THE

MYTHOLOGY AND RITES

OF THE

British Druids.

SECTION I

Preliminary Observations on the written Monuments of the early Britons. Their Authenticity proved, by the Test of classical Antiquity.

IN a retrospect of the state of society, which formerly

prevailed in our country, the contemplative mind is not more agreeably, than usefully employed. Hence many writers, of distinguished eminence, havé undertaken to elucidate the modes of thinking, and the customs of the early Britons, together with their religious opinions and superstitious rites. Upon this subject, many notices are scattered amongst the remains of Greek and Roman learn ing. These have been collected with diligence, arranged and appreciated with ingenuity. But here the research of our antiquaries has been checked, by the compass of their own studies, rather than by the defect of other existing monuments: whereas, upon a topic that claims investigation, every pertinent document ought to be considered; and

B

especially, those documents which lead to a more intimate knowledge of the matter in hand.

What has hitherto remained undone, I have already hinted, in a volume which I lately published, under the most respectable and liberal patronage. I there stated, that certain ancient writings, which are preserved in the Welsh language, contain many new and curious particulars relative to the ancient religion and customs of Britain; and that, in this point of view, they would reward the research of the temperate and unprejudiced antiquary.

At that time, I had no thoughts of pursuing the investigation; but I have since taken up a fresh resolution, and it is the business of the present Essay to evince the truth of my assertion.

To this end, I shall employ an introductory section, in pointing out the particular writings of the Britons, upon which I ground my opinion; in shewing that those writings have been regarded as druidical; and in ascertaining, by historical tests, the authenticity of their pretensions.*

The British documents, to which I principally refer, are the poems of Taliesin, Aneurin, and Merddin the Caledonian, Bards who lived in the sixth century of the Christian

In this Section, I must also take notice of the objections of some of my own countrymen, who, since the publication of the Celtic Researches, have industriously spread a report, that I do not produce the genuine traditions of the Welsh Bards. However little concern I might feel, for the mere accident of thinking differently from these men, yet, as I have made my opinion public, I deem it a duty which I owe to my own character, as well as to the generous patrons of my book, to shew, that I am competent to judge of the genuine remains of the Welsh; and that my representations of them have been fairly made, and from the best authorities that can be produced.

My own vindication will call for a few remarks, upon the grounds of the adverse opinion; but I hope to vindicate myself with temper.

æra. With these works, my acquaintance is not recent. I have possessed a good collated copy of them, in MS. since the year 1792. I have also the London edition of the same works, which appeared in the first volume of the Myvyrian Archaiology of Wales, in 1801.

To the primitive Bards, I add the historical and mythological notices, called Triads, published in the second volume of the same work; and though their compilers are not known, I shall use them freely, as far as I find their authority supported by general tradition, ancient manuscripts, and internal 'evidence.

Modern criticism having suggested some doubts as to the genuineness of the works ascribed to our ancient Bards, it may be expected, that I should offer something in their defence upon this score. But from the greatest part of this task I may fairly excuse myself, by a general reference to the Vindication, lately published by the learned and accurate Mr. Turner, who, in answer to all their adversaries, has stated, and fully substantiated the following proposition; namely,

"That there are poems, now existing in the Welsh, or "ancient British language, which were written by Aneurin. "Taliesin, Llywarch Hên, and Merddin, who flourished "between the years 500 and 600.”

This subject, the able advocate of our Bards has not handled slightly, or superficially. He carries them through every question of external and internal evidence, refutes all the main objections which have been urged against the works of the Bards, and concludes his Vindication by shewing, that there is nothing extraordinary in the fact,

which his Essay is directed to substantiate; that these poems are attested by an unvaried stream of national belief; and that any suspicion about them has been of recent origin.*

The author of the Anglo-Saxon history, being interested only in the credit of the historical poems of these Bards, has directed his Vindication, principally, to the support of their cause; but as my subject leads me, more immediately, to examine certain pieces of another kind, which, from their mythological and mysterious allusions, have obtained the general appellation of mystical poems, candour requires, that I should state this gentleman's opinion of the latter, and plead something in their defence, where he seems to have deserted them.

Of these mystical pieces, Mr. Turner thus declares his sentiments." Some (of Taliesin's poems) are unintelligible, "because full of Bardic, or Druidical allusions." +

And again: "Of Taliesin's poetry, we may say, in ge"neral, that his historical pieces are valuable; his others 86 are obscure: but, as they contain much old mythology, "and Bardic imagery, they are worth attention, because some parts may be illustrated, and made intelligible."‡

I have quoted these passages, at length, in order to shew my reader, that the author's censure is not directed against the pretensions of these poems to genuineness, or authen

* Vindication of the Genuineness of the Ancient British Bards. 8vo. London, 1803. See p. 16 to 20.

ticity, but merely, against that degree of obscurity which they must, necessarily, present to every man who has not studied their subjects. And Mr. Turner's declared opinion, that they are worth attention, as containing much old mythology, certainly supposes, that they are ancient and authentic; I mean so far authentic, as to be real documents of British mythology.

That a critic, so candid, and so well informed, should, have pronounced these poems, which peculiarly treat of Druidism, absolutely unintelligible; and especially, as he acknowledges the assistance of Mr. Owen and Mr. Williams, men who claim an exclusive acquaintance with, the whole system of Bardic lore, may seem rather extraordinary: but the wonder will cease, when we shall have seen, that the information of these ingenious writers is drawn from another source; from a document which will appear to be, in many respects, irreconcilable with the works of the ancient Bards, or with the authority of the classical page.

Mr. Turner's censure, as we have seen, regards only the obscurity of the mystical poems: but as it is possible, that the candid zeal of criticism may mistake obscure, for spu rious, it may be proper to produce some farther evidence in their favour. And here I may remark, that Mr. Turner was the first critic, who made a public distinction between the credit of the mystical, and the historical poems. The external evidence, in favour of both, is just the same. They are preserved in the same manuscripts; and an unvaried stream of national belief ascribes them, without distinction, to the authors whose names they bear.

Here I might rest the cause of these old poems, till they prove their own authenticity, by internal evidence, in the