Bonewits_ a Reformed Druid Anthology

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A

REFORMED

DRU

IDANTHOLOGY

RBeing an un

off

ic

ial and un

autho-

rized historical collection of some

of the spiritual writings f rom the

various Ref ormed Druid move-

ments in North America;

and being mostly a

20th anniversary reprint of

“The Druid Chronicles (Evolved)”f irst published in August 1976 c.e.,

which was edited by

Isaac Bonewits and Robert Larson;

but prepared f or reprinting with

some new additions and historical

commentary b

y th

e curr

entassociate editor,

Michael Scharding,

in August 1996 c.e.

T H E D R Y N E M E T U M P R ESS B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B



Detailed Library Bibliographical

Inf ormation

Limited Publication: Only 30 copies were physically printed:Limited Publication: Only 30 copies were physically printed:Limited Publication: Only 30 copies were physically printed:Limited Publication: Only 30 copies were physically printed:Limited Publication: Only 30 copies were physically printed:

This is copy #This is copy #This is copy #This is copy #This is copy #

Donated

to:Donated

to:Donated

to:Donated

to:Donated

to:

Obtaining Additional Copies

Adobe Acrobat versions of this collection are available on com-

puter disks f rom the Archives f or a nominal f ee.

A web-site at http://public.carleton.edu/

~mschardi/ also has copies of these f iles available f or down-

loading and ready to print on a double-sided laser-printer.

If this web site becomes unavailable, visit the main Carleton

page at http://www.carleton.edu and search f or the

Carleton Archives.

TitleTitleTitleTitleTitle:

A Ref ormed Druid Anthology

Primary EditorsPrimary EditorsPrimary EditorsPrimary EditorsPrimary Editors:

Philip Emmons Isaac Bonewits

Robert Larson

Richard Shelton

Michael Scharding

Layout and Copy Editor:

Mark F. Heiman

Publisher:Publisher:Publisher:Publisher:Publisher:

The Drynemeton Press

can be reached in care of :

The Carleton College Archives

300 North College St.

Northf ield, Minnesota 55057

(507) 646-4270

Publishing Date:Publishing Date:Publishing Date:Publishing Date:Publishing Date:

1st Printing 1996 c.e.

Some materials f rom 1963-1996.

All material is of the public domain except f or certain portions

f rom Parts 6 & 8. See our policy in the ten important notices onthe next page. Questions should be sent to the Drynemeton Press.

Place of PublicationPlace of PublicationPlace of PublicationPlace of PublicationPlace of Publication

Northf ield, Minnesota, USA.

Classif ication of Book Classif ication of Book Classif ication of Book Classif ication of Book Classif ication of Book

Religious Ref erence Material

Cataloging suggestion:Cataloging suggestion:Cataloging suggestion:Cataloging suggestion:Cataloging suggestion:

Bonewits, Philip Emmons Isaac (Primary Editor) 1949 -

A Ref ormed Druid Anthology

1. Religion and humor. 2. American History 1963-1996. 3. Zen

Buddhism. 4. Neopaganism and Witchcraf t. 5. Occult and Femi-

nism. 6. Druidism. 7. Jew. 8. Christian. 9. Celt. 10. Tao. 11. Hindu.

12. Meditation. 13. Songs and poetry. 14. Liturgy. 15. Student pro-

test movements. 16. University of Calif ornia at Berk eley. 17. Carleton

College. 18. Minnesota. 19. Nature.

1996 650 pages. Two Volumes. 8 1 / 2” x 11” dimensions.

Hardback .

Suggested Catalogue Description of the Collection:Suggested Catalogue Description of the Collection:Suggested Catalogue Description of the Collection:Suggested Catalogue Description of the Collection:Suggested Catalogue Description of the Collection:

“A uniquely rare encyclopedic collection of 33 years worth of litera-

ture by the Ref ormed Druids of North America, which is the ances-

tor of the modern Druidism in America. This collection was prima-

rily produced by the Berk eley Grove and the Carleton College Grove.

Contents include a history, study guides, meditations, poetry, songs,

jok es, theological debates, rules, customs, liturgies, magic charms,

statistics, and recommended reading lists. Their various work s of

literature draw upon Buddhism, Christian traditions, ecology ideals,

the Fem

in

is

t movemen

t, very anc

ien

t Jew

ish prac

tices,

Earth-

center

ed

mysticism, New Age belief s, Neopaganism, Hinduism, the Occult,

the Celts, Tao, Wicca, and lots of Zen.”













8

Here Begin the

Supplementary Sections

of ARDA

PAR T NINE:PAR T NINE:PAR T NINE:PAR T NINE:PAR T NINE:

TTTTTHEHEHEHEHE BBBBBOOKSOOKSOOKSOOKSOOKS OFOFOFOFOF THETHETHETHETHE LLLLLATTERATTERATTERATTERATTER DDDDDAYAYAYAYAY RRRRREFORMEDEFORMEDEFORMEDEFORMEDEFORMED DDDDDRUIDSRUIDSRUIDSRUIDSRUIDS

IntroductionIntroductionIntroductionIntroductionIntroduction .................................................................................................................................................................................................................................................................................................................................................... 395395395395395

Dead Lak e ScrollsDead Lak e ScrollsDead Lak e ScrollsDead Lak e ScrollsDead Lak e Scrolls ....................................................................................................................................................................................................................................................................................................... 396396396396396

Introduction & Publishing History

The Book of Introduction

The Book of Years

The Book on John Burridge

The Book of Opposition

The Book of Post Scripts: Part One

The Book of Paul: Part One

The Book of Post Scripts: Part Two

The Book of Vigils

The Book of Cattle Raids

The Book of the Great Dream

The Book of Stones

The Book of Fire

Dead Bay ScrollsDead Bay ScrollsDead Bay ScrollsDead Bay ScrollsDead Bay Scrolls ................................................................................................................................................................................................................................................................................................................. 412412412412412

Introduction & Publishing History

Das Edda Todvolk f ortgeshritten

The Book of the Boring Times

The Book of Mr. Boring

The Book of Games

The Book of the Thirtieth Anniversary

The Book of the Laundry Think -tank

Addendum to the Ordination of the Second Order

The Book of Samhain

Books of the Af rican Jedi KnightBooks of the Af rican Jedi KnightBooks of the Af rican Jedi KnightBooks of the Af rican Jedi KnightBooks of the Af rican Jedi Knight .......................................................................................................................................................................... 418418418418418

A Book on the Bantu

The Book of the Jedi

Book of Ultimate AnswersBook of Ultimate AnswersBook of Ultimate AnswersBook of Ultimate AnswersBook of Ultimate Answers ................................................................................................................................................................................................................................. 425425425425425

Book of Songs and Poetry Vol. 1Book of Songs and Poetry Vol. 1Book of Songs and Poetry Vol. 1Book of Songs and Poetry Vol. 1Book of Songs and Poetry Vol. 1 ............................................................................................................................................................................... 429429429429429

Book of Songs and Poetry Vol. 2Book of Songs and Poetry Vol. 2Book of Songs and Poetry Vol. 2Book of Songs and Poetry Vol. 2Book of Songs and Poetry Vol. 2 ............................................................................................................................................................................... 435435435435435

PAR T TENPAR T TENPAR T TENPAR T TENPAR T TEN

OOOOORALRALRALRALRAL HHHHHISTORIESISTORIESISTORIESISTORIESISTORIES

Introduction ..................................................................... 441

David and Deborah Frangquist ........................................ 442Richard Shelton ................................................................ 461

Robert Larson ................................................................... 475

“The Prince”— standing stones, Arboretum, c. 1956



9

DEDICATION

This book is warmly dedicated to

David and Deborah Frangquist,

without whose perseverance,

Ref ormed Druidism would have ceased.

May their Awareness never diminish.

Editor’s Blessing upon the ReaderEditor’s Blessing upon the ReaderEditor’s Blessing upon the ReaderEditor’s Blessing upon the ReaderEditor’s Blessing upon the Reader

May the blessings of the Earth-Mother be apparant unto you in every day of your lif e. May

you live as long as you wish, mak e and k eep good f riends, prof it in your just undertak ings,

gain respect f rom your peers f or your good deeds, and avoid ill-health.

Midwinter 1964 by SmileyMidwinter 1964 by SmileyMidwinter 1964 by SmileyMidwinter 1964 by SmileyMidwinter 1964 by Smiley

When the wind blows cold

on the Hill of Three Oaks

the hearth f ire is warm.

The InheritanceThe InheritanceThe InheritanceThe InheritanceThe Inheritance

What shall I leave as

A k eepsak e af ter I die?

In spring, f lowers;

Summer, cuck oos;

Fall, red maple leaves;

Winter, snow.

BABABABABABABABABABABABAB

















PART ONE

THE DRUID

CHRONICLES

(Ref ormed)

a.k .a.

The Chronicles of the

Foundation

1996 Introduction

Originally published under the title of The Druid Chronicles (Re-

f ormed), abbreviated DC(R) and nick named The Chronicles, these

books contain the basic history and belief s of the f irst year of the

original branch of the Ref orm f ounded at Carleton College f rom

which all the past, present and f uture Branches of the Ref ormed

Druidism spring. Thus the Chronicles are the about the only section

of A Ref ormed Druid Anthology that is accepted by every group.

The primary author, David Frangquist, has made no claim of divine

inspiration; nor has any other branch of the Ref orm. These f ive

books have no canonical status, but they’re chock f ull of interesting

and f un stuff . Don’t tak e it too seriously and try to see the message

that underlies all the outer-trappings, holidays a nd na me s .

For a more detailed discussion on the Chronicles see the End-

Notes,

Printing H

istory and H

istoriog

raphy at the end

of end

of this

Part One. Internal cross-ref erencing is indicated by raised numbers.

The existence of endnotes related to a verse is signaled by asterixes.

T H E D R Y N E M E T U M P R E SS B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B





































35

Frangquist’s Literary CareerThe Chronicles are the most popular Druid document and have

provided a constant reminder of the reasons why the Ref orm was

f ounded. Frangquist also was responsible f or guiding the early mis-

sionary eff orts of the Ref orm, passing legislation, starting the Blue

Book of Archives, and collecting the Green Book . He has also helped

Druidism to revive at Carleton at least three or f our times since he

graduated. In essence, Frangquist put a f irm stamp on Druidism of

the period f rom 64 to 69, and acted as resource f or ArchDruids ever

since. See Part Ten o

f ARDA

f or an interestin

g trans

cript o

f the oral

interview with David and Deborah Frangquist.

a :Other authorities read: “It looks good.”b :Other authorities add: ”of North America.”c :See Med. 6:1.d :See L.C. 7:7.e : See E.C. 2:10.f : See Med. 2:6.g : See E.C. 4:8.h : See E.C. 6:4.i : See L.C. 1:2-4.a : Other authorities add: “at Carleton College”b : O

ther authorities

add

: “Save

he [or she] we

re f irst a stud

ent.”c : See Cus. 6:7.

d : See Cus. 3:5.e : See Cus. 1:8.f : See Cus. 4:7.a : See Cus. 5:5.b : See Law 4-6.c : See Cus. 6:7; 8:1.d : November 1st.e : February 1st.f : May 1st.g : August 1st.h : See Med. 4:12.i : See Med 4:13-20.a : See Cus. 4:2.b : See E.C. 4:11.c : See E.C. 7:8.d : See E.C. 3:5,11; 4:4, 13; 6:9; L.C. 2:11; 6:8.e : See E.C. 5:10.f : See Law 1:10; L.C. 9:1.g : See Med. 4:5.h : See E.C. 3:5,11; 4:4, 13; 6:9; L.C. 1:7; 6:8.i : See Cus. 5:5. j : See E.C. 6:4.k : See E.C. 2:4.l : See Cus. 4:2.m : See Cus. 5:1.n : See E.C. 1:5.o : See L.C. 6:10.p : See Cus. 7; Med. 1:2.q : See Cus. 7:2.r : See Med. 1:11.s : See L.C. 6:3-5.t : See L.C. 5:12.u : See E.C. 3:5, 11; 4:4, 13; 6:9; L.C. 1:7; 2:11.v : See L.C. 4:4.w : See Cus. 4:3.x : See Cus. 9:1-5; 10:1-5; 11:1-3.y : See E.C. 4:2, 11.z : See E.C. 4:1.a : See E.C. 4:11.b : See E.C. 2:5.

c : See Cus. 6:6.d : See Med. 1:13.e : See Cus. 6:7.f : See L.C. 7:1.g : See E.C. 3:6, 4:6.h : See E.C. 4:1, 10.i : See E.C. 2:1; Cus. 4:5. j : See Med. 7:4.k : See Cus. 6:7; Med. 4:12.l : See Cus. 8:4; Med.4:16.m : See Cus. 8:5; Med. 4:13.n : See Cus. 8:6; Med. 4:17.o : See E.C. 1:2.p : See E.C. 1:3; 6:1q : See Med. 5:6.r : See Med. 3:1-3.s : See Med. 3:6.t : See Med. 7:7.u : See Cus. 4:1-7.a : See Cus. 6:6; Med. 10:7.b : See E.C.c : See Cus. 6:7.d :See Cus. 8:4-10.dd : This word could be “Bile”, which is Irish f or a sacred tree or i

could be a typo f or “Bible.”e : See Med. 8:6.f : See E.C. 4:4.g : See Med. 8:5.h : See Law 1:4-6.i : See E.C. 5:10. j : See E.C. 6:4.k : See Med. 7:13.l : See Cus. 6:6; Med. 1:1-16.m : See E.C. 7:10.



36



PART TWO

THE BOOKS

OF THEAPOCRYPHA

(COMBINED AND EXPANDED)(COMBINED AND EXPANDED)(COMBINED AND EXPANDED)(COMBINED AND EXPANDED)(COMBINED AND EXPANDED)

DEDICATIONDEDICATIONDEDICATIONDEDICATIONDEDICATION

To Jan Johnson

The f irst Ref ormed Druid to write an epistle.

DDDDDRYNEM ETUMRYNEM ETUMRYNEM ETUMRYNEM ETUMRYNEM ETUM PPPPPRESSRESSRESSRESSRESS B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B







40

B A B A B A B A B A B A B A B A B A B A B A B A B A B A B A B A B A B

A B A B A B A B A B A B A B A B A B A B A B A B A B A B A B A B A B A B A

B A B A B A B A B A B A BLet’s begin with the introductory letters that were

published with the original versions of the Carleton

and Berk eley Apocryphas...

Pref ace to the Carleton

Apocrypha

My purpose in printing the writings here collected is (of course)

three-f old. First, I would lik e to preserve some of the history and

tradition of Carleton Druidism that was not preserved in T he D r u i d

C hr o ni c l e s ( R e f o r me d ) or that developed af ter the C hr o ni c l e s were writ-

ten. The intended audience here is the Carleton Grove itself . Sec-

ond, in f ace of the growth of Neopagan Druidism, I would lik e to

have something to off er those interested in the original nonpagan

variety, som ething more complete and representative than the

C hr o ni c l e s alone. And third, I would lik e to discharge a long-stand-

ing promise to do something about the f irst two purposes.

This collection is a real hodgepodge, and despite my best eff orts

has nothing lik e the aesthetic unity of the original C hr o ni c l e s , which

are k nown to every Ref ormed Druid. Also it has nothing lik e the

currency of the original C hr o ni c l e s , which are k nown to every Re-

f ormed Druid. Most of these Apocrypha are k nown to f ew, thoughevery Carleton Druid will f ind f amiliar material herein.

Although this is not a complete collection of all Druidic writings

f rom Carleton, I have tried to k eep the selection reasonably catholic,

at least to represent the period f rom the f ounding in 1963 to about

1976, when my close contact with the Carleton Grove began to f ade.

Most of this material dates f rom 1976 or bef ore. There are no

Neopagan selections here, since in the early days the Grove was

nonpagan, even arguably Christian. Certainly the f ounders would

not have characterized Ref ormed Druidism as one of the oldest

Neopagan groups in America, although on the strength of its f ound-

ing in 1963 it seems to en joy that reputation in the Neopagan com-

munity.

In recent years (af ter the period f rom which these writings are

drawn) Druids at Carleton have become more interested inNeopaganism and Native American spiritual practices. Many would

call themselves Neopagans. We “old-style” Druids have no quarrel

with this, f or one’s Druidism is one’s own aff air, as David taught

f rom the beginning. I believe Druidism transcends the nice distinc-

tions we habitually mak e to compartmentalize the variety of the hu-

man spiritual experience, and I hope newer Druids will still f ind this

material of interest, even, perhaps, of value.

Richard M. Shelton

Midsumm er Day 1993

Contents of The Carleton

ApocryphaPref ace, 1993

Introduction, 1976

Apocryphal Work sThe Epistle of David the Chronicler

The Book of Faith

The Discourse of Thomas the Fool

The Wisdom of Thomas the Fool

Letter to My Brothers

The Words of Green

The Epistle of Norman

The Epistle of Richard

The Epistle of Midsummer

Outline of the Foundation of Fundamentals

Some Final Thoughts

Historical Back ground (now f ound in Part 4 of

ARDA)

The Record of the Council of Dalon Ap LanduWhat is Ref ormed Druidism? (1965 pamphlet)

Between-the-lines (f ootnotes to DC(R) & Apocrypha)

The Druid Calendar (Carleton’s time-k eeping)













46

Leabhar Toirdhealbhaigh(Translates as “Book of Torvel”)

(Berk eley Apocrypha Only)

IIIII

The moonlight shining on the path

Blinding

The sister

stars

Brightening the way

Dimm ing

Foot f alls heavy

And raises dust in a

Shimm ering

Cloud

Of many colors.

Grass whispers

And trees walk

As you go your contemplative way

Brain empty, think ing

Body dead, living

Walk ing

Unf eeling.

Tree roots move

Snak es trying

To entwine your f eet

And hold you f orever

Wanting you, loving you

Wishing to talk —

If you dare listen

But you will walk .

The owl hoots his song

Of loneliness

And the terror of the woods

Frightening you

Sending you running

Happily, joyf ully

Fearf ully

Tearf ully

Through the f orest

Seek then to escape

The tale that is told.

The grass damp beneath

You

Spark les in the moon

Stops wets and cools your f eet

Mak ing you joyf ul

And coldFeet numb f rom damp

Frigid

Fighting the moonlight trees

Continue on out

Out to the city

The grass hastens you away

You are not ready yet to stay

The woods seem to say.

I II II II II I

Dew Drips heavy

Wets the ground

Spark ling dew

Shimmering in the moonlight

Ref lecting color schemes

Prismatic.

Moonbows

Spark le f rom

Dripping dew

Bright and joyf ul

Break ing

the moonli

ght

Healing.

Re joicing in it, he wend

His way

Out f rom the city down below

Up to the f ields

Where f lowers grow

To the thick et

Full of lif e

Through the f orests

Across the lea

Seeing all there is to see.

March f orward, stepping lightly

Trampling lif e underf oot

Apologizing and smiling

—Pardon my clumsiness in going—

Up to the ancient oak

Caressing, talk ing

Adoring

Age untold, oh so old

And wise wonderf ul.

He stays doing nothing

Breathing, absorbing

Speak ing at time

Throwing his head back

And laughing

En joying

Accosting the grass

Kissing the f lowers

Teaching and learning

Talk ing with animals

On their way

Entranced, pause and

Tell of nightmare worlds

Of strange tales

And marvel at his

yet stranger tale.

Walk ing onward through the trees

Over the thick et

Down the rabbitwayTo the waterhole

Moonlight shines through his shape

Stars f or eyes

Moon f or heart

Meteors f or limbs

Onward, onward into the eternal day-night

Smiling goes he.

No more seen in the city

No more seen in the f ield

No more seen but f elt and heard

Kindly master-slave of all



47



B A B A B A B A B A B A BUnwielding of power possessed

Yielding of love and lif e

Breath on the wind

Yet learning

Teaching, preaching

Lore-f illed in every pore

Etheric and solid

Whispering into unk nown ears

The man the grass teaches how to grow.

Toirdhealbhach MacLorcain

Ard-draoi Clann na Brocheta

Earrach 12 y.r.

[circa Spring 1973 c.e.)

Robert Larson, DAL, Be.

ArchDruid, Berk eley Grove

a.k .a.

The Discourse of Thomas the

Fool(Carleton Apocrypha Only)

IIIII InvocationInvocationInvocationInvocationInvocation

O Grannos, hallow this thy essence by thy renewing power and by

thy way of many-yet-one paths. Cleanse us. Purif y us. Remind us tha

this thy essence is also ours and that as thou art many-yet-one, so too

are we. Show us thy All-penetrating wisdom, and prepare us to re

ceive thee as f ully as thou hast received us.

I II II II II I TextTextTextTextText

I am the wind which breathes upon the sea,

I am the wave of the ocean,

I am the murmur of the willows,

I am the ox of the seven combats,

I am the vulture upon the rocks,

I am a beam of the sun,

I am the f airest of plants,I am a wild boar in valor,

I am a salmon in the water,

I am a lak e in the plain,

I am a word of k nowledge,

I am the point of the lance of battle,

I am the God who created in the head the f ire:

Who is it who throws light into the meeting on the mountain?

Who announces the ages of the moon?

Who teaches the place where couches the sun?

If not I—

I I II I II I II I II I I DiscourseDiscourseDiscourseDiscourseDiscourse

1. Of ten it is that the Arch-Druids do read this ancient mystery. It i

indeed one of the greatest treasures we k now f or it came verily f orm

the ancient Sage-Druids who pleasured the earth in younger times

But who among you have verily heard this ancient mystery?

2. Of t it seems that these lines ref er to the All-Mother, f or she is truly

all of these and more. But what is the mystery there? Not mystery bu

shining f act. No, the mystery is not the Mother. Nor is it Be’al. Fo

this mystery is even more secret than He, though He k nows and

speaks it.

3. Verily, I am that mystery. Not the Mother, not Be’al, but I. How

is it that I came to be all these things? I am the God who created in

the head the f ire! It is there. Look and understand! Who else could ibe, if not I?

4. Now there may be some among you who would agree and would

say that this was so, f or ultimately Be’al and I are one. How deceived

they are! While I am, Be’al is not, and there is no touching of these

two. No, not oneness. For Be’al is not to have oneness with. Be’al i

not! Understand this. It is only delusion which lends you to believe

in Him and the Mother. Verily, a poor hoax it is!

5. Now listen caref ully so you can understand. Be’al is not, f or he i

invented by man. He was invented to give man the f reedom to relax

in Man’s creation. If Be’al is great, how much greater is man, the

creator of Be’al. Nothing more than the Highest spirit of man i

Be’al. And though that seems most wondrous, it is but a poor hoax

Be’al is not great f or He needs Existence and Non-Existence. He i





49



B A B A B A B A B A B A BLif e, hallow this, the essence of all lif e.”4

3. Verily, all this is great Wisdom. And yet I tell you that this

Wisdom consecrates not even the water of man’s dreams.

4. If one but says “Dalon ap Landu” with the k nowledge of the

power of it, truly the whole Universe will be f orever consecrated!

5. Understand the Thirteen-f old Mystery5 and then understand

how much more powerf ul is the k nowledge of your True Name

than the k nowledge of the Names of the Mother. Your Name

will consecrate even Be’al!

6. Brethren, hear your Name! Listen every moment, f or the wind

and the w

aters and

all that

dw

ell up

on the Mother

sp

eak all the

Names that are. Only by continual vigilance will ye hear your

Name when it is spok en.

7. Be’al k nows your Name. The Mother k nows your Name. The

Patriarchs k now your Name. And ye, with every breath speak

your Name. Listen and understand. Your every breath speaks

your Name. Great is this secret. I pay f or the carrying of it with

my very lif e. Hear and understand. Listen always, f or the Mother

will speak your Name a moment bef ore it is expected. Only by

constant vigilance will ye be prepared.

Chapter the FOURTH

I pray that the Mother will act k indly towards one such as I, who

must tell these lies to those who would truly seek her. The Wise will

hear me not. The Dull will hear me not. Only those who vigil willhear me, and maybe even they will not hear. For the sak e of purity I

tell these lies. May the Mother f orgive such a f ool as I who would

have men chasing the bile of trees

This is my f olly—Thomas the Fool

August 25th, 1970

Peace to those who dwell in the Mother!

Letter to my Brothers(Carleton Apocrypha Only)

IIIII

1. I am writing these words

f or all of us

because I am writing them

and be

cause

I am

all of us

I f ind that I am a strange f raternity

k nowing you brothers and sisters

who do not k now one another

but who k now

10your brothers and sisters whom I do not k now

I will speak of myself

and what I k now

I have stood upon a hill

and f elt the powers of the Earth leap out

over the nerves of the city bright below

Gazing into a f ire I have seen

a lif e that is old and strange and glows

with the beating of the ruby heart

that lies in the breast of dark ness

20. I k now now that the trees

live guided by a wisdom beyond time

that they weave in their looms of leaves

the f abric of space itself and die by f ire

to f ree the secret essence of their souls

I f ind within myself

the labyrinth which I have begun to search

there are many ways

mine is the power to gaze

deep into f ires

30 into the core of things

mine is the power

to speak to trees

and listen to their songs

mine is the power to walk

at the lef t hand of dark ness at the right hand of the moon

mine is the power to dance

and call the winds together

into stillness

40. there are other powers

I have not yet f ound

We stand together now

at the still point of the storm to come



50

brothers and sisters

af raid

uncertain of our strength

but we are the children of light and dark ness

we are the mak ers of dance and song

we are the joyf ul servants of earth and sk y

50. I call you together to go f orth

into the world of men

to learn

of y

ourselv

es and

your p

ow

ers

and give your lives that lif e itself not die!

I II II II II I

1. I have written these things

af ter reading Demian

dazed

f rom walk ing down halls of mirrors

dazzled by the ref lections of myself

I write having consumed

green tea in cups uncounted

bread that did not rise

black coff ee and black night

10. I write at the end of a time

when nothing has gone quite right

and I have not rated my studies

worth the price of coal in Hell

I can no longer k eep things to myself

not only must I write

but also share

20. and so I give you these words

because I am driven

possessed

insane

a f ool or a prophet whatever the diff erence is

I have told you to save the world

and look into your souls

I tell you to read Demian

and vigil upon the hill

I have said you are my brothers

30. I say you are my world

I will write to you again

and speak with you

and walk with you in city or on hill

and we will cast off these chains

f or a little while

these chains of time and space

of loneliness

of dark ness and of distance and of f ear

and we will gaze together

40. into a dying f ire upon a hill

and warm ourselves with dance and words and love

until the dawn looks over the world’s edge

and we lik e it are part of all we see

I I II I II I II I II I I

1. “I need only bend over that dark mirror to

behold my own image, now completely

resembling him, my brother, my master.”

—Hesse

2. “Hypocrite lecteur, mon semblable, mon f rere!”

—Baudelaire

3. “I can call on spirits f rom the vasty deep!”

“Why so can I, and so can any man,

but do they come when you do call them?”

—Shak espeare



















































75



B A B A B A B A B A B A BSalutations

Salutations on this day of Oimelc!

The Magnolias stand serenely in this winter wind.

The pines shrug their branches

Snow drops to the ground

Unable to smother the spirit

Of Evergreen.

The Cedar whispers it’s valiance

The quiet sentinel while other

Creatures and Flora

Wait f or the name of Spring to

Brush past them, awak ening them

From their sleep.

-Peace, Peace, Peace.

Dale Fierbe

Feb. 1, 1977 c.e.

The Speak ing of Belief s(A New Addition to the Apocryphas)

Chapter the FIRST

1. Dear Friends,

2. We are here to celebrate the creative powers of the earth-mother, of nature

3. To celebrate the wonder of nature.

4. To think of any sunset, any rock , any river whose beauty and

symbolic power have existed in your past.

5. Feel the f orce of those experiences with nature and to let it be

come a f orce to help build and sustain you.

6. The f orce of nature is represented to us here in this f ire.

Chapter the SECOND

1. We’re here to celebrate and f eel the power of a group.

2. There is true power in a circle.

3. Circle is unbrok en, is continuous.

4. We are all equal here and able to send energy in a complete way

to each other in this unbrok en circle.

5. We are not in rows or in single f ile and I am not speak ing to

you f rom a pulpit, but f rom within the circle.

6. An essential f orce of this circle is human love.

7. Without love, support, understanding, and giving, our rituahere tonight and our existence here at Carleton would be empty

8. Let us k eep this always in mind in our daily lives and during ou

ritual, that love and support is essential to our humanness and

to our survival.

Chapter the THIRD

1. We are also here to celebrate the masculine and f eminine na

tures of the universe to recognize their dual presence in each o

us, their cosmic interplay, their equality and interconnectedness

2. To think of the ying and the yang.

Chapter the FOURTH

1. We are here to celebrate not just the nature outside of us, bualso the nature within us.

2. We all have tremendous f orces and powers which are not let ou

in daily lif e.

3. They are physical f orces of motion, we f ind them in dance and mak ing love

4. They are mystical f orces of intrigue, we f ind them in deep, search

ing eyes, in beautif ul f aces.

5. They are our natural f eelings of power, of helplessness.

6. We all have tremendous psychic powers of change and tremen

dous helplessness and vulnerability and we have to admit this.

7. In the same vein let us not idolize one thing over another.

8. One pointedness, whether it be of heroes or of ideas, is not our way.

9. Rather, let us celebrate the unique beauty of each season; weather

tree, mountain, and mood.

10. This extends to religion.11. To regard each religion as unique and wonderf ul in its own right

12. Especially to practice tolerance, the tolerance of all peoples, al

ob jects, all religions.

Chapter the FIFTH

1. Finally, we are here to celebrate the cycles of lif e.

2. To celebrate the circle in all we see, the cycles of seasons, the

cycles of childhood, youth and old age, and to celebrate each in

its own right.

Heik o Koestle

Farm House, Carleton College

Autumnal Equinox 1987







































94



PART THREE

LITURGY OFTHE DRUIDS

IntroductionWhen I began to put together this collection of old liturgies,

d

esigned

by va

r

iou

s Ref or

med

Dru

id

s at C

ar

leton, I h

ad

manymisgivings about publishing them. I was not disturbed be-cause they are secret or anything like that, since there are veryf ew secrets (if any) in Ref ormed Druidism, but because theycan be so easily misunderstood by someone not f amiliar withRef ormed Druidism at Carleton College. If any terms conf useyou, ref er to Part Four of ARDA where I’m sure many of yourquestions will be answered. If there is any one section of theAnthology that I was considering dropping, it was this sec-tion, but that’s just my personal tendancy to downplay ritual.The Liturgy has an unusual place and role in Ref ormed

Druidism, unlike that f ound in most other religions. Ref ormedDruidism began as a protest against enf orced attendance and

f ixed liturgies as had been the case at the mandatory CarletonCollege Chapel service of the early 60s. It would be a very sadday when a f ixed or f orced liturgy were to become establishedin Ref ormed Druidism itself ! There are several points aboutRef ormed Druid liturgy that should be remembered: irregularattendance is acceptable (perhaps even desirable), it isn’t f ixed inits f inal f orm and the existence of liturgy may even be antithetical toRef ormed Druidism itself .

DDDDDRYNEMETUMRYNEMETUMRYNEMETUMRYNEMETUMRYNEMETUM PPPPPRESSRESSRESSRESSRESS B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B





97

TABLE OF CONTENTS

Introduction

Section One:The Generic Liturgies

Detailed Orders of Common Worship (Summer & Winter versions)Ordi

nation of Se

cond

Order

Druids

Ordination of First Order DruidsVarious Traditional InvocationsSimple Orders of Common Worship (Summer & Winter Versions)Eight Special Orders of Worship f or High Festivals

SamhainWinter SolsticeOimelcSpring EquinoxBeltaneSummer SolsticeLughnasadhFall Equinox

Section Two:Alternative Versions

Original Order of Worship: Summer Half of the YearLate 70s Berkeley Orders Of Worship (Summer and Winter Ver-

sions)Samhain Version 1, 2, 3Service at Winter SolsticeA Call to Mother NatureChant f or MidwinterA meditation f or MidwinterAlternative Version of the Midwinter ChantOimelc Service of Worship #1, #2, #3

A Service f or BeltaneAn Incantation f or Midsummer #1, #2A service f or LughnasadhA reading f or LughnasadhFall Equinox, Carleton 1987

Section Three:Strange and Rarely Used Stuff Strange and Rarely Used Stuff Strange and Rarely Used Stuff Strange and Rarely Used Stuff Strange and Rarely Used Stuff

Irish Order of Worship (Summer and Fall)Irish Order of Worship (Winter and Spring)Irish Ordination of Second Order DruidsMayday, Season Surpassing!Cold,

Cold

!Greek Order of Worship (Summer & Fall)Greek Version of Order of Worship (Summer Version)Order of Worship f or a ProtogroveExorcism in Time of WarCeremony of ConsecrationOrder of Investiture f or Arch-DruidsOrdination of First Order DruidsOrdination of Second Order DruidsHazelnut Grove’s (NRDNA) Addendum to the Second OrderOrdination of Third Order Druids (Absent)Ordination of Fourth Order DruidsOrdination of Fif th Order DruidsOrdination of Fif th Order Druids

Ordination of Sixth Order DruidsOrdination of Seventh Order DruidsNew Order of DiancechtNew Order of LughNew Order of PuckNew Order of SuzukiNew Order of BambiA King’s WeddingA Marriage CeremonyAn Old Fashioned WeddingA Weddi

ng Contra

ct

Suggestions f or a Druid’s FuneralDavid’s Final MeditationOriginal Introduction to Black Book by Fisher

Printing History of the LiturgiesPrinting History of the LiturgiesPrinting History of the LiturgiesPrinting History of the LiturgiesPrinting History of the LiturgiesHistoriography of the LiturgiesHistoriography of the LiturgiesHistoriography of the LiturgiesHistoriography of the LiturgiesHistoriography of the LiturgiesConclusionConclusionConclusionConclusionConclusion

BABABABABABABABABABABABAB













































119

ORDER OF COMMONWORSHIP:

SUMMER HALF OF THE YEAR

The Earliest Known VersionThe Earliest Known VersionThe Earliest Known VersionThe Earliest Known VersionThe Earliest Known Version

I. OPENING BLESSING:

O Lord

, f orgive t

h

ese thr

ee sins th

at ar

e du

e to our

hu

manlimitations:Thou art everywhere, but we worship you here;Thou art without f orm, but we worship you in these

f orms;

Thou needest no praise, yet we off er thee these prayersand sacrif ices;

O Lord, f orgive [ t he s e ] three sins that are due to our hu-man limitations.

Mighty and blessed, f ertile and powerf ul, to thee Earth-Mother,we sing our praise, asking that what we off er up to thee will beaccepted, and thy blessing of lif e granted to us.

II. PROCESSION AND DRAWING OF THECIRCLE (& LIGHTING OF FIRE)

III. HYMNS OR CHANTS OF PRAISEIV. THE SACRIFICE

Our praise has mounted up on the wings of eagles, our voiceshave been carried to thee on the shoulders of the winds. Hear now,O our Mother, as we off er up to thee this our sacrif ice of lif e. Accept

this we pray, and grant us lif e. Hast thou accepted our sacrif ice, O our Mother? I call on the

Spirit of the North to give answer—of the South—of the East—and of the West.

Praise be, our sacrif ice, dedicated to the f ertility and renewal of lif e has been accepted.

V. THE ANSWER1. Of what does the Earth-mother give that we may knowthe continual f low and renewal of lif e?THE WATERS-OF-LIFE.From Whence do these waters f low?

FROM THE BOSOM OF THE EARTH-MOTHER

THE NEVER CHANGING ALL-MOTHER.And how do we honour this gif t that cause lif e to menBY PARTAKING OF THE WATERS-OF-LIFE.Has the Earth-Mother given f orth of her bounty?SHE HAS

Then give me the Waters.

2. O DALON AP LANDU, HALLOW THESE WATERSBY THE SEVENFOLD POWERS, AND BY THE

THREE WAYS OF DAY AND THE ONE OF NIGHTGIVE US TO KNOW THY POWER AS WE TAKE

AND DRINK OF THY SECRET ESSENCES.

3. To thee we return this portion of thy bountyO our Mother, even as we must return to thee

VI. THE SERMON

VII. THE BENEDICTIONGo f orth into the world of men, secure in the knowledgethat our sacrif ice has f ound acceptance in the Earth-mother’sight, that she has answered our prayer, and that you gof orth with her blessing. PEACE, PEACE, PEACE.

An early photo of Nelson, Fisher, and Frangquist with the

first altar, Hill of Three Oaks, 1964















126

Samhain Version #2

The InvocationLord, overlook these three errors that are due to our human limita-

tions:Thou art everywhere, but we worship thee here;Thou art without f orm, but we worship you in these f orms;

Thou hast no need of prayers and sacrif ices, yet we off er thee these

pr

ayer

s and

sacr

if ices; Lord, overlook these three errors that are due to our human limita-tions.

Changing of Vestments

Procession and Drawing of the CircleH e r e s ha ll b e li t a f i r e , f r o m a t o r c h c a rr ie d b y t he Ar c h D r u i d , u p o n t he

H i g h a l t a r .

Chants or HymnsH e r e ma y b e s u ng a h y mn.

H e r e s ha ll b e g i v e n a r i t u a l c ha nt o f mo u r ni ng .

The Sacrif iceH e r e s ha ll b e o ff e r e d u p a b o u g h o f p i ne , a b r a nc h o f o ak , a nd a c r e s t o f

g r ass .

PriestPriestPriestPriestPriest: Our praise has mounted up to thee on the wings of eagles, ourvoices have been carried alof t to thee on the shoulders of the winds.Hear now, we pray thee, our Mother, as we off er up this sacrif iceof lif e. Accept it, we pray thee, and cleanse our hearts, granting usthy presence yet.

PriestPriestPriestPriestPriest: Hast thou accepted our sacrif ice, O our Mother? Hast thouaccepted our gif ts, O Be’al? I call upon the spirit of the North to

give answer... of the South...of the East....and of the West.Priest:Priest:Priest:Priest:Priest: The f our winds are silent, neither does the Mother answer.

The time of Samhain is upon us.

The AnswerPRIESTPRIESTPRIESTPRIESTPRIEST: Of what does the Earth-mother give that we may know the

continual f low and renewal of lif e?PRECEPTORPRECEPTORPRECEPTORPRECEPTORPRECEPTOR: THE WATERS-OF-LIFE.PRIESTPRIESTPRIESTPRIESTPRIEST: From Whence do these waters f low?

PRECEPTORPRECEPTORPRECEPTORPRECEPTORPRECEPTOR: FROM THE BOSOM OF THE EARTH-

MOTHER, THE NEVER CHANGING ALL-MOTHER.PRIESTPRIESTPRIESTPRIESTPRIEST: And how do we honor this gif t that cause lif e in us?PRECEPTORPRECEPTORPRECEPTORPRECEPTORPRECEPTOR: BY PARTAKING OF THE WATERS-OF-LIFE.PRIESTPRIESTPRIESTPRIESTPRIEST: Has the earth-mother given f orth of her bounty?PRECEPTORPRECEPTORPRECEPTORPRECEPTORPRECEPTOR: THE WATERS ARE HERE BUT THERE IS NO

LIFE WITHIN THEM, NEITHER DO THEY SING. THEY

ARE THE WATERS-OF-SLEEP.

PRIEST:PRIEST:PRIEST:PRIEST:PRIEST: Give me the waters-of -sleep.PRIESTPRIESTPRIESTPRIESTPRIEST: O Dalon Ap Landu, O Be’al return to these Waters, we

pray thee. Hallow them, descend into them that we may havelif e.

PRIEST TO CONGREGATION:PRIEST TO CONGREGATION:PRIEST TO CONGREGATION:PRIEST TO CONGREGATION:PRIEST TO CONGREGATION: Take, and drink, in token of

our acceptance of Samhain f or I tell you that it is truly upon us.

The MeditationH e r e ma y b e o ff e r e d p e t i t i o ns t o t he E a r t h- M o t he r .

The BenedictionPriest:Priest:Priest:Priest:Priest: Go f orth into the world, secure in the knowledge that af terSamhain comes Beltane, and that the Earth-Mother will return to us.Peace to your spirits;

Rest, Rest, Rest.

David Frangquist, Deborah Frangquist, Nikki Lambert, Paul

Schmidt, Becky Hrobak, & Mike Scharding, Hill of Three Oaks,

Samhain

















134

Fall EquinoxCarleton 1987 by Heiko and Jan

I. The Processional“Sage and Spirit”.......Garcia

II. The Opening Invocation to the Earth Mother

III. Readings

IV. The Sharing of the Waters of Lif e

A. Responsive Reading

Of what does the Earth Mother give that we mayknow the continual f low and renewal of lif e?

THE WATERS OF LIFE

From whence do these waters f low?

FROM THE BOSOM OF THE EARTHMOTHER, THE EVER-CHANGING

ALL-MOTHER.

And how do we honour this gif t that causes lif e inall that lives?

BY PARTAKING OF THE WATERS OF LIFE.

Has the Earth Mother given f orth of her bounty?SHE HAS!

Then give me the waters!

B. Consecrating the WatersC. An Invitation to Join the CARLETON GROVE of

RDNA (Ref ormed Druids of North America)D. Partaking of the Waters of Lif e!

V. The Dance f or the Earth Mother

VI. The Heartbeat of the Earth and the Dance of the Harvest

(Jumping the Sacred Fire promotes the f ertility of the Earth)

VII. The Spiral Dance

VIII Dismissing the Four DirectionsIsis, Astarte, Diana, HecateDemeter, Kali, Innana.

Pan, Pan, Magic Man.

Pan, Dionysius,Be’al, Woden, Bathomet.

Frangquist ordaining Lambert to Fourth Order, Samhain 1993





136

AN DEOCH OFRÀLA:AN DEOCH OFRÀLA:AN DEOCH OFRÀLA:AN DEOCH OFRÀLA:AN DEOCH OFRÀLA:

AD:AD:AD:AD:AD: Bheirimí d an chuid seo d’f héile thar n-ais dhuit, a Mháthair,mar atá orainn dul thar n-ais dhuit.

AN SMAOINEADH:AN SMAOINEADH:AN SMAOINEADH:AN SMAOINEADH:AN SMAOINEADH:

AN BHEANNACHT:AN BHEANNACHT:AN BHEANNACHT:AN BHEANNACHT:AN BHEANNACHT:

AD:AD:AD:AD:AD: Téigidh amach isteach sa domhan f ear, cinnte leis an bhf ios,gur thug an Domhain-Mháthair taitneamh dár n-í obairt, gur

f hreagraigh sí ár n-urnaí , agus go bhf ágaimí d lena beannacht:Sí ocháin! Sí ocháin! Sí ocháin!

THE LIBATIONTHE LIBATIONTHE LIBATIONTHE LIBATIONTHE LIBATION

AD:AD:AD:AD:AD: We return this portion of thy bounty of thee, O Mother, evenas it is on us to return to thee.

THE MEDITATION:THE MEDITATION:THE MEDITATION:THE MEDITATION:THE MEDITATION:

THE BENEDICTION:THE BENEDICTION:THE BENEDICTION:THE BENEDICTION:THE BENEDICTION:

AD:AD:AD:AD:AD: Go out into the world of men, being secure with the knowl-edge, that our sacrif ice pleased the Earth-Mother, that She answered

our prayers, and that we leave with her blessing:Peace!, Peace!, Peace!

Unknown person, Frangquist, Morse, & Gary Zempel, Preparation for Seventh Order Ordination, May 1966

Gary Zempel, Entering the Seventh Order





138

OIRNIÚ DRAOITHE ANDARA ORD

Céiliúraithe: Árd-Draoi agus an Iarrthóir

AN ACHAINÍ:AN ACHAINÍ:AN ACHAINÍ:AN ACHAINÍ:AN ACHAINÍ:

AD: AD: AD: AD: AD: A Dhomhain-Mháthair f hlaithiúil shní te go deo, guí onn dopháistí do bheannacht ar an n-iarrthóir seo, gur mhian leis bheith f é

do réir.AN CAIT ICESMA:AN CAIT ICESMA:AN CAIT ICESMA:AN CAIT ICESMA:AN CAIT ICESMA:

AD:AD:AD:AD:AD: An ngeallan tusa, le f ios iomlán, an Domhain-Mháthair a riaradhgo dílis, ag f riothálamh ar lucht a leanta ‘s ag déanamh do churamaí mar Draoi an Dara Ord chomh maith is f éidir leat? An ngeallanntusa?I: I: I: I: I: Geallaim-se.AD: AD: AD: AD: AD: An dtuigean tusa nádúr an bhuin bheatha go léir agus cad as godtagann sé? An dtuigeann tusa?I: I: I: I: I: Tuigim-se.AD:AD:AD:AD:AD: An dtuigeann tusa ól na n-uiscí beatha ‘s an í obairt bheatha, aof rálaimid chun ár Máthar? An dtuigeann tusa?I: I: I: I: I: Tuigim-se.AD:AD:AD:AD:AD: Mar sin de, an bhf uil tusa ullamh beith coisricthe do réir naDomhain-Mháthar?I: I: I: I: I: Táim-se.

AN COISREACAN:AN COISREACAN:AN COISREACAN:AN COISREACAN:AN COISREACAN:

AD:AD:AD:AD:AD: I n-ainm na Domhain-Mháthar, coisricim dá réir I dtigh anaman Deiscirt thú.Coisricim dá réir I dtigh anam an Tuaiscirt thú.Coisricim dá réir I dtigh anam an Iarthair thúCoisricim dá réir I dtigh anam an Oirthir thúFé dheireadh, coisricim do réir na Domhain-Mháthar neartmhaire

beannaithe uile-chumhactaí torthúla thú, ag coisreacan do shaoil lecúis na hUile-Mháthar, an Domhan.

Tóg ‘is ól; gach aon bhraon!

IRISH ORDINATION OFSECOND ORDER DRUIDS

Celebrants: Archdruid and Aspirant

THE INVOCATIONTHE INVOCATIONTHE INVOCATIONTHE INVOCATIONTHE INVOCATION

AD: AD: AD: AD: AD: O Earth-Mother and ever f lowing, thy children invoke yourblessing on this aspirant, who wishes to be in your service.

THE CATECHISM:THE CATECHISM :THE CATECHISM:THE CATECHISM :THE CATECHISM :

AD:AD:AD:AD:AD: Do you promise, with f ull knowledge, to serve the Earth-Motherf aithf ully, ministering to her f ollowers and doing your duties as aDruid of the Second Order as well as you can? Do you (promise)?A:A:A:A:A: I do (promise).AD:AD:AD:AD:AD: Do you understand the nature of the source of all lif e and f romwhat it comes? Do you (understand)?A:A:A:A:A: I do (understand).AD:AD:AD:AD:AD: Do you understand the drinking of the waters of lif e and thesacrif ice of lif e which we off er to our Mother? Do you (understand)A: A: A: A: A: I do (understand).AD:AD:AD:AD:AD: Then, are you ready to be consecrated to the service of theEarth-Mother?

A: A: A: A: A: I am.

THE CONSECRATIONTHE CONSECRATIONTHE CONSECRATIONTHE CONSECRATIONTHE CONSECRATION

AD: AD: AD: AD: AD: In the name of the Earth-Mother, I consecrate you to her ser-vice in the house of the Spirit of the South.

I consecrate you to her service in the house of the Spirit of theNorth.

I consecrate you to her service in the house of the Spirit of theWest.

I consecrate you to her service in the house of the Spirit of theEast.

Finally, I consecrate you to the service of the mighty, blessed, all-powerf ul, and f ertile Earth-Mother, consecrating your lif e to the causeof th

e All-

Moth

er

, th

e Ear

th

.Take and drink; every drop!







141



B A B A B A B A B A B A B( S u mme r - le f t , W i nt e r - r i g ht ) . E a c h p e r s o n s i p s a nd p ass e s i t o n. W he n i t

r e t u r ns t o S P 3, a s ma ll a mo u nt s ho u l d b e le f t . S P 3 p o u r s t he r e ma i ns

o nt o t he a l t a r , sa y i ng :

SP 3:SP 3:SP 3:SP 3:SP 3: To thee we return this portion of Thy bounty, O our Mother,even as we must return to Thee.

Meditation

BenedictionSP 4:SP 4:SP 4:SP 4:SP 4: Let us go f orth into the world, secure in the knowledge that theGods have heard us, that Be’al will answer our prayers and that wego f orth with the blessings of the Earth-Mother.

T he D r u i d / e ss b le ss e s t he G r o v e wi t h t hr ee S i g il s i n t he a i r , le f t t o r i g ht ,

s a y i ng :

Peace! Peace! Peace!

Exorcism in Time of War

The InvocationO Dalon Ap Landu, I invoke thee!Thou art everywhere, yet thy manif estations are beclouded by the

hatred of men.Thou art without f orm, yet men have f orgotten that thou pervades

all f orm.Thou has no need of our sacrif ices, and we off er thee none, f or we

come with thy praise upon our lips, but with great f ear in ouhearts.

O Dalon Ap Landu, hear us!

The Reading

The ChargeThese are the times of darkness and conf usion. We have seen men

deliberately spread the f ires of pestilence and death, yet thaf ire brings only more dark.

We have seen men take up the sword and spread dissension between nations, between races, between brethren, between f ather and son.

We have seen the blood shed until the green f orests and f ields areturned red.

We have seen men countenance this that their pride might be assuaged.

And we have cried out in agony that this might not be, f or this idirectly repugnant to the law of God, to the law of Nature, andto the Conscience of Man.

Theref ore, I, _______, a priest of Dalon Ap Landu, do solemnlyad jure and charge all men of true and contrite heart and spirito take up this cause, this cause to end this wanton strif ebloodshed, killing, and destruction.

And yet, I ad jure all to observe that charge previously laid upon ustat , in our wrath we not take up the sword, nor yet the burning brand, lest we ourselves be guilty of that violence that wedecry.

The ExorcismO Dalon Ap Landu, hear us!We who are beset by the f ires of darkness have sworn ourselves to

smother them. Yet the awesome magnitude of the darknesmisgives us, and we humbly beseech thee thine aid and comf ort in the task whereunto we are set.

Wheref ore, I, ______, a priest of Dalon Ap Landu, do solemnlypronounce the Curse of the Druids upon him who willf ullyharbors this spirit of Dark, who willingly urges the trammelof war upon us,

And I, _______, a priest of Dalon Ap Landu, do exorcise this malevolent spectre f rom the ways of the waking world; I do unloose all f orces of the Mother against Darkness, that these f iremight be extinguished.

And we do pledge that we will not stand idle, lest our very souls belikewise extinguished.

Prayer and BenedictionO our Mother, grant us thy peace and lif e; Go, and peace attend you

in your work.







144



B A B A B A B A B A B A BHazlenut Grove’s (NRDNA)

Addendum to the Ordination of Second Order Druids

Af ter f inishing the chalice, the candidate goes off f or a periodof isolated meditation in which she or he assembles an altar orsacred spaace, and meditates upon the f ive-f old Powers of theMother.

Whe

n s / he

retur

ns, the AD asks

the f ollo

wing f

ive

questions in order to determine what has been discovered inhir meditation.

AD: AD: AD: AD: AD: Of what did you meditate upon the Power of the Mother? (Fireof Earth)

C: C: C: C: C: Gives an extemporaneous reply.AD: AD: AD: AD: AD: Of what did you meditate upon the Beauty of the Mother?

(Water of Earth)C: C: C: C: C: Gives a reply.AD:AD:AD:AD:AD: Of what did you meditate upon the Understanding of the

Mother? (Earth of Earth)C: C: C: C: C: Reply.AD:AD:AD:AD:AD: Of what did you meditate upon the Wisdom of the Mother?

(Air of Earth)C: C: C: C: C: (pause f or reply f rom C)

AD: AD: AD: AD: AD: Of what did you meditate upon the Magick of the Mother?(Spirit of Earth)

C:C:C:C:C: (pause f or reply f rom C)

( R e t u r n t o t he O r d e r o f W o r s hi p , u s u a ll y a t t he M e d i t a t i o n )

Ordination of Third OrderDruids

This ceremony has been lef t out because we f eel that candidates shouldnot have an opportunity to see the words until af ter the vigil. Weapologize to the curious.

Researchers should contact the International Druid Archives to ob-tain the com

plete text.

AD Scharding of Carleton and AD Adams of St. Olaf,

wearing their “ceremonial hats of office,” April 1993























155



B A B A B A B A B A B A Billegal.

If an actual religious ceremony is held, it should f ollow the wishesof the deceased as f ar as they may be know. Probably the Libationprayer f rom the Order of Common Worship would be most appro-priate as a theme: “To Thee we return this portion of Thy bounty, Oour Mother, even as we must return to Thee.”

If the deceased expressed an intention of returning as soon aspossible in a new body, all newborn children conceived af ter thedate of the death should be watched closely f or the next several years,to see if any give evidence of being the party in question. They should

not, ho

wever, be given the de

ceased

’s name

(thou

gh

all the childre

nin the Grove should be f amiliar with it) unless they specif ically askf or it to be given them.

At the next Samhain celebration, a plate might be laid out f or thespirit of the deceased. The deceased should be specif ically mentionedin the day’s service and his or her memory honored.One day f rom the date of the death, a memorial party could be

held. This should be as cheery as possible and mark the end of themourning period.

Ideas on at least on Druidic attitude towards Death and dying maybe f ound in The Epistle to the Myopians. But all Druids shouldmeditate upon the sub ject of Death (especially their own) f rom timeto time, especially at Samhain, and should endeavor to see to it thatthe other members of the Grove know their wishes in these matters.

Third Order Druids and Druidesses who write f uneral servicesare encouraged to send to the other members of the Council of DalonAp Landu and to the Editor of The Druid Chronicles, so that othersmay be inspired with ideas when it becomes their turn f or this som-

ber task.

Dave’s f inal Meditation atCarleton (1966)

Three years agoGone nowThey f ound somethinghad a good timecould laugh.

Restrictions now gonestill must laughIf you can’t laughyou are dead, andyour religion dying.

Your spirit is your ownFind what you willbut together goodyuks.

If A-D can’t laugh, or sermonizes,Kill him!

I leave you....

(Anno u nc e mee t i ng s )











160

pagan religion would eventually realize itself in ADF.A Wedding Contract: A Wedding Contract: A Wedding Contract: A Wedding Contract: A Wedding Contract: This was read during the wedding between

Isaac and Selene Bonewits on August 6th, 1978 c.e. It wasreprinted in the Druid Chronicler Vol 1, Is 5 (Sept 1978) bypublic demand.

Suggestions f or A Druid Funeral Suggestions f or A Druid Funeral Suggestions f or A Druid Funeral Suggestions f or A Druid Funeral Suggestions f or A Druid Funeral Isaac Bonewits in 1976 f or DC(E).Another example of how Isaac was trying to bring every as-pect of religion into Ref ormed Druidism instead of vice-a-versa. . . . . Good ideas though.....

David’s Final Meditation at CarletonDavid’s Final Meditation at CarletonDavid’s Final Meditation at CarletonDavid’s Final Meditation at CarletonDavid’s Final Meditation at Carleton: Written in May 1966 by

Frangq

uist.Original Introduction by David FisherOriginal Introduction by David FisherOriginal Introduction by David FisherOriginal Introduction by David FisherOriginal Introduction by David Fisher This was written by David

Fisher on January 30th, 1964. It shows some of the heirarchialf ocus of Fisher, in that he only wanted Third Order Druidsto keep it, although others could read it. This entry wasprobably made very soon af ter the f irst meeting of the Coun-cil of Dalon ap Landu (January 27th, 1964) and so it’s an-other early historical document to consider..

Points You Should Quickly Notice:As you go through the diff erent liturgies, you should note that the

titles of the diff erent liturgical sections vary greatly f rom one to theother. The invocation changes “these three sins” to “these three er-

rors”, depending on the Priest’s inclination. No one section of theliturgy is constant among all these liturgies and there is no need f oryour liturgies to be the same either.

Still Conf used?For more details on the liturgical customs see A General History of Ref ormed Druidism, or the Book of Customs in The DruidChronicles (Ref ormed), or ARDAs Part Four. If that doesn’t help,look me up in the Carleton Alumni services and call me.

En joy and use this volume well,Michael Scharding



PART FOUR

TRADITIONS,CUSTOMS

AND

OTHERIRRELEVANTTRIVIA

IntroductionWe of ten notice the big diff erences between groups, but I believe

that it’s the smaller details that bring a group to lif e. Over the thirtyor so years, the Ref orm has come up with its own peculiar laws,rainments, ritual accessories, f avorite books, titles, vocabulary, at leasttwo sets of calenders, holiday customs, symbols and other traits.These are of ten the most diff icult aspects f or newcomers to learn andare of ten the f irst details that are f orever lost when a group goes intoabeyance. This is but a limited collection, but some of the morewidespread and longevous traits of the Ref orm. Perhaps this is good,because they are only a sideline to the real search f or religious truth.Do not get overly worked up over them, since most of us don’tconsider them very vital to the pursuit of Druidism, perhaps more of a decoratory f unction. If you can come up with a better way of run-

ning your Druidism, f eel f ree to f orge ahead, rename things and so

on. Just remember that you and I can speak f or nobody’s opinionsand actions but our own.

Yours in the Mother,Michael Scharding

Day 10 of Foghamhar, Year XXXIV of the Ref ormAugust 10th, 1996

(The 1 / 3 Century mark of Ref ormed Druidism)

D R Y N E M E T U M P R E SS B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B













































183

19781978197819781978Morrison resigns Carleton, May

19791979197919791979Isaac enters a sabbaticalLuomala Archdruid Carleton, May

19801980198019801980Luomala resigns Carleton, MayCarleton Druidism sleeps

19811981198119811981Coalition Council DAL, Aug

CoCoDAL votes

Isaac quits sabbatical and returnsIsaac leaves NRDNA

19821982198219821982Coalition Council f ades awayFrangquists revive Carleton

19831983198319831983Ar nDraoicht Fein (ADF) begins

19841984198419841984Carleton Druids sleep

19851985198519851985Cascorbi revives Carleton

19861986198619861986

19871987198719871987St. Olaf Grove (RDNA) begins

19881988198819881988Henge of Keltria splits off ADF

19891989198919891989

19901990199019901990Davis Archdruid Carleton, MayPagan Studies gone Carleton, SeptCatalyst meetings Carleton, Sept

19911991199119911991Catalyst quits

19921992199219921992Scharding inspect Archives

19931993199319931993Druid Archival Pro ject begins, Feb.Davis resigns Carleton, MayScharding Archdruid Carleton, MayThird Order resumed at Carleton, MayOral History Pro ject Begins, MayTampa Bay FL Grove (RDNA), JuneGreen Book Vol. 2, SummerGreen Book Vol. 3, SummerPoetry Vol. 2, SummerBook of Af rican Jedi, SummerDead Lake Scrolls, FallDead Bay Scrolls, Fall

19941994199419941994Order of Puck starts, AprilPan-Druidic conf erence, AprilScharding resigns Carleton, MayHrobak ArchDruid Carleton, MayGraham co-ArchDruid Carleton, Nov.Curtis co-ArchDruid Carleton, Nov.

19951995199519951995Big River Grove of SCSU, MayARDA collection assembled, Sept Carleton Grove becomes an

off icial student organization Fall,19961996199619961996

Isaac retires as Archdruid of ADFOrder of Bambi starts, JanuaryOrder of Suzuki starts, JanuarySt. Olaf Grove closes, MayARDA published, AugustBig River Grove closes, August

Adams ordaining Anne Graham, May 1994



184

Roll of Groves and ArchDruids

Only seven or eight have constitutions that are still recorded to theArchives, so it is diff icult to give their precise f oundational dates.Likewise, most Groves rarely sent in a f ormal announcement of theirdispersal, they just f ade away. My dates are vague at best and comef rom indirect methods, like mailing lists, to determine which Groveswere still f unctioning. As f or designations, that is even more tricky,since many were shif ting labels rather f requently.

NameNameNameNameNameAcornAnn ArborAngus Og

Arch

BerkeleyBerkeleyBerkeleyBerkeleyBerkeleyBig RiverBirch

CarletonChicagoChicagoChicoClann na BrochetaEvergreen

GreenwoodHazelnutHazelnutHoustonLive OakLive Oak (2)

Los AngelesMaKaJaWanMother Berk.New York 1New York 2OmbandaPrincetonPSG f estivalPurdueRapid CityStanf ord a.k.a.Southern ShoresSouthern ShoresSaint Olaf StocktonTampaTwin CitiesTuathaTuatha de DanaanVermilion

LocationLocationLocationLocationLocationTwin CitiesAnnArbor MIBay AreaSt.Louis MO

Berkeley CABerkeley CABerkeley CABerkeley CABerkeley CASt.Cloud, MNNew Hamp.N

or

thf iel

d MN

Chicago, ILChicago, ILCalif orniaT r a v elli n g

Olympia, WA

Seattle, WABay AreaBay AreaHouston, TX

Berkeley, CAOrinda, CA

LA, CAWisconsinBerkeley CANY CityMeadow, MAOmbanda, CAPrinceton, NJ

Madiosn, WIPurdue, INRapid City, SDPaloAlto, CA

PaloAlto

Northf ield,MNStockton, CATampa, FLTwin CitiesSan Diego, CABay AreaVermilion SD

DateDateDateDateDate

197819731993197619681976?

1977197919811995mid80s

196319701976?

2 / 8119771975

2 / 81197519901980s12 / 811983?

6 / 78196419764 / 6619761993?

197819931965?

19667 / 19701976?

1979?

19871972?

199319741976?

19933 / 64?

LabelLabelLabelLabelLabel

SDNARDNANRDNAHDNARDNANRDNASDNANRDNASDNARDNANRDNA

RDNARDNANRDNA?

NRDNAODNA or RchangingR,N,S,Z?

changingNRDNANRDNANRDNA?

NRDNANRDNA

SDNA?

RDNASDNARDNARDNANRDNARDNARDNARDNARDNARDNANRDNASDNA?

RDNARDNARDNAN or SDNANRDNA?

NRDNARDNA

ArchdruidsArchdruidsArchdruidsArchdruidsArchdruids

see Twin Cities, Grant 1 / 78-11 / 78?

Ellen Shelton 73-74, Dick Shelton 74-77?

Not KnownRhodes 74-78, Clark sept 78-79?

Larson 1968-76Larson 1976Bonewits & Carruth 77-79Carruth & Abbott 79- Fall 81Bonewits Fall 81 to Early 82Scharding May 95 to May 96Carruth mid 80s to present

See below f or f ull listMcDavid 70-3, Bradley 73-76Bradley 76- sept 78League 2 / 81 to ?Larson 77-79?

Tom Schuler 75- 9 / 79?, c Shuler 11 / 78-2 / 81,Merril 2 / 81 to ?Cyndie (Schuler) Sallee 2 / 81 to NowMoe & Abbot off and of to Mid 80sAbbott & Reitan 90 to NowUnknownCarruth 12 / 81 to 83?

Bodf ish 83? to Mid80s?

Sherbak 6 / 78 to 12 / 81?

Frangquist 1964, Helding / Hirsch? 65-66?

Bonewits 76Fisher Apr 66-Sept 69?

Corey 76-77?

Not knownMorrison 78 to ?Scharding 1993Smiley 65?-70?

Nelson 4 / 66? -68?

Savitzky or Uggla 70 to 76Uggla 76 to 11 / 78?

Sherbak 79? to 81?

Adams 87?-94?

Bonewits 72? to 74?

Kyle Clark 1993 to ?Bonewits 74-76, Auvinen 76-78 See acornO’Neil 76? to 79?

Sommers 93 to presentNelson 3 / 64 to 11 / 65?



185

Carleton ArchDruidsCarleton ArchDruidsCarleton ArchDruidsCarleton ArchDruidsCarleton ArchDruidsDavid FisherNorman NelsonDavid FrangquistGary ZempelThomas CarlisleMarta PeckSteven Savitzky

Dick SheltonGlen McDavidRenata SeidelSteven CoreyDiana ErbeDonald MorrisonSusan OlinKatya LuomalaHeidi Schultz(F i r s t I nt e rr e g nu m p e r i o d )

Thomas LaneMegan Ross( S e c o nd I nt e rr e g nu m w i t h

v a r i o u s le a d e r s s u c h a s ) :

Alice CascorbiHeiko KoesterJan Schlamp

Carron PerryTino ThompsonBrandon SchieldsJoanne MandtHeather GruenbergJohn Nauert( R e t u r n o f Ar c hd r u i d s )

Andrea DavisMichael SchardingRebecca HrobakAnne GrahamMichelle CurtisIrony SadeMichelle Ha jderMichelle Ha jderMichelle Ha jderMichelle Ha jderMichelle Ha jder

ArchdruidcyArchdruidcyArchdruidcyArchdruidcyArchdruidcySpring 63 to Spring 64Spring 64 to Fall 64Fall 64 to Spring 66Spring 66 to Spring 67Spring 67 to Spring 68Spring 68 to Fall 68Fall 68 to Spring 69Spring 69 to Spring 71Spring 71 to Spring 72Sprin

g 72 to S

prin

g 73

Spring 73 to Summer 74Summer 74 to Spring 76Spring 76 to Spring 78Spring 78 to Spring 79Spring 79 to Spring 80Spring 80 to ?

Spring 82 to Spring 84Spring 84 to Summer 85

mid 80smid 80smid 80slate 80slate 80slate 80slate 80searly 90searly 90s

Spring 90? to Spring 93Spring 93 to Spring 94Spring 94 to Spring 96Spring 95 to Spring 96Spring 95 to Spring 96Spring 96 to ?Spring 96 to ?

Carleton MissionariesCarleton MissionariesCarleton MissionariesCarleton MissionariesCarleton MissionariesNorman NelsonDavid FrangquistDavid FisherRichard SmileyRobert LarsonSteven SavitzkyDavid UgglaGlen McDavidMichael Bradley (hon.)Ellen Con

way Shelton

Richard SheltonSteven CoreyDonald MorrisonSam Adams (hon.)Kyle Clark (hon.)Michael Scharding

Missionary Druid GrovesMissionary Druid GrovesMissionary Druid GrovesMissionary Druid GrovesMissionary Druid Groves• Carleton GroveCarleton GroveCarleton GroveCarleton GroveCarleton GroveVermilionRapid CityMa Ka Ja WanNew York #1PurdueBerkeleyStanf ord & South ShoresChicagoAnn ArborNew York #2PrincetonSaint Olaf PSGTampaBig RiverAkita?

• Berkeley GrovesBerkeley GrovesBerkeley GrovesBerkeley GrovesBerkeley Groves

StocktonTwin Cities & AcornArch

Evergreen & GreenwoodHazelnutTuathaClann na BrochetaLos Angeles & South ShoresChicoLive Oak

• Live Oak GrovesLive Oak GrovesLive Oak GrovesLive Oak GrovesLive Oak GrovesBirch

• Hazelnut GrovesHazelnut GrovesHazelnut GrovesHazelnut GrovesHazelnut GrovesTuatha De DanaanAngus Og?

Ombanda?









189

David GellerDavid GellerDavid GellerDavid GellerDavid GellerOrder of Oberon PatriarchMany songs

M ike BradleyM ike BradleyM ike BradleyM ike BradleyM ike BradleyHumanistic DNA of Chicago Grove

Stephen AbbotStephen AbbotStephen AbbotStephen AbbotStephen AbbotLive Oak Grove 1981Hazelnut Grove 1975 -Dead Ba

y Scrolls 1993

Cyndi SaleeCyndi SaleeCyndi SaleeCyndi SaleeCyndi SaleeEvergreen GroveGreenwood GroveFirst ma jor use of Native AmericanDruid Choirs

Joan CarruthJoan CarruthJoan CarruthJoan CarruthJoan CarruthEpistle to the MyopiansCoalition Council of DAL

Order of Diancecht MatriarchBirch GroveNew Matriarch of Grannos

Katya LuomalaKatya LuomalaKatya LuomalaKatya LuomalaKatya LuomalaOrder of Lugh MatriarchLast Carleton Druid in 70s

Alice CascorbiAlice CascorbiAlice CascorbiAlice CascorbiAlice CascorbiRevived Druids in 80sRevived 1st OrderRevived 2nd OrderRevived Order of WorshipFirst NeoPagan at Carleton

Jan Schlamp & Heiko KoesterJan Schlamp & Heiko KoesterJan Schlamp & Heiko KoesterJan Schlamp & Heiko KoesterJan Schlamp & Heiko KoesterSamhain #3

First Fall Equinox rite at CarletonSweatlodgesSpeaking of Belief s

Sam AdamsSam AdamsSam AdamsSam AdamsSam AdamsSaint Olaf GroveFirst RDNA to enter Henge Keltria

Andrea DavisAndrea DavisAndrea DavisAndrea DavisAndrea DavisBoosted Druids in 90s

Michael SchardingMichael SchardingMichael SchardingMichael SchardingMichael SchardingBoosted Druids in 90sRef ound the Black Book

Ref ound the Green BookRevived Third OrderRevived Higher OrdersInvented Whang (Whisky / Tang)Revived Order of WorshipBook of Poetry (Volume one)Book of Poetry (Volume two)Dead Lake ScrollsRef ound the Carleton ApocryphaGreen Book (Volume two)Green Book (Volume three)Book of the Af rican Jedi KnightFriends of the Earth Mother organization

Book of Poetry (Volume three)Temporary Regent of Order of GrannosConducted Many Oral Histories of RDNAA General History of Ref ormed DruidismRef ound the Blue BookBook of AnswersInternational Druid ArchivesBig River Grove of St. CloudOrder of Suzuki (Founder)Order of Bambi (Patriarch)ARDA

Part ZeroVarious IntroductionsNew Orders of Puck, Suzuki & BambiRoll of Groves and ArchDruidsStatistical Commentary on Ref ormCredits, Founders, and Known InnovatorsTerminology of the Ref orm DruidsStandard Liturgical AbbreviationsAd justing between C and B dating methodsWhat is Ref ormed Druidism? 1995Timeline of Ref ormed DruidismBook of LacunaePart Six (Volume 2 & 3)Part Eight of ARDAPart Nine of ARDA

Paul SchmidtPaul SchmidtPaul SchmidtPaul SchmidtPaul SchmidtThe Book of Paul (DLS)

Becky Hrobak, Anne Graham and Michelle CurtisBecky Hrobak, Anne Graham and Michelle CurtisBecky Hrobak, Anne Graham and Michelle CurtisBecky Hrobak, Anne Graham and Michelle CurtisBecky Hrobak, Anne Graham and Michelle CurtisFirst all-f emale hierarchy at CarletonFirst Triple-ArchDruidcy at CarletonNew Carleton ConstitutionOff icial Organizational Status & FundingDruid Tea PartiesLongest Carleton Archdruidcy (Hrobak)







192

Special OrdersSpecial OrdersSpecial OrdersSpecial OrdersSpecial Orders:In addition to the original Higher Orders there are Special Orders

or “New Orders” that have been established since 1974. Unlike theHigher Orders, most of these orders are less oriented towards Na-

ture and more towards human skills or traits. The Order of Myrddinwas established by Isaac Bonewits between 1974-6, the Order of Oberon by Mr. Geller between 1974-6, the Order of Diancecht (andits two subsets of Airmed and Miach) in 1976, the Order of Lugh byCarleton’s very own Katya Luomala, the Order of Angus was createdin 1979 f or children bef ore puberty (the 1st Order in Berkeley wasonly enterable af ter puberty in the NRDNA). The creation of NewOrders rebegan in the 1990s with Michael Scharding, who createdthe Order of Puck in 1994, the Order of Suzuki in 1996, and theOrder of Bambi in 1996. Many of these rites are in Section Three of the Liturgies. It is noteworthy that three of them have Patrons of non-Celtic origin (Puck, Suzuki & Bambi).

The Special OrdersThe Special OrdersThe Special OrdersThe Special OrdersThe Special Orders

Patron of Patron of Patron of Patron of Patron of (NONE)(NONE)Groves

SpringsMaltSun

Rivers

LightningOceansFertility

The Original Ten Orders of Ref ormed Druidism

OrderOrderOrderOrderOrderFirstSecondThird

FourthFif thSixth

Seventh

EighthNinthTenth

NameNameNameNameName(NONE)(NONE)Dalon ap Landu

GrannosBraciacaBelenosSironaLlyrTaranisDanu

SymbolsSymbolsSymbolsSymbolsSymbols(NONE)(NONE)Red & White ribbons

Green chalice & ribbonyellow wrist manipleyellow neck ribbonSk

y blue

w / w

avy(Hammer?)

(Seagreen?)

(Brown?)

OriginOriginOriginOriginOrigin(NONE)(NONE)Wales

GaulGaul / Brit.Gaul

GaulWalesGaulIreland

OrderOrderOrderOrderOrderOberonMerddynDiancecht(Airmed)(Miach)Lugh

AngusPuckSuzukiBambi

NameNameNameNameNameOberonMerrddynDiancecht(a subset)(a subset)Lugh

AngusPuckSuzukiBambi

Patron of Patron of Patron of Patron of Patron of BardsMagicHealingDoctorsCounselorsCraf tsChildrenMischief MeditationOutdooring

Symbol of Off iceSymbol of Off iceSymbol of Off iceSymbol of Off iceSymbol of Off iceDark Blue ribbonA Wand or staff Green stole / Red wavygold border ribbonsilver border ribbon(none)Orange ribbonHockey Puck on ribboncord w / paper pendantsBrown with white spots

OriginsOriginsOriginsOriginsOriginsBritainWalesIreland

IrelandIrelandEverywhereIrelandEnglandJapanUSA



















201

Common EraDay Af ter S. 1992Day Af ter S. 1993Day Af ter S. 1994Day Af ter S. 1995Day Af ter S. 1996Day Af ter S. 1997Day Af ter S. 1998Day Af ter S. 1999Day Af ter S. 2000Da

y A

f ter S. 2001

Day Af ter S. 2002Day Af ter S. 2003Day Af ter S. 2004Day Af ter S. 2005Day Af ter S. 2006Day Af ter S. 2007Day Af ter S. 2008Day Af ter S. 2009Day Af ter S. 2010Day Af ter S. 2011Day Af ter S. 2012Day Af ter S. 2013Day Af ter S. 2014Day Af ter S. 2015Day Af ter S. 2016Day Af ter S. 2017Day Af ter S. 2018Day Af ter S. 2019Day Af ter S. 2020Day Af ter S. 2021Day Af ter S. 2022Day Af ter S. 2023Day Af ter S. 2024Day Af ter S. 2025

New RDNA Era31 y.r.begins32 y.r.begins33 y.r.begins34 y.r.begins35 y.r.begins36 y.r.begins37 y.r.begins38 y.r.begins39 y.r.begins40

y.r.be

gins

41 y.r.begins42 y.r.begins43 y.r.begins44 y.r.begins45 y.r.begins46 y.r.begins47 y.r.begins48 y.r.begins49 y.r.begins50 y.r.begins51 y.r.begins52 y.r.begins53 y.r.begins54 y.r.begins55 y.r.begins56 y.r.begins57 y.r.begins58 y.r.begins59 y.r.begins60 y.r.begins61 y.r.begins62 y.r.begins63 y.r.begins64 y.r.begins

SamradhBegins Now

010203040506070809

10111213141516171819202122232425

262728293031

Samradh323334353637383940

41424344454647484950515253545556

5758596061

May

010203040506070809

10111213141516171819202122232425

262728293031June010203040506070809

10111213141516171819202122232425

2627282930

Samradh

626364656667686970

71727374757677787980818283848586

878889909192

FoghamharBeginsNow

010203040506

07080910111213141516171819202122

232425262728293031

July

010203040506070809

10111213141516171819202122232425

262728293031

A u -

gust010203040506

07080910111213141516171819202122

232425262728293031

“The Twelve,” Carleton Arboretum, c. 1976



202

Foghamhar

323334353637383940

41424344454647484950515253545556

5758596061

Foghamhar626364656667686970

71727374757677787980818283848586

878889909192

September

010203040506070809

10111213141516171819202122232425

2627282930

October010203040506070809

10111213141516171819202122232425

262728293031

Geimredh

010203040506070809

10111213141516171819202122232425

2627282930

Geimredh313233343536373839

40414243444546474849505152535455

565758596061

November

010203040506070809

10111213141516171819202122232425

2627282930

December010203040506070809

10111213141516171819202122232425

262728293031

Geimredh

62636465666768697071727374757677787980818283848586878889909192

Earrach Begins0102030405060708

09101112131415161718192021222324

25262728

(29)

January

01020304050607080910111213141516171819202122232425262728293031

February0102030405060708

09101112131415161718192021222324

252627s28(29)

Earrach

*29303132333435363738394041424344454647484950515253545556575859

Earrach*6061626364656667

68697071727374757677787980818283

848586878889

Remember to addone to each num-

ber in this column

during leap years.

March

01020304050607080910111213141516171819202122232425262728293031

April0102030405060708

09101112131415161718192021222324

252627282930













208



PART FIVE

THE GREAT

DRUISH

BOOKS

New IntroductionThe last ma jor Branch of the Ref orm to have been (more or less)

organized was that of the Hasidic Druids of North America (HDNA),which was an off shoot of the SDNA. The Hasidic Druids began

when Isaac Bonewits stopped en route in St. Louis on the way f rom

his previous position as Arch-Druid of the Twin Cities to Berk eley

(where he was subsequently elected Arch-Druid of the Mother Grove,

which f or awhile, was diff erent f rom the Berk eley Grove). Hasidic

Druidism was one of the many Branches of the Ref orm, growing out

of the SDNA, consisting of Neopagans of even greater piety. Their

grove was k nown as the Arch Grove, led by Vick i Rhodes, named

af ter the 630 f oot arch that is the symbol of the City of St. Louis.

Incidentally, this was the f irst grove not to use its city-location as the

name of its grove, mainly because they ob jected to the use of a Chris-

tian saint in the name of their grove. The HDNA agreed to continue

to use the same ordination ceremonies as those of the other Branches

of the Ref orm (with their own additions), so as to maintain the Ap-ostolic Succession and to encourage those who are interested in Re-

f ormed Druidism, but not Hasidic style, to be able to get in touch

with other Branches of the Ref orm. Sadly, the one grove of the HDNA

disbanded within three years of its f oundation c. 1977 c.e. and many

decided to join the Church of All Worlds.

The L u g hnasa d h 1976 c.e. (14 y.r. Berk eley) edition of T he D r u i d

C hr o ni c le s ( E v o l v e d ) was the f irst publication to present these books

to the general public. In the late 70s, P e nt a l p ha J o u r na l republished a

f ew of their work s. Although they are currently considered an “inac-

tive” Branch (at least until someone revives it), the current editor

Scharding, f eels that, in their short time with our organization, they

produced a marvelous group theilogy and rule of living. They are

also another noteworthy example contrary to the general belief that

all the members of the NRDNA and other off shoots were only inter-ested in Celtic Druidism. Although the HDNA may appear bizarrely

dogmatic and complex compared to even the SDNA, much more so

when compared with the RDNA, there was a subtle aspect of play

and self -mock ing woven into the f ollowing documents. They were

also serious in many ways, too, and that should be remembered. I

republish these books in memory of a unique experiment within the

Ref orm, but their documents should not be misconstrued as speak -

ing f or members of other Branches of the Ref orm.

—Michael Scharding

D R Y N E M E T U M P R E SS B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B





























PART SIXTHREE

GREEN

BOOKSRef ormed Druids lik e stories and short pithy wisdom sayings. Over

the years, various Arch-Druids have collected good stories to share

with their f ellow Grove members, especially during the meditative

part of the Order of Worship. Some consider the meditation to be

the very heart and purpose of the ritual, so chose a selection care-

f ully. If you can’t f ind one, perhaps one of these may work f or you.

At Carleton, the f irst Green Book (named af ter its cover), proved

inf luential, but the 2nd and 3rd volumes seem much less so.

T H E D R Y N E MT U M P R E SS B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B





225

Hypocrisy & Integrity

Love

Nature

Politics

Pride

Tact & Talk

Wisdom

Work

Wisdom of the Native AmericansWisdom of the Native AmericansWisdom of the Native AmericansWisdom of the Native AmericansWisdom of the Native Americans

Born NaturalSacred Earth

Silent Vigils

Simple Truth

Courtesy

Conversation

Persistence

Crowned Leadership

Pine Tree Chief s

Not By Bread Alone

Show Me

Free Wisdom

Quarreling about God

God Made Me This Way

PausingPlease Listen

The Views of Two Men

Misf ortune

Pretty Pebbles

The Power of Paper

Frantic Fools

Cities

The White Man’s Dreams

The Vigil

Wisdom of the Af ricansWisdom of the Af ricansWisdom of the Af ricansWisdom of the Af ricansWisdom of the Af ricans

Proverbs on Wisdom

Proverbs on Truth and Falsehood

Proverbs on Human ConductProverbs on Virtue

Proverbs on Cooperation and Contentment

Proverbs on Opportunity

Proverbs on Human Beings

Proverbs on Nature

Proverbs on Leadership

More Wisdom of the Af rican WorldMore Wisdom of the Af rican WorldMore Wisdom of the Af rican WorldMore Wisdom of the Af rican WorldMore Wisdom of the Af rican World

Wisdom of the Hindus and Greek sWisdom of the Hindus and Greek sWisdom of the Hindus and Greek sWisdom of the Hindus and Greek sWisdom of the Hindus and Greek s

Frogs Desiring a King

The Bat, the Birds and the Beasts

the Dog and the Wolf The Fox and the Grapes

The Lion and the Statue

The Man and His Wives

The Two Crabs

Hercules and the Waggoner

The Man and the Wooden God

The Miser

The Bundle of Sticks

The Buff oon and the Countryman

The Serpent and the File

GREEN BOOK Volume ThreeOriental and Monotheist WisdomOriental and Monotheist WisdomOriental and Monotheist WisdomOriental and Monotheist WisdomOriental and Monotheist Wisdom

Zen KoansZen KoansZen KoansZen KoansZen Koans

See his Buddha Nature

Yueh holds it

Pai-yuns’ Black and white

The Dry Creek

Yueh-shan’s Lak e

Living AloneNan Ch’uan’s re jection

Thoughts f rom Conf uciusThoughts f rom Conf uciusThoughts f rom Conf uciusThoughts f rom Conf uciusThoughts f rom Conf ucius

Tao of PoohTao of PoohTao of PoohTao of PoohTao of Pooh

The Stone cutter

The Cork

Te of PigletTe of PigletTe of PigletTe of PigletTe of Piglet

Mak ing the best of it

Sherlock on religion

Emperor’s horses

IncognitoThree Treasures

Fantasies

Live, but live well

Illusions

Samurai’s late supper

The Gospel According to ZenThe Gospel According to ZenThe Gospel According to ZenThe Gospel According to ZenThe Gospel According to Zen

Jesus said...

Gasan and the bible

Stringless Harp

Eat when Hungry

Sporting Fish

Empty Boats

Three in the Morning

Zen Archery

Meshing Nets

The Butterf lies of Chuang TzuThe Butterf lies of Chuang TzuThe Butterf lies of Chuang TzuThe Butterf lies of Chuang TzuThe Butterf lies of Chuang Tzu

The Dream

What is Acceptable?

The Argument

Happy Fish

Seven Openings

Look Under Your Feet

The Sacred Tortoise

The Frog in the Well

The Ca

ged Sea-bird

Swimming Boatmen

Old Man Fall into Water

Christian SelectionsChristian SelectionsChristian SelectionsChristian SelectionsChristian Selections

Is God A Taoist?

Christian Thoughts

John Shea and bird

Monika Hellwig Catholic

On Nature and On Blood

Original Lilith Myth



226

Scots Gaelic PoemsScots Gaelic PoemsScots Gaelic PoemsScots Gaelic PoemsScots Gaelic Poems

The Heron

The Great Artist

Three Random PiecesThree Random PiecesThree Random PiecesThree Random PiecesThree Random Pieces

Brotherhood

A Starf ish

An Island with Two Churches

Wit and Wisdom of IslamWit and Wisdom of IslamWit and Wisdom of IslamWit and Wisdom of IslamWit and Wisdom of Islam

The Fool and the King

The Break ing

The Stink of Greed

The Claim

Names

The Muezzin’s Call

The Drum

The Ma jesty of the Sea

Ambition

Acquaintance

The Guest

The Man with the really ugly f ace

The MirrorIs it Me?

The Gypsy and his Son

Where There’s a Will

The Sermon of Nasrudin

Nasrudin and the Wise Men

First Things First

Whose Shot was That?

Same Strength

The Value of the Past

Second Thoughts

The Orchard

The Grammarian

Not a Good Pupil

Hidden Depths

The Secret

The Wisdom of Silence

Gratef ul to Allah

Saf ety

Happiness is not where you seek it

There is More Light Here

The Blind Man and the Lamp

Salt is not Wool

The Tri

pSomething Fell

The Tax Man

Appreciation

Forgotten Question

A Moment in Time

All I Needed was Time

The Short Cut

To Deal with the Enemy

Various Other QuotesVarious Other QuotesVarious Other QuotesVarious Other QuotesVarious Other Quotes

Art, Beauty, and Poetry

Community and Conversation

Custom, Justice, and Law

Death and FateEarth and Ecology

Education and Learning

Fear and Freedom

Fools and Humor

Leadership

Practical Simplicity

Prayer

Priests

Religion

Silence

Travel

Truth

Wisdom





228

legally as the original Green Book . However, my Green Books have

f ailed to garner as much enthusiasm as the f irst Green Book . Per-

haps it is a f ar more diff icult task than I understood when I f irst

began to publish them?

Feel f ree, yourself , at the potential risk of break ing the copyright

laws, to mak e copies of The Green Book s f or your f riends. Happy

reading.

Michael Scharding

Publisher, 1995

Another Fine Product of the Drynemton Press

Publishing HistoryPublishing HistoryPublishing HistoryPublishing HistoryPublishing History

1st Printing—1966 c.e.

2nd Printing—60s & Early 70s

3rd Printing—1976 c.e.

4th Printing—Seventies and Eighties

5th Printing—1993 c.e.

6th Printing—1996 c.e. in ARDA

Note: No particular statement, dogmatic point or doctrine expressed

in these collected works should be construed as being the belief s of

one particular Druid or of all Ref ormed Druids. They are exercisesand words to be thought upon and not necessarily agreed with.

Sayings of the “Ancient Druids”

(On Religion)

One God supreme the universe does sway

With rev’rence his omnipotence obey;

And k now, that all we possibly can name,

From heav’n itself originally came;

Let no mean thoughts of dissolution f right,

Or damp you spirits with the dews of night.The soul’s immortal and can never die;

For f rail existence no vain eff orts mak e,

For f ear to lose what he wants power to tak e.

Of awf ul vengeance ever shall be hurl’d

By nature’s God against a sinf ul world;

In dreadf ul deluges we must expire

Or else consume in rapid f lames of f ire.

In these tremendous elements alone,

Mank ind shall perish, and their sins atone.

Another world is ready to receive

Immortal souls, that earthly bodies leave

To dust the perishable parts return,

But at the grave eternal spirits spurn.

And if in virtue’s path they trod below,In heav’nly mansions ‘tis their f ate to glow;

But if by vice enslav’d, their doom’s to roam

Without a heav’nly, or an earthly home.

On your young off spring spend your utmost care,

And of the early seeds of vice beware;

This noble talk you can’t commence too soon,

Expand their virtues, and their f ollies prune.

Their youthf ul minds, lik e melted wax impress,

And heav’n’s f air image in their souls express.

(On Politics)

Children must f rom their parents be removed,

Tho’ f ondly prized and tenderly belov’d;Till f ourteen times the sun with radiant rays,

Shall round the world in annual circuit blaze:

Lest blind partially in youth should wrong

Those rising minds that to the state belong.

’Tis just, upon emergencies of state,

To yield an individual to f ate;

Better a part should perish than the whole,

A body’s f orf eit cannot hurt the soul;

The sacrif ice, by f eeling earthly pain,

May greater bliss in f uture lif e obtain.

Blind disobedience to the state’s decree,

Shall always excommunicated be;

And interdicted thus, the wretch shall roam,

Secluded f rom society and home:Devoid of trust in the most trif ling cause,

And unprotected by the in jured laws.

When danger calls, and delegates should meet,

Let not the senate wait f or tardy f eet;

For in the crisis of our country’s f ate,

He merits death who gives advice too late.

(On Various Things)

Those who lend money to the wretch decay’d,

In the next lif e will be again repay’d.

If by one newly dead you want to send,



229

A note to any long departed f riend:

Compose your letter in a solemn stile,

And slowly cast it on the f uneral pile;

Then k now the sentiments therein express’d,

Will be deliver’d to the hand address’d.

Each member of a f amily we deem,

In his own habitation, Lord supreme;

O’er lif e and property his power extends,

If the state ratif ies what he intends.

Prisoners of war are doomed by f ate to die,

Then sacrif ic

e them

to some

diet

y;

Upon the altars let them soon expire,

Or closed in wick er f eed the sacred f ire.

Be arts instill’d—be usef ul science shewn,

And wisdom taught in sacred groves alone;

There, and there only, shall the mind improve

In needf ul k nowledge and in social love;

But let no lesson be in writing giv’n,

Trust all to memory—that great gif t of heav’n.

When strong diseases, the weak f rame enthrall,

The moon’s the sovereign remedy of all.

Let mistletoe with reverent awe be sought,

Since as a boon, f rom heav’n itself ‘tis bought;

The sacred oak ascend, and then with sk ill,

Cut the with’d branches with a golden bill.

Selections f rom:

William Augustus Russel. H i s t o r y o f E n g l a nd . London, J. Cook e,

1777. p. 4.

Sayings of the Hindus(The Rig-Veda: To the Waters)

Forth f rom the middle of the f lood the waters—their chief the sea—

f low cleansing, never sleeping.

Indra, the bull, the thunderer, dug their channels: here let those

waters, goddesses, protect me.

Waters which came f rom heaven, or those that wander dug f rom the

earth, or f lowing f ree by nature.Bright, purif ying, spreading to the ocean, here let those waters, god

desses, protect me.

Those amid whom goes Varuna, the sovereign, he who discrimi

nates men’s truth and f alsehood—

Distilling meath, the bright, the purif ying, here let those waters, god

desses, protect me.

They f rom who Varuna the k ing, and Soma, and all the deities drink

strength and vigour,

They into whom the universal Agni entered, here let those waters

goddesses, protect me.

Selections f rom:Robert O. Ballou. T he B i b le o f t he W o r l d . New York , The Vik ing

Press, 1939.

(The Atharva-Veda: To Heaven and Earth)

All hail to heaven!

All hail to earth!

All hail to air!

All hail to air!

All hail to heaven!

All hail to earth!

Mine eye is sun and my breath is wind, air is my soul and earth my

body.

I verily who never have been conquered f ive up my lif e to heaven

and earth f or k eeping.

Exalt my lif e, my strength, my deed and action; increase my under

standing and my vigour.

Be ye my powerf ul k eepers, watch and guard me, ye mistresses of lif e

and lif e’s creators! Dwell ye within me, and f orbear to harm me.

Selections f rom:

Robert O. Ballou. W o r l d B i b le . New York , The Vik ing Press, 1944p. 37.















236

Haik u f rom the Japanese Poets

(Basho)The Oak Tree stands

Noble on the hill even in

Cherry Blossom time.

(Ransetsu)Wak ing bef ore dawn, See

How the constellations are allTurned around!

(Masahide)Since my house

Burned down, I now own a better view

of the rising moon.

(Sosek i)The leaves never k now

Which leaf will be the f irst to f all...

Does the wind k now?

(Sosek i)A rain cloud dark ens

Red maples clinging to crags

By a waterf all.

(Basho)Hello! Light the f ire!

I’ll bring inside a lovely

Bright ball of snow!

Selections f rom:

Peter Beilenson & Harry Behn, trans. H a i k u H a r v e s t . Mount Vernon,

Peter Pauper press, 1962.

Sayings of the Taoist Sages

(Lao Tzu: #11)

Thirty spok es will converge

In the hub of a wheel;

But the use of the cart

Will depend on the part

Of the hub that is void.

With a wall all around

A clay bowl is molded;

But the use of the bowl

Will depend on the part

Of the bowl that is void.

Cut out the windows and doors

In the house as you build;

But the use of the house

Will depend on the space

In the walls that is void.

So advantage is had

From whatever is there;But usef ulness rises

From whatever is not.

(Lao Tzu: #32)

The Way eternal has no name.

A block of wood untooled, though small,

May still excel the world.

And if the k ing and nobles could

Retain its potency f or good,

Then everything would f reely give

Allegiance to their rule.

The earth and sk y would then conspire

To bring the sweet dew down;

And evenly it would be given

To f olk without constraining power.

Creatures came to be with order’s birth,

And once they had appeared,

Came also k nowledge of repose,

And with that was security.

In this world,

Compare those of the Way

To torrents that f low

Into river and sea.

Selections f rom:

Raymond B. Blak ney. T he W a y o f L i f e : T a o T e Chi n g . New York ,

Mentor (MP416), 1955. p.63, 85.Sayings of the Taoist Sages



237

(Lao Tzu: #78)

Nothing is weak er than water,

But when it attacks something hard

Or resistant, then nothing withstands it,

And nothing will alter its way.

Everyone k nows this, that weak ness prevails

Over strength and that gentleness conquers

The adamant hindrance of men, but that

Nobody demonstrates how it is so.

Because of this the Wise Man says

That only one who bear the nation’s shame

Is f it to be its hallowed lord;

That the only one who tak e upon himself

The evils of the world may be its k ing.

This is paradox.

Selections f rom:

Raymond B. Blak ney. T he W a y o f L i f e: T a o T e Chi n g . New York ,

Mentor (MP416), 1955. p.131.

Sayings of the Taoist Sages

(Chuang Tzu)

Tak e the case of some words, Chuang Tzu says, parodying the

logicians, I do not k now which of them are in any way connected

with reality or which are not at all connected with reality. If some

that are so connected and some that are not so connected are con

nected with one another, then as regards truth or f alsehood the f orme

cease to be in any way diff erent f rom the latter. However, just as anexperiment, I will now say them: IF there was a beginning, there

must have been a time bef ore the beginning began, and if there wa

a time bef ore the beginning began, there must have bee a time bef ore

the time the beginning began. If there is a being, there must also be

a not-being. If there was a time bef ore there began to be any not

being, there must also have been a time bef ore the time bef ore there

began to be any not-being. But here I am, talk ing about being and

not-being and still do not k now whether it is being that exists and

not-being that does not exist, or being that does not exist and not

being that really exists! I have spok en, and do not k now whether

have said something that means anything or said nothing that ha

any meaning at all.

“Nothing under Heaven is larger than a strand of gossamer, noth

ing smaller than Mt. T’ai. Noone lives longer than a child that diein its swaddling-clothes, no one dies sooner than ‘Methuselah.”

Heaven and earth were born when I was born; the ten thousand

things and I among them are but one thing.” All this the sophist

have proved. But if there were indeed only one thing, there would be

no language with which to say so: And in order that anyone should

state this, there must be more language in which it can be stated

Thus their one thing together with their talk about the one thing

mak es two things. And their one thing together with their talk and

my statement about it mak es three things. And so it goes on, to a

point where the cleverest mathematician could no longer k eep count

much less an ordinary man. Starting with not-being and going on to

being, one soon gets to three. What then would happen if one started

with being and went on to being?

Selections f rom:

Arthur Waley. T hr ee W a y s o f T ho u g ht i n Anc ie nt Chi na . Garden City

Doubleday Anchor (A75), 1956. p. 8.

Fisher, Nelson, Hotz, & Franquist, Hill of Three Oaks, c. 1963











242

O Ahura Mazda, this I ask of thee: speak to me truly!

How may I accomplish the sanctif ication of those spirits

To whom thou, the well-disposed Master of the coming Kingdom,

Has pronounced promises about its genuine blessings,

Promising that those spirits shall dwell in the same dwellings with

Justice and Good Disposition?


How will Love actually, in deeds, extend over those persons

To whom thy spirit was announced as a doctrine?

On acc

ount of whom

was I f

irst ele

cted,

and

whom

I lov

e;

All others I look upon with hostility of mentality!


How shall I carry out the ob ject inspired by you,

Namely, my attachment to you, in order that my speech may grow

mighty, and

That by that word of mine the adherent of Justice

May in the f uture commune with Health, and Imm ortality?

Selections f rom:

Robert O. Ballou. W o r l d B i b le . New York , The Vik ing Press, 1944.

p.210

Sayings of Muhammad

(The Morning Star)

In the name of Allah, the Benef icent, the Mercif ul:

By what heaven and the Morning Star

—Ah, what will tell thee what the Morning Star is!

—The piercing Star!

No human soul but hath a guardian over it.

So let man consider f rom what he is created.He is created f rom a gushing f luid

That issued f rom between the loins and ribs.

Lo! He verily is able to return him (unto lif e)

On the day when hidden thoughts shall be searched out.

Then will he have no might nor any helper.

By the heaven which giveth the returning rain,

And the earth which splitteth (with the growth of trees and plants)

Lo! this (Qur’an) is a conclusive word,

It is no pleasantry.

Lo! they plot a plot (against thee, O Muhammad)

And I plot a plot (against them).

So give a respite to the disbelievers. Deal thou gently with them f or a

while.

(The Overwhelming)

In the name of Allah, the Benef icent, the Mercif ul.

Hath there come unto thee tidings of the Overwhelming?

On that day (many) f aces will be down cast,

Toiling, weary,

Scorched by burning f ire,

Drink ing f rom a boiling spring,

No f ood f or them save bitter thorn-f ruit

Which doth not nourish nor release f rom hunger.

In that day other f aces will be calm,

Glad f or their eff ort past,

In a high garden

Where they hear no idle speech,Wherein is a gushing spring,

Wherein are couches raised

And goblets at hand

And cushions ranged

And silk en carpets spread.

Will they not regard the camels, how they are created?

And the heaven, how it is raised?

And the hills, how they are set up?

And the earth, how it is spread?

Remind them, f or thou art but a remembrancer,

Thou art not at all a warder over them.

But whoso is averse and disbelieveth,

Allah will punish him with direst punishment.

Lo! unto Us is their returnAnd Our their reck oning.

Selections f rom:

Mohammed Marmaduk e Pick thall, trans. T he M e a ni n g o f t he G l o r i -

o u s K o r a n. New York , Mentor (MT223), 1953. p. 437, 438.



243

Sayings of the Unitarian

Universalists

(Out of the Stars)

Out of the stars in their f light, out of the dust of eternity, here have

we come,

Stardust and sunlight, mingling through time and through space.

Out of the stars have we come, up f rom time

Out of the stars have we come.

Time out of time bef ore time in the vastness of space, earth spun to

orbit the sun,

Earth with the thunder of mountains newborn, the boiling of seas.

Earth warmed by sun, lit by sunlight: this is our home;

Out of the stars have we come.

Mystery hidden in mystery, back through all time;

Mystery rising f rom rocks in the storm and the sea.

Out of the stars, rising f rom the rock s and the sea,Kindled by sunlight on earth, arose lif e.

Ponder this thing in your heart; ponder with awe:

Out of the sea to the land, out of the shallows came f erns.

Out of the sea to the land, up f rom dark ness and light,

Rising to walk and to f ly, out of the sea trembled lif e.

Ponder this thing in your heart, lif e up f rom sea:

Eyes to behold, throats to sing, mates to love.

Lif e f rom the sea, warmed by sun, washed by rain,

Lif e f rom within, giving birth rose to love.

This is the wonder of time; this is the marvel of space;

Out of the stars swung the earth; lif e upon earth rose to love.

This is the marvel of man, rising to see and to k now;

Out of your heart, cry wonder: sing that we live.

Selections f rom:

Robert T. Weston, “Out of the Stars.” Unitarian- Universalist

Hymnbook Commission, H y mns f o r t he c ele b r a t i o n o f li f e . Boston,

Beacon Press, 1964 , no. 345.

Sayings of Baha’u’llah

(On the Soul)

Consider the sun when it is completely hidden behind the clouds

Though the earth is still illumined with its light, yet the measure o

light which it receiveth is considerably reduced. Not until the cloud

have dispersed, can the sun shine again in the plenitude of its glory

Neither the presence of the cloud nor its absence can, in any way

aff ect the inherent splendor of the sun. The soul of man is the sunby which his body is illumined, and f rom which it draweth its suste

nance, and should be so regarded.

Consider, moreover, how the f ruit, ere it is f ormed, lieth poten

tially within the tree. Were the tree to be cut into pieces, no sign no

any part of the f ruit, however small, could be detected. When i

appeareth, however, it manif esteth itself , as thou has observed, in it

wondrous beauty and glorious perf ection. Certain f ruits, indeed, at

tain their f ullest development only af ter being severed f rom the tree

Selections From:

Shoghi Eff endi, trans. G le a ni n g s F r o m t he W r i t i n g s o f Ba ha ’ u ’ ll a h

Wilmette, Baha’i Pub. Trust, 1952. p. 155.





245

Sayings of (Good Grief !) the

Psychologists

In the traditional psychologies, one group may f ind that a certain

technique works well in a given situation. Its members may tend to

apply it in situations where it is inappropriate, or with people f or

whom it is inappropriate. Because the technique work s f or them,

they come to believe that it ought to work f or everyone at all times.

The

techni

que be

comes

the

end,

and

may be

come

an

obsession.

Those who are involved in using such a technique, be it a particular

meditation technique or a certain breathing exercise, can become

f ixated and restricted to what the technique has to off er. The adher-

ents may set up schools to teach the “sacred” ritual, f orgetting that

any technique has its relevance only f or a certain community at a

certain time. Just as can happen with any scientif ic technique which

is overextended or which persists f or too long, the original applica-

tion and intent of the esoteric technique may become lost, although

the surf ace appearance of the enterprise is well-maintained. Religions

construct cathedrals and design robes, just as scientist develop elabo-

rate equipment and prof essional journals, but all too of ten the enter-

prise may become limited to a propagation of the means, with the

original end, the desired ob jective, f orgotten.

Selection f rom:

Robert E. Ornstein. T he P s y c ho l o g y o f C o ns c i o u s ne ss . New York , The

Vik ing Press, 1972. pp. 97-98.

SO ENDS THE FIRST VOLUME OF THE GREEN BOOK





























259

Politics

The politician is a man who can f ind a problem in every solution.

An ambassador is a politician who can do less harm away f rom

home.

The successf ul political leader can divide the national cak e so that

everybody thinks he’s getting a slice.

There’s nothing lik e a f ew shots to change the f anatic into a non-

partisan.

A p

atriotic p

olitic

ian w

ill alw

ay

s la

y do

wn y

our lif e f

or his c

ountry

.

A political party is the madness of the many f or the gain of a f ew. —

Swif t

Pride

You cannot soothe the proud.

Pride is the author of every sin.

Pride never stops growing until it’s ready to challenge God.

The gentry’s pride prevents their seeing the beauty of humility.

He that winna be counseled canna be helped.

Tact and Talk

A diplomat must always think twice bef ore he says nothing.

Never talk about a rope in the house of a hanged man.

A tactf ul word is better than a pound in the hand.

Never talk about the blow that’s not yet struck .

Tact is clever humility.

If you say everything you want to say, you’ll hear something you

don’t want to hear.

A k ind word never got a man in trouble.

Whisper into your cup when ill is spok en.

You can easily win an argument if you start off by being right.

Leave the bad news where you f ound it.Every man is wise till he speaks.

You need not praise the Irish language—simply speak it. —Pearse

There are two types of theater critic. One thinks he’s God Almighty,

the other is sure of it.

A gossip speaks ill o’ a’, and a’ o’ her.

Wisdom

A man begins cutting his wisdom teeth the f irst time he bites off

more than he can chew.

Tak ing the second thoughts means tak ing the f irst steps to wisdom.

A questioning man is half way to begin wise.The wisest words ever written were the ten commandments. The

most f oolish words were written by those who ignored them.

The wisest man sees the least, says the least, but prays the most.

A word to the wise is enough.

A small leak will sink a great ship.

Let sleeping dogs lie.

Truth has a gude f ace but raggit claes.

Truth will aye stand without a prop.

A wise man wavers, a f ool is f ixed.

He’s wise that can mak a f riend o’ a f ae.

The f irst step to virtue is to love it in another.

Commonsense has its f eet planted in the past.

On an unk nown path it is better to be slow.

A blind man should not be sent to buy paint.

It’s no use carrying an umbrella if your shoes are leak ing.

In spite of the f ox’s cunning, many a woman wears its sk in.

The clever man discovers things about himself and says them abou

others.

The incompetent talk , the competent walk .

Work

It’s better to lik e what you do than to do what you lik e.

The willing horse is always loaded.

Well begun is half done.

Many hands mak e light work .

It’s not a delay to stop and sharpen the scythe.

Work hard, work long and have nothing to worry about—but in

doing so don’t become the boss or you’ll have everything to worry

about.

Work is the ref uge of people who have nothing better to do. —WildePerseverance perf orms greater works than strength.





























273

Haik u

E d i to r ’ s N ot e: T he ne x t s e c t i o n o f t hi s c o lle c -

t i o n i s t a k e n f r o m A Zen Harvest ( L O C #

B Q 9267 .Z 48 1988 ) b y S o i k u S hi g e ma t s u .

Each time wishing

Bef orehand to talk it out

I’ve never parted f rom You

Without f

eeling

many w

ords

Unspok en...1.

Autumn coming-

It’s almost unnoticed, but

I f eel its

Invisible arrival

In the rustling winds. 3.

Rain, hail,

Snow, ice:

All Diff erent, but

They f inally meld into

One valley stream. 19.

Over the pond

Every night the moon

Casts its light.

But the water won’t be soiled;

The moon won’t either. 44.

Nothing seems

So transient as

Human lif e:

The dew on the petal

Of the morning glory. 64

Should the moon

Distinguish

Rich and poor,It would never brighten

A poor man’s hut. 70.

White f ace, yellow f ace,

Ugly or beautif ul: it’s

Hard to change.

But our mind can be changed,

So set it right. 72.

By their colors

Flowers attract us, but

Soon they f ade, f all, and

Finally turn into dust. 74.

To be born

And be unborn is one thing:

Penetrate this f act.

Death is

Illusion. 91

Yes or no,

Good or bad, all

Arguments are gone:

More beautif ul tunes come

From pine winds on the hills. 94.

Lif e is one rest

On the way back f rom Illusion

To Nirvana;

Let it rain if it rains!

Let winds blow if they blow! 101.

I really love

My barrel-mak ing job;

Connecting each board into

One round barrel. 113.

Walk on deliberately

And you’ll surely see the world

Beyond the thousand miles,

Even if you walk

As slow as a cow. 114.

How regrettable!

Never

To return:

Days and months, f lowing water,

And Human lives! 120.

Mistak en if you

Think you see the moon

With your own eyes:

You see it with

The light it sheds. 130.

Wisdom, if you

Devise it, is

False;

The true wisdom is

What you never k now. 131.

No hesitation anymore!

Having given it all up,

I’m quite ready

To die........ 143.

No parents, no f riends,No children, no wif e,

How lonely!

I would rather

Die! 149.

No parents,

No wif e,

No children,

No job, no money;

But, no death, thank you. 150.

The wind is you breath;

The open sk y, your mind;

The sun, your eye;Seas and mountains,

Your whole body. 166.

What shall I leave as

A k eepsak e af ter I die?

In spring, f lowers;

Summer, cuck oos;

Fall, red maple leaves;

Winter, snow. 169.

Woman and man:

They look diff erent

But inside

Their sk eletons are

Almost the same. 189.

Were our sk ins peeled off ,

Yours and mine,

Which is you, Which is I? 190.

Cold

moon:

Sounds of the bridge

As I walk alone. 191.

Duty and humanity

Are of ten incompatible:

The road f orks—

But my body is one. 219.

In the dark

I lost sight of

my shadow;

I’ve f ound it again

By the f ire I lit. 235.

Coming out of dark ness

I’m lik ely to enter

The Dark er path again.

Shine f ar all over,

Moon on the Mountain edge. 236.

As I stumble on the slope,

My lantern has gone out;

I’m treading all alone

In complete dark ness. 282.

When the lantern goes out,

Where, I wonder, does

Its light go?

Dark ness is my own

Original house. 408

Love too

Is

Rooted in

Piss

And shit. 245

Mak e your mind

Flexible as water:

Now square,

Now round—up to

The shape of the bowl. 264.

Feeling helpless, I go out

To meet the moon

Only to f ind every mountain

Veiled with cloud. 268

Never regard this world as

The only one;

The next world

And the one af ter the next...

All the worlds are here now. 275



274

Everyone admires

Beautif ul f lowers in bloom,

But the ones who k now

Visit them

Af ter they’ve f allen. 284

Even strong winds are

Weak ened by

Obedient willow twigs;

They’ll never

Be brok en

in the storm.

308

Reverence is

The source of divine f avors;

Without it,

Buddhas and wooden clogs are

Only pieces of wood. 322

Good and bad, are the

Ref lections in the mirror:

Watch them closely

And you’ll k now they’re

Nothing but yourself . 334

Your parents,

Grandparents....

All constituted in Yourself .

Love yourself ,

Revere yourself . 374

Moonlight—

The Four Gates and Four Schools

Are nothing but one. 386

Whilst everyone

Washes their dirty

Hands and f eet,

Few remove

Stains f rom their minds. 395

Even in the dew

On the tiny blade

Of some nameless grass,

The moon

Will show herself . 420

We wish

Our lives were long

While our hair’s

Growing long

Is a nuisance. 423

A person who

Does everything as it

Naturally goes

Gets along easily in

This world and the next. 445

Everything is

A lie in this world

Because even

Death isn’t so. 451

The moon ref lects

Even on dirty water;

This realized,

Our mind clears up. 461

When the water

In your mind

Clears up

Calm stars can be seen

Ref lected on it. 462

Someone else’s question,

Somehow

You can answer;

But, your mind’s question,

How can you answer? 538

The jewel

Is in your bosom;

Why look f or it

Somewhere

Else? 557

Push aside

Those leaves heaped on

The Old Path;

You’ll see the invisible f ootprints

Of the Sun Goddess. 568

Pine trees in the wind

Don’t break ;

They always scatter

The snow bef ore it’s

Too heavy f or their branches. 569

Pine winds,

Moonlight on the f ield grasses

Are all that I have:

Besides,

No visitors. 593

So the f ull moon is admired

Lik e a well-rounded mind

But once it was a

Sharp-edged crescent. 603

Be round,

Thoroughly round,

Human mind!

Square minds

Of ten scratch. 604

You may try to be round,

But k eep one corner, O mind,

Otherwise you’ll

Slip and roll away. 605

While f aithf ully throwing their

Shadows to the water,

Flirting with the wind:

Willows by the river. 615

No sound is heard

In the creeks where

Waters run deep;

Shallow streams

Always splash. 618

The man

Who’s escaped the world

To live in the mountains,

If he’s still weary,

Where should

he g

o?

710



















































B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B

PART SEVEN

THE DRUIDMISCELLANY

Introduction

Most of the material in this section is of very little importance tomost pre 1986 Carleton Druids (because of its heavy Celtic Paganorientation), but I f eel that it has great importance f or understandingthe later NRDNA, and it may be of use to modern Carleton Druids.

The books have been pretty much reprinted in order and verba-tim f rom DC(E). This is better preserves the historical nature of these documents, to show the approach and “angle” that the DC(E)of 1976 was presenting, especially to the compilers of religious ency-clopedists. Many issues of The Druid Chronicler magazine wouldessentially add to this section f rom 1976 to 1980. I removed the

Book of Footnotes, br

oke it up an

d

placed

th

em und

er

th

e appr

opr

i-

ate texts rather than stuff ing all of them in this obscure section of ARDA. I have added those sections and indicated so.

As with every section of this collection, none of this material isnecessarily indicative of the opinion of any other Druid except thatof the author(s). The material is not dogmatic or canonical, and cannot be assumed to represent the Ref orm as a whole. Most of it isterribly out of date, and much betterbetterbetterbetterbetter recent materials are available.

Day 1 of Foghamhar Year XXXIV of the Ref orm(August 1st, 1996 c.e.)

Michael Schardin

T H E D R Y N E MT U M P R E SS

















307

The Host is Riding(Poem by Yeats)(Poem by Yeats)(Poem by Yeats)(Poem by Yeats)(Poem by Yeats)

The host is riding f rom KnocknareaAnd over the grave of Clooth-na-bare;Caolte tossing his burning hair,

And Niamh calling, “Away, come away:Empty your heart of its mortal dream

The winds awaken, the leaves whirl round,Our cheeks are pale, our hair is unbound,Our breasts are heaving, our eyes are agleam,Our arms are waving, our lips are apart,And if any gaze on our rushing band,

We come between him and the deed of his hand,We come between him and the hope of his heart.”

The host is rushing ‘twixt night and day;And where is there hope or deed as f air?

Caolte tossing his burning hair,And Niamh calling, “Away, come away.”

Oimelc Hymn(f or use during Communion)(f or use during Communion)(f or use during Communion)(f or use during Communion)(f or use during Communion)

W o r d s b y R o b e r t L a r s o n ( N R D N A )

The days are short,the heavens dark

the Mother sleeps.The trees are bare

the north wind stalksthe Mother sleeps.

The nights are longand f ull of f right,

the Mother sleeps.But the ewe gives birth,

the ewe gives milk

the Mother stirs.The Mother smileswith dreams of lif e

She will return.And on that day

will we re joicewhen She returns.

Long the day,bright the sky,

when She returns.Green the trees,

sof t the breeze,when She returns.

Short the night,

our

f ir

es aligh

t,when She returns!

(extra verses may be added by each Grove)

The Rune of Hospitality(A Medieval Charm)(A Medieval Charm)(A Medieval Charm)(A Medieval Charm)(A Medieval Charm)

I saw a stranger yestere’e’n.I put f ood in the eating-place,Drink in the drinking-place,Music in the listening-place.And in the blessed names

Of the Holy Ones,He blest myself and my house,

My cattle and my dear ones.And the lark sang in her song:

Of ten, of ten, of ten,Go the Gods in the guise of strangers.

Of ten, of ten, of ten,Go the Gods in the guise of strangers.

Will Ye No Come Back Again?

W o r d s b y I s aa c B o ne w i t s

S u n g t o t he t r a d i t i o na l t u ne o f :

“ B o nn y Cha r lie ’ s N o w Aw a ”

1In exile live our Olden Gods,

Banished o’er the f oaming main,To lands no mortal ever trods.Will They e’er come back again?

ChorusWill Ye no come back again?Will Ye no come back again?

Better love Ye canna be.Will Ye no come back again?

2Hills They walked were all Their own,

Blest the land, f rom sea to sea;

Till the clergy, with pious moan,Banished all the noble Shee!

3Sweet the chanting of the Druids,

Lilting wildly up the glen,Pouring out the sacred f luids,

As they sing Your songs again!

4Many a gallant Pagan f ought,

Many a gallant Witch did burn;Priest and Priestess, both have sought,To sing the prayers Ye canna spurn!

5Now with eagle and with dove,Sing we here our heartf elt plea:Come with thunder or with love,

But come! Good Gods, we so need Thee!!



308

May Their Devil Take the Preachers

W o r d s b y Chw e r t hi n


“ G o d B le ss E n g l a nd ” ( t he I r i s h v e r s i o n )

1We’ll sing you a tale of wrath and woe—Wack-f or-the-diddle,diddle-di-do-day,

For the men who laid our f reedom low—

Wack-f or-the-diddle, diddle-di-do-day.May f ear and f amine be their share,Who’ve kept our land in want and care.

May their Devil take the preachersIs our prayer!

Chorus:Wack-f or-the-diddle, diddle-di-do-day.

Hip hooray! So we say!Come and listen while we pray!

Wack-f or-the-diddle, diddle-di-do-day.

2!

Now when we were Pagan, f ierce and f ree—

Wack-f or-...The Preachers went on a bloody spree—Wack-f or-...

Harshly raised us in their slime,And kept our hands f rom Heathen Crime;

And sent us early to their HeavenTime af ter time!Wack-f or-...

3Now our parents of t were naughty f olk—

Wack-f or-...For swords and spears can sometimes poke—

Wack-f or-...

At New Gr

ange and

at Tar

a H

ill,We made the preachers cry their f ill.But—O the Saints!—they “love” us still!

Wack-f or-...

4Now Pagans all, f orget the past—

Wack-f or-...And think of the day that’s coming f ast—

Wack-f or-...When we shall be Paganized,With guns and armor—motorized!

Oh WON’T the preachers be surprised!!

Wack-f or-...

Hymn to Hurry the Return of Spring(A poem by Mary Siegle)(A poem by Mary Siegle)(A poem by Mary Siegle)(A poem by Mary Siegle)(A poem by Mary Siegle)

Greet the Goddess with bells and drum,Greet the God with laughter.

This is the night the dawn beginsThe day to f ollow af ter.

Gather the old, the dead f rom the trees,Carry it in your arms.

Bring it into the deep, deep woods,Away f rom the towns and the f arms.

Build you a living f ire tonight-Pile the branches high.

And know that in the f ire’s glow,There’s warmth to light the sky.

There’s an old man cries the town tonight;Down wide streets and narrow;

“Bring out, bring out, what you don’t need,and toss it in my barrow.”

“Throw out your chairs, your attic stairs,

Throw out the butter churn.Whatever’s there; what you can spare,

As long as it will burn.”

“Bring out your sister’s gramophone,We’ll throw it on the f ire;

And f rom your grandma’s double bedBuild Winter’s f uneral pyre.”

Slip away to the woods tonight;Be children of the Moon.

And re joice that Spring has come at last;That Spring has come so soon.

You who complain of Winter’s coldAnd shiver in the snow,

Push back the shroud f rom the Mother’s breast—See promised green below.

All skeptics that the Spring returns,All doubters that the f ire still burns,

Stand in the circle f or tonight,And f eel the heat and see the light,

The greet the God with reverence—Pour libations on the earth.

This is the night the Mother provesLif e’s natural end is birth.



309

Midsummer: The TurningMidsummer: The TurningMidsummer: The TurningMidsummer: The TurningMidsummer: The Turning of the Year(A Poem by Mary Siegle)(A Poem by Mary Siegle)(A Poem by Mary Siegle)(A Poem by Mary Siegle)(A Poem by Mary Siegle)

My Father’s strong today.The Earth awaits his dawn.

Our Mother slowly turns in her dreaming sleepAnd, waking, f inds him there to share her bed.

My Mother slowly turns,

And, in turning toward her lover,Gives a day of playf ulness and ease.

And all the stirrings in the womb shall cease—The ripening of the grain and labor in the f ields shall

pause.The singing of the birds:

The peep; the scratching f rom the egg—The grasses steady pushing f rom the earth—

All will stop f or one f ull day.The f ullest of our year

And meant f or naught but love.

But if the God comes shining,And the sun beats down

And Earth opens wide to receive her Lord,If this day lasts so long,Why can’t it go on?

Why does the Mother turn nowNot toward, but f rom;

And turn more quickly every day f rom this?

Sisters, look how your own lover comesTo lie down with you and love

And

love again

.He asks a pulsebeat’s pause,

A moment yet of timef or strength

To begin againAnd spend the day.

Thanksgiving Grace(A Poem by Mary Siegle)(A Poem by Mary Siegle)(A Poem by Mary Siegle)(A Poem by Mary Siegle)(A Poem by Mary Siegle)

Oh Goddess, giver of the grain—Your rich rewarding of the rain—

Our Father the Sun looked down and blestThe f ruits of your sweet Mother breast.

The harvest done—and to this end.We sit to meal with a cherished f riend.

And thanks be to the plants and the beast—For the off ering of this bountif ul f east.Our Father Who art in Heaven,We give to you one day in seven;

And then to acknowledge Your Loving care,We give to you one day a year.

Amen.

The Falling Asleep of the Mother of God(A Poem by Mary Siegle f or August 15th)(A Poem by Mary Siegle f or August 15th)(A Poem by Mary Siegle f or August 15th)(A Poem by Mary Siegle f or August 15th)(A Poem by Mary Siegle f or August 15th)

F o r t he c hil d r e n— s o t ha t t he y w ill k no w w ha t f e as t i t i s to d a y ,

a nd ho w t he a nc ie nt f e s t i v a l t i me c a me t o b e g i v e n t o t he v i r g i n

She f ell asleep today.The Mother of God—

She who wept so—

Madre Dolorosa!She f ell asleep today.And the angels came.

They bore her up on a breath of wind.A sky-blue cloak

Of air against air against air—To heaven the f airies bore her up.

She who wept so—On this day she was taken up.

Mother don’t weep today.See, we’ll take this f estival f or you.

See, this f east is yours.Our Lady of the Harvest,The f irst f ruits are yours.

The 13 Days of SamhainW o r d s b y t he B e r k ele y G r o v e

S u n g t o t he t r a d i t i o na l t u ne

On the f irst day of Samhain,the cailleach sent to me:

a lios in County Tipperary.

On the second day of Samhain,

the cailleach sent to me:two water-horses

and a lios in County Tipperary.

Three Mor-RioghnaFour Pooks

Five Silver branchesSix pipers piping

Seven harpers harpingEight hunters ridingNine Sidhe a-sighingTen Druids scrying

Eleven washer-womenTwelve mortals dying

Thirteen beansidhes crying.



310

The Woad Song

Au t ho r s hi p u nk no w n

( B u t o b v i o u s l y E n g li s h! )

S u n g t o t he t r a d i t i o na l t u ne

o f “ M e n o f H a r le c h”

What’s the use of wearing braces,Hat and spats and shoes with laces,Coats and vests you f ind in places

Down on Brompton Road?What the use of shirts of cotton,Studs that always get f orgotten?These aff airs are simply rotten-

Better f ar is woad.

Woad’s the stuff to show men—Woad to scare your f oeman!

Boil it to a brilliant blueand rub it on your chest and your abdomen!

Mean of Britain never hi onAnything as good as woad to f it onNeck or knee or where you sit on—

Tailors, you be blowed!

Romans came across the Channel,All dressed up in tin and f lannel.Half a pint of woad per man’llClothe us more than these.

Saxons, you may save your stitches,Building beds f or bugs in britches;We have woad to clothe us, which is

Not a nest f or f lees!

Romans, keep your armors;Saxons, your pa jamas.

Hairy coats were made f or goats,Gorillas, yaks, retriever dogs and llamas!

March

on Snowd

on with

your

woad

on—

Never mind if you get rained or snowed on—Never need a button sewed on...

All you need is woad!!

The Gods of the West

W o r d s b y C hw e r t hi n

S u n g t o t he t r a d i t i o na l t u ne o f

“ T he M e n o f t he W e st ”

1When you honor in song and in story

The Gods of our old Pagan kin,Whose blessings did cover with glory

Full many a mountain and glen;Forget not the Gods of our ancestors,Who’ll rally our bravest and best,

When Ireland is Christian and bleeding,And looks f or its hope to the West.

Chorus:So here’s to the Gods of our ancestors,Who’ll rally our bravest and best,

When Ireland is Christian and bleeding—Hurrah! f or the Gods of the West.

2Oh the Shee hills with glory will shine then,On the eve of our bright Freedom Day;When the Gods we’ve been wearily waiting,

Sail back f rom the Land of the Fey!And over Ireland rise the Druids,

Awakening in every breast,A f ire that can never be quenched, f riends,

Among the true Gaels of the West.

3Dublin will be ours ‘ere the midnight,

And high over ever town,Our Heathen prayers then will be f loating

Bef ore the next sun has gone down.We’ll gather, to speed the good work, our f riends,

The Heathen f rom near and af ar,And history will watch us expel ALL

The preachers with f eathers and tar!

4So pledge us the Old Gods of Ireland,

The Dagda and Lugh and Danu;Whose Return, with the trumpet of battle,Will bring hope to Their children anew!

As the Old Gods have brought to Their f easting halls,From many a mountain and hill,

The Pagans who f ell, so They’re here, f riends,To lead us to victory still!

5Though all the bright beauty we cherished,Went down ‘neath the churches and woe,

The Spirits of Old still are with us,Who NEVER have bent to the f oe!

And the Old Gods are ready wheneverThe loud rolling tuck of the drumRings out to awaken the Heathen,

And tell us our morning has come!



311

The Mystery(A diff erent version of Customs 10:1-3)(A diff erent version of Customs 10:1-3)(A diff erent version of Customs 10:1-3)(A diff erent version of Customs 10:1-3)(A diff erent version of Customs 10:1-3)

I am a wind on the sea,I am a wave of the ocean,I am the roar of the sea,I am a hawk on a cliff ,

I am a dewdrop in the sunshine,I am a boar f or valour,

I am a salmon in pools,I am a lake in a plain,

I am the strength of art,I am a spear with spoils that wages battle,

I am a man that shapes f ire f or a head.

Who clears the stone-place of the mountain?What the place in which the setting sun lies?Who has sought peace without f ear seven times?

Who names the waterf alls?Who brings his cattle f rom the house of Tethra?

What person, what God,Forms weapons into a f ort?

In a f ort that nourishes satirists,Chants a petition, divides the Ogham letters,

Separates a f leet, has sung praises?A wise satirist.

Pagans Are We

W o r d s b y Chw e r t hi n


“S o l d ie r s a r e W e ”

Pagans are we,

Whose lives are pledgedTo this our land.Some have come

From the Land Beyond the Wave.Sworn to the Shee,

No more our ancient Heathen landShall shelter the preacher or the slave.

Tonight we guard the f airy-hill,In the Old Gods’ cause,Come woe or weal.Mid Pukka’s howl

And banshee’s wail,We’ll chant a Pagan song!

Be Pagan Once Again!W o r d s b y I s aa c B o ne w i ts


“ A N a t i o n O nc e A g a i n”

1When Childhood’s f ire was in my blood,

I dreamed of ancient dreemen,Against the Church who boldly stood

As Pagans and as f ree kin.

An then I prayed I yet might seeThe Druids in the glen;

And Ireland, long the churches’ toy,Be Pagan once again!

Be Pagan once again.Be Pagan once again.

And Ireland, long the church’s toy,Be Pagan once again!

2The Old Gods only sleep, you know,

Although betrayed and slandered.They guarded us f rom every woe,

And blest each crop and f ine herd.Then Patrick, he drove the snakes away,And brought the churches in—

‘Twas a bloody poor bargain, I would say.Be Pagan once again!


‘Twas a bloody poor bargain, I would say—Be Pagan once again!

3And ever since that wretched day,When f irst Ireland went Christian,

We’ve suff ered woe in every way,With Freedom made the Great Sin.They set us at each other’s throats,

To murder kith and kin.Too long we’ve been their starving goats—

Be Pagan once again!


Too long we’ve been their starving goats—Be Pagan once again!

4Both Catholic and Protestant

Led us round b

y our noses;

Distracting f rom the deadly scentOf England’s blooming roses!

Hang EVERY preacher f rom a tree—Burn out their golden dens.

It’s the only way we’ll ever be f ree—Be Pagan once again!


It’s the ONLY way we’ll EVER be f ree!Be Pagan once again!!!

Erinn go Bree!



312

A Celebration of Summer(A Medieval Welsh Poem,(A Medieval Welsh Poem,(A Medieval Welsh Poem,(A Medieval Welsh Poem,(A Medieval Welsh Poem, suitable f or Samhain)suitable f or Samhain)suitable f or Samhain)suitable f or Samhain)suitable f or Samhain)

Summer, parent of impulse,Begetter of close-knit bough,Warden, lord of wooded slopes,

Tower to all, hills’ tiler,You’re the cauldron, wondrous tale,

Of Annwn, lif e’s renewal,It’s you are, source of singing,

The home of each springing shoot,Balm of growth, burgeoning throng,And chrism of crossing branches.

Your hand, by the Lord we love,Know how to make trees f lourish.Essence of Earth’s f our corners,By your grace wondrously growBirds and the f air land’s harvestAnd the swarms that soar alof t,

Moorland meadows’ bright-tipped hay,Strong f locks and wild bees swarming.

You f oster, highways’ prophet,Earth’s burden, green-laden garths.

You make my bower blossom,Building a f ine web of leaves.

And wretched is it alwaysNear August, by night or day,

Knowing by the slow dwindling,Golden store, that you must go.

Tell me, summer, this does harm,I have the art to ask you,

What region, what countryside,What land you seek, by Pwyll.

“Hush, bard of praise, your smooth song,Hush, strong boast so enchanting.

My f ate it is, might f eat,

As a prince,” sang the sunshine,“To come three months to nourish

Foodstuff f or the multitude;And when roof and growing leavesWhither, and woven branches,To Shun the winds of winterDeep down to Annwyn I go.”

The blessings of the world’s bardsAnd their good words go with you.

Farewell, king of good weather,Farewell, our ruler and lord,

Farewell, the f ledgling cookoos,Farewell, balmy banks in June,

Farewell, sun high above usAnd the broad sky, round white ball.

You’ll not be, king of legions,So high, crest of drif ting clouds,Till come, f air hills unhidden,

Summer once more and sweet slopes.

—taken, with one modif ication (“Peter” to “Pwyll”) f rom MedievalWelsh Lyrics.

The Lord of the Dance

M o d i f i c a t i o n b y I s aa c B o ne w i t s o f o r i g i na l w o r d s b y Ai d a n K elle y t o

c o mmo n t u ne o f “ T i s a G i f t t o b e S i m p le ,” mo r e o r le ss ......

1When She danced on the waters

and the wind was Her horn,The Lady laughed and everything was born.

And when She lit the Sun

And the light gave Him birth,The Lord of the Dance thenAppeared on the Earth!

Chorus“Dance, dance, wherever you may be,

f or I am the Lord of the Dance,” said He.“I live in you, if you live in Me,

and I lead you all in the dance so f ree!”

2I dance in the circle

when the f lames leap up high.I dance in f ire and

I never, never die.I dance in the waveson the bright summer sea,

For I am the Lordof the waves’ Mystery!

3I sleep in the kernel

and I dance in the rain.I dance in the wind and

through the waving grain.And when you cut me downI care nothing f or the pain—In the spring I’m the Lord

of th

e D

ance once again!

4I dance at your meetings

when you dance out the spell.I dance and sing that

everyone be well.And when the dancing’s over

do not think I am gone;To live is to dance-

so I dance on and on!



313

I Fell In Love With the Lady

w o r d s b y Chw e r t hi n

S u n g t o “ T he L a d y C a me f r o m Ba l t i mo r e ”

by Tim Hardin

1Her people came f rom off the moor,

Live outside the law.Didn’t care about rich or poor,

Just the souls they saw.

Chorus:I was sent to kill Her people,

For the Inquisition.But I f ell in love with the Lady,

I came away with none.I f ell in love with the Lady,And came away with none.

2I crept into the woods one night,

To spy upon their dance.I saw a happy, holy sight;

And f ell into a trance.

3The Lady that I saw that night,

She wore a robe of blue,And on Her head, a crown of stars—

She stop upon the Moon!

4I joined into the dancing then,

And when the Grand Rite came,The Lady reached out with Her hand—

She Called me by my name!

5The Jesuits are af ter me;They know I’ve changed my side.

But they can search f rom sea to sea—I know where I can hide!

Final Chorus:I was sent to kill Her people,

For the Inquisition.But I’m going back to the Lady,They’ll come away with none.I’m going back to the Lady—

They’ll come away with none!

She Was Here

W o r d s b y I s aa c B o ne w i t s

1She was here bef ore their Christ,

And bef ore their Satan too.And She’ll be here when both their Gods

Are dead and dust, ‘tis true, ‘tis true;Are dead and dust, ‘tis true.

2The Goddess... the Goddess...

Spirit of lif e and of love!The Goddess... the Goddess....Ruler below and Ruler above!

3Oh the Goddess Whom we worship,

Is our Holy Mother Earth.We worship Her with love and joy,With gladness and with mirth!

4

Call Her Isis, call Her Nuit,Call Her Venus or Diane,Matier Sotier, Mother Savior,Goddess of all sea and land!

Repeat 1

5Queen of Heaven, Queen of Hell,

Mother of all Gods, and kin!We worship Her in beds and bowers,

Though some might call it “sin.”

Repeat 2

6Man and woman, bodies merging,Thrusting, loving, prayers saying;

Hark my f riends, when Pagans love—We tell you we are praying!

Repeat 1, 2, 3



314

The Rising of the Druid Moon

W o r d s b y R o b e r t Pe nnell & I s aa c B o ne w i t s


“ T he R i s i n g o f t he M oo n”

“O now tell me, Taliesin,Tell me why you hurry so?”

“Hush, good Druid, hush and listen!”and his eyes were all aglow.

“I bear news f rom the Archdruid,get you ready quick and soon-

The Heathen must be together,by the rising of the moon!”By the rising of the moon,by the rising of the moon.

The Heathen must be together,by the rising of the moon!

“Oh then tell me, Taliesin,where the gathering is to be?” “At the oak grove by the river,quite well known to you and me.One more word, f or signal token,

whistle out the Dagda’s tune,With your sickle on your shoulder,by the rising of the moon!”By the rising of the moon,by the rising of the moon.

With your sickle on your shoulderby the rising of the moon!

3Out of many a magic circle,

cones were rising through the night.Many an oaken grove was throbbing

with that blessed Druid light.And the Heathen sang across the land,

to th

e Bansh

ee’s f atal tune.And a thousand spells were chanted,

by the rising of the moon!By the rising of the moon,by the rising of the moon.

And a thousand spells were chanted,by the rising of the moon!

4 Throughout that pulsing Pagan night,

the Little people swarmed.High above the chanting Druids soon,

a wrathf ul Goddess f ormed.Death to every f oe and traitor!Pagans—carve the f atal rune!

Cast all our spells together now—

‘tis the rising of the moon!Tis the risin

g of the moon,

‘tis the rising of the moon.Cast all our spells together now—

‘tis the rising of the moon!

5The Goddess headed f or the East,

across the sea’s bright f oam.What glorious havoc She did wreck

in London and in Rome!And the Archdruid he spoke to us,

upon the f ollowing noon: “I think we got our point across, at the rising of the moon!At the rising of the moon,at the rising of the moon.

I think we got our point across,at the rising of the moon!

Scharding’s Note:I suspect that the author of many songs in this collection,

Chwerthin, was a member of Hasidic Druids of North America, orperhaps of the NRDNA.



























327

but even is this is true, it is rather irrelevant, since there is hardly aCeltic tune of the last 300 years that is completely original. Several of the songs work well with Ref ormed Druid rituals, so that is all mostof us are concerned about.

To obtain any of these items, write to: Nemeton, box 13037, Oak-land, CA 94661.

Parabla: myth and the Quest f or meaning is a new publication deal-ing with mythology, ritual and f olk religions. It is published quar-terly at a subscription rate of $12.00 per year, which is expensive,but it looks as i

f it is

goin

g to be an im

portant and

valuable

journal

to Neopagans. Published by Tamarack Press, 166 East 61st St, NY,NY, 10021.

RECORDINGS:The f ollowing records and tapes may be of use in rites as well as inrewrites. They are divided roughly into these categories; Folk, Eth-nic, Classical, Popular and Other. Naturally, many other titles couldbe added.

Folk:Folk:Folk:Folk:Folk:

ROGER NICHOLSON; “Nonesuch f or Dulcimer.”BUFFY SAINT MARIE: Most of her albums.FOLK LEGACY RECORDS; “Golden Ring”

Ethnic:Ethnic:Ethnic:Ethnic:Ethnic:

THE IRISH ROVERSTHE DUBLINERSTHE CLANCY BROTHERSOSCAR BRANDTHE CHIEFTAINSURUBAMBAEVEREST RECORDS : “Authentic Music of the American Indian”FOLkWAYS RECORDS; “Healing songs of the American Indian”DR JOHN THE NIGHT TRIPPERNONESUCH RECORDS: “In praise of Oxala and other Black

Gods”COLUMBIA RECORDS; “Medicine, Mine & Magic”

Classical:Classical:Classical:Classical:Classical:

PROKOFIEV: “Alexander Nevsky”OFFENBACH: “Tales of Hoff man”WAGNER; “The ring Cycle”MENDLESONN: “Walpurgis Nacht”VISTA RECORDS; “Fantasia”

Popular:Popular:Popular:Popular:Popular:

PENTANGLE:TRAFFIC “John Barleycorn”INCREDIBLE STRING BANDMOODY BLUES: “search f or the Lost Chrod.”GRAHAM BOND “We put Our Magic on You”Donavan

OtherOtherOtherOtherOther

NEMETON: “Songs f or the Old Religion” Order f rom Nemeton,Box 13037, Oakland, CA 94661 $5.95 plus tax.

WILBURN BURCHETTE: “Guitar Grimoire” and “WilburnBurchette Opens the Sevens Gates of Transcendental Con-sciousness” order f rom WB box 1367, Spring Valley, CA92077. $5.95 plus Tax?

ENVIRONMENTS



328




A B A B A B

A B A B

PART EIGHT

A GENERALHISTORY OFREFORMED

DRUIDISM INAMERICA

a.k.aThe Gregarious Epistle of

Michaelor

The Adventures of Prolix theDruid

An unoff icial and very controversial attempt by MichaelScharding to provide his own personal overview of the mainhistorical events that he believes has aff ected the developmentof the various Ref ormed Druid movements in North America

over the f irst 34 years of their organizational histories. Bestread with the primary materials that are f ound in the otherparts of “A Ref ormed Druid Anthology” (see next page).

T H E D R Y N E MT U M P R E SS

































































361

in a diff erent way f rom Isaac, the most signif icant of which was theHenge of Keltria. But currently in the Ref orm, the Greenwood Grove,Live Oak / Hazelnut and Birch groves of the NRDNA have survivedin various f orms through the 80s and are relatively stable. In f actmost of them are thriving at the time of this writing. More details onthe histories of these groups must await f urther collections of mate-

rial and more interviews. The signif icant point is that the NRDNAdid not require Isaac’s organizing ref orms to in order to continue tosurvive or to spring up in new f orms. In f act the Bay Area is nowseeing a number of new groves.262

Chapter Seven:The Conclusion to the Paper

I hope that my rather long Epistle has helped to disperse some othe possible myths and misconceptions f ostered by common assump

tions of the term “Druids” and those printed by previous researcher(see appendix D& E). Primary among those myths that I hope tohave dispelled are the assumptions of inapplicability of Ref ormedDruidism to monotheistic f aiths or with Neo-Paganism. Similarly

hope the reader no longer associates the RDNA solely with Celtif orms or previous f orms of Druidism, nor believes the of ten printedinevitability of becoming “organized,” the overwhelming leadershipstatus of Isaac Bonewits, the idea that humor is incompatible withreligion and realizes the problems inherent with researching Ref ormedDruidism f rom a sole reliance on Isaac Bonewits or published source( i nc l u d i n g t hi s o ne ! ) .

I welcome responses and corrections, but remember in the endthat this is my own view of Ref ormed Druidism and it is but oneway, yea, one way among many to understand its chaotic historyFurther studies by NRDNA members will probably paint a very diff erent understanding, especially by a researcher more f amiliar withthe background of Neo-Paganism than I am. I hope this paper wilact as a guide and reminded us of the many issues discussed and the

many independent solutions we applied to the problem of how to beDruids.Go with my blessing and I thank you f or spending the time to

read and think about my words.

Master Druid:Master Druid:Master Druid:Master Druid:Master Druid: Tell me,student, what do youbelieve?Dumb One:Dumb One:Dumb One:Dumb One:Dumb One: I believewhat I believe, Master.M aster Druid:M aster Druid:M aster Druid:M aster Druid:M aster Druid: Youhave learned well.

Concluding ReminderConcluding ReminderConcluding ReminderConcluding ReminderConcluding ReminderIn case you’ve f orgotten, this is a very unoff icial history and i

presents the RDNA in a f ar-too organized light. Many (if not mostother Ref ormed Druids will probably disagree with me on many omy interpretations. Let my ideas be considered as my own personaopinion and do not interpret them as a decisive statement in youf urther studies of Ref ormed Druidism. I recommend a closer inspection of the original documents and interviews bef ore tentatively ac

cepting my personal interpretations.



































































394

30th anniversary celebration; Paul Schmidt, Nikki Lambert, Mike Scharding,

Hannah Davenport, & Richard Shelton (presiding), Monument Hill, April 1993




A B A B A B

A B A BPART NINE

THE BOOKS

OF THELATTER-DAY

DRUIDS

IntroductionUnlik e most of the previous materials written by many authors through-

out the Ref orm, the f ollowing materials mostly come f rom me and my

f riends at Carleton (the Dead Bay Scrolls come f rom Hazelnut NRDNA).

Most of them were written in the 1993-1995 period (which along with the

Green Book volumes 2 & 3 in the Summer of 93, and ARDA) mark this

as a period of high literary output. This period is reasonably separate f rom

the 1963-1979 period of earlier-day Druidism, so I have chosen to call it

latter-day Druidism. The title is also a slight humorous pok e at Mormon-

ism. There are three main categories that group the contents of part nine;

1.1.1.1.1. Thirtieth Anniversary HistoriesThirtieth Anniversary HistoriesThirtieth Anniversary HistoriesThirtieth Anniversary HistoriesThirtieth Anniversary Histories

The Dead Lak e Scrolls (Published Aug. 93)

The Dead Bay Scrolls (Published Dec. 93)

2.2.2.2.2. Weird Stuff Weird Stuff Weird Stuff Weird Stuff Weird Stuff

The Book of the Af rican Jedi Knight (Published Dec. 93)The Book of Ultimate Answers (Published June 94)

3.3.3.3.3. Songs and PoetrySongs and PoetrySongs and PoetrySongs and PoetrySongs and Poetry

The Book of Songs and Poetry, Volume 1 (Published July 93)

The Book of Songs and Poetry, Volume 2 (Published Dec. 93)

My literary explosion began af ter reading the long-neglected materials

of the Druid Archives and seeing the sheer possibilities of Ref ormed Dru-

idism. All this was tak ing place during the May 93 to May 94 period when

I was Arch-Druid. I f igured that I am better at writing than at leading

rituals (although I did hold an unusually large number of rituals), so I

spent much of my energies went into producing literature that might out-

live my physical presence at Carleton. I also had a great number of things

to say, and this was a good time to write them down. Each book has been

individually published bef ore, but this is the f irst time they have all beenpublished together.

Please en joy them, do not consider them dogma and share with your

f riends.

Michael Scharding

January 6th, 1996 c.e.

Day 67 of Geimredh

Year XXXIII of the Ref orm

D R Y N E M E T U M P RESS



396

THE DEAD LAKE SCROLLS

Pref aceThe Dead Lak e Scrolls were written at about the time that I began

to explore the history of Ref ormed Druidism and noticed that the

records were pretty shoddy af ter 1980. I resolved to leave behind

some type of document to cover the more recent history. It turned

out that my comprehensive pro ject would be on Ref ormed Druid-

ism, so the relevance of this document is no longer as a quick sum-

mary, but as an insight into Druidism at Carleton in the early 90sduring my active Arch-Druidcy of May 93 to May 94.

The Dead Lak e Scrolls received little if any attention f rom most of

my f ellow Grove members, but the Hazelnut Grove loved them and

wrote The Dead Bay Scrolls in response. I theref ore publish them

both, hoping that some wisdom will be f ound in them by the reader.

As with all Ref ormed Druidic material, none of this is to be con-

sidered to be rigid dogma or unassailable truth. Read it in the light-

hearted spirit that it was written in.

—Scharding

Publishing HistoryPublishing HistoryPublishing HistoryPublishing HistoryPublishing History

1st Printing - Summer 93

2nd Printing - Summer 96(with ARDA)

The Book of IntroductionThe Book of IntroductionThe Book of IntroductionThe Book of IntroductionThe Book of Introduction

Chapter the First

1. I tell you the Carleton Druids are truly a marvelous exercise in

religious f aith. What other group on campus is as dedicated to

loving nature and that encourages diversity of religious belief s?

2. The k nowledge gleaned f rom the practitioners of the Druidic

outlook , is worthy of being written down; both f or entertain-

ment and the chance it may enlighten someone.3. I highly encourage others to add to this work with their own

writings on miraculous occurrences, insights gained and beau-

ties observed while at Carleton or elsewhere. Poetry and songs

would be a welcome addition.

4. The title of this work mak es an oblique ref erence to the state of

Lyman Lak es.

Chapter the Second

1. The Contents are:

The Book of Introduction

The Book of Years

The Book of Opposition

The Book on John Burridge

The Book of Post (s)Crypts Pt1

The Book of Paul

The Book of Haik u

The Book of Post (s)Crypts Pt2

The Book of Vigils

The Book of Cattle Raids

The Book of the Great Dream

The Book of Stones

The Book of Fire

Lambert ordaining Michelle Curtis, Hill of Three Oaks, Beltane 1994













402



B A B A B A B A B A B A BThe Book of Paul: Part One

Chapter the First

1. Shortly f ollowing the arrival of the new oak , the f oliage of all the

arboretum did shower f orth their blessings unto the new oak .

2. Mik e, the most-k nowledgeable, did collect the off erings f or the

oak and did sk illf ully weave them into a ring of lif e and bless-

ings.

3. Herewith did the two elder oaks contribute to that ring. With

f amilial support, Mik e and Paul braved the dizzying heights of

the oaks to collect their leaf off erings.

4. Yea, they were lik e unto squirrels!

5. With the off ering to the f ledgling oak complete, Mik e and Paul

did proceed with a ritual of goodwill and blessing.

6. Af ter completing the noon-ish ritual under the gaze of the be-

nevolent sun, and with the support of the Hill of Three Oaks, a

libation f rom the waters of lif e was imparted unto the oak .

7. The oak did quick ly drink f rom the waters and, with minimal

coaxing, persuaded the two nearby ape descendants to bathe it

with more powers of lif e.

8. Immediately af ter the oak had consumed all Druidic nourish-

ment available, a strange wanderer did appear, and he did stare

with wonderment and delight upon the healthy new oak .

9. Lo!, the powers of the Earth Mother surged through the oak andit did shine with glory.

10. So sayeth Paul, the mighty.

The Book of Haik u

Placing the k itten

To weigh her on the balance

She went on playing.

—Issa

Nine times arising

To see the moon whose solemn pace

marks onl

y midni

ght y

et

—Basho

O sprint time twilight....

Precious moment worth to me

a thousand pieces

—Sotuba

O summer twilight

bug-depreciated to a

mere f ive hundred.

—Kikak u

Snow Whispering down

all day long, earth has vanished

leaving only sk y

—Joso

Carven Gods long gone

dead leaves alone f orgotten

on the temple porch.

—Basho

Vanishing springtime

wistf ul the lonely widow

pouts at her mirror.

—Seik i

A bright autumn moon...

in the shadow of each grass

an insect chirping.

—Busoh

Black cloud bank brok en

scatters in the night... now see

moonlighted mountains!

—Basho

Two ancient pine trees

a pair of gnarled and sturdy limbs

with 10 green f ingers.

—Ryota

Yellow butterf ly...f luttering, f luttering on

over the ocean.

—Shik i

Crossing it alone

in cold moonlight, the brittle bridge

echoes my f ootsteps

—Taigi

Every single step

is quivering now with light

O how bitter cold!

—Taigi

Paul the mighty with Nikki Lambert, 30th

Anniversary



403

One f allen f lower

returning to the branch? oh no!

a white butterf ly.

—Meritak e

Grey moor, unmarred

by any branch... a single branch

a bird... November

—Anonymous

The so

f t summer

moon...

who is it moves in white there...

on the other bank ?

—Chora

Here is the dark tree

denuded now of leaf age...

but a million stars!

—Shik i

He who climbs this hill

of f lowers f inds here a shrine

to the k ind goddess.

—Basho

Some poor villages

lack f resh f ish or f lowers,

all can share this moon.

—Saikak u

Under a spring mist

ice & water f orgetting

their old diff erence....

—Teitak u

Colder f ar than snow...

winter moonlight echoing on

my whitened hair.

—Joso

Af ter moon viewing

my companionable shadow

walk ed along with me.

—Jodo

Coolness on the bridge...

Moon, you and I alone

unresigned to sleep

—Kik usa-ni

Winter moonlight casts

cold tree-shadows long and still

my warm one moving.

—Shik i

Weeping...Willows

k neel here by the waterside

mingling long green hair.

—Kyorai

In stony moonlight

hills and f ields on every side

white and bald as eggs

—Yansetsu

Penetrating hot

September sun on my sk in

f eel the cooling breeze.

—Basho

Feeble f eeble sun

it can scarcely stretch across

winter-wasted f ields

—Bok uson

Ah lea

f less w

illowbending over the dry pool

of stranded boulders.

—Buson





















413

THE BOOK OF THE BORING

TIMES

Chapter the First

1. Between the last ritual of the Hazelnut Mother Grove in the

land of the East Bay—the Death March, and the f irst meeting of

the Hazelnut Mother Grove South Bay Branch (Gee, look at all

those puns!), which occurred at the f irst harvest time of

Lughnasadh, there passed several years when Republicans held

high off ice, and nothing was occurring with the Druids of Cali-

f ornia.

2. Unless things were happening in other parts of the state with

other Druids of the Ref orm, who did not communicate with the

Mother Grove.

3. These were called by the Arch-Druid the Boring Times, not to

be conf used with the Burning Times.

Chapter the Second

1. In that same place where lurk ed the Orks and the AK-47’s there

also lurk ed a young man f or a f ew moons who was a student in

Wicca of she who was to become the Co-Arch Druid.

2. This young man had just got out of the Army and was a bitnaive.

3. He believed, or so did he tell the Co-ArchDruid, that the

ArchDruid was not just playing computer games to play com-

puter games. He was playing them to do important ritual Magick

that would either save the world as we k now it or change reality

so that we would lik e it better.

4. And the Co-ArchDruid pondered this and wondered at its mean-

ing.

Chapter the Third

1. And the ArchDruid dwelt during most of the Boring Times in

the land of Orks and AK-47s—and he was sore displeased.

2. For the quak e came and trashed his space, and buried him un

der a torrent of his books.

3. He crawled out and rent his hair saying “No more! I have had

enough!”

4. He had an asthma attack and moved to the South Bay.

5. And there was great re joicing.

Chapter the Fourth

1. And he then told the Co-ArchDruid that what he was doing

with the games was a f orm of catharsis called k ill therapy in

which the monsters became f undies and all the other creature

the ArchDruid Stephen would rid the world of .

2. And she came to participate.

3. And he still does so to this day.

Chapter the Fif th

1. And the ArchDruid moved f our times during the Boring Time

until he came to rest in the Alamo, and then moved one more

time to where he dwells today.

2. Always during the Active Times and the Boring Times did he

promote musical groups and New Age Fairs by distributing thei

cards and f lyers at many locations in the East and South Bay.

3. While promoting the shows, one of which he himself co-pro

duced, he would collect and tell jok es about he-who-was-then

vice-president, Quayle, who was at that time a f igure of f un f o

many (and horror f or more).

4. And he collected until he had 365 of them.

Chapter the Sixth

1. Af ter the end of the Boring times, he participated in the Laun

dry Think Tanks, at which the off icers of the Grove planned the

next meeting of the grove, and in what other activities the Grove

would participate.

2. At the most recent non-boring ritual, Lughnasadh, even MrBoring showed an unboring part of himself by participating f ully

which shock ed the Arch Druid into having an asthma attack

(two days later).






415

THE BOOK OF THE 30TH

ANNIVERSARY

Chapter the First

1. And the Druids had now come to their 30th year, and wanted

to celebrate and thank the deities f or helping them to thrive f or

30 years.

2. But there also was a death of an author held high among the

People f or his wisdom. And many were the books of his writing

held and cherished among the people, especially the Co-

Archdruids.

3. And the Arch-Druid wanted to honor him now, not wait f or

Samhain. And so was there a memorial as well as great joy f or

the 30 years of the Ref orm.

Chapter the Second

1. And the Co-Arch-Druid was in a state of delight f or the Arch-

Druid Terlach who had ordained her into the 2nd and into the

3rd also was in attendance.

2. And he was Preceptor, and honored an ancient , hoary tradition

of the f irst Preceptor (Cherniack ).

3. And when the Co-Arch-Druid ask ed him if the Earth-Motherhad given f orth of Her bounty, he answered “Yup!”


Chapter the Third

1. And the Arch-Druid, whom she had herself laid the apostolic

hand of 3rd Ordination upon af ter he waited over 8 years af ter

his 2nd, was there and took part in the procession and other

parts of the ritual, and was congratulated by the older ArchDruids.


Chapter the Fourth

1. But there was also in that place great puzzlement, f or they won-

dered that she would ordain when others had ref used to, f or inmany minds and many quarters he was seen as a jerk .

2. And she answered onto them saying, “He did the work . He

endured the ordeal. He has studied much in many traditions,

but especially the sage Kon Fu Tse, who has wrought many

changes within him.”

3. For he is a magician. And it is the task of a magician to produce

changes in reality in accordance with his will. And he is also a

priest.

4, And so did the Co-Arch-Druid anoint him just bef ore the close of

the year. Even just bef ore the holy day of Samhain, f or she was a

sadist.

Chapter the Fif th

1. He had comm itted to doing a Samhain druid ritual f or the

OTO’ers, think ing he could get her to perf orm it.

2. But it was in her mind to ordain him and have that be his f irst

ritual as an Arch-Druid. And he called his Grove Tuatha De

Danaan.

3. And many were the members f rom Hazelnut Mother Grove

South Bay Branch (Gee, look at all those puns!) who attended

the ritual and saw that it was well done.


Chapter the Sixth

1. And great was the Co-Arch-Druid’s pride at seeing this, so that

several buttons brok e, f or she saw that she had ordained well.

2. For it is the way of a true priest to rise above their persona

imperf ections, act their station and to lead the people in the

ritual, and the one called Somm er did that well.

3. And it was the f irst ritual to be done in the East Bay f or severa

years, and since the Hazelnut had moved, and its name had

grown by many characters, it was the f irst grove in the East Bay

to be holding regular rituals.

4. And there was great re joicing





























429

The Book of Songs and PoetryVolume One

Compiled by Michael Scharding and Sine Ceolbhinn

This book is a collection of songs, chants and poems that I have

heard used or composed that may be deemed suitable to Druidic

usage (or maybe not..). It is in no way an exclusive or exhaustive

collection. Feel f ree to add or delete to its contents with songs or

poetry of your f avorite writers or historical sources. Even better, in-clude some of your own compositions.

The Song notation (only in printed copies) that I’ve included is

the best that my meager sk ills could provide. There are tonal inf lec-

tions that sometimes cannot be conveyed in script. Use the music as

a guide, not as a task master. Many are in strange modal f orms of the

k ey of C, my f avorite singing k ey (but perhaps not yours)

Mik e Scharding

Day 81 of Samradh

Year XXXI of the Ref orm

(July 21st, 1993 c.e.)

These documents are mostly of the Public Domain

Please share it with others.

Printing History

1st Printing—1993

2nd Printing—1996

(in ARDA)

Samhain Procession Hymnb y M i c ha el N o v . 1, 1992

Thanks to the Earth f or giving us birth.

Thank s to the Sk y, both wet and dry.

Thanks to al creatures in between,

Those that have bodies, and those unseen.

We of the oak groves here f irst arose,Praisin’ you in song, thirty years long.

Now comes the winter’s cold, harsh test,

When Sun and Earth are at their rest.

The Triples Songb y M i c ha el

I see the Moon and the Moon sees me

Phases of the Goddess, numbered three:

Maiden, Mother, Cro-ne

Maiden, Mother, Crone.

I see the Sun and the Sun sees me

Phases of the Sun God, numbered three:

the dawn, no-on and du-sk

the dawn, no-on and dusk .

Moon Chantb y M i c ha el

( a r o u nd t o t he t u ne o f “R o s e , R o s e ” )

Moon, Moon, Moon, Moon

Will you shed your light on us?

I will shed my light on you

As—I—rise.

The Caring Song( S o u r c e U nk no w n )

The Earth is our Mother

W e mu s t t ak e c a r e o f he r

The Earth is our Mother

W e mu s t t ak e c a r e o f he r .

Other verses:

The Sk y is our Father...

The Animals are our pals...

The Plants are our f riends...All people are our race...

We All come f rom the GoddessF r o m C i r c le

We all come f rom the Goddess,

And to her we shall return

Lik e a drop of ra-ain

Flowing to the ocean.

We all come f rom the God,

And to him we shall return

Lik e a tongue of f la-ame

Rising to the heavens.

This is My Songb y M i c ha el 6 / 22 / 93

The blue sk y above me

the green earth below

The love of the spirits

Where ever I go.

Chorus:

So this is my song

and this is my call

to love the Earth-Mother

and to love Be’al

We play in his f orest,

We dance in her f ields,

Eating their bounty

they joyf ully yield.

To be a Druid

is to be Aware

that all paths are one,

where ever we f are.

Fur and FeathersK el t r i a n

Fur and Feather and Scales and Sk in

Diff erent without but the same within

Many the bodies but one in soul

Through all creatures are the gods made whole.

Hymn to the Russian EarthIf the people lived their lives

As if it were a song f or singing out of light

Provides the music f or the stars

To be dancing circles in the night.







432

Night’s Things Revisitedb y M i c ha el S c ha r d i n g 5 / 1 / 92

a supple tree by the lak e shore,

swaying and calming

to the whims of the Night’s breeze.

a moist-eyed deer on the wood’s edge,

sensing and searching

f or the new place to call home.

a green grassy f ield in Night’s dark ,rolling and tossing

lik e bedsheets on a sleeper

a young bard sits on a tall k noll,

think ing and list’ning

to the moon’s whisp’ring shadows

a stone in the unlit stream’s depth,

wearing and smoothing

under the whetstone of time.

The Fourb y M i c ha el S c ha r d i n g M a y 27 t h, 1992

I listen to the music of my harp

as f ingers twist to a will of their own.

I f eel the pulsing of my living heart

measure the poems by it’s thunderous drone.

In the warm groves, I talk with the Good Folk ,

my toes rooted f irmly in Mother Earth.

How subtle the changes Time will invok e,

Earth is ever-ready f or a new birth.

I splash the water, rile it with my toes,

but it always f alls into shape again.

Angry, rough seas pounding upon the coasts

their strident message is that of Earth’s pain.

The desert air f lick ers with f lames of heat

and I look out upon the scorched lands.

Could I survive long if I were set f ree?

Or would I die and burn upon the sands?

The Dead Ghostb y M i c ha el S c ha r d i n g A p r il 9, 1992 A musical ghost haunts that hill,

most can’t hear it, and I doubt Jean will.

The phantom mourns love lost long ago

and sadly sings about the lying f oe

who stabbed him over a women’s f alse claim.

That woman and I now share our last name.

Two Welsh Triadsb y M i c ha el S c ha r d i n g 3 / 7 / 92

Three Things No One Knows:

Where your soul was bef ore you were born.

What you should do during the short break .

Where the greatest journey stops next time.

Three Things I Won’t Tell:

What things lurk under my k ilt and sporran.

Whose wif e I call my lover in the night.

How much I had to bribe the judge when I did tell the second in

order to k eep the f irst.

A Winter’s Poem f or Heatherb y M i c ha el

In this season where all seams dead,

and lif e’s sleeping in snow’s white bed,

k now that nature’s strong energy

will soon, in spring, bloom f orth f or thee.

The Sweat Lodgeb y M i c ha el A p r il 26 t h, 1992

We stood, clad, around the f ire

When will it start?

Heartbeat so hard I can see it.

Madonna songs waf t in f rom a nearby bonf ire party

That is not us.

I look around at the f aces

People I k now.

Labmates, Roommates

Friends I’ve eat Pizza with.

Men and Women,

Not Children.

Why are they here?

Will we work together?

Gosh, what if I get a hard-on...

And they see it?

I won’t, I hope.

I’m mature. Control.

Control.

Stop beating so f ast!

Dry those hands.

Still wet.

The priestess disrobes and joins us.

I try and not stare.

They’re bodies. Swallow.

The f ire is judged hot.

Glowing rocks hunted,Fished f rom the coals,

Prodded with sticks,

Herded into sk illets,

Transf erred to the Lodge.

Sparks and Activity

Another portaged.

How many more? A f ew.

Time, you’re slow.

From f ire to Lodge.

I built that lodge with them.

Things are progressing.

It’s all right.You’re not a novice.

cool down, Mik e.

Check lists.

what if ....

They’re done!

It’s starting!

Straighten up!

Clear away thoughts.

They look nervous.

I’m nervous.

She says were ready.

Right!



433

Clothes off ! Clothes off !

Damn laces!! Argh!

Allright, that’s done.

Return to the circle.

Everybody is nak ed.

Every body is nak ed.

Arms

Legs

Chests

Bellies... Genitals..

Wow.

We really are...

Diff erent?

No.

Mostly alik e...

Pay attention!

Hum, Mik e! Chant!

Hummmm mmmmmm

Aahahaha! Hooooooo!

His hand, her hand.

We are a circle.

The waves settle.

The mind sof tens.

Armor straps loosen.

Steel plates f all sof tly.

Family.

They see me.

Aohhhhhm.

The sk y churns slowly.

My breathing..

slows..

down.

A vision!

A vision

Eagles and cranes

Soar. SOARING.

Owl is there.

Feathers out stiff and f eeling the

Currents of air.

A push here, an ebb there.

I turn my head and look down.

Wind rushes over my eyeballs.

Sharp vision scans the running countryside.

Galloping of veins in my head.

Cross-current ruff les my f eathers.

I compensate.

Pull the wings closer.

Drop.

Drop.

Drop.Extend.

Push f rom gravity’s embrace.

Tree tops.

Many types.

Thin twigs.

Strong arms.

Flowing grass.

Moonlit prairie.

Flap.

Flap.

Flap.

Pull the wings back .

Stretch the legs out.

Reach.

Close the talons.

Ground so close.

Its legs churn.

Eyes trying to reach saf ety f rom me.

It’s body slowing down its eyes.

Close the talons.

Sink them.

Weight is added.

Sc

oop up

the rabbit.

Its legs now useless.

Torso twitches and thrashes.

Cannot escape.

Tak e it home.

Flap.

Flap.

Flap.

Kill it.

Food.

Time to leave.

“Bye Owl.”

“Bye Owl-man.”

Return to the Lodge

Feathers to f ingers.

Branches to dirt

Heaves to a plastic tarp.

I am back .

Voice strong.

Heyah! Yah Hah! Ho! Hey!

Lead them in mind.

Mind’s strong legs dance about the lodge.

Body imitates by twitch.

They also traveled.

Steam is lessening.

Keening and cries sof ten.

Pull strength in.

Channel to f riends,

People in torture f ar away,

People without hope.

We f old our weary wings.

Ready? Yeah.

“Grab a support Pole.”

One. Two. Three!

Lif t!

The black sk y rises and f alls away.The sk y churns above us.

Heat goes, cold comes.

Steam spreads.

Cold rubs on us.

Mist rises f rom bodies.

We laugh!

Dance!

Shout!

Hop about lik e Frogs!

Hug!

It work ed! Oh Gods! It work ed!



434

The Camelb y M i c ha el A p r il 6 t h, 1992

The Camel sails upon the desert

It k nows the way will be long & dry.

The Camel sails upon the desert

And only its rider can k now why.

The Falcon soars with its outstretched wings

It f eels the ebbs and puff s of the air.

The Falcon soars with its out-stretched wings

On it’s destination does it care?

The Salmon leaps o’er the churning f alls

Leaving the water it brief ly f lies.

The Salmon leaps o’er the churning f alls

And reaching its birthplace, the f ish dies.

The Prairie Fireb y M i c ha el A p r il 6 t h, 1992

A boring biolab f ieldtrip...

How much longer?

Smok e! Look , Smok e!

What type of f ire is that?

Run to the cause.

Branches dodge me.Emerge f rom the quiet woods.

Roaring f rames bef ore me

Rippling downwind.

One spark started it.

The spreading ring.

Inside, all is burnt.

The area of Change is thin.

Outside, all f ear it.

The Change is painf ul.

That-which-changes

can see but the pain.

Should I jump through,

or let it catch me?

The Searchb y M i c ha el N o v . 22, 1992

Do I aimlessly wander the silent hills?

Are my sylvan prayers better spent in church?

Can an Outsider cure the world’s dark ills?

Will I ever f ind That f or which I search?

Sonnet 1: The Would-be Bardb y M i c ha el

My Muse, she gathers songs of man and elf ,

the moving ballad with f euds and f lowers.

Yet this is all to waste, just lik e my self ,

if we can’t write a song by our powers.

Knowledge, she k nows what I attempt to say.

Sk ill, he molds out my dreams (time pays his hire).

Wisdom, she pushes us onward when we tire.

With the, the mind of the wise bard can sing.

Och!, how I seek to obtain their prowess.

Fain that I were the master of one thing

than the journeyman with twelve not of his!

There’s more value in my craf ted ob ject

than the f inest scale could ever detect.

The White Jewelb y M i c ha el N o v . 22, 1992

Some mock my lovely jewel,

“She is merely a moon.”

She can move seas... Can you?

Her light is scorned by lamps,

“I can turn them on or off !”

She leads women... Can you?

She always will return.

“She is in f ixed orbit.”

She’s eternal... Are you?

Sine Ceolbhinnb y M i c ha el A p r il 8 t h, 1992

‘Se Sine Ceolbhinn a tha an anam oirre!

Seinn i an amhrainn sean agus an amhrainn og!

Tha thu mor clarsach beag agus mo caraid f hior!

Tha mo gaol bog ort, an drasda gu siorraidh!

To Jean SweetmusicJean Sweetmusic is the name that is upon she!

She sings the ancient songs and those that crawl on k nees!

You are my little harp and my most loyal f riend!

My sof t love is on you now till the f inal end!

A Poem to my HarpWhen we go to Eire what will it be lik e?

Will I explore on f oot or ride on a bik e?

Will I unpack you on a wind torn strand

to play f or dancing spirits of that land?

Will the Quiet Ones come f rom hidden doors

to sit around us at Her heath’ry moors?

Will my c

hilled h

ands p

luc

k ran

dom m

elodies

while the streams sing of lands with golden trees?

Will Night’s chorus join us in a sad tune

with your strings back lit by a silv’ry moon?

Perhaps the bardic Muse will whisper things

that reveal stories of lovers and k ings.

Let’s go, good companion, maybe this year,

and see what wonders may to us appear.



435

A Book of Songs and PoetryVolume Two

To the Readers,

Welcome to this collection of songs and poetry dealing with na-

ture. All of the items were obtained f rom students, f aculty, f riends

and staff of Carleton College. Our campus is beautif ul and well rep-

resentative of the marvelous beauties still extant in Nature.

Whether Christian, Jew, Muslim, Hindu, Neo-Pagan etc. the earth

is our responsibility to tak e care of . Only when we truly f eel theimportance of the earth to our spiritual lives, will we override our

short-sighted material greed to exploit it. Hopef ully, in a small way

this publication will help.

Please do not reproduce this book f or monetary gain but only to

give a copy to a f riend. None of the authors have expressly given

their assent f or their work to be abused or reused.

Michael Scharding—Editor

December 8th, 1993

Goodhue Hall by Lyman Lak es

Printing HistoryPrinting HistoryPrinting HistoryPrinting HistoryPrinting History

1st Printing 19932nd Printing 1996

(in ARDA)

Dark Clouds

b y S c o tt S t e a r ns

Dark clouds roll over the land

The quick ly moving storm

Devouring the light in its path

Lightning and thunder

Signs of the gods displeasure

Warning of the rains to come

The very air crack les

with horrible anticipation

of horrible things to come

Then comes the rain

cascading, a sheet of water

a torrent of angel’s tears

All in its path are drenched

The storm’s sheer f erocity

unmatched in Measured time

hopelessness f ills my heart as I sit idle

and watch the f alling water

when of a sudden

as quick as Hermes himself

the black clouds roll past

Rays of light, less than nothing

smash the clouds

as if they were hammers

I wish I were an artist

able to paint the sk y

f or I Would paint it as it is

Hope f ills my heart

light f ills my eyes

and a rainbow glows in the distance

Sir Isaac NewtonSir Isaac NewtonSir Isaac NewtonSir Isaac NewtonSir Isaac Newton:

“So then the f irst religion was the most rational of all others, til

the nations

corru

pted it. For there

is no w

ay ( i

m p lie

d

: without

rev

ela

tion) to come to your k nowledge of a Deity but by the Frame o

Nature.” — Yahuda Manuscript 41, Fo. 7Yahuda Manuscript 41, Fo. 7Yahuda Manuscript 41, Fo. 7Yahuda Manuscript 41, Fo. 7Yahuda Manuscript 41, Fo. 7

The Comet

b y M a tt C o he n

Chrome and copper

the comet collided with the sk y

sliding sideways across the slight canyon of my sight.

A screaming song. A

sizzling,

sputtering,

sibilant serpent.

Horace (65 - 8 b.c.e.)Horace (65 - 8 b.c.e.)Horace (65 - 8 b.c.e.)Horace (65 - 8 b.c.e.)Horace (65 - 8 b.c.e.):“Drive Nature off with a pitchf ork , never the less, she will return

with a rush.”

The Cruelest Jok e

b y S c ott S t e a r ns

The cruelest jok e

played by the gods

upon man

is not a winter’s day

the sun shining lik e never bef ore;

yet the world is f rozen

and dead

Nor is it autumn

when the leaves turn brilliant

yet they soon die

in splendid agony

Nor is it spring

when the earth is being renewed

yet storms do rip

all the land asunder

Nor is it summer

when the sun is nearest the earth,

yet the heat does scorch,

and all the land turns brown

No, the cruelest jok e

that not even the Trickster

in all his malevolent mischief

could surpass

is lif e.













PART TEN

ORAL

HISTORIESIntroduction

It is my intention to provide the reader with more than one history

of Ref ormed Druidism by presenting the reader with transcripts of

oral interviews with prominent Ref ormed Druids. Their viewpoints

should provide more balance than my voice alone could provide.

D R Y N E M E T U M P RESS B A B A B A B A B A B A B A B A B A B

A B A B A B

A B A B

















































































Documents

Bonewits_ a Reformed Druid Anthology