The Henge of Keltria Henge Happenings Samhain 2015 – Issue108
Contents Public Edition Editor's note …...................................1 From the President............................2 From the Secretary............................3 Poem: The Vow.................................3 Deepening Our Druidic Identity..........4 A Keltrian Inspired Myth on the Feast of Death........................6 Poem: On Knowledge.........................8 The Colloquy of Sages.......................9 Review: The Witches' Ointment........12 Review: The Book of Keltria.............13 News from the Groves......................15
Druidism for the 21st Century™
Editor's note:
Watching the watcher by Jenne Micale
Migrating through, the grackles descend in a flurry of iridescent black, turning up the fallen leaves like a high school color guard squad. They're on their way south, as are the geese with their flying arrow. Here in the north, the days grow sadly short, the light weaker. We begin to take down our garden, before it is hit by the scythe of the frost. The trees are aflame with color – scarlet and gold, orange and brown, the oaks holding on to their green like the stalwarts they are. Autumn is a time of great beauty and great preparation for all creatures, from the perky chipmunk to the feasting bear preparing for her sleep. And with this final harvest, we prepare for another year. The Celts began the year cycle at Samhain, summer's end and the onset of winter. Similarly, they began their day at sunset, as à ine sinks into the western sea. Being a lover of summertime and daylight, I prefer to think that they were getting the hard part out of the way first! Lightheartedness aside, there is deep value in beginning with silence, with meditation, with the fallow field. We turn over the fertile soil of ourselves, in anticipation of the coming seeds. In the silence, we come to know ourselves and our place in things, our relationship to all that is and all that surrounds us. In silence, we also come to know what we are not: roles and jobs, ribbons and awards, words and arguments and should-haves and oughts. We are not our youth or our age, the silver in our hair, our freckles and birthmarks, our politics and positions. We are not the flickering stream of thoughts that distracts the moth of our attention. Like many of you, I have a tough time with meditation in silence; the flickering of my thoughts attracts my moth-mind every time. The closest I can come is with shavasana in yoga, as taught to me by my first yoga teacher. At the end of asana, or postural practice, we lie in shavasana,
which literally means corpse pose: utterly passive and supine, with arms and legs splayed. At first, focus on your body. Notice the little tensions, and let the power of your attention melt them into dust. Then, focus on your breath, changing nothing, but simply noticing the inhale and exhale. Focus on your breath, your breath only, for a long time – and longer still. Time is never as long as we think in meditation. Then notice the flickering light of your thoughts. Don't follow them, but simply notice their existence, their endless motion, akin to waves driven by wind and unseen currents. If you begin to follow them, no worries; simply pull back and focus on your breath. And finally, in that place of darkness and stillness, notice who and what is watching your breath and the flow of your thoughts. Ask yourself: Who is watching the watcher? This edition of Henge Happenings is an abundant harvest of articles that will inspire your Druidic practice in this time of mystery and magic. My deepest appreciation to our most excellent authors, an to Cypresseyes for the wonderful cover art!As always, your articles and contributions are the lifeblood of Henge Happenings. Please keep them coming by emailing me at HH-Editor@keltria.org, HHSubmissions@keltria.org or dulcimergoddess@keltria.org. 1
From the President
build on The Book of Keltria, and extend to the Book of Ritual, as well as training and mentoring candidates for initiation and elevation through the Rings. Meeting the needs of solitary practitioners, as well as developing groves and study groups, remains important in recognition of the fact that our larger Druidic community is widely spread throughout the world and, for various reasons, members often find it difficult to connect and celebrate in person. Keltrian Druids, I believe, can have a significant part to play in the modern world’s relationship with all of our ancestors, with nature and its spirits, and with the Divine, and I hope my service in this position will help to further our evolution toward that potential. Karl Schlotterbeck, MA, CAS, LP
I would, first of all, like to express my gratitude for the privilege of serving the Henge in this capacity. Also, I want to thank the president emeritus, Tony Taylor, for all that he has done in shaping the Henge and building a foundation for whatever we might accomplish in the future.
Shop and benefit the Henge!
The Henge is a part of the Amazon Affiliate program; it allows the Henge to earn up to 4% on anything you purchase on Amazon.
On a personal note, this election marks my The easy way is to go to the Henge transition from a totally theo-philosophical Recommended Reading page as a starting point: position as ArchDruid into the administrative http://astore.amazon.com/thehengeofkeltri. Add arena. (I certainly hope, however, to continue to that webpage to your favorites and use it whenever make theo-philosophical contributions through my you want to go to Amazon. The Henge is also a continuing tenure in the Council of Elders.) part of the Amazon Smile program. If you use smile.amazon.com and select the Henge of Keltria I have no revolutionary plans for the Henge as your charity, the Henge will then receive a 0.5% at this time. Rather, my first priority is to support donation in support. ongoing revisions and up-dating of the Henge’s various publications so that our written and media materials credibly reflect who we are as individuals and as a community. These revisions 2
From the secretary
Poem: The Vow by Jenne Micale From the road of cloud, the forest path to the vow sworn, the braided cord the yew berry bright against the branch – to here, oaks rooting through shale of the old sea floor, now gone to birds and cats and rock-ringed garden. May I be worthy, then, of that bright blood. May I be worthy of the braided cord. May my failings pour away to that old ocean.
It has been an amazing year. Our Clan was privileged to offer the Henge the experience of this year’s Gathering of the Keltrian Tribes. We deeply appreciate the trust and faith that was given to us to coordinate this important annual event. Our Clan is beyond richly blessed with amazing talented, hard working and devoted people. I am beyond grateful for everything each of them brought through their energy and presence to make this come together. The Secretary’s office has been more settled lately than earlier in the year – but the membership activities are cyclical so this is not unusual. We continue to try to improve on the Secretary’s Procedure manual. I am providing another set of eyes to our Keltrian Songsheets to assist with making sure our musical notation is true to the original intent of the Henge songs.
"Taxus baccata MHNT" by Didier Descouens - via Wikimedia Commons
Henge Happenings Editor: Jenne Micale dulcimergoddess@keltria.org E-mail: http://www.keltria.org/E-Mail.htm
The Henge thrives, and we move forward with strong Hearts into another 20 years of Growing and Learning together as Keltrian Druids.
All material published in Henge Happenings is ©Copyright 2015 by the Henge of Keltria Inc. All rights reserved. This publication is also protected by the Berne Convention.
Walk with Wisdom, Ulchabhán/Eíbhlean
3
Deepening Our Druidic Identity pare down verbosity to what is important. (Outside
of these disciplines, one is always free to write as By Karl Schlotterbeck, MA, CAS, LP one likes, of course. All these disciplines are things to be added or adapted to one’s skills, not – President, ArchDruid Emeritus substituted for them.) At the end of each month, you will have As part of our gathering this year, I amassed about 30 little nine-line verses, some of presented a number of activities based on the which will be worth keeping or further developing. disciplines of the Invisible Druid Order (IDO)1 – This discipline of daily writing the Nine-Line activities intended to deepen our presence with the Verse is foundational for many of the following land on which we live, with the spirits of nature activities. we encounter regularly (even if we’re not aware of them), and in our communities. Like many Druid Memorization of Poetry: Commit to learning groups, the IDO begins with Bardic disciplines, your favorite poems by heart. To make a discipline followed by Ovate and Druid activities. The key of it, you could, first of all, select your favorite concept here is that of disciplines – not poems. Then, commit to learning just four lines membership. Students were required to engage each week. At the end of a year, you will have daily in the reality that they were not joining or memorized around 200 lines of poetry. (Of course, occasionally acting, but being Druidic. Here are it takes practice to keep the old lines fresh while some of those disciplines that Keltrians might memorizing the new ones.) Not only does this undertake for their own benefit. A journal is ideal train the mind, but we often find that we don’t for recording experiences, but a computer file will fully comprehend a poem until we’ve committed it do as well. to memory and can recite it by heart. When it Over the next few issues of Henge comes from our heart, out of our mouth with our Happenings, I’ll be offering for consideration voice, it becomes ours. some of these disciplines. In addition, some may be incorporated into Keltria’s mentoring and training as well. For this issue, some of the Bardic disciplines are presented.
Bardic Disciplines
The Nine-Line Verse: Daily, at any time during the day, write nine lines. This “poem” does not need to rhyme or have meter. The lines can be any length. The topic can be anything on one’s mind. The real purpose here is not only to cultivate the ability to express oneself, but also the discipline itself: can the Druidic student actually commit to daily recognizing his or her Druidic identity? In addition, it helps to prompt the reticent to begin writing, as well as to discipline the loquacious to 1The Invisible Druid Order arose out of experiences the author had while in Ireland (a longer story than would be appropriate here). The IDO was active from the turn of the millennium until about 2013. The heart of the IDO was a three-year curriculum of mentored personal activities. Many more began the disciplines than completed them.
Image by Trichinect of GryphonSong Clan
4
Elements of the Directions where You Live: We are often told what “elements” are in the directions as if unique landscapes were portable and universal. This Bardic activity, however, is intended to make the elements concrete and to bring them home. Here’s what you do: when you are in a contemplative mood, step outside the place where you live and look to the East to see what catches your eye. In Irish tradition, my use of the term “element” is not abstract, but specific to what is seen or sensed. The element of your East might be a tree, or a building, or a road, or someone walking, or a bird or a cloud in the distance. Thus, it is a recognition of the relationship of your consciousness with the natural world around you (including people and human activity as part of nature). Then you would do the same for the South, West and North. You could then contemplate the nature of the Sinend and Connla's Well from T.W. Rolleston's "Celtic Myths and spirit behind the element that Legends" (1910) is making itself known to you. Recognition of these personal elements of Once you recognize its presence, you could your directions need not remain static, but might develop a relationship with it. We all would do change over time, but I suggest not doing it more well to make a poetic tribute to the land on which frequently than seasonally. we live, honoring it with our awareness and our In the next issue of Henge Happenings I’ll words, and to go outside and say aloud our tribute discuss some of the Ovate disciplines, which will – and listen and watch just in case the land has a have greater meaning if the student sincerely response. engages with these Bardic activities.
5
A Keltrian Inspired Myth
felt a presence I had known for all my life. The dark figure was utterly terrifying, and yet I couldn’t help but be drawn to it. I looked closer on The Feast of Death and saw the long black cape that hid her face. I By Rain saw the long spear she held with one hand and the two crows perched upon her shoulders. Suddenly I noticed the icy blue gleam of her eyes. They were Authors Note: The following writing is from my archive and was originally written in 2001. At the like piercing diamonds beneath her hood. Those time I was working on a book of Keltrian-inspired eyes beckoned to me. They could see right through my very soul. They were both the comfort of a Mythology. The project may be revived in the mother and the terror of a warrior about to kill future in another format. Please note that although the following contains Keltrian-inspired mixed together in a light blue. She held out her material from my perspective as a Ring of the Oak hand, which was wrinkled with age and invited me initiate and a member for the past 20-some years, to join her. “Morrigan,” I breathed and whispered. this material has not been officially endorsed by My heart was pounding fast and loud as I the Henge of Keltria or the Council of Elders. It grabbed my comfortable hiking boots and warm therefore represents the views of the author and jacket. We walked down the avenue and out not the officially endorsed views of Keltria. towards the woods. I noticed how quiet it was, The air crackled with the crisp, cold breeze which is unusual for my street. The cars seemed to of autumn mixed with the warm heat of summer. I glide by without noticing us and somehow we appeared in the woods without even worrying sat in my most comfortable chair surrounded by about traffic or busy streets. The leaves crunched my abundance of possessions and warmed by a beneath our feet and the smell of a bonfire cup of hot cider, contentedly wondering about what my future holds. As I relaxed, the sun begun permeated the air around us. Her cape glided over to set and the darkness crept across the floor. In the the trail and my heart was pounding fast in my shadows I noticed a different type of life. It was more deep and hidden, not as bright and awake as the day had been. I sat still for a longer time, watching the shadows play until it had grown quite dark. I rose from my chair to turn on the light. As I reached for the light switch, I saw someone outside watching me. My heart begun to race as I
"Morrigan" by André Koehne, via Wikimedia Commons 6
chest. Thump, thump it pounded and I felt so alive death, but rather a death of necessity. These gifts, and full of energy. In the distance I could see a those of the waning warm protection, the gift of large bonfire and hear the sounds of a celebration. necessary death, and the gift of abundance all were felt by those gathered. We set a place at the fire As I walked I noticed she was heading feast for the departed souls who could not join us. towards a large figure in the distance. He was We feasted and shared song and drink as we sat seated upon a rock and had a large cart nearby. I there. We talked of the past and shared our noticed now that there was a slit in her gown that promised goals for the future. The passing of time allowed a brief glimpse of her legs as she walked. was felt to shift into the cooler darkness of the This sparked a keen interest from the form ahead night. The crisp chill was felt more distinctly at near the rock. When he noticed us approaching, he our backs as the fire blazed. immediately stood up and looked so happy to see her. I looked at him and saw the kind, familiar The time came for the Feast to end and I smile and warmth I recognized immediately. He found my way home again. I sat for a time with was a bit round and portly, but very warm and another cup of cider and felt content and ready for generous. As we came up to him, he and she the chilly season to set in. I felt renewed and shared a brief kiss. It was not the kiss old friends content as I pondered my goals and reflected on share, but rather the kiss of lovers who remember ways to achieve and strengthen them. I wished the the passion they have shared. I smiled and Morrigan and the Daghda good will and thanked whispered “Daghda.” The three of us continued on them for the Feast. I pulled out my journal and towards the sounds of celebration. mapped out all I had planned for. My work has begun again and my time of reflection and As we neared the clearing in the trees, we planning has begun. I looked up for a moment and could see the giant bonfire and the abundance of thought I saw the Morrigan smile under her icy food and drink. We approached and the group eyes. She winked and walked away with the welcomed us in. As we walked forward, time Daghda and his cart. seemed to slip and I felt the familiar fire of the past float into the present. The forms slid effortlessly between the long robes of a past fire and the casual jeans of this one. Behind the celebration was the form of another warrior. His spear gleamed with the reflection of the dancing fire. He seemed golden and radiated warmth. As he looked in my direction, my heart skipped a beat and I recognized his familiar smile. “Lugh” I whispered. His warmth was blended with the coolness of the Daghda as he approached with his cart. I noticed his cart was filled to almost overflowing. The golden figure smiled and begun to walk away, as his vigil was over now that the abundant cart had arrived to the Feast. We sat down and begun to celebrate with those already gathered. The cool gleam of the spear of the cloaked figure glistened in the firelight. The spear held the promise of death to those whom it sought out. Not of a cruel heartless
"Feu - VTdJ." via Wikimedia Commons 7
8
Poem by Trichinect of GryphonSong Clan
The Colloquy of Two Sages
poet's training. A different poetic form and poetic meter were studied at each level. While it appears that poets went out into society to pursue By Autumn Rose their profession at various levels of training, no poet was permitted to employ a form or meter that The Colloquy of Two Sages is chiefly a dialogue between two ancient Irish poets, preceded he had not mastered. by an account of the events leading up to the In addition to learning how to compose dialogue. We know of The Colloquy from a poetry, students were schooled in history, handful of medieval manuscripts written in Middle genealogy, herb lore, and the recitation of Irish. This article relies mainly on the book The narratives from memory. It was necessary to Making of a Druid by Christian-Joseph memorize a prescribed number of tales at each Guyonvarc'h, a Breton philologist and Celtic scholar. It includes his own translation of the tale level before advancing to the next. The lowest ranking poet must know seven; the highest, the and a comprehensive commentary on it. ollamh or doctor, 350. Music was employed as a Guyonvarc'h rendered his translation in French; mnemonic device. Pupils learned the narratives by the English translation of his work is by Clare singing them. Marie Frock. I also consulted John and Caitlin Matthews' treatment of The Colloquy, which is a At each higher level the student gained slightly revised version of the seminal translation status, and with it an increase in financial value by Whitley Stokes, an influential 19th Century and legal rights. In this he did not differ from other Celtic scholar. Guyonvarc'h also references Stokes Irish citizens of the time. Poets were privileged in his book. members of society, however, and gained other A little knowledge of the training of a poet benefits as they progressed through the levels of learning — among others, the right to a retinue. will aid understanding of the events of the tale. The third level pupil was entitled to a retinue of Guyonvarc'h sees this training as consisting of two. At the eighth level the number increased to nine levels; some scholars say seven. The twelve. The ollamh could discrepancy may have a retinue of twentymean that students at four. the two lowest levels were not yet Over time the poets considered poets. evolved a metaphorical This language so obscure that early phase may only other poets have been a time for understood it — and culling aspirants sometimes not even other who lacked the poets outside one's own aptitude or school. This was the temperament situation that obtained in for the profession. the case of our subject, The Colloquy. The Most readers Navan Fort (Emain Macha) in County Armagh. By dialogue took place will have heard of Patrick Brown via Wikimedia Commons before King Conchobar the technique of and a panel of poets. Some scholars say that this awaiting poetic vision in complete darkness and silence. This was part of the budding panel consisted rather of Conchobar's chieftains. In either case, their purpose was to decide which 9
of the two sages was better qualified to be the chief poet of Ireland. Unfortunately, the judges understood little of what the two were saying. Sources outside The Colloquy tell us that the king was so incensed, he stripped Irish poets of their judiciary powers. To the story, then: An Irish youth, Nede, an advanced student of poetry, has been studying with a teacher in Scotland. Nede is the son of Adne, the chief poet of Ireland. He learns that Adne has died and that the robe of the chief poet has been passed to Ferchertne, Conchobar's court poet. Nede acquires the permission of his teacher, Eochaid, to return to Ireland to mourn his father. Eochaid consents and tells him that, in any case, he has nothing more to teach Nede, that the young man is qualified in knowledge to become an ollamh. Nede sets out for Ireland, traveling “under a silver branch,� which indicates that he is of the anrud, poets of the second highest rank, just below the ollamh. (A gold branch identifies a poet as an ollamh.)
child, but that is unlikely, given the advanced state of his education. Another old Irish tale, The Tain Bo Cuailgne, relates a similar instance of a beard created magically from grass. In this story, the warriors of Connacht refuse to fight Cu Chulainn because of his lack of a beard. There is no honor, they think, in an easy victory over a mere stripling. But Cu Chulainn is seventeen and a married man, certainly mature enough to grow a beard. Some scholars assert that in ancient times Irish youths were not allowed to grow their facial hair before the age of twenty-one. If that is so, Nede could have been any age up through twenty.
Nede proceeds to Emain Macha, the chief poet's base of operations and, Ferchertne being absent, assumes the official seat. True to character, Bricriu goes straight to Ferchertne to tattle on him, and Ferchertne hastens to Emain Macha to confront the young man. He sees through Nede's beard disguise immediately and demands to know by what right Nede, a youth of no reputation and doubtful learning, has claimed the chief poet's chair. Nede retorts that the older man should not lightly dismiss him without first testing him. The Early in the journey, he thrice comes upon dialogue that follows is thus a test of Nede's a plant he does not recognize. Each time he returns knowledge and skill — in modern terms, the oral to Eochaid and spends an additional month exam for his doctorate. learning about that herb. Finally, he travels uninterrupted to Ireland. Then follows one of those The dialogue begins with each participant itineraries so often found in the old Irish tales: asking the other some qualifying questions. For a listing a succession of landmarks by names that taste of the obscure language employed, here is must have had meaning to the Irish of the time, but Nede's answer to Ferchertne's question, "What is are veiled to us. your name?" This is not difficult: In Ireland Nede's party meets Briciu, a very small, perennial troublemaker who delights in sowing very big, discord. He infects Nede's mind with the notion very firm, that, as Adne's son, he is entitled to sit in the chief very brilliant. poet's chair himself. Nede is young. however, and Ardor of fire. may not be taken seriously, so Bricriu performs Fire of words... magic to transform a handful of grass into a beard ...and so on for five more equally murky lines. We for him. Bricriu also provides the youth with a may assume that Ferchertne understood Nede's suitable robe of office. meaning, but apparently no one else did. Many students of this tale assume from They go on asking and answering questions Nede's beardlessness that he was a mere pubescent about their respective training and skills, and at 10
last they come to the task of foretelling the future. Nede's predictions are optimistic and comparatively few, whereas Ferchertne's are numerous and decidedly gloomy. A discussion of The Colloquy at a recent workshop yielded the observation that both prophecies were correct. Indeed, there has been no age of history that did not include both positive and negative events and conditions.
that it means something like, “Remain on your knees where you belong,” but that flies in the face of what follows. Ferchertne has only praise for Nede. He declares that the youth, while small in age, is great in understanding. He launches into a florid blessing of Nede that ends with the words “May you be the glory of Emain. May you be higher than all.” Does this not describe the position and status of the chief poet?
The prophecies of the two sages are not as obscure as earlier parts of The Colloquy, but the ending of the dialogue becomes confusing again. Following the dialogue, Nede acknowledges Ferchertne's superiority, throws off the robe of office, vacates the chief poet's chair, and kneels before his elder. The few remaining lines of the work are ambiguous and have led to differing conclusions. One school of thought says that Ferchertne invites Nede to stay on as his pupil. However, Matthews and Matthews conclude that Ferchertne rejects Nede's surrender and urges him to resume the chair he has just vacated and become in fact the chief poet of Ireland. When I read the dialogue for myself, even before reading Matthews and Matthews, I reached the same conclusion. Here are the arguments for the latter position.
After that, Ferchertne has nothing more to say. Nede has the final speech of the exchange – the “last word.” It is he, not Ferchertne, who declares that they will be colleagues. He then refers to his three fathers: the “fleshly father” (Adne), the “father of teaching” (Eochaid), and the “father according to age,” who will be Ferchertne. A chronological progression seems to be implied here. Birth comes first, then education, and finally maturity. Since maturity is the time for acquiring wisdom, Nede appears to be naming Ferchertne his guide on the path to wisdom. Where does he get the authority to make all these decisions unless Ferchertne has just ceded it to him? Other questions arise. If he is to become Ferchertne's pupil, why does he name Eochaid his father of teaching but omit Ferchertne Furthermore, what and where are the words that constitute an invitation to Nede to become the older poet's student? If they are there, they are very well disguised.
Immediately after Nede abases himself. Perhaps the author of The Ferchertne enjoins him to Colloquy meant the ending to be remain. What exactly ambiguous. It may be that the does that mean? Is conclusion drawn by the hearer of The Offering of Diuran the Rhymer, in Ferchertne saying, ? the tale is meant to reveal T.W. Rolleston's "Celtic Myths and Remain here in Emain something about the hearer. Or the Legends" (1910) Macha,” or “Remain resolution may lie in the coded there in the language itself, whose meanings we cannot now chief poet's chair”? One commentator suggests fully access. 11
The Witches' Ointment: The Secret History of Psychedelic Magic by Thomas Hatsis
“wise women” or witches. In the first century, Pliny the Elder noted the divide between the schooled physicians - mostly urban - and those who used herbs and enchantments in service to more rural populations.
Published by Park Street Press, 2015
Over the centuries, it seems that actual
Reviewed by Karl Schlotterbeck, MA, CAS, LP plant medicines, along with symbolic substances
This is a highly-researched work of historical resources that could have been dry and tedious – it was anything but. The author mixes historical details with narrative stories that help to place the reader in the time being described. He traces references back to the fourth century BCE in Athens, when Demosthenes used the term pharmakis to describe those who mixed chants and poisons. Before pharmakis became our word for pharmacist, it was used to refer to the
(semen, nail clippings and the like), along with the induction of altered states (with or without drugs) could be found in various quarters. It wasn't until the 15th century that they were all combined – along with the engagement of a devil – into the image of the satanic witch. Prior to that, however, there were still descriptions of night flights by (mostly) women to gatherings and acts honoring one or another goddess figure. Only in the Christian era did the idea of transformation and flight become associated with demons. Heresy hunters played a significant role in solidifying the image of the drug-using, satanic witch, even though the accused may only have been practicing common folk magic that combined a psychoactive drug, symbolic elements (like burned hair) and ritual timing (such as the eve of a holy day). So, history already contained the mythology of night-flying women – mostly by magic – before the possibility of entheogens or psychoactive substances came to the fore. But as reality or the mythology developed, there are clear candidates for the witches' ointment: mandrake, henbane, deadly nightshade, hemlock, opium, ergot and the European toad – all part of medical pharmacopeia in the Middle Ages. (There is reference of henbane being related to the Celtic Belenus and used to poison arrows.) Hatsis gives a short history of the use of each of the psychoactive substances and makes the point that they were simply one part of a larger healing/magical practice that also used nonpsychoactive herbs and substances, as well as sympathetic magic.
12
Again, the heresy-hunters seem responsible for adding accusations of all kinds such as infanticide, intercourse with demons and bewitchment that became associated with the ointment-using, satanic witch. Part of Hatsis' exposition is also the evolution of literary accounts over time, showing how the same events were described in increasingly sensational ways the further from the event the writer was. Besides, it was the magic that was heretical, not the use of herbs. (Incidentally, Hatsis notes, the idea that the witches' broom was smeared with the ointment and used sexually has no historical basis, first appearing in speculative literature in 1973.) Thus, the witch stereotype was largely invented by theologians in the 1430s – and ointments were less significant to Inquisitors than the power of their devil. That said, the use of the ointment was thought to make one more susceptible to demonic influence. The mythology of these natural mind-altering drugs evolved from being ingested, to used as an ointment, to being only incidental to the devil's influence. The above is only a taste of the richness of this work. (Speaking of taste, there are no recipes, although he notes how some substances were combined.) I can easily recommend this book for anyone interested in the history of the idea of the witches' ointment, in folk traditions and in the power of the privileged (like theologians and other propagandists) to shape mythology. "Circe Invidiosa" by J.W. Waterhouse (1892)
13
Review: The Book of Keltria by Jenne Micale
A labor of love for the Henge's elders, the Book of Keltria is now available in both physical and virtual formats. Contributors include the Henge's Tony and Wren Taylor, C.L. McGinley (TopazOwl), Karl Schlotterbeck and the late Alexei Kondratiev; Tony also wears the mantle as the book's editor.
Pagan spiritual path. The late Alexei Kondratiev, author of The Apple Branch, gives a historical overview of the ancient Druids, followed by the Druidic Revival of eighteenth century Britain, and the founding of modern Druidic orders. Wren Taylor then explains the nine Hallmarks of Keltrian Druidry in depth, as well as the importance of the threefold, or Triadic, division and the four phases of human life, as reflected in the ritual year. The third chapter, authored by Tony Taylor, concerns different ways of viewing religion and the divine – from animism to pan-polytheism and everything in-between, allowing seekers to explore and define how they see the sacred. In “Celebrating the Gods,” Tony and Wren present the Wheel of the Year, explaining the role of eight major deities, the lessons they bring to the feasts, and their relationship to natural and human life cycles. C.L. McGinley's exploration of the ancestors of blood and spirit then unfolds, followed by a stand-out chapter on the nature spirits – from the sacred landscape and spirits of place to the many elements of the Celtic world, spirits and tradition concerning stone, water, animals, trees and herbs, and the relationship between the nature spirits and divinatory practices.
In a rather unusual take on the subject, Wren explores the relevance of mythology in the modern world by spinning her own tale – demonstrating the potential of the storyteller's art More than just a good read, the Book of Keltria serves an important function: it presents an in spiritual practice. Her approach to “Keltrian Ritual and the Three Keys” is similar, but more overview of Keltrian practice, history and philosophy. This is especially important for those personal in scope. She not only tells the reader the who may be considering the path of the Dedicant purpose that underlies Keltrian rites, but shows and initiation, and who may not otherwise know if how her own experiences have developed through her work as an artist and seeker. The chapter they are drawn to this particular faith-journey. culminates in a first-person narrative of what a While Dedicant study – and the tasks and mentorship it involves – goes beyond the scope of Keltrian ritual actually feels like, told from a firstthe Book of Keltria, the text will be a cornerstone person perspective rather than a list of ritual steps. and frequent reference for those who choose that Karl Schlotterbeck's chapter on the path. Outside of the Henge, the book may serve as “Keltrian Tree Meditation” takes the reader step by an inspiration for all those who tread a Celtic step into the meditation process, examining each 14
portion in turn. He includes an example meditation that readers can try out before working on their own, and gives suggestions for its use outside the usual Keltrian ritual format. Wren then delves into the laws, ethics and types of magick, offering appropriate examples for demonstration purposes. She then explores the mechanics of invocations, examining each element to include when coming up with your own, followed by a discussion of divination and tips for including readings in Keltrian practice. The final chapter – lucky thirteen – gives the history of the Henge, as told through the context of the founder's spiritual journey. It gives insight not only into the trials and successes of the past twenty years, but how Tony's lifelong spiritual journey has shaped him and the organization he helped create. Several appendices give a quick question-and-answer reference guide to Keltrian Druidism, a rundown of typical Keltrian altar tools, and a history of Henge publications. I highly encourage all members and those interested in the Henge to pick up a copy of the Book of Keltria. You won't be disappointed and you may learn something new, even if you have been a practicing Druid for years. It's now available through Amazon and other fine booksellers. ISBN/EAN13: 1481215108 / 9781481215107 Page Count: 246 Binding Type: US Trade Paper Trim Size: 6" x 9" List price: $21.95 Or online at: https://www.createspace.com/4090955
News from the Groves A new grove has started out West! Slaibh Anam Druid Grove Study Group opened in Durango, Colorado, USA in September 2015. Steward of the Wood, Ring of the Yew, initiated this new Study Group in the beautiful Rocky Mountains in Colorado, USA. Slaibh Anam Druid Grove Study Group meets monthly at the Unitarian Universalist Church in Durango under the auspices of the local CUUPS Chapter. For information, contact Steward of the Wood at stewardofthewood@keltria.org. From the Grove – GryphonSong Clan Living in the *soon to be categorized* as tropical weather zone South – we truly LOVE this time of year. These weather Hinge points of Spring and Fall are the most colorful and comfortable times to live in this part of the United States and our Clan revels in being able to enjoy the outdoors with less heat, humidity and forest bug life. We celebrated our Feast of Fallow on the 19th of September. The evening was clear and the stars peeking through our still very leafy canopy merged with the dancing fireflies that brought the tree tops alive with dancing Light. Trichinect gave an excellent group oracle and continues to hit his stride in developing his divination skills with Ogham. Bhakti’s connecting Tree Meditation reminded us of her great skill in crafting images with her voice. Manannan’s veil was sparking and tangible and we once again shared happy Heart space with our Ancestors, Nature Spirits and Gods. Our Clan will have enjoyed seven years learning and growing together and we feel very blessed with having each other in our lives. This is the season of the second harvest. Plants cease to produce new fruits and the fields go fallow. We too go inward at this time. The fruits of our yearly spiritual growth have been harvested and we await the beginning of a new productive
15
Interested in meeting up with
cycle. At this time we focus inward. We examine what we have achieved and learn from what we have not, using this knowledge to set goals for the coming year.
like-minded Druids?
Peer into your reflections. Look into yourselves. All times are now – all places are here. Let past, present and future come together as visions within your reflections. Let your past guide you toward your future. Come to know what it is you must do with the next turning of the wheel. May you pray with a Good Fire as we move to the Final Harvest of the Year and gather together to Call the Kindred Home. Walk with Wisdom,
Ulchabhan, Hawk and GryphonSong Clan
Steer your browser to http://www.keltria.org/contact.htm to find out all the different ways you can reach us! The Keltria-L E-Mail List provides a discussion arena to share ideas, questions, answers and a chance to get to know other Keltrians. Nonmembers are welcome to subscribe as provisional subscribers for six months. While many Keltria members practice as solitary, we do have an assortment of groves and study groups across the country! These include: • GryphonSong Clan and Olde Stone Grove, both in the Atlanta, Georgia, area • Slaibh Anam Druid Grove Study Group in Durango, Colorado • Garrán an Eich Órbhuí (Grove of the Golden Horse) in the Syracuse, New York, region • The Red River Grove study group in the Shreveport, Louisiana area • The White Oak study group in Raleigh, North Carolina • The Celtic Earth Haven Study Group in Green Bay, WI • The White Cat Grove study group (currently on hiatus, but pondering resurrection if there's renewed interest) in Binghamton, New York • Garrán na Talún Cáiliúil - Grove of the Famous Land study group – in Sanford, FL
Contact us U.S. Mail:
Feast of Fallow altar, GryphonSong Clan
The Henge Of Keltria P.O. Box 1060 Anoka, MN 55303-1060 Website: www.keltria.org E-Mail: Please email the Henge Office at henge-office09@keltria.org Also, search for Henge of Keltria on Facebook, or apply for membership to the Keltrian Druid discussion group. 16
What are the hallmarks of Keltrian Druidism?
•We celebrate the Gods and Goddesses of ancient Ireland. This is accomplished through our rituals and sensing their inspiration in our lives. •We revere the Spirits of Nature. This is also achieved through ritual and awareness of their messages received as we move though our daily routines. •We Honor our Ancestors. As with our Gods, Goddesses, and Nature Spirits, our Ancestors provide us with guidance and encouragement. •We respect all life and do no harm without deliberation or regard. It is wrong to kill or maim without reason, regard, and necessity. We place the responsibility of choice firmly in the hands of the individual. •The virtue of an action is judged by the action itself, the intention behind the action and its outcome. An individual determines their own ethics based on self-respect and consideration of others. •Justice is sought through restorative measures. Justice is best served not by reward or punishment, freedom or confinement, but in the efforts towards restoring the health of broken relationships. •We gain knowledge and develop wisdom by learning what we can and teaching what we are able. Our purpose in life is to grow and evolve in wisdom. •We encourage people to follow their own paths. We do not have the “one, right, only true way.” The Henge of Keltria provides a framework for self-exploration and choice. •We endorse the growth and evolution of The 17
Henge of Keltria and the membership. The Henge of Keltria is prepared to accept new, proven scholarship even if it alters core practices. We recognize the importance of an individual’s evolution and provide guidance when requested.
Druids gathering mistletoe. Illustration from Ernest Lavisse's Histoire de France, 1913, via Wikimedia Commons