Return of the pagan gods

This is a story in two parts. It is a very pagan story. The first part is a journey of self-discovery and a personal desire to fathom out the male druidic gods. After all I am a Leo playing host to my ascendant and natal sun, who else would be griped by such a mission? A Leo in search of the solar gods, such irony explains everything. But rather than detailing the events of this journey, I have decided to express the consequences, the knowledge which this experience has presented me with. The second part of the story details a vision, which may in time produce another branch to the druidic tree of knowledge. A vision that hopefully you may wish to share, (at least to some extent) so that we my feel our hearts beat that little bit closer to the rhythm of our ancient ancestors. I feel the time has come to put down the history books and wear my heart on my sleeve. And as I search for the lost spirit of the male gods of our tradition, let the muse take the reins of this solar chariot I have borrowed for the journey.

Scientists have this theory. If you were to isolate a single atom in a laboratory environment and insert a needle withdrawing all of the atoms substance, so that technically speaking nothing remained within, matter called hydrogen atoms would spontaneously form out of that nothingness. From a personal understanding of druidic philosophy, this scientific equation added the final piece of the jigsaw, clarifying my quest to rediscover a workable explanation of how to forge a relationship with our ancient pagan deities.

It is the goddess who represents the great void of darkness, the cauldron of creation. The spark of life, (the big bang which is believed to have occurred around 15000 million years ago) is thought to have been generated by the intense heat permeating this great void of darkness. And so we see in the primal functions of our gods and goddesses the act of creation itself and within the three sacred rays of Awen, the continuous act of creativity in all its immense diversity.

Spiritual illumination is often dramatically provided in human experience by the ‘dark night of the soul’, a tiny reflection of this momentous act of creation. An experience that I can personally identify with, a life changing event that I still find difficult to talk about and adequately or even rationally explain. Suffice to say that in 1988, through a near death experience, I encountered the goddess. The old self or previous identity surviving a process of annihilation, to be reborn out of the utter darkness of despair. To me she is Brigantia, this sacred green island in the grey North Sea. Her emanations pour out of the landscape in a dazzling array of diverse countenances. My relationship with her has remained fundamental to my druidic beliefs, but as this relationship grows ever deeper and more integrated, indeed dare one say, comfortable, I have begun to ask the question. “Where is the male aspect of divinity within the modern druid tradition?”

Today we hear the term ‘triple goddess’ voiced with such certainty that we believe it to be matter of fact. However my own research leads me to conclude that this is not how our ancient forebears perceived the goddess. Triple emanations appear to reveal certain functions such as the Morrigu for example, but on the whole it would appear that precise locations within the landscape reveal her countenance more comprehensively. Tribal allegiances to these manifestations may not have been worshipped under the umbrella of a triple aspect; rather a specific location embodied a specific deity. The Morrigu herself incidentally is more often perceived as one of three separate sisters, rather than a single goddess in triple form. At the very least, goddess worship may not have been so clear cut or neatly pigeonholed, as we would like to think. However the reverse of this assumption may be true when we turn to the male gods!

"Cruel Teutates propitiated by bloody sacrifice and uncouth Esus of the barbarous altars and Taranis whose altar is no more benign than that of Scythian Diana."
(De Bello Civili 1, 444-6)

Here we find a somewhat prejudiced Roman account providing us with detailed information relating to three Gaelic gods (two of which, Teutates and Taranis have also been found upon inscriptions on mainland Britain) that strongly suggest a male god being worshipped in triple form. This account is also supported by archaeological evidence; the three-headed torso of a god has been discovered at Condat, Dordogne, France. All three heads are heavily bearded with the central head bearing a torc and holes for antlers. Each god is identical to the other, which adds further support to the concept of three within one.

The name Teutates means simply ‘the tribe’ or ‘the people’ and would seem to be connected to tribal identity. Esus has been depicted as a woodcutter, a practical craftsman with strong associations to tree symbology and tree-lore. Taranis is the sky god depicted holding a solar wheel and a bolt of lightening. So what we may have here within this triad is the spirit of the tribe itself under the auspices of Teutates. Religious doctrine and philosophy translated within the imagery of Esus, for not only is he associated with trees but also the bull of noble birth and fertility and the three cranes of druidic wisdom. The great sky god Taranis, who drives his solar chariot across the heavens, turning the seasons in accordance with his direction.

There would have also been many other gods, the high sovereign of the realm, such as ‘Bran the Blessed’ for example, gods of specific functions and various local gods loyal to the tribe, hearth and home. In the broadest terms my equation is a simple one. Documented Roman accounts describing the principle gods of Gaul and a Roman account of one of the great druidic ceremonies of Gaul. Can the two accounts be really that disconnected? Evidence for these gods being worshipped in Britain is written in stone. We also have specific types of sacrifice detailed to each of these gods. Victims of Teutates were asphyxiated by being plunged head foremost into a full vat, (such imagery can be seen on the Gundestrup cauldron) those of Esus were suspended from trees and ritually wounded and those of Taranis were burned, often in cages or human wickerwork constructions.

In modern druidry, acknowledgement of rather than sacrifice to the gods is merely another pattern of human evolution. Many existing religions today can trace their history back to the ancient practice of sacrifice. I refuse to pander to the mindset that sacrifice was unique to the Druids or that we should feel more overtly guilty about this anachronistic practice than the Hindu religion, for example. However, by reading between the lines, we can glean information from these ‘Classical’ accounts.

Within the duties and roles of this male triad we find very definite, concise functions that still bear relevance today. Within my solitary practice they can return to a position of influence that relates to the modern druid tradition and not just a vague historical comparison. As my understanding of druidry deepens, the harder it becomes for me to remain ambiguous about my relationship to gods and goddesses themselves. In my early days of attempting to comprehend this discipline, I found it difficult to speak the names of deity in the context of ritual. I felt that it was inappropriate to pay mere lip service to a god or goddess with whom I had little knowledge or understanding. But now I feel with passion that I wish intrinsically to identify with the old ones, I wish to persevere and learn their secrets and once again like my ancestors, hear their voice upon the wind, within the forest and amongst the billowing clouds.

So these are my gods, this is how I have come to perceive the male aspect of the Druidry, as a trinity of spirit, sky and grove in harmony with the animal kingdom. In many ways this is how I have always perceived them, but I have also discovered with startling realisation the power of the word. For it has been in the naming of these gods that they have become transformed. When I look to the skies, now I can give that spirit a name and with that name comes recognition, a depth of sentiment, a familiarity that I can take to the altar and converse with. I can give a name to the spirit of my tradition and my tribal ancestry that I know was once spoken long ago upon this ancient land that I walk. I can give a name to the soul of the forest in a way that I have never been able to before.

It has taken many years for these concepts to evolve, for as nature they could do no other than evolve naturally. The goddess has held my hand throughout this journey, but the gods have proved more difficult to befriend. As I sat shaded from the summer’s heat upon soft grasses amongst the ancient oaks of Charnwood Forest. I looked up high into the canopy, the leaves whispering their secrets to one another upon the breeze. Suddenly like a bolt of lightening, a vision broke through the veil to sit majestically upon the lofty branches and in doing so my story turns full circle.

THE MISTLETOE FOUNDATION

The second part of this story once again begins with historical documentation. The Celts believed night to give birth to the day and winter to represent the dark womb of the unfolding year. It was at this time in the depth of darkness, upon the sixth day of the waxing moon closest to the Winter Solstice, (horned in its growing vitality) that the cutting of mistletoe ceremony took place. Darkness giving birth to light! Two white bulls sacred to both Esus and Taranis were sacrificed to ensure fertility, wealth and prosperity upon the rite. Thus with solemn devotion the mistletoe was sought and no greater sign of its divine authority could be acknowledged than if it grew high upon the boughs of the mighty oak.

The mistletoe (viscum album) is indeed a plant that breaks with all logic and convention. Mistletoe is a parasitic plant, spread with the assistance of bird droppings upon tree branches and thus remains sky-bound. It can grow in any direction it desires, forming a spherical mass up to three feet in diameter. Folklore calls it the ‘lightening seed’ and lightening attracted to the oak deepens its associations to the sky god Taranis. The healing properties of mistletoe are legendary, it is also known by the name of ‘All Heal’ and in recent years it has been found to stimulate the activity of killer cells combating various types of cancer. There are both male and female plants, which obtain their sustenance from the host tree. To find mistletoe upon the oak is very rare and therefore especially sacred, more commonly it is found upon apple, lime and hawthorn.

The mistletoe is a plant under the domain of the sun and only germinates in the light, unlike most other plants, which require darkness to germinate. Once again we see reinforced this allusion to the light coming out of the darkness. The mistletoe would seem to delight in proclaiming itself not of this world, for although the berries ripen during mid-winter, strangely its entire growing sequence of greenish yellow flowers, green berries and immature leaves can all be found on the same plant. The white berries are almost globular and contain a sticky flesh surrounding the seed, which has the appearance of semen and thus reflects the sperm of the sky and tree god.

When cut with a golden sickle representing the sun and the sickle moon, the mistletoe is carefully dropped upon a white sheet held by expectant druid attendants so that it should in no circumstance touch the ground. The Druids act as intermediaries for the welfare of the people, Teutates, in the cosmic union between the sky god, Taranis and the tree god Esus, fertilising the great mother Earth goddess herself. The names of these ancient gods may not resonate with you personally, but they may serve to illustrate how deity can inspire and motivate a Druid to speak.

So is this the end of the story? Perhaps it is because of the scarcity of mistletoe today that we no longer perform this ritual with all the pomp and circumstance of our ancient forebears. In France where Pliny’s account originates from, mistletoe looks forward to a well-preserved and healthy future. The vast majority of our Christmas mistletoe is imported from that very region, do the French Druids possess some of the answers regarding its formidable reputation for being difficult to propagate?

It is my sincere belief that this great rite for the purpose of planetary healing should once again be reinstated as a central feature within the druidic calendar. And so to this end The Albion Conclave and The Druid Network propose to combine their energies in creating THE MISTLETOE FOUNDATION, to hopefully make this dream become a reality.

It is hoped that the Druid Orders from around the world will come together and aid us in this quest. We ask all that read this article, if you have knowledge to share concerning this subject, please bring it to the circle.

This undertaking has many benefits. To begin with here are seven stones upon which to lay at the heart of The Mistletoe Foundation.

• Build a bridge in harmony with the traditions of our Druid ancestors.
• Learn to propagate mistletoe within our Groves.
• Seek a true balance between the polarities of gods and goddesses.
• Help rediscover the male/female pagan mysteries of the Druid tradition.
• Create a common goal within the diversity of modern Druidry.
• Encourage planetary healing.
• Research this sacred plant and learn its hidden healing qualities.

There is a great deal we must learn and the workload will undoubtedly be lightened if we can meet the challenge to learn from each other. For Druids there are much deeper meanings and much deeper mysteries, but for everyday folk the meaning behind mistletoe is straightforward enough. To hold a sprig of mistletoe above there head and beckon a loved one with a hearty smile, in the hope of seasonal good will and a merry kiss.

Just imagine the scene one winter’s night, not of some remote and distant future, but only a few short years from now, when our sacred Groves shine beneath the crescent moon and we cut the mistletoe again. Perhaps this is not the end of the story after all; it is merely awaiting a second chapter.

In Truth
Stefan Allen,
joint chief of the Albion Conclave

 

NOTE : There will be more information about the developing Mistletoe Foundation uploaded to this website in the near future.