To this tolerant policy, as Mr. Windell, the learned antiquary, remarks, may be attributed the strong endurance of Druidic superstitions6 and usages in Ireland. Much also is due to the peculiar8 and truly Oriental tenacity9 with which the Irish at all124 times have clung to the customs and traditions of their forefathers10. The belief in a fairy race ever present amongst them and around them, is one of these ineffaceable superstitions which the people still hold with a faith as fervent11 as those of the first Aryan tribes who wandered westward13 from the mystic East, where all creeds14, symbols, and myths had their origin.
Many other broken fragments of the early ritual of the world can also still be traced in the popular superstitions and usages of the people. The sun and moon with the mysterious powers of nature were the first gods of humanity. Astarte, Ashtaroth, and Isis were all the same moon-goddess under different names, and all were represented by the symbol of the horned cow. The Egyptians typified the sun and moon, Osiris and Isis, as the ox and the cow; and these symbols were still used at the Irish wake ceremonial until very recently: for the Druids also worshipped the sun and moon and the winds, and venerated15 trees, fountains, rivers, and pillar stones, like their Persian ancestry16. But the Irish considered the east wind demoniacal, the Druidic wind of accursed power. They called it “The Red Wind,” “A wind that blasts the trees and withers17 men is that Red Wind,” according to a bard18.
The Hindus had their triad of Brahmȃ, Vishnu, and Siva, representing the sun at morning, noon, and evening; so the Irish Druids had their triad of Baal, Budh, and Grian, and they called the May festival Lá Budha na Baal tinne (the day of Buddha19 of the Baal fires). Chrishna was another Hindu name for the sun, and the Irish had Crias, a name for the sun likewise.
The Hindus had their cattle, or cow festival in spring, when they walked round the animals with great ceremony, always going westward, while they flung garlands on their horns. So in Ireland there was also a procession, when the cows were decorated with vervain and the rowan, and were sprinkled with the Sgaith-an-Tobar (the purity of the well), that is, the first water drawn20 from a sacred well after midnight on May Eve. This was considered an effective antidote21 to witchcraft22, and whoever succeeded in being first at the well, cast into it a tuft of grass, called Cuisheag grass, to show that the Sgaith-an-Tobar had been abstracted. So also the Hindus esteem23 the Cusha grass as sacred, and cast it into their wells for a like purpose. The ceremonial of wreathing the horns of the cows was in honour of the moon, the wife of the Sun-god, whose emblem24, as we know, all through the East, as in Ireland, was the horned cow.
Many and strange, indeed, are the analogies between the practices of the Egyptians, Hindus, Persians, and the Irish; and the legend may, after all, have some truth in it which brings the first Colonists25 of Ireland from Egypt, and makes the first Queen of Erin a daughter of Pharaoh. The ancient war-cry of the Irish clans26 was Pharrah! a word that has no significance in the Irish lan125guage, but which is supposed by some antiquarians to be the same as Phi-Ra, the sun—the regal title of the Egyptian kings, by which they were invoked27 by the warriors28 as they rushed into battle.
The ancient funeral ceremonies of Egypt can be still seen and studied at the wake of an Irish peasant; especially in that singular symbol, when a man and a woman appeared, one bearing the head of an ox, the other that of a cow at the funeral games; a custom which has now lost all its meaning, but which originally, no doubt, represented Isis and Osiris waiting to receive the soul of the dead.
The Persians held that fire and water were the most sacred of all things and so did the Irish; hence their reverence29 for the waters of purification at the holy wells. And as the heathen passed their children and cattle through the fire to Moloch, so the Irish performed the same rite30 at the Baal festival, when the young men leaped through the flames, and the cattle were driven through the hot embers. Fire was held to be the visible symbol of the invisible God, endowed with mystic cleansing31 powers, and the ascending32 flame was thought to be a divine spirit dwelling33 in the substance ignited. For this reason the Irish made a circle of fire round their children and their cattle to guard them from evil, holding the belief that no evil spirit could pass this special emblem of divinity.
But even in matters less divine there was a similarity between the Persian and Irish usages. The Persian Magi made a considerable revenue from the sacred fire; for each devotee paid a silver coin for the ember carried away from the holy temple, to light the home fire on the day of the Sun-festival. And fire was also a source of wealth to the Druid priests; each person being obliged to buy it from them on the great day of Baal. Therefore it was a sin to give away fire on that day; and the habit of borrowing it to light the home fire was denounced as fatal and unlucky. The true reason being that to borrow the sacred element was to injure the priestly revenue. Yet this ancient ordinance34 is still religiously observed in Ireland; and even to this day no peasant would venture to give away fire or milk on May Day, for fear of the worst consequences to the giver; while any one who came to borrow a lighted brand would be looked on as an emissary of Satan.
The sacred fire of Tara (Tamhair-na-Righ, Tara of the Kings) was only lit every three years, and then with great ceremony. The sun’s rays were concentrated by means of a brazen35 lens, on some pieces of dried wood, and from this alone were all the sacred fires in Ireland kindled36 in the holy places.
At the present time, if a peasant has to light a fire in the house on May morning, which does not often happen, as the custom is to keep the fire burning all night, a lighted sod taken from the126 priest’s house is esteemed37 of great virtue38 and sacredness, just as in old time a lighted brand from the altar of Baal was used to light the domestic fire.
The sacred fire was also obtained from the friction39 of wood, or the striking of stones; and it was supposed that the spirits of fire dwelt in these objects, and when the priest invoked them to appear, they brought good luck to the household for the coming year; but if invoked by other hands on that special day their influence was malific.
The migration40 of races can be clearly traced by their superstitions. The oldest seem to have come from Persia and Egypt; while mutilated, though still authentic41 portions of the old-world ritual can still be found all along the Mediterranean42, marking the westward progress of the primitive43 nations, till the last wave found a resting-place on our own far-distant shores, washed by the waters of the Atlantic.
Assyria was the teacher of Egypt; Egypt of Greece; and Greece of Europe; and little seems to have been lost during the progress of sixty centuries. The old myths still remain at the base of all thought and all creeds; broken fragments of the primal44 faith; shadowy traditions of some great human life that once was real and actual, or of some great event that changed the destiny of nations, and the echo of which still vibrates through the legends, the songs, the poetry, and the usages of every people on the face of the earth.
Persia, Egypt, India, the Teuton, and the Celt, have all the same primal ideas in their mythology45, and the same instincts of superstition7; and the signs to which past ages have given a mystic meaning still come to us laden46 with a fateful significance, even in this advanced era of culture and the triumph of reason.
We still cannot help believing that prophecies come in the night, for the mystical and prophetic nature of dreams is confirmed by the personal experience of almost every human being; and few are found brave enough, even amongst the educated classes, lightly to break through a traditional usage on which all the ages have set the seal of good or ill luck.
Superstition, or the belief in unseen, mysterious, spiritual influences, is an instinct of human nature. A vague, shadowy, formless belief, certainly, yet ineradicable. We feel that our dual47 humanity, the material as well as the psychical48, holds some strange and mystic relation with an unseen spiritual world, though we cannot define the limits, nor bring it under a law.
Before the written word existed, the people strove to express their creed and history in symbols. Divine nations, like the Greeks, made the symbols beautiful, and these the uncultured tribes may afterwards have distorted into grotesque49 and rude imitations; but the same idea can be traced through all forms127 by which humanity has tried to represent history, nature, and God.
And the old Pagan customs of the early world seem to have an enduring vitality50, and to have become fixed51, even in the usages of the enlightened nineteenth century. The Persian Magi and the Druid priest exacted a tribute of the firstlings of the flock as a burnt-offering to the Sun-god on the day of his festival; so in modern times, we sacrifice a lamb at Easter and an ox at Christmas, retaining the pagan rite while we honour the Christian52 legend. The Christmas-tree is still lighted to guide the Sun-god back to life; and the spotted53 cake, anciently made in his honour, of corn and fruit, still finds its place on our tables, as the plum pudding of civilization, even as its primitive prototype was laid on the sacred altars of the Persians as an offering of gratitude54 to the Lord of Light and Life.
The widespread range of the same traditional customs and superstitions amongst all peoples and through every age is a most interesting study, as showing the primitive unity2 of the human race and the subsequent divergence55 of the nations, even as recorded in the Biblical narrative56; but it would be endless to follow the lines of affinity57 that run through all the creeds, legends, usages and superstitions of the world. Thus the Algonquil Indians, according to Mr. Leland, held the ash-tree and the elm as sacred and mystical, because these trees were made human. Of the ash was made man, of the elm, woman.
So in the Edda, we read of the mighty58 ash-tree whose summit reaches to heaven, and whose roots go down to hell. Two fountains sprang from beneath it—one the knowledge of all that is; the other of all that shall be. And out of the wood man was created.
The Irish also hold the ash-tree as all-powerful against witchcraft; therefore branches of it were wreathed rounds the horns of the cattle, and round the child’s cradle to keep off evil influence; while in all their weird59 tales of the fairy dances with the dead, the mortals drawn into their company are infallibly safe if they get possession of a branch of the ash-tree, and hold it safely till out of reach of the evil spell.
The alder60 is another of the mystical trees of Ireland, held sacred, as in Persia, on account of its possessing strange mysterious properties and powers to avert61 evil; and the hawthorn62 likewise was sacred to the Irish fairies, therefore a libation of milk was poured over the roots on May Day, as the Hindus poured milk on the earth round the sacred tree as an offering to the manes of the dead.
In the Transylvanian legends and superstitions, of which Madame Gerard has recently given an interesting record, many will be found identical with the Irish; such as these—Friday is128 the most unlucky day of all the week; evil spirits are strongest between sunset and midnight; it is ill-luck to have your path crossed by a hare; on entering a strange house sit down a moment, or a death will happen; spitting is at all times most efficacious against the influence of the devil; an infant’s nails should be bitten, not cut; never rock an empty cradle; the robin63 and the swallow bring luck; never kill a spider; the crow and a black hen are ominous64 of evil. The dead are only in a trance; they hear everything but can make no sign. The Irish also believe that the dead are allowed at certain times to visit their living kindred. A whirlwind denotes that a devil is dancing with a witch; so the Irish believe that the fairies are rushing by in the whirlwind intent on carrying off some mortal victim to the fairy mansions65; and the only help is to fling clay at the passing wind, when the fairies will be obliged to drop the mortal child, or the beautiful young girl they have abducted66.
But the Roumanians are a mixed race—Greek, Slav, Teuton, Gypsey—and many of their superstitions are dark and gloomy, especially those relating to vampires67, wolves, and terrible demons68, evil spirits, and fearful witches. The Irish legends rarely deal with anything terrible or revolting. They circle, in general, round the mythus of the fairy, a bright and beautiful creation, only living for pleasure, music, and the dance, and rarely malignant69 or ill-natured, except when their dancing grounds are interfered70 with, or when they are not treated with proper generous consideration in the matter of wine.
The strange dance practised at Midsummer in Ireland round the Baal fires can clearly be traced from the East to Erin; and in its origin was evidently a religious symbol and rite. The Greeks practised it from the most ancient times. It was called the Pyrrhic dance—from pur fire—and simulated the windings71 of a serpent.
The Syrtos, the great national dance of the Ægean Islands, so well described by Mr. Bent73 in his interesting book on the Cyclades, also resembles the winding72 of a serpent. The dancers hold hands and circle round in tortuous74 curves precisely75 as in Ireland, where the line of dancers with joined hands, always moving from east to west, extends sometimes for a mile in length. It was probably a mystic dance symbolic76 of the path of the sun, though the esoteric meaning has now been entirely77 lost; part of the primal range of ideas out of which man first formed a religion and ritual of worship.
Many other practices and superstitions of the Greek islanders strongly resemble the Irish. The Nereids of the Ægean play the part of the Irish fairies, and are as capricious though often more malignant. If a child grows wan12 and weak the Nereids have struck it; and it is laid naked for a night on the altar steps to129 test the truth of the suspicion. If the poor child dies under the trial, then it certainly was bewitched by the evil spirits, and the parents are well content to be rid of the unholy thing.
The funeral wail78 over the dead also closely resembles the Irish, when the hired mourning women sit round the corpse79, tear their hair, beat their breast and rock to and fro, intoning in a monotone chant the praises of the deceased, the cries at times rising to a scream, in a frenzy80 of grief and despair.
The islanders likewise use many charms and incantations like the Irish, while the old women amongst them display wonderful knowledge of the mystic nature and power of herbs, and are most expert in the cure of disease. It is indeed remarkable81 that, amongst all primitive tribes and nations, women have always shown the highest skill in the treatment of disease, and have been rightly accounted the best doctors, and the most learned in mystic medicinal lore82.
The Marquis of Lorne, in his graphic83 and instructive “Canadian Pictures,” speaks of the wonderful skill of the Indian women, and the remarkable cures effected by the squaws through their knowledge of the varied84 properties of herbs. The Indians also have a sweating bath for the sick, such as was used by the ancient Irish. A bath is made by stones covered over with branches; hot water is then poured on the stones, and the patient crouches85 over the heated vapour evolved until a violent perspiration86 is produced, which carries off the disease, or the pains in the members, without fail. The sweating bath of the Irish was made quite on the same principles, and is the most effective cure known for pains in the bones and feverish87 disorders88. It is still used in the Western Islands. “The Sweating House,” as it is called, is made of rough stones with a narrow entrance, through which the patient creeps on all-fours; when inside, however, he can stand up. A peat fire is kindled, and divesting89 himself of all clothing, he undergoes the process of sweating in a profuse90 perspiration as he lies on the stone floor. The place is heated like a baker’s oven, but there is sufficient ventilation kept up by means of chinks and apertures91 through the stone work of the walls.
The cures effected by this process are marvellous. As the people say of it themselves, “Any disease that has a hold on the bones can’t stand before it no time at all, at all.”
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1
immunity
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| n.优惠；免除；豁免，豁免权 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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creed
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| n.信条；信念，纲领 | |
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shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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superstition
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| n.迷信，迷信行为 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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tenacity
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| n.坚韧 | |
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forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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fervent
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| adj.热的，热烈的，热情的 | |
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wan
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| (wide area network)广域网 | |
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westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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ancestry
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| n.祖先，家世 | |
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withers
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| 马肩隆 | |
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bard
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| n.吟游诗人 | |
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Buddha
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| n.佛；佛像；佛陀 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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antidote
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| n.解毒药，解毒剂 | |
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witchcraft
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| n.魔法，巫术 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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emblem
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| n.象征，标志；徽章 | |
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colonists
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| n.殖民地开拓者，移民，殖民地居民( colonist的名词复数 ) | |
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clans
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| 宗族( clan的名词复数 )； 氏族； 庞大的家族； 宗派 | |
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invoked
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| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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rite
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| n.典礼，惯例，习俗 | |
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cleansing
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| n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
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ascending
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| adj.上升的，向上的 | |
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dwelling
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| n.住宅，住所，寓所 | |
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ordinance
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| n.法令；条令；条例 | |
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brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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friction
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| n.摩擦，摩擦力 | |
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migration
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| n.迁移，移居，（鸟类等的）迁徙 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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primal
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| adj.原始的；最重要的 | |
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mythology
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| n.神话，神话学，神话集 | |
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46
laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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dual
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| adj.双的；二重的，二元的 | |
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psychical
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| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
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49
grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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50
vitality
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| n.活力，生命力，效力 | |
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51
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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52
Christian
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| adj.基督教徒的；n.基督教徒 | |
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53
spotted
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| adj.有斑点的，斑纹的，弄污了的 | |
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54
gratitude
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| adj.感激，感谢 | |
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55
divergence
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| n.分歧，岔开 | |
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56
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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affinity
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| n.亲和力，密切关系 | |
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mighty
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| adj.强有力的；巨大的 | |
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59
weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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alder
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| n.赤杨树 | |
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61
avert
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| v.防止，避免；转移(目光、注意力等) | |
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hawthorn
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| 山楂 | |
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robin
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| n.知更鸟，红襟鸟 | |
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ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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mansions
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| n.宅第，公馆，大厦( mansion的名词复数 ) | |
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abducted
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| 劫持，诱拐( abduct的过去式和过去分词 )； 使（肢体等）外展 | |
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vampires
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| n.吸血鬼( vampire的名词复数 )；吸血蝠；高利贷者；（舞台上的）活板门 | |
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68
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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interfered
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| v.干预( interfere的过去式和过去分词 )；调停；妨碍；干涉 | |
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windings
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| （道路、河流等）蜿蜒的，弯曲的( winding的名词复数 )； 缠绕( wind的现在分词 )； 卷绕； 转动（把手） | |
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72
winding
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| n.绕，缠，绕组，线圈 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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74
tortuous
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| adj.弯弯曲曲的，蜿蜒的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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corpse
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| n.尸体，死尸 | |
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80
frenzy
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| n.疯狂，狂热，极度的激动 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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lore
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| n.传说；学问，经验，知识 | |
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graphic
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| adj.生动的，形象的，绘画的，文字的，图表的 | |
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varied
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| adj.多样的，多变化的 | |
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crouches
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| n.蹲着的姿势( crouch的名词复数 )v.屈膝，蹲伏( crouch的第三人称单数 ) | |
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perspiration
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| n.汗水；出汗 | |
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87
feverish
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| adj.发烧的，狂热的，兴奋的 | |
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disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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89
divesting
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| v.剥夺( divest的现在分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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profuse
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| adj.很多的，大量的，极其丰富的 | |
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apertures
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| n.孔( aperture的名词复数 )；隙缝；（照相机的）光圈；孔径 | |
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