April 30,2017
The JSTOR Druid's Scholar Series are a set of works, often old I am adding for our studies and enjoyment. Notes added will be in and italics ().
When possible JSTOR URL is included for your own downloading reference.
TDK
Footprints of the Druids
Author(s): Ella Rodman Church
Source: The Aldine, Vol. 8, No. 3 (1876), pp. 90-91
Stable URL: http://www.jstor.org/stable/20637237
Accessed: 30-04-2017 23:09 UTC
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted
digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about
JSTOR, please contact support@jstor.org.
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://about.jstor.org/terms
is collaborating with JSTOR to digitize, preserve and extend access to The Aldine
This content downloaded from 66.87.123.39 on Sun, 30 Apr 2017 23:09:04 UTC
All use subject to http://about.jstor.org/terms
>>
FOOTPRINTS OF THE DRUIDS.
Christianity has its Bible, Brahminism its Shastas,
Mohammedanism its Koran, and Druidism its stones.
Not stones like those of Luxor, and Karnac, and
Elephanta, and Elora ?that tell their stories so
eloquently in volumes of sculptured beauty ? but
huge, unmeaning masses of naked rock, of which the
use and intention is, even to the most learned, a
matter of mere conjecture.
By common consent, however, many of these stones
are looked upon in the light of altars ; often, perhaps,
for no better reason than that it. is impossible to tell
what else they can be. Their crude and unsuggestive
forms seem to illustrate the words of Holy Writ:
"If thou shalt make me an altar of stone, thou shalt
not build it of hewn stone, for if thou lift up thy tool
upon it, thou hast polluted it."
(Exodus 20:25 : And if you will make me an altar of stone, you shall not build it of hewn stone: for if you lift up your tool on it, you have polluted it.) TDK
Of beauty, so far as their temples were concerned,
the Druids had not the slightest idea. Their architec
ture rose no higher than the block structures of child
hood ; for all they did was to stand big stones on end,
or to balance them one upon another in a mannei
that brings up the puzzle of royalty over the dump
ling. Unlike the created forms that represent the
Pantheism of Egypt, the hero-worship of Greece, or
the Christianity of later times, these monuments of
Druidism express nothing whatever of the customs of
the people; and they only prove, in the way of his
tory, that the entire north of Europe, before the in
vasion of the Romans, was the property of the Celtic
race ? a people utterly devoid of anything like aes
thetic taste.
Modern knowledge of the Druidical priesthood is
almost as dim and indistinct as the dryads and satyrs
who were supposed to inhabit the woody recesses
where the Druidical mysteries were celebrated; for
their oral instructions and traditions could not survive
the aggressions and conquests of Christianity. It was
considered an unhallowed thing to commit their lore
to writing; and the candidate for holy orders, in those
days, found it necessary to possess a better memory
than falls to the lot of many now ? for the Druid
bible was not visible to profane eyes, but was taught
orally by priest to neophyte. This, laborious style of
teaching was also prevalent in their schools; and a
school-term of twenty years was not an uncommon
thing.
The priesthood consisted of three orders : Bards,
Druids, and Ovates. The Bards were poets only.
The Druids filled the two-fold office of priest and
judge; and their name was generally given to all
three. The Ovates were taken from among the people,
and might be called the schoolmasters of the com
munity ; their time was spent in the study of science
and art, and their life was more quiet and retired than
that of the other orders.
The priestly dress of Druidism was a white robe,
which represented truth and holiness, as well as the
solar light A magnificent figure was that of the
Arch-Druid in his robes of office. His stole of spot
less white was worn over a closer garment of the
same, fastened at the waist with a girdle ; and on the
girdle flashed the crystal augur in its case of gold.
The breastplate of judgment encircled his neck?and
a corrupt judgment was said to insure a most uncom
fortable squeeze from the breastplate. Below this
salutary restraint hung the Glain Neidr, or serpent
jewel, a mighty talisman, formed of the poisonous
spittle of numerous serpents twined together, and
gathered always by moonlight. A golden tiara
crowned the priestly head ; and on each of two fingers
of his right hand he wore a ring ? one plain, the
other the chain ring of divination. This luminous
figure standing beside the rough stone altar was an
impressive sight; and as he stood, his. hand rested on
the elucidator?which was formed of several stones
called Coelbrenan, omen-sticks, on which the judicial
maxims were cut
The popular ideas of Druidism are inseparable from
bloody sacrifices and dark and horrible mysteries ; and
the Druids of Armorica
[Armorica or Aremorica is the name given in ancient times to the part of Gaul between the Seine and Loire rivers, that includes the Brittanypeninsula, extending inland to an indeterminate point and down the Atlantic coast.]
are thus represented by Julius
Caesar, who found them formidable obstacles to his
conquest of Gaul. He speaks of a colossal figure,
made of wicker-work, and hollow inside, that was
filled with human victims, and then set on fire as a pro
pitiatory offering to the god of battles. Most writers
concur in the belief that the Druids did offer human
sacrifices on particular occasions ; but there was much
in their belief that savored more of a Christian than a
Pagan age. They had faith in the doctrine of one
Supreme Being; in that of Divine Providence; in
man's moral responsibility ; in the immortality of the
soul; and in a final judgment
They celebrated two high festivals in the year. The
month of May is peculiarly a festival month ; and it
was near the beginning of this season of blossoms
that the Feast of Beltane, or '' Fire of God," was held
by the Druids. There was a peculiar beauty and fit
ness in this festival?rits characteristic feature being a
large fire kindled on some hill or rock, to welcome
the warm spring sunshine, that had returned in all its
power and brightness after the chill grayness of
winter. It is quite probable that on this joyful occa
sion, as their prince of Bards declares was the case at
"the Feast of Aunir, son of echoing Morven," "they
rejoiced in the shell," which we are kindly told means
"feasting sumptuously and drinking freely."
The name of this spring festival is still given to
Whitsunday in some parts of Scotland ; and, Pagan
though it be, there is a beautiful appropriateness in
calling the anniversary of Pentecost by a name which
signifies '' Fire of God."
The other large festival was the Samh'in, or "Fire
of Peace," and was celebrated on the first of Novem
ber. Christianity has converted this into Hallow-Eve
and All Saints ; but among the highlands of Scotland
it retains the old name. This was a solemn meeting
of the Druids in their judicial character, and was not
unlike "court week" in our shire towns. All the
crimes that had been committed during the past year,
and all disputed questions, were solemnly discussed
and judgment awarded.
Many superstitious ceremonies were connected with
this festival?the most important of which was the
kindling of the sacred fire. All the fires in the
neighborhood had been extinguished, that they might
be relighted at this consecrated flame.
The bonfires on Hallow-Eve had their origin in the Samh'in of
the Druids; but the urchins who dance with such
wild glee around their lighted pile, on the last night
of October, are quite untroubled by the shadows of
those sylvan priests on whom first shone the fitful
flames of autumn fires kindled beneath the stars.
The stars are there, and the fires; but the grand,
solemn forms have been dust for centuries.
Cutting the mistletoe was another season of rejoicing.
This parasitical plant, when growing on an oak,
was an object of especial reverence ? its # wonderful
powers, expressed by a Celtic word which meant
"heal-all," quite putting to the blush the modern
patent medicine. Solemn preparations for feasting
and sacrifice were made under the favored tree; and
two snow-white bulls, whose horns were then bound
for the first time, were driven thither. A priest in
sacerdotal
[relating to or denoting a doctrine that ascribes sacrificial functions and spiritual or supernatural powers to ordained priests.]
robe then ascended the tree, and with a
golden sickle severed the mistletoe from its support.
A white mantle was held to receive it; and then the
oxen Were slain, while prayer was made that the gift
might be rendered prosperous.
The nearest approach to a temple made with hands,
among the Druids, was a circle of huge stones, which
inclosed a space of from twenty feet to thirty yards in
diameter. In the centre was the cromlech, or altar ?
a flat stone, resting on upright ones placed at either
end. Large stones, or piles of stones, on the sum
mits of hills, were used as the base of their sacred
fires, kindled for the worship of the Deity under the
symbol of the sun.
Stones and inscriptions have been prolific subjects
of dispute among the antiquarians of all ages, and
none more so than the Druidical remains. Science
makes dreadful work of them ; and the unlearned
reader flounders hopelessly among "megaliths,"
"monoliths," and "ortholiths,"?of which big
stones, single stones, and upright stones, are the very
simple solutions.
The Menhir is a long, single stone, planted on one
end. It may have been intended for a beacon, or land
mark?or possibly as a monument of some person or
event. But, as in those dim, past ages, religion
glistened like a vein of fine gold through all the circumstances
of life ? making it seem as if men were" ? Nearer heaven,
In the days of long ago," these stones, whatever may
have been their original use, soon became objects of religious veneration.
The menhir may, sometimes, have answered the purpose of a pillar of witness?such as that raised by Jacob and Laban ; or a commemorative altar, like
that which Jacob set up at Bethel, '' and poured oil
upon the top of it" It has also been likened to the
'' standing image," forbidden in that solemn charge to
Moses after the exodus from Egypt?to many other
idols denounced in holy writ?and to the Dii Termini
of Rome.
The Kistvaen, or Cistvaen, is a chamber formed of
one, sometimes of two, large flat stones, laid upon
several smaller upright ones. These are placed so
close together that they completely shut in the sides.
The only way to get inside is to lift off one of the flat
stones on top.
The Cromlech proper, or witches' stone,?for the
simple cromlech is as often called dolmen?is a
collection of dolmens communicating with one anther,
and having the sides closed, except at the common entrance.
There is a fine cromlech at Gavr'-Innis,
or Goat's Island, in the Morbihan. Another form is
peculiar to Stonehenge, where flat stones are placed
on the tops of menhirs, elsewhere left as solitary
obelisks, and fastened with mortise and tenon.
The Peulvan, or rocking-stone, is, perhaps, the
greatest triumph of Druidical art. The largest specimen
has been found at Perros-Guirec, in Brittany.
It measures over twenty feet in length, and weighs a
million of pounds. Several smaller peulvans are to
be seen in different parts of Brittany; and the struc
ture consists of one huge mass of stone so accurately
balanced upon another mass, that, although great
strength and repeated efforts are necessary to move it
from its place, it may be moved in its place by a sim
ple touch of the hand. *
No one knows how, or why, these stones were bal
anced ; but a popular conclusion is, that the peulvan
was used by the Druids as an oracle. This was done
by counting the movements made by the stone after it
had been set in motion, before it reposed again on its
pivot. It has been thought, too, that the guilt or
innocence of an accused person was settled by trying
whether his touch could make the stone move?only
the Druids holding the secret of the exact point of
touch at which the stone would oscillate.
Many other Druidical stones of various forms are
found ; among which are sepulchral chambers, cairns
or galyals, and needle-rocks.
The most famous monuments are those of Stone
henge, on Salisbury Plain, Wiltshire. These stones
are gigantic menhirs, or obelisks?varied, in some
instances, with flat stones fastened table-wise on
their tops. Besides these obelisks, there are a num
ber of mounds, in which ancient British remains have
been discovered; and Salisbury Plain is, therefore,
doubly interesting to the antiquary and historian.
The number of the stones at Stonehenge, before
the work of destruction began, is supposed to have
been a hundred and forty. They are arranged around
a centre, which consists of ten stones placed in the
form of an oval; they are from, sixteen to twenty-two
feet high, and stand in pairs, with imposts?which
scientific people call 1 i trilithons." Within this oval
were a number of smaller single stones, of which only
six now remain. The altar, a large slab of coarse
blue marble, is crushed down by the weight of the
huge stones that have fallen upon it.
Antiquarianism has exhausted itself upon the re
mains at Stonehenge, without coming to any satis
factory conclusion. The human bones discovered in
the mounds, and the heads of oxen, deer, and other
animals, dug up in the vicinity, stamp it as a place of
sepulture; and it is supposed to have been erected
about the time of the Roman Conquest. Celtic
monuments are frequently met with in all the British
islands, and especially in Ireland and Wales.
But the province of Brittany, old Armorica, may be
said to be literally sown with them. In the district
of Morbihan especially,?a gloomy, lead-colored re
gion, where the sun rarely appears, and the inhabitants
partake of the nature of the leaden skies, are abund
ant traces of Druidical power. Fragments of huge
menhirs surround the town of Carnac, which is built
almost entirely of these stones, and has been the
Mecca of antiquarians from time immemorial.
The county of Vannes, or Gwennet, in which the
town of Carnac is situated, is the very head-quarters
of Druidical remains. It is composed principally of
vast barren plains, of which dolmens, cromlechs,
menhirs, galyals, peulvans, in countless numbers,
seem to be the natural growth. At Pheherlin, the
menhirs have been numbered at over two thousand ;
but Carnac, Plouharnel, Loc-Marin-Ker, and the Isle
of Gavr'-Innis, are the most famous.
Near Plouharnel is a menhir crowned with the
symbol of the Christian faith, placed there, probably,
by the first Armorican missionaries, who sought in
this way to turn the people from their idols to the
living God. The picture of that barren tract, rising
as it approaches the obelisk, and the pillar itself
towering toward heaven and raising on high the sign
of man's redemption ? while, perhaps, one or two
solitary figures, in quaint peasant costume, relieve the
general monotony?is a strange picture of past and
present; and though it inspires feelings of gloom, it is
nevertheless tinged with the light that streams from
the Cross.
The menhir of Plumeur, which is twenty-five feet
high, not only has the cross on its summit, like the
menhir of Plouharnel, but one of the sides , is carved
with various emblems of Christianity. This, of course,
is the work of the apostles of Armorica, who *' sought
to divert in form, at least, the worship which they
could not prevent the people from offering to these
stones, to the symbols of a truer faith."
From Carnac to Loc-MarinrKer, dolmens and men
hirs abound ?this wild region yielding little besides a
harvest of stones. The cromlech of Dol-au-Marchant
measures ninety feet; and just beside it is the famous
prostrate menhir, whfch is broken in three pieces.
This must have been sixty feet in height. It is sup
posed to have been an object of special worship to the I
Druids, and to have "outranked" all the other
monuments.
Many of the stones are marked with channels, or
scars ; and when these are found on the upper part of
a dolmen, those who maintain the altar theory affirm
that they were intended to carry off the blood of the
victims offered thereon. But as these channels also
appear on the menhirs, which could not possibly have
answered the purpose of altars, the proof is of no
value. The cromlech of Gavr'-Innis, and those of
Lowth, in Ireland, are marked like the tattooing of a
New Zealander, according to some travelers; while
others compare them to the ornamentation on book
covers, and other objects of enlightened regions.
Men now living can testify that these puzzling
stones were regarded by the peasantry around them as
objects of superstitious belief; and that, in. past ages,
they were actually worshiped, is confirmed by tradition.
In the provinces of Gwennet and Cornouailles, in
the month of June, is celebrated a festival that bears
undoubted marks of Druidical origin. The youths
and maidens of the district gather around a moss
grown dolmen,?except those under sixteen years of
age, who are strictly excluded. Those who^have per
petrated matrimony since the previous festival are
blackballed without compunction. The young men
wear in their hats green ears of corn; while the young
women adorn themselves more poetically, with clus
ters of flax-blossoms. These they lay on the dolmen,
devoutly believing that, if those they love can be de
pended upon, the corn and the flowers will retain
their pristine freshness at least for a twelvemonth.
The only Druidical histories to be found are tradi
tional narratives, that commemorate the prowess of
heroes dead and gone when Druidism was in power.
These legends were related in a rough sort of verse,
and they constituted the principal part of Celtic
poetry. The poems of Ossian, if not universally
regarded as belonging to the Druidical era, are con
sidered faithful representations of the songs of the
Bards.
The Bards were an important part of the Druidical
hierarchy, and were regarded as inspired prophets.
Their burning words thrilled the people to prodigies
of valor in resisting the Roman invaders ; and Caesar
pursued them, in consequence, with savage ferocity.
They fled to lonely Anglesey and Iona, and there
practiced their mysterious rites in undisturbed peace,
until again conquered by the spiritual weapons of St.
Columba, who won them from their stone idols to
Christianity.
The memory of the First Edward has been black
ened by the traditional charge of cruelly persecuting
the Welsh Bards, because, like the Druids of Armor
ica, they inspired the people to resist the invading foe.
Fresh life has been given to the tradition in Gray's
ode of '' The Bard."
Gatherings have been held, even in modern times,
of those who desired to rescue Welsh poetry and
music from oblivion; and these gatherings have
always been called by the old Welsh name of Eis
teddfod. One was held in London, in 1822; when
Mrs. Hemans wrote a poem for the occasion. It
contains a graphic description of the ancient assembly
that met
" Midst the eternal cliffs, whose strength defied
The crested Roman in his hour of pride ;
And where the Druids' ancient cromlech frowned,
And the oaks breathed mysterious murmurs round,
There thronged the inspired of yore ! on plain or height,
In the sun's face, beneath the eye of light,?
And baring unto heaven each noble head,
Stood in the circle where none else might tread."
? Ella Rodman Church.
<<
The JSTOR Druid's Scholar Series are a set of works, often old I am adding for our studies and enjoyment. Notes added will be in and italics ().
When possible JSTOR URL is included for your own downloading reference.
TDK
Footprints of the Druids
Author(s): Ella Rodman Church
Source: The Aldine, Vol. 8, No. 3 (1876), pp. 90-91
Stable URL: http://www.jstor.org/stable/20637237
Accessed: 30-04-2017 23:09 UTC
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted
digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about
JSTOR, please contact support@jstor.org.
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://about.jstor.org/terms
is collaborating with JSTOR to digitize, preserve and extend access to The Aldine
This content downloaded from 66.87.123.39 on Sun, 30 Apr 2017 23:09:04 UTC
All use subject to http://about.jstor.org/terms
>>
FOOTPRINTS OF THE DRUIDS.
Christianity has its Bible, Brahminism its Shastas,
Mohammedanism its Koran, and Druidism its stones.
Not stones like those of Luxor, and Karnac, and
Elephanta, and Elora ?that tell their stories so
eloquently in volumes of sculptured beauty ? but
huge, unmeaning masses of naked rock, of which the
use and intention is, even to the most learned, a
matter of mere conjecture.
By common consent, however, many of these stones
are looked upon in the light of altars ; often, perhaps,
for no better reason than that it. is impossible to tell
what else they can be. Their crude and unsuggestive
forms seem to illustrate the words of Holy Writ:
"If thou shalt make me an altar of stone, thou shalt
not build it of hewn stone, for if thou lift up thy tool
upon it, thou hast polluted it."
(Exodus 20:25 : And if you will make me an altar of stone, you shall not build it of hewn stone: for if you lift up your tool on it, you have polluted it.) TDK
Of beauty, so far as their temples were concerned,
the Druids had not the slightest idea. Their architec
ture rose no higher than the block structures of child
hood ; for all they did was to stand big stones on end,
or to balance them one upon another in a mannei
that brings up the puzzle of royalty over the dump
ling. Unlike the created forms that represent the
Pantheism of Egypt, the hero-worship of Greece, or
the Christianity of later times, these monuments of
Druidism express nothing whatever of the customs of
the people; and they only prove, in the way of his
tory, that the entire north of Europe, before the in
vasion of the Romans, was the property of the Celtic
race ? a people utterly devoid of anything like aes
thetic taste.
Modern knowledge of the Druidical priesthood is
almost as dim and indistinct as the dryads and satyrs
who were supposed to inhabit the woody recesses
where the Druidical mysteries were celebrated; for
their oral instructions and traditions could not survive
the aggressions and conquests of Christianity. It was
considered an unhallowed thing to commit their lore
to writing; and the candidate for holy orders, in those
days, found it necessary to possess a better memory
than falls to the lot of many now ? for the Druid
bible was not visible to profane eyes, but was taught
orally by priest to neophyte. This, laborious style of
teaching was also prevalent in their schools; and a
school-term of twenty years was not an uncommon
thing.
The priesthood consisted of three orders : Bards,
Druids, and Ovates. The Bards were poets only.
The Druids filled the two-fold office of priest and
judge; and their name was generally given to all
three. The Ovates were taken from among the people,
and might be called the schoolmasters of the com
munity ; their time was spent in the study of science
and art, and their life was more quiet and retired than
that of the other orders.
The priestly dress of Druidism was a white robe,
which represented truth and holiness, as well as the
solar light A magnificent figure was that of the
Arch-Druid in his robes of office. His stole of spot
less white was worn over a closer garment of the
same, fastened at the waist with a girdle ; and on the
girdle flashed the crystal augur in its case of gold.
The breastplate of judgment encircled his neck?and
a corrupt judgment was said to insure a most uncom
fortable squeeze from the breastplate. Below this
salutary restraint hung the Glain Neidr, or serpent
jewel, a mighty talisman, formed of the poisonous
spittle of numerous serpents twined together, and
gathered always by moonlight. A golden tiara
crowned the priestly head ; and on each of two fingers
of his right hand he wore a ring ? one plain, the
other the chain ring of divination. This luminous
figure standing beside the rough stone altar was an
impressive sight; and as he stood, his. hand rested on
the elucidator?which was formed of several stones
called Coelbrenan, omen-sticks, on which the judicial
maxims were cut
The popular ideas of Druidism are inseparable from
bloody sacrifices and dark and horrible mysteries ; and
the Druids of Armorica
[Armorica or Aremorica is the name given in ancient times to the part of Gaul between the Seine and Loire rivers, that includes the Brittanypeninsula, extending inland to an indeterminate point and down the Atlantic coast.]
are thus represented by Julius
Caesar, who found them formidable obstacles to his
conquest of Gaul. He speaks of a colossal figure,
made of wicker-work, and hollow inside, that was
filled with human victims, and then set on fire as a pro
pitiatory offering to the god of battles. Most writers
concur in the belief that the Druids did offer human
sacrifices on particular occasions ; but there was much
in their belief that savored more of a Christian than a
Pagan age. They had faith in the doctrine of one
Supreme Being; in that of Divine Providence; in
man's moral responsibility ; in the immortality of the
soul; and in a final judgment
They celebrated two high festivals in the year. The
month of May is peculiarly a festival month ; and it
was near the beginning of this season of blossoms
that the Feast of Beltane, or '' Fire of God," was held
by the Druids. There was a peculiar beauty and fit
ness in this festival?rits characteristic feature being a
large fire kindled on some hill or rock, to welcome
the warm spring sunshine, that had returned in all its
power and brightness after the chill grayness of
winter. It is quite probable that on this joyful occa
sion, as their prince of Bards declares was the case at
"the Feast of Aunir, son of echoing Morven," "they
rejoiced in the shell," which we are kindly told means
"feasting sumptuously and drinking freely."
The name of this spring festival is still given to
Whitsunday in some parts of Scotland ; and, Pagan
though it be, there is a beautiful appropriateness in
calling the anniversary of Pentecost by a name which
signifies '' Fire of God."
The other large festival was the Samh'in, or "Fire
of Peace," and was celebrated on the first of Novem
ber. Christianity has converted this into Hallow-Eve
and All Saints ; but among the highlands of Scotland
it retains the old name. This was a solemn meeting
of the Druids in their judicial character, and was not
unlike "court week" in our shire towns. All the
crimes that had been committed during the past year,
and all disputed questions, were solemnly discussed
and judgment awarded.
Many superstitious ceremonies were connected with
this festival?the most important of which was the
kindling of the sacred fire. All the fires in the
neighborhood had been extinguished, that they might
be relighted at this consecrated flame.
The bonfires on Hallow-Eve had their origin in the Samh'in of
the Druids; but the urchins who dance with such
wild glee around their lighted pile, on the last night
of October, are quite untroubled by the shadows of
those sylvan priests on whom first shone the fitful
flames of autumn fires kindled beneath the stars.
The stars are there, and the fires; but the grand,
solemn forms have been dust for centuries.
Cutting the mistletoe was another season of rejoicing.
This parasitical plant, when growing on an oak,
was an object of especial reverence ? its # wonderful
powers, expressed by a Celtic word which meant
"heal-all," quite putting to the blush the modern
patent medicine. Solemn preparations for feasting
and sacrifice were made under the favored tree; and
two snow-white bulls, whose horns were then bound
for the first time, were driven thither. A priest in
sacerdotal
[relating to or denoting a doctrine that ascribes sacrificial functions and spiritual or supernatural powers to ordained priests.]
robe then ascended the tree, and with a
golden sickle severed the mistletoe from its support.
A white mantle was held to receive it; and then the
oxen Were slain, while prayer was made that the gift
might be rendered prosperous.
The nearest approach to a temple made with hands,
among the Druids, was a circle of huge stones, which
inclosed a space of from twenty feet to thirty yards in
diameter. In the centre was the cromlech, or altar ?
a flat stone, resting on upright ones placed at either
end. Large stones, or piles of stones, on the sum
mits of hills, were used as the base of their sacred
fires, kindled for the worship of the Deity under the
symbol of the sun.
Stones and inscriptions have been prolific subjects
of dispute among the antiquarians of all ages, and
none more so than the Druidical remains. Science
makes dreadful work of them ; and the unlearned
reader flounders hopelessly among "megaliths,"
"monoliths," and "ortholiths,"?of which big
stones, single stones, and upright stones, are the very
simple solutions.
The Menhir is a long, single stone, planted on one
end. It may have been intended for a beacon, or land
mark?or possibly as a monument of some person or
event. But, as in those dim, past ages, religion
glistened like a vein of fine gold through all the circumstances
of life ? making it seem as if men were" ? Nearer heaven,
In the days of long ago," these stones, whatever may
have been their original use, soon became objects of religious veneration.
The menhir may, sometimes, have answered the purpose of a pillar of witness?such as that raised by Jacob and Laban ; or a commemorative altar, like
that which Jacob set up at Bethel, '' and poured oil
upon the top of it" It has also been likened to the
'' standing image," forbidden in that solemn charge to
Moses after the exodus from Egypt?to many other
idols denounced in holy writ?and to the Dii Termini
of Rome.
The Kistvaen, or Cistvaen, is a chamber formed of
one, sometimes of two, large flat stones, laid upon
several smaller upright ones. These are placed so
close together that they completely shut in the sides.
The only way to get inside is to lift off one of the flat
stones on top.
The Cromlech proper, or witches' stone,?for the
simple cromlech is as often called dolmen?is a
collection of dolmens communicating with one anther,
and having the sides closed, except at the common entrance.
There is a fine cromlech at Gavr'-Innis,
or Goat's Island, in the Morbihan. Another form is
peculiar to Stonehenge, where flat stones are placed
on the tops of menhirs, elsewhere left as solitary
obelisks, and fastened with mortise and tenon.
The Peulvan, or rocking-stone, is, perhaps, the
greatest triumph of Druidical art. The largest specimen
has been found at Perros-Guirec, in Brittany.
It measures over twenty feet in length, and weighs a
million of pounds. Several smaller peulvans are to
be seen in different parts of Brittany; and the struc
ture consists of one huge mass of stone so accurately
balanced upon another mass, that, although great
strength and repeated efforts are necessary to move it
from its place, it may be moved in its place by a sim
ple touch of the hand. *
No one knows how, or why, these stones were bal
anced ; but a popular conclusion is, that the peulvan
was used by the Druids as an oracle. This was done
by counting the movements made by the stone after it
had been set in motion, before it reposed again on its
pivot. It has been thought, too, that the guilt or
innocence of an accused person was settled by trying
whether his touch could make the stone move?only
the Druids holding the secret of the exact point of
touch at which the stone would oscillate.
Many other Druidical stones of various forms are
found ; among which are sepulchral chambers, cairns
or galyals, and needle-rocks.
The most famous monuments are those of Stone
henge, on Salisbury Plain, Wiltshire. These stones
are gigantic menhirs, or obelisks?varied, in some
instances, with flat stones fastened table-wise on
their tops. Besides these obelisks, there are a num
ber of mounds, in which ancient British remains have
been discovered; and Salisbury Plain is, therefore,
doubly interesting to the antiquary and historian.
The number of the stones at Stonehenge, before
the work of destruction began, is supposed to have
been a hundred and forty. They are arranged around
a centre, which consists of ten stones placed in the
form of an oval; they are from, sixteen to twenty-two
feet high, and stand in pairs, with imposts?which
scientific people call 1 i trilithons." Within this oval
were a number of smaller single stones, of which only
six now remain. The altar, a large slab of coarse
blue marble, is crushed down by the weight of the
huge stones that have fallen upon it.
Antiquarianism has exhausted itself upon the re
mains at Stonehenge, without coming to any satis
factory conclusion. The human bones discovered in
the mounds, and the heads of oxen, deer, and other
animals, dug up in the vicinity, stamp it as a place of
sepulture; and it is supposed to have been erected
about the time of the Roman Conquest. Celtic
monuments are frequently met with in all the British
islands, and especially in Ireland and Wales.
But the province of Brittany, old Armorica, may be
said to be literally sown with them. In the district
of Morbihan especially,?a gloomy, lead-colored re
gion, where the sun rarely appears, and the inhabitants
partake of the nature of the leaden skies, are abund
ant traces of Druidical power. Fragments of huge
menhirs surround the town of Carnac, which is built
almost entirely of these stones, and has been the
Mecca of antiquarians from time immemorial.
The county of Vannes, or Gwennet, in which the
town of Carnac is situated, is the very head-quarters
of Druidical remains. It is composed principally of
vast barren plains, of which dolmens, cromlechs,
menhirs, galyals, peulvans, in countless numbers,
seem to be the natural growth. At Pheherlin, the
menhirs have been numbered at over two thousand ;
but Carnac, Plouharnel, Loc-Marin-Ker, and the Isle
of Gavr'-Innis, are the most famous.
Near Plouharnel is a menhir crowned with the
symbol of the Christian faith, placed there, probably,
by the first Armorican missionaries, who sought in
this way to turn the people from their idols to the
living God. The picture of that barren tract, rising
as it approaches the obelisk, and the pillar itself
towering toward heaven and raising on high the sign
of man's redemption ? while, perhaps, one or two
solitary figures, in quaint peasant costume, relieve the
general monotony?is a strange picture of past and
present; and though it inspires feelings of gloom, it is
nevertheless tinged with the light that streams from
the Cross.
The menhir of Plumeur, which is twenty-five feet
high, not only has the cross on its summit, like the
menhir of Plouharnel, but one of the sides , is carved
with various emblems of Christianity. This, of course,
is the work of the apostles of Armorica, who *' sought
to divert in form, at least, the worship which they
could not prevent the people from offering to these
stones, to the symbols of a truer faith."
From Carnac to Loc-MarinrKer, dolmens and men
hirs abound ?this wild region yielding little besides a
harvest of stones. The cromlech of Dol-au-Marchant
measures ninety feet; and just beside it is the famous
prostrate menhir, whfch is broken in three pieces.
This must have been sixty feet in height. It is sup
posed to have been an object of special worship to the I
Druids, and to have "outranked" all the other
monuments.
Many of the stones are marked with channels, or
scars ; and when these are found on the upper part of
a dolmen, those who maintain the altar theory affirm
that they were intended to carry off the blood of the
victims offered thereon. But as these channels also
appear on the menhirs, which could not possibly have
answered the purpose of altars, the proof is of no
value. The cromlech of Gavr'-Innis, and those of
Lowth, in Ireland, are marked like the tattooing of a
New Zealander, according to some travelers; while
others compare them to the ornamentation on book
covers, and other objects of enlightened regions.
Men now living can testify that these puzzling
stones were regarded by the peasantry around them as
objects of superstitious belief; and that, in. past ages,
they were actually worshiped, is confirmed by tradition.
In the provinces of Gwennet and Cornouailles, in
the month of June, is celebrated a festival that bears
undoubted marks of Druidical origin. The youths
and maidens of the district gather around a moss
grown dolmen,?except those under sixteen years of
age, who are strictly excluded. Those who^have per
petrated matrimony since the previous festival are
blackballed without compunction. The young men
wear in their hats green ears of corn; while the young
women adorn themselves more poetically, with clus
ters of flax-blossoms. These they lay on the dolmen,
devoutly believing that, if those they love can be de
pended upon, the corn and the flowers will retain
their pristine freshness at least for a twelvemonth.
The only Druidical histories to be found are tradi
tional narratives, that commemorate the prowess of
heroes dead and gone when Druidism was in power.
These legends were related in a rough sort of verse,
and they constituted the principal part of Celtic
poetry. The poems of Ossian, if not universally
regarded as belonging to the Druidical era, are con
sidered faithful representations of the songs of the
Bards.
The Bards were an important part of the Druidical
hierarchy, and were regarded as inspired prophets.
Their burning words thrilled the people to prodigies
of valor in resisting the Roman invaders ; and Caesar
pursued them, in consequence, with savage ferocity.
They fled to lonely Anglesey and Iona, and there
practiced their mysterious rites in undisturbed peace,
until again conquered by the spiritual weapons of St.
Columba, who won them from their stone idols to
Christianity.
The memory of the First Edward has been black
ened by the traditional charge of cruelly persecuting
the Welsh Bards, because, like the Druids of Armor
ica, they inspired the people to resist the invading foe.
Fresh life has been given to the tradition in Gray's
ode of '' The Bard."
Gatherings have been held, even in modern times,
of those who desired to rescue Welsh poetry and
music from oblivion; and these gatherings have
always been called by the old Welsh name of Eis
teddfod. One was held in London, in 1822; when
Mrs. Hemans wrote a poem for the occasion. It
contains a graphic description of the ancient assembly
that met
" Midst the eternal cliffs, whose strength defied
The crested Roman in his hour of pride ;
And where the Druids' ancient cromlech frowned,
And the oaks breathed mysterious murmurs round,
There thronged the inspired of yore ! on plain or height,
In the sun's face, beneath the eye of light,?
And baring unto heaven each noble head,
Stood in the circle where none else might tread."
? Ella Rodman Church.
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