" of the upright. Desolation awaits the children of the unjust. After arrogance, comes a long abasement."

The Viaticum of Llevoed, a Bard of the tenth century, is the most modern production of any known author in this aphoristical style. I give the following specimens.

"Wealth of the world! let it go; let it come! Be it "disposed of as it may. A state of anxiety is upon a level "with real penury. Serenity will succeed, when the rain " is over."

Amongst the children of the same nursery, equality is "seldom found: the brave will play, whilst his blood is " flowing about him: the submissive will be trampled " upon the fierce will be avoided: the discreet is in covenant with prosperity; to him, God pours forth his bounty."

"Confidence in noble blood, is like the billow that meets "the shore: whilst we are calling out-Lo there!' it has " already subsided,"

"Incurious is the man who observes not-who, though “he regard it unmoved, does not consider what may happen hereafter."

"Woe to the land where there is no religion !"

"The man who disbelieves a God, is incapable of reason."

"The man who breaks the unity of society, is the ble"mish of the assembly, the affliction of the womb that "bare him, the detestation of the country."

"Even in an act of profusion, have regard to economy."

"A profession is calculated for society; a treasure-bag "for banishment."

"The founding of a city, is the ruin of a desert."

A complete collection of the adages and moral maxims, preserved in the Welsh language, would fill a considerable volume. Hence it appears, that the application of the Bards to moral science, as well as the other pursuits of their genius, justifies their pretensions to the lore of the ancient Druids.

SECTION II.

General View of Druidical Theology-Character and Rites of Hu, the Helio-Arkite God—the Bacchus of the heathen Britons.

IN the introductory section of this Essay, I have brought

home the profession of Druidism to the ancient Welsh Bards; and, by a collation of several of the topics upon which they expiate, with classical authorities, have proved the justice of their claim to that character which they assume. I have also shewn, that the mythological Triads are founded in genuine British tradition; and that the notices which these documents present, are, for the most part, consistent with the works of those Bards, who profess themselves disciples of the Druids,

From these authentic remains of British lore, I shall now endeavour to deduce such a general view of the theology and rites of our heathen ancestors, as the nature and extent of these documents will admit of. To attempt a complete investigation of every minute part of this subject, and to prepare myself to answer every question that may be asked, is not in my contemplation. This would be imposing upon myself a task, difficult in execution, and, perhaps, not very gratifying to the Public in its accomplishment. The hardy antiquary, who shall dare to penetrate far into the labyrinth of British mythology, will have frequent occasion to complain of the interruption of his clue, and the defect of

monuments, amongst our half Christian Bards. Yet the same Bards furnish hints abundantly sufficient, to point out in what the Druidical superstition chiefly consisted, and from what foundation it arose. And this seems to be all that can be interesting or important in the subject be fore us.

As I would willingly qualify my reader, to satisfy his own curiosity, and form his own opinion, independent of mine, I shall suffer no assertion of moment to intrude upon him, without a full exhibition of the passage upon which it is grounded. This seems requisite in the present case. Were my evidence to be drawn from the writers of Greece and Rome, or from well-known authors of modern times, it might be sufficient to cite books, chapters, and verses. But as Cambro-British documents are less accessible to the learned, I deem it expedient to produce the original words of my authors, with close English translations. Such authorities will be occasionally introduced, where the subject calls for them. As several of the ancient poems, however, are of a miscellaneous nature, upon which various remarks will arise, I have thrown a collection of them together, as as Appendix, and I shall refer to them as they are numbered.

Before I enter upon the discussion, it may be proper to apprize my reader, of the general deductions I make from these documents, respecting the nature and source of the Druidical superstition, that he may have a clear prospect of the point at which I mean to arrive, and be better enabled to judge of my progress towards it,

Druidism, then, as we find it in British documents, was system of superstition, composed of heterogeneous prin

eiples. It acknowledges certain divinities, under a great variety of names and attributes. These divinities were, originally, nothing more than deified mortals, and material objects; mostly connected with the history of the deluge : but in the progress of error, they were regarded as symbolized by the sun, moon, and certain stars, which, in consequence of this confusion, were venerated with divine honours.

And this superstition apparently arose, from the gradual or accidental corruption of the patriarchal religion, by the abuse of certain commemorative honours, which were paid to the ancestors of the human race, and by the admixture of Sabian idolatry.

Such is the general impression, that the study of ancient British writings leaves upon my mind. This view, I am aware, differs from the opinion maintained by some respectable authors, that the Druids acknowledged the unity of God.*

If ever they made such a profession, they must be understood in the sense of other heathens, who occasionally declared, that their multitude of false gods really constituted but one character; and not as implying, that they worshipped the true God, and him alone.

That they had no knowledge or recollection of the GREAT FIRST CAUSE, I will not venture to assert. I have some reason to conclude, that they did acknowledge his existence, and his providence; but they saw him faintly, through the thick veil of superstition, and their homage and ado

See Antiq. of Cornwall, p. 107.