Message #142059

[Majir]

The principal topics, which demand our attention in this extract, are:

1. The religious function of the Druids. The two systems are perfectly agreed in this respect, that the priestly office belonged to the Druidic order. Cæsar, indeed, does not mention either of the other two orders, but his silence is no proof that they did not exist in Gaul as well as in Britain. It is very probable that the Druids were, in respect of their office, the most conspicuous among the Gauls, and that Cæsar's attention was especially drawn to their deeds, so as to overlook the Bards and Ovates, or that he considered the functions of these as absorbed in that of the Druids. We have the evidence of Diodorus Siculus and Strabo that there were Bards in Gaul, and the latter says there were Ovates (Οὐάτεις) also.

2. The respect in which they were held. The Druids of Britain were, likewise, highly esteemed by the people. According to the laws of Dyvnwal Moelmud, "the Gorsedd of Bards" was "the oldest in its origin" of "the three privileged Gorsedds of the Isle of Britain." Its different functionaries had a right each to five free acres of land in virtue of their office--were entitled to maintenance wherever they went--had freedom from taxes--no person was to bear a naked weapon in their presence--and their word was always paramount. These privileges, as well as others, to which they had a right, are distinctly specified in the present volumes, and they show the great respect and honour in which they at all times stood in the community. The consequence was that many persons were usually candidates for the office, not only among the nobility and gentry, but also

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among those of low rank, for the bondsman became free on his assuming the profession of Bardism, though he could not learn it "without the permission of his proprietary lord, and the lord of the territory." Cæsar regards the Druids and Knights as of a higher rank than the common people, and as being distinct from them, and though he does not say that the former could have arisen, and gained their nobility by means of their office, yet it is not improbable that the teachers of Gaul were, in this respect, similar to the Bards of the Isle of Britain. At any rate, every Bard among the Cymry was according to his office a free and honourable man, whatever his position might have been previously. In this matter, therefore, we perceive no substantial difference between the Druidism of Britain and the Druidism of Gaul.

3. The arbitration and settlement of disputes. It appears from the Laws of Dyvnwal Moelmud that there were "three Gorsedds according to the privilege of the country and nation of the Cymry," having their respective duties and functions with a view to the improvement of society.

"The first is the Gorsedd of the Bards of the Isle of Britain, and their foundation and privilege rest upon reason, nature, and cogency; or, according to other teachers and wise men, upon reason, nature, and circumstance. And the privilege and office of those protected by the Gorsedd of Bards are to maintain and preserve and diffuse authorized instruction in the sciences of piety, wisdom, and courtesy; and to preserve memorial and record of every thing commendable respecting individuals and kindred; and every event of times; and every natural phenomenon; and wars; and regulations of country and nation; and punishments; and commendable victories; and to preserve a warranted record of genealogies, marriages, nobility, privileges, and customs of the nation of the Cymry; and to attend to the exigencies of other Gorsedds in announcing what shall be achieved, and what shall be requisite, under lawful proclamation and warning: and further

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