scan
spells, and thus go to strengthen the hypothesis often put forward
with more or less plausibility that Druidism had an Eastern origin. At
all magical rites spells were uttered. Druids often accompanied an
army, to assist by their magical arts in confounding the enemy.[52]

There is some proof that in Celtic areas survivals of a Druidic
priesthood have descended to our own time in a more or less debased
condition. Thus the existence of guardians and keepers of wells said
to possess magical properties, and the fact that in certain families
magical spells and formulae are handed down from one generation to
another, are so many proofs of the survival of Druidic tradition,
however feeble. Females are generally the conservators of these
mysteries, and that there were Druid priestesses is fairly certain.

The sea-snake's egg, or adder's stone, which is so frequently alluded
to in Druidic magical tales, otherwise called _Glain Neidr_, was said
to have been formed, about midsummer, by an assemblage of snakes. A
bubble formed on the head of one of them was blown by others down the
whole length of its back, and then, hardening, became a crystal ring.
It was used as one of the insignia of the Archdruid, and was supposed
to assist in augury.

The _herbe d'or_, or 'golden herb,' was a medicinal plant much in
favour among the Breton peasantry. It is the _selago_ of Pliny, which
in Druidical times was gathered with the utmost veneration by a hand
enveloped with a garment once worn by a sacred person. The owner of
the hand was arrayed in white, with bare feet, washed in pure water.
In after times the plant was thought to shine from a distance like
gold, and to give to those who trod on it the power of understanding
the language of dogs, wolves, and birds.

These, with the mistletoe, the favourite Druidical plant, the sorcerer
is entreated, in an old balled, to lay aside, to seek no more for vain
enchantments, but to remember that he is a Christian.

_Abelard and Heloise_

The touching story of the love of Abelard and Heloise has found its
way into Breton legend as a tale of sorcery. Abelard was a Breton. The
Duke of Brittany, whose subject he was born, jealous of the glory of
France, which then engrossed all the most famous scholars of Europe,
and being, besides, acquainted with the persecution Abelard had
suffered from his enemies, had nominated him to the Abbey of St
Gildas, and, by this benefaction and mark of his estee