I
To most minds the chief interest, even of so beautiful
and picturesque a country as Scotland, is not the natural scenery itself,
but the life which was formerly lived within it. Round feudal castle and
grey motehill and earthen camp the pedestrian pictures to himself pageants
long past of strange and tragic meaning. Out of a place-name alone
sometimes he conjures a picture-beholds the eager figure of some
long-forgotten missionary saint, mingles in the fierce details of old
barbaric onset, or pauses with the plaided victors of some stern clan feud
as they turn at nightfall to cleanse their weapons at "the washing-place
of swords." Every foot of the "north countrie" keeps some memory of its
own, crystallised in place-name or tradition, and a slight effort of
imagination only is needed to realise again the living drama of the past.
Few, however, pause to consider how closely and by what
familiar means the remote past links itself to the present hour. Nothing,
indeed, appears more unlikely than that the staid citizen of to-day
should, all unconsciously, be using in constant practice many of the
heathen rites and precepts of primeval savage ancestors. The fact,
nevertheless, appears capable of clear proof, and a few instances may
suggest to the most incredulous, not only that the past lives in the
present, but that Scotland to-day is largely ruled by ancient pagan usage
and belief.
Among the most curious of extant evidences of the ancient pagan faith of
these isles are those which declare our ancestors to have followed a form
of sun-worship. Some of our commonest acts stand anion g these evidences.
Not one person in a thousand, probably, who deals out a pack of playing
cards, reflects that his method of doing so forms a silent acknowledgment
of the ancient worship of Baal. The cards, as every one knows, are
invariably dealt from left to right opposite the dealer-in other words,
the way of the sun; and though the invention of playing cards is a
comparatively modern affair, there can be little doubt that the order of
dispensing them followed what was by immemorial belief considered the
proper, or lucky, direction. The other way, from right to left - "withershins,"
as the Scots word has it-has always been deemed unlucky. So in the
well-known ballad, "The Lowlands o' Holland," the lady, describing her
lover's tragic fate, sings:
My love then and his bonnie ship
Gaed withershins about.
It might, perhaps, be too much to say that. every time
a joiner puts in a screw-nail he is governed by the ancient rules of
sun-worship; but there can be little question that the first maker of
screws was influenced in his manner of turning the "thread" by an
inherited idea of the proper direction, and thus unconsciously followed
the ordering of the ancient ritual of fire. This method, indeed, has
become so engrained by ancient sanction and many generations of use that
to muscle and eye alike it now appears the natural one, while the
other---the withershins direction-seems both unnatural and awkward.
This theory has sufficient solid evidence to support it. So late as the
end of last century there remained in Scotland ample testimony that the
method of circling from left to right was deliberately regarded as the
method sanctioned by the spiritual powers. In the "Statistical Account" of
1794 the minister of Callander furnishes some instances of this belief.
"When a Highlander goes to bathe," he says, "or to drink water out of a
consecrated fountain, he must always approach by going round the place
from east to west on the south side, in imitation of the apparent diurnal
motion of the sun. When the dead are laid in the earth the grave is
approached by going round in the same manner. The bride is conducted to
her future spouse in the presence of the minister, and the glass goes
round a company in the course of the sun. This is called in Gaelic going
round the right, or the lucky way."
Many of the "superstitions" current to the present hour in Scotland remain
obvious and direct relics of the old worship of Baal and Ashtaroth. Every
one has been told, for instance, some time or other, on seeing the new
moon rise, to bow three times and wish a wish; and every one has heard
that if, on first beholding the new moon, lie turns the silver in his
pocket three times round, lie shall not want for money during all that
month. What are all such axioms but survivals of ancient acts of worship
of the moon-goddess, the queen of heaven, that fair Istar, Ashtaroth,
Astarte, or Aphrodite, whose silver rising from the sea has impressed the
minds of race after race with feelings of strange awe, reverence, and
adoration?
Similarly, the burning of nuts, pulling of kail-stocks, and other
practices which still go on among the lads and lasses of every
country-side at Hallowe'en can only be accounted for as lingering relics
of the early faith. According as the pair of nuts spurt away from each
other or burn peacefully together in the corner of fire into which they
are dropped, the village lass foretells that her path of love shall be
rough or smooth. And according as the kail-stock torn up in the dark prove
straight or crooked, short or long, sweet or bitter, with "erd" on its
root, or bare, she pictures the personal appearance, disposition, and
wealth of her future spouse. Doubtless these same rites, or something like
them, were practised in early Scotland for the same purposes by the
priests of Baal. At any rate we know from Diodorus Siculus, an
eye-witness, that the rites of divination had a place in the ancient pagan
worship of these islands, and some of the details given by him correspond
with surviving practices. Moreover, the date of Hallowe'en, the 30th of
October, corresponds with what we know to have been one of the great Druid
festivals. On that night, in pre-Christian times, the people gathered
about their great stone altars to wait for the sunrising and the descent
of the sacred flame, the gift of their god, from which they might rekindle
their household fires for another year. To the present hour, according to
the author of "Prehistoric -Man in Ayrshire" (London, 1896), in the parish
of Kilwinning the day which then dawned, the 1st of November, is known as
Bel's Day.
Divination rites, again, of pagan origin, adapted for special
circumstances, appear to have been practised in Scotland till a recent
date. One of these, it will be remembered, is recounted by Scott in the
episode of Brian the Hermit, in "The Lady of the Lake," when the white
bull was slain with mystic observances and the seer wrapped himself in the
gory hide to procure a foresight of his clan's fate. Of kindred nature,
doubtless, were the means employed by Ailean nan Creach, Allan of the
Forays, the Cameron chief of the fifteenth century, when he came to Tor
Castle, above Loch Linnhe, to consult the Tigh Gairm, or familiar spirit
of his house. And of the same sort and origin, it may be believed, were
the rites and incantations for the practice of which three hundred years
ago many a poor old "witch" was burned. The worship of one age becomes the
devilry of the next, and what was the pious proceeding of a Druid
priesthood becomes a service of Satan in the hands of sixteenth-century
crones.
Still another Druid festival survives in Hogmanay. The peculiar ceremony
of sitting up to "bring in the year" remains to represent the essential
feature of Baal-worship - the watch for the rising of the sun. There is
also the curious custom of "first-footing," with the ideas of good or ill
luck for the year being the result respectively of a fair or a dark
visitor crossing the threshold first. And above all, there is the mystic
mistletoe to identify the observance with the Druid festival of Yule. We
are all familiar with the ceremony, described by Pliny, of the Druid
cutting down the green branch with a golden sickle in the sacred grove.
This mistletoe, the soul of Avallenau, the Apple-tree, as the Druids
thought it, and as it was sung by the pagan Merlin in the sixth century,
keeps thus to the present hour something of its ancient reverence in the
eyes of men.
Even the great summer festival of the Baalworshippers has left remains in
the folk-custom of the country, though it has not had the advantage, like
Hallowe'en and Hogmanay, of coinciding in date with any more modern
observance. The chief seat of the festival in Scotland was probably the
great central mountain which is still known as Ben Ledi, the Hill of God.
On the west side of the summit of Ben Ledi it is possible even yet to make
out traces of the earthen galleries from which , the people watched for
the rising of the Baltein, or Sun-fire, on the actual summit, the mountain
altar a few yards on their east. The day which then dawned, the 2nd of
May, is still known in Scotland as Beltane Day. It is perpetuated locally
by occasions like the Beltane Fair at Peebles, by place-names like
Tilliebeeltane in Perthshire, and by survivals of certain curious and
unmistakable customs, to be referred to on another page.
Next to the survival of actual customs belonging to the pagan past,
probably the most significant traces of our fire-worshipping traditions
are to be found in place-names throughout the country. few such
place-names of common occurrence, may be mentioned.
Gallowgate or Gallowhill, names common, enough in towns like Glasgow and
Aberdeen, contain, there is some room to believe, direct evidence of pagan
origin. In the opinion of certain archaeologists Gallowgate and Gallowhill
are not necessarily mere contractions for Gallowsgate and Gallowshiill. By
coincidence, indeed, they may have acquired a connection with that
comparatively modern means of judicial execution, the gallows. But it
appears just possible that Gallowgate represents the "gate" or way to the
gea-lia, or sorcery stone.
The "laws," again, which abound throughout the country, such as Dundee
Law, North Berwick Law, and the Lomond Law in Fife, come, it is said, from
the same root. A popular notion, it is true, runs that these eminences
were the spots on which the rulers of early times held courts of
legislature on justice. Justice of a kind, no doubt, was administered
there, but at that early date it was not known by the name of law. On or
near these hills, there is stronger reason to believe, stood the menhir or
cromlech of the Druid, and from this fact the hills took their name as
places of the lia or sacred stone.
Among other place-names with a pregnant meaning none is perhaps more
common than clachan,. In its first meaning the Gaelic word signifies
nothing more or less than "the stones." Until recent times, however,
Highland hamlets were mainly built of turf, only the church being a stone
erection. It was the church, therefore, which gave its descriptive name to
the clachan. Almost to the present day, according to Jamieson's "History
of the Culdees," to go to the clachan and to go to worship were synonymous
expressions in the Highlands. And so the editors of the Gaelic dictionary
of 1831 define a clachan as "a village or hamlet in which a parish church
is situate." It was pointed out, however, by the late Dr. Wylie, in his
"History of the Scottish Nation," that "in many of these collations there
is not now, nor ever was, a parish church or place of Christian worship of
any sort," and further, that " these hamlets have held the rank of clachan
from a date when there was not a stone house in them, and their
inhabitants dwelt in mud huts or in fabrics of wattles." The explanation
of the name, the historian avers, is to be found in the fact that on these
spots stood the circle of unhewn stones, the grey sun-temple of the Druid.
It is also possible to point, as evidence of Druid survival, to the
various alteins, liateins, and liasteins, or "stones of fire," which in
such various corrupted forms as Alten, Hilton, Leyton, and Liston, exist
in Scotland at the present day. At each of these spots stands some great
conspicuous stone to which immemorial tradition has assigned a sacred or
uncanny character. There is the stone of Liston, nine and a half feet
high, standing to the east of the mansion-house of Old Liston, in the
neighbourhood of the stone-circled tumulus known as the Huly Hill. And a
mile to the west of the Cathedral of Aberdeen stands the Hilton Stone-a
great granite column ten feet high and three feet square, on each side of
which, till 1830, stood a massive Druid circle of monoliths. The latter
stone, it appears, stands on ground which has always been church property,
and from it the city which has grown around has no doubt derived the name
by which it is still sometimes called in Gaelic - Altein-e-Aberdeen, the
Stone of Fire at the mouth of the Black River commonly corrupted in
English to Aul' Toun o' Aberdeen.
With such profuse survivals in place-names, festival customs, and
traditional habits, who shall say that the people of Scotland have got rid
entirely of the pagan character of their sun-worshipping ancestors?
II
AT the Reformation, in the latter half of the sixteenth
century, John Knox and his fellow churchmen exerted themselves vigorously
to abolish, not only the feasts and usages of the Church of Rome, but all
traditional customs which appeared to them to be without express sanction
of Holy Writ. Many examples of their efforts might be quoted. Bishop
Carswell, in 1576, in the preface to his Gaelic translation of Knox's
"Forms of Prayer and Catechism," declaims with pious severity against
histories then extant and popular in the Highlands " concerning warriors
and champions, and Fingal, the son of Comhal, with his heroes." Two years
later the Wedderburns of Dundee, in the title-page of their " Gude and
Godlie Ballates," state their work to consist of pious compositions
"changed out of prophaine Sangis, for avoyding of sinne." In December,
1583, Glasgow Kirk Session ordered five persons to make public repentance
"because they kept the superstitious day called Yuil"; and, later still,
in the days of William of Orange, the magistrates of Glasgow, found it
necessary to forbid " going throw the toun in the night tyme, maskerading
or serenading in companie with violls or other instruments of musick in
any numbers. Anything like idle song, dancing, and mirth was anathema in
the eyes of these reformers, and Yuletide revelry and May-day festival
were rank service of the powers of evil. So effectively did they carry out
their crusade against everything that savoured of carnal amusement that
they not only "plat down" the practices of the church against which they
warred, but even altered to a strange degree the national character.
Previous to that time, if we are to believe the ancient literature of the
country-poetry like "Christ's Kirk on the Green," and the works of Dunbar
and Sir Richard Maitland, and prose descriptions like those of Froissart,
AEneus Sylvius, Pedro de Ayala, and "The Complaynt of Scotland" - the
people of this "north countrie" were a gay, light-hearted, amorous race.
But by the efforts of John Knox and his followers, in the sixteenth
century, most of this was changed-the temper and manners of the people
took that air of sombre and ascetic seriousness which is painted for us in
the writings of men like John Howie of Lochgoin and the present-day
chroniclers of Thrums and Drumtochty.
In this crusade of the Reformers no doubt many an interesting custom of
the pagan past, surviving in the form of quaint country usage and festival
observance, must have been suppressed. But the destroyers were not
completely successful. A hundred years later, in 1649, the General
Assembly of the Church of Scotland found it advisable to take steps to
destroy popular reverence for certain relics of heathen worship. Certain
"superstitious" practices, it appears, were in common vogue among the
people. One of these was the preservation, unfilled and untouched from
immemorial time, of certain plots of land spoken of as "the good man's
land" and "the guid man's fauld," reputed to be the haunt and special
possession of spirits able to foretell the future to those who sought them
with suitable rites. At the instance of the commission, farmers were
compelled to plough these sacred fields, and yoke their cattle on the
ancient festivals, and housewives were obliged to keep their ingles alight
on Beltane no less than on other eyes.
Not even the rigours of kirk sessions and clerical commissions, however,
in their most rigorous time, could utterly abolish usages which had the
sanction of such ancient observance, and down into the present century,
strange though it may seem, there still have been practised arts of
distinct and avowed worship of the Druid deities, Baal and Ashtaroth.
Already on a previous page reference has been made to the common
observances of Beltane, Hallowe'en, and Hogmanay. Besides these, however,
many isolated customs still extant, or extant till a recent date, possess
curious interest.
It is only some seventy or eighty years, for instance, since the Black
Stones of Iona were destroyed by a maniac. The stones were each composed
of a single block of dark-coloured granite, curiously carved, five feet in
height and two broad. On them, down to a recent period, the Highland
chiefs made oaths of offence and defence, considered of all oaths the most
binding and terrible ; and even yet, if the writings of Miss Fiona Macleod
are to be considered circumstantial, an oath is sometimes taken on the
Black Stones. There can be little doubt that these stones were relics of
the pagan faith, of which Iona was a centre. Other relics of that faith
still remain in superstitions such as those connected with the Wells of
the Winds and the Well of Age on Dun I. Before leaving on a voyage sailors
used to repeat a formula at the Well of the Wind they specially desired ;
and the aged had only to perform a rite at the Well of Age in order to
find their youth renewed. A unique but significant tradition is that of
the Angel Hills of Iona. On these mounds, it is said, the angels were wont
to alight on their visits to earth. The reference to angels makes it
appear a Christian tradition, but probability carries the legend to an
earlier date, and makes it refer most reasonably to a detail of
sun-worship, the "angel hills" being the spots which most obviously catch
the early rays of the sun. At heart, indeed, to the present hour Iona
remains far more pagan than Christian.
It seems to have been the policy of the early Christian missionaries in
Scotland to establish themselves near headquarters of the older pagan
worship. They did this at Iona and Glasgow, and the same thing seems to
have been done on the Holy Loch in the Firth of Clyde. Here, as in Iona,
something of pagan custom has lived through• the Christian centuries, and
survives to the present day. The late "Crimean Simpson," describing the
burial-place of the Argyle family at Kilmun in the Daily News of 4th June,
1878, wrote as follows:-- On the south side of this Loch Seante, as this
small inlet of water is called in Gaelic, at the village of Sandbank,
there is an interesting old cromlech known in the region as Adam's Grave.
Unfortunately the tradition that Adam was buried at this place does not
find confirmation from any source. The probable origin of this curious
myth may be that the sound of the Gaelic name led to it. It is called
Ardnadam. This word is supposed to be a corruption of Ardan-na-tuam, the
`height of the grave.' Lovers come from all parts of Cowal to make their
vows at this old shrine. The lady has to creep into the recess formed by
the stones, and hold the hand of the gentleman, who, stands at the
entrance, while he repeats in Gaelic a curious oath, and the spot is
considered so sacred that a terrible fate is believed to befall any one
who should prove unfaithful to the froth thus plighted."
Till quite recently, before a ship set sail from the port of Gourock on
the Clyde, the sailors thought it necessary to walk seven times round a
menhir on a point of land, known as the Kempoch Stane.
But most striking, perhaps, of the pagan customs remembered in the country
are those connected with the great summer festival of the Druids.
Particularly interesting is a custom practised within the last hundred
years in the district of Menteith. It is described in the "Statistical
Account of Scotland." "Upon the first day of May," says the writer, "
which is called Beltan or Bal-tein day, all the boys in a township or
hamlet meet on the moors. They cut a table in the green sod, of a round
figure, by casting a trench in the ground of such circumference as to hold
the whole company. They kindle a fire, and dress a repast of eggs and milk
in the consistence of a custard. They knead a cake of oatmeal, which is
toasted at the embers against a stone. After the custard is eaten up they
divide the cake into so many portions, as similar as possible to one
another in size and shape as there are persons in the company. They daub
one of these portions all over with charcoal, until it be perfectly black.
They put all the bits of cake into a bonnet. Every one, blindfold, draws
out a portion. He who holds the bonnet is entitled to the last bit.
Whoever draws the black bit is the devoted person, who is to be sacrificed
to Baal, whose favour they mean to implore in rendering the year
productive in sustenance for man and beast. There is little doubt,"
continues the narrator, "of these inhuman sacrifices having been once
offered in this country as well as in the East, although they now pass
from the act of sacrificing, and only compel the devoted person to leap
three times through the flames, with which act the ceremonies of this
festival are closed."
An account almost similar is given by an eyewitness, the Rev. Alexander
Hislop, of Arbroath, in " The Two Babylons " (Edinburgh, 1862). In this
case the custom described was practised on Beltane Eve in the
neighbourhood of Crieff. The exact location of the rite was a Druid circle
where the ceremony had probably taken place annually in unbroken
succession from pagan times. Within the circle it was the custom for a
number of men and women to assemble. "They light a fire in the centre,"
says the narrator; "each person puts a bit of oatcake in a shepherd's
bonnet; they all sit down, and draw blindfold a piece from the bonnet. One
piece has been previously blackened, and whoever gets that piece has to
jump through the fire in the centre of the circle, and pay a forfeit. This
is, in fact, the ancient worship of Baal. Formerly the person on whom the
lot fell was burned as a sacrifice. Now passing through the fire
represents the burning, and the payment of a forfeit redeems the victim."
Still another instance of the survival of Beltane observance is furnished
by Dr. Eadie in his wellknown "Biblical Cyclopaedia." "A town in
Perthshire," he says, "on the borders of the Scottish Highlands, is called
Tilliebeltane - that is, the eminence, or rising ground, of the fire of
Baal. An enclosure of eight upright staves is made where it is supposed
the fire was kindled, and a well in the vicinity is held in great
veneration. After drinking from it the people pass round the temple nine
times in a procession. In Ireland," Dr. Eadie continues, "Beltein is one
of the festival days, and the fires are made early on the tops of the
hills, and all the cattle are made to pass through them. This, it is
supposed, secures them from contagion and disease for that year." At
Mauchline, in Ayrshire, up almost to the present time, it may be added,
there was an observance of this sort carried on.
Again, in Maclachlan's "Early Scottish Church" (1866), it is stated that
"there are places in Scotland where, within the memory of living man, the
teine eigin, or `forced fire,' was lighted once every year by the rubbing'
of two pieces of wood together, while all fires in the neighbourhood were
extinguished in order that they might be lighted anew from this sacred
source."
The festal character of Beltane Day in the country in the sixteenth
century is commemorated in the opening lines of James V.'s famous poem:
At Beltane quhen ilk bodie bownis
To Peblis to the play.
The sports of Beltane, indeed, were celebrated at
Peebles till a recent date, when a market was established, known as the
Beltane Fair.
It may be interesting here to note, for its similar character, that the
24th of June is still kept as a fire festival in several parts of German,
and in Denmark on St. John's Eve, 23rd June, fires are made "to burn out
the witches."
Of the many interesting customs of obviously pagan origin still practised
throughout Scotland at Hallowe'en, something has already been said on a
previous page, and they are not likely to be forgotten so long as Scotsmen
delight in the poetic descriptions of Burns. The common traditional
observance of Hogmanay and the rites of the Druid mistletoe have also been
alluded to. But it may surprise some readers to know that the ancient
Druid festival of Yule is still observed in more than one locality in
Scotland with something of the ancient ritual of fire.
At a recent meeting of the Anthropological Section of the British
Association, Mr. Lawrence Gomme referred to one typical instance of
survival of this fire custom. At Biggar in Lanarkshire it appears, on the
last day of the old year, the villagers used to collect a quantity of
fuel. About nine o'clock the heap was lighted, each person deeming it a
duty to throw a fagot into the flames. The fire was kept alight till well
into New-Year's Day, and from it the villagers relit their own
extinguished hearths.
A still more interesting custom survives at Burghead on the coast of the
Moray Firth. The Burning of the Clavie, as the ceremony is called, was the
subject, some years ago, of a striking picture by a Scottish artist, Mr.
J. Lochhead ; and a writer in the Illustrated London News of 16th
February, 1895, referring to the picture (now in the possession of Sir.
Hugh W. Young of Burghead), described the observance as follows:- "The
burning of the Clavie is a mysterious ceremony, of which the origin is
absolutely lost in the night of prehistoric tradition. Similar rites are
said to be celebrated in the remote parts of Russia, and even in Brittany;
but how far they coincide with those still observed at Burghead cannot be
determined. The ceremony has been referred to a Roman, a Scandinavian, and
even to a Druidical origin ; while others insist that it is a survival of
the worship of Baal, which, as is well known, was practised among the
Gauls down to comparatively recent times. The last night of the year, old
style, is the anniversary of the custom. A huge tar barrel is carried up
to the old fortifications, which are of unknown antiquity-Roman or
Cyclopean. The tar barrel is there sawn into two unequal halves, the
larger half and a small herring barrel are then broken up and placed
inside the smaller half, with an abundance of tar, and become known as
'the Clavie.' This is now fixed upon a prop, about five feet long, by
means of an iron nail, driven home by a smooth stone, for no hammer is
allowed to be used. When all is completed, the contents of the filled
Clavie are set on fire with a burning peat, nothing sulphureous being
permitted to approach. Formerly the Clavie was carried round every vessel
in the harbour, and a handful of grain thrown into each boat. This is now
abandoned, and the burning Clavie is borne down to the town, to the
junction of its two principal streets, followed by cheering crowds of
Burgheadians, who vie with each other in plucking burning brands from the
mass, the possession of such a token being a sure safeguard against
ill-luck. The Clavie is then carried to a small hill (the Dourie Hill) at
the northern extremity of the town, where there still stands a freestone
pillar in which some have recognised an ancient altar. In a socket in this
altar the Clavie is set. Fresh fuel is added, and when half-burnt out the
Clavie is lifted from the socket and thrown down the western slope of the
hill. The blazing embers are followed by the excited crowd, and speedily
gathered as charms, or scattered to the winds for luck." It should be
added that only those youths who can claim descent from the original
inhabitants of the village are allowed to take part in the ceremony.
This striking custom may, as some hold, be the remnant of a Viking signal,
or it may be the memorial of ancient witch-burnings, like the memorials of
the witch-burnings at Dornoch, or the burning of the Braham seer at
Chanonry Point in the Black Isle, both not far away. But the carrying home
of the burning brands, as well as the date of the observance, 'seems to
point to an origin in fireworship. In his paper read before the
Anthropological Section of the British Association, Mr. Lawrence Gomme
declared the ceremony a distinct survival of sun-worship.
No doubt it might be possible to gather from different districts of the
country many other lingering instances of such rites. But enough has
probably been said to suggest to what a surprising extent, notwithstanding
the lapse of ages and the destroying processes of newer faiths, the
inhabitants of Scotland remain true to the teaching of the ancient priests
of Baal.
III
BESIDES the evidences of ancient Baal worship to be
found in existing Scottish customs, there are witnesses of another sort as
impressive as they are silent and tine-worn. These do not, it is true,
testify to any modern usage, but not the less do they stand for evidence
that in an elder time within these islands our ancestors bowed down in the
worship of sun and moon. In every district of Britain these memorials are
to be found, but nowhere, perhaps because of the wilder nature of the
country, so numerously as among the moors and mountains of Scotland.
Stennes in Orkney, and Stonehenge and Avebury in England, remain at once
the greatest and best known of the monuments. But after these the menhirs,
cairns, cromlechs, and stone circles to be found on every moor of the
North, from Yarrow and Arran to Aberdeen and the Isle of Lewis, remain
probably the most striking examples.
Century after century these strange memorials have been the subject of awe
and speculation, the centre of local superstitions, and the fountainhead
of uncanny beliefs. It is only within recent years that their true meaning
and purpose have been in part made out. The remains, for instance, at
Tormore and in other parts of the island of Arran were only explored by
the late Dr. Bryce in 1863. The results of his examination are given in
his book on Arran, written for the visit of the British Association to the
island in that year. Some of the tumuli and cairns on the Arran moors were
also explored by the late Dr. Hately Waddell, his discoveries being
detailed in his interesting volume on "Ossian and the Clyde."
By the excavations of both of these enthusiastic antiquarians it was shown
that the Arran cairns and circles alike were, for one thing, the
burying-places of the dead. From the "lie" of the remains deposited within
them - in a direction uniformly north and south-it also appeared that the
monuments dated from before Christian times, for with Christian burial
came a custom of laying the dead to their long sleep in the direction of
east and west. As a further proof of pre-Christian date it appeared,
moreover, that the bodies buried there had been burned with fire.
But besides acting as places of burial, the stone circles throughout the
country have been shown to be calculated for another purpose. In Mr.
Bain's "History of Nairnshire" it is made clear that the cairn-circles of
Clava, near Culloden, for instance, have been arranged to act as dials of
the time of year and day. Within more than one of the circles are certain
pavements, and by astronomical observations taken on the spot it was found
that the shadow of a particular stone, known as the pointer, came into
relations with these pavements at the spring and autumn equinoxes
respectively, thus indicating, perhaps, the exact times for sowing and for
harvest. Similarly it has been remarked at Stonehenge that ,Cat the summer
solstice the sun would be seen by one standing on the altar-stone to rise
over the summit of the bowing-stone."
About the Clava cairns, however, a more suggestive thing has yet to be
told. It was discovered by Mr. Bain that if measurements were taken
respectively of the distances from the centre of the cairn chamber to its
wall, from that wall to the circle of stones at the outer edge of the
cairn, from that circle to the next, and so to the outmost circle, these
distances were found to correspond relatively to the distances between the
sun and planets of our solar system. In other words, it would appear that
the builders of these rude stone monuments two thousand j-ears ago or more
were aware of that mathematical relationship of the planetary bodies
which, under the name of Kepler's Law, has been counted among the greatest
astronomical discoveries of the present century.
Perhaps most interesting, however, of all the purposes served by these
ancient circles and cromlechs was that of worship. No doubt whatever can
exist of the fact that the great circles of Stonehenge and Avebury, each
with its stately earthen avenue leading to a massive altar, and its vast
surrounding terraces for the accommodation of thousands of spectators,
were temples for the worship of some tremendous faith. The same belief
applies to the smaller circles and cromlechs scattered throughout the
country. A typical example of these stands in the neighbourhood of
Glasgow. It lies a few miles to the north of the city, on Craigmaddie
Moor, and though it has never received very much attention from
archaeologists, it must be considered one of the most impressive and
suggestive monuments of prehistoric times which have been preserved to us.
[It was the subject of a paper read before the Glasgow Archeological
Society in 1867, and has recently been the subject of some correspondence
in newspaper columns.] The "Auld Wives' Lifts," as it is locally called,
consists of three immense stones, two of wedgeshape lying on the ground,
and the third, the largest of the three, measuring eighteen feet by eleven
by seven, laid table-wise on the top. Tradition accounts for the presence
of the stones by a story of three old wives and the devil, which is at
once amusing and preposterous. But the name of the cromlech itself-Cragmaddie,
the Rock of God tells an unmistakable history, and no one can look at the
huge memorial in its banked and terraced theatre of the moors without
recognising at once an altar of the hoary past.
Regarding the details of actual worship which went on within these stone
circles and around these dolmen altars many conjectures have been made. It
is unfortunate that no written ritual of the Druids has come down to us.
Toland, in his history of that mysterious priesthood, states that they
left many writings. But whether or not Toland was himself acquainted with
any of these in Ireland in his time, it does not appear that any now
exist, except, perhaps, the curious Ogums or Oghams. whose decipherment
remains to the present day one of the chief puzzles of archeologists.
Caesar explicitly states that the Druids did not think it right to commit
their knowledge to writing. This rule, he says, they made for two reasons
- first, because they did not wish their knowledge to become common
property; and, secondly, because they feared that if written records were
trusted to the powers of memory would be less cultivated. Nevertheless,
something more than mere conjecture remains to throw light upon the Druid
worship.
To begin with, the circular shape of the worshipping places is enough to
suggest that they were shots for the worship of sun and moon. But the
stones themselves have a further tale to tell, which is clear as it is
startling. Although cairn and cromlech and menhir contain no writing which
it has yet been found possible to interpret, they present cities by which
it seems possible to attach to them a literature which makes their story
clear enough. There is reason to believe that many poems of the Gael or
Irish Scot, extant at the present day, are actual relics of Druid times.
A single point of evidence brings this hypothesis vividly home.
Whenever in one of these old poems a hero is about to die, he calls for
his "deer's horn." The meaning of this demand was a mystery, even to the
repeaters of the Gaelic poems themselves, down to the end of last century.
The verses conveying the demand had remained, by force of tradition and
rhythm, in the poems, but the early rite of which they recorded the
observance had passed from memory. In 1764, however, Macpherson of Benchar,
in excavating two tumuli near the church of Alves, in Badenoch, found in
them human remains, and with these, lying at right angles above them, a
red deer's horn. (Highland Society's Report on Ossian, 1805.) Dr. Bryce
also, unconscious of the bearing of his discovery, has left it on record
that within the cists opened by him in Arran in 1863 he found flint
weapons, urns, human remains, and portions of deers' horns. The conclusion
is obvious. Within these stone circles in Arran and these tumuli in
Badenoch, buried and forgotten for two thousand years, lay the sole
explanation to certain allusions in the poetry. It seems reasonable to
conclude, therefore, that that poetry was made by the people who
worshipped and who buried their dead within these mossy shrines. Now,
whatever may be thought of the poems of Ossian in the form in which some
of them were given to the world by James Macpherson, there exists no doubt
whatever that even Macpherson's versions had an authentic basis, and no
suspicion of any kind is attached to the authenticity of other collections
of Gaelic poetry which are in existence. Among such collections may be
mentioned the twelfth-century Book of Leinster, the sixteenth-century Dean
of Lismore's Book, the SeanDana of Dr. Smith, of Campbeltown, and the
collections of the late Dr. Cameron, of Brodick.
Again, it is matter of history, set forth in early records like the
writings of Gildas and Nennius and the "Annales Cambriae," that the
supremacy of the pagan faith of the country was finally overturned at the
great battle of Arthuret, near Carlisle, in the year 573. Among the
survivors of the vanquished faction in that battle, we are told
authentically, was the prince and bard Merlin. Escaping to the Caledonian
Forest, about the springs of Ettrick and Tweed, he put into verse his
lament for the fallen faith. Much of his poetry is preserved to the
present day; it is to be found translated in Skene's "Four Ancient Books
of Wales." His "Avallenau" or "Song of the apple-tree," indeed, may be
looked on as the swan-song of Druidism.
Here, to go no farther, appears ample material for our purpose. In the
songs of Ossian and Merlin is to be found authentic light upon the mind
and manners, the deeds and memories, of the people who worshipped at
Tormore and on Craigmaddie Moor, at Stonehenge and Avebury, at Stennes in
Orkney, and at Dreux in France. Of these people, our ancestors, we of the
present hour, who still name the first days of the week Sun Day and Moon
Day, inherit in blood and custom more than is dreamt of in the general
philosophy.
But most striking of all is the information arrived at by another clue.
Within recent years it has been remarked by discoverers in the East that
the monuments of prehistoric Scotland find an exact counterpart in remains
extant on the Syrian and Assyrian hills. One district in particular has
been noted by workers under the Palestine Exploration Fund as rich in
these memorials. It lies opposite Jericho and on the east of the Jordan,
just before that river falls into the Dead Sea. There, round the sides of
Mount Nebo, have been found hundreds of dolmens and stone circles exactly
similar in character to the stone circles of Arran and the dolmen on
Craigmaddie Moor. The inference seems inevitable: these rude temples and
altars in both countries were the places of worship of believers in the
same faith. What that faith and its rites exactly were there remains a
whole literature to describe.
IV
BALL, Bel, or Belus, the sun, the lord of heaven, is
well known to have been worshipped with fire and sacrifice by the ancient
peoples of Carthagena, Phoenicia, Babylon, Assyria, and others. The name
is incorporated in such cognomens as Hannibal, Jezebel (the modern
Isabel), Belshazzar, and Beelzebub, in the same way as the Jewish Jah or
Jehovah appears in names like Elijah and Isaiah. Hardly less an object of
worship was the moon goddess, the queen of heaven, known by different
races under the names of Ashtaroth, Istar, Astarte, and Aphrodite. Only
the other day an inscribed stone of Nabonidas, last of the Babylonian
kings, discovered in the neighbourhood of Babylon by Pere Victor Scheil,
was found to relate the destruction and restoration of the temple of Istar
of Erech - "a golden shrine supported by seven lions" - in the year 604
BC.
Upon the nature of the rites with which these gods were worshipped in the
East illumination is thrown by many a Bible reference. Of about the date
of the restoration of the temple of Istar, mentioned above, is the
impassioned lamentation of Ezekiel (xxviii. 11-14) over the Phoenician
king- "Thou wast in Eden the Garden of God, thou hast walked up and down
in the midst of the stones of fire." There is also the memorable
description of the scene on Carmel (1 Kings xviii. 26), when Elijah
challenged the priests of Baal to show the power of their god. "And they
took the bullock which was given them, and they dressed it, and called on
the name of Baal, saying O Baal, hear us! And they leaped about the altar
which was made. And they cried aloud and cut themselves after their manner
with knives and lances, till the blood gushed out upon them." Not less
interesting is the description given in Numbers xxii.-xxv. It is believed
to have been about the year 1452 B.C. when the occasion of the narrative
befell. The children of Israel were approaching the end of their desert
wanderings. Amorites and Ammonites had been defeated by the strange dark
people from the wilderness, and Og, King of Bashan, had been overthrown
and slain. The wandering tribes were encamped at last on the narrow plain
by the Jordan. Before them, westward, across the river, lay the "promised
land," with Gilgal and the rich city of Jericho in sight. And behind them
rose the dark heights of the Abarim mountains, with their summits, Nebo,
Pisgah, and Peor, towering against the sky. It was while they lay there,
expecting any day the command to strike their black camel-skin tents and
cross the river, that they beheld a strange sight. High on the
mountain-side above them, three separate times, in the dusk of dawn, they
beheld the summits circled with a coronet of fire. These were the fires
kindled by Balak, the Ring of Moab, in his frantic fear, at the instance
of Balaam, his prophet, whom he had sent for to curse e people in the
"city of black tents" at his feet. "And it came to pass in the morning
that Balak took Balaam and brought him up into the high places of Baal,
and he saw from thence the utmost parts of the people. And Balaam said
unto Balak, 'Build me here seven altars, and prepare me here seven
bullocks and seven rains. ' And Balak. did as Balaam had spoken, and Balak
and Balaam offered on every altar a bullock and a rain. And Balaam said
unto Balak, 'Stand by thy burnt-offering, and I will go. Peradventure the
Lord will come to meet me, and whatsoever He showeth me I will tell thee.'
And he went to a bare height."
In Elten's "Origins of English History " three separate allusions are
quoted from the account of a voyage by Pythias the Carthaginian about the
Year 350 B.C. The descriptions of Pythias refer to certain Celtic islands
lying to the north-west of France. In one place lie found the natives
worshipping, with shrill music and noisy rites, certain earth goddesses of
the nature of Ceres and Proserpine. On another island, near the mouth of
the Loire, were women who worshipped a barbarous god with fearful and
bloody orgies. And, again, on the isle of Ushant the voyagers came upon a
temple where nine virgin priestesses tended an oracle and kept alive a
perpetual fire. Martin, in his "History of France" (i. 63), considers "
all these rituals to have belonged to convents of Druidesses engaged in
the service of Koridwen, the White Fairy, or moon goddess, to whose cult
the Celtic priestesses were said to be devoted."
Hecataeus of Abdera, the Thracian traveller and historian, who flourished
in the year 300 B.C., makes a reference to Britain and Stonehenge and the
worship there, which, as quoted by Diodorus Siculus (ii. 47), appears
explicit enough. Opposite the coast of Gaul, he declares, in a grassy
island the size of Sicily, lay a great forest and a goodly temple, round
in shape and highly enriched, where the priests of the island daily sang
hymns and worshipped Apollo (the sun).
Perhaps, however, the fullest of all early descriptions of the worship
carried on in these Druidic temples is given by Caesar ("De Bell. Gall.,"
vi. 13-17). "In many communities of these people," he says, "in their
sacred places, are to be seen raised sacrificial mounds." The whole Celtic
race, lie proceeds, was given over to religion, and it was the custom for
those afflicted with grievous sicknesses, and those engaged in battles and
dangerous enterprises, either to sacrifice other men as victims, or to vow
themselves to the sacrifice. At these oblations the Druids were the
ministers. They judged it impossible to appease the gods for the life of
one man except by offering up the life of another. Sacrifices of this kind
were publicly offered. Some of the tribes were in the habit of weaving
wicker images of huge size. These were filled with living persons, fire
was kindled below, and the whole reduced to ashes. Such sacrifices they
deemed highly pleasing to the immortal gods. The sacrificed were generally
persons taken in the act of murder or theft, but when 'these proved scarce
they even made use of innocent people. The Druids, Caesar further
declares, worshipped many gods, in each of whom lie finds a likeness to
some god of Rome-Mercury, Jupiter, Apollo, Minerva, or Mars. The priests
acted both as the judges and teachers of the people. Among other doctrines
they taught that the souls of men did not perish, but passed at death from
one body to another-a belief which spurred the warriors to the greatest
bravery and brought them to scorn the terrors of death. To the young, the
historian adds, they taught many things besides concerning the stars and
their movement, the universe, and the size of worlds, natural history, and
the strength and powers of the immortal gods.
A few years later than Caesar, Diodorus Siculus, a historian who is said
to have visited personally every place lie describes, throws further light
on the subject. In his History he details how the priests of the north
practised the arts of divination. They watched the entrails of sacrifices
for signs of good or ill fortune to the offerers; studied for similar
purposes the flight of birds, the cry of fowls, the fall of lots, the look
of growing things, and the appearance of storms and comets ; and decided
the actions of chiefs on great occasions by the contortions of a man slain
at a single blow. (" Bibliotheca Historica," v. ch. 24-32.)
Pomponius Mela also, the Spanish geographer who flourished about the year
of the Christian era, has left some notice of the matter. The Celtic
priests, he declares (" De Situ Orbis," iii. 2), taught one thing above
all-that the soul of man is immortal, and has a life beyond the grave.
Their motive for this teaching, he states, was that the people might be
bolder in war. But the motive must have had a deeper root than this, for
he adds that when they burned their dead they buried along with the ashes
the notes of affairs and account of moneys owed to the deceased, in order
that in the next world they might exact their dues.
Three-quarters of a century later still occur the accounts of Tacitus and
the elder Pliny. Tacitus probably visited the north in the conquering
train of his father-in-law Agricola, and witnessed the great battle at the
foot of the Grampians which he describes. He states (Germania, ix.) that
the gods of these northern tribes were not confined within buildings nor
represented by images in human form, but were of a spiritual nature,
beheld only by the spiritual eyes of the worshippers, who devoted to them,
and called by their names, certain groves and sacred places. Pliny
declares, in his "Natural History" (xvi. 44, xxx. 1), that the Druids
worshipped a supreme eternal Being, the creator and ruler of the universe,
who might be known only by the mind, and of whom no graven image could be
made. He adds later that the people of Britain in his time were greatly
given to the arts of divination, practising them with much solemnity and
religious ceremonial. And among their rites he describes the cutting down
of the mistletoe - Sacerdos, candida veste cultus, arborem scandit,
demetit.
From such references a good deal is to be gathered regarding the
ceremonies which were engaged in round the stone memorials still standing
on our moors. As for the belief itself of the worshippers of early
Scotland, it appears to have been of a more spiritual nature than is
generally attributed to the faiths of heathendom. Julius Caesar and
Pomponius Mela, as we have seen, state that the Druids believed the soul
to be immortal ; while Tacitus and Pliny place on record that the god of
the Druids was a being to be perceived only by the mind, and of whom no
image could be made. The latter statement finds support in a peculiar
fact. In no part of Scotland, in cairn, stone circle, or burial mound, has
there ever been found anything of the nature of an idol or carved image.
The idea is borne out also by the native poetry of that early time, the
verse of Ossian, Merlin, and Taliesin alike conveying the impression of a
sublime, though indeed a mournful, faith.
One other point of possible significance may be noted. In the building of
the Temple of Solomon, we read, no sound of an iron tool was heard. No
explanation of the rule is given, but it seems just possible that the Jews
copied it or had it forced upon them by some religious custom of the
nations among whom they dwelt. The architect of Solomon's temple, it will
be remembered, was a Phoenician and fire-worshipper. It seems to have been
a Phoenician rule to hew their temple stones at a distance ; the remains
of the Phoenician Temple of Aphrodite at Old Paphos show this. (See Prof.
Dyer's " Gods in Greece," pp. 306, 307.) Now, the stone temples upon our
moors would seem to have been raised under similar conditions. Their
rugged outlines bear no sign that they have ever been touched by mallet or
chisel. Whatever its value, the theory receives some support from the rule
observed at the ceremony of burning the Clavie at Burghead, described on a
previous page, that no iron hammer must be used in the proceeding.
Suggestions are not wanting on which a theory might be based that the
pagan faith of Scotland was one of the earliest of all known beliefs. The
mistletoe, one of its symbols, rendered sacred the groves of oak on which
it grew. -Now, we find in the earliest records of other religions the oak-
grove appearing as already a. sacred spot. Abraham and the Jewish
patriarchs worshipped in groves of oak (Gen. xviii. 1, 4, 8; xxi. 33;
Judges vi. 11; 1 Kings xiii. 14; I Chron. x. 12), the sanctuary was set
under an oak (Joshua xxiv. 26), and the angel of the Lord appeared to
Gideon "under an oak" (Judges vi. 11). Jove, again, was born under an oak,
and uttered his oracles out of one, while Hercules planted a sacred grove,
and the nymph Egeria gave her counsels to Numa in a wood. Perpetual fire,
too, was adopted by many religions, probably from the primeval faith, as a
sacred sign (Leviticus vi. 13) -" The fire shall be ever burning upon the
altar : it shall never go out." And the Vestal Virgins of Rome, we
remember, tending an undying fire.
Baal worship appears to have been practised in Scotland down to the time
when Christianity was introduced in the fourth century. The "lives" of the
early saints bear plentiful testimony to the fact. Indeed, as has been
already remarked, Columba planted his church expressly to compete with the
pagan faith in that faith's holiest place, Iona; St. Mun founded his
church on the shore of what was a "Holy Loch" before his time; and
Kentigern set up his cell at Glasgow to counteract the worship at the
neighbouring great pagan temple on Craigmaddie Moor. We find, too, that
after the manner of all apostles, the early Christian missionaries found
it necessary to discredit the machinery of the older faith. They in-vented
the legend that the mistletoe, for having supplied the wood for the Cross,
was degraded from a tree to a parasite. And we have the historical
testimony already referred to that the supremacy of the pagan faith was
only finally destroyed at the battle of Arthuret in 573.
From all this what is to be gathered? The Celtic tribes, we know from
their language and the teaching of philology, we're an early wave of the
great Indo-European race which flowed westward from Asia in a bygone age,
and covered Europe. Little is known of the circumstances of that far-off
migration. It would appear, however, as if the tribes had brought with
them in that early time the remains of a civilisation infinitely greater
than anything that has hitherto been credited to them. In their marvellous
mechanical and astronomical knowledge, and their worship, by means of
fire, of a Spiritual God, may be identified something akin to that
Chaldean lore, the memory of which has survived with a dim awe in the
tradition of all ages. The Druid faith of Caledonia appears even 'to have
been of a purer and elder branch than its cousin in Chaldea; and the
Chaldean monuments lately exhumed by American explorers at Nipur, and by
M. de Sarzee at Lagash, date as far back as the year 4000 B.C.
It would almost seem, indeed, as if the worship practised around these
menhirs, cromlechs, and circles of Scotland worship of which fragments
remain in the practice of all of us to the present day were a remnant of
some primeval knowledge owned by the earliest fathers of our race on the
Shinar Plain.