The Druids are said to be very expert in astronomy, in geography, and in all parts of mathematical knowledge. And authors speak, in a very exaggerated strain, of their excellence in these, and in many other sciences. Some elemental knowledge I suppose they had; but I can scarcely be persuaded that their learning was either deep or extensive. In all countries where Druidism was professed, the youth were generally instructed by that order; and yet was there little either in the manners of the people, in their way of life, or their works of art, that demonstrates profound science, or particularly mathematical skill. Britain, where their discipline was in its highest perfection, and which was therefore resorted to by the people of Gaul, as an oracle in Druidical questions, was more barbarous in all other respects than Gaul itself, or than any other country then known in Europe. Those piles of rude magnificence, Stonehenge and Abury, are in vain produced in proof of their mathematical abilities. These vast structures have nothing which can be admired, but the greatness of the work; and they are not the only instances of the great things, which the mere labour of many hands united, and persevering in their purpose, may accomplish with very little help from mechanics. This may be evinced by the immense buildings, and the low state of the sciences, among the original Peruvians. The Druids were eminent, above all the philosophic lawgivers of antiquity, for their care in impressing the doctrine of the soul's immortality on the minds of their people, as an operative and leading principle. This doctrine was inculcated on the scheme of transmigration, which some imagine them to have derived from Pythagoras. But it is by no means necessary to resort to any particular teacher for an opinion which owes its birth to the weak struggles of unenlightened reason, and to mistakes natural to the human mind. The idea of the soul's immortality is indeed ancient, universal, and in a manner inherent in our nature; but it is not easy for a rude people to conceive any other mode of existence than one similar to what they had experienced in life; nor any other world as the scene of such an existence, but this we inhabit, beyond the bounds of which the mind extends itself with great difficulty. Admiration, indeed, was able to exalt to heaven a few selected heroes; it did not seem absurd, that those, who in their mortal state had distinguished themselves as superior and overruling spirits, should after death ascend to that sphere, which influences and governs everything below; or that the proper abode of beings, at once so illustrious and permanent, should be in that part of nature, in which they had always observed the greatest splendour and the least mutation. But on ordinary occasions it was natural some should imagine, that the dead retired into a remote country, separated from the living by seas or mountains. It was natural, that some should follow their imagination with a simplicity still purer, and pursue the souls of men no further than the sepulchres, in which their bodies had been deposited; whilst others of deeper penetration, observing that bodies, worn out by age, or destroyed by accidents, still afforded the materials for generating new ones, concluded likewise, that a soul being dislodged did not wholly perish, but was destined, by a similar revolution in nature, to act again, and to animate some other body. This last principle gave rise to the doctrine of transmigration; but we must not presume of course, that where it prevailed it necessarily excluded the other opinions; for it is not remote from the usual procedure of the human mind, blending, in obscure matters, imagination and reasoning together, to unite ideas the most inconsistent. When Homer represents the ghosts of his heroes appearing at the sacrifices of Ulysses, he supposes them endued with life, sensation, and a capacity of moving, but he has joined to these powers of living existence uncomeliness, want of strength, want of distinction, the characteristics of a dead carcass. This is what the mind is apt to do; it is very apt to confound the ideas of the surviving soul and the dead body. The vulgar have always, and still do confound these very irreconcilable ideas. They lay the scene of apparitions in churchyards; they habit the ghost in a shroud; and it appears in all the ghastly paleness of a corpse. A contradiction of this kind has given rise to a doubt, whether the Druids did in reality hold the doctrine of transmigration. There is positive testimony, that they did hold it. There is also testimony as positive, that they buried, or burned with the dead, utensils, arms, slaves, and whatever might be judged useful to them, as if they were to be removed ought not to be surprised to find error inconsistent.
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