What are the fundamental beliefs and philosophy of your tradition?
That all things have spirit and that spirit is connected. To live in honourable relationship with all things. The Druidry of the 18th century had that we begin in a state of innocence and confusion, and ascend through levels of awareness to an enlightened state. Personal experience takes us through those awarenesses, growing spiritually as we quest. There is a principle of Divine Inspiration (Awen) that is granted when called upon. It manifests in creativity and aesthetic endeavour, especially poetry and prose, the Bardic tradition.
How do practitioners understand the divine, nature, and the human person?
If all things have spirit, then all things have divine nature. Whether that be a rock, an armchair, a plastic bag or a Bengal tiger. On this planet, sentient, breathing life co-depends in a system known as the bionetwork. All things are perfectly evolved for their niche in that relationship. Nothing is superior or inferior. The non-human persons outside of the biological definitions of life also have their nature and their part to play in this existence. Humans have evolved to have a large cerebellum and communicative abilities outside what is experienced of those other beings with personhood. Yet we may be simply unaware of their linkage. Trees communicate through the mycelium layer and the split gilled fungus has 23,000 genders. It has been said that if humans learned the language of dolphins, we still wouldn’t understand each other.
Which deities are historically well-attested in the sources, and which are more speculative or uncertain?
All deities called to by practitioners have been mentioned in various sacred texts, legends, myths, folk traditions or in inscriptions discovered by historians or archaeologists. What is known of those deities, Otherworldly beings or extra-natural entities differs greatly from source to source. Some texts talk of deities with no name – possibly as a spiritual ‘makeweight’, in case an unknown deity has been left out. The Irish legends are quite forthcoming about the deities, their origins, their areas of concern and their relationships to each other. The Arthurian cycles, written in the Christian era, are known to be ‘stubs’ of legends, taking work on language forms, geographical origin, relating the journey of the character from surviving folk traditions, known history and literary evolution to extrapolate the story. The exegesis of the texts. My understanding of Celtic deities has approximately 650 names, some of which are well described in myth and legend, some have the merest mention on shrines. To know them I must look at the tribes that celebrated them, the activities around their shrines and make my best informed guess. After that is inspiration and revelation.
What are the main festivals and holy days of the year?
The Druid Revival of Edward Williams, pen name ‘Iolo Morganwg’ or ‘Eddie from Glamorgan’, in the 1700s, celebrated four Sun Festivals of:
Alban Hefin – The Light of Summer (summer solstice), usually 21st June,
Alban Elfed – The Light of Autumn / Water (autumnal equinox), usually 22nd September,
Alban Arthan – The Light of Winter / Arthur (winter solstice), usually 21st December and
Alban Eilir – The Light of the Earth (spring equinox), usually 20th March.
These are thought to be of Neolithic origin as monuments of that era tend to line up with the sun at those calendrical points. Note “usually”, these are solar events and the rotation of the Earth does not always conveniently match.
In the 1950s, a Druid elder, Philip “Ross” Nichols added four more and caused a schism between traditionalists and modernisers. They were the Celtic Fire Festivals, of mostly Irish origin and well attested to in the legends and in the archaeological record. These festivals are:
Imbolc – “Swelling Belly”. Refers to the growing of ewes’ bellies and udders meaning that lambing was imminent. It marks the arrival of the first signs of Spring and new growth. This is Brighid’s Day, the goddess of the Dawn and the Spring, later St. Brigit. Last night of January and the 1st of February. Ewes that had not produced were slaughtered as barren and haggis was made.
Beltane (also spelt, “Béaltaine”) – Bright Fires. Fires in households were doused and remade afresh to signify the new growing season. A purification of the land and a celebration of fertility. Last night of April and 1st of May, “May Day”.
Lughnasadh – the Gathering of Lugh, god of Light, also referred to as Lammas (Loaf Mass, out of the Anglo-Saxon). The first wheat harvest. Courts were held to hear complaints and adjudicate disputes in a seasonal fair of competitive games. Last night of August and 1st September.
Samhain – The End of Summer (Growing). The last harvest of woody fruits. There is an older rendering out of Proto Gaulish, which gives a meaning of “The Meeting of the Living and the Dead”. Ancestors are commemorated, tales told of their exploits and kindnesses, much feasting and drinking. And, famously, the origin of modern, secular “Hallowe’en”. Last night of October and 1st of November.
Notice how the traditional Celtic day ended and began at sunset the previous day, rather than today’s midnight – impossible to tell without an accurate timepiece.
How are rituals typically conducted?
It seems that the Ancient Druids performed transactional ceremonies, gifting things and lives for divine gifts of success in battle, justice according to tradition and civil worth, and healing. Legends and eye-witness accounts in later times (Scotland, Ireland and Wales), point to almost ‘shamanic’ practices through rites of revelation and seeing.
Today, Druid ritual has been much influenced by the Western Magical Tradition. Iolo’s Masonic rites were drawn from this and Hermetic practice made an appearance in the 19th century. Philip Nichols of the Order of Bards, Ovates and Druids, has been very influential. There was a yearning for simplicity and ‘back to nature’ in the 1960s and 1970s, and aboriginal cultures were plundered on all continents. This has now been reined in within the understanding of ‘appropriation’, but inspiration has been taken on board.
A ritual will usually begin by describing a circle, with members stood in this form. There is a calling to the Spirits of Place in the four compass directions by four ordinary members. The leader will announce the purpose of the gathering and, hands held in the circle, both the Druid’s Prayer and the Druid’s Vow will be said. The gathering might be to celebrate a seasonal festival, the naming of a child, a partnering, a passing, perhaps an initiation into full membership, or in some groups (‘Groves’), to celebrate the New Moon or Full Moon. The gathering will usually continue with an ‘icebreaker’, something to build community and friendship, this may be humorous. Token food and drink are shared, “may you never hunger”, “may you never thirst”. Things progress towards the more serious, with readings from ancient texts and new compositions. All builds towards focussed intention and the adoration of deities appropriate for the occasion, the acknowledgement of the spirit in all things and purpose. A focus is reached and the ceremony begins to wind down with perhaps a communal meditation, grounding, and then individual personal input from all gathered. The deities are thanked, the Spirits of Place stood down and the circle is broken. A communal gathering, perhaps a meal, refreshments, may be held to reinforce community.
Some Groves may tend towards serious ritual only, others may prefer a seemingly disorganised ‘shamanic’ expression.
What role do ancestors play in your spirituality?
Ancestors are revered and are called on for guidance or wisdom. Their resting places are kept maintained and free from interference. This then leads in two directions, according to afterlife belief as in the next question. Those who hold that there is an Otherworld that the dead have passed to, can call for visitation or revelation by their hand. For those who have a rebirth belief, then the lives and wisdom of the departed, while they were here, reverberate endlessly and can be tuned into. This echoes an ancient Neolithic belief that has emerged, of the living entering the places of the dead and calling to what seems to be a combined living memory of the tribe, handling their bones and being granted inspiration and revelation.
Is there a concept of the afterlife, reincarnation, or spiritual evolution?
There are two belief trails in modern Druidry. One has that the dead journey to the Islands of the Ever Young, where it is always summer. They can be called to and may return ‘through the veil’ at times of need and times when, tradition has it, that ‘the veil is thin’, being Beltane and Samhain, to be welcomed and celebrated by their descendants.
The other has it that when we pass, we journey to a new life, that is, reincarnation in a European understanding of metempsychosis. The Proto-Indo-European thread describes a short period of spiritual recharging which seems horrendous to some and blissful to others, depending on how they have lived their life. At the end of this, rebirth is granted, leaving behind all memories of this life, to be born afresh as human, creature, plant or other entity. Revelations of a previous existence may happen through spiritual journeying or external (deity) action. The Myth of Er the Pamphylian, in Plato’s Republic may tell it best, which echoes the Zoroastrian tale of Ara the Handsome, out of the Armenian tradition.
Edward Williams, in the Druidry of the 18th century, had that we begin in a state of innocence and confusion. Through Druidic practice and study, we ascend through levels of awareness to an enlightened state. Today’s Druidry puts this growth firmly in one lifespan. Personal experience takes us through those awarenesses, growing spiritually as we quest. Some schools formalise these stages as courses, others have a freer, less structured, growth expression.
What virtues or ethical principles are considered most important?
I have mentioned ‘Honourable Relationship’, two words that have a lot of resonance in all emotional and ethical considerations. Druidry tries to avoid judgementalism but holds that all life is sacred, so that would be applied in community and ecological quandaries. The ‘Golden Principal’ of doing as one would be done by holds well too. Aristotle taught that ethics should be built according to true understanding of situations, so good education, the skills of critical analysis and an innate feeling of fairness should be cultivated. The Arthurian legends extol the virtues of the Chivalric Code, but Edmund Spenser considered them corrupted over time and sought to return them to the form of Aristotle’s Eudaimonia in ‘The Faerie Queene’, as explained in his letter to Sir Walter Raleigh in 1589.
What are the best primary historical sources for someone beginning serious study of Celtic religion?
If one is to attempt a reconstruction of the ancient Druid faith, then attention to the contemporary accounts in the Roman and Greek classics are a good start. There are references to the teachings of Pythagoras especially on rebirth, as well as accounts of Celtic beliefs and practices. A good historian will consider the usual contempt for the conquered by the conquerors. Thereafter, reading the Irish legends, the Four Ancient Books of Wales (a friendlier version of the Red Book of Hergest is available as ‘The Mabinogion’), and the Arthurian Cycles / Le Morte de Arthur. This should be supplemented by archaeological works such as by Professor ‘Barry’ Cunliffe, Dr Anne Ross or Dr Miranda Green, as well as historical and literary experts.
Thereafter, there is the 18th century revival by Edward Williams, writing as Iolo Morganwg. Mr Williams, a stonemason, who was also an expert on ancient Welsh texts. He wished to revive the reputation of this branch of literature that had been disparaged as ‘barbaric’ and ‘backward’ by the Norman-English conquerors. To give a space between English cultural and ethical norms, and his new movement, he revived the bardic heroes of the literature, the Druids. His Druids studied poetry, prose, song and other arts. They were expert orators and could argue for the Welsh cause. Unfortunately, his expertise in the styles of ancient Welsh writing meant that he was very good at composing his own ‘ancient texts’ where he felt there were gaps. In his time, whimsy and invention were not as egregious as would be considered today. Today, we charitably consider these in the Welsh tradition of the Awenyddion, the ‘inspired ones’, as poetic seers were known.
His son, Taliesin (named after the greatest Welsh poet), published his religious works after his death and his workings on new ‘ancient’ verse were found in chests almost 100 years later. Still, his new philosophy had much merit, he had captured the ancient mindset, he had much authentic material and had sought pre-Christian beliefs, especially Shakti (Folk) Hinduism, that focuses on the Feminine Divine, to supplement philosophically thin areas. His Freemasonry learnings, as an initiated stonemason, gave him a ritual structure too. The other folk belief system of age-old lore and medical understanding was characterised as ‘witchcraft’, which had recently been legally redefined as ‘fraud’ rather than ‘devil-worship’, and he did not wish to be associated with it. When it was found that ancient European paganisms had strong links with the Proto-Indo-European faith (by tracing language evolution), a new look at Iolo’s Druid way shows that he was fairly close.
Edward William’s main text is ‘Barddas’, a precis of this is ‘The Book of Druidry’ by Philip ‘Ross’ Nichols. A history of the modern Druid tradition is ‘Blood and Mistletoe’ by Professor Ronald Hutton. Introductions to modern Druid practice are ‘Principles of Druidry’ by Emma Restall Orr (known as Bobcat) – a free pdf download from TDN, and ‘Druidry – A Practical and Inspirational Guide’ by Phillip Shallcrass (known as Greywolf). A more substantial work of Emma Restall Orr is ‘The Wakeful World – Animism, Mind and Self in Nature’, which has received critical acclaim.
How do modern druids distinguish historical reconstruction from modern interpretation?
The Iron Age was a time of oral tradition and to write down the hundreds of tales, the histories and the traditions of the tribe was strictly forbidden. Only financial transactions and trade tallies were written down until the Roman conquest. So there are no actual writings of Druids but there are reports of what was seen and heard. Romans reported that the Druids were the ‘professional class’, lawgivers, tacticians, healers, teachers, and oversaw religious practice. They were chosen by aptitude not social class. They were exempt from military service and taxation. They answered to regional and national councils of Druids. Plus the archaeological record. Many graves of significant individuals matching those functions have been found, but none have been conveniently labelled ‘Druid’. Legendary accounts say that every chieftain had an advising Druid and that even the king had to wait for the Druid to speak before speaking himself. Also, of Druids performing fantastical magic feats such as flying or calling down thunderbolts.
It is safe to say that we are inspired by the accounts of the wisdom of these ancients, their selflessness in riding chariots between warring tribes and ordering them to stop, their wisdom born of extraordinary study – Julius Caesar reported that a Druid could take up to twenty years to train in their skills and astonishing memories.
Today’s Druids seek to live well, earnestly follow their path and strive for a better Earth.