- The ritual of the oak and the mistletoe
Pliny the Elder , writing in thefirst century AD , describes a religious ceremony inGaul in which white-claddruid s climbed a sacredoak , cut down the mistletoe growing on it, sacrificed two white bulls and used the mistletoe to cure infertility:Miranda J. Green. (2005) "Exploring the world of the druids." London: Thames & Hudson. ISBN 0-500-28571-3. Page 18-19]Pliny was primarily interested in natural history and some scholars have dismissed the testimony in relation to the druids’ ceremony as largely fanciful, particularly as he is the only classical author to mention this ceremony. Yet Pliny specifically associates druids with oak trees. Oaks were held sacred by both druids and Celts alike.
Drunemeton , the ‘oak sanctuary,’ is described byStrabo as a place where theGalatian Council met and oak was used to construct the greatIron Age multi-ring timber structure atNavan Fort inCounty Armagh . [Miranda J. Green. (2005) "Exploring the world of the druids." London: Thames & Hudson. ISBN 0-500-28571-3. Pages 32, 56] ThePoole Logboat and theCorlea Trackway were both made of oak in theIron Age .Central to Pliny’s statement is the sanctity of the mistletoe, both as a healing agent and as an aid to
fertility . Both these concerns are emphasised in Celtic religious expression. Interestingly, in modernpharmacopoeia , mistletoe is reputed to be beneficial to sufferers ofinsomnia ,high blood pressure and certainmalignant tumour s.Miranda J. Green. (2005) "Exploring the world of the druids." London: Thames & Hudson. ISBN 0-500-28571-3. Page 19] Moreover, that mistletoe may have possessed important symbolism for the Celts is suggested by its presence as a motif in early Celtic art. Human heads bearing curious leaf-shaped crowns are common decorative themes on bothjewellery and stonemonument s. The lobed shape of the leaves on these objects closely resembles the leaves of European mistletoe and, if such an identification be correct, it may be that the faces depicted in this pre-Roman art are those ofpriest s or gods.In Pliny’s comments, three other points of significance concern
banquet ing, themoon and bull-sacrifice . All three are familiar to the repertoire of Celtic religion. Ritualbanquet s are represented in some rich tombs of both the early and late Iron Age of Celtic Europe: the Hallstatt chieftain’s tomb atHochdorf was furnished with a set of ninedrinking horn s and a nine-piece dinner service, for theotherworld Banquet, as well as a hugecauldron ofmead . certain shrines exhibit abundant evidence of ceremonial banquets: excavators of the sanctuary atMirebeau , in northernFrance , found a veritable carpet of bones from butchered animals and broken pots, which appear to be the remains of feasting.Pliny makes allusions to the moon on its sixth day, a waxing crescent moon, as an instrument of healing: here again there is corroborative evidence in that Celtic goddesses associated with healing and regeneration are sometimes depicted wearing lunar amulets; and the great temple of the healer-goddess Sulis Minerva at
Bath, Somerset bears a carving of the Roman moon-goddess Luna. Among the finds atBath, Somerset was a lunarpendant , possibly once part of a priest’s sceptre.Lastly, bull-sacrifice is attested in other evidence. Cattle were commonly used as sacrificial animals: the shrine of
Gournay inPicardy was the scene of repeatedox -sacrifice and cattle were ritually slaughtered in numerous Celtic sanctuaries. Bull-sacrifice is twice depicted on theGundestrup cauldron and was probably made in thefirst century BC . InIrish mythology , theTarbhfhess , the ‘bull-sleep,’ was a ritual closely associated withdruid s. : a selected individual was fed on bull flesh before being chanted to sleep by four druids; while he slept he dreamt of the next rightfulHigh King of Ireland and when he awoke he gave this information to his druid attendants.
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