Jullian, Ep. to Maximin, 16. The practice may have been connected with that noted by Aristotle, of plunging the newly-born into a river, to strengthen it, as he says (Pol. vii. 15. 2), but more probably as a baptismal or purificatory rite. See p. 309, infra.
604. Lefevre, Les Gaulois, 109; Michelet, Origines du droit français, 268.
605. See examples of its use in Post, Grundriss der Ethnol. Jurisprudenz, ii. 459 f.
606. Roberts, Cambrian Popular Antiquities, 246.
Tree and Plant Worship
The Celts had their own cult of trees, but they adopted local cults—Ligurian, Iberian, and others. The Fagus Deus (the divine beech), the Sex arbor or Sex arbores of Pyrenean inscriptions, and an anonymous god represented by a conifer on an altar at Toulouse, probably point to local Ligurian tree cults continued by the Celts into Roman times.607 Forests were also personified or ruled by a single goddess, like Dea Arduinna of the Ardennes and Dea Abnoba of the Black Forest.608 But more primitive ideas prevailed, like that which assigned a whole class of tree-divinities to a forest, e.g. the Fatæ Dervones, spirits of the oak-woods of Northern Italy.609 Groups of trees like Sex arbores were venerated, perhaps for their height, isolation, or some other peculiarity.
The Celts made their sacred places in dark groves, the trees being hung with offerings or with the heads of victims. Human sacrifices were hung or impaled on trees, e.g. by the warriors of Boudicca.610 These, like the offerings still placed by the folk on sacred trees, were attached to them because the trees were the abode of spirits or divinities who in many cases had power over vegetation.
Pliny said of the Celts: "They esteem nothing more sacred than the mistletoe and the tree on which it grows. But apart from this they choose oak-woods for their sacred groves, and perform no sacred rite without using oak branches."611 Maximus of Tyre also speaks of the Celtic (? German) image of Zeus as a lofty oak, and an old Irish glossary gives daur, "oak," as an early Irish name for "god," and glosses it by dia, "god."612 The sacred need-fire may have been obtained by friction from oak-wood, and it is because of the old sacredness of the oak that a piece of its wood is still used as a talisman in Brittany.613 Other Aryan folk besides the Celts regarded the oak as the symbol of a high god, of the sun or the sky,614 but probably this was not its earliest significance. Oak forests were once more extensive over Europe than they are now, and the old tradition that men once lived on acorns has been shown to be well-founded by the witness of archæological finds, e.g. in Northern Italy.615 A people living in an oak region and subsisting in part on acorns might easily take the oak as a representative of the spirit of vegetation or growth. It was long-lived, its foliage was a protection, it supplied food, its wood was used as fuel, and it was thus clearly the friend of man. For these reasons, and because it was the most abiding and living thing men knew, it became the embodiment of the spirits of life and growth. Folk-lore survivals show that the spirit of vegetation in the shape of his representative was annually slain while yet in full vigour, that his life might benefit all things and be passed on undiminished to his successor.616 Hence the oak or a human being representing the spirit of vegetation, or both together, were burned in the Midsummer fires. How, then, did the oak come to symbolise a god equated with Zeus. Though the equation may be worthless, it is possible that the connection lay in the fact that Zeus and Juppiter had agricultural functions, or that, when the equation was made, the earlier spirit of vegetation had become a divinity with functions resembling those of Zeus. The fires were kindled to recruit the sun's life; they were fed with oak-wood, and in them an oak or a human victim representing the spirit embodied in the oak was burned. Hence it may have been thought that the sun was strengthened by the fire residing in the sacred oak; it was thus "the original storehouse or reservoir of the fire which was from time to time drawn out to feed the sun."617 The oak thus became the symbol of a bright god also connected with growth. But, to judge by folk survivals, the older conception still remained potent, and tree or human victim affected for good all vegetable growth as well as man's life, while at the same time the fire strengthened the sun.
Dr. Evans argues that "the original holy object within the central triliths of Stonehenge was a sacred tree," an oak, image of the Celtic Zeus. The tree and the stones, once associated with ancestor worship, had become symbols of "a more celestial Spirit or Spirits than those of departed human beings."618 But Stonehenge has now been proved to have been in existence before the arrival of the Celts, hence such a cult must have been pre-Celtic, though it may quite well have been adopted by the Celts. Whether this hypothetical cult was practised by a tribe, a group of tribes, or by the whole people, must remain obscure, and, indeed, it may well be questioned whether Stonehenge was ever more than the scene of some ancestral rites.
Other trees—the yew, the cypress, the alder, and the ash, were venerated, to judge by what Lucan relates of the sacred grove at Marseilles. The Irish Druids attributed special virtues to the hazel, rowan, and yew, the wood of which was used in magical ceremonies described in Irish texts.619 Fires of rowan were lit by the Druids of rival armies, and incantations said over them in order to discomfit the opposing host,620 and the wood of all these trees is still believed to be efficacious against fairies and witches.
The Irish bile was a sacred tree, of great age, growing over a holy well or fort. Five of them are described in the Dindsenchas, and one was an oak, which not only yielded acorns, but nuts and apples.621 The mythic trees of Elysium had the same varied fruitage, and the reason in both cases is perhaps the fact that when the cultivated apple took the place of acorns and nuts as a food staple, words signifying "nut" or "acorn" were transferred to the apple. A myth of trees on which all these fruits grew might then easily arise. Another Irish bile was a yew described in a poem as "a firm strong god," while such phrases in this poem as "word-pure man," "judgment of origin," "spell of knowledge," may have some reference to the custom of writing divinations in ogham on rods of yew. The other bile were ash-trees, and from one of them the Fir Bile, "men of the tree," were named—perhaps a totem-clan.622 The lives of kings and chiefs appear to have been connected with these trees, probably as representatives of the spirit of vegetation embodied in the tree, and under their shadow they were inaugurated. But as a substitute for the king was slain, so doubtless these pre-eminent sacred trees were too sacred, too much charged with supernatural force, to be cut down and burned, and the yearly ritual would
