extended plains; every thing above and around is calculated to inspire with awe, and in many cases with sacred dread. And, in such places, to see the Druidical priests and the Arch-Druid officiating in the sight of an assembled multitude; who can wonder that they are carried away as they are led. Nor is even this all-the feasts upon the sacrifices-the sports and amusements that followed, and the indulgence that idolatry in general gave to the irregular appetites and passions all would tend to rivet their chains, to imprison their soul, and overspread their minds with darkness.

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In conclusion, well may we congratulate ourselves and glorify God for our happy state as delivered from idolatry, and as possessing the Christian revelation. Here we have a Being revealed to us," of whom and through whom and to whom are all things"-who "is a spirit"-is light," and is "love;" and who is "the Great King" and Lawgiver and Judge of man. And whereas he is justly offended with man's transgression of his "holy" and "just" and "good" law, he yet of his wisdom and love has appointed a Mediator of reconciliation, one who, being both the Son of God and the Son of Man, is qualified to transact both for God and man. In this plan of mediation, through a sacrifice provided by the offended and not by the offender, we see how man may be pardoned and saved, and yet the authority

of the Divine law and the stability of the Divine government be secured; how the guilty conscience may be relieved and the most inquisitive and enlarged mind satisfied, while the justice of God is glorified and his holy name honoured: the sin is pardoned, and yet avenged-the sinner subdued and yet restored. By this revelation, also, we are instructed in the doctrine of a most holy, wise, and good Providence. Here, too, we have a most perfect rule and example of human conduct; and here the promise and prospect of a world to come. Nor is it the least recommendation of this "glorious gospel of the blessed God," that it is commanded to be "preached to every creature," and even to the chief of sinners; and that none are excluded from its blessings, but such as exclude themselves.

CHAPTER V.

A COMPENDIOUS ACCOUNT OF THE DRUIDS.

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THAT, at the time of the invasion of Britain by Julius Cæsar, there existed a body of men called Druids, appears, not only from the concurrent testimony of historians, both ancient and modern, but from many places still existing that bear their name. There is a mountain near Chartres, in France, their principal seat, where their general assemblies were held and their public sacrifices offered, which is yet called, "The mountain of the Druids." In Denbighshire, in Wales, there is a parish called "Kerig-y-Druidion,” or “ Druids' Stones," from a couple of their altars still remaining there. There is, in the Isle of Anglesey, another remarkable seat of the Druids, a village called "Tre'r-Drew," the town of the Druid; and next to it a place named " Tre'r Beirdh," or Bard's-town; as there is also in another place of the same island a "Maen-y-Druu," that is, "The Druid's Stone;" and in Merionethshire, a "CaerDreuir," or "the city of the Druids." Many stone houses, called "Tighthenan Druidhneach,” that is, "Druids' houses," are yet entire in the

Isle of Sky and also in some other isles.

"Stanton," about seven miles from Bristol, of which we have spoken before as having several Druidical circles of stones, is called "Stanton Drew." "Rowl-Drwg," a circle of stones commonly called "Rolle-drich," in Oxfordshire, signifying the circle of the Druids, reminds us, too, of them.

Of the Druids there were three orders. Those properly called Druids, the Bards, and the Vaids. Some authors have considered all these as Druids; but Toland, author of the "History of the Druids," who perhaps was the best judge in this matter, states it otherwise. Perhaps he forms his opinion from Strabo, the well known ancient historian, who classes them as we have done, distinguishing the Bards and the Vaids from the Druids. However, the authors of the "Universal History" assign a very good reason for it, saying, that 66 as the Druids were more known to strangers than the rest, their name was given to all indifferently by ancient historians." We shall, however, denominate them all "Druids."

The word " Druid" some derive from the word Spus, an oak, supposing that that name was given them on account of their sacred regard to the oak; but it may be objected to this, that the Druids had their name before the Greek language was known here; nor is it likely that they would take their name from a language foreign to their own. Other interpretations of the word there are; but it is

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useless to discuss them; but we would observe that the most probable conjecture is that which derives it from "Druidh," which, in their own language, signifies "wise men;" for indeed it appears they were wise men, as far as related to what the Scriptures called "the wisdom of this world, which comes to nought." And they seemed to have been much the same as the wise men or "magicians" of Egypt, "the astrologers, the star-gazers, the monthly prognosticators of Babylon, and the Magi, or wise men of the East, who came and "presented gifts" to the infant Jesus. Pliny represents them as magicians, but expresses his abhorrence of magic. In accordance with this, Toland, speaking of the prevalence of Druidism in Ireland, says, that to this hour the ordinary word for "magician" is "Druid ;" the art 66 magic" is called "Druidism ;" and the wand which was one of the badges of the profession"the rod of Druidism." The word "Druid," then, may be considered as synonymous with "wise man ;" as before observed, "wise, according to the wisdom of this world," such as was then deemed so amongst the heathen, though, as has been seen already, and will be seen again, "professing themselves to be wise, they became fools." They were the priests, prophets, philosophers, poets, magistrates, and physicians of the people, and it is said that the very word "Druidhé, in the Gaelic language, is