Druids laid claim to Supernatural Power--Functions
exercised by Druids--Representations of the Sun and
Moon--Belief of Druids--Beltane Feasts--Arkite and
Sabian Superstition--Dancing to the Song of the
Cuckoo--Holy Liquor--Initiation into the Druidical
Mysteries--The Goodmane's Land and the Guidman's
Fauld--Places frequented by Fairies--Good Manes gave
Plentiful Crops--Offerings to Demi-gods--Propitiating
Beasts of Prey--Sacred Cairns--Trees dedicated to
Demons--Law forbidding Worship of the Sun, Moon, Fire,
Rivers, Wells, Stones, or Forest Trees--Extracts from
Kirk-Session Records--Land dedicated to
Satan--Midsummer and Hallow Fires forbidden--Yule-day,
how kept--Order of the General Assembly as to
Druidical Customs at the Fires at Beltane, Midsummer,
Hallow-e'en, and Yule--Old Customs ordered to be
discontinued.
In our introduction to _The Poets and Superstition_ we noticed briefly
particular classes of Druids--the Bardi and Vates. We now proceed to
give fuller details of the Druids, a class of people who played a not
unimportant part among the nations in olden times. There were male and
female Druids; the latter generally called Druides. Both the men and
women laid claim to supernatural power and knowledge.
The Druids were expert at legerdemain, and, by their astonishing
exploits, sustained among an ignorant people a reputation of being
magicians. They devoted much time to the study of astrology, observing
closely the heavenly bodies, through which they pretended they could
predict events kept secret from ordinary mortals. The Druids exercised
the functions of magistrates, priests, teachers, and physicians. As
judges, their authority was unlimited; they desired the people to
believe that not only had they the power of imposing punishment in
this world, but that they might sentence offenders to torment in the
world beyond the grave.
The Arch-Druid wore a gold chain round his neck, from which was
suspended a gold plate, having engraved thereon, "The gods require
sacrifice," and on the front of the Druid's cap was a golden
representation of the sun, and a silver representation of a half moon.
They believed in one supreme being; supposed that the soul was
immortal; and thought the spirit of man began to exist in the meanest
insect, and that it proceeded through the lower orders of existence,
rising at every new birth until it reached the human body. When the
soul animated the human form, a knowledge of good and evil dawned upon
the being, who then became responsible for the thoughts and actions of
life. If one chose evil instead of good, the soul, it was asserted,
went after death into an inferior grade of animal life, low in
proportion to the sinfulness of that existence. Those who chose the
better part became at last so exalted that evil had no power over
them, and they were happy for ever and ever. It was also believed that
the beatified soul retained the love of its country and relations, and
that the spirits of the good sometimes returned to earth, and became
prophets among mankind, that they might assist in teaching divine
things, and oppose the evil one.
The Druids were worshippers of Bel, Beal, Bealan, from whence come the
Beltane or Bealteine feasts, of which they observed four of
considerable importance every year, viz. those of May-eve,
Midsummer-eve, and of the eve of the 1st of November, and of the eve
of the 10th of March. With Druidical religious rites were blended
Arkite and Sabian superstition. Dancing round the May-pole, old
authors say, took its rise from the Druidical custom of dancing on the
green to the song of the cuckoo. Taliesin, the Druidical bard,
informs us that those who joined in the mystical movements went
according to the course of the sun, as they attached much importance
to the ceremony of going three times round their sacred circle from
the east to west. At the celebration of sacred mysteries there was a
caldron for the preparation of a decoction from plants held in high
esteem. This liquor being holy, possessed rare virtues, one of which
was the power of inspiring those who partook thereof, or to whom it
was applied. The caldron was kept boiling a year and a day. During
this time, at certain hours and under particular planets, plants
possessed of peculiar properties were collected and added to the
caldron's contents.
Not only did the sacred liquor, properly applied, enable one to see
into futurity, but it was supposed to confer immortality on those who
bathed in it. Further, by its application, the dead might have been
brought to life again. All the sacred utensils and the company
assembled at mystical feasts were purified with the decoction.
Initiation into the Druidical mysteries was something dreadful. None
but those of strong nerve could successfully pass through the ordeal,
all of which took place at night. Every one admitted into the
fraternity bound himself by a solemn oath, like a freemason, not to
commit to writing or divulge the secrets revealed to him.
In various parts of the country there were "the goodmane's land and
the guidman's fauld," to cultivate which it was supposed would be
followed by dire calamities. These places were, according to popular
opinion, frequented by fairies and other supernatural beings. Music
was often heard, and dancing seen, at such places. There, too, people
are reported to have been enticed into subterranean abodes, and
retained for years. Places dedicated to gods and demi-gods lay
uncultivated, though the surrounding ground bore good crops. For these
acts of self-denial in permitting ground to remain waste which might
have been producing good fruit, "the good neighbours" sent untold-of
blessings. To secure prosperity, goodmanes attached themselves to
deserving persons and families, making their crops plentiful, causing
their cows to have calves, and giving milk in abundance. We have an
account of how offerings were presented to those demi-gods at stated
occasions. The people made a circle on the ground, in which they
kindled a fire, and then cooked a mess, consisting of milk, butter,
eggs, and meal, for the beings whose favour they desired to secure for
the first time, or whose continued good service was wished. Cakes were
baked and offered to the manes in this manner: piece after piece was
broken off the cake or bannock and thrown over the left shoulder,
while the desire was expressed aloud, that those to whom the offering
was made would preserve the cattle, horses, and other animals and
substance from the power of evil spirits. In the same way, or after a
fashion somewhat similar, beasts of prey were propitiated.
Then there were sacred cairns, consisting of stones thrown together by
passers by, every one adding his stone. If any one removed these
cairns, or part thereof, superstitious people predicted evil to the
spoiler. The late Rev. James Rust, in his _Druidism Exhumed_, mentions
that circles stood on the spot where one of the extensive
manufactories at Grandholm, near Aberdeen, has been built. The people,
shocked at the removal of the Druidical works, predicted retributive
justice to those who disturbed the sacred relics. For a long time
every misadventure to the company, or to individuals connected
therewith, was attributed to the sacrilegious action.
Trees were sometimes dedicated to demons. The people worshipped such
trees, holding them in the highest esteem that any earthly thing could
be regarded. It was a capital offence to cut off a branch or shoot
from one of them. King Cnut passed a law forbidding the worship of
the sun, moon, fire, rivers, wells, stones, or forest trees of any
kind.
Mr. Rust gives the following extracts from the Kirk Session records of
the parish of Slains, which bear upon Druidical superstitions:--
"18th November 1649.--The sd day the Minister and
Elderis being conveinit in Sessione ... the Minister
askit at ye Elderis for delationes, and desyrit them
to try if yer was aney hallowe fyres set on be aney of
the parochiners upon a hallarse evine. The sd day the
Minister requirit of the Elderis if they knew aney
peices of land within the paroche that was calit the
goodmane's land or fauld, or dedicated to Satane, or
lattine by unlabourit. They sed yer was ane peice land
in Brogane calit Garlet or guidman's fauld, within
Andrew Robes tak that was not labourit this manie
yeires, for quhat respect they knew not. The Minister
desyrit them to try qrfr it lay unlabourit."
"25th November 1649.--... Intimat that yr be no
Midsumer, no hallow fyres, under the paine of the
haveris of them to be condinglie punishit."
"Sessione the 30th December 1649.--The sd day the
Minister and Elderis being conveinit in Sessione ...
compeirit Thomas Patersone, and confessit that yr was
a peice land in his rowme calit the goodmane's fauld,
quhilk was this long time unlabourit. He is ordainit
to labour it, and promist to do so efter Whitsonday,
qn it was for faching. The sd day the Minister did
inquyr of the Elderis that knew of aney that
superstitiouslie keipit Yoolday. They did all report
that it was not keipit, that they did not yoke yr
pleuches, but yokt their work-horses."
In the same year (1649) the General Assembly of the Church of Scotland
appointed a commission of their own number to report to the next
General Assembly as to the Druidical customs observed at the fires at
Beltane, Midsummer, Hallow-e'en, and Yule. All the old customs were
ordered to be discontinued, and the people warned against kindling
fires for superstitious purposes.