target="_blank" rel="nofollow" href="#ulink_da7bd5fd-b554-52ff-a5ce-afb41b1eb1f8">1025. Tacit. iii. 43.
1026. Ibid. iv. 54.
1027. Ausonius, Prof. v. 12, xi. 17.
1028. Nennius, 40. In the Irish version they are called "Druids." See p. 238, supra.
1029. Pliny, xxx. 1.
1030. Adamnan, Vita S. Col., i. 37. ii. 35, etc.; Reeves' Adamnan, 247 f.; Stokes, Three Homilies, 24 f.; Antient Laws of Ireland, i. 15; RC xvii. 142 f.; IT i. 23.
1031. Lampridius, Alex. Sev. 60; Vopiscus, Numerienus, 14, Aurelianus, 44.
1032. Windisch, Táin, 31, 221; cf. Meyer, Contributions to Irish Lexicog. 176 Joyce, SH i. 238.
1033. IT i. 56.
1034. Solinus, 35; Tac. Ann. xiv. 30.
1035. RC xv. 326, xvi. 34, 277; Windisch, Táin, 331. In LL 75b we hear of "three Druids and three Druidesses."
1036. See p. 69, supra; Keating, 331.
1037. Jullian, 100; Holder, s.v. "Thucolis."
1038. Plutarch, Vir. mul. 20.
1039. Mela, iii. 6; Strabo, iv. 4. 6.
1040. Reinach, RC xviii. 1 f. The fact that the rites were called Dionysiac is no reason for denying the fact that some orgiastic rites were practised. Classical writers usually reported all barbaric rites in terms of their own religion. M. D'Arbois (vi. 325) points out that Circe was not a virgin, and had not eight companions.
Magic
The Celts, like all other races, were devoted to magical practices, many of which could be used by any one, though, on the whole, they were in the hands of the Druids, who in many aspects were little higher than the shamans of barbaric tribes. But similar magical rites were also attributed to the gods, and it is probably for this reason that the Tuatha Dé Danann and many of the divinities who appear in the Mabinogion are described as magicians. Kings are also spoken of as wizards, perhaps a reminiscence of the powers of the priest king. But since many of the primitive cults had been in the hands of women, and as these cults implied a large use of magic, they may have been the earliest wielders of magic, though, with increasing civilisation, men took their place as magicians. Still side by side with the magic-wielding Druids, there were classes of women who also dealt in magic, as we have seen. Their powers were feared, even by S. Patrick, who classes the "spells of women" along with those of Druids, and, in a mythic tale, by the father of Connla, who, when the youth was fascinated by a goddess, feared that he would be taken by the "spells of women" (brichta ban).1041 In other tales women perform all such magical actions as are elsewhere ascribed to Druids.1042 And after the Druids had passed away precisely similar actions—power over the weather, the use of incantations and amulets, shape-shifting and invisibility, etc.—were, and still are in remote Celtic regions, ascribed to witches. Much of the Druidic art, however, was also supposed to be possessed by saints and clerics, both in the past and in recent times. But women remained as magicians when the Druids had disappeared, partly because of female conservatism, partly because, even in pagan times, they had worked more or less secretly. At last the Church proscribed them and persecuted them.
Each clan, tribe, or kingdom had its Druids, who, in time of war, assisted their hosts by magic art. This is reflected back upon the groups of the mythological cycle, each of which has its Druids who play no small part in the battles fought. Though Pliny recognises the priestly functions of the Druids, he associates them largely with magic, and applies the name magus to them.1043 In Irish ecclesiastical literature, drui is used as the translation of magus, e.g. in the case of the Egyptian magicians, while magi is used in Latin lives of saints as the equivalent of the vernacular druides.1044 In the sagas and in popular tales Druidecht, "Druidism," stands for "magic," and slat an draoichta, "rod of Druidism," is a magic wand.1045 The Tuatha Dé Danann were said to have learned "Druidism" from the four great master Druids of the region whence they had come to Ireland, and even now, in popular tales, they are often called "Druids" or "Danann Druids."1046 Thus in Ireland at least there is clear evidence of the great magical power claimed by Druids.
That power was exercised to a great extent over the elements, some of which Druids claimed to have created. Thus the Druid Cathbad covered the plain over which Deirdre was escaping with "a great-waved sea."1047 Druids also produced blinding snow-storms, or changed day into night—feats ascribed to them even in the Lives of Saints.1048 Or they discharge "shower-clouds of fire" on the opposing hosts, as in the case of the Druid Mag Ruith, who made a magic fire, and flying upwards towards it, turned it upon the enemy, whose Druid in vain tried to divert it.1049 When the Druids of Cormac dried up all the waters in the land, another Druid shot an arrow, and where it fell there issued a torrent of water.1050 The Druid Mathgen boasted of being able to throw mountains on the enemy, and frequently Druids made trees or stones appear as armed men, dismaying the opposing host in this way. They could also fill the air with the clash of battle, or with the dread cries of eldritch things.1051 Similar powers are ascribed to other persons. The daughters of Calatin raised themselves aloft on an enchanted wind, and discovered Cúchulainn when he was hidden away by Cathbad. Later they produced a magic mist to discomfit the hero.1052 Such mists occur frequently in the sagas, and in one of them the Tuatha Dé Danann arrived in Ireland. The priestesses of Sena could rouse sea and wind by their enchantments, and, later, Celtic witches have claimed the same power.
In folk-survivals the practice of rain-making is
