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Exploring the ritual and magical techniques of the Druids, Françoise Leroux, in chapter III, uses material from the Irish sagas as a source. She preliminarily notes that, of course, the magical operations attributed to the druids in the sagas could not strictly correspond to reality, but even the exaggerations that they contain had as a starting point what actually happened. In the Irish sagas, one can study the magic and rituals of the Druids, all these "Catbads and Mogs of the Ruiths". [102 - See now. ed. page 128.]
Whenever possible, Leroux also uses ancient sources when considering these subjects. In the section devoted to plant magic and magical healing, Leroux gives Pliny's account of the collection of mistletoe growing on an oak tree, which was collected by a priest in white clothing, cutting the plant with a golden sickle. [103 - Plin. N. P., XVI, 249.] Supplementing it is Pliny's testimony about the ritual collection of two medicinal plants. The samolus plant (Samolus valerandi; primrose) was harvested with the left hand and subject to fasting.
Stepping barefoot and using an iron knife, the priest performed the ritual collection of the selago plant (Latin Hupérzia selágo; ram) with his right hand threaded through the left sleeve of a white tunic. [104 - Plin. NH, XXIV, 103-104.]
This full-blooded use of both groups of literary sources, of course, is very fruitful. However, sometimes there is a regret that the author does not consider archaeological materials that could fill some gaps in our knowledge of ancient Druidism, including in the field of ritual and magical techniques.
Françoise Leroux cites Irish evidence that a druid could erect an insurmountable druidic fence. [105 - See present. ed. pp. 170-171.] Meanwhile, Rene. Guénon described an interesting archaeological site found in 1800 at Suevre (dep. Loire et Cher), 12 km. from Blois, near the places where the sacral center of the Druids of Gaul was located and the annual solemn meeting of the Druids took place. This monument is a stone on which a symbolic drawing is carved - three concentric squares connected by four lines running at right angles. Guénon calls this symbol "the triple druidic fence" and interprets it in this way: the three fences represent the three stages of initiation, and the triple square as a whole is the image of the druidic hierarchy. However, the symbol can have different interpretations. Perhaps this drawing is a graphic representation of the "druid's insurmountable fence", the effect of which is tripled by the triple image. [106 - Guenon R. Symboles de la Science sacre. P. 79-80.]
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In conclusion, Leroux expresses confidence that the elements of the secret cult of the Druids, which they managed to reconstruct, despite the artistic exaggeration of Celtic legends, relied on a systematic and harmonious perception of the world, on a coherent doctrine. And in the next two chapters, Leroux tries to identify some of the main features and guiding ideas of the lost Druidic doctrine. First of all, this is the druidic concept of space and time, which is devoted to Chapter IV. This chapter consists of three short paragraphs, which, however, summarize ideas that have a deep philosophical foundation.
The author begins this chapter with the following passage: “The concept of equilibrium is expressed geographically by the contraction of sacred properties to the middle space: it is no coincidence that the Celtic people of Bituriges (Bituriges; singular Biturix),“kings of the world”lived in the center of Gaul.” [107 - See now. ed. p. 190.] At first glance, this text seems somewhat mysterious. In fact, here we are talking about the symbolism of the Center, which is of great importance in all ancient traditions, and the associated philosophical concept of the highest royal power.
For theoretical explanations of the symbolism of the Druids, one should turn to the works of René Guénon, who thoroughly investigated ancient symbolism in its various aspects, including the symbolism of the Center. [108 - Guenon R. Symboles de la Science sacree. P. 63-64.]. According to Guénon, the center is the beginning, the starting point of all things. This central point represents the Principle, pure Being, and the space that fills the Center with its radiation is the World in the broadest sense of the word, that is, the totality of all beings and all states of existence, which exists only thanks to this radiation of the Center, without it the world - nothing, nothingness.
The simplest depiction of this idea is a point in the center of a circle: the point is the emblem of the Principle, and the circle is the emblem of Peace. When creating this symbol, the center precedes the circle, which acquires reality only thanks to the radiation coming from it. In the realized circle, the center itself becomes the "middle", equidistant from all points of the circle. It divides the entire diameter into two equal parts. The midpoint between the extremes, represented by the opposite points of the circle, is the place where the opposite tendencies ending at these extreme points are neutralized and are in perfect equilibrium. The idea of balance, embodied in the center, forms a single whole with the idea of harmony, since these are not two different ideas, but two aspects of the same.
There is a third aspect, more specifically related to the ethical side of the concept: this is the idea of justice. Here you can remember that, according to Plato, virtue lies just in the middle between two extremes. A more universal point of view is presented by the Far Eastern traditions, which endlessly talk about the "Unchanging Middle", representing the point where the "Activity of Heaven" manifests. According to Hindu doctrine, in the center of every being and every state of cosmic existence there is a reflection of the highest Principle.
At this stage, Guénon connects the symbolism of the center with the concept of the highest royal power. In the Center of the World is the "King of the World". This title in the highest, most complete and strict meaning refers to Manu, the great legislator of primordial times. [109 - Guénon P. King of the world // Questions of philosophy. No. 3, 1993. P. 99.]
The symbolism of the Center of Peace and the King of the World is clearly traced in the Celtic tradition. In Celtic mythology, there is the concept of the balance and harmony of the country, and, therefore, the world, which is geographically reflected in the combination of the sacred properties of the central territory. In time, this concept is represented by a historical or mythical moment, when the ideal ruler concentrates in himself the perfection of beneficent government, while at the same time generously radiating this perfection outside. In other words, the perfect king reigning in the traditional center in mythical times eludes the contingencies of time and space, settling at the junction of both. He is simultaneously the eternal king and the King of the World. The tradition of the "King of the World", who at the same time is the "eternal king", is reflected in Gaul in the name of the Celtic tribe of Bituriges,which is quoted by Françoise Leroux. This name consists of two words: bitu, meaning both "world" and "age", and riges, which is the plural of rix "king."
The author also connects the concept of a sanctuary or “nemeton” with the symbolism of the “center”, which is very close to the concept of omphala (ancient Greek ὀμφαλός - “the navel of the earth”). [110 - See present. ed. p. 191.] Indeed, the idea of the "center", the Greek omphale, coincided with the idea of the sanctuary, which was a central place, especially endowed with sacred energy. René Guénon defined the omphalus as one of the most remarkable symbols that in ancient traditions corresponds to the "Center of the World", although in a broad sense it serves to designate any central point. The omphalus symbol could be located in a place that served only as the center of a certain area, more, however, spiritual than geographic, although both of these meanings often coincided. For the people who lived in this area,this point (sanctuary or nemon) was a visible image of the "Center of the World", in a modification of the primordial tradition, adapted to the Celtic way of thinking and living conditions. [111 - Guenon R. King of the World. S. 125.]
Celtic Druids. Book by Françoise Leroux
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