The Druids[26] were the interpreters of divine things to the Celtic conscience. They shared with the knights the administration of public affairs, expounded the ceremonial law and determined the times and modes of its application. Cæsar states, but not on good authority, that Druidism originated in Britain, and Tacitus, who lived towards the end of the first century of the Christian era, that Anglesey was its religious centre. An impressive picture is given of the scene (A.D. 60) which was presented to the army of Suetonius Paulinus preparing to attack that venerable sanctuary. “Along the shore was seen a dense line of armed warriors, while women were rushing about between the ranks garbed like the Furies, in black gowns, their hair flowing loose, and torches in their hands. The Druids were visible in the rear offering sacrifices to their gods, raising their hands to heaven, and calling down dire imprecations upon the head of the invader.”[27]
Of Druidical worship in Cornwall there is no direct evidence.[28] The kinship and intercourse and close relations, however, which subsisted between Cornwall, Wales and Ireland leave no room for doubt that Druidism was its religious system. It should be needless to observe that its megalithic remains, dolmens, circles, and the like, which were erected many centuries before the Celts appeared in Britain, had originally no connection with Druidism and that there is no evidence to show that they ever became identified with it.
Without stopping to compare Irish and Gaulish Druidism with that of Britain there is one point which claims attention and which, whether Druidical or essentially primitive and sporadic, bears witness to the existence of a cult which, occurring in Ireland, could not have been introduced by the Romans.
From the life of St. Patrick we learn that in Ireland idols of stone, sometimes adorned with gold, silver, or copper, and in particular one stone, that of Ceen Cruaich or Cronn Cruach, were worshipped by all the people of the land.[29] Practices similar though not necessarily identical—in other words idol worship—characterised the Cornish paganism of the sixth century. Henoc the biographer of St. Sampson relates an incident of such absorbing interest that a translation of the Latin,[30] however imperfect, will be welcomed. It was during the saint’s sojourn at Docco (St. Kew) that we read, “Now it came to pass, on a certain day as he journeyed through a certain district which they call Tricurius (the hundred of Trigg) he heard on his left hand (_in sinistra parte de eo_) to be exact, men worshipping (at) a certain shrine after the custom of the Bacchantes by means of a play in honour of an image. Thereupon he beckoned to his brothers that they should stand still and be silent while he himself, quietly descending from his chariot to the ground and standing upon his feet and observing those who worshipped the idol, saw in front of them, resting on the summit of a certain hill an abominable image. On this hill I myself have been and have adored and with my hand have traced the sign of the cross which Saint Sampson, with his own hand, carved by means of an iron instrument on a standing stone. When Saint Sampson saw it (the image), selecting two only of the brothers to be with him, he hastened quickly towards them, their chief Guedianus standing at their head, and gently admonished them that they ought not to forsake the one God who created all things and worship an idol. And when they pleaded as excuse that it was not wrong to keep the festival of their progenitors in a play, some being furious, some mocking but some of saner mind strongly urging him to go away, straightway the power of God was made clearly manifest. For a certain boy driving horses at full speed fell from a swift horse to the ground and twisting his head under him as he fell headlong, remained, just as he was flung, little else than a lifeless corpse.