Irish Druids And Old Irish Religions

IRISH SUPERSTITIONS

   The peculiar superstitions of a people will often throw a light upon their ancient faiths. Baring-Gould has remarked, "Much of the religion of the lower orders, which we regard as essentially divine, is ancient heathenism, refined with Christian symbols." Whatever doubt may be felt as to this, all must admit the underlying paganism of some customs, credences, or sayings. Gomme tells us that "the local fetishism to be found in Aryan countries simply represents the undying faith of the older race."
   Dr. Todd, in his work on Irish Religion, ventured on more tender ground, when he wrote concerning the "Guardsman's Cry" of St. Patrick--"The prayer which it contains against women, smiths, and Druids, together with the invocation of the powers of the sky, the sun, fire, lightning, &c., proves that, notwithstanding the undoubted piety and fervent Christian faith of the author, he had not yet fully shaken off the pagan prejudices." Giraldus Cambrensis declared that the Irish, at the conquest by Henry II., justified their condemnation by the Pope," being more ignorant than all other nations of the first principles of the faith."
   The legends of the English and French might be shown to contain a vast amount of questionable common sense and faith; but our present inquiry is to trace the underlying opinions of the ancient Irish.
   Leaving outside the so-called Druidical megalithic monuments, about the origin of which, in circles, pillars, &c., we know little or nothing beyond speculation, and which are scattered almost all over the globe, we notice in the Irish certain notions and practices connected with stones that reflect the manners of former times.
   The stone of Cuamchoill, near Tipperary, produced blindness on those who gazed on it. Stones of Speculation, Liath Meisieth, used to draw fire, were much revered. One object in the Irish Museum, of brass cased in silver, six inches by four, has the precious crystal in the centre, set round with coloured stones. The footprints of the angel Victor were to be seen on a stone in Down County, as the celestial being alighted to deliver-his message from on high to St. Patrick.
   In the Glimpses of Erin, by S. and Alice Milligan, an interesting notice occurs of the Brash or Bullan stones, in Cork Co, though there is a specimen at the Seven Churches of Glendalough. "The upper surface of this monument," say they, "is indented with four deep basin-shaped hollows. Two of them, the smallest, are quite close to each other at one edge; the other two, of larger size, are at the opposite edge. The devotee placed his or her knees in the smaller hollows; and, repeating a certain number of prayers, dropped an offering of some minute article into the larger. This operation, with certain rounds and washings at the Well, was deemed a specific for rheumatic pains and other ailments."
   It is added, of the Brash superstition, "This is a pagan cultus, which all the power of Christianity, the personal influence of the cleric, and national education, have not been able to obliterate." A respectable farmer declared that he was not above saying a prayer at the "blessed stone" when he came that way. The water found in hollows of Bullan stones was held good for bad eyes.
   Upright Standing Stones, or Dallans, the same authorities assure us, are reverenced as in idolatrous India. Mr. Milligan says, "The Inismurray women kneel before these stones, and pray that they may be delivered from the perils of childbirth." St. Bridget's stone at the Faughard, Louth, has a raised work round it, with St. Bridget's pillar near it upon steps, round which the devotees walk.
   The Clocha breca, or speckled stones of Inismurray, Sligo, are thus described by Dr. O'Donovan--
   "They are round stones, of various sizes, and arranged in such order that they cannot be easily reckoned; and, if you believe the natives, they cannot be reckoned at all. These stones are turned, and, if I understand them rightly, their order changed by the inhabitants on certain occasions, when they visit the shrine to wish good or evil against their neighbours." An aeir, or long-curse, has been often thus hurled against a private enemy.
   There is no account of the people, as recorded of some Celts, worshipping a bloody spear, or one placed in a vase upon the altar, as With the Scythians; but Spenser, in Queen Elizabeth's time, observed the Irish drink blood in a certain ceremony, and swear by the right hand of their chiefs.
   Solinus, in the early Christian centuries, must have heard strange tales of Eric, when he left this record--"It is a surly, savage race. 'the soldier in the moment of victory takes a draught of his enemy's blood, and smears his face with the gore. The mother puts her boy's first food, for luck, on the end of her husband's sword, and lightly pushes it into the infant's mouth, with a prayer to the gods of her tribe that her son may have a soldier's death."
   The Evil Eye was an object of dread, and penalties concerning it are conspicuous in the old Brehon laws. The Suil Bhaloirs, or Balor eye, relates to one Balor, who was able by an eye to strike a foe dead. Love potions, on the contrary, are referred to in many ancient songs.
   Persons were put under vows to do or not to do a thing. They were said to be under Gesa. This was often imposed with certain spells or charms.
   Raising the wind--so valuable a power in sailing days--was the privilege of a few, and had its votaries down to the last century. Windbound fishermen of the Hebrides, too, used to walk, sunwise, round the chapel of Fladda, in Fladdahuan Isle, and pour water upon a round, bluish-looking stone. This effectually raised a wind. The gods then kept the wind in bags. Not so long ago, old women in the Shetlands would sell wind to sailors.
   Dreams have played a great part in Ireland. In St. Patrick's Confession they are referred to. Professor O'Curry explains the meaning attached to them by the peasantry. Auguries were taken from the flight of birds, from beasts, and the appearance of clouds. Prodigies were not always perceived but by favoured parties. Thus we read in one poem, "The King alone beheld the terrible sight; and he foresaw the death of his people." Showers of blood were thus beheld. Bards at times recognized the sounds of approaching death on the strings of their harps.
   Miracles were of ordinary occurrence, and of varied character. Tales were told of early saints crossing the Irish Sea by standing upon their garments laid upon the water. They are similar to what is noted in Hucher's Le Saint Graal, where a number of Christians came to Britain upon Joseph of Arimathea's shirt, which grew in size with the number mounting upon it.
   Transformations, especially into animal forms, have been implicitly believed in by the peasantry. Some perceive in this the system of Totemism. Prof. Rhys was led to recognize a Dog-totem in Ireland from the number of dog-names. Conaire, son-of-bird, must not eat bird; and Cuchulainn, the hero, named after a dog, was told not to eat of dog; he was ruined by breaking the order. "The descendants of the wolf in Ossory," we are told in Wonders of Erin, "could then transform themselves into wolves." The wolf was the totem of Ossory.
   Druids, as tradition relates, could change men into animals or trees. Dalyell's Darker Superstitions of Scotland gives a number of such transforming stories. Thus Minerva changed Ulysses, for fear of his enemies

"She spake, then touched him with her powerful wand;
The skin shrunk up, and withered at her hand:
A swift old age o'er all his members spread,
A sudden frost was sprinkled on his head."