p. 4 Given the importance that Caesar attributed to the Bruids, and their apparently centrality in Gaullish society, one would expect them to feature prominently in his long and detailed description of his conquest of the region; but they are completely invisible in it. Nor do they appear at all in his account of his two expeditions to Britain. They are only mentioned , in fact, in that self-contained survey section on native customs, which does not seem to have any relevance to his practical experiences in Gaul. That this is not simply an authorial policy on Caesar’s own part is strongly suggested by the fact that his history of the Gallic war was continued after his feath by another Roman politician, Aulus Hirtus, who also made no mention of Druids in his depiction of the action,
p. 5 Cicero “ commented that he had met a Gallic Druid, Divitiacus of the Aedui tribe. This man had claimed to Cicero to be learned in the ways of the natural world, and he made predictions, sometimes observing the flight of the birds and sometimes spontaneously,,, Caesar wrote quite a lot about him, because he was the most steadfast native ally of Rome. He never, however, called him a Druid; Diviacus is represented rather, as a leading Gallic politicians and spokesman for his tribe in an assembly of chiefs…. Sean Dunham has made this one prop of his argument that Caesar’s account of Druids as a special caste is misleading and that druides was in fact simply a Latinisation of the native term for the religious functions of chiefs and leading aristocrats of Gaul. Roman senators, after all, doubled as priests just as Diviciacus seems to have done.”
p. 9 “It was once suggested that Strabo was adding a little extra information to a medly of Caesar and Diodorus, and that Pomponius was just a rehasj of Caesar with a few imaginative flourishes. The last of these arguments may still stand, although it is also possible that Pomponius was quoting another authority or authorities, now completely lost. In the case of Diodorus and Strabo the situation has been made to seem simpler. Since the 1950s there’s been a widespread consensus that behind the description of Gaul given in both lies a single lost source: the work of a Greek philosopher from Syria, Posidonus, who visitred southeastern Gaul in the early first century BCE> It has also been proposed that Posidonius represents the earlier authority who Caesar might have been quoting for his set portrait of Gallic society. If this is the case, then pretty well all that is recorded of Druids before the Roman conquest disrupted their society and authority rests on the indirect testimony of one traveller.
Specialists of the period have therefore come to speak of a Posidonian tradition of Greek and Roman writing about the ancient Druids … were at once quite sophisticated thinks and scientists, with a firm belief in the immortality of the soul, and practitioners of large-scale human sacrifice by a variety of cruel means … suggested that Posidonius exaggerated the sophistication … by imposing Greek concepts of philosophy on it… accused him of acting as a propogandist by tainting the Gallic tribes with barbarism. Piggott noticed that the description of human sacrifice by shooting to death with arrows is off, because archery is not mentioned in any accounts of the warfare of the Gauls or related peoples.
p. 21 Suetonius and Loiny both stated that the Druids had been suppressed by imperial decree, but Pliny then proceeded to write as if they still existed, raining the possibility that only their political power and religious role had been destroyed. If that was the case, it would explain the remaining references to them in ancient texts, three of which appear in the series of potted biographies of Roman emperors known collectively as the Agustan History. In each of these a Gallic dryas or drydis, or a group of druidae, makes a prophecy to an emperor or future emperor that turns out to be perfectly accurate… the prophets concerned are clearly female. In one case she is the landlady from whom the emperor-to-be is rending a billet during his service in Gaul. These are the first and only appearances of female Druids, by name, in the whole of ancient literature. It is possible that they had always been present in Gallic society. It is possible that, with the annihilation of their religious and political role, the Druids as a whole were reduced to local healers, soothsayers and folk magicians, and came to include women as part of this loosening of their society identity. It is also possible that terms related to Druid were being applied by Roman authors who knew little of Gaul and the Gallic language, to kinds of magical practitioner very different from the original Druids.”
p. 48 “This is how an Iron Age Druid is fashioned: from selected parts of Greek, Roman, Irish or Welsh texts usually mixed with archaeological data. The process made to compose the result is more or less an arbitrary one, determined by the instincts, attitudes, context and loyalties of the person engaged in it. Virtually none of the ingredients employed have the status of solid material… The manner in which these ancient and medieval images of them have been put to use is therefore a perfect case study of the way in which the modern British have liked to think and feel: about humanity, nationhood, religion, morality and the cosmos.”
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