astern customs and eastern superstitions, which undoubtedly are a strong confirmatory proof of our eastern origin, abounded in ancient Erinn. Druidism was the religion of the Celts, and druidism was probably one of the least corrupt forms of paganism. The purity of the divinely-taught patriarchal worship, became more and more corrupted as it passed through defiled channels. Yet, in all pagan mythologies, we find traces of the eternal verity in an obvious prominence of cultus offered to one god above the rest; and obvious, though grossly misapplied, glimpses of divine attributes, in the many deified objects which seemed to symbolize his power and his omnipotence.

      The Celtic druids probably taught the same doctrine as the Greek philosophers. The metempsychosis, a prominent article of this creed, may have been derived from the Pythagoreans, but more probably it was one of the many relics of patriarchal belief which were engrafted on all pagan religions. They also taught that the universe would never be entirely destroyed, supposing that it would be purified by fire and water from time to time. This opinion may have been derived from the same source. The druids had a pontifex maximus, to whom they yielded entire obedience—an obvious imitation of the Jewish custom. The nation was entirely governed by its priests, though after a time, when the kingly power developed itself, the priestly power gave place to the regal. Gaul was the head-quarters of druidism; and thither we find the Britons, and even the Romans, sending their children for instruction. Eventually, Mona became a chief centre for Britain. The Gaedhilic druids, though probably quite as learned as their continental brethren, were more isolated; and hence we cannot learn so much of their customs from external sources. There is no doubt that the druids of Gaul and Britain offered human sacrifices; it appears almost certain the Irish druids did not.

      Our principal and most reliable information about this religion, is derived from Cæsar. His account of the learning of its druids, of their knowledge of astronomy, physical science, mechanics, arithmetic, and medicine, however highly coloured, is amply corroborated by the casual statements of other authors.^[144] He expressly states that they used the Greek character in their writings, and mentions tables found in the camp of the Helvetii written in these characters, containing an account of all the men capable of bearing arms.

      It is probable that Irish druidical rites manifested themselves principally in Sun-worship. The name of Bel, still retained in the Celtic Beltinne, indicates its Phoenician origin; Baal being the name under which they adored that luminary. It is also remarkable that Grian, which signifies the sun in Irish, resembles an epithet of Apollo given by Virgil,^[145] who sometimes styles him Grynæus. St. Patrick also confirms this conjecture, by condemning Sun-worship in his Confession, when he says: "All those who adore it shall descend into misery and punishment." If the well-known passage of Diodorus Siculus may be referred to Ireland, it affords another confirmation. Indeed, it appears difficult to conceive how any other place but Ireland could be intended by the "island in the ocean over against Gaul, to the north, and not inferior in size to Sicily, the soil of which is so fruitful that they mow there twice in the year."^[146] In this most remarkable passage, he mentions the skill of their harpers, their sacred groves and singular temple of round form, their attachment to the Greeks by a singular affection from old times, and their tradition of having been visited by the Greeks, who left offerings which were noted in Greek letters.

      Toland and Carte assume that this passage refers to the Hebrides, Rowlands applies it to the island of Anglesea; but these conjectures are not worth regarding. We can scarcely imagine an unprejudiced person deciding against Ireland; but where prejudice exists, no amount of proof will satisfy. It has been suggested that the Irish pagan priests were not druids properly so called, but magi;^[147] and that the Irish word which is taken to mean druid, is only used to denote persons specially gifted with wisdom. Druidism probably sprung from magism, which was a purer kind of worship, though it would be difficult now to define the precise limits which separated these forms of paganism. If the original pagan religion of ancient Erinn was magism, introduced by its Phoenician colonizers, it is probable that it had gradually degenerated to the comparatively grosser rites of the druid before the advent of St. Patrick. His destruction of the idols at Magh Slecht is unquestionable evidence that idol worship^[148] was then practised, though probably in a very limited degree.

      The folklore of a people is perhaps, next to their language, the best guide to their origin. The editor of Bohn's edition of the Chronicle of Richard of Cirencester remarks, that "many points of coincidence have been remarked in comparing the religion of the Hindoos with that of the ancient Britons; and in the language of these two people some striking similarities occur in those proverbs and modes of expression which are derived from national and religious ceremonies."^[149] We are not aware of any British customs or proverbs which bear upon this subject, nor does the writer mention any in proof of his assertion: if, however, for Britons we read Irish, his observations may be amply verified.

      The kindly "God save you!" and "God bless all here!" of the Irish peasant, finds its counterpart in the eastern "God be gracious to thee, my son!" The partiality, if not reverence, for the number seven, is indicated in our churches. The warm-hearted hospitality of the very poorest peasant, is a practical and never-failing illustration of the Hindoo proverb, "The tree does not withdraw its shade even from the woodcutter."

      The celebration of St. John's Eve by watchfires, is undoubtedly a remnant of paganism, still practised in many parts of Ireland, as we can aver from personal knowledge; but the custom of passing cattle through the fire has been long discontinued, and those who kindle the fires have little idea of its origin, and merely continue it as an amusement. Kelly mentions, in his Folklore, that a calf was sacrificed in Northamptonshire during the present century, in one of these fires, to "stop the murrain." The superstitious use of fire still continues in England and Scotland, though we believe the Beltinne on St. John's Eve is peculiar to Ireland. The hunting of the wren^[150] on St. Stephen's Day, in this country, is said, by Vallancey, to have been originated by the first Christian missionaries, to counteract the superstitious reverence with which this bird was regarded by the druids. Classic readers will remember the origin of the respect paid to this bird in pagan times. The peasantry in Ireland, who have never read either Pliny or Aristotle, are equally conversant with the legend.

      The common and undignified game of "jacks" also lays claim to a noble ancestry. In Mr. St. John's work on The Manners and Customs of Ancient Greece, he informs us that the game was a classical one, and called pentalitha. It was played with five astragals—knuckle-bones, pebbles, or little balls—which were thrown up into the air, and then attempted to be caught when falling on the back of the hand. Another Irish game, "pricking the loop," in Greece is called himantiliginos, pricking the garter. Hemestertius supposes the Gordian Knot to have been nothing but a variety