Read Ebook: The Mythology of the British Islands An Introduction to Celtic Myth Legend Poetry and Romance by Squire Charles

Font size: 10 px 15 px 20 px 25 px 30 px 35 px

Background color: BlackWhiteGrayLight GrayDark GrayDim Gray

Text color: BlackWhiteGrayLight GrayDark GrayDim Gray

Apply/Save settings

Ebook has 1646 lines and 135815 words, and 33 pages

With these accounts of the Roman writers we may compare the picture of the Gaelic hero, Cuchulainn, as the ancient Irish writers describe him dressed and armed for battle. Glorified by the bard, he yet wears essentially the same costume and equipment which the classic historians and geographers described more soberly. "His gorgeous raiment that he wore in great conventions" consisted of "a fair crimson tunic of five plies and fringed, with a long pin of white silver, gold-enchased and patterned, shining as if it had been a luminous torch which for its blazing property and brilliance men might not endure to see. Next his skin, a body-vest of silk, bordered and fringed all round with gold, with silver, and with white bronze, which vest came as far as the upper edge of his russet-coloured kilt.... About his neck were a hundred linklets of red gold that flashed again, with pendants hanging from them. His head-gear was adorned with a hundred mixed carbuncle jewels, strung." He carried "a trusty special shield, in hue dark crimson, and in its circumference armed with a pure white silver rim. At his left side a long and golden-hilted sword. Beside him, in the chariot, a lengthy spear; together with a keen, aggression-boding javelin, fitted with hurling thong, with rivets of white bronze." Another passage of Gaelic saga describes his chariot. It was made of fine wood, with wicker-work, moving on wheels of white bronze. It had a high rounded frame of creaking copper, a strong curved yoke of gold, and a pole of white silver, with mountings of white bronze. The yellow reins were plaited, and the shafts were as hard and straight as sword-blades.

The Celtic customs were, like the Homeric, those of the primitive world. All land was cultivated in common. This community of possessions is stated by Caesar to have extended to their wives; but the imputation cannot be said to have been proved. On the contrary, in the stories of both branches of the Celtic race, women seem to have taken a higher place in men's estimation, and to have enjoyed far more personal liberty, than among the Homeric Greeks. The idea may have arisen from a misunderstanding of some of the curious Celtic customs. Descent seems to have been traced through the maternal rather than through the paternal line, a very un-Aryan procedure which some believe to have been borrowed from another race. The parental relation was still further lessened by the custom of sending children to be brought up outside the family in which they were born, so that they had foster-parents to whom they were as much, or even more, attached than to their natural ones.

Their political state, mirroring their family life, was not less primitive. There was no central tribunal. Disputes were settled within the families in which they occurred, while, in the case of graver injuries, the injured party or his nearest relation could kill the culprit or exact a fine from him. As families increased in number, they became petty tribes, often at war with one another. A defeated tribe had to recognize the sovereignty of the head man of the conquering tribe, and a succession of such victories exalted him into the position of a chief of his district. But even then, though his decision was the whole of the law, he was little more than the mouthpiece of public opinion.

Footnote 9:

Footnote 10:

Footnote 11:

Footnote 12:

Footnote 13:

Footnote 14:

Footnote 15:

Footnote 16:

Footnote 17:

Footnote 18:

Footnote 19:

Footnote 20:

Footnote 21:

Footnote 22:

Footnote 23:

Footnote 24:

Footnote 25:

Footnote 26:

Footnote 27:

Footnote 28:

Footnote 29:

Footnote 30:

THE RELIGION OF THE ANCIENT BRITONS AND DRUIDISM

The ancient inhabitants of Britain--the Gaelic and British Celts--have been already described as forming a branch of what are roughly called the "Aryans". This name has, however, little reference to race, and really signifies the speakers of a group of languages which can be all shown to be connected, and to descend remotely from a single source--a hypothetical mother-tongue spoken by a hypothetical people which we term "Aryan", or, more correctly, "Indo-European". This primeval speech, evolved, probably, upon some part of the great plain which stretches from the mountains of Central Europe to the mountains of Central Asia, has spread, superseding, or amalgamating with the tongues of other races, until branches of it are spoken over almost the whole of Europe and a great portion of Asia. All the various Latin, Greek, Slavic, Teutonic, and Celtic languages are "Aryan", as well as Persian and other Asiatic dialects derived from the ancient "Zend", and the numerous Indian languages which trace their origin to Sanscrit.

Not very long ago, it was supposed that this common descent of language involved a common descent of blood. A real brotherhood was enthusiastically claimed for all the principal European nations, who were also invited to recognize Hindus and Persians as their long-lost cousins. Since then, it has been conceded that, while the Aryan speech survived, though greatly modified, the Aryan blood might well have disappeared, diluted beyond recognition by crossing with the other races whom the Aryans conquered, or among whom they more or less peacefully settled. As a matter of fact, there are no European nations--perhaps no people at all except a few remote savage tribes--which are not made up of the most diverse elements. Aryan and non-Aryan long ago blended inextricably, to form by their fusion new peoples.

But, just as the Aryan speech influenced the new languages, and the Aryan customs the new civilizations, so we can still discern in the religions of the Aryan-speaking nations similar ideas and expressions pointing to an original source of mythological conceptions. Hence, whether we investigate the mythology of the Hindus, the Greeks, the Teutons, or the Celts, we find the same mythological groundwork. In each, we see the powers of nature personified, and endowed with human form and attributes, though bearing, with few exceptions, different names. Like the Vedic brahmans, the Greek and Latin poets, and the Norse scalds, the Celtic bards--whether Gaels or Britons--imagined the sky, the sun, the moon, the earth, the sea, and the dark underworld, as well as the mountains, the streams and the woods, to be ruled by beings like their own chiefs, but infinitely more powerful; every passion, as War and Love, and every art, as Poetry and Smithcraft, had its divine founder, teacher, and exponent; and of all these deities and their imagined children, they wove the poetical and allegorical romances which form the subject of the present volume.

Like other nations, too, whether Aryan or non-Aryan, the Celts had, besides their mythology, a religion. It is not enough to tell tales of shadowy gods; they must be made visible by sculpture, housed in groves or temples, served with ritual, and propitiated with sacrifices, if one is to hope for their favours. Every cult must have its priests living by the altar.

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". 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 mediaeval 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. 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"--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. 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. 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.

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." 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", 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.

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."

"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! Brave Gaels used to worship it. From it they would not without tribute ask To be satisfied as to their portion of the hard world.

"He was their god, The withered Cromm with many mists, The people whom he shook over every host, The everlasting kingdom they shall not have.

"To him without glory They would kill their piteous, wretched offspring With much wailing and peril, To pour their blood around Cromm Cruaich.

"Milk and corn They would ask from him speedily In return for one-third of their healthy issue: Great was the horror and the scare of him.

"To him Noble Gaels would prostrate themselves, From the worship of him, with many manslaughters, The plain is called "Mag Slecht".

"They did evil, They beat their palms, they pounded their bodies, Wailing to the demon who enslaved them, They shed falling showers of tears.

"Around Cromm Cruaich There the hosts would prostrate themselves; Though he put them under deadly disgrace, Their name clings to the noble plain.

"In their ranks Four times three stone idols; To bitterly beguile the hosts, The figure of the Cromm was made of gold.

"Since the rule Of Herimon, the noble man of grace, There was worshipping of stones Until the coming of good Patrick of Macha.

"A sledge-hammer to the Cromm He applied from crown to sole, He destroyed without lack of valour The feeble idol which was there."

It would appear probable that the Celtic State worship was what is called "solar". All its chief festivals related to points in the sun's progress, the equinoxes having been considered more important than the solstices. It was at the spring equinox in every nineteenth year that, we learn from Diodorus the Sicilian, a writer contemporary with Julius Caesar, Apollo himself appeared to his worshippers, and was seen harping and dancing in the sky until the rising of the Pleiades. The other corresponding festival was "Samhain", the autumn equinox. As Beltaine marked the beginning of summer, so Samhain recorded its end. The summer solstice was also a great Celtic feast. It was held at the beginning of August in honour of the god called Lugus by the Gauls, Lugh by the Gaels, and Lleu by the Britons--the pan-Celtic Apollo, and, probably, when the cult of the war-god had fallen from its early prominence, the chief figure of the common Pantheon.

It was doubtless at Stonehenge that the British Apollo was thus seen harping and dancing. That marvellous structure well corresponds to Diodorus's description of a "magnificent temple of Apollo" which he locates "in the centre of Britain". "It is a circular enclosure," he says, "adorned with votive offerings and tablets with Greek inscriptions suspended by travellers upon the walls. The rulers of the temple and city are called 'Boreadae', and they take up the government from each other according to the order of their tribes. The citizens are given up to music, harping and chanting in honour of the sun." Stonehenge, therefore, was a sacred religious centre, equally revered by and equally belonging to all the British tribes--a Rome or Jerusalem of our ancient paganism.

This raises the question of the exact nationality of the gods whose stories we are about to tell. Were they all Aryan, or did any of the greater aboriginal deities climb up to take their place among the Gaelic tribe of the goddess Danu, or the British children of the goddess D?n? Some of the Celtic gods have seemed to scholars to bear signs of a non-Aryan origin. The point, however, is at present very obscure. Neither does it much concern us. Just as the diverse deities of the Greeks--some Aryan and Hellenic, some pre-Aryan and Pelasgian, some imported and Semitic--were all gathered into one great divine family, so we may consider as members of one national Olympus all these gods whose legends make up "The Mythology of the British Islands".

Footnote 31:

Footnote 32:

Footnote 33:

Share on: WhatsApp @Hash Facebook Tweet