Britannia antiqua illustrata, or, The antiquities of ancient Britain derived from the Phœenicians, wherein the original trade of this island is discovered, the names of places, offices, dignities, as likewise the idolatry, language and customs of the p by Aylett Sammes ...

CHAP. VII. The Customes and Manners of the BRITAINS; Their Laws and Government.

IN speaking of the Manners and Customes of the BRITAINS, we shall distinguish and sort them according to the several Na∣tions, from which (in most likelyhood) they received them. Some Usages they had particular to themselves, of which no account can be given, but others there are (which, as they differ from those of their Neighbours) so they carry an apparent congruity with other more remote Nations, such as the Graeci∣ans, who, upon the account of Trade, planted themselves in these Parts.

As this Work was never yet undertaken by any, so I hope it will receive the more favourable Construction, seeing all that is aimed at or intended is but to lead the way, and incite others to a more exact and curious Enquiry into the Antiquity of this Nation, and no: to rest upon so low a foundation as hitherto hath been laid.

Although the Customes of the Britains herein mentioned, are collected out of Caesar, Tacitus, Strabo, and many other Latin and Greek Authors, whose Writings are far * 1.1 inferiour in Time to the Customes themselves, yet these Customes have Originals which they themselves that wrote of them understood not, partly because Books, and the Intelligence between Nations, was not then so universal, or perhaps, because they neglected to give serious accounts of a Nation, which, in their esteem, was then justly to be accounted Barbarous.

But that which more especially moves me to this undertaking, is, the hopes I have, that when this similitude of Customes and Manners, between the Britains and the aforesaid Nations, shall be shewn, there will be no ground to doubt but that their Commerce with these Nations was Ancient, and that, without question, the Bretanick Islands (for so, Anciently, they were all called) as they were named CAS∣SITERIDES by the Greeks, signifying Islands of Tynn, so did they receive their name from the Phoenician BRATANAG, signifying the same in the Phoenician or Samaritan Dialect, but of this I have more largely discoursed in another place.

The most Ancient Order of People in Britain are justly esteemed the BARDI, and these were before the Druids, although in time these got the start of the other in great Esteem. They were (as Strabo writes) Poets and Songsters, and at this day * 1.2 are called by our Britains, Bards, Posidonius and Festus writes, they sang in Recita∣tive Musick, the praises of Great Men, and Diodorus calls them, Composers of Verses only, and to that purpose must that of Hesychius be interpreted, who writes, the Bardi were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Singers or Poets.

The Name of these Bardi, as likewise the Nablium and Cynira on which they played, we have proved word for word to be Phoenician. They were not Harps, but some think like to them. The Cynira had Ten strings, and was play'd on with a quill, or some such thing; the Nablium had Twelve strings, and was play'd on by the Fingers. Mr. Cambden (I suppose) relying on Ammianus, calls them Harps, but Diodorus saies they were Instruments only like Harps.

These sort of People were (no doubt) at first of a Religious Order, and made use of in the Deifying of Great men, singing the Praises of Hero's at their Apotheosis, which in Ancient times was not only esteemed glorious for the Dead, and useful to the Living, but also a Religious and acceptable act to the Gods.

This Custome was derived from the Eastern Nations, first to the Greeks, and after∣wards to the Latins. The Ancient Greeks had not only the whole body of their Di∣irnity in Verse, but upon all occasions, as Marriages, Funerals, &c. their Religious

Rites and Ceremonies were performed in them, likewise upon occasion of some great Deliverances and notable Victories, they sang the praises of their Gods in Verse, composing Odes and Hymns, which in solemn manner, and with musick, they rehearsed to the People.

This sort, exactly as the Bardi in the Phoenician Tongue, were called '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as in the Scholiast upon Pindar) in their own; and Hesiod by some * 1.3 is thought to be the first of the Greeks upon mis-understanding of his Verses, in which he saies not absolutely he was the first, but that together with Homer he sang the Praises of Apollo in Delos. The Verses are in the Scholiast of Pindar thus:

'Ev 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Homer, and I, first Bards in Delos Isle, Sang in new Hymns, and new composed Lays, The Golden bair'd Phoebus, Apollo's Praise.

But before them were Musaeus and Orpheus the Argonauts, and before these others * 1.5 likewise, as Musaeus intimates in his Poem on the Loves of Hero and Leander,

'〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

No Bard as yet has Sacred Marriage prais'd. Which proves there had been Bards, or Songsters, before him, although they had not treated of that subject.

The Greeks received this manner of Composing of Songs from the Phoenicians, * 1.6 from whom also they received their Letters themselves, and from whom Homer, one of the first of necessity, must have learned that the Earth was incompassed with the Ocean, the Greeks having not as yet encompast the Western Sea.

But that which makes me believe that the Britains did receive this Custome im∣mediately from the Phoenicians, and not from the Graecians, is, because the Britains preserve the very Phoenician name of these Singers, viz. Bardi, entirely, although the Greeks, after their Custome, translated it into '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying the same thing.

It happened that in continuance of time, the DRUIDS got the upper hand, so that these Bardi (who formerly were the only Religious Order, and whose compo∣sures were used in the most solemn Rites, and whose Persons, without doubt, were esteemed most honourable) degenerated, by degrees, into the nature of common Ballad-Makers, and they who formerly sang of the Essence and Immortality of the Soul, the works of Nature, the course of Coelestial Bodies, the order and harmony of the Sphears, the Praises of the Gods, the Encomiums and Vertues of Great Men, be∣came the divulgers of idle and empty Genealogies, in which they studied more their proper gain than the advancement of Vertue. Instead of rehearsing the past Actions of Worthy Men, which were useful to the encouragement of the People to Great Enterprises, they gave themselves up to the composing of Mystical Rhimes, stuft with Prophesies of things to come, to Charms, Spells, Incantations, the Art of Magick and Necromancy, insomuch they had sundry Verses to that purpose, which were ac∣counted of wonderful power and energy.

That BRITAIN was sorely infected with these Doctrius, the Roman Authors * 1.7 sufficiently witness, and Sr. John Price, in the defence of his British Histories, saies, That the Welch, even to this day, are prodigiously adicted to them.

The next Order of People in Britain were the DRUIDS, who did not totally abolish all the Customes and Opinions of the Bards, but retained the most useful parts of them, such as the Immortality of the Soul, to which they added the Trans∣migration of it, according to the Opinion of Pythagoras, about whose time, or a little after, I believe the Greeks entred this Island. Moreover they continued the customes of rehearsing things in Verse, which they either brought out of Greece, or continued it as they found it establisht here.

[illustration]

A Druid

The Haebits and Fashion of these DRUIDS, in the English Tongue, hath not hitherto been discovered. Mr. Selden * 1.8 describeth them after this manner, taken out of Old Statues found in Germany about Wichtelberg; as he delivers them I have here exprest, with the words of that Author.

Erant sex numero (lapideas dicit antiquas imagines ad radices Piniferi Montis * 1.9 Wichtelberg, vulgò in vicinid Voitlandiae, in Coenobio quodam sibi visas, quas credit iconicè Druidas prahibere) ad fores Templi parieti insertae, I'll. pedum singulae, nudis

pedtbus, capita intectae, Graecanico Pallio & Cucullato, peruláque, barbara ad in∣guina usque promissae, & circa naris fistulas bisurcata, in manibus liber & Baculus Diogenicus, severa fronte, & tristi supercilio, obstipo, & figentes lumina terris.

They were in number Six, found at the foot of the Mountain, which abounding with Pines was therefore called Peniferus, and in the German Tongue Wichtelberg, upon the Confines of Voitland, in a certain Monastery, which being dug up and exposed to view, Conradus Celtes (who was then present) in his Judgment, thought to be the Figures of Ancient Druids; His description, and the Place where they were found he thus delivers: At the Gates of the Temple they were placed, Seven foot in height, bare-footed, their heads covered with a Greekish Hood or Cukil, with a Budget by their side, and a Beard descending to their very middle, and about their No∣strils plated out in two divisions, in their hands was a Book and a Diogenes Staff, which is supposed Five foot in length, a severe and morose Countenance, and a Fore-head down lookt, and sorrowful, and much intent upon the matter, their Eyes fixed upon the Earth.

That which followeth in Mr. Selden is this.

Quod ut cum iis quadrat, quae de eorum Aureis Ornamentis, tinct is vestibus, armillis, rasis Britannorum genis, & mento, at que id genus aliis à Caesare & Strabone recensentur viderint quorum interest.

How this can agree with the description given otherwise of them, namely, of their Golden Ornaments, painted Garments, Bracelets, and the shaving the Britains used, which are delivered by Caesar and Strabo, let others judge; And indeed the business is not so intricate to be judged, for that Golden Ornaments in a Statue should be exprest, is both difficult and unnecessary, as likewise their painted Gar∣ments and Bracelets, not to be preserved in Stone. As for the Shaving of the Britains, we know that the chief distinction they used from other Nations, was in their Upper-lip, and if all this should fail, the Druids were Priests of other Pro∣vinces as well as Britain, and it may easily be supposed (as we find it even in these daies) that they being Priests, and proceeding from Greece, might preserve their own Customes in so small circumstances, and not conform with the Laity in those points, whose Manners only Strabo and Caesar describes.

These Druids committed nothing to publick Writing, both which Customes relish of the Ancient Greeks; For Pisistratus (as Agellius reports) was the first that ex∣posed to common view, Books of the liberal Arts and Sciences at Athens, and the * 1.10 way of composing altogether in Numbers, was left off in Greece a little before the daies of Herodotus, who notwithstanding entituled his Books by the names of the Muses.

The way of delivering their Mistery by the secret Cabbala savours of the Jews, from whom in all probability the Phoenicians learnt the Custome, and so taught it to the Greeks, but it was preserved longer in Britain than in Greece it self, so that to the daies of Caesar the Commonalty were kept in Ignorance, and none permitted to understand any thing, unless they admitted themselves of this Order, and underwent the severities of a long and tedious Discipline.

Their Publick Records were preserved in the Greek Tongue, and in Greek Cha∣racters, * 1.11 which being unintelligible by the Vulgar, none could have recourse unto but persons of Repute and Learning; They were not permitted to take any thing away in Writing, but by Memory only, and a Trust was reposed in some particular Persons, who by their singular integrity, and long experience of their Fidelity and Learning, were chosen for that purpose.

Whereas Britain was divided into several Petty Governours, as to Civil Affairs, Kent alone having four distinct Kingdoms within it; The Government of the Druids was Universal over the whole Island, and some part of Gallia also, so that their Power and Interest was infinitely the greater, being subject only to two Primates, whereof one precided over the North Druids, the other over the South; the former of which is supposed to have his Residence in the Isle of Man, the other in Anglesey, although it is thought by some, there was but one in Chief, so that although the Secular Power might often clash by reason of its many decisions, as parcelled out into many Kingdoms, the Interest and Authority of the Druids was preserved

entire by their unity under one head, to whom once a year they had recourse in publick Meetings and Assemblies. This Custome of the Druids, I am of opinion, was received from the Bardi, and delivered down from the Phoenicians Origi∣nally.

For in the Eastern Nations, as India, Egypt and Syria, we find that the power of the Priest was in a nature distinct from the Civil Government, and calling of Assem∣blies, and general Meetings was absolutely in their power, and independent of the Temporal Magistrate, which Custome nevertheless in those daies was often a∣bridged by wife and politick Princes.

The Primate of these Druid Priests was constituted by Election, and being a * 1.12 place of eminent Repute and Authority, in its vacancy there used to be many Competitors or Strivers, as I may say, for it, insomuch as often as the Secular Power was engaged in the quarrel, every Prince endeavoured to oblige his Favorite, and to strengthen his Authority by that Seat, to which a Creature of his own was advanced.

They had Excommunications much after the manner of ours, this (as Caesar reports) * 1.13 was the greatest Punishment that could be inflicted. A Person so interdicted could not be admitted to any Sacrifice, but was esteemed in the number of the Profani, i. e. Wicked wretches; All persons studiously avoided his Person, not daring to approach near him, or converse in Talk, although at a distance, for fear of being infected with the contagion of so dangerous a Curse. They were utterly uncapa∣ble of any Honourable office, and excluded from the benefit of the Law, as to their Estates.

Many other waies the Druids had to punish the Contemners of their Religion, and yet had considerable Rewards for the Obedient.

They were made Judges of all Controversies, both private and publick, as Murther or Man-slaughter, Theft, &c. or if Suits arose about Inheritance, or Strife about the bounds of Lands, they absolutely gave Judgment, and used not to execute their Decrees by the Temporal Authority, but issued out their Excommunications upon the Non-performance of them, which, as they were of all punishments the most grievous, so were they thundered out not only upon private, but publick Persons, which publick Persons, mentioned in Caesar, no doubt, extended to their Magistrates and Governours themselves: A Custome used in Ancient daies by no Na∣tion else but the Eastern.

They were the sole Interpreters of Religion, in the exercise of which their Persons were absolutely necessary to be present; they proclaimed publick Sacrifices as they saw occasion, and no private ones could be performed without them; They sacrificed Men as well as Beasts, which were for the most part Enemies, or Malefactors, but sometimes innocent Natives, by which means they were feared and reverenced by the People; The absolute power rested in their hands to de∣termine what person was fittest for that purpose, and whose Blood would be most acceptable to the Gods.

Probable it might be, that this sacrificing of Natives, entered upon the small con∣tempt of their Decrees and Excommunications, and not upon the will and pleasure of the Priest, but however it was, no doubt, it commanded such an awe upon their persons, as due Obedience was offered unto all their Commands.

The Druids were exempted from the services of War, and paid no Taxes as the rest of the people did, by which Immunities many were invited, on their own free wills, to enter themselves into that Order and Discipline, and many were sent by their Friends and Relations to learn it, and although it was taught in Gaul as well as Britain, yet most perfectly in this Island, although more probably in the Isles of Man and Anglesey, whither, they that desired to be fully instructed, repaired, inso∣much as Caesar writes, that the Order it self began in Britain.

The Druids had the Oak in great veneration, but especially the Missletoe upon * 1.14 it, or any thing they found growing to it; neither did they perform any Sacrifice without a branch of it.

The Missletoe it self they gathered with many superstitious Ceremonies, and great devotion, cutting it down with a golden Bill; They chose Groves of Oak only to officiate Divine Service in, for which purpose they planted many in the Island,

from whence they received their Name, and from whence they were also called Saronides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying the same as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, Derw by our Britains, and Deru the Armoricans, to wit, an Oak; the derivation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have spoken of in another place.

When they found Missletoe upon an Oak, they accounted it a sure sign the God they served had chose that Tree; and the Circumstances they observed in gathering are many.

First, They principally observed that the Moon was six daies old, for on that day they began their Months, and New Years, and their several Ages had their Re∣volution every Thirtieth year; And Mr. Selden notes, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Judgment of Heraclitus and Herodotus, was by the Greeks included in the same measure of * 1.15 time.

In the next place, Having prepared their Sacrifices and Feasts under the Tree, they brought two young Bullocks, milk white, whose Horns, then, and not before, was bound up.

Then, the Priest who clymb'd the Tree, being cloathed in a white Vesture, cut it down, and they below received it in a white Souldiers Cassock, then they sacrificed and blest the Gift, by mumbling over many Orations; all which Ceremonies duly performed, it was esteemed a soveraign Antidote against all manner of Poyson, and an especial Remedy against Barrenness, both in Men, Women, and Beasts.

This Institution undoubtedly sprang from the Greeks, who had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Hamadryades; And Mr. Sheringham, in comparing the Druids of Britain with those * 1.16 of Greece, takes notice that the latter Nation had only them of the Female Sex, whereas the Druids of Britain and Gaul were of both. And although the Druids of Greece were esteemed Nymphs, and half Goddesses, yet no doubt, principally they were Maidens, who dedicated themseves and their Virginities to the Gods, and to that purpose retired into Groves and Deserts, to have freedom in their Devoti∣ons.

This seems to be another Argument, that these Druids in Britain Originally came out of Greece, in the early Ages of the World, and not so lately as some have imagined, when the names of Dryades, and Hamadryades were grown out of use in that Na∣tion.

Geropius Becanus, is certainly much mistaken in the derivation of the Druids of * 1.17 Britain, who brings them from Trowis, signifying in the German Tongue one skilful in Truth, for, setting aside the harshness of the Etymology, the Germans had no Druids, as Caesar writes, or if they had, they were so few as not to be taken notice of, so that 'tis very absurd to bring the derivation of an Order of People from a * 1.18 Nation who were altogether ignorant of such an Order.

Others there are, who are guilty of the like absurdity, and derive them from Trutis, signifying, in the Old British Tongue, a God, and that they were called Truti, as much as to say Religious persons, for, as I said before, they could not receive their Names from a People that knew them not, or had only heard of them, so that they being undoubtedly Greeks, and writing in Greek Characters, in Caesars daies, they were undoubtedly called Derwydden by the Britains, from Derw and Deru, both proceeding from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Oak.

The Druids held an Opinion, that the life of a Man, either in a desperate Sickness, or in danger of War, could not be secured unless another suffered in his stead, so that in such cases they either offered Men in sacrifice, or else vowed so to do after their delivery.

The most acceptable Sacrifice to their Gods, they esteemed Murtherers, Thieves, and Robbers, and also other Criminals, but for want of these Innocents often suffered. In some places this Custome was observed, which, I suppose, was common to the Dru∣ids of Britain and Gaul; They made a Statue or Image of a MAN in a vast propor∣tion, whose Limbs consisted of Twigs, weaved together in the nature of Basket-ware: These they fill'd with live Men, and after that, set it on fire, and so destroy'd the poor Creatures in the smoak and flames; the strangness of which Custome, I have here thought not amiss to represent to the view.

[illustration]

The Wicker Image

The Ceremony observed in sacrificing of Men to their Idols, in a Wicker Image, as it was strange, so, without any question to be made, it was not begun by chance, but upon some great occasion, and something extraordinary may be sought for in the Magnitude of the Statue it self, whence it proceeded.

The Heathens, in their festival Fires, which were most usually attended with the Sacrifices of Beasts, but sometimes of Men, as this was alwaies used to represent the occasion of the Solemnity, which they did by some visible sign of an apparent signification, a Custome not left off at this day, as sometimes by burning the Effi∣gies of the person, either to his Honour, as in Deifying him, or else in publick detestation of some high and notorious Crime and Misdemeanour; sometimes they burnt Living persons themselves (even for pleasure, on their publick Feast daies) to the Honour of their Gods, and the mirth and jovialty of their Barbarous Spe∣ctators. Thus Nero wrapt the Christians in Hemp and Pitch, and made them serve as Torches to his Theater in a mock (as some write) of that saying, Ye are the Lights of the World.

But certain we are, that in these great festival Fires, they alwaies had something which set forth to the Eyes the occasion of the Solemnity. I cannot believe, but the Britains and Gauls (in making these vast Images) did represent something, which had been formerly in great detestation amongst them.

Now, there is nothing that doth so easily occur to our first apprehension, as that they might do it in the Remembrance of the Phoenicians, who were Men, as shall be shewn, of vast and exceeding stature, who for a long time had subdued and kept them under (and without doubt, if Credit may be given to the British History) they were those Giants that so long infested the Land; Wherefore in publick de∣testation of that Slavery they once endured under them, this vast figure of a Man, made up in Wicker or Osyer work, might be introduced as in scorn and derision of them, having now lost their power over them, although the cause why they were first made (as it often falls out) might be forgotten, and so the Representation only remain.

Many idle Tales and Fables have been reported concerning Giants, which some have advanced to that incredible Greatness, that many have had just cause to suspect, whether there were ever any that exceeded the usual stature of Men. Of this opinion is Geropius Becanus, to which also Mr. Cambden seems to incline: That the Phoenicians were Men of exceeding stature Mr. Sheringham learnedly proves, and * 1.19 the Scripture it self testifies.

I will set down some Monuments, in England and Germany, which do confirm this Opinion.

Lazius reports, that he was an eye witness of many Monuments (near Vienna) dug * 1.20 out of the Earth, but almost worn out by Time, in which Monuments were the Bones of vast proportions found, and Epitaphs upon them in Hebrew Characters, which the Phoenicians used without points, and out of many he collected four only; The first of which I will set down out of the Translation of Franciscus Stancharus an Italian, and Christopher Milander, a Jew by Birth and Conversation. The Inscri∣ption * 1.21 was thus word for word.

MORDECAI EX GENERE GIGANTUM VIR MAGNUS ANNO A CREATIONE MUNDI, MMDLX.

By this Inscription, and the others there mentioned, and the wonderful Greatness of the Bones, besides the concordance of time with the Canaanites expulsion (from their Land) by the Jews, we may gather that they were Phoenicians, who planted themselves there.

In Essex, in a Village called Eadulphness, the Monk of Cogshall reports, that there * 1.22 were found two Teeth of a certain Giant of such a huge bigness, that two hundred such Teeth as men now adaies have might be cut out of them; These Teeth, he sales, he saw himself, but not without great Admiration. And a Gentleman, named R. Ca∣vendish, in the Reign of Queen Elizabeth, reports also, that he saw some Relicks of * 1.23 this nature near the very same place.

That which Geropius and Mr. Cambden answer to this, out of Suetonius, seems fri∣volous, That the Bones of Sea Fish have been taken for Giants Bones; Men certainly may easily distinguish between them, neither is it ever to be rationally supposed men ever entombed Fishes, as those in Germany were found to be.

But that which comes nearer to our purpose, concerning the Phoenicians in Bri∣tain, and their Gigantick bodies, is the Tradition which has been preserved in Cornwal, a place they most resided in for the sake of their Tynn Traffick, which Tradition of the being of Giants in those Parts was preserved to the daies of Havillan the Poet, who lived four hundred years since; In some of whose Verses the * 1.24 Phoenicians seem to be exactly described, neither can this relate (as Mr. Cambden implies) to the Great bodies of Cornish men, who are not so disproportional to their Neighbours, as to create so serious a description. The Verses are these of Cornwal.

—Titanibus illa, Sed Paucis famulosa domus, quibus uda serarum Terga dabant vates; Cruor haustus, Pocula trunci, Antra Lares, dumeta Thoros, Coenacula rupes, Praeda cibos, raptus Venerem, spectacula caedes, Imperium Vires, animos suror, impetus arma, Mortem pugna, sepulchra rubus: monstrisque gemebat Monticolis tellus: sed eorum plurima tractus Pars erat occidui, terror majorque premebat, Te furor, extremum Zephyrt Cornubia limen.

Here Giants lodg'd, a brood of Titan's Race, Raw Hides their Cloathing, Blood their drinking was; Their Cups were hollow Trees, their Houses Dens, Bushes their Beds, their Chambers craggy Pens; Hunger with Prey, their Lust with Rapes they cas'd, The sport of slaughtering Men, their Eye-sight pleas'd, Force gave them Rule, their rage did Arms supply, Being kill'd, in Groves instead of Graves they lye. These Monsters every quarter did molest, But most of all, the Cornwal in the West.

This description of them agrees exactly with the Character the British Hi∣stories, all along, gives of those Giants that lived before Brutes entrance into this Island, which Histories, though by some are esteemed Fabulous, yet let any one consider, whether it be not much more probable to imagine, that there were many Truths delivered down, and so taken up and corrupted by those Writers, than to think they had no grounds to begin their Histories, or that they were so unreason∣ably given to Deceiving, as to have no other motives in the publishing their Wri∣tings, but to put Tricks and Cheats upon the World, especially in the matter of Giants, a thing which they could not but fore-see, would (in all Ages) be hardly credited.

Now, if there be any truth in the British Histories, those men of vast Proportions, called by them, GIANTS, could be none but the Phoenicians, as the Time of the being of such Giants, viz. about the year MMDLX, this Island correspond∣ing * 1.25 with the Age of the Phoenicians Navigation hither, doth plainly shew.

I do verily believe (from their hard usage of the Islanders, whom they found at their first entrance, and whom all along they oppressed) this custome of making of Wicker Statues, and firing them upon special occasions was introduced; for we see even to these daies, the burning of Persons, in Effigle, is preserved in many civi∣liz'd Nations, but the making them in Wicker rather than any other Materials, may very easily be attributed to the manner of the Boats the Britains used on their Coasts, thereby, in their own little Models, representing the Phoenicians Navigation, their Wicker Vessels, becoming an Emblem of the Phoenician Ships that enslaved them.

That the Skiffs they sayled in were made of this sort of work, Caesar testifies, when he writes, Ships they had, of which the Keels and Foot-stocks were of slight * 1.26 Timber, but the Bodies were winded and worked with Osyers, and covered with Leather. These sorts of Vessels Lucan also describes, after the same manner.

Primùm Cana Salix madefacto vimine parvam Texitur in puppim, caesoque induta juvenco * 1.27 Victoris patiens tumidum super emicat amnem; Sic Venetus stagnante Pado, fusóque Britannus Navigat Oceano —

At first with twisted Osyers Boats were made, And when the Wicker was with skins o're-laid; These Vessels on the Seas the Britain guides, On swelling Rivers the Venetian rides.

This shall suffice to have been spoken of this Custome of the Britains in making these Wicker Statues, which I have treated of more largely, because in reading the Bri∣tish History, where frequent mention is made of Giants, we may know to what Nation we may refer and their Original. Although, after the manner of those Historians, the greatness of their Stature, and the cruelty of their Natures, may be too much mag∣nified, yet seeing the Trading of the Phoenicians is made out from undoubted Au∣thority (as from Greek and Latin Historians, whose testimony, in matter of Fact, is necessary in other respects) we ought not to question but they were the Phoenicians, men of Great bodies, who gave first the occasion of this Tradition, and who by their Traffick hither might bring that Thraldom on the People, the remembrance of which they preserved after the Phoenicians themselves had forsaken them.

But to return to the Customes of the Britains. They used a Drink made of Barly, as Solinus witnesseth, a Custome used by us at this very day, a thing unknown in * 1.28 former Ages in any Country of Europe, Britain only excepted; For in other Na∣tions they used Wine and Water, either by themselves or intermixt, even in colder Countries than Britain, which of it self is not deficient to produce Grapes, and to ripen them, so that excellent Wine, may, and is daily produced, did not the richness of the Soyl invite the Natives to more useful improve∣ments.

We find Ovid in his Tristibus complaining of his banishment among the Getes, * 1.29 giving this instance of the Coldness of the Country, That they did not draw their Wine out of their Vessels as in hotter Countries, but that they were constrained to take the Hoops off, and so opening the Vessel, brake the frozen Wine with Chizels; having thawed it by the fire, drank it.

We do not find any Country that had the use of making drink of Barly, but if the Country of it self would not bear Wine, they had it brought them from hotter Countries, or else pleased themselves with Water only. Now we must seek else∣where for this Custome of the Britains, and we shall find that this also they might have from the Phoenicians; To the proof of which, let us consider, that the Phoe∣nicians, by their Colonies, planted themselves on all the Sea Coasts of Africk, even to Carthage and the Streights of Gibraltar, that Egypt, a place of great fertility without any question, was much frequented by them.

We read in Herodotus, that the Egyptians did make a sort of drink with Barly, and the invention of it was very Ancient in that Kingdom, the particulars thereof * 1.30 he describeth.

Now, why may not this Custome be thought to come from them by the means of the Phoenicians, who found Britain very fruitful in that Grain, and not inferiour to Egypt it self in the wonderful production of it. For as Egypt was esteemed the Granary of those parts, so was Britain of these; yea, as Orpheus calls it, The very * 1.31 Seat of the Lady Ceres, so that the usefulness of this Invention of the Egyptians (who abounded in Corn) was not less to the Britains.

This Drink which we call Ale, by the Britains, at this day, is called Kwrw, by the Gauls, Korma; so Athenaeus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is corrected by Causabon out * 1.32 of Manuscripts, as thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by Dioscorides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Marcellus, Curmi. Dioscorides names it not wrong, seeing Marcellus and Athenaeus agree with him; For although at this day the word be depraved into Kwrw, by our Welch Britains, yet (no doubt) Anciently and Primitively it was called Corma, Cormi, or Curmi, or else something like it; By transposing of the R and M, making Comra for Corma, we have the very Phoenician word of this Liquor, which the Britains drank instead of Wine.

If any shall say, that Chomra in the Phoenician Tongue signifies Wine and not Ale, let them consider that at this day we give that name of Wine to Drinks not pro∣duced of the Grape; And seeing the Britains used it instead of Wine, no doubt (as Bochartus saies) they gave it the same Appellation.

Now, seeing this Custome was used only in Britain, and the parts adjacent, having * 1.33 plenty of that Grain, and in respect we read of no other Nation but the Egyptian that used it, since the Phoenicians were frequent in Egypt, and Traded also into these Islands, and more especially since the name of this Rwrw, or Curmi, is Phoenician, we have not the least cause to doubt of the original of this Custome, but that the Britains received it from this fountain.

Pliny writes of the Britains, that in some solemn Feasts and Sacrifices they co∣loured * 1.34 themselves like AEthiopians all over their Bodies, being naked at the Solem∣nities; whence could the Britains have this Custome, if not from the same Original. As in AEgypt, so in Britain (as Gildas saies) Ugly Spectres, meerly Diabolical, nay, in the number of them, Britain, as he reporteth, rather exceeded AEgypt.

These they placed upon their Walls, within and without, and as they cut them in the same shapes as the Britains did, so, I suppose, by the like placing them, they esteem'd them of a Talismanical nature, to expel Mischief, and to defend their Walls. Some of these Representations were remaining, in the Ruines of their Cities, to Gildas his daies, who describes them to have ugly Lineaments, with stern and grim looks, after the manner of those of AEgypt; Perhaps they might be Monkies, or * 1.35 Baboons, Creatures much worshipt in those Countries. But of this I shall treat of more fully in the Chapter which concerns the Idolatry of the Britains.

To the same Original may be reduced the great opinion the Britains had of the Art, Magick, which by a peculiar name was called, the Learning of the AEgyptians.

Pliny saies, the Britains were so wholly devoted to it, and had such entire Cere∣monies, in the performance, as a man would imagine, that the Persians learnt all their * 1.36 Magick from them; which Flourish of Pliny, I conjecture, gave occasion to Annius Viterbiensis, in his seigned Berosus, to make Magus a King of this Island, who taught * 1.37 this Art, and spread it abroad in the World. Upon such slender foundations, do Confident men ground their own idle and ridiculous Inventions, and these very Cu∣stomes the Britains learnt of the Phoenicians.

Mr. Selden sets down a British Custome, namely, that when any Great man died, his Relations made great enquiry of his Wives (if they suspected cause) concerning * 1.38 his death; If they found them guilty, with Fire, and other Torments, they proceeded against them. Sr. Edward Cooke refers to this Original the Law of England, for burning Women that kill their Husbands, &c.

The Britains, as Caesar reports, did not esteem it lawful to eat either Hare, Hen or * 1.39 Goose, but kept them for pleasure; and their delicate Diet, as Pliny saies, were the * 1.40 Chenerotes, Fowls less than wild Geese, which some have made to be Brauts, or Soland Geese, so that Caesar and Pliny, do (after this account) disagree in their Relation, unless we believe that the Britains had left off this Custome not long after the Arrival of the Romans into this Island. However this distinction of Meats, their making some lawful, others unlawful, some clean, and others unclean, Mr. Selden saith, re∣lished something of the Jews, and was rarely observed in any but Eastern Nations, as Phoenicia, AEgypt, and Syria, &c. with whom the Jews conversed. With the Syrians, the Britains agreed in that Custome, in not eating of Fish, but seeing this is by Dio Nicaeus only reported of the Northern Britains, and that the Custome of Di∣ets do vary according to the diversities of Ages, it cannot be expected that exact ac∣counts * 1.41 can be given of it.

Their usual Diet was of any sort of prey, as Venison, Fruit and Milk, but they * 1.42 had not learnt to make Cheese of it. They inured themselves to Hardness, so as to be able to endure any cold, hunger and labour whatever.

Dio Nicaeus reports of them, That they would stick themselves in Boggs up to the heads, and there continue many daies together without any sustenance, and upon oc∣casion, * 1.43 retiring and hiding themselves in the Woods, they fed on the Barks and Roots of Trees, as the Indians at this day are wont to do; But I cannot imagine, what Meat that should be which Dio saies they preserved on all occasions, whereof, if they eat but the quantity of a Bean, it satisfied their hunger and thirst. Dio Siculus re∣ports * 1.44 in general, That the Food they eat was simple, not dainty, according to the luxury of rich Nations, likewise, that they howed their Corn, and brought it in by Sheaves, but never threshing out more than what served their present occasion, which is a perfect sign that they did Till their Grounds; Pliny saies, They did manure them * 1.45 with Marle. Dio Nicaeus writes of the Northern Britains, that they Till'd no Ground; and Strabo saies, That some of them were altogether ignorant not only in Gardning and Planting of Orchards, but in all other parts of Husbandry.

Thus what Dio Nicaeus saies of the Northern Britains only, and Strabo of a few of them, Mr. Speed confounds the whole Nation, making Diodorus Siculus, and Pliny, to * 1.46 contradict Dio Nicaeus and Strabo, whereas indeed, their Authors treat only in those places of particular People in Britain; For it is manifest that there were two sorts of the Britains, one of which was more Civiliz'd, namely, those that lived upon the Sea-Coasts, and (as Caesar saies) they of Kent exceeded all the rest.

These had their sumptuous Houses, Gardens and Orchards, after the manner of the Gauls; they did not go Naked, but had their Apparel after the Custome of the same Nation, and were experienced in the most exquisite way of Manuring their Grounds with Marle. They were daintier of their Diet, having particular Dishes in great request among them, and positively, not superstitious, in the eating of Hen, Hare or Goose, as the Chenorotes, their delicate Diet, may witness.

It is very probable they understood the use of Milk in all its productions, Cheese not excepted, for Strabo, when he speaks of the ignorance of the Britains in those points, speaks only of some particular places, as may be easily gathered from his own words. Some of them (saies he) for want of skill, can make no Cheese, although they have plenty of Milk. This is not to be understood of the Maritim Countries (for it is probable, that the Phoenicians who Traded into this Country (insomuch as Cythims received its name from them upon the account of the abundance of Cheeses there made) taught the Britains the use of it) which necessary Art, in a Kingdom abounding with Milk, cannot be supposed ever to be utterly lost.

Another sort of People there was in this Island, whom necessity or choice made them seem more Barbarous; These had no Houses or Cities, not because they knew not the use of them, but by reason the Circumstances of their lives did not permit them to build any, living continually in War, and making daily excursions upon their Richer Neighbours, so they that had built Houses would have been daily subject to spoil; and it could not be but altogether against their design to settle themselves in any fixt Habitations, whose business was to Range about at liberty, whose livelyhood depended upon sudden Excursions, private and obscure Re∣treats.

These are they of whom Strabo is to be understood, when he saies, That Woods stood them instead of Cities and Towns; For when they had, by felling of Trees, en∣compast * 1.47 and fenced a spacious round plat of Ground, there they built for themselves Hutts and Cottages, and for their Cattle set up Stalls and Foulds, all for the present use, and not to stand long, just after the manner of the Cossacks in the Ukraine, who, although are daily exercised in the Sieges of great and sumptuous Cities, and know all the Arts of Building and Fortifying, yet live exactly after the manner of these Britains, retiring into these Tabors, made like the British Holds described by Caesar, senced in with Trees, and trencht about with Ditches and Rampiers, into which they draw all their Cattel and Carriages, the necessity of their condition being much the same as these Britains.

Being attacqued by the Polanders lately, they retired into their Bogs and Fastnesses,

just as the Britains did, living upon Barks of Trees, and enduring the same hard∣ships, so that we must not esteem a People barbarous, for those Customes, to which the necessity of their forced condition, not Ignorance, leads them unto.

These were the Britains which till'd no ground, because they tarried not so long in any place as to expect a Crop; They went naked, keeping no Sheep, a Creature slow in motion, and apt to be surprized, besides subject to Beasts of Prey, as Wolves and Foxes, which were in great number in the Wood-land Countries of this Island. They made no Cheese, as it was heavy in Carriage, but satisfied their Hunger with the prey of Venison, and natural Fruits of the Earth; It had been a piece of mad∣ness in them to have made delicate Gardens, or planted curious Orchards, when they could not tarry so long as to enjoy the fruits and pleasures thereof.

These Inland Britains, as they exceeded the Sea-Coast or Gaulish Britains, so I believe they were in perpetual Hostility with them, being, as may be conjectured, of a quite different Original, the Custome of these Inlanders exactly corresponding with the German Nations that Caesar describes, which Customes of the Germans I will set down in his own words, because it seems to be an exact description of these Britains, and may partly evidence the Primitive Inhabitants of this Island, not to have been of the Gauls but German Race.

The Germans spend their lives in Hunting, and in the exercise of Military Affairs, from their Youth they give themselves to Labour, and to endure Hardships. They cover * 1.48 half of their Bodies with the Hides of Rhenos, they take little or no notice of Tillage, the greatest part of their Diet is Milk, Cheese and Flesh; they have no measure or certain bounds of Lands, least by Tillage they should forget the use of Arms; they build no curious Edifices to keep out Cold or Heat, least the more powerful should drive out the weaker; they keep their People in unity by making all things Common.

This seems to be the Method the Inland Britains used, who by the very same mo∣tives were induced to it, so that seeing there was two sorts of Britains in this Island, it is carefully to be heeded, least in reckoning up their Customes, we take those to be general which indeed were peculiar only to a part of them; This is not ob∣served either in Caesar, Pliny, Tacitus, Strabo, Solinus, or any other that writes of them, so that they do frequently contradict each other, and sometimes agree not with themselves.

In this particular Mr. Speed is strangely confused, for in his relating the Customes of the Britains, he makes no distinction of the times of his Authors writing, but * 1.49 huddles up a Rhapsody of their Manners, without the due consideration of the di∣versity of Circumstances the Britains were in, partly by long continuance, and partly by the Subjection they underwent by the Romans. To give one or two In∣stances; Caesar (saies he) reports, that they used to dye themselves with Woad, to make * 1.50 themselves more terrible in Battle; Herodian saies, They did it out of an opinion that it was very gay and handsome; and thus he brings these two Authors clashing, not con∣sidering * 1.51 that when Caesar entred this Island, the Britains had some sort of Rayments, as is clear by his own Writings, and that a few of the Inlanders only went naked, the rest painting their bands and faces; But in Herodotus his daies, the Romans had reduced all the Britains in general, that held against them, to the same Method of living, which formerly only Inlanders used.

Now, it is no wonder if they used the same hardships in going Naked, and distin∣guisht themselves one from another by the shapes of Beasts, curiously worked upon their skins, when they had no Rayments else to deck and adorn their Nobility; so that, that might become a badge of Honour in time, and upon such necessity of Af∣fairs, which was first introduced for Terrour to their Enemies; The like confusion he makes in the description of their Persons, sometimes their Hair is long, sometimes short and curled; now they are cloathed, presently again they are but in part, some∣times not at all; So they are Cruel, Barbarous, build Houses, have none at all; Tyll the Ground, and by and by understand nothing of it; have Houses, and yet live only in Woods, with a thousand other ridiculous Contradictions in themselves, which ne∣vertheless must be granted to be all true, upon the testimony of his Authority, which indeed are true if understood aright, as distinguishing them into the diversity of their Originals, the circumstance of Time, and the different waies of Living, by the exi∣gences the Inlanders were obliged unto.

Having premised thus much concerning the diversities of Customes and Manners, according to the diversity of Nations in Britain, I will treat of the Custome of Painting and Dying their Bodies, a thing so frequent and universally used among them, that Mr. Cambden derives the Name of BRITAIN from it.

First, Caesar reports, that all the Britains did stain themselves with Woad, which * 1.52 createth a blew colour, to make themselves more terrible to their Enemies in fight.

Pomponius Mela saith, Their bodies are dyed with Woad; whether it be to make a gallant shew, or for what else, is uncertain.

Dio Nicaeus saies of the Northern Britains, that, They went Naked, and Unshod.

Pliny saies, There groweth an Herb in Gaul like unto Plantain, named Glastum, * 1.53 that is, Woad, with the juyce of which the Women of Britain, as well marryed Wives, * 1.54 as their young Daughters, anoint and dye their Bodies all over.

Solinus saies, That the Country is partly Peopled with Barbarians, who, by the means of Artificial Incisions of divers forms, have, from their Childhood, sundry * 1.55 figures of Beasts printed upon them, and having these Characters deeply en∣graven on their Bodies, as the Man grows in stature, so do these painted Chara∣cters also. Neither do these Savage Nations think any thing shews their Courage more, than undergoing these lasting Stars, by which their Limbs drink in much Paint or Colour.

Herodian saies, They knew no use at all of Garments, but about their Belly and Neck they wear Iron; their Bodies they mark with sundry Pictures, representing all * 1.56 manner of living Creatures; and this is the cause they will not be clad, for hiding forsooth, the painting of their Bodies.

These are the Authorities upon which the Painting of the Britains is built, but as they must not be questioned, yet let us consider a few things concerning them.

Caesar, who was the first of the Romans that entered this Isle, only saies, that Om∣nes * 1.57 Britanni se Glasto inficiunt, quod caeruleum efficit Colorem, atque hot horribiliore sunt in pugnae aspectu. Here is no mention made of any delight and pleasure they took in the variety of Figures, but only a plain colouring and dying of their Hands, Arms, Faces and Necks, much like to Gypsies now adaies, whereby they thought they looked more terrible; That they painted their whole Bodies in Caesars daies, I cannot believe, seeing he reports of the Inlanders (which of all were the most Bar∣barous) that most of them were cloathed with Skins, so that then they had no Pride, as in Herodians daies, to shew their naked Bodies, or to discover the curious em∣broidery of Scars and Colours.

In the next place, it may be thought, that they used only this Custome in War, or * 1.58 in some particular Sacrifices, which Pliny makes mention of, at which they danced naked after the Customes of the Heathens; For if promiscuously they all used this Custome both in Peace and War, how could they expect by that means to look more terrible in Battle one to another; Neither can it be expected they dyed themselves to amaze forraign Enemies alone, and I am confident this will not be granted by those who stand most for their Painting; It remains therefore, that they put on these terrible vizages when they went to War, when one side would not lose that small ad∣vantage of looking as grim as the other. Neither did they use this Custome when they went to the Wars in Gaul, for, under hand, they assisted that Nation against Caesar, which they could not but publickly have done, had they been so notoriously branded and stigmatized, as in after Ages they have been reputed; Besides, Caesar reports, that before his entrance into this Island, he strictly enquired of Merchants * 1.59 and could hear nothing of them, concerning the nature of the People in War, or their Customes by which they lived, which, had their Painting been so general, then (as is pretended) he could not but have heard of it.

Whereas he speaks, that all the Britains stained themselves with Woad, the word is Britanni, meaning the Men only, and such as were in Wars, for, without doubt, at his arrival all put themselves into a Warlike defence and posture. I cannot believe, that Comius, and the Embassadours that came to him into Gaul to leave Hostages for the Britains, were any waies depainted; or, that in the daies of Claudius Caesar, Ca∣racticus

had any thing unseemly about him; Since we find that Claudius, and his Em∣press Agripptna, were taken with his Behaviour. And if any say, that upon such great occations they might wash off the Painting, I will not deny it, but since they thought themselves to look terrible by it, certainly in Peace, and in their familiar Conversations, they did not use it; Besides, Tacitus, in laying down the Nature of * 1.60 the Britains, guesses at a different Original, upon the account some looked Swar∣their, others Fairer, which could not have been distinguisht had they all been Painted.

The Gauls sent their Children into Britain, to be instructed in the Mysteries of * 1.61 the Druids; now what opinion could the Gauls have of the Civility of a Nation, which, contrary to the practice of the whole World, did so barbarously disfigure themselves. Certainly it would have amazed their Youth, to have seen a whole I∣sland in that shape, by which their Priests, in their Sacrificing, did represent their Daemons.

When we read of the wisdom and good nature of Comius the Britain, praised by Caesar, who was intimate with him, the great conduct of Cassibelan the British Ge∣neral, his prudent and politick management of the War, by Caesars own confession, we cannot naturally suppose them to be so barbarous as this Custome would make them, and seeing we have no Authority to believe it practiced only in War, where it was not without its use, we ought to think that Caesar's words, Omnes 〈◊〉〈◊〉, is meant of the Men only, and that in time of Battle.

In after Ages, wherein the Authors afore-mentioned lived, in succession, it came to pass that the Britains, being driven out by the Romans of their Possessions, be∣took themselves, Men and Women, to their Arms, having Leaders promiscuously on either part, whose Authority they followed; Then came the use of Painting into much request, partly because it was terrible to their Enemies, so that many had continual use of it, partly because they were reduced to a Savage life, wanting. Cloaths, had this only for the distinction of Dignities, then Women as well as Men Painted themselves with terrible Creatures, but never (as I could read of) with Flowers, because Women as well as Men were in Arms, and because being exposed naked in Fields, and often subject to wet Weather, then, and not before then, do I believe, they took up the custome of making Incisions into the flesh, whereby to keep in their Painting. From hence, in succession of Time, these Britains were called Picts, from their Colouring, but were not named Britains on the same account.

Isidore gives the Derivation of the Picts rightly, but when he speaks of the Bri∣tains, he saies they received it from a word of their own Nation, but declares not * 1.62 what that word signified, which he would not have failed to have done, if both the Names had had the same Original.

Now, as for the word Brith, signifying Painted, I conjecture it came from Bri∣thon, rather than Brithon from it, for 'tis usual now to call Tawney, or Sun∣burnt Persons, Gypsies, and the Borderers (as I have shewn before more largely) might bring the name of a Britain to be the common Appellative of a Painted Person.

Certain I am, that the British Islands were famous in the Monuments of the Greeks for Tynn and Lead, but as for this Custome of Painting themselves, it made no such noise in the World, as to be ever likely to give Name to the Island, no not in Caesars daies, who (had it been so remarkable as later Authors make it) would not surely have given so slight an account of it as he has done, especially, as he doth not stick to acquaint the World of their superstition in Hares, Hens, and Geese.

As for those Fancies of Mr. Speed, according to which he hath modelled the Cuts of the Naked Britains, where he brings in the Maid, with Flowers and Herbs, pain∣ted curiously on her Body, whereas Married persons were pounced with the stamps of all sorts of Ravenous beasts, I shall omit them, as I am jealous of the Authority he grounds them on, or if they were true, yet they relate to a more Mo∣dern time than those Ancient Britains we are treating of; For it would be endless to speak of the divers and barbarous Customes of the wild Britains, which they took up after the Romans had reduced them to a Savage and brutish life, insomuch that the Attacotti, a British Nation, according to St. Hierome, feed upon Mans flesh, * 1.63 nay, so much were they given to it, that when they lit upon any flocks of Sheep, or herds of Cattle, they preferred the Buttock of the Herdsmen or Keepers before the other Prey, and accounted the Paps and Dugs of Women the most delicious Diet.

I shall only only treat in this Chapter of the Customes, which in all probability were taken up before Caesars daies, referring the rest as they shall fall in the course of the History, to which later number, I think, their delicate and various Paint∣ing may be referred, and, as I suppose, is more properly to be reduced to the Picts, than Britains, of whom Claudian writes,

Perlegit exanimes Picto moriente figuras.

* 1.64 As if the breathless Shapes seem'd to languish at the death of their Supporters, and the Painted Figures die away by degrees, as their Master loseth his strength.

Mr. Cambden, in confirming his Opinion concerning the Painting of the Britains, * 1.65 has produced many Names of their Chief Leaders, in the composition of which he relates the manifest Prints, and some Colour to remain; For Example,

Coch or Goch, Red in the British Tongue, is seen in Cogidunus, Argentocoxus, Segonax.

Du, Black, is seen in Mandubracius Cartismandua, Togodumnus, Bunducia, Cogidunus.

Gwin, White, in Venutius and Immanuentius.

Gwelw, a Wan or waterish Colour, appeareth evidently in Vellocutus, Carvillias, and Suella.

Glass, Blew, in Cuniglasus.

Aure, a fair Yellow or golden Colour, in Arviragus, Cungetorius.

Ceg, a lively and gallant Colour, in Prasutagus and Caratacus.

But (he saies) if the Britains borrowed the Names of mingled Colours, together with the very simple Colours themselves, then from

Prasius, Leek-blade green, comes Prasutagus.

Minium, Red, Vermilion, Acliminius, King Cenobelins's Son.

Thus far Mr. Cambden.

Now, it is confest the Britains did take many Names of Colours from the Romans, as Werith for Veridis, Green; Melin for Melinus, that is, a Quince yellow Colour; Aure from Aureus, a Golden Colour, because perhaps the Mixture of these Colours was taught them by that Nation; But where does Mr. Cambden read that the Britains ever painted themselves with such divers Colours, seeing he brings in many Names of Persons so coloured, who never had any thing to do with the Romans, but were alwaies in hostility with them.

Caesar saies, they dyed themselves with Blew only, and we see in all the afore∣mentioned Names, Cuniglasus has the most resemblance with his Colour, viz Giass, Blew; why may not the Colour Ceg, as well as Du in Togodunus, and Coch in Cogidunus, so that the former Person will be black, and yet of a lively and gallant Colour, the latter black and red.

And whereas Mr. Cambden saies, there are not above four or five more Names of Britains in Ancient Writers, and doubts not, but the skilful in the British Tongue might reduce them to some Colour, I am verily of his mind, and methinks my Eyes begin to open, and I see the very prints and express tokens of Coch in Comius, and Melinus in Cunobelinus, Ceg, Taximagulus, as plainly as he did Gwin in Venutius, and Gwellw in Suella, Vellocatus and Carvillius.

If we do but consider the great numbers, and wonderful power of the fore∣named Syllables, in putting themselves into any shape as well as colour, I believe, one would find it no difficult matter to find four or five Names in any Language what∣soever, which had not some relation to some of them.

But I suppose Mr. Cambden, when he derived Britannia from Brith, Painted, was resolved to bring in as many Colours as possible he could, although he could not be ignorant that it was called Britannia, before any such diversity of Painting was used, namely, in Julius Caesars daies, when in all probability they were wont only in time of War, or Sacrifices, to discolour themselves, and that only with Glastum that gave a blew Tincture, which seems to be more reasonable, upon the account that other Na∣tions in the East, from whom our Britains received many Customes, used this manner of Colouring themselves, as I have read in Herodotus, at their Sacrifices, and if I * 1.66 am not mistaken, in their very Wars also.

As for the word Brith, if I may have leave to give my conjecture, I believe it is of a Phoenician derivation, from Borith, signifying any thing used by Fullers to get

out Spots or Stains, with which Borith they besmear'd their Cloaths first, and after∣wards cleansed them, and this Borith, in time, I believe, might be brought to signifie any thing stayned, painted, dyed or coloured; so that if any will yet contend for the derivation of Britannia from Brith, they may understand, that this way also it pro∣ceeds from the Phoenicians. Thus much for the Painting used by the Britains.

The Ancient Britains, as to their Persons, are said (by Strabo) to be taller of Sta∣ture than the Gauls, an Argument that they were not of Gaulish Extraction, their Hair * 1.67 not so yellow, nor their Bodies so well compact, knit and firm, and but bad Feet to support them; And, he saith, he saw divers Youths at Rome made after that pro∣portion, but as to the other lineaments of their Bodies, they were well made, and had excellent features.

Herodian writes, that about their Bellies and Necks they wore Rings of Iron, sup∣posing that to be a great Ornament and sign of their Riches, esteeming it as highly as * 1.68 other Nations do Gold.

Caesar reports, that in his daies Iron Rings, and Brazen pieces, was their Mony, * 1.69 but makes no mention of their wearing of them about their Necks and Bellies, I sup∣pose, a Custome took up afterwards, when they were driven about by the Romans, which being first begun out of a necessity of Carriage, afterwards became an Orna∣ment. This is observable in their Coyns, that one sort of them had a figure of a Shield embost, and on that side a certain Image, the device was within, which kind of Coyn was in use in no part of the World but in some places belonging to Greece, which, although it be not (as some do imagine) a sign of a Greekish extraction, yet it is a proof of the long continuance of Graecians in this Island.

It seems Iron and Brass were in much esteem among them, although they wanted not better Mettals of their own, the abundance of which brought down their value, as may appear by the little Commodities they exchanged them for. Strabo, rela∣ting their Traffick, saies, That for Tynn and Lead, Skins and Furs, they received * 1.70 Earthen Vessels, Salt and Brazen wares of the Phoenicians, who first of all Traded hither, and concealed their Navigations from others. And, although Mr. Speed makes only mention of their Skins and Furs, and saies that their Trading was inconsidera∣ble, yet their Tynn and Lead were the greater Commodities, from which the Scilly Islands, likewise Cornwal and Devonshire, received their names of Bratanac first, and afterwards Cassiterides. Hence it is that Iron and Brass was so much esteemed among them, upon the account they received them from Forreign Nations, the latter of which is more Malleable, and the former more serviceable than their Native Mettals.

They wore the Hair of their Head, and upper Lips, long, and shaved it off in all other parts, according to Caesar; where we read of their going Naked, or the mo∣desty * 1.71 of some, in covering only those parts which Nature would have hid, it must be attributed either to the Inland Britains, or to those whom the Romans had re∣duced to the same Exigences, being it is related by Authors, that lived when it was a Roman Province, who stick not, in a horrid manner, to describe those Barbarisms of the Inlanders, to which they themselves had brought them.

As for their divers Complexions, mentioned by Tacitus, their good Constitution of * 1.72 Body, taken notice of by Plutarch, so that they lived to an Hundred and twenty years; as likewise their fair and good Dispositions, recorded by Strabo and Solinus; the Beauty of their Women, their making of War under the conduct of them; their Riches in Cattle and Lands, their small Carroghs, in which, as long as they were un∣der sayl, they never used to eat any thing; with many such things, recorded by Roman Authors, after their Conquest of them, I purposely omit, and will treat of some of their Customes which seem to be of long continuance in the Island, of which some account may be given.

First, The Britains as well as the Gauls, as has been toucht of before, exactly (according to the Customes of the Eastern Nations) began their day at the setting of the Sun, not at his Rising, as the Romans, or at Midnight, as we now use it, so that what the Latins call Septimanae, at this day they call With-nos, that is, eight Nights, and two Septimanae, Pimthec-nos, that is, sixteen Nights, following the Law of Nations, wherein Darkness precedes Light, which was observed in those Countries that most conversed with the Jews, who by Moses were taught, That the Evening and the Morning were the first day.

This Custome, I belive, was brought into Britain by the Phoenicians, who, in all likelyhood, used it.

Add to this their observation of the New Moon, the beginning their Months and New Years, yea their several Ages according to the Cycle of Thirty Years, in her first Quarter, and methinks there is something of the same Nation in it.

Pliny writes, that the Druids called an Herb Samolus, which grew in wet places, * 1.73 and used these Ceremonies in gathering it; First, they were fasting, next, they ought not to look back during the time of their plucking it, lastly, they were to use their left hand only.

Now what Herb this Samolus was, he doth not tell us, but it seems very probable, that from the last Ceremony, namely, in gathering it with the Left hand, the Herb took its name, that is to say, Samol, signifying in the Phoenician Tongue, the Left hand. Seeing many of the Plants have Greek names given them by the Britains, why may not this receive its name from the Phoenicians. This Herb so gathered with all its due Ceremonies, was esteemed of soveraign vertue to the curing of all Diseases in Swine, or other Cattle.

The Habits of the Britains were much after the manner of the Gauls, according to Caesar, and, I believe, had much the same Names, many of which we have proved * 1.74 to be of Phoenician Derivation, in the Chapter treating of the Phoenicians, so that we need not here speak much concerning them.

I will only mention two more; The first out of Varro, is called Gannacum, from whence our word, Gown, seems to be derived; It was a thick covering made of * 1.75 Course Wool, and had a Nap upon it on both sides, much after the nature of Freeze, it was called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and was esteemed by some of them to be a Per∣sian, by others a Babylonian Garment. I suppose the Name was introduced by the Phoenicians into these Parts, for the Galdees called it Gouneca, or Gunca; It was worn by the Gauls, and better sort of Britains to keep out the Cold.

This Gaunacum in the Glossary of Isidore is expounded Gausapa, and may have its original from Gulpak, signifying thick and hairy Garments, so that Martial esteem'd it a Paradox,

Mense vel Augusto sumere Gausapinas.

Bardiacus (which as Bochartus thinks) was called Bardus, from whence Bardo∣cucullus * 1.76 was compounded (of which I have spoken of before) was a Garment wore * 1.77 by the Gauls and Britains, of which Martial thus writes,

Lassi Bardiacus quod evocati Malles quàm quod oles olere Bassa. * 1.78

This Garment was of divers Colours woven together, and made a gaudy shew, without doubt very pleasant to the Britains in those daies, as we find the Indians to be much taken with the like. It is called Bardes in the Phoenician Dialect, and Bord or Borda by the Arabians, and no doubt by the Phoenicians was brought into these parts, which words are very sufficient also to prove from whence the Bardi re∣ceived their Name. The Arabians wore it mixt only with black and yellow, but generally it was made up of some colours in the nature of our Fools Coats. Hence it is that St. Augustine, in his 68th. Epistle of the Circumcelliones, saith, Presbyterum * 1.79 burdâ vestitum, &c. they cloathed a Priest in this habit, and shewed him as a ridiculous spectacle. But however odd this Garment seems in our daies, certainly it was worn by the chief Nobility, and greatest Princes of the Britains.

If Mr. Cambden, from the divers Colours which he finds out in the Names of the British Princes, would make them to be diversly Painted, he had better have looke for it in these Coats than in their Skins, for, as for their Bodies, they used but one Colour in the dying of them.

Mr. Speed, with whom Mr. Cambdens Derivation of Britannia from Brith is all Gospel, in confirmation of it has exposed two Naked Britains to view, not consi∣dering * 1.80 the Circumstances of time, how that it was long after they were called BRI∣TAINS they took up that Custome; To Answer him, Since I suppose Britain to be truly and rightly derived from Bratanac in the Phoenician Tongue, signifying

a Country of Tynn, and upon the account, that from hence that useful Commodity was dispersed by them through the whole World; upon the very same account are these Islands called by the Greeks the same as Bratanac, namely, Cassiterides, the Tynn Islands.

I will represent one Person of the Bretanick Islanders, who lived, I suppose, in the Forelings or Scyllies, in which Islands, together with Cornwal and Devonshire, Mettal most abounded. The description of which is given by Strabo. They are Inhabited (saies * 1.81 he) by Men wearing black Garments, clad in side Coats descending to their Ankles, going with Staves like the Furies in Tragedies; Mines they have of Tynn and Lead, which they exchange for Earthen-Pots, Salt, and Brazen ware.

[illustration]

Megens Phoenicum condemnavere metallis; Polluit hinò yultus eruta terra meos. Quamvis ore niger yidearg, inyestibus atrox. Candidus intereà moribus esse feror

These are the Silures of whom Tacitus writes, That their Hair was black and * 1.82 curled, differing from the rest of the Britains in their swarthy Countenances, by which he reckons them to be of a Spanish Original, namely, the Off-spring of the Iberi, who were great Miners, but we have shewn (treating in the Chapter of the Phoenicians) that in all probabillity they were called Silures from some Colony of * 1.83

the Phoenicians Trading with them, as their Name in the Phoenician Tongue importeth. And we may observe, that as the adjacent Islands (the Sorelings especially) were * 1.84 called Bretanick upon the account of their Tynn Mines, when this was known by the name of Albion only, so there was an Island called Silura, lying off of Cornwal, which, I believe, gave the Name to the Silures in South Wales; So that Britannia in general, and the Silures in particular, both took their Names from Bretannick, or Tynn Islands, which we have proved to be first discovered by the Phoenicians.

The Habits of these Western Britains were remarkable for their Length and Colour, the former of which, together with the Staff they used to carry, argues that some Ea∣stern Colonies, and especially the Phoenicians, traded with them, and although by the Black colour of their Hair and Garments, their Swarthy complexions, and their Staves, they seem'd like Furies in Tragedies, yet are they described by the same Au∣thor to be of a gentle and kind Disposition, of a fair and honest Behaviour, simple and sincere in their Conversation, and generally the Britains, by most Authors, are so set out. They have not, saies Diodorus Siculus, the craft and subtilty of other Nations, but are fair Condition'd People, of a plain and upright Dealing. * 1.85

They had all things in Common amongst them, and would not admit of any Propri∣ety at all, after the manner of the Germans described by Caesar, from whom in all probability they descended, insomuch that the same Author reports, That ten or * 1.86 twelve of them agreed together in the promiscuous use of one Woman, Brethren with Brethren, nay Parents with their own Children; The Issue they had by them they nurtured and brought up by a Common-stock, though they were reputed his in a more especial manner, who married the Mother in her Virginity.

This incestuous Custome was frequent among the Athenians before Cecrops daies, as Mr. Selden notes, and I conjecture was only used by the wilder sort of Britains, and continued it was a long while after the Romans had subdued this Island; For we * 1.87 read that Julia the Empress of Severus, twitted the Wife of Argentocorus with it, who replied in this manner, We, British Women, do truly differ herein from you Roman La∣dies, for we satisfie our selves with the accompanying with the Worthiest men openly, but you with every Base fellow in a corner.

These are the most memorable Customes used by the Britains, in which they agreed sometimes with the Gauls, sometimes with the Germans, according as they were deri∣ved from either, and some Customes we have shewn they had particular to themselves, of which no account can be given, and others also which could have no other Origi∣nal but from the Phoenicians or Graecians, which Originals (besides the congruity the Britains had with no other Western Nation, their Neighbours) is evidently shewn out of the very Names of the Customes themselves. Certainly, it would take up a Volume, if any one better skill'd in the Phoenician, Greek, and British Tongues, and in the customes of these three Nations, would sit himself down, seriously and fully to compare their respective waies and manner of Living, their Habits, Coyns, Laws, and other Circumstances; In all which, as likewise in their manner of Warring, there seems such an apparent similitude between the aforesaid Nations, that they seem rather Neighbours than to be so far disjoyned as they are; But it will suffice, if by this small account given of them, a way may be opened to an ingenious Undertaker, to search deeper into the matter, and so I shall pass on to their Customes in War.

Notes

• * 1.1

  Caesar. Tacitus. Strabo, & Alii.
• * 1.2

  Strabo. Posidonius. Festus. Diodorus. Hesychius.
• * 1.3

  The Scholiast on Pindar.
• * 1.4

  Pindar.
• * 1.5

  Musaeus.
• * 1.6

  Herodotus, lib. 5. cap. 48.
• * 1.7

  Many Roman Authors. Sr. Joh. Prices defence of the British Hist.
• * 1.8

  Janus Angl. lib. 1. pag. 32.
• * 1.9

  Apud P. Metu∣lam in Cosm. part. 2. lib. 3.
• * 1.10

  Agellius.
• * 1.11

  Caes. Com. lib. 1.
• * 1.12

  The Druid Government by Election.
• * 1.13

  Caesar, Com. lib. 6.
• * 1.14

  Plin. Nat. hist. lib. 16. cap. 4.
• * 1.15

  Learned Sel∣den.
• * 1.16

  Sheringham, de Orig. Angl.
• * 1.17

  Geropius Becanus.
• * 1.18

  Caes. Com.
• * 1.19

  Gerop. Bec. Cambden. Sheringham, Orig. Angl. cap. 1, & 4.
• * 1.20

  Lazius.
• * 1.21

  Franciscus Stancharus, Christoph. Milander.
• * 1.22

  The Monk of Cogshal.
• * 1.23

  R. Cavendish.
• * 1.24

  Havillan the Pott.
• * 1.25

  An. MMDLX.
• * 1.26

  Caesar. Com.
• * 1.27

  Lucian.
• * 1.28

  Solinus.
• * 1.29

  Ovid. deTrist.
• * 1.30

  Herodotus.
• * 1.31

  Orpheus.
• * 1.32

  Athenaeus, 1. 4: Causabon. Dioscorides. Marcellus.
• * 1.33

  Bochartus:
• * 1.34

  Plin. Nat. bist.
• * 1.35

  Gildas.
• * 1.36

  Pliny Nat. bist.
• * 1.37

  Annius Viter.
• * 1.38

  Selden.
• * 1.39

  Caes. Com.
• * 1.40

  Plin. Nat. bist.
• * 1.41

  Dio Nicaeus;
• * 1.42

  Caesar. Strabo.
• * 1.43

  Dio Nicaeus.
• * 1.44

  Diod. Sic.
• * 1.45

  Plin. Nat. hist.
• * 1.46

  Speeds Chron.
• * 1.47

  Strabo.
• * 1.48

  Caes. Com. lib. 6.
• * 1.49

  Speeds Chron.
• * 1.50

  Caesar.
• * 1.51

  Herodian.
• * 1.52

  Caesar Com.
• * 1.53

  Dio Nice s.
• * 1.54

  Plia. Nat. hist.
• * 1.55

  Solinus.
• * 1.56

  Herodianus.
• * 1.57

  Caesar Com.
• * 1.58

  Plin, Nat. hist.
• * 1.59

  Caesar Com.
• * 1.60

  Tacitus.
• * 1.61

  Caesar.
• * 1.62

  Isidore.
• * 1.63

  St. Hieroms.
• * 1.64

  Claudian.
• * 1.65

  Cambden.
• * 1.66

  Herodotus.
• * 1.67

  Strabo.
• * 1.68

  Herodianus.
• * 1.69

  Caesar Com.
• * 1.70

  Strabo.
• * 1.71

  Caesar Com.
• * 1.72

  Tacitus. Plutarch. Strabo. Solinus.
• * 1.73

  Plin. Nat. hist.
• * 1.74

  Caesar Com.
• * 1.75

  Varro.
• * 1.76

  Isidore.
• * 1.77

  Bochartus.
• * 1.78

  Martial.
• * 1.79

  St. Aug. 68. Epist.
• * 1.80

  Speeds Chron.
• * 1.81

  Strabo.
• * 1.82

  Tacitus.
• * 1.83

  Pliny.
• * 1.84

  Solinus, cap. 22:
• * 1.85

  Diod. Sic.
• * 1.86

  Caes. Com.
• * 1.87

  Selden.