LITMIR.BIZ

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was a lovely tree in thy presence, Oscar, with all my branches round me: but thy death came like a blast from the desert, and laid my green head low: the spring returned with its showers, but of me not a leaf sprung. The virgins saw me silent in the hall, and they touched the harp of joy. The tear was on the cheek of Malvina, and the virgins beheld my grief. Why art thou sad, they said, thou first of the maids of Lutha? Was he lovely as the beam of the morning, and stately in thy sight?”^(b) “Fingal came in his mildness, rejoicing in secret over the actions of his son. Morni’s face brightened with gladness, and his aged eyes looked faintly through tears of joy. We came to the halls of Selma, and sat round the feast of shells. The maids of the song came into our presence, and the mildly-blushing Everallin. Her dark hair spreads on her neck of snow, her eye rolls in secret on Ossian. She touches the harp of music, and we bless the daughter of Branno”^(c).

      Had the Caledonians made slaves of<453> their women, and thought as meanly of them as savages commonly do, Ossian could never have thought, even in a dream, of bestowing on them those numberless graces that exalt the female sex, and render many of them objects of pure and elevated affection. I say more: Supposing a savage to have been divinely inspired, manners so inconsistent with their own would not have been relished, nor even comprehended, by his countrymen. And yet that they were highly relished is certain, having been diffused among all ranks, and preserved for many ages by memory alone, without writing. Here the argument mentioned above strikes with double force, to evince, that the manners of the Caledonians must have been really such as Ossian describes.

      Catharina Alexowna, Empress of Russia, promoted assemblies of men and women, as a means to polish the manners of her subjects. And in order to preserve decency in such assemblies, she published a body of regulations, of which the following are a specimen. “Ladies who play at forfeitures, questions and commands, &c. shall not be noisy nor riotous. No<454> gentleman must attempt to force a kiss, nor strike a woman in the assembly, under pain of exclusion. Ladies are not to get drunk upon any pretence whatever; nor gentlemen before nine.” Compare the manners that required such regulations with those described above. Can we suppose, that the ladies and gentlemen of Ossian’s poems ever amused themselves, after the age of twelve, with hide and seek, questions and commands, or such childish play. Can it enter into our thoughts, that Bragela or Malvina were so often drunk, as to require the reprimand of a public regulation? or that any hero of Ossian ever struck a woman of fashion in ire?

      The immortality of the soul was a capital article in the Celtic creed, inculcated by the Druids^(a). And in Valerius Maximus we find the following passage:—“Gallos, memoriae proditum est, pecunias mutuas, quae sibi apud inferos redderentur, dare: quia persuasum habuerint, animas hominum immortales esse. Dicerem stultos, nisi idem braccati sensissent quod palliatus Pythagoras<455> sensit”^(b).^* All savages have an impression of immortality; but few, even of the most enlightened before Christianity prevailed, had the least notion of any occupations in another life, but what they were accustomed to in this. Even Virgil, in his poetical fervency, finds no amusements for his departed heroes, but what they were fond of when alive; the same love for war, the same taste for hunting, and the same affection to their friends. As we have no reason to expect more invention in Ossian, the observation may serve as a key to the ghosts introduced by him, and to his whole machinery, as termed by critics. His description of these ghosts is copied plainly from the creed of his country.

      In a historical account of the progress of manners, it would argue gross insensibility to overlook those above mentioned. <456> The subject, it is true, has swelled upon my hands beyond expectation; but it is not a little interesting. If these manners be genuine, they are a singular phenomenon in the History of Man: if they be the invention of an illiterate bard, among savages utterly ignorant of such manners, the phenomenon is no less singular. Let either side be taken, and a sort of miracle must be admitted. In the instances above given, such a beautiful mixture there is of simplicity and dignity, and so much life given to the manners described, that real manners were never represented with a more striking appearance of truth. If these manners be fictitious, I say again, that the author must have been inspired: they plainly exceed the invention of a savage; nay, they exceed the invention of any known writer. Every man will judge for himself: it is perhaps fondness for such refined manners, that makes me incline to reality against fiction.

      I am aware at the same time, that manners so pure and elevated, in the first stage of society, are difficult to be accounted for. The Caledonians were not an original tribe, who may be supposed to have<457> had manners peculiar to themselves: they were a branch of the Celtae, and had a language common to them with the inhabitants of Gaul, and of England. The manners probably of all were the same, or nearly so; and if we expect any light for explaining Caledonian manners, it must be from that quarter: we have indeed no other resource. Diodorus Siculus^(a) reports of the Celtae, that, though warlike, they were upright in their dealings, and far removed from deceit and duplicity. Caesar^(b), “Galli homines aperti minimeque insidiosi, qui per virtutem, non per dolum, dimicare consueverunt.”^* And though cruel to their enemies, yet Pomponius Mela^(a) observes, that they were kind and compassionate to the supplicant and unfortunate. Strabo^(b) describes the Gauls as studious of war, and of great alacrity in fighting; otherwise an innocent people, altogether void of malignity. He says, that they had three orders of<458> men, bards, priests, and druids; that the province of the bards was to study poetry, and to compose songs in praise of their deceased heroes; that the priests presided over divine worship; and that the druids, beside studying moral and natural philosophy, determined all controversies, and had some direction even in war. Caesar, less attentive to civil matters, comprehends these three orders under the name of druids; and observes, that the druids teach their disciples a vast number of verses, which they must get by heart. Diodorus Siculus says, that the Gauls had poets termed bards, who sung airs accompanied with the harp, in praise of some, and dispraise of others. Lucan, speaking of the three orders, says,

      Vos quoque, qui fortes animas, belloque peremptas,

      Laudibus in longum, vates, dimittitis aevum,

      Plurima securi sudistis carmina bardi.^† <459>

      With respect to the Celtic women in particular, it is agreed by all writers, that they were extremely beautiful^(c); and no less remarkable for spirit than for beauty. If we can rely on Diodorus Siculus, the women in Gaul equalled the men in courage. Tacitus, in his life of Agricola, says, that the British women frequently joined with the men, when attacked by an enemy. And so much were they regarded, as to be thought capable of the highest command. “Neque enim sexum in imperiis discernunt,”^* says the same author^(a). And accordingly, during the war carried on by Caractacus, a gallant British King, against the Romans, Cartismandua was Queen of the Brigantes. Boadicea is recorded in Roman annals as a Queen of a warlike spirit. She led on a great army against the Romans; and in exhorting her people to behave with courage, she observed, that it was not unusual to see a British army led on to battle<460> by a woman; to which Tacitus adds his testimony: “Solitum quidem Britannis foeminarum ductu bellare”^(b).^† No wonder that Celtic women, so amply provided with spirit, as well as beauty, made a capital figure in every public entertainment^(c).

      The Gallic Celtae undoubtedly carried with them their manners and customs to Britain, and spread them gradually from south to north. And as the Caledonians, inhabiting a mountainous country in the northern parts of the island, had little commerce with other nations, they preserved long in purity many Celtic customs, particularly that of retaining bards. Arthur the last Celtic King of England, who was a hero in the defence of his country against the Saxons, protected the bards, and was immortalized by them. All the chieftains had bards in their pay, whose province it was to compose songs in praise of their ancestors, and to accom-<461>pany these songs with the harp. This entertainment enflamed their love for war, and at the same time softened their manners, which, as Strabo reports, were naturally innocent and void of malignity. It had beside a wonderful influence in forming virtuous manners: the bards, in praising deceased heroes, would naturally select virtuous actions, which are peculiarly adapted to heroic poetry, and tend the most to illustrate the hero of their song: vice may be flattered; but praise is never willingly nor successfully bestowed upon

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