We recognise here several leading traits in all the early unspeculative faiths, the vapory form, the echoless motion, the marks of former wounds, the feeble voice, the memory

44 Meiners, Geschichte der Religionen, buch xiv. sect. 765.

of the past, the mournful aspect, and the prophetic words. But the rhetorical imagery, the scenery, the location of the spirit world in the lower clouds, are stamped by emphatic climatic peculiarities, whose origination, easily traceable, throws light on the growth of the whole ma.s.s of such notions everywhere.

Two general sources have now been described of the barbarian conceptions in relation to a future state. First, the natural operation of an earnest recollection of the dead; sympathy, regret, and reverence for them leading the thoughts and the heart to grope after them, to brood over the possibilities of their fate, and to express themselves in rites and emblems. Secondly, the mythological or arbitrary creations of the imagination when it is set strongly at work, as it must be by the solemn phenomena a.s.sociated with death. But beyond these two comprehensive statements there is, directly related to the matter, and worthy of separate ill.u.s.tration, a curious action of the mind, which has been very extensively experienced and fertile of results. It is a peculiar example of the unconscious impartation of objective existence to mental ideas. With the death of the body the man does not cease to live in the remembrance, imagination, and heart of his surviving friends. By an unphilosophical confusion, this internal image is credited as an external existence. The dead pa.s.s from their customary haunts in our society to the imperishable domain of ideas. This visionary world of memory and fantasy is projected outward, located, furnished, and const.i.tutes the future state apprehended by the barbarian mind. Feuerbach says in his subtle and able Thoughts on Death and Immortality, "The Realm of Memory is the Land of Souls." Ossian, amid the midnight mountains, thinking of departed warriors and listening to the tempest, fills the gale with the impersonations, of his thoughts, and exclaims, "I hear the steps of the dead in the dark eddying blast."

The barbarian brain seems to have been generally impregnated with the feeling that every thing else has a ghost as well as man. The Gauls lent money in this world upon bills payable in the next.

They threw letters upon the funeral pile to be read by the soul of the deceased.45 As the ghost was thought to retain the scars of injuries inflicted upon the body, so, it appears, these letters were thought, when destroyed, to leave impressions of what had been written on them. The custom of burning or burying things with the dead probably arose, in some cases at least, from the supposition that every object has its mancs. The obolus for Charon, the cake of honey for Cerberus, the shadows of these articles would be borne and used by the shadow of the dead man.

Leonidas saying, "Bury me on my shield: I will enter even Hades as a Lacedamonian," 46 must either have used the word Hades by metonymy for the grave, or have imagined that a shadowy fac simile of what was interred in the grave went into the grim kingdom of Pluto. It was a custom with some Indian tribes, on the new made grave of a chief, to slay his chosen horse; and when he fell they supposed

"That then, upon the dead man's plain, The rider grasp'd his steed again."

45 Pomponius Mela, De Orbis Situ, iii. 2.

46 Translation of Greek Anthology, in Bohn's Library, p. 58.

The hunter chases the deer, each alike a shade. A Feejee once, in presence of a missionary, took a weapon from the grave of a buried companion, saying, "The ghost of the club has gone with him." The Iroquois tell of a woman who was chased by a ghost. She heard his faint war whoop, his spectre voice, and only escaped with her life because his war club was but a shadow wielded by an arm of air.

The Slavonians sacrificed a warrior's horse at his tomb.47 Nothing seemed to the Northman so n.o.ble as to enter Valhalla on horseback, with a numerous retinue, in his richest apparel and finest armor.

It was firmly believed, Mallet says, that Odin himself had declared that whatsoever was burned or buried with the dead accompanied them to his palace.48 Before the Mohammedan era, on the death of an Arab, the finest camel he had owned was tied to a stake beside his grave, and left to expire of hunger over the body of his master, in order that, in the region into which death had introduced him, he should be supplied with his usual bearer.49 The Chinese who surpa.s.s all other people in the offerings and worship paid at the sepulchres of their ancestors make little paper houses, fill them with images of furniture, utensils, domestics, and all the appurtenances of the family economy, and then burn them, thus pa.s.sing them into the invisible state for the use of the deceased whom they mourn and honor.50 It is a touching thought with the Greenlanders, when a child dies, to bury a dog with him as a guide to the land of souls; for, they say, the dog is able to find his way anywhere.51 The shadow of the faithful servant guides the shadow of the helpless child to heaven. In fancy, not without a moved heart, one sees this spiritual Bernard dog bearing the ghost child on his back, over the spectral Gothard of death, safe into the sheltering hospice of the Greenland paradise.

It is strange to notice the meeting of extremes in the rude ant.i.thetical correspondence between Plato's doctrine of archetypal ideas, the immaterial patterns of earthly things, and the belief of savages in the ghosts of clubs, arrows, sandals, and provisions. The disembodied soul of the philosopher, an eternal idea, turns from the empty illusions of matter to nourish itself with the substance of real truth. The spectre of the Mohawk devours the spectre of the haunch of roast venison hung over his grave. And why should not the two shades be conceived, if either?

"Pig, bullock, goose, must have their goblins too, Else ours would have to go without their dinners: If that starvation doctrine were but true, How hard the fate of gormandizing sinners!"

The conception of ghosts has been still further introduced also into the realm of mathematics in an amusing manner. Bishop Berkeley, bantered on his idealism by Halley, retorted that he too was an idealist; for his ultimate ratios terms only appearing with the

47 Wilkinson, Dalmatia and Montenegro, vol. i. ch. 1.

48 Northern Antiquities, ch. 10.

49 Lamartine, History of Turkey, book i. ch. 10.

50 Kidd, China, sect. 3.

51 Crantz, History of Greenland, book iii. ch. 6, sect. 47.

disappearance of the forms in whose relationship they consist were but the ghosts of departed quant.i.ties! It may be added here that, according to the teachings of physiological psychology, all memories or recollected ideas are literally the ghosts of departed sensations.

We have thus seen that the conjuring force of fear, with its dread apparitions, the surmising, half articulate struggles of affection, the dreams of memory, the lights and groups of poetry, the crude germs of metaphysical speculation, the deposits of the inter action of human experience and phenomenal nature, now in isolated fragments, again, huddled indiscriminately together conspire to compose the barbarian notions of a future life.

CHAPTER II.

DRUIDIC DOCTRINE OF A FUTURE LIFE.

THAT strange body of men, commonly known as the Druids, who const.i.tuted what may, with some correctness, be called the Celtic priesthood, were the recognised religious teachers throughout Gaul, Armorica, a small part of Germany on the southern border, all Great Britain, and some neighboring islands. The notions in regard to a future life put forth by them are stated only in a very imperfect manner by the Greek and Roman authors in whose surviving works we find allusions to the Druids or accounts of the Celts. Several modern writers especially Borlase, in his Antiquities of Cornwall1 have collected all these references from Diodorus, Strabo, Procopius, Tacitus, Casar, Mela, Valerius Maximus, and Marcellinus. It is therefore needless to cite the pa.s.sages here, the more so as, even with the aid of all the a.n.a.lytic and constructive comments which can be fairly made upon them, they afford us only a few general views, leaving all the details in profound obscurity. The substance of what we learn from these sources is this. First, that the Druids possessed a body of science and speculation comprising the doctrine of immortality, which they taught with clearness and authority. Secondly, that they inculcated the belief in a future life in inseparable connection with the great dogma of metempsychosis. Thirdly, that the people held such cheerful and attractive views of the future state, and held them with such earnestness, that they wept around the newborn infant and smiled around the corpse; that they encountered death without fear or reluctance. This reversal of natural sentiments shows the tampering of a priesthood who had motives.

A somewhat more minute conception of the Druidic view of the future life is furnished us by an old mythologic tale of Celtic origin.2 Omitting the story, as irrelevant to our purpose, we derive from it the following ideas. The soul, on being divested of its earthly envelop, is borne aloft. The clouds are composed of the souls of lately deceased men. They fly over the heads of armies, inspiring courage or striking terror. Not yet freed from terrestrial affections, they mingle in the pa.s.sions and affairs of men. Vainly they strive to soar above the atmosphere; an impa.s.sable wall of sapphire resists their wings. In the moon, millions of souls traverse tremendous plains of ice, losing all perception but that of simple existence, forgetting the adventures they have pa.s.sed through and are about to recommence. During eclipses, on long tubes of darkness they return to the earth, and, revived by a beam of light from the all quickening sun, enter newly formed bodies, and begin again the career of life. The disk of the sun consists of an a.s.semblage of pure souls swimming in an ocean of bliss. Souls sullied with earthly impurities are to be purged by repeated births and probations till the last stain is removed, and they are all finally fitted to ascend to a succession of spheres still higher than the sun, whence they can never sink again to reside in the circle of the lower globes and grosser atmosphere.

1 Book ii. ch. 14.

2 Davies, Celtic Researches, appendix, pp. 558-561.

These representations are neither Gothic nor Roman, but Celtic.

But a far more adequate exposition of the Druidic doctrine of the soul's destinies has been presented to us through the translation of some of the preserved treasures of the old Bardic lore of Wales. The Welsh bards for hundreds of years were the sole surviving representatives of the Druids. Their poems numerous ma.n.u.scripts of which, with apparent authentication of their genuineness, have been published and explained contain quite full accounts of the tenets of Druidism, which was nowhere else so thoroughly systematized and established as in ancient Britain.3 The curious reader will find this whole subject copiously treated, and all the materials furnished, in the "Myvyrian Archaology of Wales," a work in two huge volumes, published at London at the beginning of the present century. After the introduction and triumph of Christianity in Britain, for several centuries the two systems of thought and ritual mutually influenced each other, corrupting and corrupted.4 A striking example in point is this.

The notion of a punitive and remedial transmigration belonged to Druidism. Now, Taliesin, a famous Welsh bard of the sixth century, locates this purifying metempsychosis in the h.e.l.l of Christianity, whence the soul gradually rises again to felicity, the way for it having been opened by Christ! Cautiously eliminating the Christian admixtures, the following outline, which we epitomize from the pioneer5 of modern scholars to the Welsh Bardic literature, affords a pretty clear knowledge of that portion of the Druidic theology relating to the future life.

There are, says one of the Bardic triads, three circles of existence. First, the Circle of Infinity, where of living or dead there is nothing but G.o.d, and which none but G.o.d can traverse.

Secondly, the Circle of Metempsychosis, where all things that live are derived from death. This circle has been traversed by man.

Thirdly, the Circle of Felicity, where all things spring from life. This circle man shall hereafter traverse. All animated beings originate in the lowest point of existence, and, by regular gradations through an ascending series of transmigrations, rise to the highest state of perfection possible for finite creatures.

Fate reigns in all the states below that of humanity, and they are all necessarily evil. In the states above humanity, on the contrary, unmixed good so prevails that all are necessarily good.

But in the middle state of humanity, good and evil are so balanced that liberty results; and free will and consequent responsibility are born. Beings who in their ascent have arrived at the state of man, if, by purity, humility, love, and righteousness, they keep the laws of the Creator, will, after death, rise into more glorious spheres, and will continue to rise still higher, until they reach the final destination of complete and endless happiness. But if, while in the state of humanity, one perverts his reason and will, and attaches himself to evil, he will, on dying, fall into such a state of animal existence as corresponds with the baseness of his soul. This baseness may be so great as to precipitate him to the lowest point of being; but he shall climb thence through a series of births best fitted to free him from his evil propensities. Restored to the probationary state, he may fall again; but, though this should occur again and again

3 Sketch of British Bardism, prefixed to Owen's translation of the Heroic Elegies of Llywarch Hen.

4 Herbert, Essay on the Neo Druidic Heresy in Britannia.

5 Poems, Lyric and Pastoral, by Edward Williams, vol. ii. notes, pp. 194-256.

for a million of ages, the path to happiness still remains open, and he shall at last infallibly arrive at his preordained felicity, and fall nevermore. In the states superior to humanity, the soul recovers and retains the entire recollection of its former lives.

We will quote a few ill.u.s.trative triads. There are three necessary purposes of metempsychosis: to collect the materials and properties of every nature; to collect the knowledge of every thing; to collect power towards removing whatever is pernicious.

The knowledge of three things will subdue and destroy evil: knowledge of its cause, its nature, and its operation. Three things continually dwindle away: the Dark, the False, the Dead.

Three things continually increase: Light, Truth, Life.

These will prevail, and finally absorb every thing else. The soul is an inconceivably minute particle of the most refined matter, endowed with indestructible life, at the dissolution of one body pa.s.sing, according to its merits, into a higher or lower stage of existence, where it expands itself into that form which its acquired propensities necessarily give it, or into that animal in which such propensities naturally reside. The ultimate states of happiness are ceaselessly undergoing the most delightful renovations, without which, indeed, no finite being could endure the tedium of eternity. These are not, like the death of the lower states, accompanied by a suspension of memory and of conscious ident.i.ty. All the innumerable modes of existence, after being cleansed from every evil, will forever remain as beautiful varieties in the creation, and will be equally esteemed, equally happy, equally fathered by the Creator. The successive occupation of these modes of existence by the celestial inhabitants of the Circle of Felicity will be one of the ways of varying what would otherwise be the intolerable monotony of eternity. The creation is yet in its infancy. The progressive operation of the providence of G.o.d will bring every being up from the great Deep to the point of liberty, and will at last secure three things for them: namely, what is most beneficial, what is most desired, and what is most beautiful. There are three stabilities of existence: what cannot be otherwise, what should not be otherwise, what cannot be imagined better; and in these all shall end, in the Circle of Felicity.

Such is a hasty synopsis of what here concerns us in the theology of the Druids. In its ground germs it was, it seems to us, unquestionably imported into Celtic thought and Cymrian song from that prolific and immemorial Hindu mind which bore Brahmanism and Buddhism as its fruit. Its ethical tone, intellectual elevation, and glorious climax are not unworthy that free hierarchy of minstrel priests whose teachings were proclaimed, as their a.s.semblies were held, "in the face of the sun and in the eye of the light," and whose thrilling motto was, "THE TRUTH AGAINST THE WORLD."

The latest publication on the subject of old Welsh literature is "Taliesin; or, The Bards and Druids of Britain." The author, D. W.

Nash, is obviously familiar with his theme, and he throws much light on many points of it. His ridicule of the arbitrary tenets and absurdities which Davies, Pughe, and others have taught in all good faith as Druidic lore and practice is richly deserved. But, despite the learning and ac.u.men displayed in his able and valuable volume, we must think Mr. Nash goes wholly against the record in denying the doctrine of metempsychosis to the Druidic system, and goes clearly beyond the record in charging Edward Williams and others with forgery and fraud in their representations of ancient Bardic doctrines.6 In support of such grave charges direct evidence is needed; only suspicious circ.u.mstances are adduced. The non existence of public doc.u.ments is perfectly reconcilable with the existence of reliable oral accounts preserved by the initiated few, one of whom Williams, with seeming sincerity, claimed to be.

6 Taliesin, ch. iv.

CHAPTER III.

SCANDINAVIAN DOCTRINE OF A FUTURE LIFE.

MANY considerations combine to make it seem likely that at an early period a migration took place from Southern Asia to Northern Europe, which const.i.tuted the commencement of what afterwards grew to be the great Gothic family. The correspondence of many of the leading doctrines and symbols of the Scandinavian mythology with well known Persian and Buddhist notions notions of a purely fanciful and arbitrary character is too peculiar, apparently, to admit of any other explanation.1 But the germs of thought and imagination transplanted thus from the warm and gorgeous climes of the East to the snowy mountains of Norway and the howling ridges of Iceland, obtained a fresh development, with numerous modifications and strange additions, from the new life, climate, scenery, and customs to which they were there exposed. The temptation to predatory habits and strife, the necessity for an intense though fitful activity arising from their geographical situation, the fierce spirit nourished in them by their actual life, the tremendous phenomena of the Arctic world around them, all these influences break out to our view in the poetry, and are reflected by their results in the religion, of the Northmen.

From the flame world, Muspelheim, in the south, in which Surtur, the dread fire king, sits enthroned, flowed down streams of heat.