The Religion of Magic
This triple division is reflected more or less in all the Celtic countries, and must always be borne in mind when we speak of Celtic ideas and Celtic religion, and try to estimate the contribution of the Celtic peoples to European culture. The mythical literature and the art of the Celt have probably sprung mainly from the section represented by the Lowland Celts of Bertrand. But this literature of song and saga was produced by a bardic class for the pleasure and instruction of a proud, chivalrous, and warlike aristocracy, and would thus inevitably be moulded by the ideas of this aristocracy. But it would also have been coloured by the profound influence of the religious beliefs and observances entertained by the Megalithic People—beliefs which are only now fading slowly away in the spreading daylight of science. These beliefs may be summed up in the one term Magic. The nature of this religion of magic must now be briefly discussed, for it was a potent element in the formation of the body of myths and legends with which we have afterwards to deal.
The ultimate root of the word Magic is unknown, but proximately it is derived from the Magi, or priests of Chaldea and Media in pre-Aryan and pre-Semitic times, who were the great exponents of this system of thought, so strangely mingled of superstition, philosophy, and scientific observation. The fundamental conception of magic is that of the spiritual vitality of all nature. This spiritual vitality was not, as in polytheism, conceived as separated from nature in distinct divine personalities. It was implicit and immanent in nature; obscure, undefined, invested with all the awfulness of a power whose limits and nature are enveloped in impenetrable mystery. In its remote origin it was doubtless, as many facts appear to show, associated with the cult of the dead, for death was looked upon as the resumption into nature, and as the investment with vague and uncontrollable powers, of a spiritual force formerly embodied in the concrete, limited, manageable, and therefore less awful form of a living human personality. Yet these powers were not altogether uncontrollable. The desire for control, as well as the suggestion of the means for achieving it, probably arose from the first rude practices of the art of healing. Medicine of some sort was one of the earliest necessities of man. And the power of certain natural substances, mineral or vegetable, to produce bodily and mental effects often of a most startling character would naturally be taken as signal evidence of what we may call the “magical” conception of the universe.6 The first magicians were those who attained a special knowledge of healing or poisonous herbs; but “virtue” of some sort being attributed to every natural object and phenomenon, a kind of magical science, partly the child of true research, partly of poetic imagination, partly of priestcraft, would in time spring up, would be codified into rites and formulas, attached to special places and objects, and represented by symbols. The whole subject has been treated by Pliny in a remarkable passage which deserves quotation at length:
Pliny on the Religion of Magic
“Magic is one of the few things which it is important to discuss at some length, were it only because, being the most delusive of all the arts, it has everywhere and at all times been most powerfully credited. Nor need it surprise us that it has obtained so vast an influence, for it has united in itself the three arts which have wielded the most powerful sway over the spirit of man. Springing in the first instance from Medicine—a fact which no one can doubt—and under cover of a solicitude for our health, it has glided into the mind, and taken the form of another medicine, more holy and more profound. In the second place, bearing the most seductive and flattering promises, it has enlisted the motive of Religion, the subject on which, even at this day, mankind is most in the dark. To crown all it has had recourse to the art of Astrology; and every man is eager to know the future and convinced that this knowledge is most certainly to be obtained from the heavens. Thus, holding the minds of men enchained in this triple bond, it has extended its sway over many nations, and the Kings of Kings obey it in the East.
“In the East, doubtless, it was invented—in Persia and by Zoroaster.7 All the authorities agree in this. But has there not been more than one Zoroaster?... I have noticed that in ancient times, and indeed almost always, one finds men seeking in this science the climax of literary glory—at least Pythagoras, Empedocles, Democritus, and Plato crossed the seas, exiles, in truth, rather than travellers, to instruct themselves in this. Returning to their native land, they vaunted the claims of magic and maintained its secret doctrine.... In the Latin nations there are early traces of it, as, for instance, in our Laws of the Twelve Tables8 and other monuments, as I have said in a former book. In fact, it was not until the year 657 after the foundation of Rome, under the consulate of Cornelius Lentulus Crassus, that it was forbidden by a senatus consultum to sacrifice human beings; a fact which proves that up to this date these horrible sacrifices were made. The Gauls have been captivated by it, and that even down to our own times, for it was the Emperor Tiberius who suppressed the Druids and all the herd of prophets and medicine-men. But what is the use of launching prohibitions against an art which has thus traversed the ocean and penetrated even to the confines of Nature?” (Hist. Nat. xxx.)
Pliny adds that the first person whom he can ascertain to have written on this subject was Osthanes, who accompanied Xerxes in his war against the Greeks, and who propagated the “germs of his monstrous art” wherever he went in Europe.
Magic was not—so Pliny believed—indigenous either in Greece or in Italy, but was so much at home in Britain and conducted with such elaborate ritual that Pliny says it would almost seem as if it was they who had taught it to the Persians, not the Persians to them.
Traces of Magic in Megalithic Monuments
The imposing relics of their cult which the Megalithic People have left us are full of indications of their religion. Take, for instance, the remarkable tumulus of Mané-er-H'oeck, in Brittany. This monument was explored in 1864 by M. René Galles, who describes it as absolutely intact—the surface of the earth unbroken, and everything as the builders left it.9 At the entrance to the rectangular chamber was a sculptured slab, on which was graven a mysterious sign, perhaps the totem of a chief. Immediately on entering the chamber was found a beautiful pendant in green jasper about the size of an egg. On the floor in the centre of the chamber was a most singular arrangement, consisting of a large ring of jadite, slightly oval in shape, with a magnificent axe-head, also of jadite, its point resting on the ring. The axe was a well-known symbol of power or godhead, and is frequently found in rock-carvings of the Bronze Age, as well as in Egyptian hieroglyphs, Minoan carvings, &c. At a little distance from these there lay two large pendants of jasper, then an axe-head in white jade,10 then another jasper pendant. All these objects were ranged with evident intention en suite, forming a straight line which coincided exactly with one of the diagonals of the chamber, running from north-west to south-east. In one of the corners of the chamber were found 101 axe-heads in jade, jadite, and fibrolite. There were no traces of bones or cinders, no funerary urn; the structure was a cenotaph. “Are we not here,” asks Bertrand, “in presence of some ceremony relating to the practices of magic?”
Chiromancy at Gavr'inis
In connexion with the great sepulchral monument of Gavr'inis a very curious observation was made by M. Albert Maitre,