filidh

-ean & -nean, sm Poet, bard, minstrel. 2** Inferior bard. 3 Warbler, songster. 4 Philosopher. 5 Orator. Gu filidh, tunefully; filidhean binn nan coilltean, the melodious warblers of the woods. [Miss Eleanor Hull's Textbook of Irish Literature says “The file is to be regarded as in the earliest times combining in his person the functions of magician, lawgiver, judge, counsellor to the chief and poet. Later, but still at a very early time, the offices seem to have been divided, the brehons devoting themselves to the study of law and the giving of legal decisions, the druids arrogating to themselves the supernatural functions, with the addition, possibly of some priestly offices and the fili themselves being regarded henceforth principally as poets and philosophers. This division seems to have already existed in Ireland in the time of St. Patrick, whose preaching brought him into constant opposition with the druids, who were evidently, at that time, regarded as the religious leaders of the nation, though there does not seem to be much sign that they were, as they undoubtedly were, even at an earlier age in Britain and Gaul, sacrificing priests. We have already spoken of that belief in transmigration, as being a part of the early mythology both of Britain and Ireland. It is to be understood that the Irish pagan belief does not exactly correspond with Caesar's observations regarding the teaching of the druids in Gaul. In the pagan literature of Ireland, we find no trace of a belief in a life after death. The mortals that went into Magh Mell, or the Irish pagan Elysium, did not go there by means of, or after, death; they went as visitors, who could at will return again to earth. The distinction is essential. Until after the introduction of Christian teaching, the idea of a life after death seems to have been non-existent. Both the reincarnations and the entrance into Magh Mell were made during the continuance of mortal life; they have no reference to a life beyond the grave. Outside the sphere of the ancient mythology, the belief in transmigration is found also to persist; it reappears in semi-historic times.” Pomponius Mela speaks of the druid doctrine of immortality in Gaul, but says nothing as to the entry of souls into other bodies. He cites as proof, the practice of burning and burying with the dead things appropriate to the needs of the living. He wrote about a.d. 44.

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