- Ritual and the Druids -
disputes, and they obey the decisions and judgments of the Druids. It is
believed their rule of life was discovered in Britain, and transferred thence to
Gaul.
(Kendrick 1927: 77-8, 213)
It is, in fact, from the British Isles, especially from Ireland, that the best evidence
of such seasonal assemblies is to be found. Before we examine a selection of these, it
is appropriate to look at an important Gaulish document where mention is made of
the most widespread and enduring of the seasonal assemblies or festivals, that known
as Lughnasa in Ireland. The druids had a clear concept of time, and this is well
evidenced by the fragments of a liturgical calendar dating to the turn of the Christian
era, and thought to be a table of sacred times and festivals. Found in 1897 in a
fragmentary state at Coligny, Ain, France, the fragments of a massive bronze panel
had been engraved with a calendrical table in a Celtic language (Kendrick 1927:
1 16ff.). Presumably serving as a system of reckoning for use by the druids, it is drawn
up in sixteen columns of months covering a period of five years. Most of the inscrip-
tions are abbreviations, which are difficult to interpret, but the five-year period is of
great interest in view of the observation by Diodorus $iculus that the continental
Celts held quinquennial sacrifices. These we must suppose to have been of especial
significance.
It is not possible in this context to examine the calendar in any detail, except to
note that months and days are marked by the words MAT, 'good' (Irish maith, Welsh
mad), and ANM, 'not good or lucky'. This is a concept which is encountered in the
early Irish epic tale Tdin Eo Cuailnge. Here Cathbad the druid, father of the king of
the Ulaid, 'Ulstermen', Conchobor mac Nessa, is teaching his acolytes in his druidic
school near Emain Macha, the royal stronghold. One of the pupils asks his master
whether the omens for that day are good or bad: 'Iarfacht fer dib dia aiti ciaso sen 7
solud bui forin 16 i mbatar, in ba maith fa in ba saich' (O'Rahilly 1967: 25-6).
Of great significance for the antiquity of the major Celtic calendar festivals is the
fact that the pan-Celtic assembly of Lughnasa, 'Games or Assembly of Lugh', held
on and around 1 August, a first-fruit feast, is indicated on the Coligny calendar under
the name Rivros, 'great festal month'. Rivros has been equated with the Irish month
Lughnasa; the notation at the thirteenth day of Rivros has been interpreted as 'great
feast of the god' (McNeill 1962: 1). Coligny is not far from Lyons, which was
allegedly founded by Lugus, the name Lugudunum meaning 'Fortress of Lugos'. It
,eems clear that the Celtic feast of Lughnasa was replaced by the feast of Augustus
lfi the Roman period, this also being celebrated on 1 August. Lugos gave his name to
several towns in Gaul, and it is probable that the great festival was held at or near
these places also. In Britain, the earliest name for Carlisle is Luguvalium, 'Strong in
the god Lugos', and here too we may expect to find traces of his festal month. The
assembly in Ireland was founded, according to tradition, by Lugh in honour of his
foster-mother the divine Tailtiu, or in memory of his wives, Nas and Btii. Two of the
great Irish assemblies were held at Lughnasa, the Oenach Tailten and the Oenach
Carmain. The first was celebrated at Teltown in modern County Meath. Oenach
Carmain was connected with the kingship of Leinster, and is thought to have been
sited somewhere in the plain known as the Curragh of Kildare. This ancient