Celtic Magick

WOTC Extra – Modern Druid Beliefs


Unicorn Comments & Graphics

Modern Druid Beliefs

 

Both the neopagan and so-called mesopagan groups emphasize the sacredness of nature and its importance to human health and spiritual growth. Both adhere to the concepts of awen, or inspiration, and imbas, or divine illumination.

The “traditional” British groups and their heirs follow a calendar based on the ancient solar calendar, with four main festivals to mark the solstices and equinoxes. These are often referred to as the “Gates of Alban,” and are perceived as times when illuminating energy floods the earth, and the barriers of the Otherworld are dissolved. These are:

Alban Eiler, “Light of the Earth,” the spring equinox

Alban Heruin, “Light of the Sea,” the summer solstice

Alban Elued, “Light of the Water,” the autumn equinox

Alban Artan, “Light of Arthur,” the winter solstice, celebrated as the new year

Many groups add to these the four cross-quarter days, marking the spaces on the calendar in between solar festivals. These include the traditional holidays of Beltaine, Imbolc, Lughnasadh, and Samhain/Samhuinn.

The Everything Celtic Wisdom Book: Find inspiration through ancient traditions, rituals, and spirituality (Everything®)
Jennifer Emick

Categories: Articles, Celtic Magick, Daily Posts | Tags: , , | Leave a comment

Let’s Talk Witch – The New Druids


Unicorn Comments & Graphics

The New Druids

 

Despite being mostly mythical nonsense, the neodruid movement never entirely lost its charm, but by the early twentieth century, interest was dwindling. The decline would not last long. With new scholarship, a better sense of the ancient religion began to take shape. When the 1960s rolled around, bringing increased interest in the environment and alternatives to main-stream spirituality, interest in druidry as a religion began anew.

There are several types of modern druid organizations. A handful of these groups claim lineage from one or more of the eighteenth-century revival orders, and their beliefs and practices are more in keeping with eighteenth century esotericism than druidry as a strict religious pursuit. Still others, sometimes referred to as Celtic Reconstructionists or neopagan druids, try to emulate as closely as possible ancient druid religious practices, gleaned from historical and archaeological reconstructions, but dispensing with the notions of the romantic revivalists.

The modern day neodruid movement sprang up somewhat simultaneously both in the United States and the United Kingdom. The first such group, the Reformed Druids of North America (RDNA), was formed in 1963 as something of a lark. A group of Minnesota college students were upset with a school rule demanding mandatory attendance of religious services. Not liking any of the available choices, they opted to create their own. They chose druidry and dressed up their new religious organization with tongue-in-cheek style. When the absurd rule was finally withdrawn, pretend druids actually found themselves interested in studying druidry, and eventually the group began practicing in earnest.

About a year after the founding of the RDNA in the United States, a British poet named Ross Nichols, a member of the Ancient Druid Order, became offended by the group’s election of a new leader. He set out on his own and organized a new group, which he called the Order of Bards, Ovates, and Druids (OBOD), after the classical system of druidical ranking. The OBOD emphasized a more historical, Celtic-centered mythology and ceremonies, and adopted a calendar of festivals based on the ancient Celtic calendar. The OBOD, like its parent order, places more emphasis on personal spiritual growth and inspiration than on faithfully recreating the practices of ancient druids.

What these newer druid groups and their offshoots had in common was an interest in an in-depth real spiritual experience, in contrast to the generalized esoteric spirituality and clubbishness of the fraternal druid orders and the nationalistic cultural emphasis of the Welsh groups. During the 1980s, membership in these groups and many other newly formed druid groups exploded alongside the Wiccan movement. Today, Celtic Reconstruction and druid orders are equally popular with disenchanted Wiccans and others looking for more authentic pagan traditions.

The Everything Celtic Wisdom Book: Find inspiration through ancient traditions, rituals, and spirituality (Everything®)
Jennifer Emick

Categories: Articles, Celtic Magick, Daily Posts | Tags: , , , | Leave a comment

What A Very Wonderful & Blessed Wednesday The Goddess Has Given Us!

Celtic & British Isles Graphics

Celtic Commandments

Give thou thine heart to the wild magic,
To the Lord and the Lady of Nature,
Beyond any consideration of this world.
 
 
Do not covet large or small,
Do not despise weakling or poor,
Semblance of evil allow not near thee,
Never give nor earn thou shame.
 
 
The Ancient Harmonies are given thee,
Understand them early and prove,
Be one with the power of the elements,
Put behind thee dishonor and lies.
 
 
Be loyal to the Lord of the Wild Wood,
Be true to the Lady of the Stars,
Be true to thine own self besides,
True to the magic of Nature above all else.
 
 
Do not thou curse anyone,
Lest thou threefold cursed shouldst be,
And shouldst thou travel ocean and earth,
Follow the very step of the ancient trackways.
 
 
–From the carmina gadelica, ancient celtic oral tradition
Pagan Carmina Gadelica by Mike Nichols
Original Carmina Gadelica in full

Categories: Articles, Celtic Magick, Daily Posts | Leave a comment

Let’s Talk Witch – The Eight Keys to Celtic Magic

Flower Graphics
Let’s Talk Witch – The Eight Keys to Celtic Magic

Every folk group has special traditions with regard to magical practice. To the contrary of trends in modern occultism these traditions are not merely windaw dressing on a universal pattern- the differences reflect real and often profound variations between and among traditions. In studying the Celtic traditions of magic certain unique themes occur which are worth pointing out. These themes help distinguish the Celtic traditions from others. If these themes are found inspiring, then the Celtic tradition is a place to explore them further in the environment of ideas which will lead the seeker to deeper findings along the same path.
1. Magic of the Head
NO other tradition, with the possible exception of the Slavic, is more focused on the human head (and brain) as the seat of magical powers. When one reads the ancient Irish tales one becomes aware of the degree to which the Celts were head hunters. The reason for this is that their magical physiology holds that the head is the seat of power- an honour. This a warrior attempts to steal from an enemy, and assume himself. Hence the ancient Irish were known to eat a portion of a slain enemy’s brain. The head-hunting practices of Irish fighters continued until the mid-19th century, when early Irish immigrants to North America fighting for the Confederacy were known to have hunted the heads of Union soldiers. (See Professor Grady McWhiney’s book Attack and Die.) Also, however, the heads of one’s own ancestors were to be preserved- and displayed at certain holy times. This “cult of the head” is conspicuous at the Celtic temple at Roquepertuse, which contains stone pillars with niches into which the heads of ancestral heroes were placed. This is without doubt also the ultimate origin of the “jack-o-lantern”the carved cephalomorphic gourd familiar in Halloween customs. It is thought by many that the myth of the head of Mimir, which informs the God Odin, is ultimately a Celtic influence.
2. Memory
Mimir means memory- and the exercise of memory in and of itself seems to have a magical importance for the Celts. This is a trait they share with the Aryans of the east. The Druidic training program is said to have consisted of twenty years of learning lore by memory. The exercise of this faculty for its own sake, beyond the ready access to information it provides to the subject is something the Celts seem to have especially appreciated. the ogham system was most certainly one of the practical tools used in this exercise. Poems and stories were among the things memorized.
3. Story-Telling
The stories recited by Celtic tellers of tales were not merely for entertainment- they were also not merely mythic tales in which the traditions of the people were encoded. Stories are actually said to have operative magical effects. It might be said that the hearing of a certain story would bring a number of years of good fortune, but the telling of a story would bring even more. (See Rees and Rees, The Celtic Heritage.)
4. Language and Music
No people seem more Iyrical than the Celts. The linkage between music (harmonics) and language (meaning) is strong. In the lore of magic this reaches its apex in operative techniques by which changes in the environment, or in the human mind, can actually be effected by means of musical strains alone. This is a theory explored by the Pythagoreans, but in the lore of the Celts it appears to have been an ancient traditional operative technique.
5. Inter-Dimensionality
No other traditional lore seems to have a better or more realistic understanding of the magical experience of inter-dimensionality. The regular interaction with the “otherworld” or the “underworld” is a common feature of Irish and Welsh mythic tales as well as folktales from the Celtic cultures. It is from these that the Arthurian legends inherit their “inter-dimensional” features- such as the Grail Castle appearing and disappearing from various “places” at various “times.” This mutual effect of one “world” upon another is reflected in the very grammar of the Celtic languages wherein one word, when juxtaposed to another for a specific grarnrnatical, syntactic and semantic purpose, will cause the latter word to change its shape (sound). For example the Irish word for “cow” is bo, and the word for “white” is ban, but to say “a white cow,” one must say, or write, bo bhan [pron. boh-vawn].
6. “Satirizing”
By the use of words – of poetry – the fili(“master poets”) were able to cause physical changes in the bodies of other individuals. This was done with “satire.” The fact that satirical verse has a patently humorous aspect is the essentially Celtic dimension here. Because Celtic kings could not rule if they suffered any physical defect or blemish, all the satirists had to do in order to depose a king was to, by means of a satirical verse, raise boils on his face. All would see the blemish, and his rule would be at an end.
7. Operative Fasting
Fasting for “spiritual” reasons is familiar throughout the world. To fast-really to starve the body – in order to make subjective changes is obvious. Celtic magicians could, however, “fast on” their enemies as an operative curse formula. By starving himself to near death the sorcerer can actually cause the death of his enemy. This technique is something entirely different from, though apparently related to, the use of fasting as a way to “protest” supposed injustices. This latter technique works only through the medium of information in the context of public morality, whereas the operative fasting of the ancient Celtic magicians worked in a mysterious way.
8. Magical Taboos
Again “taboos” – negative prohibitions against certain behaviours– and other behavioural sanctions are familiar in most religious traditions. The Irish gess [pron. gaysh] (plural gessa) is most often translated something like “taboo.” It is, however, something quite different from what is usually meant by this word. A gess, although usually a prohibition against behaviour, actually provides power to the individual. The more gessa that have been “put on” a person (usually by a sorcerer) the more danger recipients live with- but also the more power recipients have at their disposal. To have a gess is both a curse and a boon simultaneously.
These eight distinctive points of Celtic magic, being aspects which distinguish that tradition from others, should be focal points of research and practice in any program to develop a true magical renaissance of the Celtic tradition.

 

Author:

by Edred Thorsson

An Assue Wytch’s Book of Correspondences

Categories: Articles, Celtic Magick, Daily Posts | Tags: , , , , | Leave a comment

The Alder Tree – Celtic Tree Astrology for March 18 – April 14

The Alder Tree

March 18 – April 14

If you are an Alder sign within the Celtic tree astrology system, you are a natural-born pathfinder. You’re a mover and a shaker, and will blaze a trail with fiery passion often gaining loyal followers to your cause. You are charming, gregarious and mingle easily with a broad mix of personalities. In other words, Alder signs get along with everybody and everybody loves to hang around with you. This might be because Alder’s are easily confident and have a strong self-faith. This self-assurances is infectious and other people recognize this quality in you instantly. Alder Celtic tree astrology signs are very focused and dislike waste. Consequently, they can see through superficialities and will not tolerate fluff. Alder people place high value on their time, and feel that wasting time is insufferable. They are motivated by action and results. Alder’s pair well with Hawthorns, Oaks or even Birch signs.

 

Source:
Whats-Your-Sign.com

Categories: Articles, Celtic Magick, Daily Posts | Tags: , , , | Leave a comment

Branches of the Druid Order

Branches of the Druid Order

In California and Nevada the Druidic family is composed of three separate bodies: Groves, being the Brotherhood, Circles, known as the Sisterhood, and the Chapters. known as the Sir Knights and the Fun Branch. A member of the brotherhood branch can in due time join the sisterhood. However, a member of the sisterhood cannot join the brotherhood branch. Both members of the brotherhood and the sisterhood are eligible to join the Chapter branch, however membership in the Chapter branch is limited to brothers and sisters who are Officers of the Grove or Circle or Past Officers. All three branches of the Druidic Fraternity are rooted in antiquity and each branch has its own moral precepts.

The guiding virtues of the Circle Branch are: The Seven Star Points:

Honor

Truth

Justice

Faith

Hope

Love

Benevolence

The principles of virtue of the Chapter Branch are:

Equity

Integrity

Obedience

The Druidic Units, brotherhoods, are called Groves (Lodges in honor and memory of the custom of the Ancient Brethren who lit their altar fires in the forest groves). In these grove edifices, the tops were never covered and the Ancient Druids used the sky or heaven as their roof. The Druids belonged to all humanity, non-sectarian.

The motto of the Druids the world over is “United To Assist. The aim of the Druids is Unity, Peace and Concord.

 

Source:

The Story of Druidism: History, Legend and Lore
(Version 1.3)
Copyright © 197? by The United Ancient Order of Druids
(P. E.) Isaac Bonewits, Adr.Em./ADF
Isaac Bonewits’ Homepage URL is http://www.neopagan.net
Categories: Articles, Celtic Magick, Daily Posts | Tags: , | Leave a comment

Druidism

Druidism

 

Druidism is probably one of the most misunderstood subjects in Celtic history, with the popular image of men in white cloaks cutting mistletoe with a golden scythe in an oak grove. The Druids were in fact members of the learned class among the ancient Celts. They served many functions, among them priests, teachers, judges, seers, doctors and philosophers, and were highly respected by many in the ancient world. The origins and meaning of the word “Druid” has been much debated by scholars. In Old Irish, the singular form of the word is “drui”; the plural form is “druid”. The celebrated language scholar Rudolf Thurneysen derived the word “druid” from the Old Irish “dru” prefix, meaning “thorough” and “vid”, meaning “know”, so that a Druid was understood to be a person of great knowledge or wisdom. Early classical writers such as Pliny related it to the Greek word for oak, “drus”. Combining these, the word “Druid” has generally come to mean a “wise man or a priest, of the oak”. The female equivalent is “Druidess”.

The early Irish writers generally wrote of their druids in much the same way as did those on the Continent, using the word “drui”. Latin writers usually translated the word “Druid” as “magus”, meaning a seer. Further, the early Celtic and Greek languages are branches on the large tree of the Indo-European family of languages, which may explain why there is such a similarity between many Old Irish and Sanskrit words, a subject addressed later in this article.

But any serious study of the Druids should start with examining the earliest sources. The classical writers, such as Caesar (Gallic Wars), Strabo (Geography) and Pliny (Natural History) provide us with information about the customs of the Druids, much of their material attributed to a lost shared source, the writings of the Stoic philosopher Posidonius. The classical writers wrote about the Celts during the 1st century BC and the first few centuries AD. Caesar was hardly unbiased, of course, as he was sent to Gaul to conquer their people and their renowned priesthood – the Druids. His account of the Druids from Book VI of his “Gallic Wars” is the most descriptive that we have:

…The Druids are concerned with the worship of the gods, look after public and private sacrifice, and expound religious matters. A large number of young men flock to them for training and hold them in high honour. For they have the right to decide nearly all public and private disputes and they also pass judgement and decide rewards and penalties in criminal and murder cases and in disputes concerning legacies and boundaries… It is thought that this [Druidic] system of training was invented in Britain and taken over from there to Gaul, and at the present time, diligent students of the matter mostly travel there to study it…

Caesar then continues:

… The Druids are wont to be absent from war, nor do they pay taxes like the others… It is said that they commit to memory immense amounts of poetry. And so some of them continue their studies for twenty years. They consider it improper to entrust their studies to writing…They are chiefly anxious to have men believe the following: that souls do not suffer death, but after death pass from one body to another; and they regard this as the strongest incentive to valour, since the fear of death is disregarded. They have also much knowledge of the stars and their motion, of the size of the world and of the earth, of natural philosophy, and of the powers and spheres of action of the immortal gods…

Caesar and his contemporaries portray the Druids as enjoying high status within Gallic society, of a rank akin to the knights, who were the highest nobility below the tribal chief magistrate or king. In the Celtic world, the priesthood was a separate, highly respected and important grade of society; some early writers compared them to the famed Indian Brahmins, the Persian magi, or the Egyptian priests. They were generally seen by the Romans as priests, seers, healers, prophets, magicians, and, in one account, Strabo comments that in former times, Druids could even intervene and stop armies from fighting.

But, unfortunately, most of the information that we have about the Druids is from their enemies – the Romans. Later descriptions depict the Druids as hiding in forest groves conducting strange rites of sacrifice. But what is indisputable is that the Druids were especially gifted at poetry, rhetoric, philosophy, and all verbal skills. Most early sources agree that the Druidic elite was divided into three parts: the Bards (lyric poets, musicians), Vates (diviners and seers) and the Druids (priests, philosophers, theologians).

One obvious question is: but what happened to the Druids, and Druidism, after the arrival of the Romans? We learn from the texts of Suetonius, Tacitus, and Pliny that the early Roman emperors of the 1st century AD saw their powerful priesthood as a threat and tried to suppress it. Augustus banned Roman citizens from joining the Druids; his successor Tiberius had a much harsher policy, issuing an edict to get rid of the Druids “and that class of seers and doctors” altogether. Under Claudius, it appears that the Druids didn’t fare well at all, with Suetonius claiming that he abolished Druidism completely. Many of the battles between the Druids and the Romans were very bloody. In the documents known as the “Augustan Histories”, there are references to Druidic prophetesses who acted as fortune-tellers for emperors such as Severus and Diocletian in the 3rd century, but, for the most part, Druidism had largely died out by then.

The Irish manuscripts, written by Christian monks from the 5th century onwards, have numerous references to Druids in them. They are portrayed mainly as prophets or seers and, especially in the saints’ lives of Patrick and Brigid, they are shown to be hostile to the new faith. Cathbadh, the Druid attached to the household of Conchobor, King of Ulster, is sometimes portrayed as being more powerful than the king himself. There is still scholarly debate about how, and to what extent, the early Druids may have been assimilated into the new Christian monasteries. As might be expected from devout Christian scribes, the beliefs and magic of the Druids are clearly seen as inferior to the new faith – Christianity. However, Christian saints are sometimes portrayed as using basically the same magical techniques as their Druid counterparts, but in the name of Christ!

So what did the Druids believe? What was their overall cosmology? A number of early writers acknowledge that they were masters of philosophy, of problems secret and sublime, and of religious matters. They were also renowned for their astronomical knowledge and for their healing abilities. The Christian author Hippolytus says that the Druids were capable of foretelling certain events by means of Pythagorean reckoning and calculation. It was known in the ancient world that the Druids, the “magi of the North”, believed in the immortality of the soul, and in reincarnation. At funerals, the Druids were known to sometimes throw some letters on the pyre written to the dead by their kinsmen, as they were certain that the dead would be able to know of their content. (Given the supposed illiteracy of the pre-Roman Celts, this is a curious remark!) It was also known that the Druids were so certain of the reality of reincarnation, that if one loaned money to another, it was understood that the debt could be repaid in the next life.

The Druids also highly revered the number three, and it is believed that they may have taught much of their philosophy in poetic, triadic form. There has been a lot of speculation about the secret wisdom that the Druids possessed, that so impressed the learned men and priests of the ancient world, but their policy was to never write any of it down, preferring instead an emphasis on the art of memory and oral teachings to specially prepared candidates. It is believed that sun worship may have played an important part of their beliefs, and that Druidism was monotheistic, as they ultimately believed in one divine spirit, while deeply venerating the sun, moon, stars, and nature spirits.

Interestingly, a good number of early Celtic beliefs seem to have similarities with early Indian Vedic culture and beliefs. This is most likely because of their common Indo-European heritage, as academics like Dumezil have shown regarding languages. Briefly, Celtic deities included Gods who often had multiple functions, who actualised nature forces, promulgated ethics, justice, knowledge, arts, crafts, medicine, speech, harvests, gave courage for war and battled forces of darkness, and there are Goddesses of land, rivers and springs. The early Irish god Lugh may have been an early solar deity, as he is portrayed as a bright, shining god who is later thought to have been a possible prototype for St. Michael. The name Lugh means “shining one” and his festival is on Lughnasadh, the eve of 1st August. Other gods in the early Celtic pantheon were also believed to have bright, shining qualities. The early Vedic pantheon included deities of fire, solar, atmospheric and nature forces, ritual stimulants, speech, crafts, arts, harvest, medicine, ethical order, war, and battlers of malevolent beings. There are goddesses of land, rivers, and so on and, like the Celtic deities, gods are often shown as having overlapping functions. The word deva means “shining one”, or a god that is very bright, a spiritual being.

In Irish mythology, the number seventeen comes up in many contexts – 17 days, 17 years, etc. Why, in an early Irish tale, does the Druid advise Maelduin to take only seventeen men with him on his famous voyage? In the early Book of Invasions, Mil arrived in Ireland in the seventeenth of the moon; the age of consent in early Ireland was seventeen, when boys became men. But why seventeen? The Vedas say that the heavens were divided into seventeen regions, ‘Prajapati is the year, so Prajapati is seventeen.’

The Celtic god of thunder was Taranis who carried thunderbolts and was also a god of war. Before the Romans came, Taranis may well have existed as an elemental supernatural force, like the sun; later, he is known to have been a powerful thunder god and also is believed to have been a more universal sky-god, with control over the weather. A Vedic god of rain and thunder was Indra, who carried thunderbolts. Some of the Celtic fire rituals were conducted in pits with offerings of herbs, mead and cakes, by chanting Druids, the priests. A central Vedic ritual was the fire sacrifice, performed in pits with offerings of ghee, spices, and rice – offered by the mantric-chanting Brahmin priests.

It appears that both the early Irish Celts and the Vedic Hindus believed that the gods are particularly fond of music; poet-singers sing and praise the gods with the intention that the gods may be pleased and may grant gifts. Both cultures value music, sound and vibration highly – in early Ireland, particularly vocal music, poetic incantations and harp music; Vedic music is mainly vocal, consisting of singing samans, recitations, etc. While an acknowledgement of the spiritual power of music is almost universal in ancient traditions, musicologists have examined some of these issues, and suggest close correspondences between these particular cultures. The Irish music critic, Fanny Feehan, in a paper entitled “Suggested Links Between Eastern and Celtic Music” (1981) states:

…In the area of vocal ornamentation East and West come close. I once played a Claddagh recording of Maire Aine (Ni Dhonnacha) singing `Barr an tSleibhe’ for an Indian Professor of Music who refused to believe, until I showed her the sleeve of the record, that it was an Irish song. She claimed, and demonstrated by singing to me, that the song bore a strange resemblence to an Indian (North) raga about a young girl being lured toward a mountain. The Professor was interested in the mode, the pitching of the voice, and certain notes which were characteristic of both the raga and `Barr na tSleibhe’…

One of the most ancient forms of Celtic music, which still survives in a few areas in western Ireland, is the marbhnai, or “death song”, also called keening. (caoine). These songs are sung by women, and have been compared with the raga style of India, which it is similarly improvised around three or four notes. Historian Bryan McMahon plays an interesting game with every Indian guest who visits a certain hotel in County Kerry, Ireland. He hums certain Irish folk music and then asks them to complete it however they like. He says that, almost every time, they will sing it like they already know the song. McMahon believes that, for him, it is an indication that Indians and Irishmen have a common past of some kind. What can be said for sure, is that both cultures greatly valued and enjoyed music on many different levels.

But the two cultures also share the broader concept of a special magico-religious power of music, and an awareness of the breath and of poetic verse. Druids memorised extremely long poetic sagas that often ended with a three-part cadence at the end; the bards of the Vedic literature are portrayed as memorising lengthy poetic sagas that convey spiritual knowledge and dharmic duty, and the poetic metre often ends with a three-part cadence at the end. Thus, one can see why many scholars believe that the Hindu Brahmin in the east and the Celtic Druid in the west were lateral survivals of an ancient Indo-European priesthood.

More research should be – and is being – done in this complex area of study by humanities scholars today. Along with literary and linguistic sources, new and often controversial archaeological finds in many parts of the world are seriously challenging orthodox ideas about early peoples, their artefacts and their migrations. A key and controversial leader in this field is Michael Cremo, whose book “Forbidden Archaeology” has shocked the established views about early man (see footnote ).

The historical Druids – and Druidism – remain largely a mystery to many today, mainly due to the relative lack of much solid information that has survived the ravages of time, and the unfortunate necessity of historians having to rely on hostile Roman sources, for example. But we do know that the Druids were inspiring to their people, renowned to their enemies, respected by fellow priests – near and far – in their time, and still inspire many today, as new, modern versions of Druidry are growing in our 21st century today. May one of the Druids’ ancient mottoes — ‘The Truth against the World’ — inspire us to create a better world today.

 

Website

Ancient Quest

Official website of author Karen Ralls

 

READING LIST

  • Ralls, K., & Robertson, I., The Quest for the Celtic Key, Luath Press, Edinburgh, 2002;
  • Carr-Gomm, Philip,  The Druid Way:  A Shamanic Journey Through An Ancient  Landscape,  Thoth Books (UK), 2006;
  •           Carr-Gomm, Philip, Druid  Mysteries:  Ancient Wisdom for the 21st  Century, Rider, 2002;
  • Carr-Gomm, Philip,  What Do Druids Believe?,  Granta, 2006;
  • Hutton, Ronald, The  Druids,  Hambledon Continuum, 2007;
  • Restall Orr, Emma,  Living Druidry, Piatkus, 2004;

To get started…

general, antiquarian and academic sources:

  • Cunliffe, B., The Ancient Celts, Oxford University Press: Oxford, 1997
  • Matthews, J., The Druid Source Book, [Ed.], Blandford: London, 1996
  • Ross, A., Druids, Tempus: Stroud, 1999
Categories: Articles, Celtic Magick, Daily Posts | Tags: | Leave a comment

Alban Eilir

Celtic & British Isles Graphics

Sap quickens
Grass turns yellow-green
Geese, mallards are home
Red-robin hops and spies
For food.
Land softens, frost broken
Daffodils, lilacs
Paint the land
With splattered technicolor.

Ripples on the river
Catching sparks of sunlight
Striking my eyes with small blindness.
The world thaws
Water runs free
Snow turned to rain
Green stalks scout out new season.

We wake to warmth
To growing sunlight
To rabbits and painted eggs
And transformed caterpillars
Fluttering by
And returning birds.

Welcome, spring.
May we grow with you–
In you.

Straight from

Author Mary Jones

Website Mary Jones

Categories: Articles, Celtic Magick, Daily Posts | Leave a comment

Create a free website or blog at WordPress.com. The Adventure Journal Theme.

Follow

Get every new post delivered to your Inbox.

Join 2,336 other followers