duplicity. Caesar(b), “Galli homines aperti minimeque insidiosi, qui per virtutem, non per dolum, dimicare consueverunt.”* And though cruel to their enemies, yet Pomponius Mela(a) observes, that they were kind and compassionate to the supplicant and unfortunate. Strabo(b) describes the Gauls as studious of war, and of great alacrity in fighting; otherwise an innocent people, altogether void of malignity. He says, that they had three orders of<458> men, bards, priests, and druids; that the province of the bards was to study poetry, and to compose songs in praise of their deceased heroes; that the priests presided over divine worship; and that the druids, beside studying moral and natural philosophy, determined all controversies, and had some direction even in war. Caesar, less attentive to civil matters, comprehends these three orders under the name of druids; and observes, that the druids teach their disciples a vast number of verses, which they must get by heart. Diodorus Siculus says, that the Gauls had poets termed bards, who sung airs accompanied with the harp, in praise of some, and dispraise of others. Lucan, speaking of the three orders, says,
Vos quoque, qui fortes animas, belloque peremptas,
Laudibus in longum, vates, dimittitis aevum,
Plurima securi sudistis carmina bardi.† <459>
With respect to the Celtic women in particular, it is agreed by all writers, that they were extremely beautiful(c); and no less remarkable for spirit than for beauty. If we can rely on Diodorus Siculus, the women in Gaul equalled the men in courage. Tacitus, in his life of Agricola, says, that the British women frequently joined with the men, when attacked by an enemy. And so much were they regarded, as to be thought capable of the highest command. “Neque enim sexum in imperiis discernunt,”* says the same author(a). And accordingly, during the war carried on by Caractacus, a gallant British King, against the Romans, Cartismandua was Queen of the Brigantes. Boadicea is recorded in Roman annals as a Queen of a warlike spirit. She led on a great army against the Romans; and in exhorting her people to behave with courage, she observed, that it was not unusual to see a British army led on to battle<460> by a woman; to which Tacitus adds his testimony: “Solitum quidem Britannis foeminarum ductu bellare”(b).† No wonder that Celtic women, so amply provided with spirit, as well as beauty, made a capital figure in every public entertainment(c).
The Gallic Celtae undoubtedly carried with them their manners and customs to Britain, and spread them gradually from south to north. And as the Caledonians, inhabiting a mountainous country in the northern parts of the island, had little commerce with other nations, they preserved long in purity many Celtic customs, particularly that of retaining bards. Arthur the last Celtic King of England, who was a hero in the defence of his country against the Saxons, protected the bards, and was immortalized by them. All the chieftains had bards in their pay, whose province it was to compose songs in praise of their ancestors, and to accom-<461>pany these songs with the harp. This entertainment enflamed their love for war, and at the same time softened their manners, which, as Strabo reports, were naturally innocent and void of malignity. It had beside a wonderful influence in forming virtuous manners: the bards, in praising deceased heroes, would naturally select virtuous actions, which are peculiarly adapted to heroic poetry, and tend the most to illustrate the hero of their song: vice may be flattered; but praise is never willingly nor successfully bestowed upon any atchievement but what is virtuous and heroic. It is accordingly observed by Ammianus Marcellinus(a), that the bards inculcated in their songs virtue and actions worthy of praise. The bards, who were in high estimation, became great proficients in poetry; of which we have a conspicuous instance in the works of Ossian. Their capital compositions were diligently studied by those of their own order, and admired by all. The songs of the bards, accompanied with the harp, made a deep impression on the young war-<462>rior, elevated some into heroes, and promoted virtue in every hearer.* Another circumstance, common to the Caledonians with every other nation in the first stage of society, concurred to form their manners; which is, that avarice was unknown among them. People in that stage, ignorant of habitual wants, and having a ready supply of all that nature requires, have little notion of property, and not the slightest desire of accumulating the goods of fortune; and for that reason are always found honest and disinterested. With respect to the female sex, who make an illustrious figure in Ossian’s poems, if they were so eminent both for courage and beauty as they are represented by the best authors, it is no wonder to find them painted by Ossian as objects of love the<463> most pure and refined. Nor ought it to be overlooked, that the soft and delicate notes of the harp have a tendency to purify manners, and to refine love.
Whether the causes here assigned of Celtic manners be fully adequate, may well admit of a doubt; but if authentic history be relied on, we can entertain no doubt, that the manners of the Gallic and British Celtae, including the Caledonians, were such as are above described. And as the manners ascribed by Ossian to his countrymen the Caledonians, are in every particular conformable to those now mentioned, it clearly follows, that Ossian was no inventor, but drew his pictures of manners from real life. This is made highly probable from intrinsic evidence, the same that is so copiously urged above: and now by authentic history, that probability is so much heightened, as scarce to leave room for a doubt.
Our present highlanders are but a small part of the inhabitants of Britain; and they have been sinking in their importance, from the time that arts and sciences made a figure, and peaceable manners prevailed. And yet in that people are dis-<464>cernible many remaining features of their forefathers the Caledonians. They have to this day a disposition to war, and when disciplined make excellent soldiers, sober, active, and obedient. They are eminently hospitable; and the character given by Strabo of the Gallic Celtae, that they were innocent and devoid of malignity, is to them perfectly applicable. That they have not the magnanimity and heroism of the Caledonians, is easily accounted for. The Caledonians were a free and independent people, unawed by any superior power, and living under the mild government of their own chieftains; compared with their forefathers, the present highlanders make a very inconsiderable figure: their country is barren, and at any rate is but a small part of a potent kingdom; and their language deprives them of intercourse with their polished neighbours.
There certainly never happened in literature, a discovery more extraordinary than the works of Ossian. To lay the scene of action among hunters in the first stage of society, and to bestow upon such a people a system of manners that would do honour to the most polished state, seem-<465>ed at first an ill-contrived forgery. But if a forgery, why so bold and improbable? why not invent manners more congruous to the savage state? And as at any rate the work has great merit, why did the author conceal himself? These considerations roused my attention, and produced the foregoing disquisition; which I finished, without imagining that any more light could be obtained. But, after a long interval, a thought struck me, that as the Caledonians formerly were much connected with the Scandinavians, the manners of the latter might probably give light in the present inquiry. I cheerfully spread my sails in a wide ocean, not without hopes of importing precious merchandise. Many volumes did I turn over of Scandinavian history; attentive to those passages where the manners of the inhabitants in the first stage of society are delineated. And now I proceed to present my reader with the goods imported.
The Danes, says Adam of Bremen, are remarkable for elevation of mind: the punishment of death is less dreaded by them than that of whipping. “The philosophy of the Cimbri,” says Valerius Ma-<466>ximus, “is gay and resolute: they leap for joy in a battle, hoping for a glorious end; in sickness they lament, for fear of the contrary.” What fortified their courage, was a persuasion, that those who die in battle fighting bravely are instantly translated to the hall of Odin, to drink beer out of the skull of an enemy. “Happy in their mistake,” says Lucan, “are the people who live near the pole: persuaded that death is only a passage to long life, they are undisturbed by the most grievous of all fears, that of dying: they eagerly run to arms, and esteem it cowardice to spare a life they shall soon recover in another world.” Such was their magnanimity, that they scorned to snatch a victory by surprise. Even in their piratical expeditions, instances are recorded of setting aside all
