Samhain 2015 – Issue108

ContentsPublic Edition

Editor's note …...................................1From the President............................2From the Secretary............................3Poem: The Vow.................................3Deepening Our Druidic Identity..........4A Keltrian Inspired Myth on the

Feast of Death........................6Poem: On Knowledge.........................8The Colloquy of Sages.......................9Review: The Witches' Ointment........12Review: The Book of Keltria.............13News from the Groves......................15

Druidism for the 21Druidism for the 21stst Century™ Century™

The Henge of Keltria The Henge of Keltria Henge HappeningsHenge Happenings

Editor's note:

Watching the watcherWatching the watcherby 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 Áine 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 withmeditation 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 wavesdriven 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 coverart!As always, your articles and contributions are the lifeblood of Henge Happenings. Please keep them coming by emailing me at HH-Editor@keltria.org, HH-Submissions@keltria.org or dulcimergoddess@keltria.org.

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From the President From the President

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.

On a personal note, this election marks my transition from a totally theo-philosophical position as ArchDruid into the administrative arena. (I certainly hope, however, to continue to make theo-philosophical contributions through mycontinuing tenure in the Council of Elders.)

I have no revolutionary plans for the Hengeat this time. Rather, my first priority is to 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

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

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From the secretaryFrom the secretary

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 beyondgrateful for everything each of them brought through their energy and presence to make thiscome 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 ofthe Henge songs.

The Henge thrives, and we move forward with strong Hearts into another 20 years of Growing and Learning together as Keltrian Druids.

Walk with Wisdom,

Ulchabhán/Eíbhlean

Poem: The VowPoem: The Vowby Jenne Micale

From the road of cloud, the forest pathto the vow sworn, the braided cord

the yew berry bright against the branch –

to here, oaks rooting through shaleof 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.

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Henge HappeningsHenge Happenings

Editor: Jenne Micaledulcimergoddess@keltria.org

E-mail: http://www.keltria.org/E-Mail.htm

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.

"Taxus baccata MHNT" by Didier Descouens - via Wikimedia Commons

Deepening Our Druidic IdentityDeepening Our Druidic IdentityBy Karl Schlotterbeck, MA, CAS, LP– President, ArchDruid Emeritus

As part of our gathering this year, I presented a number of activities based on the disciplines of the Invisible Druid Order (IDO)1 – activities intended to deepen our presence with theland on which we live, with the spirits of nature we encounter regularly (even if we’re not aware ofthem), and in our communities. Like many Druid groups, the IDO begins with Bardic disciplines, followed by Ovate and Druid activities. The key concept here is that of disciplines – not membership. Students were required to engage daily in the reality that they were not joining or occasionally acting, but being Druidic. Here are some of those disciplines that Keltrians might undertake for their own benefit. A journal is ideal for recording experiences, but a computer file will do as well.

Over the next few issues of Henge Happenings, I’ll be offering for consideration 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 DisciplinesBardic DisciplinesThe 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.

pare down verbosity to what is important. (Outsideof these disciplines, one is always free to write as one likes, of course. All these disciplines are things to be added or adapted to one’s skills, not substituted for them.)

At the end of each month, you will have amassed about 30 little nine-line verses, some of which will be worth keeping or further developing.This discipline of daily writing the Nine-Line Verse is foundational for many of the following activities.

Memorization of Poetry: Commit to learning your favorite poems by heart. To make a disciplineof it, you could, first of all, select your favorite poems. Then, commit to learning just four lines each week. At the end of a year, you will have memorized around 200 lines of poetry. (Of course,it takes practice to keep the old lines fresh while memorizing the new ones.) Not only does this train the mind, but we often find that we don’t fully comprehend a poem until we’ve committed itto memory and can recite it by heart. When it comes from our heart, out of our mouth with our voice, it becomes ours.

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Image by Trichinect of GryphonSong Clan

Elements of the Directionswhere You Live:

We are often told what“elements” are in thedirections as if uniquelandscapes were portable anduniversal. This Bardicactivity, however, is intendedto make the elements concreteand to bring them home.

Here’s what you do: whenyou are in a contemplativemood, step outside the placewhere you live and look to theEast to see what catches youreye. In Irish tradition, my useof the term “element” is notabstract, but specific to whatis seen or sensed. The elementof your East might be a tree,or a building, or a road, orsomeone walking, or a bird ora cloud in the distance. Thus,it is a recognition of therelationship of yourconsciousness with thenatural world around you(including people and humanactivity as part of nature).Then you would do the samefor the South, West andNorth.

You could thencontemplate the nature of thespirit behind the element thatis making itself known to you.Once you recognize its presence, you could develop a relationship with it. We all would do well to make a poetic tribute to the land on which we live, honoring it with our awareness and our words, and to go outside and say aloud our tribute – and listen and watch just in case the land has a response.

Recognition of these personal elements of your directions need not remain static, but might change over time, but I suggest not doing it more frequently than seasonally.

In the next issue of Henge Happenings I’ll discuss some of the Ovate disciplines, which will have greater meaning if the student sincerely engages with these Bardic activities.

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Sinend and Connla's Well from T.W. Rolleston's "Celtic Myths and Legends" (1910)

A Keltrian Inspired MythA Keltrian Inspired Mython The Feast of Deathon The Feast of Death

By Rain

Authors Note: The following writing is from my archive and was originally written in 2001. At the time I was working on a book of Keltrian-inspired Mythology. The project may be revived in the future in another format. Please note that although the following contains Keltrian-inspired material from my perspective as a Ring of the Oakinitiate and a member for the past 20-some years, this material has not been officially endorsed by the Henge of Keltria or the Council of Elders. It therefore represents the views of the author and not the officially endorsed views of Keltria.

The air crackled with the crisp, cold breeze of autumn mixed with the warm heat of summer. I sat in my most comfortable chair surrounded by my abundance of possessions and warmed by a cup of hot cider, contentedly wondering about what my future holds. As I relaxed, the sun begun to set and the darkness crept across the floor. In theshadows I noticed adifferent type oflife. It was moredeep and hidden,not as bright andawake as the dayhad been. I sat stillfor a longer time,watching theshadows play untilit had grown quitedark. I rose frommy chair to turn onthe light. As Ireached for the lightswitch, I sawsomeone outsidewatching me.

My heartbegun to race as I

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 and saw the long black cape that hid her face. I saw the long spear she held with one hand and the two crows perched upon her shoulders. Suddenly Inoticed the icy blue gleam of her eyes. They were like piercing diamonds beneath her hood. Those eyes beckoned to me. They could see right throughmy very soul. They were both the comfort of a mother and the terror of a warrior about to kill mixed together in a light blue. She held out her hand, which was wrinkled with age and invited meto join her. “Morrigan,” I breathed and whispered.

My heart was pounding fast and loud as I grabbed my comfortable hiking boots and warm jacket. We walked down the avenue and out towards the woods. I noticed how quiet it was, which is unusual for my street. The cars seemed toglide by without noticing us and somehow we appeared in the woods without even worrying about traffic or busy streets. The leaves crunched beneath our feet and the smell of a bonfire permeated the air around us. Her cape glided over the trail and my heart was pounding fast in my

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"Morrigan" by André Koehne, via Wikimedia Commons

chest. Thump, thump it pounded and I felt so alive and full of energy. In the distance I could see a large bonfire and hear the sounds of a celebration.

As I walked I noticed she was heading towards a large figure in the distance. He was seated upon a rock and had a large cart nearby. I noticed now that there was a slit in her gown that allowed a brief glimpse of her legs as she walked. This sparked a keen interest from the form ahead near the rock. When he noticed us approaching, heimmediately stood up and looked so happy to see her. I looked at him and saw the kind, familiar smile and warmth I recognized immediately. He was a bit round and portly, but very warm and generous. As we came up to him, he and she shared a brief kiss. It was not the kiss old friends share, but rather the kiss of lovers who remember the passion they have shared. I smiled and whispered “Daghda.” The three of us continued ontowards the sounds of celebration.

As we neared the clearing in the trees, we could see the giant bonfire and the abundance of food and drink. We approached and the group welcomed us in. As we walked forward, time 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 beatand 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

death, but rather a death of necessity. These gifts, those of the waning warm protection, the gift of necessary death, and the gift of abundance all werefelt by those gathered. We set a place at the fire feast for the departed souls who could not join us. We feasted and shared song and drink as we sat there. We talked of the past and shared our promised goals for the future. The passing of time was felt to shift into the cooler darkness of the night. The crisp chill was felt more distinctly at our backs as the fire blazed.

The time came for the Feast to end and I found my way home again. I sat for a time with another cup of cider and felt content and ready for the chilly season to set in. I felt renewed and content as I pondered my goals and reflected on ways to achieve and strengthen them. I wished the Morrigan and the Daghda good will and thanked them for the Feast. I pulled out my journal and mapped out all I had planned for. My work has begun again and my time of reflection and planning has begun. I looked up for a moment and thought I saw the Morrigan smile under her icy eyes. She winked and walked away with the Daghda and his cart.

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"Feu - VTdJ." via Wikimedia Commons

8Poem by Trichinect of GryphonSong Clan

The Colloquy of Two SagesThe Colloquy of Two SagesBy Autumn Rose

The Colloquy of Two Sages is chiefly a dialogue between two ancient Irish poets, precededby an account of the events leading up to the dialogue. We know of The Colloquy from a handful of medieval manuscripts written in MiddleIrish. This article relies mainly on the book The Making of a Druid by Christian-Joseph Guyonvarc'h, a Breton philologist and Celticscholar. It includes his own translation of the tale and a comprehensive commentary on it. Guyonvarc'h rendered his translation in French; the English translation of his work is by ClareMarie Frock. I also consulted John and Caitlin Matthews' treatment of The Colloquy, which is aslightly revised version of the seminal translation by Whitley Stokes, an influential 19th CenturyCeltic scholar. Guyonvarc'h also references Stokesin his book.

A little knowledge of the training of a poet will aid understanding of the events of the tale. Guyonvarc'h sees this training as consisting of nine levels; some scholars say seven. The discrepancy maymean that students atthe two lowest levelswere not yetconsidered poets.Thisearly phase mayhave been a time forculling aspirantswho lacked theaptitude ortemperamentfor the profession.

Most readerswill have heard ofthe technique ofawaiting poetic vision in completedarkness and silence. This was part of the budding

poet's training. A different poetic form andpoetic meter were studied at each level. While it appears that poets went out into society to pursue their profession at various levels of training, no poet was permitted to employ a form or meter that he had not mastered.

In addition to learning how to compose poetry, students were schooled in history, genealogy, herb lore, and the recitation of narratives from memory. It was necessary to memorize a prescribed number of tales at each level before advancing to the next. The lowestranking poet must know seven; the highest, the ollamh or doctor, 350. Music was employed as amnemonic device. Pupils learned the narratives by singing them.

At each higher level the student gained status, and with it an increase in financial value and legal rights. In this he did not differ from otherIrish citizens of the time. Poets were privileged members of society, however, and gained other benefits as they progressed through the levels of learning — among others, the right to a retinue. The third level pupil was entitled to a retinue of two. At the eighth level the number increased to

twelve. The ollamh could have a retinue of twenty-four.

Over time the poets evolved a metaphorical language so obscure that only other poetsunderstood it — and sometimes not even other poets outside one's own school. This was thesituation that obtained in the case of our subject, The Colloquy. The dialogue took place before King Conchobar

and a panel of poets. Some scholars say that this panel consisted rather of Conchobar's chieftains. In either case, their purpose was to decide which

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Navan Fort (Emain Macha) in County Armagh. By Patrick Brown via Wikimedia Commons

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 inScotland. 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 forIreland, 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.)

Early in the journey, he thrice comes upon a plant he does not recognize. Each time he returnsto Eochaid and spends an additional month learning about that herb. Finally, he travels uninterrupted to Ireland. Then follows one of thoseitineraries so often found in the old Irish tales: listing a succession of landmarks by names that must have had meaning to the Irish of the time, butare veiled to us.

In Ireland Nede's party meets Briciu, a perennial troublemaker who delights in sowingdiscord. He infects Nede's mind with the notion that, as Adne's son, he is entitled to sit in the chief poet's chair himself. Nede is young. however, and may not be taken seriously, so Bricriu performs magic to transform a handful of grass into a beard for him. Bricriu also provides the youth with a suitable robe of office.

Many students of this tale assume from Nede's beardlessness that he was a mere pubescent

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 dialogue that follows is thus a test of Nede's knowledge and skill — in modern terms, the oral exam for his doctorate.

The dialogue begins with each participant asking the other some qualifying questions. For a taste of the obscure language employed, here is Nede's answer to Ferchertne's question, "What is your name?"

This is not difficult:very small,very big,very firm,

very brilliant.Ardor of fire.

Fire of words......and so on for five more equally murky lines. We may assume that Ferchertne understood Nede's meaning, but apparently no one else did.

They go on asking and answering questionsabout their respective training and skills, and at

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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 ofThe 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 eventsand conditions.

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 Nedeto stay on as his pupil.However, Matthews andMatthews conclude thatFerchertne rejects Nede'ssurrender and urges himto resume the chair hehas just vacated andbecome in fact the chiefpoet of Ireland. When Iread the dialogue formyself, even beforereading Matthews andMatthews, I reached thesame conclusion. Hereare the arguments for thelatter position.

Immediately afterNede abases himself.Ferchertne enjoins him toremain. What exactlydoes that mean? IsFerchertne saying, ?Remain here in EmainMacha,” or “Remainthere in thechief poet's chair”? One commentator suggests

that it means something like, “Remain on yourknees 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. Mayyou be higher than all.” Does this not describe the position and status of the chief poet?

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 thatconstitute an invitation to Nede to become the older poet's student? If they are there, they arevery well disguised.

Perhaps the author of The Colloquy meant the ending to be ambiguous. It may be that theconclusion drawn by the hearer of the tale is meant to reveal something about the hearer. Or theresolution may lie in the coded

language itself, whose meanings we cannot now fully access.

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The Offering of Diuran the Rhymer, in T.W. Rolleston's "Celtic Myths and Legends" (1910)

The Witches' Ointment: The SecretThe Witches' Ointment: The SecretHistory of Psychedelic MagicHistory of Psychedelic Magic

by Thomas Hatsis by Thomas Hatsis Published by Park Street Press, 2015

Reviewed by Karl Schlotterbeck, MA, CAS, LP

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

“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.

Over the centuries, it seems that actual plant medicines, along with symbolic substances (semen, nail clippings and the like), along with theinduction 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 combineda 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 thepoint that they were simply one part of a larger healing/magical practice that also used non-psychoactive herbs and substances, as well as sympathetic magic.

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Again, the heresy-hunters seemresponsible for adding accusations of allkinds such as infanticide, intercourse withdemons and bewitchment that becameassociated with the ointment-using, satanicwitch.

Part of Hatsis' exposition is also theevolution of literary accounts over time,showing how the same events weredescribed in increasingly sensational waysthe further from the event the writer was.Besides, it was the magic that washeretical, not the use of herbs.(Incidentally, Hatsis notes, the idea that thewitches' broom was smeared with theointment and used sexually has nohistorical basis, first appearing inspeculative literature in 1973.)

Thus, the witch stereotype waslargely invented by theologians in the1430s – and ointments were less significantto Inquisitors than the power of their devil.That said, the use of the ointment wasthought to make one more susceptible todemonic influence. The mythology of thesenatural mind-altering drugs evolved frombeing ingested, to used as an ointment, tobeing only incidental to the devil'sinfluence.

The above is only a taste of therichness of this work. (Speaking of taste,there are no recipes, although he notes howsome substances were combined.)

I can easily recommend this bookfor anyone interested in the history of theidea of the witches' ointment, in folktraditions and in the power of theprivileged (like theologians and otherpropagandists) to shape mythology.

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"Circe Invidiosa" by J.W. Waterhouse (1892)

Review: The Review: The Book of KeltriaBook of Keltriaby 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.

More than just a good read, the Book of Keltria serves an important function: it presents anoverview of Keltrian practice, history and philosophy. This is especially important for those who may be considering the path of the Dedicant and initiation, and who may not otherwise know if they are drawn to this particular faith-journey. While Dedicant study – and the tasks and mentorship it involves – goes beyond the scope of the Book of Keltria, the text will be a cornerstone and frequent reference for those who choose that path. Outside of the Henge, the book may serve as an inspiration for all those who tread a Celtic

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 ofeighteenth century Britain, and the founding of modern Druidic orders. Wren Taylor then explains the nine Hallmarks of Keltrian Druidry in depth, aswell 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 in spiritual practice. Her approach to “Keltrian Ritual and the Three Keys” is similar, but more personal in scope. She not only tells the reader the purpose that underlies Keltrian rites, but shows how her own experiences have developed through her work as an artist and seeker. The chapter culminates in a first-person narrative of what a Keltrian ritual actually feels like, told from a first-person perspective rather than a list of ritual steps.

Karl Schlotterbeck's chapter on the “Keltrian Tree Meditation” takes the reader step bystep into the meditation process, examining each

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portion in turn. He includes an example meditationthat 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 spiritualjourney 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 / 9781481215107Page Count: 246

Binding Type: US Trade PaperTrim Size: 6" x 9"

List price: $21.95 Or online at:https://www.createspace.com/4090955

News from the GrovesNews from the GrovesA 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 Stewardof 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 togetherand we feel very blessed with having each other inour 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 fruitsof our yearly spiritual growth have been harvested and we await the beginning of a new productive

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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.

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 guideyou 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 andGryphonSong Clan

Interested in meeting up withInterested in meeting up withlike-minded Druids?like-minded Druids?

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, answersand a chance to get to know other Keltrians. Non-members 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 usContact usU.S. Mail: The Henge Of Keltria

P.O. Box 1060 Anoka, MN 55303-1060

Website: www.keltria.orgE-Mail: Please email the Henge Office at

henge-office09@keltria.orgAlso, search for Henge of Keltria on Facebook, orapply for membership to the Keltrian Druid discussion group.

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Feast of Fallow altar, GryphonSong Clan

What are the hallmarks ofWhat are the hallmarks ofKeltrian Druidism?Keltrian Druidism?

•We celebrate the Gods and Goddesses ofancient Ireland.

This is accomplished through our rituals andsensing their inspiration in our lives.

•We revere the Spirits of Nature.This is also achieved through ritual and awarenessof 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 andencouragement.

•We respect all life and do no harm withoutdeliberation or regard.

It is wrong to kill or maim without reason, regard,and necessity. We place the responsibility ofchoice firmly in the hands of the individual.

•The virtue of an action is judged by the actionitself, 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 bylearning 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

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’sevolution and provide guidance when requested.

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Druids gathering mistletoe. Illustration from Ernest Lavisse's Histoire de France, 1913, via Wikimedia Commons