Morning journal and courier., 1890-01-11
PAGANISM AND OHRIsTIANITY.

The Groupings of Pagan Monuments
-Druidic RELIGION In Cornwall -
People of a Common Language-The
Rocking stones of Breton-Universa
Superstition Among the natives.
Qu1MpERLE, Brittany, Dec. 26.
To the Editor Of the JOURNAL AND COURIER:
In the Intervening Of Paganism and
Christianity there was undoubtedly large
ecclesiastical sanction entertained towards
many of the superstitious practices of the
Armoricans, the ancient Breton people. As
with their race brethren of Ireland, Wales
and Cornwall, the retention to almost the
present day of distinct language, and the
fostering of the clan theory of society, left
countless legends, superstitions and customs
among this stolid though remarkably inn
preesive and sentimental people. The most
trivial atudy of the subject will reveal. es-
pecially in Brittany, Ireland and Cornwall,
precisely the same tremendous groupings of
pagan monuments; startlingly similar Gus
toms and practices lingering as ineradicable
outgrowtk of like pagan influence from
common Celtic parsntage; rude and almost
barbario mythology, half Pagan and half
Christian, from a like stock and time; and.
a wondrous troop of wraiths, fairies, elves
ured with the same interesting and defiant
pertinacity. Brittany has lses of the queer
and comical giants and giant fighters like
Bellerian, Cormoran, Jack the Giant-killer,
Holiburn of the Cairn, Nancledry, Trebig-
gan, Blunderbus, Gogmagog, Thunderbone
and Bolster, of Cornish mythology. Breton
peasantry are perhaps not in the thrall of SO
many and such variety of the "wee folk"
a. may be found in the "brownies," the
''spriggans," the ''buccas" or "knockers"
and the "piskies" of Cornwall, or the "ban-
she," the "farshee," the ''dullaghans," the
"pookas," the sshurlers," and those rare lit
tie hmps in green, the "leprechauns," of
Ireland: but still the Breton folk boast their
giants bold, as wonderful as Cornwall's;
their demonology possesses kindly elves and
torturing fairy rascals of equal standing,
and from tho same origin as those of the
Irish; while I find innumerable portents,
superstitions and superstitious customs pre-
cisely the same among the peasantry of each
country. The remarkable thing about it all
is that, while the lowly of Ireland and Brit.
tany are fsrvent Catholics, there is scarcely a
Catholic in Cornwall, nine-tenths of its peo-
pie being equally as fervent Wesleyan Meth
odists, and the remainder Church of Eng
land adherents. Yet the same merging of
the Druidic religion into these violently op-
posing forms Of Christianity exist; and the
follower of Wesley in Cornwall is as much
Of pagan in this respect to-day as the peas
ant follower of st. Patrick in Ireland, or the
dsvout Catholic peasant In Brittany.
Among all these people the wonderful
stone monuments of their early pagan ances-
tors are the haunts OF the "wse folk" The
latter hold possession of them; perform
nightly the old Druidic rites about them;
guard untold treasures beneath them; entice
unworthy folk to them for all manner Of
confusion and worse; cause blights and
charms to be wrought within their weird
presences; create tests OF marital fidelity or
of innocence or guilt of crime. provide sov-
ereign remedies for certain diseases; give OPP
presence at night for sale of their souls to
the evil one, as we'll as for secret rites which
effect expatiation; and issue forth at all
Qrewsome hours to all manner of folk with
harm and help on expeditions of punish
ment and errands of mercy. All this is to
that degree Of likeness and persistent treas
urinQ that were there no other ethnolosical
parallels. ono could not escape the proof that
the first Cslts of Ireland and the first people
of Cornwall and Brittany were not only
common stock, but were, while pagans, .
people of common language, customs and of
interest as against the savage and finally all
conquering Saxons. Another fact of inter-
est has aided in investing these granite enig-
mas Of pagan times with sacred interest.
When Christianity first strove to overthrow
paganism in Brittany, Cornwall and Ireland,
it was found necessary to temporize with
existing beliefs. Thus the earliest Christian
missionaries dare not at once destroy, or
cause the removal of, the ogham stones of
Ireland, the huge monoliths of Cornwall and
the mighty pillar stones and dolmens of
Brittany. Instead, as mighty emblems OF
the new religion were built upon them, or
beside them. Go where you will in these
three lands, each marvelouslY rich in pagan
remains, the great stone Cross will be seen
cleaning pure and white upon or beside the
emblems Of the Druidic faith. So intense
was the reverence for the latter among the
early peoples that no one save Charlemagne,
in Brittany, ever had the power or hardi-
hood to attempt their widespread destruc
ton. This compromise effected and ever
since maintained between Paganism and
Christianity has always been thoroughly re-
cognized by every priest Of Ireland and rec-
teur of Brittany; while the power of Wesley
in gaining complete control over the hearts
of the people of Cornwall was In no other
way 80 remarkably shown az in his preach-
ing, precisely az did st. Patrick thirteen
hundred years before him, in the open fields,
monument, hallowed in common by the peo.
Y,1o sfooH aide hv aida fnoafhar