Irish Druids And Old Irish
WELSH OR BRITISH DRUIDISM
Druidism has been of late years so persistently appropriated by the Welsh,
that English, Scotch, and Irish have seemed to have no part in the property.
Even Stonehenge has been claimed by the Welsh, on the very doubtful story of the
Britons, Cæsar's Teutonic Belgæ, being driven by Romans to Wales. The
true Welsh--the Silures, or Iberians--were in the land before the Romans
appeared. Gaels from Ireland, Cymry from Scotland and England, Belgæ from
Germany, Bretons, Britons, Saxons, Normans, English, Irish, and Flemings go to make up
the rest. We know nothing of Welsh prehistoric races.
Even allowing cromlechs, circles, and pillar-stones to be called Druidical,
there are fewer of these stone remains in Wales than in Scotland, Ireland,
England, or France. As to other antiquities, Ireland is richer than Wales in all
but Roman ruins.
It is hard upon Ireland that her Druids should have been so long neglected,
and the honours of mystic wisdom become the sole possession of Wales. It is
true, however, that the Irish have been less eager about their ancestral glory
in that aspect, and have not put forward, as the Welsh have done, a Neo-Druidism
to revive the reputation of the ancient Order. But Ireland had its Druids,
and traditionary lore testifies that country in the acknowledgment of those magi
The Welsh have a great advantage over the Irish in the reputed possession of
a literature termed Druidical. They assume to know who the Druids were, and what
they taught, by certain writings conveying the secret information. The Irish do
not even pretend to any such knowledge of their Druids. The Welsh, therefore,
look down with pity upon their insular neighbours, and plume themselves on being
the sole successors of a people who were under true Druidical teaching, and
whose transmitted records reveal those mysteries.
The revival of the ancient faith, in the organization called Druids of
Pontypridd,--having members in other parts of Wales, but claiming a far
larger number of adherents in America,--has given more prominence to Druidical
lore. The fact of the late simple-minded but learned Archdruid, Myfyr Morganwg,
a poet and a scholar, after thirty years' preaching of Christianity, publicly
proclaiming the creed of his heathen forefathers, has naturally startled many
thoughtful minds. The writer can affirm, from personal knowledge of Myfyr,
that he was no pretender, but an absolute believer in the tenets he taught; it
is not therefore surprising that students of anthropology should inquire into
Such teaching is quite different from the Neo-Druidism which arose a
few years ago, and whose imaginative interpretation of writings in Welsh, under
the names of Taliesin, &c., were endorsed by several distinguished ministers
of the Christian religion. Neo-Druidism was brought forward at Eisteddfods, and
works were written to show that Welsh Druidism was simply the truth as recorded
in the biblical account of the Hebrew Patriarchs.
The Pontypridd Archdruid held quite another doctrine. He embraced within his
fold not only Abraham, Isaac, and Jacob, but the promulgators of Hindooism,
Buddhism, and all the ancient systems of so-called idolatry. He recognized his
principles in them all, as they simply represented the forces of Nature, under
the guise of personalities.
The mantle of the octogenarian leader has fallen upon Mr. Owen Morgan, better
known as Morien, long an able and voluminous writer for the Press. His
version of Welsh Druidism can be studied in the recently published Light of
Britannia. He assumes for his Druids the priority of learning. From the
mountains of Britain proceeded the light which produced the wisdom of Egypt,
Babylon, Persia, India, Phœnicia, Judea, and Greece.
They who deem this too large a draft upon faith for acceptance, will
assuredly discover in that unique work a mass of curious facts bearing upon
ancient science, and be constrained to admit that the Light of Britannia
is not the product of unreasoning Welsh enthusiasm, but is among the most
candidly expressed books ever printed.
It was Dr. Lanigan who asserted, "The Christian missionaries
early opened schools in opposition to Druids." It was the opinion of
Arthur Clive that much Druidism "blended with the Christian learning of the
seventh and subsequent centuries." The same might be affirmed of Welsh
Druidism. Alluding to an astronomical MS. of the fourteenth century, Clive says,
"I believe that it, or rather the knowledge which it contains, is a Druidic
survival, a spark transmitted through the dark ages." Gomme tells us,
"that Druidism continued to exist long after it was officially dead can be
Dr. Moran, Bishop of Ossory, in his Irish Saints, associates the Welsh
Saint David with an Irish Druid. St. David was the son of an Irish Christian
lady. He came to Menevia, on the Welsh promontory, made a fire on the shore, and
its smoke filled the land. The Bishop then goes on to say:--
"The owner of the district was an Irishman, named Baya, a pagan and a
Druid. He was one of those successful rovers who years before had carved out
territories for themselves on the Welsh coast, and continued to hold them by the
sword. He was filled with horror when he saw the smoke that arose from St.
David's fire, and cried out to those that were with him, 'The enemy that has lit
that fire shall possess this territory as far as the smoke has spread.' They
resolved to slay the intruders, but .their attempt was frustrated by a miracle.
Seeing this, Baya made a grant of the desired site, and of the surrounding
Country, to St. David, whose monastery quickly arose."
Welsh patriotic zeal would receive a shock from Professor O'Curry's
statement. "It appears then that it was from Erinn that the Isle of Mona
(Anglesey) received its earliest Colony; and that that colony was of a Druidical
people." This view has been supported by other testimony. The Welsh Cerrig
Edris (Cader Idris) has been identified with the Irish Carrick. Carrick
Brauda of Dundalk, like Carig Bradyn of Mona,
was renowned for astronomical observations.
Owen Morgan, in the Light of Britannia, has brought forward
authorities to support his theory that the Welsh, at any rate, could claim for
ancestors the Druids of classical writers. But Leflocq declares the language of
the so-called Welsh Druids of the early Christian centuries is modern; and that
even Sharon Turner--"for the mythological poems dare not assign them to the
sixth century, nor attribute them to Taliesin." He considers the mystery of
the Bards of Britain consists of a number of Christian sentences, interpreted
according to the arbitrary system of modern mysticism; and concludes, "Such
are the narrow bases of the vast pre-conceived system of our days as to the true
religion of the Gauls."
But Rhys in Celtic Britain asserts that "the Goidelic Celts
appear to have accepted Druidism, but there is no evidence that it ever was the
religion of any Brythonic people." Again, "The north-west of Wales,
and a great portion of the south of it, had always been in the possession of a
Goidelic people, whose nearest kinsmen were the Goidels of
Ireland."--"The Brythonic Celts, who were polytheists of the Aryan
type; the non-Celtic natives were under the sway of Druidism; and the Goidelic
Celts, devotees of a religion which combined polytheism with Druidism." He
says the word Cymry "merely meant fellow-countrymen"; though,
as he adds, "The Cymry people developed a literature of their own,
differing from that of the other Brythonic communities." He makes Carlisle
the centre of their influence before coming down into Wales.
The assumptions of Welsh advocates may not be very satisfactory to scholars,
and all we know of Irish Druids furnishes little evidence for romantic conclusions; but why should tradition
hold so tenaciously to the theory? Making all allowance for extravagance of
views, and their variety, it is not easy to explain these early and particular
Although Welsh Druidism is represented by Welsh writers as being so different
from the Gaulish, as pictured by French authors, or the Irish of Irish scholars,
a few words may be allowed from the publication of the enthusiastic Morien of
"It is evident," says he, "that the Druid believed in the
eternity of matter in an atomic condition, and also in the eternity of water;
and that the passive, that is, the feminine principle of the Divine nature,
pervaded both from eternity."--"He imagined a period before creation
began, when darkness and silence pervaded illimitable space."--"The
Sun is the son of the Creator, who is referred to by the Druids as the higher
sun of the circle of Infinitudes above the Zodiacal Sun."--"Wherever
the solar rites relating to the ancient worship had been performed, those places
were still regarded by the masses as sacred."
The Annwn of Morien is Hades or Erebus, and that "of northern
ideas is cold." Of the Archdruid he says, "The Divine Word incarnate,
such was our Druidic High Priest;" especially when standing on the Logan
stone. The Holy Greal was the cauldron of Ceridwen, or Venus. The Druids'
ecclesiastical year commenced at midnight, March 20-21.
God was regarded through the symbol of three letters / | or rods,
representing the light, or descent of rays, the true Logos, Hu, the divine Sun,
was the Menw incarnate. The grave is the matrix of Ced, who bears
the same relation to Venus as the Creator does to Apollo the Sun. The twelve
battles of Arthur, or the Sun, relate to the signs of the Zodiac, Morien
observes two sects in Druidism--the party of the Linga, and that of the Logos. His Druidism is simply solar
worship,--or, in another sense, pure Phallicism. According to him, "The
Christian religion is scientifically arranged on the most ancient framework of
A perusal of Morien's Light of Britannia will give the reader an
explicit account of the mystery of Welsh Druidism, but fail to prove its
identity with Irish Druidism; although the connection of Ireland with Wales was
most intimate before the Danish invasion, traditional Irish saints having
converted to Christianity their wilder neighbours of North and South Wales, as
they did of those in Cornwall and other places.
The Druid, according to Morien, and his distinguished master, the Archdruid
Myfyr Morganwg, was a more picturesque individual than the person figured by
Irish writers, and he is strictly associated with so-called Druidical circles,
cromlechs, &c. Stonehenge and Avebury, not less than Mona and
Pontypridd, are claimed as the scenes of their performances. All that tradition
has represented them, or poets have imagined them, the Druids were in the
estimation of modern Welsh authorities.
"Theirs were the hands free from violence,
They were more than what Madame Blavatsky said--"only the heirs of the
Cyclopean lore left to them by generations of mighty hunters and
magicians." They were, as Diodorus declared, "Philosophers and divines
whom they (Gauls) call Saronidæ, and are held in great veneration." Myfyr
left it on record, "That the Druids of Britain were Brahmins is beyond the
least shadow of a doubt."
Theirs were the mouths free from calumny,
Theirs the learning without pride,
And theirs the love without venery."
Much has been written about Druids' dress, their
ornaments, and the mysteries of their craft,--as the glass boat, the cup, the
cross, &c. Archdruid Myfyr, at Pontypridd (not Dr. Price), explained to the
present writer, his processional cross, with movable arms; his wonderful egg,
bequeathed from past ages; his Penthynen, writing rods, or staff book;
his rosary,--used by ancient priests, not less than by modern Mahometans and
Christians; his glass beads; his torque for the neck; his breastplate of
judgment; his crescent adornments; his staff of office, &c.
The staff or Lituus was of magical import. Wands of tamarisk were in
the hands of Magian priests. The top of such augur rods were slightly hooked.
One, found in Etruria, had budded in the hand. The barsom, or bundle of
twigs, is held by Parsee priests. Strabo noted twigs in hand at prayer. The Thyrsus
had several knots. Prometheus hid the fire from heaven in his rod.
Glass was known in Egypt some three or four thousand years before Christ.
Amber beads--Hesiod's tears of the sisters of Phœbus--were in use by
brought probably from the Baltic. Torques have been found in many lands. As
Bacon remarked, "Religion delights in such shadows and disguises."
Nash, in his remarks upon the writings of Taliesin, writes:--"The only
place in Britain in which there is any distinct evidence, from the Roman
authorities, of the existence of Druids, should be the Isle of Anglesey, the seat
of the Irish population before the migration (from Scotland) of the Cambrian
tribes, the ancestors of the modern Welsh." He thus fixes the Irish Druids
While history and philology are tracing the great migration of Cambrians into
North Wales from Scotland, where their language prevailed before the
Gaelic, why is North Britain so little affected with the mysticism associated
with Welsh Druidism? A natural reply would be, that this peculiar manifestation
came into Wales subsequent to the Cambrian
migration from the Western Highlands through Cumberland to the southern side of
the Mersey, and did not originate with the Cambrian Druids. It must not be
forgotten that two distinct races inhabit Wales; the one, Celtic, of the north;
the other, Iberian, dark and broad-shouldered, of the south. Some Iberians, as
of Spain and North Africa, retain the more ancient language; others adopted
another tongue. Many of the so-called Arabs, in the Soudan, are of Iberian
No one can read Morien's most interesting and suggestive Light of
Britannia, without being struck with the remarkable parallel drawn between
the most ancient creeds of Asia and the assumed Druidism of Wales. The
supposition of that industrious author is, that the British Druids were the
originators of the theologies or mythologies of the Old World.
Ireland, in his calculation, is quite left out in the cold. Yet it is in
Ireland, not in Wales, that Oriental religions had their strongest
influence. That country, and not Wales, would appear to have been visited by
Mediterranean traders, though tradition, not well substantiated, makes Cornwall
one of their calling-places.