xplained by that primitive naturalism which all the Church C

ianity-Celtic Water Divinities-Druidic influence on Fairy-Faith-Cult of Sacre

condemning them.[507] The second Council of Arles, held about 452, issued the following canon:-'If in the territory of a bishop, infidels light torches, or venerate trees, fountains, or stones, and he neglects to abolish this usage, he must know that he is guilty of sacrilege. If the director of the act itself, on being admonished, refuses to correct it, he is to be excluded from communion.'[507] The Council of Tours, in 567, thus expressed itself:-'We implore the pastors to expel from the Church all those whom they may see performing be

religion. In a sacred tree or grove, over a holy well or fountain, on the shore of a lake or river, there was placed an image of the Virgin or of some saint, and unconsciously the trans

of Sacr

ure state of the weather by casting on its waters a morsel of bread. If the bread floats, it is a sure sign of fair weather, but if it sinks, of weather so bad that no one should take risks by going out in the fishing-boats. In some wells, pins are dropped by lovers. If the pins float, the water-spirits show favourable auspices, but if the pins sink, the maiden is unhappy, and will hesitate in accepting the proposal of marriage. Long after their conversion, the inhabitants of Concoret (Arrondissement de Ploermel, Morbihan) paid divine honours to the fountain of Baranton in the druidical forest of Brocéliande, so famous in the Breton legends of Arthur and Merlin:-'For a long time the inhabitants of Concoret ... in place of addressing themselves to God or

and to the people he said:-'My children, there is nothing divine in this lake: defile not your souls by these vain ceremonies; but recognize rather the true God.'[513] The offerings to the lake-spirits then ceased, and were made instead on the altar of the church. As Canon Mahé so consistently sets forth, other similar means were used to absorb the pagan cults of sacred waters:-'Other pastors employed a similar device to absorb the cult of fountains into Christianity; they consecrated them to God under the invocation of

to cure maladies, to raise a wind, and for various kinds of divination.[515] And no doubt the offerings of rags on bushes over sacred wells, and the casting of pins, coins, buttons, pebbles, and other small objects into their waters, a common practice yet in Ireland and Wales, as in non-Celtic countries, are to be referred to as survivals of a time when regular sacrifices were offered in divination, or in seeking cures from maladies, and equally from obsessing demons who were thoug

to take with Mr. William B. Yeats on Lady Gregory's estate at Coole Park, near Gort (County Galway); for Mr. Yeats led me to the haunts of the water-spirits of the region, along a strange river which flows underground for some distance and then comes out to the light again in its weird course, and to a dark, deep pool hidden in the forest. According to tradition, the

e clerics in white garments, with their books before them. And they wondered at the shape of the clerics, and thought that they were men of the elves or apparitions. They asked tidings of Patrick: "Whence are ye, and whence have ye come? Are ye of the elves or of the gods?" And Patrick said to them: "It were better for you to believe in God than to inquire about our race." Said the girl who was elder: "Who is your god? and where is he? Is he in heaven, or

control of spirits like fairies.[519] As shown here, and as seems evident in Columba's relation with Druids and exorcism in Adamnan's Life of St. Columba,[520] the early Celtic peoples undoubtedly drew many of their fairy-traditions from a memory of druidic rites of divination. Perhaps the most beautiful description of a holy well and a description illustrative of such divination is that of Ireland's most mystical well, Connla's Well:-'Sinend, daughter of Lodan Lucharglan, son of Ler, out of Tír Tairngire ("Land of Promise, Fai

efore they became christianized. They believed that certain orders of spirits, often called fairies, and to be identified with them, inhabited, or as was the case with Sinend, who came from the Otherworld, visited these places, and must be appeased or approached through sacrifice by mortals seeking their favours. Canon Mahé put

of Sacr

d oak-groves or forests. Pliny has recorded that 'the Druids, for so they call their magicians, have nothing which they hold more sacred than the mistletoe[523] and the tree on which it grows, provided only it be an oak (robur). But apart from that, they select groves of oak, and they perform no sacred rite without leaves from that tree, so that the Druids may be regarded as even

certain saints. This usage is not confined to the Morbihan. Our Lady of the Oak, in Anjou, and Our Lady of the Oak, near Orthe, in Maine, are places famous for pilgrimage. In this last province, says a historian, "One sees at various cross-roads the most beautiful rustic oaks decorated with figures of saints. There ar

on that the saint should receive its great trunk on his head as it fell; and the tree was not cut down.[527] Saint Germain caused a great scandal at Auxerre by hanging from the limbs of a sacred tree the

ght in a firm casing of cement the decaying trunk of an old oak-tree called Merlin's Oak; and local prophecy declares on Merlin's authority that when the tree falls Carmarthen will fall with it. Perhaps through an unconscious desire on the part of some patriotic citizens of averting the calamity by inducing the tree-spirit to transfer its abode, or else by otherwise hoodwinking the tree-spirit i

iries, Spirits

the true godhead of the true Trinity.' And there is a reliable legend concerning Columbkille which shows that this old cult of elves was not forgotten among the early Irish Christians, though they changed the original good reputation of these invisible beings to one of evil. It is said that Columbkille's first attempts to erect a church or monastery on Iona were rendered vain by the influence of

officer of the king, overhearing the quarrel, seized the boy thus tauntingly addressed as the one so long looked for. The circumstances were made known to the king, and the boy was taken to him. "Who is your father?" asked the king. "My mother never told me," the boy replied. Then the boy's mother was sent for, and the king asked her who the father of the boy was, and she replied: "I do not know; for I have never known a man. Yet, one night, it seemed to me that a man noble and majestic in appearance slept with me, and I awoke to find that I had been in a dream. But when I grew pregnant afterwards, and this wonderful boy whom you now see was delivered, I considered that a divine being or an angel had visited me in that dream, and therefore I called his child Myrddin the Magician, for such I believe my son to be." When

important part in the complex Fairy-Faith as a whole. A few non-Celtic parallels determine this at once. Thus, exactly as to fairies here, milk is offered to the souls of saints in the Panjab, India, as a means of propitiating them.[532] M. A. Lefèvre shows that the Roman Lares, so frequently compared to house-haunting fairies, are in reality quite like the Gaelic banshee; that originally they were nothing more than the unattached souls of the dead, akin to Manes; that time and custom made distinctions between them; that in the common language Lares and Manes had synonymous dwellings; and that, finally, the idea of death was little by little divorced from the worship of the Lar

e indistinguishable from those of a fairy. And it is well known how world-wide is the worship of the dead and the offering of food to them, among uncivilized tribes like those of Africa, Au

n-Celtic Feas

was another day anciently dedicated to fêtes in honour of the dead and fairies. Chapter ii has shown us how November Eve, the modern Samain, and like it, All Saints Eve or La Toussaint, are regarded among the Celtic peoples now; and the history of

thus corresponds with the Egyptian fête of the dead, for the seventeenth Athyr of the year marks the day on which S?tou (the god of darkness) killed in the midst of a banquet his brother Osiris (the god of light, the sun), and which was therefore thought of as the season when the old sun was dying of his wounds. It was a time when the power of good was on the decline, so that all nature, turning against man, was abandoned to the divinities of darkness, the inhabitants of the Realms of the Dead. On this anniversary of the death of Osiris, an Egyptian would undertake no new enterprise: should he go down to the Nile, a crocodile would attack

Brittany, and the beautiful festivals formerly held in the S?nto temples of Japan. Thus at Nikko thousands of lanterns were lighted, 'each one representing

uch a time were to the dead, and to the gods of the dead in the underworld; and all manes were appeased by food-offerings of meats and cakes. The second day was called Cara Cognatio and was a time of family reunions and feasting. Of it Ovid has said (Fasti, ii. 619), 'After the visit to the

clu

tain the opinion of Ernest Renan, who declared in his admirable Essais that of all peoples the Celts, as the Romans also recorded, have most precise ideas about death. Thus it is that the Celts at this moment are the most spiritually conscious of western nations. To think of them as materialists is impossible. Since the time of Patrick an

TIO

, SPIRITS, FAIRI