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DRUID FAQ

01:36 Nov 20 2010
Times Read: 499


Druid FAQ


The Solitary Practitioner's Basic DRUIDISM FAQ


version 3 August 1995


compiled by CATHBAD bmyers@uoguelph.ca


Thanks be to Raven, Jaguar, JJ Kane, Kami Landy, Iarwain, Branwen Heartfire,

Erynn, and everyone at Nemeton-L. Special thanks to The Gods!


This document is distributed on the net as a public service. It may be copied

at will, provided the authorship, version, and date remains intact. This

document is not an authoritative scholarly reference on the Druids, nor on

Celtic society, though it uses such references. It is a pointer, a guide, an

introduction. TABLE OF CONTENTS


* Introduction


* Why Druidism in the 20th Century?


* Who were the Druids?


* What are the Celtic Nations?


* What are the sources by which we can know the Druids?


* Did the Druids practice human sacrifice?


* Why haven't you called them "priests" yet?


* What are the Druidic holy days?


* What did the ancient Druids believe?


* Earth, Air, Fire, Water; Isn't that Celtic?


* What Gods did the Druids worship?


* What is the difference between Wicca and Druidism?


* Were the Druids Shamen?


* Was Stonehenge a Druidic temple?


* What about Glastonbury?


* Are there any other Druidic sites?


* What is Arthurian Druidism?


* What modern Druid organisations exist?


* Internet Contacts


1. INTRODUCTION


I am a solitary practicing Druid, or Celtic Pagan, or what-have-you; labeling

myself I thought to be unnecessary. I don't belong to an order or coven, not

because I feel these groups do not have merit, but because they do not always

agree, and because at the moment I prefer solitary practice. I have Celtic

ancestors. I like learning about the ancient Celts, specifically their beliefs

and practices, and I have a desire to emulate them in a manner valid for myself

and for this century. If you agree with one or more of these statements, you

are probably drawn to Druidism, and this FAQ is for you. This third edition

includes a few new questions, and attempts to remove some value-judgments that

crept into its predecessor.


2. WHY DRUIDISM IN THE 20TH CENTURY?


Why not? :) Actually, there are a number of good reasons for modern people to

consider Druidism. Some see it as a way to reconnect, or "ground" themselves

in history, or to improve their relationship with their ancestors (if they are

of Celtic descent). Some are attracted by the relationship with the natural

world that a Druid cultivates, or by the artistic, creative methods used to

build that relationship. There are those who choose Druidism over other forms

of neopaganism. Perhaps a reason for that is because Druidism is not only a

branch of neopaganism, but also the subject of academic study. Druidism is

often of interest to archaeologists, historians, and mythographers who don't

necissarily consider themselves Druids, or even remotely pagan. Thus, there is

a wealth of serious academic material available concerning the Druids, and many

discover Druidism through it. Finally, there are those who choose Druidism over

more conventional religions that are more accepted and widespread, such as

Christianity. Christianity belongs to a middle-eastern language, culture, and

mythology-set; Druidism belongs to the Indo-European set from which we in the

West inherit virtually all our other cultural practices, including our

languages. An exploration of Druidism is for many people a resurgence in

Western Europe's indigenous spirituality. Many seek Asatru to revive Northern

Europe's spirituality for much of the same reason. If mainstream religions

cannot provide answers to those "deep", spiritual, and philosophical questions,

Druidism or another form of neopaganism often provides them.


3. WHO WERE THE DRUIDS?


I suppose the main thing that can be said about the Druids is that they were

members of a professional class in their culture, the Celtic Nations of Western

Europe and the British Isles. (The Druids were not an ethnic group; their

culture, the Celtic culture, was.) They filled the roles of judge, doctor,

diviner, mage, mystic, and clerical scholar. Many Druids were women; the

Celtic woman enjoyed more freedom and rights than women in any other

contemporary culture, including the rights to enter battle, and divorce her

husband. Though through history we have lost much information about them,

though this will be discussed later.


4. WHAT ARE THE CELTIC NATIONS?


Alba (Scotland), Breizh (Brittany), Cymru (Wales), Eire (Ireland), Kernow

(Cornwall), and Mannin (Man).


5. WHAT ARE THE SOURCES BY WHICH WE CAN KNOW THE DRUIDS?


The main sources we have on what they did are Roman historians, who wrote on

them as they were in the process of conquering Gaul (what is now France; a

variant of gaelic is still spoken in Brittany) so there is that political

problem, and they equated Celtic deities with Roman ones as well. The main

authors are Julius Caesar, Pliny, Tacitus, Strabo, and Diodorus Siculus. One

Roman author, Diogenes, placed the Druids on a list of the ancient world's

wisest philosophers; a list which included the Magi of Persia and the Brahmin

of India. But in my point of view, the best sources are the mythologies. There

we can read of what the Druids did, how they behaved, what some of them said,

and though the medieval manuscripts that preserved them were written by

Christian monks, much wisdom yet remains there. In Ireland the chief myth

cycles are the Ulster Cycle, the Fionn Cycle, and the Invasion Races. In

Wales, the major myths are contained in a book called The Mabinogion. In this

century, a number of folklore collections were made of remaining oral-tradition

stories.


If you were to expand your search to include historical and archeological

records, you might have more luck, and may arouse less suspicion if your area

is not very pagan friendly. In fact what you will be doing is precisely what

the Druids did, for they had to study so many academic, legal, and spiritual

subjects they became walking encyclopedias. The problem is that the Druids

were the subject of a number of persecutions and conquests, not only by the

Romans, but also by later Christians. Some Druidic wisdom was censored,

evolved into something unrecognizable, or just plain lost. A modern person

seeking the Druid's path must attempt to reconstruct the wisdom based on the

sources discussed above. The Romans never invaded Ireland, so that country

became a haven for Druidic learning for a while. After St. Patrick and St.

Columcille, Ireland evolved an unique and beautiful blend of Christianity and

Druidism, called Culdee Christianity, headquartered on the Isle of Iona, which

was later to be eradicated by the invading English. Catholicism eventually

became a point of national identity in Ireland (and without it they may never

have become independant).


6. DID THE DRUIDS PRACTICE HUMAN SACRIFICE?


The Romans recorded that they sacrificed humans, specifically condemned

criminals. Judicial executions were no different elsewhere in Europe,

including Saxony. The Romans wrote that such victims were tied into huge

wicker man-shaped effigies and burned alive. The archeological record does

reveal a number of sacrificial deaths, such as "triple-deaths" where the victim

was drowned, stoned, and impaled on a spear simultaneously. Some mythologies

describe one person's life being sacrificed so that a terminally ill VIP would

survive, thus indicating a belief in a cosmic balance of forces.


However, there is some debate over this; it may have been anti-Druid

propaganda. Julius Caesar had good reason to make the Druids look bad,

because, after all, he was trying to conquer them. It would fuel interest in

his campaign back home if he could prove that the Celts engaged in such

barbaric practices. Yet the Romans would kill people in gladitorial games, for

the entertainment of the people. The Druids, if they did sacrifice people,

could claim religious sanction. The archeological record is ambiguous if such

sacrifice was judicial or ceremonial, or even if it occurred at all.


Rest assured that modern Druids do not sacrifice anything at all.


7. WHY HAVEN'T YOU CALLED THEM "PRIESTS" YET?


The best word for them would seem to be "priests", yet I am reluctant to use it

for two reasons: The Romans never used it, and because Druids didn't preach to

congregations as priests do. Rather, they had a clientele, like a mystic or a

shaman would have. Caesar and his historians never referred to them as

priests, but perhaps they could not recognize them as such; the Roman

priesthood, officiating over an essentially political religion, were primarily

teachers and judges, with less emphasis on being seers or diviners.


8. WHAT ARE THE DRUIDIC HOLY DAYS?


There was a series of fire-festivals, occurring at 12-week intervals, and

spaced between the seasonal festivals of solstices and equinox (thus, a

festival every six weeks.) These fire-festivals would last three days,

beginning at sunset on the first day, and would be the best time for sacrifices

and divinations. They are:


Samhain (Nov. 1) Feast of the Dead, and beginning of the new year. Death came

before Life in the Druidic cycle, because before new growth can occur, there

must be room for it. On this day the boundary between this world and the

Otherworld is thinnest, and so it is a time to remember all those who died

during the year.


Imbolc (Feb 1) The Return of Light. The ewes begin lactating around this time

of year, and it is a sign that winter is coming to an end. Perhaps divinations

were cast to determine when spring would come (from this practice we might have

got Groundhog Day.)


Beltaine (May 1) The Fires of Bel. Spring has arrived, and the people give

thanks. This was a day of fertility and life, often the choice day for

marriages.


Lughnasad (Aug 1) The Feast of Lugh. The essential harvest festival, to give

thanks to the Earth for Her bounty. The name is a reference to the Irish god

Lugh of the Long Hand, son of the Sun.


I have heard that Australians who practice these festivals do it in reverse

order, because these dates are for northern-hemisphere seasons. It would make

sense for them to celebrate Beltaine on Nov.1, for example.


In Wales, there was an annual festival called the Eisteddfod, which was a

bardic musical and poetry competition. It still exists, alternating between

North and South Wales.


Great bonfires were built on hilltops and kept burning throughout the whole of

the fire festivals. By day, there would be carnival-like celebrations, and by

night, serious rituals. Cattle were driven between bonfires to purify them,

and couples would run and leap over the flames, often completely naked, also

for purification (and it was fun!) Some sites were centers for the "perpetual

chant", where Druids in rotation would chant incantations without stop; during

festivals the entire community would join the chant.


Astronomical celebrations (the solstices and equinoxi) have only passing

reference in the source literature (i.e. the myths, Caesar, etc.), but

astronomical lines are found everywhere in the archaeology. There are hundreds

of stone circles, round barrows, menhirs, etc. with solar, lunar, and/or

stellar alignments. Perhaps the most impressive is New Grange, Ireland, where

direct sunlight penetrates the inner chamber only on Midsummer morning.


9. WHAT DID THE ANCIENT DRUIDS BELIEVE?


The poetic tradition in Druidism comes from the method the Celts used to trace

their lineage and history. Written records were distrusted for the most part,

and though a runic writing system called Ogham did exist, it wasn't used for

much beyond burial markers and landmarks. To write things down is to weaken

the power of edidic memory, whic the Druids cultivated carefully, and to

dishonour the thing written down. Druids in training had to learn all the

Bardic poetry, in a manner we would call sensory deprivation. Poetic

inspiration was an important spiritual practice, which the Welsh have focused

on in their eisteddfod. In Irish myth there was a deity of poetry (Brigid).


The Druids taught reincarnation, and the omnipresence of a spiritual

Otherworld, that is sometimes accessible to us, and particularly close at

certain times of the year, like at Samhain. Oak was the most important symbol

in druidic lore, as it is strong, tall, and very long-lived. Mistletoe was

said to have healing qualities. Other important trees were the Yew, for its

offspring grew from the dead stump of its parent, representing

perpetually-regenerating life. The Ogham alphabet was a list of tree-names.

Trees are important because they are bridges between the realms of Land and

Sky, they communicate Water between these realms. When the Realms of Land, Sea

and Sky meet, as within a tree or at a seashore for example, great power could

manifest, and such places were best for poetic composition or spellcasting.

Stones could channel, store, and direct earth-energy, and thus were used for

markers, set in circles, and libations were poured over them in sacrifice.


Fire-worship is strong as well, but doesn't fit the Greek four-element picture.

Fire is a thing unto itself, with the dual qualties of destructiveness and

cleansing power. It is a spiritual principle, because it is always reaching

up to the sky. This may be why they built those hilltop fires. Poetic

inspiration is said to be a fire in the head, so Brigid is a fire-deity as

well.


Druidic philosophy points to knowledge as the key to self awareness, else

certain mythological holy-places of greatest import would not be associated

with wisdom, ex. the Well of Wisdom (auspiciously located at the center of the

world), the Spiral of Annwyn, the Cauldron of Cerridwen, and the 4 Wise Men of

the 4 Cities in the North. Mythic places are inaccessible but also not

inaccessible, for it requires a leap of faith to find them; the Well of Wisdom

is at the bottom of the ocean, but to Sea Gods like Manannan, the ocean is as

the sky.


The Druidic pursuit of knowledge would seem to suggest that ethical action is

action that brings you closer to Wisdom. I would not seek to define wisdom at

this point in the manner that the Celts may have known it, yet here the

correlation between druidic wisdom and Eastern mysticism is striking; one

considers the bhuddist Eightfold Path as a prescription of right actions

designed to bring one closer to Nirvana. Wisdom becomes a kind of knowledge

above ordinary knowledge (like facts), a form of total-awareness, or even a

state of mind. Archeological evidence of "beehive" huts, secluded mountain

shelters, etc. suggest the Druids used them to achieve higher states of

consciousness in pursuit of this mythic wisdom. It is said that the pillars of

the awen, /|\ stand for truth, knowledge, and justice; the triskele (which

looks something like a spiral with three arms) also demonstrates the number

three as spiritually significant, and may stand for any triad though usually

understood to stand for the realms of Earth, Sea, and Sky.


The warrior-hero Oisin gives us this in a mythic way, a statement I shall

arbitrarily name Oisin's Answer because it is how he answered St. Patrick's

question of what kept the Fianna (a band of outlaw-warriors) together:


"It is what sustained us though our days, the truth that was in our hearts, and

strength in our arms, and fulfillment in our tongues."


10. EARTH, AIR, FIRE, WATER; ISN'T THAT CELTIC?


Yes and no. The Druidic elemental cosmology may have had eight or nine

individual elements, of environmental rather than physical nature (such as

clouds, stars, oceans, etc.) The Four Elements is the invention of Pythagoras,

(father of western occult numerology, among other things) and exploring Greeks

and Romans may have identified his thought with the Celtic metaphysics they

encountered. It is known, however, that Pythagoras was aware of Druidic

thought, and may have traveled to the Celtic nations. The number Three was

usually more significant than others.


11. WHAT GODS DID THE DRUIDS WORSHIP?


This depends on the nation you look at. Ireland had different gods than Wales,

who had further different gods than Gaul. Another point to consider is not

only were gods known by different names, but many of the names were deemed too

holy to pronounce aloud. (thus the common oath: "I swear by the god my tribe

swears by".) Here is a brief, by no means authoritative, list of deities.


The Tuatha de Danann (Tribe of the Goddess Danu) was the name of the Irish

pantheon, for the Sidhe (faeries) were descended from Her. Ironically, Danu

herself never makes a personal appearance in the myths, but perhaps she is

already everywhere, like the land. Certainly, some European rivers are named

after her like the Danube and Dneiper. Some names you may recognize:


* Lugh Lamh-fada (Long Handed), Son of the Sun.


* Dagda the Good (good not by his moral disposition but by the


* diversity of his skills)


* Nuada Argat-lamh (Silver Hand) a two-time king of the Dannans.


* Morrigu, Babd, and Macha (a triple goddess of War.)


* Brigid (a triple goddess of Fire, Poetry, and the Forge)


* Diancecht, god of healing


* Manannan mac Lir, god of the sea and master of magic


Welsh mythology tends to focus on the actions of heroes, and their interaction

with gods. The primary source is the Mabinogion, a compendium of legends from

Wales' mythic time.


* Arawn, lord of the Annwyn (the underworld)


* Math ap Mathonwy, the quintessential wizard


* Pwyll, lord of Davyd


* Rhiannon, (wife of Pwyll) Goddess associated with horses and the

Underworld.


* Cerridwen, (the hag) mother of the poet Taliesson


* Lyr, god of the sea


* Manawyddan


Gaulish deities are the focus of Caesar's records. He drew analogies between

his own Roman gods and those he discovered in Gaul.


* Herne the Hunter


* Taranus, Teutates


* Esus, Hu'Hesu, the Dying God


* Cernunnos, Master of the Wild Hunt, or the Animal Lord/Green Man


* Epona, The Horse Goddess


Not all modern Druids worship the gods by name. There is some evidence that

the Druids of old believed in a kind of universal Life Force, flowing from a

central place (such as the Irish Well of Wisdom or the Welsh Spiral of Annwyn),

to and from all living things. Perhaps the best modern description is

Obi-Wan's description of the "Force", from the famous Star Wars films. :)


12. WHAT IS THE DIFFERENCE BETWEEN WICCA AND DRUIDISM?


The present form of wicca is less than a century old, though it follows a

tradition of wisdom that is as old as Druidism, if not more. Wicca emphasizes

the Earth, and the Earth-Mother, Druidism has equal emphasis on the Earth, Sea,

and Sky. (otherwise known as the Three Realms.) Wicca has two deities, The

Goddess (in her triple maiden-mother-crone aspects) and The Horned God.

Druidism has many gods, who are not aligned in polarity but exist

independantly. Druidic triple goddesses are not linked by matrilineal line

(like maiden-mother-crones) but by generation, as sisters: Morrigu/Macha/Babd

(war & battle goddesses), Banba/Fodla/Erin (land & earth goddesses) for example.

Druids are not bound by the Wiccan Rede; perhaps the closes thing to an ethical

statement is Ossian's Answer (see


This is not to say that versions of Celtic Wicca are inherently nonvalid.

Wicca occasionally borrows Celtic deities and themes for its work, and no Celt

I know has any problem with that. It is to say, however, that historically and

academically, Celtic Wicca did not exist.


13. WERE THE DRUIDS SHAMAN?


This is an extremely hot topic of debate, mostly because Celtic matters and

Shamanistic matters are very popular right now, and a synthesis of the two has

been sought by many new-age authors and practitioners. It is this author's

opinion that a more meaningful question is whether or not Druids were *similar*

to shaman (and the answer to that is probably yes) because the Druids did

evolve from an Indo-European culture that had shamanism. But to answer the

original question, I here defer to someone who knows more about it than I do.

From: inisglas [inisglas@inisglas.seanet.com] [ quoted with permission ]


The Celts had some very specific words for their religious functionaries and

their visionaries. "Shaman" was not one of those words. Is there something

wrong with the terms that our ancestors used, so that we must go off and find

new words with which to label our seers and priests and poets?


Druids are firmly a part of the noble social order and ruling class, rather

than being at the fringes of society. Poets more often lived at the fringes, as

shamans do. Druids could and did bar people from participation in community

sacrifices and rites. I don't believe that this was a part of shamanic

practice.


Formal training for many years in schools of druids or poets does not seem to

be a part of the shamanic framework, although I could be wrong about this.

Shamanism usually is taught either under a single master with one or a very few

students, or by the spirits themselves. Druids and poets are described as

gathering in considerable numbers in "colleges" for the purpose of instruction

in many subjects, particularly in the cities of Gaul. Druids and fili were

considered very well-trained formal speakers by the Romans, who sometimes sent

their young sons to be trained in oratory by Gaulish druids.


The Greeks and Romans thought of the druids as being Pythagorean natural

philosophers, with a firm and delicate grasp of mathematics. I do not believe

that the Altaic shamans are known for their command of mathematics, nor do I

believe that they have an understanding of the metonic cycle of the sun and

moon. The Gaulish druids had a very complex calendar which is preserved in the

Coligny fragments. I have never seen any reference to shamans having calendars

of this complexity. I could simply be missing something here.


Many Celtic "otherworld journey" tales are about people who have gone there

unwillingly and without any control over the experience. The shaman is a master

of control, and always decides when and where sh/e will or will not go into the

otherworlds. Shamans can't be stolen away against their own will.


Shamanism as generally understood does not include possession by spirits. The

description of the Welsh awenyddon by Geraldus Cambriensis says that these

people acted "as if possessed," and had to be beaten or slapped severely to get

them to come back to themselves after giving oracles. Once again, the shaman

has complete control even in the deepest of trance states.


Celtic societies were literate societies. Although the druids were said not to

write down important things, they were able and willing to keep other records

in writing, using Greek for many purposes. Patrick was said to have burned

"hundreds of druidic books" during his conversion of Ireland. Druids and poets

are described as writing down tales and poems on staves. None of the shamanic

societies that I know of were literate. Many still do not have written

languages. This is not to say that all pre-literate societies are therefore

shamanic societies.


In shamanism, there is a common theme of ascending to the upper worlds or sky

realms, while I know of no extant Celtic tales about anyone ascending into the

upper worlds to confront Gods or spirits. Yes, Gods arrive from there, but what

humans go there? "Spirit flight" through the middle realms to spy on one's

enemies or flit through the tops of trees in the forest isn't quite the same

thing.


I know of only one tale that could be taken as a tale of a shamanic crisis and

illness (the Sickbed of Cu/ Chulainn), but Cu/ sends his charioteer into the

Si/dhe realm to check it out for him before he goes there himself. The shaman

in crisis cures himself. Cu/ was cured by the same fairy women who beat him in

the first place.


While we have a number of shamanic elements appearing in Celtic mythology, we

don't usually have more than two or three themes appearing in the same tale.

It's my understanding that a majority of the themes need to appear in the same

person for them to be seen as a shaman. This may be my own prejudice in the

matter. And again, it is entirely possible to have a spirit animal guardian, to

have visions, and to make voyages into otherworlds without being a shaman. It

happens in many tribal societies all the time. Sleeping in a cave, eating

berries and salmon and wearing fur doesn't make a person a bear either.


Erynn


--- end quoted text ---


14. WAS STONEHENGE A DRUIDIC TEMPLE?


Perhaps. The question of who build Stonehenge is one of academic debate. The

theory that most people find acceptable is that since carbon-14 dating places

the construction of Stonehenge before the rise of Druidism, they did not build

it, however that does not rule out the probability that they knew how to use

it. The solar and stellar alignments Stonehenge embodies would not have been

lost on an intelligensia so well versed in astronomy.


15. WHAT ABOUT GLASTONBURY?


Some folkloric traditions and mythographic examinations suggest that

Glastonbury Tor is the mythic Isle of Avalon. If, for example, the nearby

river were to flood, the Tor would be an island. A certain thorn tree is said

to be the descendant of the staff of Joseph of Arimathea, which was changed

into a thorn tree when he set it there (the Thorn is sacred to faeries!), when

he brough the Grail to Britain. Avalon means "Isle of Apples", and apple

orchards do grow there. Some archaeologists believe that, if one accounts for

centuries of erosion, the sides of the Tor are terraced into the shape of a

Cretan Maze pattern. Whether or not the region is Druidic, anyone who has

meditated by the nearby Chalice Well knows it is a holy place.


16. ARE THERE ANY OTHER DRUIDIC SITES?


There are hundreds of stone circles dotting Britain and Ireland. The Hebrides

of Scotland are famous for them. In Ireland, there are many sacred wells

dedicated to St. Bridget, am obvious borrowing from the earlier goddess Brigid.

There is Newgrange, a temple/tomb/center for initiation rites in Ireland,

thousands of years older than the Pyramids, which is constructed to allow

sunlight into the inner chamber on Midsummer sunrise only. There is the Hill

of Temhair (Tara) which was the high seat of Irish kings, and the stone that

stands on it is thought to be the same one called Lia Fail, Stone of Destiny,

upon which the Ard Ri was inagurated, and if worthy the stone would cry out.


17. WHAT IS ARTHURIAN DRUIDISM?


The Arthurian legends are unique because they embody the delicate transition

period between Druidism and Christianity. Christianity was well entrenched as

the religion of the nobility, yet Druidism remained in the form of

folk-practices. Misty islands and otherworldly hunting expeditions, which

comprise much of Arthurian legend, clearly originate from the older Celtic

mythologies where such encounters are signs of the presence of the Otherworld.

The Irish Druid Uath Mac Immoman challenged a warrior to a mutual beheading in

much the same way The Green Knight (who can be seen as Cernunnos The Green Man)

challenged Sir Gawain. The Perilous Bridge that Lancelot has to cross is

similar to the bridge at Scatha's School for Heroes that Cu/ Chullain must

cross. And perhaps all those "wise hermits", that the Knights are always

running into, are Druids in hiding. Merlin himself is now thought to have been

a Druid, by some modern historical fiction authors and other academic

speculation, since he too was an advisor to a king, a prophet, and a wilderness

recluse. To stretch it a bit, perhaps the Grail follows those magical

cauldrons like those posessed by Dagda, which could feed armies and raise the

dead, and by Cerridwen, which was a font of wisdom.


It is worth noting that the sword called Excaliber may have come from legends

surrounding a real sword. The Celts were Iron-workers, ahead of most other

contemporary cultures. Iron-age technology helped the Celts defeat the Dannans

(who were bronze-workers). Around Arthurian times, it was discovered that

nickel-iron from meteorites could be used to create stainless steel, and swords

layered with this metal would never bend, scratch, break, nor rust. Weapons

like that would have been seen as magical, and develop names and reputations

independant of their owners.


18. WHAT MODERN DRUIDIC ORGANISATIONS EXIST?


In the U.K., there is the Order of Bards, Oviates, and Druids. OBOD was

founded in 1717, and has a correspondance course available worldwide. The OBOD

encourages a spiritual understanding rooted in nature and the land, and

protection of the Earth. Write to:


The Secretary, OBOD

PO box 1333

Lewes, E. Sussex, England

BN7 3ZG


In the U.S.A., there is Ar nDraiocht Fein, meaning roughly "Our Own Druidism".

ADF is the fastest growing Druid organisation in the world. Its founder, Isaac

Bonewitz, emphasizes accountable and highly qualified clergy, with a whole

Indo-European focus. Write to:


ADF

PO box 516

E. Syracuse, NY 13057-0516


Keltria is a positive neo-pagan Druidic path focusing on the Celtic pantheons

and the triads of Ancestors, Nature Spirits, and Gods. They offer several

resources including a book of ritual, a quarterly journal and a correspondance

course for members. Write to:


Keltria

P.O. Box 33284

Minneapolis, MN 55243


19. INTERNET CONTACTS:


ADF: kithoward@delphi.com ftp> ftp.lysator.liu.se OBOD:

oaktreepress@e-world.com Keltria: Keltria@aol.com Nemeton-L (a mailing list):

majordomo@pentagon.io.com

Lynx> http://www.speakeasy.org/~mimir/nemeton.html


Other FAQ's, other related Celtica files, reading lists, etc.

ftp> bronze.coil.com/pub/nemeton

Lynx> http://www.ssc.org/~athomps/pagan

email> bmyers@uoguelph.ca



























COMMENTS

-



TaintedPoison
TaintedPoison
01:46 Nov 20 2010

lovely post my dear





xxWiccanxPrincessxx
xxWiccanxPrincessxx
02:12 Nov 20 2010

Thanks Ash! :)








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