target="_blank" rel="nofollow" href="#ulink_75915e55-f3ed-58d5-bfe7-58bc59824000">913. Lucan, i. 443, iii. 399f.
914. Cicero, pro Fonteio, x. 21; Tac. Ann. xiv. 30. Cf. Pomp. Mela, iii. 2. 18.
915. O'Curry, MS. Mat. 284; Cormac, 94. Cf. IT iii. 211, for the practice of circumambulating altars.
916. Max. Tyr. Dissert. viii. 8; Lucan, iii. 412f.
917. Antient Laws of Ireland, iv. 142.
918. Rev. Arch. i. pl. iii-v.; Reinach, RC xi. 224, xiii. 190.
919. Stokes, Martyr. of Oengus, 186-187.
920. See the Twenty-third Canon of Council of Arles, the Twenty-third of the Council of Tours, 567, and ch. 65 of the Capitularia, 789.
921. Mabillon, Acta, i. 177.
922. Reinach, Rev. Arch. 1893, xxi. 335.
923. Blanchet, i. 152-153, 386.
924. Justin, xliii. 5; Strabo, xii. 5. 2; Plutarch, de Virt. Mul. xx.; Livy, v. 41.
925. Cormac, 94.
926. Keating, 356. See also Stokes, Martyr. of Oengus, 186; RC xii. 427, § 15; Joyce, SH 274 f.
927. LL 213b; Trip. Life, i. 90, 93.
928. O'Curry, MS. Mat. 284.
929. Keating, 49.
930. Jocelyn, Vita S. Kentig. 27, 32, 34; Ailred, Vita S. Ninian. 6.
931. Gildas, § 4.
932. For the whole argument see Reinach, RC xiii. 189 f. Bertrand, Rev. Arch. xv. 345, supports a similar theory, and, according to both writers, Gallo-Roman art was the result of the weakening of Druidic power by the Romans.
933. L'Abbé Hermet, Assoc. pour l'avancement des Sciences, Compte Rendu, 1900, ii. 747; L'Anthropologie, v. 147.
934. Corp. Scrip. Eccl. Lat. i. 122.
935. Monnier, 362. The image bears part of an inscription ... LIT... and it has been thought that this read ILITHYIA originally. The name is in keeping with the rites still in use before the image. This would make it date from Roman times. If so, it is a poor specimen of the art of the period. But it may be an old native image to which later the name of the Roman goddess was given.
936. Roden, Progress of the Reformation in Ireland, 51. The image was still existing in 1851.
937. For figures of most of these, see Rev. Arch. vols. xvi., xviii., xix., xxxvi.; RC xvii. 45, xviii. 254, xx. 309, xxii. 159, xxiv. 221; Bertrand, passim; Courcelle-Seneuil, Les Dieux Gaulois d'apres les Monuments Figures, Paris, 1910.
938. See Courcelle-Seneuil, op. cit.; Reinach, BF passim, Catalogue Sommaire du Musée des Ant. nat.4 115-116.
939. Reinach, Catal. 29, 87; Rev. Arch. xvi. 17; Blanchet, i. 169, 316; Huchet, L'art gaulois, ii. 8.
940. Blanchet, i. 158; Reinach, BF 143, 150, 152.
941. Blanchet, i. 17; Flouest, Deux Stèles (Append.), Paris, 1885; Reinach, BF 33.
942. P. 30, supra.
943. Hirschfeld in CIL xiii. 256.
944. RC xii. 107; Joyce, SH i. 131.
945. Blanchet, i. 160 f.; Muret de la Tour, Catalogue, 6922, 6941, etc.
946. View of the State of Ireland, 57.
947. RC xx. 7; Martin, Études de la Myth. Celt. 164.
948. IT i. 206; RC ix. 144.
949. CM xiii. 168 f.; Miss Hull, 44, 221, 223.
The Druids
Pliny thought that the name "Druid" was a Greek appellation derived from the Druidic cult of the oak (drus).950 The word, however, is purely Celtic, and its meaning probably implies that, like the sorcerer and medicine-man everywhere, the Druid was regarded as "the knowing one." It is composed of two parts—dru-, regarded by M. D'Arbois as an intensive, and vids, from vid, "to know," or "see."951 Hence the Druid was "the very knowing or wise one." It is possible, however, that dru- is connected with the root which gives the word "oak" in Celtic speech—Gaulish deruo, Irish dair, Welsh derw—and that the oak, occupying
