CELTIC MYTHOLOGY (Illustrated Edition). T. W. Rolleston
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Libations of milk were also poured out on the hills, ruined chapels were perambulated, wells and stones worshipped, and divination practised. These rites, occurring in the seventeenth century, were condemned by the Presbytery of Dingwall, but with little effect, and some of them still survive.789 In all these cases the saint has succeeded to the ritual of an earlier god. Mr. Cook surmises that S. Maelrubha was the successor of a divine king connected with an oak and sacred well, the god or spirit of which was incarnate in him. These divine kings may at one time have been slain, or a bull, similarly incarnating the god or spirit, may have been killed as a surrogate. This slaying was at a later time regarded as a sacrifice and connected with the cure of madness.790 The rite would thus be on a parallel with the slaying of the oxen at the mistletoe gathering, as already interpreted. Eilean Maree (Maelrubha), where the tree and well still exist, was once known as Eilean mo righ ("the island of my king"), or Eilean a Mhor Righ ("of the great king"), the king having been worshipped as a god. This piece of corroborative evidence was given by the oldest inhabitant to Sir Arthur Mitchell.791 The people also spoke of the god Mourie.
Other survivals of animal sacrifice are found in cases of cattle-plague, as in Morayshire sixty years ago, in Wales, Devon, and the Isle of Man. The victim was burned and its ashes sprinkled on the herd, or it was thrown into the sea or over a precipice.792 Perhaps it was both a propitiatory sacrifice and a scape-animal, carrying away the disease, though the rite may be connected with the former slaying of a divine animal whose death benefited all the cattle of the district. In the Hebrides the spirits of earth and air were propitiated every quarter by throwing outside the door a cock, hen, duck, or cat, which was supposed to be seized by them. If the rite was neglected, misfortune was sure to follow. The animal carried away evils from the house, and was also a propitiatory sacrifice.
The blood of victims was sprinkled on altars, images, and trees, or, as among the Boii, it was placed in a skull adorned with gold.793 Other libations are known mainly from folk-survivals. Thus Breton fishermen salute reefs and jutting promontories, say prayers, and pour a glass of wine or throw a biscuit or an old garment into the sea.794 In the Hebrides a curious rite was performed on Maundy Thursday. After midnight a man walked into the sea, and poured ale or gruel on the waters, at the same time singing:
"O God of the sea,
Put weed in the drawing wave,
To enrich the ground,
To shower on us food."
Those on shore took up the strain in chorus.795 Thus the rite was described by one who took part in it a century ago, but Martin, writing in the seventeenth century, gives other details. The cup of ale was offered with the words, "Shony, I give you this cup of ale, hoping that you will be so kind as to send plenty of seaweed for enriching our ground for the ensuing year." All then went in silence to the church and remained there for a time, after which they indulged in an orgy out-of-doors. This orgiastic rite may once have included the intercourse of the sexes—a powerful charm for fertility. "Shony" was some old sea-god, and another divinity of the sea, Brianniul, was sometimes invoked for the same purpose.796 Until recently milk was poured on "Gruagach stones" in the Hebrides, as an offering to the Gruagach, a brownie who watched over herds, and who had taken the place of a god.797
PRAYER.
Prayer accompanied most rites, and probably consisted of traditional formulæ, on the exact recital of which depended their value. The Druids invoked a god during the mistletoe rite, and at a Galatian sacrifice, offered to bring birds to destroy grasshoppers, prayer was made to the birds themselves.798 In Mona, at the Roman invasion, the Druids raised their arms and uttered prayers for deliverance, at the same time cursing the invaders, and Boudicca invoked the protection of the goddess Andrasta in a similar manner.799 Chants were sung by the "priestesses" of Sena to raise storms, and they were also sung by warriors both before and after a battle, to the accompaniment of a measured dance and the clashing of arms.800 These warrior chants were composed by bards, and probably included invocations of the war-gods and the recital of famous deeds. They may also have been of the nature of spells ensuring the help of the gods, like the war-cries uttered by a whole army to the sound of trumpets.801 These consisted of the name of a god, of a tribe or clan, or of some well-known phrase. As the recital of a divine name is often supposed to force the god to help, these cries had thus a magical aspect, while they also struck terror into the foe.802 Warriors also advanced dancing to the fray, and they are depicted on coins dancing on horseback or before a sword, which was worshipped by the Celts.803 The Celtiberian festival at the full moon consisted entirely of dancing. The dance is a primitive method of expressing religious emotion, and where it imitates certain actions, it is intended by magical influence to crown the actions themselves with success. It is thus a kind of acted prayer with magical results.
DIVINATION.
A special class of diviners existed among the Celts, but the Druids practised divination, as did also the unofficial layman. Classical writers speak of the Celts as of all nations the most devoted to, and the most experienced in, the science of divination. Divination with a human victim is described by Diodorus. Libations were poured over him, and he was then slain, auguries being drawn from the method of his fall, the movements of his limbs, and the flowing of his blood. Divination with the entrails was used in Galatia, Gaul, and Britain.804 Beasts and birds also provided omens. The course taken by a hare let loose gave an omen of success to the Britons, and in Ireland divination was used with a sacrificial animal.805 Among birds the crow was pre-eminent, and two crows are represented speaking into the ears of a man on a bas-relief at Compiègne. The Celts believed that the crow had shown where towns should be founded, or had furnished a remedy against poison, and it was also an arbiter of disputes.806 Artemidorus describes how, at a certain place, there were two crows. Persons having a dispute set out two heaps of sweetmeats, one for each disputant. The birds swooped down upon them, eating one and dispersing the other. He whose heap had been scattered won the case.807 Birds were believed to have guided the migrating Celts, and their flight furnished auguries, because, as Deiotaurus gravely said, birds never lie. Divination by the voices of birds was used by the Irish Druids.808
Omens were drawn from the direction of the smoke and flames of sacred fires and from the condition of the clouds.809 Wands of yew were carried by Druids—"the wand of Druidism" of many folk-tales—and were used perhaps as divining-rods. Ogams were also engraved on rods of yews, and from these Druids divined hidden things. By this means the Druid Dalan