sorceress rather than a bandruífeatures in a tale from the Metrical Dindshenchas where she joins three other of the Tuatha Dé to defeat the evil Greek witch Carman. Other bandrúi include Relbeo, a Nemedian druid who appears in The Book of Invasions, where she is described as the daughter of the King of Greece and mother of Fergus Lethderg and Alma One-Tooth. Dornoll was a bandrúi in Scotland, who normally trained heroes in warfare, particularly Laegaire and Conall; she was the daughter of Domnall Mildemail. The Gallizenae According to classical authors, the Gallizenae (or Gallisenae) were virgin priestesses of the Île de Sein off Pointe du Raz, Finistère, western Brittany. Their existence was first mentioned by the Greek geographer Artemidorus Ephesius and later by the Greek historian Strabo, who wrote that their island was forbidden to men, but the women came to the mainland to meet their husbands. Which deities they honored is unknown. According to Pomponius Mela, the Gallizenae acted as both councilors and practitioners of the healing arts: Gaul druidesses According to Historia Augusta, Alexander Severus received a prophecy about his death by a Gaul druidess (druiada). The work also has Aurelian questioning those druidesses about the fate of his descendants, to which they answered in favor of Claudius II. Flavius Vopiscus is also quoted as recalling a prophecy received by Diocletian from a Tungri druidess. Sources on druid beliefs and practices Greek and Roman records The earliest surviving literary evidence of druids emerges from the classical world of Greece and Rome. Archaeologist Stuart Piggott compared the attitude of the Classical authors toward the druids as being similar to the relationship that had existed in the 15th and 18th centuries between Europeans and the societies that they were just encountering in other parts of the world, such as the Americas and the South Sea Islands. He highlighted the attitude of "primitivism" in both Early Modern Europeans and Classical authors, owing to their perception that these newly encountered societies had less technological development and were backward in socio-political development. Historian Nora Chadwick, in a categorization subsequently adopted by Piggott, divided the Classical accounts of the druids into two groups, distinguished by their approach to the subject as well as their chronological contexts. She calls the first of these groups the "Posidonian" tradition after one of its primary exponents, Posidonious, and notes that it takes a largely critical attitude towards