their merits required. They brought in also the worshipping of manie gods, and their seuerall euen to this daie Oke honored whereon mistle did grow, and so doo our sorcerers thinking some spirits to deale about ye same, for hidden treasure. sacrifices: they honoured likewise the oke, whereon the mistle groweth, and dailie deuised infinit other toies (for errour is neuer assured of hir owne dooings) whereof neither Samothes, nor Sarron, Magus, nor Druiyus did leaue them anie prescription.
These things are partlie touched by Cicero, Strabo, Plinie, Sotion, Laertius, Theophrast, Aristotle, and partlie also by Cæsar, Mela, Val. Max. lib. 2. and other authors of later time, who for the most part doo confesse, that the cheefe schoole of the Druiydes was holden here in Britaine, where that religion (saith Plinie) was so hotlie professed and followed, "Vt dedisse Persis videri possit," lib. 30. cap. 1. and whither the Druiydes also themselues, that dwelt among the Galles, would often resort to come by the more skill, and sure vnderstanding of the mysteries of that doctrine. And as the Galles receiued their religion Logike and Rhetorike out of Gallia.] from the Britons, so we likewise had from them some vse of Logike & Rhetorike, such as it was which our lawiers practised in their plees and common causes. For although the Greeks were not vnknowne vnto vs, nor we to them, euen from the verie comming of Brute, yet by reason of distance betwéene our countries, we had no great familiaritie and common accesse one vnto another, till the time of Gurguntius, after whose entrance manie of that nation trauelled hither in more securitie, as diuers of our countriemen did vnto them without all danger, to be offered vp in sacrifice to their gods. That we had the maner of our plees also out of France, Iuuenal is a witnesse, who saith;
Gallia causidicos docuit facunda Britannos.
Howbeit as they taught vs Logike and Rhetorike, so we had also some Sophistrie from them; but in the worst sense: for from France is all kind of forgerie, corruption of maners, and craftie behauiour not so soone as often transported into England. And albeit the Druiydes were thus honored and of so great authoritie in Britaine, yet were there great numbers of them also in the Iles of Wight, Anglesey, and the Orchades, in which they held open schooles of their profession, aloofe as it were from the resort of people, wherein they studied and learned their songs by heart. Howbeit the cheefe college of all I say, remained still in Albion, whither the Druiydes of other nations also (beside the Galles) would of custome repaire, when soeuer anie controuersie among them in matters of religion did happen to be mooued. At such times also the rest were called out of the former Ilands, whereby it appeareth that in such cases they had their synods and publike meetings, and therevnto it grew finallie into custome, and after that a prouerbe, euen in variances falling out among the princes, great men, and common sorts of people liuing in these weast parts of Europe, to yeeld to be tried by Britaine and hir thrée Ilands, bicause they honoured hir préests (the Druiydes) as the Athenians did their Areopagites.
Estimation of the Druiydes or Druiysh preests. Furthermore, in Britaine, and among the Galles, and to say the truth, generallie in all places where the Druiysh religion was frequented, such was the estimation of the préests of this profession, that there was little or nothing doone without their skilfull aduise, no not in ciuil causes, perteining to the regiment of the common-wealth and countrie. They had the charge also of all sacrifices, publike and priuate, they interpreted oracles, preached of religion, and were neuer without great numbers of yoong men that heard them with diligence, as they taught from time to time.
Immunitie of the cleargie greater vnder idolatrie than vnder the gospell. Touching their persons also they were exempt from all temporall seruices, impositions, tributes, and exercises of the wars: which immunitie caused the greater companies of scholers to flocke vnto them from all places, & to learne their trades. Of these likewise, some remained with them seuen, eight, ten, or twelue years, still learning the secrets of those unwritten mysteries by heart, which were to be had amongst them, and commonlie pronounced in verse. And this policie, as I take it, they vsed onelie to preserue their religion from contempt, whereinto it might easilie haue fallen, if any books thereof had happened into the hands of the common sort. It helped also not a little in the exercise of their memories, wherevnto bookes are vtter enimies, insomuch as he that was skilfull in the Druiysh religion, would not let readilie to rehearse manie hundreds of verses togither, and not to faile in one tittle, in the whole processe of this his laborious repetition. But as they dealt in this order for matters of their religion, so in ciuill affairs, historicall treatises, and setting downe of lawes, they vsed like order and letters almost with the Grecians. Whereby it is easie to be séene, that they reteined this kind of writing from Druiyus (the originall founder of their religion) and that this Iland hath not béene void of letters and learned men, euen sith it was first inhabited. I would ad some thing in particular also of their apparell, but sith the dealing withall is nothing profitable to the reader, I passe it ouer, signifieng neuerthelesse, that it was distinguished by sundrie deuises from that of the common sort, and of such estimation among the people, that whosoeuer ware the Druiysh weed, might walke where he would without any harme or annoiance. This honour was giuen also vnto the préests in Rome, insomuch that when Volusius was exiled by the Triumuirate, and saw himselfe in such danger, as that he could not escape the hardest, he gat the wéed of a preest upon his backe, and begged his almes therein, euen in the high waies as he trauelled, and so escaped the danger and the furie of his aduersaries: but to proceed with other things.
Bardus. After the death of Druiyus, Bardus his sonne, and fift king of the Celts, succéeded not onelie ouer the said kingdome, but also in his fathers vertues, whereby it is verie likelie, that the winding and wrapping vp of the said religion, after the afore remembred sort into verse, was first deuised by him, for he was an excellent poet, and no lesse indued with a singular skill in the practise and speculation of musicke, of which two many suppose him to be the verie author and Gen. 4. 21. beginner, although vniustlie, sith both poetrie and song were in vse before the flood, as was also the harpe and pipe, which Iubal inuented, and could neuer be performed without great skill in musicke. But to procéed, as the cheefe estimation of the Druiydes remained in the end among the Britons onelie, for their knowledge in religion, so did the fame of the Bardes (which were so called of this Bardus for their excellent skill in musicke, poetrie, and the heroicall kind of song, which at the first conteined onelie the high mysteries and secret points of their religion. There was little difference also betwéene them and The Bards degenerate. the Druiydes, till they so farre degenerated from their first institution, that they became to be minstrels at feasts, droonken meetings, and abhominable sacrifices of the idols: where they sang most commonlie no diuinitie as before, but the puissant acts of valiant princes, and fabulous narrations of the adulteries of the gods. Certes in my time this fond vsage, and thereto the verie name of the Bardes, are not yet extinguished among the Britons of Wales, where they call their poets and musicians Barthes, as they doo also in Ireland: which Sulpitius also writing to Lucane remembreth, where he saith that the word Bardus is meere Celtike, and signifieth a singer. Howbeit the Romans iudging all nations beside themselues to be but rude and barbarous, and thereto misliking vtterlie the rough musicke of the Bardes, entred so farre into the contemptuous mockage of their melodie, that they ascribed the word Bardus vnto their fooles and idiots, whereas contrariwise the Scythians and such as dwell within the northweast part of Europe, did vse the same word in verie honourable maner, calling their best poets and heroicall singers, Singebardos; their couragious singers and capiteins that delited in musicke, Albardos, Dagobardos, Rodtbardos, & one lame musician Lambard aboue all other, of whose skilfull ditties Germanie is not vnfurnished, as I heare vnto this daie. In Quizqueia or new Spaine, an Iland of the Indies, they call such men Boitios, their rimes Arcitos, and in steed of harps they sing vnto timbrels made of shels such sonnets and ditties as either perteine vnto religion, prophane loue, commendation of ancestrie, and inflammation of the mind vnto Mars, whereby there appeareth to be small difference betwéene their Boitios and our Bardes. Finallie of our sort, Lucane in his first booke writeth thus, among other like saiengs well toward the latter end;
Lucani. li. 1.
Vos quóq; qui fortes animas, bellóq; peremptas
Laudibus in longum vates dimittitis æuum,
Plurima securi fudistis carmina Bardi.
Et vos barbaricos ritus, morémque sinistrum
Sacrorum Druiydæ, positis recepistis ab armis.
Solis nosse Deos, & cœli numina vobis,
Aut solis nescire datum: nemora alta remotis
Incolitis lucis. Vobis authoribus, vmbræ
Non tacitas Erebi sedes, Ditisque profundi
Pallida regna petunt, regit idem spiritus artus
Orbe alio. Longæ canitis si cognita, vitæ
Mors media est, certe populi, quos despicit arctos,
Fœlices errore suo, quos ille timorum
Maximus haud vrget leti metus: inde ruendi
In ferrum mens prona viris, animæque capaces
Mortis: & ignauum est redituræ parcere vitæ.
Thus we sée as in a glasse the state of religion, for a time, after the first inhabitation of this Iland: but how long it continued in such soundnesse, as the originall authors left it, in good sooth I cannot say, yet this is most certeine, that after a time, when Albion arriued here, the religion earst imbraced fell into great decaie. For whereas Iaphet & Samothes with their children taught nothing else than such doctrine as they had learned of Noah: Cham the great grandfather of this our Albion, and his disciples vtterlie renouncing to follow their steps, gaue their minds wholie to seduce and lead their hearers headlong vnto all error. Whereby his posteritie not onelie corrupted this our Iland, with most filthie trades and practises; but also all mankind, generallie where they became, with vicious life, and most vngodlie conuersation. What doctrine Cham and his disciples taught. For from Cham and his successours procéeded at the first all sorcerie, witchcraft, and the execution of vnlawful lust, without respect of sex, age, consanguinitie, or kind: as branches from an odious and abhominable root, or streames deriued from a most filthie and horrible stinking puddle. Howbeit, & notwithstanding all these his manifold lewdnesses, such was the follie of his Ægyptians (where he first reigned and taught) that whilest he liued they alone had him in great estimation (whereas other nations contemned and abhorred him for his wickednesse, calling Chemesenua. him Chemesenua, that is, the impudent, infamous and wicked Cham) and not
Chem Min.
Cham made a god. onelie builded a citie vnto him which they called Chem Min, but also after his death reputed him for a god, calling the highest of the seuen planets after his name, as they did the next beneath it after Osyris his sonne, whom they likewise honored vnder the name of Iupiter.
Translation of mortall men into heauen how it began. Certes it was a custome begonne in Ægypt of old time, and generallie in vse almost in euerie place in processe of time (when any of their famous worthie princes died) to ascribe some forme or other of the stars vnto his person, to the end his name might neuer weare out of memorie. And this they called their translation in heauen, so that he which had any starres or forme of starres dedicated vnto him, was properlie said to haue a seat among the gods. A toie much like to the catalog of Romish saints, (although the one was written in the celestiall or immateriall orbes, the other in sheeps skins, and verie brickle paper) but yet so estéemed, that euerie prince would oft hazard and attempt the vttermost aduentures, thereby to win such fame in his life, that after his death he might by merit haue such place in heauen, among the shining starres. Howbeit, euerie of those that were called gods, could not obteine that benefit, for then should there not haue béene stars enow in heauen to haue serued all their turnes, wherfore another place was in time imagined, where they reigned that were of a second calling, as the Cyril, aduersus Iul. lib. 6. sect. 8. Semones who were gods by grace and fauour of the people. "Semones dici voluerunt (saith Fulgentius In vocibus antiquis) quos cœlo nec dignos ascriberent, ob meriti paupertatem; sicut Priapus Hyppo. Vortumnus, &c. nec terrenos eos deputare vellent per gratiæ venerationem," as also a third place that is to say an earth, where those gods dwelled which were noble men, officers, good gouernours and lawgiuers to the people, and yet not thought worthie to be of the second or first companie, which was a iollie diuision.