The Druids were Celtic pagan priests. Although much pseudo-history and quasi-sacred lore can be found, we don't know too much about them because they were sworn to secrecy and not permitted to express their beliefs in writing. We do, however, have written accounts from indirect sources.
When in Gaul, the Roman leader Julius Caesar noted that the Druids worshipped gods, passed on their traditions to the young, practiced human sacrifice in oak groves, and forbade certain people from attending sacrificial ceremonies. Because attendance at sacrificial ceremonies cemented one's in-group status, those forbidden to attend were marginalized. Caesar also says the Druids met annually at a location taken to be the center of Gaul. Like contemporary priests, they didn't fight in wars nor pay taxes. The Roman writer Pliny (the Elder, 23-79 CE) wrote that, in addition to their priestly role, the Druids were seers, diviners, and healers.
The ancient Roman senator and historian Tacitus (56–117 CE) mentions the Druidic presence in Britain. It's important to note that while Gaul and Britain are highlighted, Druidic practices were likely present in other Celtic regions, their influence spreading across a wide area of Celtic Europe. Beyond religious functions, Druids played significant roles in Celtic society as arbiters of disputes and legal matters, advisors to tribal leaders and kings, and keepers of oral traditions, including history, law, and genealogy. This political power was a significant factor in Roman efforts to suppress them. The Druids served as officials at their allegedly bloody and frightening human sacrifices, the victims usually being criminals. Sometimes, however, innocent people were sacrificed in times of national calamity. Tacitus's account of the Roman attack on Mona (Anglesey) is a key source of information about Druidic resistance and the brutality of Roman suppression. This event highlights the Druids' role as a center of resistance against Roman expansion.
Caesar says that giant casings of intertwined branches held victims as they were burnt alive by the Druids. Humans and animals alike were used as burnt offerings for the gods. However, it's been suggested that the Romans cited the Druidic practice of human sacrifice to undermine the Druids' political power. The Romans, themselves, executed human beings for the apparent good of the State (in the form of scourging to the death or crucifixion), but human sacrifice to the gods was no longer practiced in the classical world. The Roman suppression of Druidism was systematic and often violent. This suppression significantly contributed to the loss of Druidic knowledge. It is important to remember that the Roman view of the druids was biased due to the Roman goal of subjugation.
The emphasis on oral tradition is crucial. Druidic knowledge was passed down through extensive memorization and training, which could take many years. This oral tradition makes it very difficult for modern scholars to fully understand their beliefs. While direct archaeological evidence specifically linked to Druidic practices is limited, some findings offer insights: ritual sites and artifacts suggest the importance of natural settings and symbolic objects, and findings of sacrificial remains, while controversial, support some Roman accounts. While the specifics are debated, there's general agreement that Druids held a deep reverence for nature, particularly oak trees, mistletoe, and sacred groves. Their rituals and practices often reflected this connection to the natural world.
Despite New Age philosophies based on the alleged teachings of the Druids, there is scant hard evidence that they possessed any detailed body of esoteric knowledge or, as S. G. F. Brandon puts it, "any subtle and sophisticated philosophy." Brandon, in fact, suggests that the Druids were not unlike any other "barbarian priesthood."¹ And there's no visible evidence to link the Druids with Stonehenge, as suggested by the English writer John Aubrey in 1649 and by numerous TV specials and contemporary enthusiasts. It is also important to make a clearer distinction between ancient druidism and neo-druidism. Neo-druidism is a modern spiritual or religious movement that draws inspiration from the historical Druids. Neo-druidism has very little to no connection to the ancient druids.
Through the fantasy literature of writers like J. J. R. Tolkien and Terry Brooks, the idea of the Druid-Sorcerer is firmly established as an archetypal image depicting the powerful, brooding, wise, and yet somewhat ambivalent magician. Not surprisingly, Druids feature prominently in off- and online gaming.
When in Gaul, the Roman leader Julius Caesar noted that the Druids worshipped gods, passed on their traditions to the young, practiced human sacrifice in oak groves, and forbade certain people from attending sacrificial ceremonies. Because attendance at sacrificial ceremonies cemented one's in-group status, those forbidden to attend were marginalized. Caesar also says the Druids met annually at a location taken to be the center of Gaul. Like contemporary priests, they didn't fight in wars nor pay taxes. The Roman writer Pliny (the Elder, 23-79 CE) wrote that, in addition to their priestly role, the Druids were seers, diviners, and healers.
The ancient Roman senator and historian Tacitus (56–117 CE) mentions the Druidic presence in Britain. It's important to note that while Gaul and Britain are highlighted, Druidic practices were likely present in other Celtic regions, their influence spreading across a wide area of Celtic Europe. Beyond religious functions, Druids played significant roles in Celtic society as arbiters of disputes and legal matters, advisors to tribal leaders and kings, and keepers of oral traditions, including history, law, and genealogy. This political power was a significant factor in Roman efforts to suppress them. The Druids served as officials at their allegedly bloody and frightening human sacrifices, the victims usually being criminals. Sometimes, however, innocent people were sacrificed in times of national calamity. Tacitus's account of the Roman attack on Mona (Anglesey) is a key source of information about Druidic resistance and the brutality of Roman suppression. This event highlights the Druids' role as a center of resistance against Roman expansion.
Caesar says that giant casings of intertwined branches held victims as they were burnt alive by the Druids. Humans and animals alike were used as burnt offerings for the gods. However, it's been suggested that the Romans cited the Druidic practice of human sacrifice to undermine the Druids' political power. The Romans, themselves, executed human beings for the apparent good of the State (in the form of scourging to the death or crucifixion), but human sacrifice to the gods was no longer practiced in the classical world. The Roman suppression of Druidism was systematic and often violent. This suppression significantly contributed to the loss of Druidic knowledge. It is important to remember that the Roman view of the druids was biased due to the Roman goal of subjugation.
The emphasis on oral tradition is crucial. Druidic knowledge was passed down through extensive memorization and training, which could take many years. This oral tradition makes it very difficult for modern scholars to fully understand their beliefs. While direct archaeological evidence specifically linked to Druidic practices is limited, some findings offer insights: ritual sites and artifacts suggest the importance of natural settings and symbolic objects, and findings of sacrificial remains, while controversial, support some Roman accounts. While the specifics are debated, there's general agreement that Druids held a deep reverence for nature, particularly oak trees, mistletoe, and sacred groves. Their rituals and practices often reflected this connection to the natural world.
Despite New Age philosophies based on the alleged teachings of the Druids, there is scant hard evidence that they possessed any detailed body of esoteric knowledge or, as S. G. F. Brandon puts it, "any subtle and sophisticated philosophy." Brandon, in fact, suggests that the Druids were not unlike any other "barbarian priesthood."¹ And there's no visible evidence to link the Druids with Stonehenge, as suggested by the English writer John Aubrey in 1649 and by numerous TV specials and contemporary enthusiasts. It is also important to make a clearer distinction between ancient druidism and neo-druidism. Neo-druidism is a modern spiritual or religious movement that draws inspiration from the historical Druids. Neo-druidism has very little to no connection to the ancient druids.
Through the fantasy literature of writers like J. J. R. Tolkien and Terry Brooks, the idea of the Druid-Sorcerer is firmly established as an archetypal image depicting the powerful, brooding, wise, and yet somewhat ambivalent magician. Not surprisingly, Druids feature prominently in off- and online gaming.
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¹ S. G. F. Brandon ed., "Celtic (Pagan) Religion" in A Dictionary of Comparative Religion: New York: Scribner, 1970, p. 180-184. By way of contrast, Neo-Druidism is a movement that, among other things, venerates nature.
¹ S. G. F. Brandon ed., "Celtic (Pagan) Religion" in A Dictionary of Comparative Religion: New York: Scribner, 1970, p. 180-184. By way of contrast, Neo-Druidism is a movement that, among other things, venerates nature.
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