Druid

A druid was a member of the high-ranking class in ancient Celtic cultures. Druids were religious leaders as well as legal authorities, adjudicators, lorekeepers, medical professionals and political advisors. Druids left no written accounts. While they were reported to have been literate, they are believed to have been prevented by doctrine from recording their knowledge in written form. Their beliefs and practices are attested in some detail by their contemporaries from other cultures, such as the Romans and the Greeks.

The earliest known references to the druids date to the 4th century BCE. The oldest detailed description comes from Julius Caesar's ''Commentarii de Bello Gallico'' (50s BCE). They were described by other Roman writers such as Cicero, Cicero (44) I.XVI.90. Tacitus, and Pliny the Elder. Following the Roman invasion of Gaul, the druid orders were suppressed by the Roman government under the 1st-century CE emperors Tiberius and Claudius, and had disappeared from the written record by the 2nd century.

In about 750 CE, the word ''druid'' appears in a poem by Blathmac, who wrote about Jesus, saying that he was "better than a prophet, more knowledgeable than every druid, a king who was a bishop and a complete sage." The druids appear in some of the medieval tales from Christianized Ireland like " Táin Bó Cúailnge", where they are largely portrayed as sorcerers who opposed the coming of Christianity. In the wake of the Celtic revival during the 18th and 19th centuries, fraternal and neopagan groups were founded based on ideas about the ancient druids, a movement known as Neo-Druidism. Many popular notions about druids, based on misconceptions of 18th-century scholars, have been largely superseded by more recent study.

Etymology

The English word ''druid'' derives from Latin ''druidēs'' (plural), which was considered by ancient Roman writers to come from the native Celtic Gaulish word for these figures. Piggott (1968) p. 89.Caroline aan de Wiel, "Druids the word", in ''Celtic Culture''. Other Roman texts employ the form ''druidae'', while the same term was used by Greek ethnographers as (''druidēs''). Although no extant Romano-Celtic inscription is known to contain the form, the word is cognate with the later insular Celtic words, Old Irish ''druí'' 'druid, sorcerer', Old Cornish ''druw'', Middle Welsh ''dryw'' ' seer; wren'. Based on all available forms, the hypothetical proto-Celtic word may be reconstructed as *''dru-wid-s'' (pl. *''druwides'') meaning " oak-knower". The two elements go back to the Proto-Indo-European roots ''*deru-'' and ''*weid-'' "to see". The sense of "oak-knower" or "oak-seer" is supported by Pliny the Elder, who in his ''Natural History'' considered the word to contain the Greek noun ''drýs'' (δρύς), "oak-tree" and the Greek suffix ''-idēs'' (-ιδης). Both Old Irish ''druí'' and Middle Welsh ''dryw'' could refer to the wren, possibly connected with an association of that bird with augury in Irish and Welsh tradition (see also Wren Day).

Practices and doctrines

Sources by ancient and medieval writers provide an idea of the religious duties and social roles involved in being a druid.

Societal role and training

The Greco-Roman and the vernacular Irish sources agree that the druids played an important part in pagan Celtic society. In his description, Julius Caesar wrote that they were one of the two most important social groups in the region (alongside the ''equites'', or nobles) and were responsible for organizing worship and sacrifices, divination, and judicial procedure in Gallic, British, and Irish societies. Caesar, Julius. ''De bello gallico''. VI.13–18. He wrote that they were exempt from military service and from paying taxes, and had the power to excommunicate people from religious festivals, making them social outcasts. Two other classical writers, Diodorus Siculus and Strabo, wrote about the role of druids in Gallic society, stating that the druids were held in such respect that if they intervened between two armies they could stop the battle.

Pomponius Mela was the first author to say that the druids' instruction was secret and took place in caves and forests.

Druidic lore consisted of a large number of verses learned by heart, and Caesar remarked that it could take up to twenty years to complete the course of study. What was taught to druid novices anywhere is conjecture: of the druids' oral literature, not one certifiably ancient verse is known to have survived, even in translation. All instruction was communicated orally, but for ordinary purposes, Caesar reports, the Gauls had a written language in which they used Greek letters. In this he probably draws on earlier writers; by the time of Caesar, Gaulish inscriptions had moved from Greek script to Latin script.

Sacrifice

Greek and Roman writers frequently made reference to the druids as practitioners of human sacrifice. Caesar says those who had been found guilty of theft or other criminal offences were considered preferable for use as sacrificial victims, but when criminals were in short supply, innocents would be acceptable. A form of sacrifice recorded by Caesar was the burning alive of victims in a large wooden effigy, now often known as a wicker man. A differing account came from the 10th-century '' Commenta Bernensia'', which stated that sacrifices to the deities Teutates, Esus and Taranis were by drowning, hanging and burning, respectively (see threefold death).

Diodorus Siculus asserts that a sacrifice acceptable to the Celtic gods had to be attended by a druid, for they were the intermediaries between the people and the divinities. He remarked upon the importance of prophets in druidic ritual:

Archaeological evidence from western Europe has been widely used to support the view that Iron Age Celts practiced human sacrifice. Mass graves found in a ritual context dating from this period have been unearthed in Gaul, at both Gournay-sur-Aronde and Ribemont-sur-Ancre in the region of the Belgae chiefdom. The excavator of these sites, Jean-Louis Brunaux, interpreted them as areas of human sacrifice in devotion to a war god, although this view was criticized by another archaeologist, Martin Brown, who believed that the corpses might be those of honoured warriors buried in the sanctuary rather than sacrifices. Some historians have questioned whether the Greco-Roman writers were accurate in their claims. J. Rives remarked that it was "ambiguous" whether druids ever performed such sacrifices, for the Romans and Greeks were known to project what they saw as barbarian traits onto foreign peoples including not only druids but Jews and Christians as well, thereby confirming their own "cultural superiority" in their own minds.

Nora Chadwick, an expert in medieval Welsh and Irish literature who believed the druids to be great philosophers, has also supported the idea that they had not been involved in human sacrifice, and that such accusations were imperialist Roman propaganda.

Philosophy

Alexander Cornelius Polyhistor referred to the druids as philosophers and called their doctrine of the immortality of the soul and reincarnation or metempsychosis, " Pythagorean":

Caesar made similar observations:

Diodorus Siculus, writing in 36 BCE, described how the druids followed "the Pythagorean doctrine", that human souls "are immortal and after a prescribed number of years they commence a new life in a new body". Diodorus Siculus. ''Bibliotheca historicae''. V.21–22. In 1928, folklorist Donald A. Mackenzie speculated that Buddhist missionaries had been sent by the Indian king Ashoka. Caesar noted the druidic doctrine of the original ancestor of the tribe, whom he referred to as '' Dispater'', or ''Father Hades''.

Druids in mythology

Druids play a prominent role in Irish folklore, generally serving lords and kings as high ranking priest-counselors with the gift of prophecy and other assorted mystical abilitiesthe best example of these possibly being Cathbad. The chief druid in the court of King Conchobar mac Nessa of Ulster, Cathbad features in several tales, most of which detail his ability to foretell the future. In the tale of Deirdre of the Sorrowsthe foremost tragic heroine of the Ulster Cyclethe druid prophesied before the court of Conchobar that Deirdre would grow up to be very beautiful, and that kings and lords would go to war over her, much blood would be shed because of her, and Ulster's three greatest warriors would be forced into exile for her sake. This prophecy, ignored by the king, came true.

The greatest of these mythological druids was Amergin Glúingel, a bard and judge for the Milesians featured in the Mythological Cycle. The Milesians were seeking to overrun the Tuatha Dé Danann and win the land of Ireland but, as they approached, the druids of the Tuatha Dé Danann raised a magical storm to bar their ships from making landfall. Thus Amergin called upon the spirit of Ireland itself, chanting a powerful incantation that has come to be known as ''The Song of Amergin'' and, eventually (after successfully making landfall), aiding and dividing the land between his royal brothers in the conquest of Ireland, earning the title Chief Ollam of Ireland.

Other such mythological druids were Tadg mac Nuadat of the Fenian Cycle, and Mug Ruith, a powerful blind druid of Munster.

Female druids

Irish mythology

Irish mythology has a number of female druids, often sharing similar prominent cultural and religious roles with their male counterparts. The Irish have several words for female druids, such as ''bandruí'' ("woman-druid"), found in tales such as '' Táin Bó Cúailnge''; 1c: "dialt feminine declension, Auraic. 1830. bandruí druidess; female skilled in magic arts: tri ferdruid ┐ tri bandrúid, TBC 2402 = dī (leg. tri) drúid insin ┐ a teóra mná, TBC² 1767." Bodhmall, featured in the Fenian Cycle, and one of Fionn mac Cumhaill's childhood caretakers;Parkes, "Fosterage, Kinship, & Legend", Cambridge University Press, Comparative Studies in Society and History (2004), 46: pp. 587–615. and Tlachtga,Jones, Mary
"The Boyhood Deeds of Fionn mac Cumhaill"
. From maryjones.us. Retrieved July 22, 2008. daughter of the druid Mug Ruith who, according to Irish tradition, is associated with the Hill of Ward, site of prominent festivals held in Tlachtga's honour during the Middle Ages.MacKillop, James (1998). ''Dictionary of Celtic Mythology''. London: Oxford. . *page numbers needed*

Biróg, another ''bandruí'' of the Tuatha Dé Danann, plays a key role in an Irish folktale where the Fomorian warrior Balor attempts to thwart a prophecy foretelling that he would be killed by his own grandson by imprisoning his only daughter Eithne in the tower of Tory Island