Druid (proniunced droo-id)
(1) A
member of a pre-Christian religious order which existed among the ancient Celts
of Gaul, Britain and Ireland (sometimes with initial capital).
(2) A
member of any of several modern movements which have attempted to revive (what
they claim to be) druidism.
1555–1565:
From the Latin druis (feminine druias; plural druidae), from the Gaulish Druides
(and replacing the sixteenth century French druide). In the Old Irish druí was the nominative, druid
(wizard) the dative & accusative and druad the plural. from the Celtic
compound dru-wid- (strong seer), from
the Old Celtic derwos (true), from
the primitive Indo-European root deru-
(tree (especially oak)) + wid- (to
know), from the primitive Indo-European root weid- (to see). The meaning
in the Old Celtic was thus literally "they who know the oak" which
some etymologists have suggested may be an allusion to divination from
mistletoe but probably was understood as something like “those able to divine
(know) the truth. In the Anglo-Saxon
too, there was an identical word meaning both "tree" and
"truth"; that was treow.
The adoption
in English came via Latin rather than directly from Celtic although in the Old
English there was dry (magician) which, though unattested, has always been
thought likely from the Old Irish druí from
which Modern Irish and Gaelic gained draoi,
genitive druadh (magician, sorcerer). Related forms are the nouns druidity &
druidism and the adjectives druidic, druidical, (the alleged) druidistic &
druidic (of or pertaining to druids or druidry (which dates from 1773)).
The
feminine form druidess (female druid; druidic prophetess or priestess (plural
druidesses)) was actually coined as late as 1755; prior to that druid had been
used when speaking of box sexes. Despite
the similarity in spelling and a speculative etymological link, the female
proper name Drusilla (diminutive of Drusus and a frequent surname in the gens Livia)
is derived from the earlier Drausus which, although of uncertain origin, may be
from a Celtic word meaning literally "strong" (thus the possible
connection with the Old Celtic dru-
which meant both "oak & "strong".
Stonehenge
on Salisbury Plain, Wiltshire, England. Despite
the popular association, archaeologists believe there's no basis for the
medieval myth Stonehenge was built by druids, the construction pre-dating them by
many centuries. In medieval histories, there was not a little "making stuff up", even some of what were passed-off as myths from antiquity were creations of the time.
The class structure of ancient Celtic society was not untypical,
the four major strata, like the Indian caste system, organized in four groups
(1) peasants and artisans, (2) warriors, (3) the ruling classes and (4), the
druids although, unlike in India where the Brahmin priestly caste sit atop the
hierarchy, among the Celts, it was the kings and chieftains who enjoyed
primacy. That much is certain but the
rest of what constitutes druidic history is mostly a mix of the writings
classical Greek & Roman authors, medieval writers with varied relationships
to scholarship and the work of modern anthropologists who have examined the
archaeological record. Given the time
which has passed, the evidence is not only patchy but limited in scope. Although the Romans & Greeks had
encountered the Celts in the wars of earlier centuries earlier, it was only in
the first century BC their historians began, sometimes impressionistically,
sometimes more systematically, to observe their cultures and customs.
Among
the earliest observers was the Syrian stoic polymath Posidonius (circa
135-circa 51 BC) although none of his text survives, except in referenced by
later writers, notably the Greek geographer Strabo (circa 64 BC-circa 24 AD)
who credited Posidonius as his primary source.
Contemporary to Posidonius, though perhaps less reliable was Julius
Caesar (100-44 BC) who devoted some pages to a description of "the
barbarians" in Commentarii de Bello
Gallico (Commentaries on the Gallic War), his vivid recollections of the
conflict. Written as a third-person
narrative in which Caesar describes the battles and political intrigue of the
conflict, it too shows evidence of the legacy of what was created by Posidonius
but the Roman general certainly had many first-hand experiences with the Celts,
both as opponents and allies, some (notably the Aedui), serving in his army. Obviously astute in the practice of politics
as well as military matters, Caesar suggested druidism had probably originated
in Britain and from there spread to the Gauls but although he had the advantage
of being there at the time, he offered no documentary evidence and scholars and
historians have long speculated on their origins. What's more solid is his description of their
place in society. He wrote that they
seemed a secretive but learned group who enjoyed certain privileges among the
Celtic population, exempted from taxation and military service and acting as
judges, deciding cases and setting penalties.
Unlike most in the tribal-based culture, they appeared to enjoy freedom
of passage through any territories.
He
found one aspect most curious. Although
a partially literate society, the Celts using both Greek and Roman script
(depending on the state of conquest), the druids had never committed their learning
and traditions to writing, remarkable given it apparently took over twenty
years fully to be schooled in the philosophy, divination, poetry, healing,
religious rites and spells that was druidic knowledge. That knowledge therefore existed almost
entirely in the collective memory of the living druids, its transmission oral
except for a few inscriptions found in sacred sites such as shrines and
sanctuaries. There may have been some
philosophical basis for that or it may have been just a restrictive trade
practice designed to maintain closed shop, Caesar observing the Gauls were a
most religious people but they always had to wait for the druids to perform the
necessary rituals or sacrifices. The
exclusivity of the trade and the secrecy of its protocols was sound business
practice and one that can be identified in religions and other institutions
over the centuries. There are both
similarities with and differences between Celtic and other religious
traditions. The Celts didn’t build
temples to their gods, the druids practicing their worship in the open air in
places they described as sacred, often a space with some geographically
distinct identity such as a grove or the shores of a lakes although, as Caesar
noted, a sacred spot could be anywhere a druid nominated, a kind of ad-hoc consecration;
another practical advantage of having no written record to contradict the
assertion. As later writers confirmed,
the Gauls believed in an immortal soul but rather than a conception of heaven
& hell or any other afterlife, they believed that upon death, it passed to
another body after death, an eschatology of reincarnation.
The
lack of historic documents means it's impossible exactly to describe any exact
sense of an internal druidical structure or indeed any indication whether it
was static or essentially unchanging.
Caesar said that in Gaul there were three groups: the druidae, vates or uatis & bardi (which
existed in Ireland as the druidh, filidh
& baird) but whether these were
exact organization divisions or simply a description of traditions or
disciplines is unknown and all druids seem to have been required to learn all
the skills to permit them to function as teachers, philosophers, physicians,
priests, seers and sorcerers. It was
certainly a wide job-description which ranged from teaching the children of the
nobility to performing human ritual sacrifice but the fundamental role (and the
one which gave the druids their mystique and legitimacy) was that which appears
in the institutional structure of the clergy in so many religions: the druids
were the priests who would communicate with the gods on behalf of the Celtic
people and thus mediate their relationship with the gods. However, although the name was shared, what
is often casually referred to as druidism wasn't monolithic and there are Irish
and Welsh texts which mention druids as teachers, healers, seers and wizards,
but not as priests and certainly not following the Gallic druids tradition of
prayer, Irish myths suggesting druids were sorcerers and wizards rather than priests. More is actually known about the druids of
the Partholonians, Nemedians, Milesians & Fomorians because, unlike those
in Gaul and Britain, there were no rules against writing.
Modern interest in the druids focuses mostly on their magic, sorcery and
spells. Over the centuries, there's been
much imaginative speculation about their nature and purpose in Gaul, something
inevitable because unlike in what survives in the Irish and Welsh record,
there's scant evidence. In the Irish
& Welsh literature, classical authors found mentions of magic and
witchcraft although the details were vague, it’s clear ancient druids were much
concerned with healing and divination, like the shamans or medicine men who
gathered herbs and poultice to ward off evil spirits. There was also practical medicine, the
natural scientist Pliny the Elder (29-79 AD) writing that druids held the
mistletoe and oak trees as sacred, the former cultivated and with great
ceremony on the sixth day of the moon; as part of the ritual, a golden sickle
was used carefully to cut the mistletoes, the druid garbed in a full-length
white cloak. A bit of a cure-all in the
druidic medicine cabinet, mistletoe was said to be able to heal all illness and
disease, act as the antidote to any poison and impart fecundity to barren
cattle. In the medieval Irish histories,
the vista of arboreal sacredness and utility is wider spread, ash trees (often
called rowan and quicken), the yew, the apple and the hazel all listed.
For the
professional historian, the druids are difficult subjects because nobody will
ever know how much truth lies in so many ancient and medieval writings. The speculations, exaggerations and general
mischief-making however probably accounts for much of the interest in druidism and
it long predates both the revival of paganism and the weird world of the new
age. The haziness means it can by anyone
be constructed to be what they wish it to be and there are many societies to
join if one wishes to become a druid although those lured by the attraction of
ritual human sacrifice will these days have to join a more accommodating
religion.
A
Converted British Family Sheltering a Christian Missionary from the Persecution
of the Druids, oil on canvas by William Holman Hunt
(1827-1910), Ashmolean Museum, Oxford.
William Holman Hunt's 1860 painting was at
the time of its exhibition sometimes referred to as A Converted British Family Sheltering a Christian Priest from the
Persecution of the Druids by those who liked the whiff of popery that
"priest" seemed to summon. The
depiction is of a family of ancient Britons in their humble hovel, concealing
and tending to the wounds of a Christian missionary, injuries inflicted
presumably by the pagan Celtic Druids, seen outside pursuing another fleeing
missionary at the urging of the white-robed Druid priest. The artist always remained convinced this
early work was one of his finest but it was much criticized on both
compositional and representational grounds.
As a work, it's indicative of the disapproval
of paganism among Victorian Christians which even some historians tended to
dismiss as something which, except for the odd deranged heretic, vanished
wherever Christianity arrived which wasn't true; paganism in Europe enduring in
places for centuries and even enjoying spasmodic revivals after
Christianization. The first country
outside of the Roman Empire to embrace Christianity was Armenia in the fourth
century and the last, Lithuania in the fifteenth so the two systems co-existed
for a millennium. In England, despite
what Roman church's publicity machine taught to generations, paganism was not eradiated
by the mission of Saint Augustine of Canterbury (circa 520-604) in 597 but by
the ninth century conversion of Danelaw (the central and eastern regions of
England where the way and laws of the Danes were practiced) and the killing of
Eric Bloodaxe ((Eric Haraldsson (also known as Eirik fratrum interfector), circa 885-954; of Norwegian origin and
variously (and apparently briefly) several times King of Norway and twice of
Northumbria (circa 947–948 and 952–954)) in York in 954. Beyond England however, paganism lived on as
the dominant social order in Viking Scandinavia and the more remote regions of
the British Isles until well into the twelfth century and in Prussia, it
wouldn't be until the later fourteenth century crusades of the Teutonic Knights
that Christendom finally prevailed.
