Irish Druidism

Turning to Irish Druidism, we may discern a meaning, when reading between the lines in Irish MSS., but the mystery is either not understood by the narrators, or is purposely beclouded so as to be unintelligible to the vulgar, and remove the writers (more or less ecclesiastics) from the censure of superiors in the Church. Elsewhere, in the chapter upon "Gods," History, as seen in lives of Irish heroes and founders of tribes, is made the medium for the communication, in some way, of esoteric intelligence. If the Druids of Erin were in any degree associated with that assumed mythology, they come much nearer the wisdom of British Druids than is generally supposed, and were not the common jugglers and fortune-tellers of Irish authorities.

As the popular Professor O'Curry may be safely taken as one leading exponent of Irish opinion upon Irish Druids, a quotation from his able Lectures will indicate his view:—

"Our traditions," says he, "of the Scottish and Irish Druids are evidently derived from a time when Christianity had long been established. These insular Druids are represented as being little better than conjurers, and their dignity is as much diminished as the power of the King is exaggerated. He is hedged with a royal majesty which never existed in fact. He is a Pharaoh or Belshazzar with a troop of wizards at command; his Druids are sorcerers and rain-doctors, who pretend to call down the storms and the snow, and frighten the people with the fluttering wisp, and other childish charms. They divined by the observation of sneezing and omens, by their dreams after holding a bull-feast, or chewing raw horseflesh in front of their idols, by the croaking of their ravens and chirping of tame wrens, or by the ceremony of licking the hot edge of bronze taken out of the rowan-tree faggot. They are like the Red Indian medicine men, or the Angekoks of the Eskimo, dressed up in bull's-hide coats and bird-caps with waving wings. The chief or Arch-Druid of Tara is shown to us as a leaping juggler with ear-clasps of gold, and a speckled cloak; he tosses swords and balls into the air, and like the buzzing of bees on a beautiful day is the motion of each passing the other."

This, perhaps, the ordinary and most prosaic account of the Irish Druid, is to be gathered from the ecclesiastical annals of St. Patrick. The monkish writers had assuredly no high opinion of the Druid of tradition; and, doubtless, no respect for the memory of Taliesin or other members of the Craft.

Nevertheless, we should bear in mind that these same authorities took for granted all the stories floating about concerning transformations of men and women into beasts and birds, and all relations about gods of old.

O'Beirne Crowe has some doubt about Druid stories and primitive missionaries. He finds in the Hymn of St. Patrick the word Druid but once mentioned; and that it is absent alike in Brocan's Life of St. Brigit, and in Colman's Hymn. "Though Irish Druidism," says he, "never attained to anything like organization, still its forms and practices, so far as they attained to order, were in the main the same as those of Gaul."

Those Christian writers admitted that the Druids had a literature. The author of the Lecan declared that St. Patrick, at one time, burnt one hundred and eighty books of the Druids. "Such an example," he said, "set the converted Christians to work in all parts, until, in the end, all the remains of the Druidic superstition were utterly destroyed." Other writers mention the same fact as to this burning of heathen MSS. Certainly no such documents had, even in copies, any existence in historic times, though no one can deny the possibility of such a literature. The Welsh, however, claim the possession of Druidic works. But the earliest of these date from Christian times, bearing in their composition biblical references, and, by experts, are supposed to be of any period between the seventh and twelfth centuries. Villemarque dates the earliest Breton Bards from the sixth century; other French writers have them later.

At the same time, it must be allowed that early Irish MSS., which all date since Christianity came to the island, contain references of a mystical character, which might be styled Druidical. Most of the Irish literature, professedly treating of historical events, has been regarded as having covert allusions to ancient superstitions, the individuals mentioned being of a mythical character.

A considerable number of such references are associated with Druids, whatever these were thought then to be. Miracles were abundant, as they have been in all periods of Irish history. The Deity, the angels, the spirits of the air or elsewhere, are ever at hand to work a marvel, though often for little apparent occasion. As the performances of Saints are precisely similar to those attributed to Druids, one is naturally puzzled to know where one party quits the field and the other comes on.

A large number of these references belong to the Fenian days, when the Tuatha Druids practised their reported unholy rites. Thus, Teige was the father of the wife of the celebrated Fenian leader, Fionn MacCumhaill, or Fionn B'Baoisgne, slain at Ath-Brea, on the Boyne. But Matha MacUmoir was a Druid who confronted St. Patrick. St. Brigid was the daughter of the Druid Dubhthach. The Druid Caicher foretold that the race he loved would one day migrate to the West.

In Ninine's Prayer it is written—

"We put trust in Saint Patrick, chief apostle of Ireland;
He fought against hard-hearted Druids."

As told by T. O'Flanagan, 1808, King Thaddy, father of Ossian, was a Druid. Ierne was called the Isle of learned Druids. Plutarch relates that Claudius, exploring, "found on an island near Britain an order of Magi, reputed holy by the people." Tradition says that Parthalon, from Greece, brought three Druids with him. These were Fios, Eolus, and Fochmarc; that is, observes O'Curry, "if we seek the etymological meaning of the words, Intelligence, Knowledge, and Inquiry."