known. It is an isle lying betwixt Cumberland and the Irish Down county, almost in the mid sea, as long since Julius Cæsar could affirm, calling it Mona (y), which being equivalent, as well for this as for Anglesea, hath with imposture blinded some knowing men. Nennius (the eldest historian amongst us extant) gives it the name of Eubonia Manay, like that here used by the author. It was of ancient time governed by kings of its own, as you may see in the chronicle of Russin, deduced from the time of St. Edward into the reign of Edward the Second. After this, the government worthy prince) desiring to bless his feebler days In the Welsh proverb Mon mam Cymbry (1), in with such composed quiet as inclining age affects, such sense as Sicily was styled Italy's storeat last put himself into the king's protection. house (u), by reason of fertile ground, and plenWithin short space dying, left all to his sons, teous liberality of corn thence yearly supplied. David and Gruffith; but only David being legiti- | And Girald (x) tells me, that this little isle was mate, had title of government. He by charter wont to be able to furnish all Wales with such submits himself and his principality to the English provision, as Snowdon hills were for pasture. Of crown (p), acknowledges that he would stand to its antiquities and particulars, with plain conthe judgment of the king's court, in controversies futation of that idle opinion in Polydore, Hector betwixt his brother and himself, and that what Boethius, and others, taking the (now call'd) Isle portions soever were so allotted to either of them, of Man for this Mon, (now Anglesea) learned they would hold of the crown in chief; and briefly, Lhuyd, in his Epistle to Ortelius, hath sufficient. makes himself and his barons (they joining in Although it be divided as an isle, (but rather by doing homage) tenants and subjects of England. a shallow ford, than a sea; and in the Roman All this was confirmed by oath, but the oath times, we see by Tacitus, that Paulinus and through favour, purchased at Rome, and delegate Agricola's soldiers swam over it) yet is it, and of authority in that kind to the abbots of Cowey and ancient time hath been, a county by itself, as Remer, was (according to persuasion of those Caernarvon, Denbigh, and the rest neighbouring. times, the more easily induced, because gain of regal liberty was the consequent) soon released, That the Eubonian Man, a kingdom long time and in lieu of obedience, they all drew their rebellious swords; whereto they were the sooner urged, for that the king had transferred the principality of Wales (by name of unà cum conquestu nostro (9) Wallie) to prince Edward Longshanks, (afterward Edward I.) since when our sovereigns' eldest sons have borne that hopeful title. But when this Edward, after his father, succeeded in the English crown, soon came that fatal conversion here spoken of by the author (), even executed in as great and worthy a prince, as ever that third part of the isle was ruled by; that is, Lhewelin ap Gruffith, who (after uncertain fortune of war, on both sides, and revolting of South-of the English and Scots were now and then interWales) was constrained to enter a truce, (or rather subjection) resigning his principality to be annexed wholly to the crown after his death, and reserving, for his life only, the isle of Anglesey, and five baronies in Snowdon, for which the king's exchequer should receive a yearly rent of co. marks, granting also that all the baronies in Wales should be held of the king, excepting those five reserved, with divers other particulars in Walsingham, Matthew of Westminster, Nicholas Trivet, and Humfrey Lhuyd, at large reported. The articles of this instrument were not long observed; but at lngth the death of Lhewelin, spending his last breath for maintenance of his ancestors' rights against his own covenant, freely cast upon king Edward all that, whereof he was as it were instituted there. What ensued, and how Wales was governed afterward, and subject to England, stories and the statute of Ruthlan (s) will largely show you and see what I have to the VII. song. In all that follows concerning Edward of Caernarvon, The fearless British priests under an aged oak. the author is plain enough. And concluding, observe this proper personating of Snowdon hill, He means the Druids; because they are indeed, whose limits and adjacent territories are best as he calls them, British priests, and that this witnesses, both of the English assaults, and pacify-island was of old their mother: whence, as from ing covenants between both princes, changed in it, being at last recovered, and with continuance, ruled by such as the favour of our sovereigns (to whose crown it belonged) honoured with that title, king of Man (*). It is at this day, and since the time of Henry IV. hath been in that noble family of the Stanleys, earls of Derby (a); as also is the patronage of the bishopric of Sodor, whereto is all judicial government of the isle referred. There was long since a controversy, whether it belonged to Ireland or England, (for you may see in the civil law (b), with which, in that kind, ours somewhat agrees, that all lesser isles are reckoned part of some adjoining continent, if both under the same empire) and this by reason of the equal distance from both. To decide it, they tried if it would endure venomous beasts, which is certainly denied of Ireland; and, finding that it did, adjudged it to our Britain (c) The other isles here spoken of, lie farther north by Scotland, and are to it subject. a seminary, Gaul was furnished with their learn Was call'd in former times her country Cambria's ing. Permit me some space more largely to satisfy you in their name, profession, sacrifice, places of assembling, and lastly, subversion. The name of Druids hath been drawn from Agus, i. e. an oak, because of their continual using that tree as superstitiously hallowed (d): according as they are called also gavidas, or Zugovides (e), which likewise, in Greek, is old oaks. To this compare the British word derw, of the same signification, and the original here sought for, will seem surely found. But one, that derives all from Dutch (ƒ), and prodigiously supposes that the first tongue spoken, makes them so stiled from trow wis, i. e. truly wise, so expressing their nature in their name. Nor is this without good reason of conjecture, (if the ground were true) seeing that their like in proportion among the Jews and Gentiles were called (until Pythagoras his time) wisemen (g), and afterward by him turn'd into the name of philosophers, i. e. lovers of wisdom; and perhaps the old Dutch was, as some learned think, communicated to Gaul, and from thence hither; the conjecture being somewhat aided in that attribute which they have in Pomponius (h), calling them masters of wisdom. A late great scholar draws it from trutin (i), in an old Dutch copy of the gospel, signifying, as he says, God; which might be given them by hyperbole of superstitious reverence: nay, we see that it is justifiable by holy writ, so to call great magistrates and judges, as they were among the people. But that word trutin, or truchtia, in the old angelical salutation, Zachary's song, and Simeon's, published by Vulcan, is always Lord; as this Giwihit si truchtin got Israelo, i. e. Blessed be the Lord God of Israel; and so in the Saxon ten commandments, Ic eom Dɲ hten din God (k), i. e. I am the Lord thy God. These are the etymologies which savour of any judgment. To speak of king Druis or Sarron, which that Dominican (1) friar hath cozened vulgar credulity withal, and thence fetch their name, according to doctor White of Basingstoke, were with him to suffer, and, at once, offer imposture. Of them all, I incline to the first, seeing it meet in both tongues, the Greek and British; and somewhat the rather too, because antiquity did crown their infernal deities (and from Dis, if you trust Cæsar, the Gauls, and by consequence our Britons, upon tradition of these priests, drew their descent) with oak; as Sophocles (m) hath it of Hecate, and Catullus (n) of (h) Geograph. 3. cap. 2. (i) Paul. Merula. Cosmog. part. 2. l. 3. cap. 11. (4) Prefat. ad Leg. Aluredi Saxonic. (2) Berosus (ille Ammianus subdititius) non Chal daic. Antiquit. 5. (m) In 'Pigorop. apud Scholiast. Apollonii, uti primum didici à Jos. Scaligero in Conjectaneis. (n) De nuptiis Pelei & Thetidos. §. His Corpus tremulum, &c. ubi vulgatis deest ista, que antiquorum codicum fide est vera lectio, uti Scaliger. the three Destinies. Neither will I desire you to spend conceit upon examination of that supposition which makes the name corrupted from durcergliis (o), which in Scotish were such as had a holy charge committed to them; whereupon, perhaps, Bale says St. Columban was the chief of the Druids: I reckon that among the infinite fables and gross absurdities, which its author hath, without judgment, stuff'd himself withal. For their profession, it was both of learning profane and holy (I speak in all, applying my words to their times :) They sat as judges, and determined all causes emergent, civil and criminal, subjecting the disobedient, and such as made default, to interdicts and censures, prohibiting them from sacred assemblies, taking away their capacities in honourable offices, and so disabling them, that (as our now outlaws, excommunicates, and attainted persons) they might not commence suit against any man. In a multitude of verses they delivered what they taught, not suffering it to be committed to writing, so imitating both Cabalists, Pythagoreans, and ancient Christians (p); but used in other private and public business Greek letters, as Cæsar's copies have: but hereof see more to the tenth song. Their more private and sacred learning consisted in divinity and philosophy, (see somewhat of that to the first song), which was such, that although I think you may truly say with Origen (4), that, before our Saviour's time, Britain acknowledged not one true God, yet it came as near to what they should have done, or rather nearer, than most of other, either Greek or Roman, as by their positions in Cæsar, Strabo, Lucan, and the like discoursing of them, you may be satisfied. For although Apollo, Mars, and Mercury, were worshipped among the vulgar Gauls, yet it appears that the Druids' invocation was to One All-healing or All-saving Power (r). In morality, their instructions were so persuasive, and themselves of such reverence, that the most fiery rage of Mars kindled among the people, was by their grave counsels often quenched (s). Out of Pliny receive their form of ritual sacrifice (here described by the author) thus: In such gloomy shadows, as they most usually for contemplation retired their ascending thoughts into, after exact search, finding an oak, whereon a misletoe grew, on the sixth day of the Moon, (above all other times) in which was beginning of their year, they religiously and with invocation brought with them to it a ceremonial banquet, materials for sacrifice, with two white bulls, filleted on the horns, all which they placed under the oak. One of them, honoured with that function, clothed all in white, climbs the tree, and with a golden knife or scithe cuts the misletoe, which they solemnly wrapt in one of their white garments. Then did they sacrifice the bulls, earnestly calling on the All healing deity (t), to make it prosperous and happy on whomsoever they shall bestow it, and accounted it both preservative against all poisons, and a remedy against barrenness. If I (0) Hector. Boeth. Scot. hist. 2. (p) Cæl. Rhodigin. Antiq. lect. 10. c. 1. (9) Ad Izech 4. (r) Plin. Hist. Nat. 16. cap. 44. (s) Strab. Geograph. d. (t) Omnia Sanantem. should imagine by this All healing deity, to be meant Apollo, whom they worshipped under name of Belin, (as I tell you to the eighth song) my conjecture were every way receiveable; seeing that Apollo() had both among Greeks and Latin, the divine titles of Aλığinaxos Móquos, Medicuss (x) and to him the invocation was 'In (y), all concurring in the same proof; but also if they had (as probability is enongh to conjecture it) an altar inscribed for this devotion, and used Greek letters, (which to the next song shall be somewhat examined) I could well think the dedication thus conceived. ΒΕΛΙΝΩΝ ΤΩΝ ΠΑΝΑΚΕΙ (*). OR, ΒΕΛΙΝΩΝ ΘΕΩΝ. (α) Which, very probably, was meant by some, making in Latin termination, and nearer Apollo's name DEO ABELLIONI (b). As, an inscription in Gaul, to abiding memory committed by that most noble Joseph Scaliger (c) is read; and perhaps some relics or allusion to this name is in that DEO SANCTO BÉLATUCADRO——— yet remaining in Cumberland (d). Nor is it strange that Apollo's name should be thus far of ancient time, before communication of religion 'twixt these northern parts and the learned Gentiles, seeing that Cæsar affirms him for one of their deities; and long before that, Abaris, (about the beginning of the (e) Olympiads) an Hyperborean is recorded for Apollo's priest among the utmost Scythians (ƒ), being farther from Hellenism than our British. But I return to the mistle: hereto hath some referred that which the Sibyl counselled Eneas to carry with him to Proserpine (g); Agùos idgūs (1): and although it be not ordinarily found upon oaks, yet, that oft times it is, any apothecary can tell, which preserveth it for medicine, as the ancients used to make lime of it to catch birds: of which Argentarius (m) hath an admonitory epigram to a black-bird, that she should not sing upon the oak, because that —ἐπ ̓ Ορνίθεσσι φέρει τὸν ἀνάρσιον Ιξὸν (π), but on the vine, dedicated to Bacchus, a great favourite of singers. Upon this Druidian custom (0), some have grounded that unto this day used in France, where the younger country fellows, about new-year's tide, in every village, give the wish of good fortune at the inhabitants' doors, with this acclamation, Au guy l'an ncuf(); which, as I remember, in Rabelais, is read all one word, for the same purpose. Whether this had any community with the institution of that temple 'lži Thgias Tuxns in Antium (9), or that Ovid alluded to it in that verse, .ommonly cited out of him, At (some read ad) viscum Druidæ, viscum clamare solebant (r); I cannot assure you, yet it is enough likely. But I see a custom in some parts among us, in our language (nor is the digression too faulty), the same in effect; I mean the yearly was-haile in the country on the vigil of the new year, which had its beginning, as some say (s), from that of Ronix, (daughter to Hengist) her drinking to Vortigern, by these words "Louerd king was-heil" (t), he answering her by direction of an interpreter, "Drinc-heile" (u); and then, Kuste hire and fitte hire adoune and glad dronk bire heil, And that was tho in this land the verst was-hail As in langage of Saroyne that me might ever iwite, [vut voryute. And so wel he paith the folc about, that he is not Afterward it appears that was-haile and driuc. heil were the usual phrases of quaffing among the English, as we see in Thomas de la Moore (r), and before him that old Havillan (y), thus: Fcce vagante cifo distento gutture wass-heil But I rather conjecture it an usual ceremony among the Saxons before Hengist, as a note of health-wishing, (and so perhaps you might make it wish-heil) which was exprest among other nations in that form of drinking to the health of their mistresses and friends. Tya,(it is the same, in fashion, with the victorious seal of Antiochus Soter (r), being admonished by Alexander in a dream, to take it) which in Germany they reckon for a preservative against hobgoblins, were but to be indulgent to old wives' traditions. Only thus much for a corollary. I will note to you ; Conrad Celtes observes (0), to be in an abbey at the foot of Vichtelberg hill, near Voitland, six statues of stone, set in the churchwall, some seven foot, every one tall, bare head and foot, cloked and hooded, with a bag, a book, a staff, a beard hanging to his middle, and spreading a mustachio, an austere look, and eyes fixed on the earth; which he conjectures to be images of them. Upon mistaking of Strabo, and applying what he saith in general, and bracelets and gold chains of the Gauls, to the Druids, I once thought that Conrad had been deceived. But I can now upon better advice incline to his judg ment. Which with my princes' court I sometimes pleas'd to grace. For as in South-Wales, Caermardhin, and afterwards Dinevowr; in Powis, Shrewsbury, and then Mathraval, so in North-Wales was Aberfraw in Anglesey, chief place of the princes' residence (p), Benè ros, benè nos, benè te, benè me, benè Stephanium (~). [nostram etiam in Plautus (a), and infinite other testimonies of that nature, (in him Martial, Ovid, Horace, and such more) agreeing nearly with the fashion now used; we calling it a health, as they did also in direct terms (6); which with an idol called Heil, | auciently worshipped at Cerne in Dorsetshire (c), by the English Saxons, in name expresses both the ceremony of drinking, and the new-year's acclamation, (whereto in some parts of this kingdom is joined also the solemnity of drinking out of a cup(d), ritually composed, decked, and filled with country liquor) just as much and as the same winch that all-healing deity, or all-helping medicine, did among the Druids. You may to all this add, that, as an earnest of good luck to follow the new-year beginning, it was usual among the Romans (e), as with us, and I think, in all Europe, at this day is, to greet each other with auspicious gifts. But hereof you say I unfitly expatiate: I omit, therefore, their sacrificing of human bodies, and such like, and come to the places of their assembly: this was about Chartres, in Gaul, as Cæsar tells us; Paul Merula (for affinity of name) imagines it to be Dreux, some eight miles on this side Chartres. And peradventure the Galatians' public council, called Drymenetum (ƒ), had hence original. The British Druids took this isle of Anglesey, (then well stored with thick woods, and religious groves, insomuch that it was called (g) Inis-Dowil), for their chief Year of Christ. residence; as, in the Roman story of Paulinus' and Agricola's adventuring on it (h), is delivered. For their subversion; under Augustus and Tiberius they were prohibited Rome (i); and Claudius endeavoured it in Gaul (k); yet in the succeeding emperor's times there were of them left, as appears in Lampridius and Vopiscus, mentioning them in their lives; and, long since that, Procopius (1) writing under Justinian above D. years after Christ, affirms that then the Gauls used sacrifices of human flesh, which was a part of Druidian doctrine. If I should upon testimony of (m), I know not what, Veremund Campbell and the Irish Cornill, tell you that some C.LX. years before Christ, Fionan, king of Scotland, first gave them the isle, or that king Crathlint, in Dioclesian's persecution, turned their religion into Christianism, and made Amphibalus first bishop of Soder, I should fabulously abuse time, as they have ignorantly mistook that isle of Man for this. Or to speak of the supposed Druttenfuss, i. e. a pentagonal figure, engraven with TTIEIA or A CHRONOLOGY OF THE KINGS AND PRINCES OF WALES, FROM ARTHUR✶ 516. 542. Arthur succeeded his father Uther Constantine, son to Cador, duke 545. 578. 581. Malgo. 586. Catheric. In his time the Bri- 1 About 600. About 630. (2) Lucian. ὑπὲρ τοῦ ἐν τῇ προσαγορεύσει πτάισ (0) Tract. de Hercynia Sylva. *I will not justify the times of this Arthur, nor the rest, before Cadwallader; so discording are our chronologers: nor had I time to examine, nor think that any man hath sufficient means to rectify them. against the Saxons, put him (9), Ivor, son to Alan, king of Armoric (but I examine it not now) Conan Tindaethwy, son of Ro- Mervin Urich, in right of his wife Roderic Mawr, son to Mervin Anarawd, son to Roderic. 1246. 1282. Lhewelin ap Gruffyth ap Jorwerth the last prince of Wales of the British blood. Edward I. conquered Wales, and got the principality, Lhewelin then slain; and since that (Henry III. before gave it also to his son prince Edward) it hath been in the eldest sons, and heirs apparent of the English crown. Mawr's sons, the principality was chiefly in NorthBut note, that after the division among Roderie that part: and for him as supreme king of Wales, Wales, and the rest as tributary to the prince of are all these deductions of time and persons, until this last Lhewelin. POLY-OLBION, SONG THE TENTH, THE ARGUMENT. The serious Muse her self applies Jevať and Jago, sons of Edwal AWHILE thus taking breath, our way yet fair in 948. Voel. view, The Muse her former course doth seriously pursue. wings, Herself long having bath'd in the delicious springs To spend their liquid store on the insatiate deep) band: [sand, Whose precious orient pearl that breedeth in her rills Into her bosom pour'd) her plenteously she fills. His graver wrinkled brow, amazed and did bear were. Thrice happy brooks, I say, that (every way about) 1 Penmenmaur. |
