attacks on the druids was made by Suetonius, writing in the 2nd century CE, when he stated that Rome's first emperor, Augustus (ruled 27 BCE–14 CE), had decreed that no-one could be both a druid and a Roman citizen, and that this was followed by a law passed by the later Emperor Claudius (ruled 41–54 CE) which "thoroughly suppressed" the druids by banning their religious practices. Possible late survival of Insular druid orders The best evidence of a druidic tradition in the British Isles is the independent cognate of the Celtic *druwid- in Insular Celtic: The Old Irish druídecht survives in the meaning of 'magic', and the Welsh dryw in the meaning of 'seer'. While the druids as a priestly caste were extinct with the Christianization of Wales, complete by the 7th century at the latest, the offices of bard and of "seer" () persisted in medieval Wales into the 13th century. Classics professor Phillip Freeman discusses a later reference to 'dryades', which he translates as 'druidesses', writing, "The fourth century A.D. collection of imperial biographies known as the Historia Augusta contains three short passages involving Gaulish women called 'dryades' ('druidesses'). He points out that "In all of these, the women may not be direct heirs of the druids who were supposedly extinguished by the Romansbut in any case they do show that the druidic function of prophecy continued among the natives in Roman Gaul." However, the Historia Augusta is frequently interpreted by scholars as a largely satirical work, and such details might have been introduced in a humorous fashion. Additionally, female druids are mentioned in later Irish mythology, including the legend of Fionn mac Cumhaill, who, according to the 12th century The Boyhood Deeds of Fionn, is raised by the woman druid Bodhmall and her companion, another wise-woman. Christian historiography and hagiography The story of Vortigern, as reported by Nennius, gives one of the very few glimpses of possible druidic survival in Britain after the Roman arrival. He wrote that after being excommunicated by Germanus of Auxerre, the British leader Vortigern invited twelve druids to help him. In the lives of saints and martyrs, the druids are represented as magicians and diviners. In Adamnan's vita of Columba, two of them act as tutors to the daughters of Lóegaire mac Néill, the High King of Ireland, at the coming of Saint Patrick. They are represented as endeavouring to prevent the