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heavenly gift had been given, and to prepare themselves for its reception by 
fasting and special ceremonies. 
As soon as the discovery was made it was the sign of a communication 
from heaven (e ccelo missum putant), and the announcement was made to 
the pontiff of one of the three great colleges (of Gaul). 
The next business was to arrange for the collection of the precious plant, 
and bards were sent forth in all directions to summon the people to the 
great religious ceremony. The words of the proclamation are believed to 
survive in the custom which prevails, especially at Chartres, the old metropolis 
of the Druids, in soliciting presents on the new year with the words, “ Au gui 
Van neuf” 
The tribes being assembled, with tumultuous joy, at the appointed spot, 
waited for the clergy, who arrived by torchlight leading the sacrifices. Three 
Druids of the first class, crowned with ivy, advanced with slow steps, one 
carrying the bread intended for offering, the next a vase filled with holy water, 
and the third a sceptre of ivory, the characteristic mark of the chief Druid. 
The pontiff who was to gather the sacred plant then advanced to immo- 
late the victims, and offer the sacrifice. He was dressed in a white robe 
and a rochet, carrying an ornament somewhat similar to a cross, which was 
also the custom of the priests of Egypt. He was shod with wooden sandals, 
crowned with oak leaves, and wearing a long beard which gave to his 
countenance a character of mysterious austerity. From his girdle was 
suspended, by a chain of precious metal, a pruning-knife of gold, having the 
form of a crescent. Behind the chief priest came the nobility, and then the 
people. 
When all had arrived at the foot of the oak, three ceremonies had to 
take place : (1) the offering of the victims and the consecration of the oak ; 
(2) the gathering of the mistletoe ; (3) the distribution of the sacred plant, 
the sacrifice, and the festivities. 
A triangular altar of wood was constructed round the trunk of the tree 
( unity in the circle, and trinity in the altar), from which the oak seemed to 
arise. 
A circular tablet was appended to the tree, on which were written mystic 
letters signifying (according to Tr4moliere), I)ieu p'cre, Lumiere souveraine, 
principe de la vie qu’il donne au monde. 
The victims, two bulls, were then offered, and a Druid cast upon a fire 
lighted at each of the angles of the altar a slice of bread on which some drops 
of wine had been poured ; hymns to Teutates accompanying this portion of 
the ceremony. 
These offerings being completed, the Arch-Druid ascended the tree by 
means of a ladder, and cut, without touching it, the branch of mistletoe with 
his golden falchion, allowing it to fall upon a white linen cloth which had 
never been used, the four corners of which were each held by young 
Druidesses or by Druid dignitaries. Great care was taken that it should 
not touch the ground. 
Afterwards took place the distribution of the precious plant. Water in 
which the sacred mistletoe had been immersed was given to or sprinkled 
upon the people ( Veau lustrale). Then the branches were cut to pieces and 
divided amongst the assembled tribes in the midst of feasts and addresses. 
Then followed scenes not very dissimilar from some enacted under the 
pretence of religion to the present day.* 
* The “Pardon of St. Ann” (to which I have seen the Bretons flocking 
in their picturesque costumes), may well be a “survival” of the above 
festival of heathenism, though now turned to the profit of the priest, and of 
the “ Church.” 
