sprinkled with spirits, as rum or geneva. Dr. Fothergill of Bath advises mustard moistened with spirits. A warming-pan heated (the body being surrounded with flannel) may be lightly moved up and down the back. Fomentations of hot brandy are to be applied to the pit of the stomach, loins, &c., and often renewed. Bottles filled with hot water, heated tiles covered with flannel, or hot bricks, may be efficaciously applied to the soles of the feet, palms of the hands, and other parts of the body. The temples may be rubbed with hartshorn, and the nostrils now and then tickled with a feather; and snuff, or eau de luce, should be occasionally applied. VIII. Tobacco fumes should be thrown up the fundament; if a fumigator be not at hand, the common pipe may answer the purpose. The operation should be frequently performed, as it is of importance; for the good effects of this process have been experienced in a variety of instances of suspended animation. But should the application of tobacco smoke in this way not be immediately convenient, or other impediments arise, clysters of this herb, or other acrid infusions with salt, &c., may be thrown up with advantage. IX. When these means have been employed a considerable time without success, and any brewhouse or warm bath can be readily obtained, the body should be carefully conveyed to such a place, and remain in the bath, or surrounded with warm grains, for three or four hours. If a child has been drowned, its body should be wiped perfectly dry, and immediately placed in bed between two healthy persons. The salutary effects of the natural vital warmth, conveyed in this manner, have been proved in a variety of successful cases. X. While the various methods of treatment are employed, the body is to be well shaken every ten minutes, in order to render the process of animation more certainly successful; and children, in particular, are to be much agitated, by taking hold of their legs and arms frequently and for a continuance of time. In various instances, agitation has forwarded the recovery of boys who have been drowned, and continued for a considerable time apparently dead. XI. If there be any signs of returning life, such as sighing, gasping, or convulsive motions, a spoonful of any warm liquid may be administered; and if the act of swallowing is returned, then a cordial of warm brandy or wine may be given in small quantities, and frequently repeated. XII. Electricity may be tried by the judicious and skilful, as its application neither prevents nor retards the various modes of recovery already recommended; but, on the other hand, will most probably tend to render the other means employed more certainly and more expeditiously efficacious. This stimulus bids fair to prove an important auxiliary in cases of suspended animation; and therefore deserves the serious regard and attention of the faculty. These methods are to be employed with vigor for three hours or upwards, although no favorable circumstances should arise; for it is a dangerous opinion to suppose that persons are irrecoverable, because life does not soon make its appearance; an opinion that has consigned to the grave an immense number of the seemingly dead, who might have been restored to life by resolutio n and perseverance. Bleeding is never to be employed in such cases, unless by the direction at one of the medical assistants, or some other gentleman of the faculty who has paid attention to the resuscitating art. The Royal Humane Society of London has, for a series of years, offered premiums for machines and other inventions to save mariners and other persons from drowning in cases of shipwreck, or other accidents at sea. The committee of the Society have also recommended several inventions for enabling persons to swim from a wreck to the shore; particularly the cork or marine spencer, described under the article CORK, and the Life Preserver, invented by Mr. Daniel, of Wapping. This last is a sort of bag made of water-proof leather, which wraps round the body just under the arm-pits, and may be inflated like a bladder in the space of half a minute, by blowing with the breath through a silver tube, furnished with a stop-cock, which is to be turned when the machine is full of air. DROWSE, v. a. & v.n.DROWS'IHED, n. s. DROWS'ILY, adv. DROWSINESS, DROWS'Y, adj. Dut. droosen, from Goth.dur, lightly, and .doze. To make or be heavy with sleep; to slumber; to make Drowsihed is used by Spenser for heavy. drowsiness. What succour can I hope the muse will send, Whose drowsiness hath wronged the muse's friend? Crashaw. While thus she rested, on her arm reclined, The flowers, called out of their beds, Cleaveland. Thomson. Amidst the drowsy charms of dull delight, Year chases year with unremitted flight, Till want now following, fraudulent and slow, Shall spring to seize thee like an ambushed foe. Dr. Johnson's Poems. A dull rotation, never at a stay, Yesterday's face, twin image of to-day; While conversation, an exhausted stock, Grows drowsy as the clicking of a clock. Cowper. The drowsy dungeon-clock had numbered two, And Wallace tower had sworn the fact was true: The tide-swoln Frith, wi' sullen sounding roar, Through the still night dashed hoarse along the shore. Burns. DRUB, v. a. & n. s. Į Dan. druber, to kill; DRUBBING, n. s. Swed. drabba; Island. drybba, to fight. To beat soundly; to give blows; also, the beating given, for which a drubbing is the common substantive of low conversation. He that is valiant, and dares fight, Though drubbed, can lose no honour by it. The blows and drubs I have received Have bruised my body, and bereaved My limbs of strength. Hudibras. Id. The little thief had been soundly drubbed with a good honest cudgel. L'Estrange. Though the bread be not mine, yet, if it had been less than weight, I should have been drubbed. The hard master makes men serve him for nought, who rewards his drudges and slaves with nothing but shame, and sorrow, and misery. Tillotson. The poor sleep little we must learn to watch Our labours late, and early every morning, Midst winter frosts; then, clad and fed with sparing, Rise to our toils, and drudge away the day. Otway. To thee that drudgery of power I give; Cares be thy lot: reign though, and let me live. Dryden. Paradise was a place of bliss, as well as immortality, without drudgery, and without sorrow. Locke. offices of drudgery? Were there not people to receive Were there not instruments for drudgery as well as orders, as well as others to give and authorise them? L'Estrange. You do not know the heavy grievances, The toils, the labours, weary drudgeries, Which they impose. Southern's Oroonoko. As at the car he sweats, or dusty hews The palace stone, looks gay. Thomson's Summer. It is now handled by every dirty wench, and condemned to do her drudgery. Swift's Meditations on a Broomstick. A man of wit is not incapable of business, but above it. A sprightly generous horse is able to carry a pack-saddle as well as an ass; but he is too good to be put to the drudgery. Pope. I knew that the work in which I engaged is generally considered as drudgery for the blind, as the proper toil of artless industry. Johnson. Plan of Dictionary. But I am bankrupt now; and doomed henceforth drudge, in descant dry, on others' lays ; But what is commentators' happiest praise? Cooper. Bards, I acknowledge, of unequalled worth! To The poor, inured to drudgery and distress, Act without aim, think little, and feel less, And no where, but in feigned Arcadian scenes, Taste happiness, or know what pleasure means. Id. Wha drudge and drive through wet and dry, Burns. See DREDGING-BOX. Wi' never-ceasing toil. DRUDGING-BOX. DRUG, n. s. & v. a.“ Fr. drogue; Span. DRUG GET, n. s. and Ital. droga; proDRUG'GIST, bably from Sax. drug; DRUG'STER, Gr. Touyn, dry; drugs properly signifying dry medicines: and hence any thing dried up or worthless. Drugget is a light, common kind of stuff: druggist and drugster, a seller of drugs. Mortal drugs I have; but Mantua's law Is death to any he that utters them. Shakspeare. The surfeited grooms Do mock their charge with snores.-I've drugged their Oft they assayed, Hunger and thirst constraining; drugged as oft Hangs in the clouds, by equinoctial winds Of Ternate and Tidore, whence merchants bring Id. In the names of drugs and plants, the mistake in a word may endanger life. Baker's Reflections on Learning. Common nitre we bought at the druggist's. Boyle. Common oil of turpentine I bought at the drugster's. marches, as the serges of Moui, Beauvois, and other like stuffs corded, are called corded druggets. The plain are wrought on a loom of two marches, with the shuttle, in the same manner as cloths, camblets, and other like stuffs not corded. DRUID, n. s. & adj. Gr. ôpvc, Celt. deru; Welsh and Arm. derw, an oak. An ancient priest of Gaul and Britain. See below. In yonder grave a druid lies Where slowly steals the winding waves. Collins. Sat the druid, hoary chief; Full of rage and full of grief. Couper. It stood embosomed in a happy valley, His host with broad arms 'gainst the thunderstroke. Byron. DRUIDS, DRUIDES, or DRUIDE, the priests or ministers of religion among the ancient Gauls, Britons, and Germans. Picard (Celtoped. lib. ii. p. 58) believes the druids to have been thus called from Druis, or Dryius, their leader, the fourth or fifth king of the Gauls, and father of Saron or Naumes. Pliny, Salmatius, Vigenere, &c., derive the name from opvc, an oak; on account of their inhabiting, or frequenting, and teaching in forests; or because they never sacrificed but under the oak. Menage derives the word from the old British drus, dæmon, or magician: Borel, from the Saxon dry, magician; or from the old British dru or derw, 'oak,' whence he takes the Greek word pug to be derived; which is the most probable supposition. Gorop. Becanus, lib. i. takes druis to be an old Celtic and German word, formed from trowis or truwis, 'a doctor of the truth and the faith;' which etymology Vossius also approves. The druids were the first and most distinguished order among the Gauls and Britons; they were chosen out of the best families; and the honors of their birth, joined with those of their function, procured them the highest veneration among the people. They were versed in astrology, geometry, natural philosophy, politics, and geography; they were the interpreters of religion, and the judges of all affairs indifferently. Whoever refused obedience to them was declared impious and accursed. We know but little as to their peculiar doctrines; only that they believed the immortality of the soul; and the metempsychosis. Their chief settlement in Britain was in the isle of Anglesea, the ancient Mona, which was well stored with spacious groves of their favorite oak. They were divided into several classes. Strabo, however, only distinguishes three kinds, bardi, vates, and druids. The bardi were the poets; the vates, ears, were the priests and naturalists; and the druids, besides the study of nature, applied themselves to morality. Diogenes Laertius assures us, that the druids were the same among the ancient Britons with the philosophers among the Greeks; the magi among the Persians; the gymnosophists among the Indians; and the Chaldeans among the Assyrians. Their garments were remarkably long; and, when employed in religious cere monies, they wore a white surplice. They generally carried a wand in their hands; and wore a kind of ornament enchased in gold about their necks, called the druid's egg. See ANGUINUM OVUM. Their necks were also decorated with gold chains, and their hands and arms with bracelets: they wore their hair very short, and their beards remarkably long. The druids had one chief or arch-druid, in every nation, who acted as high-priest. He had absolute authority over the rest; and commanded, decreed, punished, &c., at pleasure. At his death he was succeeded by the most considerable among the survivors; and, if there were several pretenders, the matter was ended by an election, or else decided by arms. The druids presided at sacrifices, and other ceremonies; and had the direction of every thing relating to religion. The British and Gaulish youth were instructed by them. The children of the nobility, Mela tells us, they carried into caves, or the most desolate parts of forests, and kept them there, sometimes for twenty years, under their discipline. They were here instructed in the motion of the heavens, and the course of the stars; the magnitude of the heavens and the earth; the power and wisdom of the gods, the metempsychosis, immortality, &c. They preserved the memory and actions of great men in their verses, which they never allowed to be written down, but made their pupils get them by heart. In their common course of learning, they are said to have taught them 24,000 such verses. Thus their doctrines appeared more mysterious by being unknown to all but themselves; and, having no book to recur to, they were the more careful to fix them in their memory. It has been disputed, whether the druids were themselves the inventors of their opinions and systems of religion and philosophy, or received them from others. Some have imagined, that the colony of Phocians, who left Greece and built Marseilles, in Gaul, about the fifty-seventh Olympiad, imported the first principles of learning and philosophy, and communicated them to the Gauls and other nations in the west of Europe. But though we may allow, that the druids of Gaul and Britain borrowed some hints of their philosophy from this Greek colony, we have reason to believe that the substance of it was their own. Others have suggested, that the druids derived their philosophy from Pythagoras, which seems to be confirmed by Ammianus Marcellinus, and indeed the philosophy of the druids bore a much greater resemblance to that of Pythagoras, than to that of any other sage of antiquity. But this resemblance may, perhaps, be best accounted for by supposing that Pythagoras adopted some of the opinions of the druids, as well as imparted to them some of his discoveries. And Aristotle says that the philosophy of the druids passed into Greece. It is therefore highly probable, and in fact directly asserted by several authors, that Pythagoras visited the druids of Gaul, and was initiated into their philosophy. From the concurring testimonies of several authors, it appears that natural philosophy was the favorite study of the druids of Gaul and Britain. According to Dio dorus Siculus, Strabo, Caesar, Mela, Ammianus Marcellinus, and others, they entered into many disquisitions, in their schools, concerning the form and magnitude of the universe in general, and of this earth in particular, and even concerning the most sublime and hidden secrets of nature. On these subjects they formed a variety of systems and hypotheses, which they delivered to their disciples in verse, that they might the more easily retain them in their memories, as they were not allowed to commit them to writing. Strabo has preserved one of the physiolo gical opinions of the druids concerning the universe, viz. that it was never to be entirely destroyed or annihilated; but was to undergo a succession of great changes and revolutions, which were to be produced sometimes by the predominancy of water, and sometimes by that of fire. This opinion, he intimates, was not peculiar to them, but was entertained also by the philosophers of other nations; and Cicero speaks of it as a truth universally acknowledged and undeniable. But they did not express their sentiments on these and the like heads in a plain and natural, but in a dark, figurative, and enigmatical manner. We know not what their opinions were about the dimensions of the universe or of the earth, but we have several reasons to suppose that they believed both to be of a spherical form. This is visibly the shape and form of the sun, moon, and stars, the most conspicuous parts of the universe; and the circle was the favorite figure of the druids, as appears from their houses and places of worship. It may be thought improbable that the druids had made any considerable progress in arithmetic, as this may seem to be impossible by the mere strength of memory, without the assistance of figures and of written rules. But it is very difficult to ascertain what may be done by memory alone, when it has been long exercised in this way. There is reason to think that they made use of the letters of the Greek alphabet for their calculations. Cæsar, speaking of the druids of Gaul, says, In almost all other public transactions, and private accounts or computations, they make use of the Greek letters.' This is further confirmed by what the same author says of the Helvetii, a people of the same origin, language, and manners with the Gauls and Britons. Tables were found in the camp of the Helvetii, written in Greek letters, containing an account of all the men capable of bearing arms, who had left their native country, and also separate accounts of the boys, old men, and women.' Astronomy appears to have been one of the chief studies of the druids of Gaul and Britain. 'The druids,' says Cæsar, have many disquisitions concerning the heavenly bodies and their motions, in which they instruct their disciples.' Mela, speaking of the same philosophers, observes, That they profess to have great knowledge of the motions of the heavens and of the stars.' Some knowledge of this science, indeed, was absolutely necessary for fixing the regular returns of their religious solemnities, of which the druids had the sole direction. The druids computed their time by nights, and not by days, a custom which they had received from their most remote ancestors by tradition, and in which they were confirmed by their measuring their time very much by the moon. They assembled upon stated days, either at the new or full moon; for they believed these to be the most auspicious times for transacting all affairs of importance. Their most solemn ceremony of cutting the misletoe from the oak was always performed on the sixth day of the moon. Nay, they even regulated their military operations very much by this luminary, and avoided, as much as possible, to engage in battle while the moon was on the wane. We are told both by Cæsar and Mela that the druids studied the stars as well as the sun and moon; and that they professed to know, and taught their disciples many things concerning the motions of these heavenly bodies. There are still many monuments remaining in Britain and the adjacent isles which give reason to think that the ancient Britons could apply the mechanical powers so as to produce very astonishing effects. As these monuments appear to have been designed for religious purposes, we may be certain that they were erected under the direction of the druids. Many obelisks or pillars, of one rough unpolished stone each, are still to be seen in Britain and its isles. Some of these are both very thick and lofty, erected on the summits of barrows and of mountains; and some of them (as at Stonehenge) have ponderous blocks, raised aloft, and resting on the tops of the upright pillars. We can hardly suppose that it was possible to cut these prodigious masses of stone (some of them above forty tons in weight) without wedges, or to raise them out of the quarry without levers. But it certainly required still greater knowledge of the mechanical powers, and of the method of applying them, to transport those huge stones from the quarry to the places of their destination, to erect the perpendicular pillars, and to elevate the imposts to the tops of these pillars. That the British druids were acquainted with the principles and use of the balance, we have good reason to believe, from some druidical monuments still remaining, called Lagan stones, or rockingstones. Each of them consists of one prodigious block or stone, resting upon an upright stone or rock, and so equally balanced, that a very small force, sometimes even a child, can move it up and down, though hardly any force is sufficient to remove it from its station. Some of these stones may have fallen into this position by accident, but others of them evidently appear to have been placed in it by art. That the ancient Britons understood the construction and use of wheels, the great number of their warchariots and other wheel-carriages is a sufficient proof; and that they knew how to combine them together, and with the other mechanical powers, so as to form machines capable of raising and transporting very heavy weights, we have good reason to believe. In Germany and in the northern nations of Europe, the healing art was chiefly committed to the old women of every state; but in Gaul and Britain it was entrusted to the druids, who were the physicians as well as the priests of these countries. Pliny says expressly, That Tiberius Cæsar destroyed the druids of the Gauls, who |