ODE FOR THE HIGH-KNOWERS.

Half of Mankind’s woe comes from the fact that, several thousand years ago, somewhere in the Middle East, peoples through their language conceived spirituality OR MYSTICISM….

-Not as a quest for meaning, hope or liberation with the concepts that go with it (distinction opposition or difference between matter and spirit, ethics, personal discipline, philanthropy, life after life, meditation, quest for the grail, practices...).

-But as a gigantic and protean law (DIN) that should govern the daily life of men with all that it implies.

Obligations or prohibitions that everyone must respect day and night.

Violations or contraventions of this multitude of prohibitions when they are not followed literally.

Judgments when one or more of these laws are violated.

Convictions for the guilty.

Dismissals or acquittals for the innocent. CALLED RIGHTEOUS PERSONS.

THIS CONFUSION BETWEEN THE NUMINOUS AND THE RELIGIOUS, THEN BETWEEN THE SACREDNESS AND THE SECULAR , MAKES OUR LIFE A MISERY FOR 4000 YEARS VIA ISRAEL AND ESPECIALLY THE NEW ISRAEL THAT CHRISTIANITY AND ISLAM WANT TO BE.

The principle of our Ollotouta was given us, long time ago already, by our master to all in the domain; the great Gaelic bard, founder of the modern Free-thought, who is usually evoked under the anglicized name of John Toland. There cannot be, by definition, things contrary to Reason in Holy Scriptures really emanating from the divine one.

If there are, then it is, either error, or lies!

Either there is no mystery, or then it is in any way a divine revelation!

There is no happy medium...

We do not admit other orthodoxy that only the one of Truth because, wherever it can be in the world, must also stand, we are completely convinced of it, God's Church, and not that one of such or such a human faction … We are consequently for showing no mercy to the error on any pretext that can be, each time we will have the possibility or occasion to expound it in its true colors.

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1696. Christianity not mysterious.

1702. Vindicius Liberus. Response of John Toland to the detractors of his "Christianity not mysterious."

1704. Letters to Serena containing the origin of idolatry and reasons of heathenism, the history of the soul's immortality doctrine among the heathens, etc. (Version Baron d’Holbach, a German philosopher).

1705. The true Socinianism * as an example of fair debate on matters of theology *.To which is prefixed Indifference in disputes, recommended by a pantheist to an orthodox friend.

1709. Adeisdaemon or the man without superstition. Jewish origins.

1712. Letter against popery, and particularly against admitting the authority of the Fathers or Councils in religious controversies, by Sophia Charlotte of Prussia.

1714. Defense of the Jews, victims of the anti-Semite prejudices, and a plea for their naturalization.

1718. The destiny of Rome, of the popes, and the famous prophecy of St Malachy, archbishop of Armagh, in the thirteenth century.

Nazarenus or the Jewish, gentile, and Mahometan Christianity (version Baron d’Holbach), containing:

I. The history of the ancient gospel of Barnabas, and the modern apocryphal gospel of the Mahometans, attributed to the same apostle.

II. The original plan of Christianity occasionally explained in the history of the Nazarenes, solving at the same time various controversies about this divine (but so highly perverted) institution.

III. The relation of an Irish manuscript of the four gospels as likewise a summary of the ancient Irish Christianity and what the realty of the keldees (an order half-lay, half-religious) was, against the last two bishops of Worcester.

1720. Pantheisticon, sive formula celebrandae sodalitatis socraticae.

Tetradymus.

I. Hodegus. The pillar of cloud and fire that guided the Israelites in the wilderness was not miraculous but, as faithfully related in Exodus, a practice equally known by other nations, and in those countries, not only useful, but even necessary.

Il. Clidophorus.

III. Hypatia or the history of the most beautiful, most virtuous, and most accomplished lady, who was stoned to death by the clergy of Alexandria, to gratify the pride, the emulation and even the cruelty, of Archbishop Cyril, commonly, but very undeservedly, styled Saint Cyril.

1726. Critical history of the Celtic religion, containing an account of the druids, or the priests and judges, of the vates, or the diviners and physicians, and finally of the bards, or the poets; of the ancient Britons, Irish or Scots. In plus with the story of Abaris the Hyperborean, priest of the sun.

A specimen of the Armorican language (Breton, Irish, Latin, dictionary).

1726. An account of Jordano Bruno's book, about the infinity of the universe and the innumerable worlds, translated from the Italian editing.

1751. The Pantheisticon or the form of celebrating the Socratic-society. London S. Paterson. Translation of the book published in 1720.

"Druidism" is an independent review (independent of any religious or political association) and which has only one purpose: theoretical or fundamental research about what is neo-paganism. The double question, to which this review of theoretical studies tries to answer, could be summarized as follows:

"What could be or what should be a current neo-druidism, modern and contemporary?”

"Druidism" is a neo-pagan review, strictly neo-pagan, and heir to all genuine (that is to say non-Christian) movements which have succeeded one another for 2000 years, the indirect heir, but the heir, nevertheless!

Regarding our reference tradition or our intellectual connection, let us underline that if the "poets" of Domnall mac Muirchertach Ua Néill still had imbas forosnai, teimn laegda and dichetal do chennaib 1) in their repertory (cf. the conclusion of the tale of the plunder of the castle of Maelmilscothach, of Urard Mac Coise, a poet who died in the 11th century), they may have been Christians for several generations. It is true that these practices (imbas forosnai, teimn ...) were formally forbidden by the Church, but who knows, there may have been accommodations similar to those of astrologers or alchemists in the Middle Ages.

Anyway our "Druidism" is also a will; the will to get closer, at the maximum, to ancient druidism, such as it was (scientifically speaking). The will also to modernize this druidism, a total return to ancient druidism being excluded (it would be anyway impossible).

Examples of modernization of this pagan druidism.

— Giving up to lay associations of the cultural side (medicine, poetry, mathematics, etc.). Principle of separation of Church and State.

— Specialization on the contrary, in Celtic, or pagan in general, spirituality history of religion, philosophy and metapsychics (known today as parapsychology).

— Use in some cases of the current vocabulary (Church, religion, baptism, and so on).

A golden mean, of course, is to be found between a total return to ancient druidism (fundamentalism) and a too revolutionary radical modernization (no longer sagum).

The Celtic PAA (pantheistic agnostic atheist) having agreed to be the defense lawyer of ancient Celtic paganism and to sign jointly this small library *, of which he is only the collector, druid Hesunertus (Peter DeLaCrau), does not consider himself as the author of this collective work. But as the spokesperson for the team which composed it. For other sources of this essay on druidism, see the thanks in the bibliography.

* Socinians, since that's how they were named later, wished more than all to restore the true Christianity that teaches the Bible. They considered that the Reformation had made disappear only a part of corruption and formalism, present in the Churches, while leaving intact the bad substance: non-biblical teachings (that is very questionable in fact).

** This little camminus is nevertheless important for young people ... from 7 to 77 years old! Mantalon siron esi.

1) Do ratath tra do Mael Milscothach iartain cech ni dobrethaigsid suide sin etir ecnaide 7 fileda 7 brithemna la taeb ogaisic a crech 7 is amlaidsin ro ordaigset do tabairt a cach ollamain ina einech 7 ina sa[ru]gad acht cotissad de imus forosnad [di]chetal do chollaib cend 7 tenm laida .i. comenclainn fri rig Temrach do acht co ti de intreide sin FINIT.

TRACT ABOUT THE 21* RITUALS OF THE PACT WITH THE GOD-OR-DEMONS.

(On the new peace with the god-or-demons.)

* The calculation varies according to the authors.

STONEHENGE’S MYSTERIES.

The Greeks had the mysteries of Eleusis or Samothrace but we had the mysteries of Stonehenge devoted to Abellio (Apollo in interpretatio graeca) if we are to believe Diodorus of Sicily who in this case refers to other authors even older than him.

" Hecataeus and certain others say that in the regions beyond the land of the Celts there lies in the ocean an island no smaller than Sicily. This island, the account continues, is situated in the north and is inhabited by the Hyperboreans, who are called by that name because their home is beyond the point whence the north wind (Boreas) blows; and the island is both fertile and productive of every crop, and since it has an unusually temperate climate it produces two harvests each year. Moreover, the following legend is told concerning it: Leto was born on this island, and for that reason Apollo is honored among them above all other gods; and the inhabitants are looked upon as priests of Apollo, after a manner, since daily they praise this god continuously in song and honor him exceedingly. And there is also on the island both a magnificent sacred precinct of Apollo and a notable temple which is adorned with many votive offerings and is spherical. Furthermore, a city is there which is sacred to this god, and the majority of its inhabitants are players on the cithara; and these continually play on this instrument in the temple and sing hymns of praise to the god, glorifying his deeds.” (Diodorus of Sicily, Library of History, book II 47).

There are a lot of mythology and very little history in this testimony. It cannot be citharas but some rotes (Welsh crwth), Apollo is not a Celtic god, Leto never heard of her, etc. ...what therefore makes the reconstruction of these Celtic mysteries of Stonehenge very difficult but let us nonetheless embark on this intellectual adventure BECAUSE THE ONLY TRUE TRAVELS ARE INNER TRIPS.

While making it clear that this monument predates the Celts and therefore the druids, who only reused the stone decor for their sacred theater. It was built in fact in the Neolithic or early Bronze Age, that is to say from -2800 to - 1100 when the first Celts arrived in the region around - 700.

SOME GENERAL INFORMATION TO GET STARTED.

All those times when Man seeks to express his thought, whether through gestures, or words, or plastic shapes, it is necessary that the sign he uses is the representation as exact as possible of the thing signified.

In the beginning of all the languages, we find the imitative harmony; in the religions, the external ceremonies are always the perceptible expression of the popular beliefs, and as we need a word to express, each idea, a particular form of worship matches each religious symbol . The more a people has ideas, the more its language is rich; the polytheism being the broadest synthesis of all the possible religious ideas, its sacred language therefore has to be the richest and the most varied; each one of its concepts has an own expression, a particular ceremony which is its external sign. The life is lent to us, but on this side as beyond an impenetrable night prevails; the crossings are guarded ; birth and death are the secrecy of the god-or-demons. There is something sacred in the contradictions which surround these two doors of the life.

If death is wrapped with a mysterious fear, the not less mysterious generation act is covered among all the peoples by the instinctive veils of decency. Why these involuntary red patches if there is here a divine law? It is the base of the family, the holy chain of the communion of the beings and nobody dares to speak of? It is that decency is the crown of the fairies or of the chaste goddess-or-demonesses if this expression is preferred, the aureole of the virgin mother; it is necessary to leave to each god-or-demon his kingdom: the light would sully what belongs to the night.

The Greeks designated by the noun of mysteries, from the word muein; to close one’s mouth, to remain dumb; certain religious ceremonies which were achieved in the night, and in silence. But a mystery was not, for them, an incomprehensible and imposed by the authority, or accepted by a blind faith, dogma, like in Christianity; this idea remained always unfamiliar to polytheism; it was only a secret you must not to reveal.

One can explain the secret nature of these mysteries by theological reasons which are due to the intimate relationship of dogma and worship in the Greek Antiquity.

In any case in the Celtic world, the air god-or-demons are called upon opencast; their worship is public because their action is visible in broad daylight , their sanctuaries are not covered and nobody calls them to witness in a closed place. The god-or-demon of light and harmony, the prophet god-or-

demon, has no mysteries; his temple is always open, and each one may question him. The god-or-demon of transactions and exchanges, the god-or-demon communal to everybody, Lug, has no temple; but his statue is everywhere (Caesar, B.G. VI, 19,1: Lug has the most numerous representations - simulacra or arcana -) and his worship is mingled with that of all the other god-or-demons. The tamer of monsters, the divine hero who conquered the sky through his courage, is honored by the male wrestling and the sacred games. The same applies to Taran/Toran/Tuirann.

But the underground goddess-or-demonesses or the fairies if you prefer this word, whose action is hidden, can be called upon only in a closed or remote place (an island for example, like in the case of Nerthus). They make the plants germinate and make them come back under ground, they hold the keys of life and death. And as they keep their secrets in an eternal silence, the symbolic ceremonies which represent their mysterious action too, have to be wrapped with shade and silence.

The comrunos (the initiated persons) did not form an intellectual aristocracy; nothing, absolutely nothing, justifies the opinion which represents them as a class of well-read intellectuals, scorning the beliefs of the people. If there were philosophers, high-knowers like the Eduan Divitiacus who ignored the profoundness and the high moral range of the religion of their ancestors that was due to the particular turn of their mind, to their theocratic and monarchical tendencies and by no means to the teaching of the Celtic mysteries themselves. Not only this teaching was not in opposition with the remainder of the mythology, but it was itself often symbolic. Each one understood it in one’s way. In the stories of god-or-demons died and come back to life which made the content of all mystical worships, the Greeks like Euhemerus believed to see a proof that they were only deified mortals; for others, like Cicero, these symbols borrowed from the life of nature seemed to clarify rather the nature of the things than that of the god-or-demons; but the majority was especially struck, like Plutarch, by the allusions to the moral life of the soul/mind.

Aristotle's view , Synesius reports , is that “ such is, indeed, the nature of initial religious teaching; it really does not speak actually to the reason like the philosophical teaching of the high-knowers having succeeded the primordial druids, but to all the faculties of Mankind at the same time; it acts through the senses on imagination, heart and intelligence. The great mysteries of nature, light, motion, life, are not proven: they assert themselves. The movement besides is proven by walking. In the same way, the symbols, which are the human expression of the divine laws, are not proven, they are exhibited and the conviction goes down by itself in the soul/minds fit to receive it. This characteristic is found even in the modern mass religions. Some uses which are preserved in the Greek Church, for example that to close the doors during the Holy Sacrifice, remind of the secret nature of the mysteries of Antiquity in Christian religion.

The rituals are perceptible signs (words, actions, and so on) accessible to our current Humanity, but mystagogical. Every ritual is also a mystagogy, going from the visible to go to the invisible, from the meaningful to what is meant. This is why the rituals are also the favored place of the druidic teaching, intended for the training of individuals. They give us a foretaste of the total communion with the god-or-demons which awaits for us. The rituals introduce us into the intimacy of the life of the god-or-demons and become thus a gift of deifying sovereignty by definition. Put in synergy with our will to be - Celt - these elements become bearers of awakening and salvation. But the rituals are not only a homage paid to the god-or-demons. The ritual is also a sign of the communion of god-or-demons and men. At the time of the obligatory festivals or oenach like Samon (ios) or Lugnasade, the public worship precisely proves to be total i.e., performed by the totality, of the gigantic mystical body that is the Ollotouta.

This is particularly the case of the great ritual fires which must all be lit at the same time.

In Ireland it was the fire of the king sitting at Tara which gave the signal, a passage from the Tripartite Life of Saint Patrick proves it unequivocally which shows us the apostle of Ireland lighting himself a fire the first at Easter on Slane Hill to challenge the druids of King Loegaire his pet hate.

The story is recorded in the Life of St. Patrick by Muirchu..

It was on 26 March, Easter Sunday, in 433, that the eventful assembly was to meet at Tara, and the decree went forth that from the preceding day the fires throughout Ireland should be extinguished until the signal blaze was kindled before the royal mansion. The chiefs and Brehons came in full numbers and the druids too……St. Patrick arrived at the hill of Slane, at the opposite extremity of the valley from Tara, on Easter Eve, in that year the feast of the Annunciation, and on the summit of the hill kindled the Paschal fire. The druids at once protested….by demoniac power the Arch-Druid Lochru,

like Simon Magus of old, was lifted up high in the air, but when Patrick knelt in prayer the druid from his flight was dashed to pieces upon a rock (Catholic Encyclopedia, volume 11 year 1913 page 555).

The old druid of the menapian forest that I am will allow himself to strongly doubt the reality of the facts described at the end of the episode in question, the fact remains nevertheless that at the time in Ireland everyone as one man lit his ritual fire on signal given by that of the king on the hill of Tara.

Some rituals, of course, can be reiterated (the festivals, the consolamentum if the patient gets better, atenoux and divertomu rituals, etc.); but others in principle are not to be given twice to the same person, since their effects are theoretically permanent and remain, whatever happens. They are indelible (come back to paganism or conversion, confirmation of druidic faith, ordainment as high-knower, vate, velede or gutuater/gutumater, funerals, etc.). But the rituals are not only a spiritual seal. The gift of sovereignty which results from them is indispensable to the Celtic acting, indispensable for the druidiactio.

They are never private actions, but actions which commit the very whole community finally, and this is why they are, in general, due to each one. They affect and reach in a varied way each member of the community, according to the diversity of the situations. This is also why, each time the rituals comprise a common celebration, with visits and participation of the dagolitoi or believers (for example the festivals like that of the trinouxtion samoni…) ; this one, as far as possible, must override their individual or almost celebration.

The purpose of the rituals is to make it possible for each one “to recharge one’s batteries.” By the words and the things, they feed and strengthen the “will to be” (Celt). The will to be - Celt - indeed needs these words to rise and to nourish itself.

But a good knowledge of Celtic civilization can also help to better understand. The rituals therefore are also a teaching. The ANCIENT mythological store has a great importance, it is from it that a great part of our sacredness is drawn or is inspired. The rituals of the medieval druidism also kept by assuming them some elements of the worship of the former druidism, the memory of its historical events, the meditation of its oral mythological literature.

“They are said there to learn by heart a large number of verses; accordingly some remain in the course of training twenty years. Nor do they regard it lawful to commit these to writing, though in almost all other matters, in their public and private transactions, they use Greek characters. That practice they seem to me to have adopted for two reasons; because they neither desire …. nor those who learn among them, to devote themselves the less to the efforts of memory, relying on writing; since it generally occurs to most men, that, in their dependence on writing, they relax their diligence in learning thoroughly, and their employment of the memory” (Caesar BG book VI, 14).

The meditation or the recitation of the divine word (labarum, voice verb or message of the Fate symbolized by the cross known as St. Andrew’s cross in Scotland or St. Patrick’s cross in Ireland) is indispensable in a religion of the oral like ours; where the mind which gives life (the Great spirit) prevails over the letter which kills, prevails overs the unheeded letter.

And since it is in the rituals that appears fully the vocation of the druidic Ollotouta; it is in the chairmanship of these rituals that the role of the high-knowers appears publicly, in communion with that of the vates, veledae and gutuaters or gutumaters.

Since in final analysis, it is the god-or-demons who act and work through druids (Muirchu dixit), their personal imperfection does not prevent them from acting. The rituals do not depend on the gifts or power of the high-knower who officiates, but act ipso facto (ex opere operato Christians say, by the very fact that the action is accomplished); thanks to the power of the god-or-demons, who divinize in a way the believers by making them their foster children. But if the spiritual fruitfulness of these rituals does not depend on their own person, it depends nevertheless on the inner tendency of those who get them (on their faith). This is why no ritual may be changed or manipulated according to the moods of each one nor even of the majority of the members of the touta. Even the Primate is not allowed to change them (without a serious reason). In the rituals, there exists an almost immutable part, because of divine origin or going back to the purest Celtic mythology; and parts likely to be changed which the high-knowers have the right, and even the duty, to adapt to the cultures of the people incorporated into

the super Celtic tribe through assimilation. Druidism is not sectarian is not chauvinistic. It can and must incorporate in its ritual the richness of other cultures, as from the moment when they are cleared from their leavings. Our druidiactio therefore regards as equal in right and dignity the variants of a ritual, if they are in conformity with the broad outlines of druidism. The celebration of rituals has to match the genius and the culture of the various continents.

There were Celts in Asia (in the area of Ankara more precisely) and their language remained the same one as that of the area of Trier in Germany until the 5th century. Strabo (Geography XII, 5), evokes their very particular form of government with the tetrarchies.

Quotation of one of their last kings: “I value my good name more than riches” (Deiotarus). Diophanes of Nicaea who was a Greek author of the 1st century, native of Bithynia, dedicated to him his treatise on Agriculture.

Their name remained present in Istanbul with the district of Galata and its famous Galatasaray. But let us not forget either the mixed people of the Bebrykes in Bithynia. The mythical king of the Bebrykes, Amykos, is a head hunter, a practice well attested among Celts. Between the territories of the Bebrykes and that of the Doliones, is a mountain named Arganthonios. A typically Celtic name. But it should be reminded that all that is very old. The Bebrykes are not attested historically (they appear only through myths). On the other hand, these peoples had characters called dikastes who can only be druids saddled with a Greek name (meaning "judges" what is very suitable for ancient druids).

The example and the very destiny of the Gallo-Greeks therefore show us that druidism has to be lived and celebrated in all the languages, in all the cultures, so that those are not only absorbed, but also in a way put in synergy with it. Because in this field diversity should not harm the unity or the fidelity towards the broad outlines of druidism, synergy not meaning pure and simple “disappearance.”

Man being at the same time a body being and a spiritual being, expresses and perceives spiritual realities through material signs and symbols. As social being he needs for signs and symbols to communicate with others, by language, gestures, actions. In the human life, signs and symbols therefore take up an important place.

A ritual is consequently always built with signs and symbols, according to the divine pedagogy,as it happens a mystagogy, which is its. The great religions of Mankind besides always show this cosmic and symbolic sense of the religious rites. The liturgy of the druidic Ollotouta therefore presupposes and integrates the elements of the nature that surrounds us or of the human culture.

The higher Being speaks to Mankind through his emanations. What Hindus call vyuha and Muslims shirk. Light, night, wind, fire, water and earth, trees and fruits, speak to us about the divine one while symbolizing at the same time its transcendence and its immanence. Idem for the signs and the symbols of the life of mankind : to eat, drink, to do justice, to teach, can become as many mystagogical symbols . Those of the civilization of our ancestors remained famous in this respect. The word is therefore an important component of the druidic worship. The freeing redeeming message of the philosophical and considered paganism of our druidiactio must be emphasized; and all the high-knowers must therefore pay attention very carefully to the place of its reiteration (if possible a Celtic hallowed place) to the fact that its reading must be audible and understandable, and so on.

Song and music fulfill their mystagogical function in an all the more significant way as they are in closer connection with the action. They also take part in the finality of the words and gestures of the ritual. The harmony of the signs (song, music, words and actions) is all the more expressive and fertile that it is expressed in the cultural richness peculiar to each area or touta in question; and this is why druidism encourages it (so that the soul of the people can make itself heard, while remaining in conformity with the broad outlines of our will to be “Celt”).

The beauty as well as the color of the works of art too can have a mystagogical effect. The images and the sacred simulacra or arcane too, are also allowed, as from the moment when they do not represent the invisible and incomprehensible higher Being, but the god-or-demons embodied through avatars, or the great heroes to be venerated. These works of art may be placed in the sanctuaries or may be reproduced on the objects as well as on the sacred clothing, in the druidicist homes or at the

edge of the roads, even at the crossroads (Biviae, Triviae or Quadriviae… of the Romano-British - or Gallo-Roman- people).

The beauty as the color of these works of art indeed, always stimulate prayer. The contemplation of these simulacra or arcana (of these images or of these statues) united with the meditation of the word from the god-or-demons and with the hymn is a part of the druidic mystagogy; so that the celebrated mystery is printed in the memories and can be expressed then in the life of the dagolitoi or believers.

Some pagans still understanding Sunday as “day of the sun” (Sun--day, Son-tag…) the neo-druidism accepts, our society of today being based on a solar calendar; that certain rituals are celebrated on the Sunday nearest to the exact date of the festival in question (in lunisolar Celtic calendar like that found in Coligny).

The meeting or oenach in the same place to celebrate these rituals or these festivals may consequently take place on the week day which is still known as the day of the sun (Sunday) in certain countries. And morning at dawn consequently, instead of the evening.

SETTLING OF THE MANOR OF TARA.

Tradition has it, and Trefuilngid Tre-Eochair reminded us in bygone days, that our druidism has 27 rituals established by the god-or-demons themselves, Lugnasad for example, or drawn from Celtic mythology (the ritual of conversion, unknown to the Celts in the beginning obviously, etc.). 27 ceremonies called venial, total (ollototales) or druidiactions.

The nine venial ceremonies are: the second naming ceremony (anmenacton, conversion or return to paganism and confirmation of druidic faith), dubbing, marriage or engagement, consolamentum, funeral, homage to the ancestors and finally lifting of ne litom.

The five druiactions are the following rituals. Initiation, taking minor order (ordainment as vate, velede or gutuater/gutumater), the various handing-over of palms or distinctions matching a rank in the minor order, the taking major order (ordainment as a high-knower or priestess), the enthronement ; to which some specialists add the two oaths as various other rituals.

In a stricter sense, the word initiation traditionally designates the whole of the step of introduction into the sodality.

This entering must always be progressive, whether it is a question of the understanding or of the practice. As the word initiation is used wrongly or wildly today (most of the time, it is a hoax, a through correspondence initiation, and so on); it is better to be strongly prepared to it (getting of a solid general knowledge, a good knowledge of the ancient Celtic civilization, reflection on the other religions, and so on…)

The nine ollototal or total ceremonies are the following ones. Samon (oenach of November 1st), Ambolc (February 1st), Beltene (May 1st, oenach for the high-knowers), Lugnasade (oenach of August 1st), the festival of Epona (winter solstice), the ten nights of Grannos or Gourdeziou (the decamnotiaca) and finally the festival of Taran/Toran/Tuireann (summer solstice), the vernal equinox (ver sacrum), the autumnal equinox (Bron Trogain or festival of the memory); to which some specialists add the Celtic services of atenoux and divertomu.

These 27 ritual (major rites of Pan-Celtism) were always variously lived and practiced by the high-knowers both on the Continent and the Islands but the reflection on the mind unity of these 27 true rituals ( the elude being on the contrary an execration) will appear only gradually. It was unknown by the former druidism and began only with neo-druidism. Former druidism, like its soul besides, was naturally pagan; it acted without thinking, better perhaps, routinely and without thinking about it.

These rituals are pan-Celtic institutions (we would say today national or transnational) of divine origin for some of them, as we saw it, for example in the case of the Lugnasade, or at the very least dating back to the metahistory (the mythology); whereas the others, themselves, are rather local and of strictly human origin.

These pan-Celtic rituals are distinguished from the simple minor or private rites that are the local prayers or festivals, the rituals dedicated to local god-or-demons, the pilgrimages, the pardons (tromenies)…. Because their establishment dates back to the god-or-demons themselves or the mythology as we have just seen it, whereas that of the rites in question, the minor rites, is only the fact of their people. They are rituals at a minimal level (although traditions connecting nevertheless the nations to the exploits of the god-or-demons).

VENIAL OR FAMILY RITUALS.

The naming ceremony (anmenacton for children, anuanacton for adults).

To become druidicist is done by a continuous progress and an initiation, continuous or more exactly comprising several stages. This long way could not be followed too quickly. At the time when everyone was a celticist, the pagan “baptism” of the children therefore involved a LATER training. It was there the role of the druidic schools precisely. Today it is a little the opposite. The later training is more reduced, what is important it is the preliminary preparation which can be rather long, because the most current situation from now on, it is the naming ceremony celebrated for an adult. The purpose of this preliminary preparation is to make it possible to the aforementioned adults to solemnize or formalize their return to paganism (conversion).

The sympathizers must be initiated in the practice of druidism and introduced by appropriate rituals, celebrated to successive times, in the life of the community. In both cases (child or adult), the faith necessary for the name ceremony does not need to be perfect. It is enough that it is like an acorn, called for growing. From where the importance of the godfathers (fosterers). They are to be fervent believers, able and ready to help the new one, child or adult, in his process towards the truth of his being. From where the importance besides also of the very whole touta in this case, it is on its members that the success, or the failure, of this conversion movement, will depend.

The children died before a possible naming ceremony go directly to the Vindomagos because of their innocence, and the adults also if they followed the reda, i.e., the minimum ethics recommended by the cryptic druid Pelasgius, to arrive there. In other words, 99,9% of the population. Other believers in the Pure Land that awaits us after death like Shinran ( Kyoto 1173-1263) say even 100%.

Become adoptive sons, in a way through an adoption of the type daltachas or altrom, of the god-or-demons through their naming ceremony [mention crossed out in the original manuscript: like the man Jesus at the time of his baptism in the Jordan in the ford of Bethabara], the new druidicists are bound…:

a) Not to hide their will to be and live as such (no ashamed pagans on our premises, druidism was always public, opened to the “multi” and not only reserved for some “nonnulli”).

b) To help the community (Ollotouta) of the god-or-demons’ people.

Given once and for all, the name ceremony belongs to the ritual not being to be reiterated.

The liturgy of the ceremony of the name or anuanacton emphasizes successively the two aspects of the process.

Certain variants of the naming ceremony, particularly the ritual of conversion or return to paganism, comprise a face which can be said negative: the wresting from the situation in which the human beings are born by definition, that of the original weakness due to our animal nature, and particularly those who were immersed in the totalitarian atmosphere of the non-based on the principle of individual search for the Grail, mass religions. The naming ceremony in this case is a step ahead, in the freeing from this original weakness.

At the same time and in a positive way this time, the ritual makes us begin a new life, of found again peace with the god-or-demons.

The confirmation of the druidic faith too, another variant of the name ceremony, contributes to releasing the druidicist from this original weakness illustrated by the topic of the sickness of the Ulaid (Noinden or Ces Ulad).

Liberation of the original or nurtured weakness and participation or awakening in the life of the god-or-demons, can be understood one without the other.

It is because it is given to him to take part in the life of the god-or-demons that the one who received the sacrament of the anmenacton or anuanacton is released of the aforementioned original weakness, which can even affect the best people among us (the Ultonians). But not from of all its after-effects or from all its consequences nevertheless. The sickness of the Ulaid disappeared, but the convalescence process begins.

The man awakened up to the divine life by this naming ceremony is no longer a slave of this weakness symbolized by the Noinden or Ces Ulad. The god-or-demons do not see mankind like men, because the men see only appearance, whereas the god-or-demons, themselves, see also the hearts.

This is why such ceremonies of the name are generally supported by an oath. The new convert in particular has to declare that he gives up his mistakes and wants to turn his back on the absence of beauty of niceness and of good which results from this.

The “pagan baptism” ritual of the little children is, of course, very different on these points, but it provides too, a renunciation similar to that which is in the naming ceremony of adults, but that the fosterers or biological parents pronounce. The potential adoptive parents indeed always had an important place in Celtic tradition. Their presence testifies to the entry of the child in the Celtic-druidic community, of course, broader than that of the family clan. They are invited to worry at the same time as the parents, about the education of their godson (or goddaughter). They can even be led in certain circumstances, to replace the parents in this task. It is therefore preferable that the anmenacta or anuanacta as pagan baptisms are celebrated in the community gathered especially at the time of the great festivals like that of the trinouxtion Samoni (os), Beltene, and others.

The soul of the infants died without anmenacton directly return to be melted in the universal psychic big reservoir called awenyddio, like a water drop in the Ocean; but for those who survive all becomes possible then.

The act of naming was always of a major importance, what has no name does not exist. The name makes a place in the community.

The name may also mainly determine the destiny of his bearer, and, consequently, to presage his future, because it is also accompanied by a whole series of gessa which will guide him in his life. Nothing to see nevertheless with the current “astrology” of names).

And it is only thanks to this initiatory name that the believer can begin to really be a member of the people of the god-or-demons. This naming is like an awakening (amarcolitanos) to the true world, and to have a Celtic initiatory name is therefore essential to enter druidism. By this attachment to the god-or-demons and to their people the new dagolitos takes part from now on in the triple function of every human society.

“You are the hyperborean nation, the holy nation, the royal function, some warriors, the people which are of the god-or-demons, some creator, Aes Dana! ”

The baptized one through the pagan baptism then becomes inhabited by this divine sovereignty which makes him another man. This received sovereignty makes that the baptized of pagan baptism cease being slaves, some afraid animals, but become sons of a king.

By this ceremony the “named one ” will be made even adoptive son of the god-or-demons. The former high-knowers went as far as to speak in this case of “deification.” The whole by a kind of anticipated apotheosis. Occurring not after death but with the beginning of the life. And, of course, more democratic than in the case of the Roman emperors.

The “Named one” takes part in the priestly function when, by friendship for the god-or-demons, he dedicates to them his person and his existence to them. Particularly at the time of the druidic service, through his conscious and active participation in this ritual.

The “Named one” takes part in the royal function each time he condemns and fights injustice, concretely, by the services done to his clan, his friends; each time he contributes to reorienting this world in the direction desired by the god-or-demon of the high-knowers (De dhruadh. Mhu dhe tar gac nde specifies even the Irishman called Mug Ruith).

The “Named one” takes part in the heroic function when he defends our cause against all odds.

The “Named one ” takes part finally in the basic function of the aes dana by achieving with heart and conscientiously his work. An honest work. NB. As regards dignity or human rights the new druidism equates the aes trebtha who are former atectoi (the atectai are Celtized peoples) to the aes dana.

There is more true nobility in making corn growing, or bringing back fish every day , even in making shoes that in living as a parasite of the society (merchants, speculators, politickers, leaders of multinational company, intellectuals, professional sportsmen, stars of the show business or of the media).

This attachment with the people of the god-or-demons is conveyed concretely by the means of various local communities or toutas. It is there that a support must be sought so that the newcomer can continue on the best route of the blossoming of his Celtic being.

Those who received this naming ceremony are definitely marked by the other world, the true one. This indelible mark, this seal, makes the “named ones” ready to take part in all the other rituals.

What about, however, those who will never be able to receive such a ritual? To this question the primordial high-knowers already answered by advance and by definition in a way.

Those who, without extremely serious fault from them, are unaware of everything about druidism, and are still andabata (opposite of amarcolitanus); but, however, seek the truth in their heart, sincerely (since the god-or-demons act even in the heart of infidels or unbelievers) and behave in a courageous way or without doing something wrong, these too will enter the kingdom of the god-or-demons after their death.

The naming ceremony is indeed one of the treasures shared with the other pagan ones, beyond their multiple errors. A human being is not a number and every human being therefore receives a name from his parents or a nickname from his community.

Those who believe in the god-or-demons and who have an initiatory name to guide them, continue to be in a certain mind communion the ones compared with the others; even if this communion is, of course, very imperfect compared to druidism.

Man is in the image of the god-or-demons but deprived from their aura. The one who believes in the god-or-demons becomes literally son of the god-or-demons, therefore grandson or factor of the Fate (of the Tokad). This adoption gives him the force come from the top. Does Christianity realize well what it proclaims when it writes: From now on therefore, sharers in Christ you are appropriately called "Christs” (St. Cyril of Jerusalem).

Fed with the word of gods, the true Celts too become gradually, some gods, and they become for men as a fire in the night; because the high-knowers were sent towards the nations by the Morrigani after the battle of the Plain of the stone pillars or burial mounds to announce to all tribes the good news of the suscetlon.

“Hell doesn’t exist

And everyone will go to heaven.

Peace up to heaven.

Heaven down to earth.

Peace on earth

And beneath heaven,

Prosperity, and strength in each one! “

Celts are the priestly nation par excellence (Caesar. B.G. Book VI, 16-18: “admodum dedita religionibus”). This is why therefore it is necessary to believe the Celts when they speak about the Divinity, in this field, they have a good knowledge of it.

Notice on the conversion ritual.

Are fully enlisted in the association that is the Ollotouta those who, being Celtic-minded , or at least being not Semitic, neither Hamitic, nor Mongolian, and so on, minded… agree to conform to the mystic and ethics of the eponym people and to be assimilated to it.

The dubbing (virolaxton).

Every teenager having been prone to a name ceremony carried out during his childhood can (and even must) ask for his dubbing.

The anmenacton itself (the naming ) having for a subject a child by definition; it is obvious that he is not yet indeed at this time clearly aware of what he does or to what he has committed.

The dubbing is consequently the necessary ratification of these promises of the “pagan baptism.” By the dubbing ritual the link with the people of the god-or-demons is made conscious, and at the same time is enriched by an increased spiritual force.

Concretely the new members of the people of the god-or-demons are thus bound more strictly from now on, at the same time to defend and spread druidism; because philosophical and considered paganism is a hope for Mankind.

The symbol of this mission is the handing-over to the young person of his first knife or its first dirk (of a bunch of keys for the girls). Traditional gesture to make somebody either a warrior or a knight either a

lady (or more exactly a young lady). With the handing-over to the young person of his first weapons, or to the girl of her first keys, it is highly significant.

It is a question of communicating the perpetual sacred fire from Taran/Toran/Tuireann to the young persons sent on a mission on this Earth, in an “Ambicatusian ver sacrum.”

The dubbing supports them in the fights of the life, in the struggles they will have to wage in order to live in honor and dignity.

But in order to be allowed to receive dubbing, you must have been prepared for that. It is particularly necessary that the child became aware of the commitment of his naming ceremony of not long ago, and that he is disposed to assume it. He must be ready to set himself an example and if necessary to carry out the missions which will be his ambicatus or his personal ver sacrum to him, for the good of all.

The dubbing being always attached very closely to the name ceremony, it is preferable that the potential adoptive parents or fosterers of the child are the same ones on this day. The dubbing is generally carried out between 12 and 18 years.

It is usually a high-knower who deals with this ritual. The fact of receiving the sacred fire (Taran/Toran/Tuireann) from the own hands of the local high-knower, emphasizes more the bond which links the young people to the Celtic-druidic community and makes him become from now on one of the members of the tribe. The dubbing hands down to the young people the Celtic mind. They are thus marked forever with a new and double characteristics: that of man (or woman) of their clan, but also of herald witness of the true world.

As its initial context suggests it, the dubbing strengthens the one who receives it in his will to be (Celt). To be a Celtic woman (the French Jean Markale would say). He commits to take part in the priestly function of Celtism with a renewed strength; to fight against our weaknesses (the spirit is willing, but the flesh is weak) even in the difficult situations, represented by the typically Celtic myth of the disease of the Ulaid (Ces Ulad or Noinden Ulad).

Very specific ritual, the dubbing, however, takes its whole meaning only in connection with the naming ceremony and the ancient Celtic initiation. By the dubbing ritual, the young person having been thus distinguished, receives more than the simple sword of justice of Noadatus/Nuada/Nodons, he also receives the weapons of the mind of Taran/Toran/Tuireann and becomes in turn a herald of the clan of the children of the great goddess-or-demoness, ready for the “Ambicatusian ver sacrum” of one’s life. The force come from the top (the sunartion) very different from the rough nertis of the warriors or soldiers, is the quality of the mindset or of the soul/mind guaranteeing to each one the constancy in the seeking for beauty good and niceness. This come from the top sunartion, makes able to overcome, even the fear of death, and to face ordeals or persecutions. It predisposes to go until the renouncement and to the sacrifice of one's life to defend a right cause.

“Happy the peoples beneath the Great Bear [….] because they do not know this supreme fear which frightens all others: Hence the spirit inclined to throw itself on iron and this lack of care put to save a life which must be given back to you.” (Lucan, De Bello Civili, I, 454-462).

Like the naming ceremony of which it is the completion, the dubbing too, is given only once.

Engagement, weddings and marriages.

There is no primeval androgynous persons in the Celtic tradition, but some men and women.

The couples who wish it are formed in Ambolc and announce it to the clan (to the Touta). At the end of the due time, they take then, or not, the decision to marry. When two Celticists marry, their union is like an oath.

The myth of the sacred wedding (thus of the hierogamy) of the Celtic Hercules and of Keltine, expresses pictorially, the subjacent principle of the divine plan in the field : the attraction and the coincidence of opposites as the source of life and energy. What it is called a binomial in the French political world where there are well right to stress this importance of the complementarity of the genders! Which by no means excludes the equality as regards civil rights and the equality in dignity.

Here what thinks about that Henry Lizeray himself.

“According to the druidic traditions preserved by the Greek authors, Celtus is the primitive and generic name of the whole race. It was replaced by that of Galatians since Hercules, carrying the bludgeon, married Galatea, a daughter of the king Celtus. He had from her a son, Galates, from where the Galatians have their name. It is an allusion at the time when bludgeon replaced knife as a weapon. When Alesia, capital of the Celts, was razed by Caesar, its inhabitants did not move far, into Langres, one of the oldest towns in the world, where the cutlery art still flourishes” (Henry Lizeray. S.D.D).

They are unfortunately whimsical etymologies on behalf of Henry Lizeray, this great French high-knower that we knew better inspired, but it is the thought which is important.

The marriage is the bond by definition uniting a man and a woman and beyond their person, the clans of which they are some members. The wellbeing of the whole society depends on the solidity of this kind of alliance. As Plutarch saw it very well , “Neither are the pleasures received from any other source so great, nor the benefits conferred on others so lasting, nor is the glory and beauty of any other friendship so noble and desirable,

As when the man and wife at lodging and bed

Under one roof a life of concord lead.

Moreover, it is a thing warranted by law; while Nature shows us that even the Gods themselves stood in need of love for the sake of common procreation.

Thus the poets tell us that earth is in love with the god who pours the showers, and heaven with the earth; and the natural philosophers are of opinion that the sun is in love with the moon, that they copulate every month, and that the moon conceives by virtue of that conjunction. And it would of necessity follow that the earth, which is the common mother of all mankind, of all animals, and of all manner of plants, would one day cease and be extinguished, should that same ardent love and desire, infused by the God, forsake matter; and matter cease to pursue and lust after the principles and motions of generation. .. I say more than this, that the love of virtuous women does not decay with the wrinkles that appear upon their faces, but remains and endures to their graves and monuments. Then again, we shall find but few male couples of true lovers; but thousands of men and women conjoined together in wedlock, who have reciprocally and inviolably observed a total community of affection and loyalty to the end of their lives. I shall instance only one example, which happened in our time, during the reign of Caesar Vespasian….” (Moral writings, Dialogue on love, chapter XXV).

Marital love was never a vain word among Celts as the touching story of Eponine and Sabinus and many others proves it still besides (Kiomara and Ortiagon, Camma…). The Celtic marriage was always solid. It aims at a unit which, beyond the union of the bodies, leads to be one heart and one soul.

If the marriage had as much importance in the eyes of the primordial high-knowers, it is because within the marriage and therefore the family a whole set of personal relations is built. Relationship between spouses, fatherhood motherhood, kinship, which give to each one his place in the nation and the community, including that of ancestors.

The ritual of engagement or weddings, as regards it, aims at blessing the union of the men and women through whom the perpetuation of the ancestors and, therefore, of the worship which must be celebrated for them as a perpetual flame, is carried out. This union is consequently very important and constitutes one of the pillars of the survival of the people, of the tribe. It must consequently be solid as a rock or a ship able to face all the storms and of which inhabitants may say as in the case of the first water-buses intended to sail on the Seine in Paris: “She is tossed by the waves, but does not sink.” Latin “Fluctuat nec mergitur.”

Characteristic of the Celtic weddings: it is not the blessing of the high-knower officiating, but the assent of the promised ones which makes the marriage. From where the obligation to have witnesses being able to attest all this. The assent of the future spouses must be conscious and free, free from every threat or from every fear, without any constraint. In the contrary case, there would not be really marriage. It would have to be regarded as null and void.

The myth of the weddings of the Celtic Hercules and Keltine or Galatea shows us well that the marriage is the first of all the institutions of civilization. Sexuality as well as fatherhood or motherhood or the filial duties always formed one of the great concerns of the primordial high-knowers and of the former druidism (cure of sterility, rites to find a husband, punishment of parricides and so on). You will be a father, my son; such is the geis, such is the command, which is at the same time a blessing.

There is no primeval androgynous persons in the Celtic tradition, but some men and women. The marriage of a man and a woman is therefore an important human reality which has its justification in the perpetuation of Mankind as in its progressive rise towards Supermankind; because there is not between men and god-or-demons some insuperable barriers, barriers that love or friendship cannot cross.

“ The sons of God saw the daughters of men that they were fair and they took them wives of all which they chose. There were giants (Nephilim) in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men who were of old, men of renown (Gibborim) ” (Genesis 6,2-4).

Love is a plastic feeling. It implies between the spouses an intimate personal and reciprocal gift of oneself . There cannot be solid marriage between dagolitoi or believers refusing to completely give one to the other within the framework of a common faith in power life. And this is why the self-blessing of the marriage for a responsible fruitfulness is also a ritual. Like all the rituals, it comprises words and acts. This self-blessing is an oath of fidelity but also a more general reciprocal engagement. As an oath the ritual gives to the husbands the duty and the force to honor their parents, their ancestors, and to be about them the living testimony to their children. But it is a bet on the future we have said. As a bet on the future, it confers on them the force and the duty to defend oneself mutually. Ammianus Marcellinus. A Roman history. Book XV, chapter 12.“A whole troop of foreigners would not be able to withstand a single continental Celt if he called his wife to his assistance, who is usually very strong when she is in a mad rage; especially when, swelling her neck, gnashing her teeth, and brandishing her sallow arms of enormous size, she begins to strike blows mingled with kicks, as if they were so many missiles sent from the string of a catapult.”

Not to forget, however: the need that there is absolutely free assent. The matrimonial assent is the act of will by which a man and a woman are given and are received themselves mutually. The marriage can be advised even arranged by the parents; but it is the assent of the parties, clearly expressed between adults and legally competent which makes the marriage, not the agreement of the parents. Nothing can replace this free assent.

The expression of this assent is consequently one of the essential rites of the ritual.

In the former druidism, they were the future spouses who gave each other the sacrament when they concluded the commitment to start a home and family together, a new community of life, a hyphen between rival clans.

Even during the time of the former druidism , so that the oath is valid, the presence at least of a vate, even of a velede or a gutuater/gutumater, was needed, in order to be used as favored witness (as high-knower).

Favored witness to whom two other witnesses chosen by the spouses themselves came to be joined.

The celebrating high-knower of the ceremony recorded the oath of the spouses then, for information of the community.

The current oath takes place in a celebration which comprises a reminder of the word of Ogmius on this subject as well as a blessing (self administered by the spouses).

The wedding ritual can be twinned with a ritual of atenoux or divertomu, since this ritual is by definition also that of a mystical union (creation of an egregore) in addition to be that of a commensality..

The main characteristic of the Celtic marriage is its solidity we saw with Plutarch and Ammianus Marcellinus, from where its highly beneficial nature.

The marital fidelity is particularly difficult in a world where the divorce is the easy solution for the failures or the difficulties.

The divine spark received at the time of the ritual gives each day to the spouses the strength of living according to this commitment.

The heroism this fidelity can involve sometimes is a testimony of the highest value for the whole of the dagolitoi (believers). See the case of Eponine and Sabinus.

The children are the most invaluable gift of the marriage of a man and a woman, and they contribute to the blosoming of the spouses themselves.

To pass life obviously implies to accompany the growth of this life, to educate it. It is therefore one of the first responsibilities of the spouses.

This education normally begins inside the family itself, but it lasts the time necessary so that the children reach their maturity. It is done with the cooperation of multiple educational authorities like that of the potential adoptive parents or fosterers for example, which combine their efforts so that the child becomes a man.

In druidic philosophy, this educational mission of the parents is therefore raised to the dignity of a priesthood. In short the children contribute to the happiness of their parents and their completion.

Through the marriage a union intended at the same time to bless the husbands in sexuality without taboo but responsible and to give birth to children, is contracted. If for various reasons this cohabitation becomes impossible, druidism accepts the legal separation from bed and board and the division of the property , when the husbands do not want to go to the divorce.

If, unlike the famous Parisian ships of the brand Fluctuat nec Mergitur the couple tossed by the waves ended up sinking, it goes without saying that there is no need for the presence of a druid to sanctify this sinking, the druids will worry only about the future of the children born from this union; and even more so that in a druidic marriage it is the future spouses who self-administer the nuptial blessing, not the officiating druid. As for the civil authorities, the druids have nothing to advise them in this field.

The consolamentum.

Cure and heal the casualties or the patients, the men having left Hyperborea requested from the primordial high-knowers; the casualties, patients, as all those who are suffering.

And so the former high-knowers prepared remedies and cured many patients or wounded persons.

The care of the casualties or patients formed an important part of the work of the former high-knower. Archeologists found in Germany, in a grave located at Obermenzing in Bavaria, the body of a man who was probably a surgeon high-knower of the year 200 before our era. He had also been buried with a sword, a spear and a shield. But he was above all a doctor and not a warrior since they found in his grave a trephine (making it possible to withdraw from the cranium small sections of bone in order to reduce the pressure exerted by the brain-pan on the brain), a probe as well as a retractor. Cf Jose Maria de Navarro and his study on the grave of a doctor of La Tene found in Bavaria, published in 1955, by the prehistoric society.

Wounds disease and suffering can indeed mark the life of any man, often at the point of being able to even lead to despair. The old age itself also comprises some handicaps which are connected with the disease.

But before these ordeals , the god-or-demons do not leave their human brothers helpless. For instance, Lug assisting Cuchulainn.

Lucan. Book I, lines of verses 444 to 462. “Vos quoque qui fortes animas, belloque peremptas, laudibus in longum vates dimittitis aevum .” You also, vates who by your praises send in the almost eternity the great souls killed in action.”

What Lucan reports to us is therefore extremely clear. Those who die in action , helped by the songs of the vates, go directly into the other world parallel to ours which is called Heaven after their death…

In action, in action, but isn’t it a fight that each key moment of the life ???

If one of you is sick or wounded, let him therefore call those who know. They will pray on him after having prepared remedies; and if the remedies do not save him, the prayer will secure his passage in this parallel other world of heavenly nature which is called Vindomagos.

The main key periods of this ritual are the prayer, the laying on of the mallet of Suqellus and the administration of various symbolic remedies (their medical effectiveness is no longer conceivable today).

In the consolamentum, the high-knowers combine, as they always did, the good of the bodies to the good of the soul/minds. This is why this ritual was in the beginning a ritual of cure. The vate, by preparing the remedies, calls on the patient or the casualty the force of the spirit of Lug.

Thanks to the power of this interdependence of the divinity and of the men, the dagolitoi or believers , sick or seriously wounded, also profit, themselves, and at a distance away, of the beneficial effects of the youth or health Fountain appeared during the battle in the Plain of the stone pillars ; or of its

various earthly equivalents as the thermal springs of Bath, the fountain of Glanum in the south of France, and so on.

It is what we call today the placebo effect so much is great the power of mind over the matter. The placebo effect indeed illustrates the influence of the mindset on organisms: the psychosomatism.

The consolamentum can be administered to every dagolitos (believer) beginning to be in danger due to disease wound or old age, if he had asked for it beforehand, at least implicitly.

This consolament could be reiterated if the patient or the casualty, after recovery, relapses again seriously or if, during the same episode, his state worsens abruptly. Thanks to these gifts of divine sovereignty, these periods of suffering can also often appear fertile. They are decisive periods for the improvement of the minds. The inner peace found again with the god-or-demons, is changed into strength. As the German Vauvenargues said it one day: “What doesn't kill me make us stronger.”

It is recommended in certain cases to associate the patient or the casualty with the sacrifices of atenoux and divertomu, by making him take part in the psychosomatic regeneration brought by these rituals. For the dying persons, this life beverage can even be the last of the rituals.

This ultimate participation in the sacrifice, of the druidicist , is as Charon's obol Greeks say, the last rites Catholics say. Spiritual food and supplies for the last stage, that of the great passage towards the other world, that of the entry in the Vindomagos. Such last rites are not necessary to benefit from the pact (caratrad) formerly passed with men to psychopompous deities like Epona and all the others; whose benefits are capable of changing even suffering and death (aren't they iovantucaros virotutis dunatis toutatis contrebis mopatis and to be complete anextlomaros?) but they can on the contrary be very useful in the event of meeting the wrong kind of person, of the kind wrathful deities like Catubodua, would say our Buddhist friends of Tibet, on the occasion of this last trip of the soul-mind.

The very possibility of this ultimate communion of devogdonion commensality, thanks to soma or haoma (mead or sacred ale kind cervesia for the high-knowers) can show that beyond the death, which is only the middle of a long life, the god-or-demons always expect our participation in the eternal banquet of the life in the Vindobitus.

To notice. In the case of the consolamentum (disease or serious wound ), the community may also pray to recommend the patient to the god-or-demons and to require his physical or spiritual cure. Such an egregore of course strengthens the placebo effect.

Funeral.

The druidic initiation finds its achievement in the ritual of the funeral because, as we said it, death is only the middle of a long life.

The funeral praise, called formerly “lamentations,” is a humanly required moment of all Celtic funeral.

It was formerly entrusted to vates as the quotation of Lucan shows it very clearly. “Vos quoque qui fortes animas, belloque peremptas, laudibus in longum vates dimittitis aevum.” You also, vates who by your praises send in the almost eternity the great souls killed in action.”

Lastly, it t is a question of entrusting to the earth or to the fire the body which will live again in another world (orbis alius Lucan says).

“Therefore they cremate and bury with the dead things that are suitable for the living” (Pomponius Mela III, 2).

N.B. Nowadays of course that is only symbolic.

Lifting of elude or of ne litom.

The community life into which today rituals introduce is supported and structured, not only by those we have just seen; but also by a certain number of other rituals, of which that of the lifting of elude or of ne litom. The ritual of lifting of elude or of ne litom, is intended to restore the confidence of the god-or-demons, but also of the other members of the tribe (touta), destroyed or damaged by a very gross or very serious fault.

We know no longer many things, on the other hand, about the ceremony of the former druidry called ritual of execration or excommunication.

Because the high-knowers always understood that man remains a fragile being. The spirit is willing, but the flesh is weak.

Reminder about the Noinden Ulad and the Ces Ulad. These two fables seem rather different at first sight. Dumezil in his time (le Trio des Macha 1954) understood well that all these stories having as a heroine a named Macha were all what remained to us of a fable having a very completely different philosophical range: the ideology of the three functions. He makes it a metaphor of the danger - by butterfly effect- of every breach in the social harmony or balance: order, justice, defense, and social complementarity or complementarity of the genders.

Mac Cana and others pointed out the similarities with the legends of the “Melusine” type.

On the other hand, we hardly agree with the “Medusa” or “Sheela Na gig” effect evoked by B.K. Martin (A reading of the Irish Noínden Ulad). On the other hand, in contrast we follow him completely on the importance of the name of the two twins of Macha: Fir (Truth/Justice) and Fial (modesty). And the copyist monks of the time had understood well that an original message having a value deserving to be handed down to the future generations was in all that.

We will summarize it as follows:

a) there exist human weaknesses kind disorder, injustices, mix of genres, bragging, hubris of the upstart,non-respect of women, etc.)

b) And if we don’t beware they can involve catastrophes.

Such is, according to us, the moral of the Irish fable entitled “the nine-day period or sickness of the Ulaid” (noinden Ulad, or Ces Ulad). From time immemorial indeed there were men to give up the faith of their forefathers, to disavow it, like Trogue Pompey or the famous Caius Julius Rufus who made a triumphal arch build in Saintes in France, even to get to the point of committing acts seriously contrary to the minimal ethics or reda: murder of foreigners, lies or injustices (Abraham for example). The medieval Celtic Law had a technical word to designate then the civil or religious atonement of such faults: ericfine or galanas = “wergild.”

As regards the druidism itself, the ritual of lifting of elude or of ne litom is rather reserved to the men and women guilty of particularly serious faults and particularly to the high-knowers (a high-knower lying, cheater or thief, is unacceptable); because to all the others Celtic morals forgives the slight faults if they are followed by some compensations. It is enough to fix the evil which was done. From where, as we have had the opportunity to say it, the automatic resort to the wergilds, called in Gaelic ericfine or in Welsh galanas.

Regarding the sodality, it could not be a question of a fine, or then symbolically equivalent to that claimed for crimes located halfway between that of the druid Senchan Torpeist (parasitism) or Nede, (even Athirne: high treason with aggravating circumstances).

We say well symbolically and not effectively, and not materially speaking, because what is important it is that the culprit, the one who had excluded himself from the sodality through his actions or his words, made a public gesture putting itself well in line with the famous 12 Irish ordeals of Cormac (Echtra Cormaic i Tir Tairngiri), that is to say enough to restore the lost confidence. See our (note) book number 19.

N.B. The ritual of lifting of eludes is granted to any man or any woman considering one’s faults serious enough to need it, and as many times they wish it; insofar as, of course, they really became aware of the seriousness of their act.

THE PRIESTLY RITUALS.

Initiation as a disciple.

It is necessary to be informed to be able to inform, it is necessary to be light to enlighten, to be close to the god-or-demons to bring closer to them the others.

Come to this point of our brief talk on the subject, it is important to dispel once again a generally accepted idea. Many pseudo-high-knowers spread a rumor (in order to emphasize themselves of course) that twenty and one year of studies are needed to become a high-knower. Such an expression misleads.

Druidism is elitist, not by hubristic or megalomaniac self-proclamation, but by the means of a very serious selection. However who says selection says many applicants in the beginning (before the eliminatory tests). The text of the De Bello Gallico (VI, 13) by Caesar is very clear on this subject…

“Multi in disciplinam conveniunt (many men come together for learning)… Itaque annos nonnulli vicenos in disciplina permanent (some remain in training for 20 years)”. The nonnulli in question, there are those who, after fourteen years of ordinary, traditional schooling (to learn how to read, write, and so on…) go to the studies of the Celtic theology, i.e.to the druidism strictly speaking (the last seven years).

The theological studies themselves of this druidism strictly speaking therefore lasted 7 years, and not 21; each one being supposed to have learned how to read, write, count, speak… during the first 14 years of his ordinary life, because the school started when you were 3 or 4 years old among Celts. The first ranks with the matching priestly status for those who were to go until the end could therefore, of course, be got before they were twenty-five years old. In the immacallaim in da tuaraid or dialogs of the two sages, the Irish high-knower Nede must even put on some beard on his chin in order to face his competitor Ferchertne, so much he is young.

In summary, if you have normally been to school as a youngster, that is enough to enter our rows.

The initiation in the strictest sense of first of the druidiactions, is a rite of passage. Every initiation evokes a passage: the entry in an unexplored world. It is particular the case of the types of initiation practiced in the secret societies. But that is even truer of the druidic initiation, from where its name in Celtic language.

The comrunacton makes pass from the darkness in the world of men, marked by death and weakness (the famous sickness of the Ulaid) , in the light of the true world, radiating with life and immortality. It was regarded besides by St. Patrick as a desertion of the Christian baptism, of course.

Initiation makes us take part in the mysteries of the divine life. It is truly a rebirth after an initiatory death, in arbore suspenditur, mother of a new man.

It symbolically reminds of the 3 nights and days that Hesus spent, hanging on his tree (what is certain, it is that the sufferings of Odin described by the Havamal - stanza 138 and following - are drawn from the Gaelic tradition); and that the one who leaves victorious this ordeal is like dazzled by the daylight in the beginning. Every initiation is indeed also a return to the universal matrix, within the belly of the cosmic great mother goddess-or-demoness. Every initiation is (through its loneliness, its autosuggestion, its drinks, etc.) a universe where divisions cease, where the union of the opposites is possible, where the passage from a level to another is possible. At least theoretically.

Ordainments.

In the ancient world, compared to the ordinary men of the non-priestly class, the god-or-demons are all some high-knowers, as all the high-knowers are god-or-demons. The expression is a little exaggerated but that shows well that it is there the very first one of the human functions. By this ordainment, the high-knower takes part in the power of the god-or-demons. Those who were already consecrated by the naming ceremony, even the dubbing, and were well initiated as disciples, can therefore receive this particular consecration called ordainment; i.e., to be integrated in one of the orders of the consortia sodalicia (to take over the word of Timagenes). The ritual in question goes quite beyond a simple election delegation or institution, because it confers on the Celtic priest a sacred power, the auctoritatem we have said, or more exactly a part of this one, we have also specified; in order to intervene for men, in their relations with the sacredness, because they speak the same language as the gods: they are “Homophonon” (Diodorus of Sicily)

This divine auctoritas of the Celtic priests does not mean, of course, that the high-knower in question becomes perfect. He remains prone to the human weaknesses of all kinds, alas, as we could! still recently see it.

Ordainment as vate, velede or gutuater/gutumater, also confers the task of teaching. The ordainment as high-knower confers the task of teaching as directing, in the etymological sense of the word (the rix is the one who shows the way). It is therefore up to the vates the veledae and the gutuaters/gutumaters, to assist their high-knower. The celticists having been ordained have a triple work: divine worship, teaching, moral magistracy (magisterium).

The vates have particularly the delicate mission of looking after the soul/minds or of being spiritual advisers. They must consequently have the experience of the human things, some respect or gentleness towards the one who has been “mistaken,” some patience, but also the love for the truth. Considering the delicacy of the subject as well as the respect due to the persons, the confident vate for example is bound by an absolute professional secrecy in this field, exactly like a doctor.

There exist three principal means to succeed in making open out one’s soul , three paths.

- The way of the god-or-demons, or reda (they are according to our ancient inscriptions, iovantucaros virotoutis dunatis contrebis mopatis in short anextlomaros…) sought by the largest number of people who cannot do better, because rare are the men who have the force to go further.

- The way of the fighters (kingetes), generally chosen by a minority.

- The path of the high-knowers.

Path of the fighter (kinges) and path of the high-knowers, make it possible to reach as of here on earth the state of awenyddion or wakening-illumination-liberation.

With regard to the way of the high-knowers, it is, of course, not only a self-blossoming through knowledge; but also liberation due to the intervention of the god-or-demons who always choose some men to exchange with them. What must therefore characterize this way, it is the fact of being used as a bridge between men and god-or-demons (A fo ben, bid bont), but also empathy and comprehension. It is a question of being a good interpreter!

The various ordainment rituals therefore consecrate in their function the men and women called for practice in a permanent way the function of an intermediary between god-or-demons and men. Once again “A fo ben, bid bont”.

Ordainment among us is a coronation or a sacrament of will. By entering our sodality, the disciple becomes a human being with one’s soul already partly opened out, a comrunos, what implies a man of the sacredness, member of the priestly body.

Our faith in another world having been lengthily expounded to the disciple during his years of training, so that he can be gradually pervaded with it; after his entry in the orders, he will therefore in turn give it back in its entirety; but while bringing it up to date, it since we are not a religion of the (written) dogma. The letter kills and only spirit gives life!

In the case of the ordainment of a vate, a velede or a gutuater/gutumater that is formalized by the dialog which is undertaken between the disciple and the great investigator.

The interrogation relates to each legitimate aspiration of every young person, entering the active druidic life, and the profession of faith answering these questions, is reiterated in the name of the whole community by the person playing the part of investigator.

The god-or-demons after the battle of the Plain of the standing stones and burial mounds and their voluntary withdrawal out of this world, gave up or entrusted up to the druidicist ategnati the care to carry out the daily twice-monthly or annual sacrifices necessary to the good running of the world.

N.B. Because it goes without saying, in spite of what the Irish tradition affirms (still a heresy moreover); that it could not exist, logically, high-knowers among men before the god-or-demons gave up the land to them while withdrawing in another world.

Since the world began, the god-or-demons never ceased proposing alliances (caratrad) to men. For this last alliance, therefore they chose mediums between them and men: the primordial druids.

The today druids (the true ones) are therefore the successors in spirit of these primordial high-knowers and, consequently, also some “twice born.”

The god-or-demons therefore inspired consequently, by associating them to their service, the primordial high-knowers. Particularly on mythology. The fairy Morrigani after the last battle of the plain of the stone pillars or mounds, had already, of course, announced all that (metahistory), but the exemplary drama of the life and work of the great Hesus Cuchulainn was necessary so that the news about that are relayed to us (to).

A link was therefore as of the beginning bound between the mission of the high-knower and the witness to be borne in this world.

The primordial high-knowers pray and fast. They cure or give the golden torc to their disciples.

They remind of the gessa in the ethical code of the reda, gather the dagolitoi (the believers) and celebrate the sacrifices (of divertomu, of atenoux, andothers).

The word chosen by Ammianus Marcellinus in order to characterize them, sodalicium/sodalitium, expresses the notion of a constitutional body, a little in the image of that of the Parisian boatmen for example, in the civil sense of the word (their motto translated into Latin became “fluctuat nec mergitur”).

River circulation was formerly an important issue and the trade association of Parisian boatmen was therefore a powerful fraternity. To notice: a pillar offered by the aforementioned trade association in Lutetia and which teaches to us much about the design of the religion of the time. In the Middle Ages, the corporation remained the way according to which work was organized in the majority of the professions. A corporation had its own regulation. Nowadays corporations exist only to manage certain civil professions considered as being of public interest (Medical Association, Bar Association, etc.).

The modern druidiactio took over this concept in connection with its own constitutional bodies therefore, especially because of the discipline and of what ethics imply, as in the case of the various professional associations such that of the doctors (Hippocratic oath, etc.) aren't the high-knowers some doctors of soul/mind?

Let us say that the boatmen had the role to go down and to go up the big rivers or the little rivers; and that the high-knowers, themselves, have the role to help their fellow humans to cross them to go from a bank to the other, in the two directions besides; from the world of the dead or almost to that of the living in the case of the high-knowers doctors looking after the casualties or the patients; and conversely, from the world of the living to that of the dead in the case of the high-knowers religious ministers or spiritual advisers. We find the same image of such “a crossing” besides, or the same comparison with frontier runners, in Procopius.

“Along the coast of the ocean which lies opposite the island of [Great] Britain there are numerous villages. These are inhabited by men who fish with nets or till the soil or carry on a sea trade with this island, being in other respects subject to the Franks, but never making them any payment of tribute, that burden having been remitted to them from ancient times on account, as they say, of a certain service, which will here be described by me. The men of this place say that the conduct of soul-minds [Greek psyche] is laid upon them in turn. So the men, who on the following night must go to do this work relieving others in the service, as soon as darkness comes on, retire to their own houses and sleep, awaiting him who is to assemble them for the enterprise. And at a late hour of the night they are conscious of a knocking at their doors and hear an indistinct voice calling them together for their task. And they with no hesitation rise from their beds and walk to the shore, not understanding what necessity leads them to do this, but compelled nevertheless. There they see skiffs in readiness with no man at all in them, not their own skiffs, however, but a different kind, in which they embark and lay hold of the oars. And they are aware that the boats are burdened with a large number of passengers and are wet by the waves to the edge of the gunwale and the oarlocks, having not so much as one finger's breadth above the water ; they themselves, however, see no one, but after rowing a single hour they put in at [Great] Britain. And yet when they make the voyage in their own skiffs, not using sails but rowing, they with difficulty make this passage in a night and a day.

Then when they have reached the island and have been relieved of the weight of their invisible passengers, they depart with all speed, their boats now becoming suddenly light and rising above the waves, for they sink no further in the water than the keel itself.

For their part, they neither see any man either sitting in the boat with them or departing from the boat, but they say that they hear a kind of voice from the island which seems to make announcement to those who take the soul-minds [Greek psyche] in charge as each name is called of the passengers who have come over with them, telling over the positions of honor which they formerly held and calling out their fathers' names with their own. And if women also happen to be among those who have been

ferried over, they utter the names of the men to whom they were married in life. ”(Procopius. De Bello Gothico IV, 20).

N.B. Another matching word is the Latin word “collegium” or “college.”

The induction in one of these representative bodies is done by a kind of true second birth including the handing-over of the torc and the consecration prayer; which make a simple member having received an initiatory name, a religious minister.

The new high-knowers of the druidication enter thus the corporation which succeeds the college of the primordial high-knowers.

Within this druidic college and directing it , a Primate inter pares is responsible for the task entrusted by the Morrigani (meta history) to the first of primordial high-knowers.

“Hell doesn’t exist

And everyone will go to heaven.

Peace up to heaven.

Heaven down to earth.

Peace on earth

And beneath heaven,

Prosperity, and strength in each one! “

This 2nd or 3rd druidic birth is always celebrated by another high-knower, who gives a torc. This torc symbolizes the strength of the god-or-demons (sunertis) which made them religious ministers.

In the former druidism, a consecration prayer was then recited while a shield was put tin his hand. This shield symbolized the mission which also fell on to him from now on: to take care on the soul of his nation by seeing what is appropriate to it and by intervening so that it provides a model example, in accordance with its destiny of predestined royal and priestly people speaking the very language of the gods (druidic magisterium).

Through their second or third birth, the high-knowers receive with the task of managing the sacredness that of teaching and guiding spiritually we noticed; but because of the very nature of these tasks (need for international exchanges or colloquiums), they can practice them only in close cooperation with their President (Primate) and the other members of the corporation.

To be ordained vate, velede or gutuater/gutumater, and all the more so high-knower, is not a right, but a task. It is not a due, but a work. In the time of the ancient high-knowers, vates, veledae or gutuaters, were selected among the dagolitoi having shown their vocation or their attachment to the quest for knowledge.

Vates, veledae, and gutuaters/gutumaters, are interdependent of their high-knower in the management of the toutai which are entrusted to them. N.B. The high-knowers receive effectively/theoretically, the task to deal with a territory from the religious point of view, within the various, Celtic or assimilated, nations (Cimbri, Teutons, and other Lugii or Bastarnae in Ukraine). Prolongation of the ministry of the primordial high-knowers, the ministry of the vates, veledae and gutuaters, like that of the high-knowers, is itself also all at the same time priestly, royal, and fighting.

They take part in the celebration of the rites of atenoux and divertomu also, where their mission finds his achievement. The druidic service is indeed the top and the culmination of this ministry.

Lastly, they administer the consolamentum to patients. To make tirelessly the soul/minds pass from a bank to the other, isn't it their primary vocation?

Like in the case of the name ceremony , the dubbing or the initiation, this ritual is granted once and for all. It gives an indelible spiritual characteristic, and it can, neither to be entrusted temporarily to a layman, nor to be reiterated.

A validly ordained man or woman may be, of course, for right reasons, released from the obligations and functions related to one’s incorporation in the druidic sodality or prohibited from practicing them; but he can no longer become again a lay person as before in a strict sense of the word, because the mark printed by the ordainment is so for ever. On this point, high-knowers and Catholics agree entirely.

The pagan Culdees (this word means companion or servants of the god-or-demons).

Also called aes dana in Ireland, the Culdees occupied a very precise place in the Celtic society. The Celtism of then ignored the Roman definition of the artes liberales opposed to the artes serviles. For a high-knower, whoever a holder of knowledge or of intellectual or manual, know-how ,is, was honorable and honored.

The Culdees therefore were members of the aes dana or people of the arts and the Former Druidism had even envisaged the case where a blacksmith was entitled, considering his professional expertise, to the title of “doctor”: ollamos.

In communion with the high-knowers and their vates, veledae or gutuaters/gutumaters, the Culdees of pagan obedience are organized in a parallel corporation dedicated to the service of the liturgy, the preaching (spreading of the message) or the religious craft industry. This pagan Culdee third-order is a parallel with ordainment way, to some extent an intermediate stage. Another image if you like, there is between the druidic corporation and the Culdee third-order the same link as that which exists nowadays between doctors and pharmacists.

The Culdee ordainment too is bestowed by a high-knower. This ordainment rite emphasizes the link created by the Culdee vocation, between the high-knower vicar of the community; and those he has taken on as assistants or collaborators, not for public responsibilities but for more mundane, more practical, more material services.

It is primarily an oath, but a widened oath taking. To those who obviously wanted it and to whom he made training adapted to their vocation,given, the high-knower lays on his torc after a time of elevation intended to charge it with divine power (mana the Polynesians say, shekinah Jews say, sakinah Muslims say). He performs this gesture alone but in the name of all the others very knowings and then recites the lay below.

“O goddess with piercing glance, Mother of Gaels, Noiba Brigit, see on whom we lay the torc today, look at the craftsman journeyman we have invited to help us in building a bridge between gods and men; send on him the spirit of gods, may he be thus strengthened with the nine gifts of your sovereignty to accurately carry out his task which consists in living and make live according to the Celtic mind.”

Whether this ordainment is bestowed as permanent Culdee, i.e., intended to remain on this level or as a simple stage towards the corporation of the vates, veledae or gutuaters/gutumaters; its nature is always to be conferred, not for public priesthood, but for the concrete service of local communities.

Enthronement.

“In all these cases the kings were not permitted to do or plan anything without the assistance of these wise men, so that in truth it was they who ruled, while the kings became are servants and the ministers of their will, though they sat on golden thrones, dwelt in great houses, and feasted sumptuously” (Dio Chrysostom. Discourse 49.7).

This Greek author was mistaken in his analysis of the role of the ancient druids and in the meaning and significance of this enthronement ceremony appear more clearly in the matching ritual.

The place missing to us in order to say more about the aforementioned ritual of enthronement, we will be content here with stressing the importance of the canecosedlon. Sedlon = chair and caneco = ?

The seat (canecosedlon) of the future regional local manager, or another, must be worthy and simple, capable of expressing with force and modesty, however, the function of the one who will have it. The enthronement of a high-knower as local or regional manager, through its importance for the toutai, requires the cooperation of the largest number possible of dagolitoi or believers. It is consequently preferable to take place at the time of one of the four great Celtic festivals. The enthronement as the person in charge of a particular community does not break the functional interdependence about which Timagenes speaks, i.e., the interdependence of the high-knowers between them, and their communal responsibility with respect to the people of the men and of the god-or-demons.

In the eyes of the gods the high knowers or the arch-high-knowers sanctify their community by their work, their prayers, and their ritual but they must direct it in communion of heart and spirit with the

primate inter pares. As we have had already the opportunity to say it, the lay persons of such a druidic community too, take part themselves, in a way, in this priestly function. Through their royal, military or producing function, they have the duty to contribute to the salvation of their community (to avoid for it the wrath of the gods), whether it is in their personal, family or social, life.

PERPETUAL FIRES AND DRUIDIC SERVICE.

Metahistory. To keep the peace concluded with the god-or-demons since the end of the third battle of the plain with mounds and standing stones (Drum Lighean, etc. ) druidicists recommend the maintenance of the greatest number possible of sacred fires; of flames in front of which each one can gather oneself and come to sacrifice at any hour of the day or night in order to renew here one’s enthusiasm for our cause.

This mission is especially that of the consecrated virgins, as those who were dedicated to Brigind, in Bath or in Kildare (in Kildare their sacred fire lasted until the 16th century) who must take care of it; with the suitable prayers (of the morning, midday, evening, and at the time of the bedtime, the whole accompanied by adequate public readings resulting from the 12 books); or by their work.

See also the Gallisenes of the island of Sein (Sena) about whom Pomponius Mela speaks (XI, 6-9) and the nine sisters in Avalon, of whom best known was called Morgane.

The world would stop running even the life existing, if sacrifices, offerings and prayers, did not keep cosmic balance alive. The first Christians in Ireland reproached the druids of their country besides for having such a mystical weltanschauung . In the mouth of the propagandists of the time like Connla Cainbhretach (a velede or bard converted with Christianity and obviously harassing them) that becomes “The druids say that it is they that made the heaven and the earth as well as the sun and the moon.” A polemicist victim of his creationist oversimplification , this velede druid (and not druid druid) obviously didn’t understand what the druids druids with whom he

has a heated debate, said, namely that it is they, that BY PRAYERS AND SACRIFICES, secured the cosmic order. In vulgar language “ made the sea living, the sun the moon the earth and the stars in the sky running” (Senchus Mor page

23). In the category “it's the pot calling the kettle black » one could not do better!”

High-knower, vates, veledae, gutuaters/gutumaters and simple lay persons, of today, must therefore also naturally take care to maintain with ardor these sacred fires, in all the meaning of the word.

The druidic service or sacrifice of commensality with the god-or-demons (idpart).

Former druidism.

On the cauldron of Gundestrup, three victims are represented: man, bull… and a stag. The Celts indeed seem to have been one of the rare peoples of Antiquity to sacrifice wild beasts in addition to domestic animals, according to Strabo IV, 4,5. “Having devised a colossus of straw and wood, they throw into the colossus cattle and wild animals of all sorts, even human beings, and then make a burnt offering of the whole thing.”

At Sentinum besides, in - 295 before our era, they sacrificed at least a hind according to Livy , Roman History, X, 27. “ Whilst the two armies were standing ready to engage, a hind driven by a wolf from the mountains ran down, into the open space between the two lines, with the wolf in pursuit. Here they each took a different direction; the hind ran to the Senones, the wolf to the Romans. Way was made for the wolf between the ranks; the Senones speared the hind .”

New druidism.

For a long time man looks for his food . Water firstly, essential to every life, then fruits and game. The man in the beginning was a hunter-gatherer.

Very early however (cf. the case of the Neanderthals) he also began to seek the food of eternal life. After having multiplied the magic pigs to feed his, didn't also Gobannus satisfy them with an ale comparable with the soma or haoma of Iranians, of Indians?

The prepared in this way ale is intended to be drunk by the men and the god-or-demons, and the consecrated meat to be consumed in the same way. The cup of sovereignty, kept by Lady Deichtine, is the indispensable container of the drink symbolizing the blood of the great Hornunnos, the cervesia called haoma or soma by Iranians or Indians. This cup of sovereignty is the central element of the druidic service, it makes possible the division of the life drink of the great Hornunnos.

The rite consisting in symbolically eating the body of an incarnated god-or-demon or in drinking his blood, has perhaps a very old origin, probably prehistoric, of which we find the echo in certain Mithraic or Christian rituals. “Whoever eats my flesh and drinks my blood remains in me, and I in them.”

The druidism is not closed to the sister religions like Mithraism, and that does not affect the content of the message handed down by this ritual, which is especially a sacrifice of commensality with the god-or-demons.

The life that Hornunnos and Gobannus propose thus by the means of such a sacred food is a life as real as symbolic. This gift is in fact a division of the divine sovereignty, symbolized by a cup in our ritual.

Of course, in this cup the scientist will see only a common ale, but the comrunos (the initiate) will recognize in it the blood of the great Hornunnos: the sangreal. And in the game or meats offered in sacrifice, he will recognize the flesh of Hornunnos or the animal totem from which he is descended .

N.B. What is certain in any case it is that the various representations of Hornunnos and particularly that of the Bollards or of Sommerecourt) make him at least a god or demon of plenty and therefore of the unceasingly renewed or reappearing life.

The druidic service is the archetypal ritual of rituals. This is why all the other rituals are a little in a way as subject to that one. It is a basic ritual. Our high-knowers, when they celebrate the druidic service, remind of the death, and of the annual resurrection, of our Lord of the forests, Hornunnos, symbol of the eternal return of seasons or of the resurgence of the vegetable, even animal, life. A little as in Mithraism therefore but with a stag instead of the bull because in the Celtic tradition the symbolism of the stag is that of a frontier runner of the souls or of an emissary from the other world. The Morholt in Ireland, uncle of Iseult is depicted to us as lying bent in a deerskin and in the Physiologus written in the third century of our era, the stag is straightforwardly equated with the Christ.

This is why the high-knower officiating, during the grail service asks Hornunnos for coming down (in spirit) in the ale or drink, and in the offerings of meat (stag, wild boar, pork, mutton, beef) or of bread, of the procession of the Grail; to change them into blood and body of Hornunnos, or of the other animals totems in question, in other words, to inhabit them mystically. A little as in the Mithraism besides we have said!

After this consecration, the officiating high-knower beseeches the coming of the strength of Hornunnos on all those who will drink in the aforementioned cup of sovereignty.

While keeping their ordinary appearance, beer meat and bread then are literally invested by Cornunnos or the totems animals and become thus really by placebo effect like the body and the blood of the great Hornunnos, or of the other animals totems. This alchemical transmutation achieved by the force of the word is what certain specialists call consubstantiation.

The ancient sacrificing high-knower, appointed for worship, therefore immolated then some animals. The widespread blood sealed the contract (caratrad) signed between the men and the god-or-demons.

The current druidic service is still closely combined with the notion of sacrifice since the consecrated ale and meat replace there the bloody sacrifices of commensality with the god-or-demons, of the former druidism. The presence of Hornunnos thus realized is not only the symbol of the last days of the vegetable life before the winter, it is its presence as a glorious lord of the forests in Spring. A presence of a sacramental nature, but which is not less real, an effective presence which by placebo effect passes on a little of his immortal divine energy to us, in the shape of a cervesia which remains ale or of a meat which remains a simple meat.

N.B. This part memorial or anamnesis of the druidic service, of course, actualizes again twice a month the presence of the Great Hornunnos but also of the other god-or-demons possibly: Gobannus, Lug, Hesus, and their brothers. At the same time as intermediaries between the higher Being and the men, as intercessors and intercessors and in order to feed our thought.

THE “GALATIAN BREAD.”

Important precision: The bread used in the rituals of atenoux or divertomu even in the druidic services should not be some unleavened bread but some white bread rolls equivalent almost to a sweet bun (some Turkish pide bread?).

Every study of the Phrygian religion, in this mountainous citadel that Galatia was for it , raises indeed an inevitable, but quite delicate question: what was, towards it, the attitude of the three Celtic nations occupying the land ? Although their last historians tended to decrease the importance of the Galatians in the civilization of the country which owed its name to them, it is enough to remember that one century hardly after their settling, we find in Pessinus a Galatian high priest of the Magna Mater and that at the time of Lucian or St. Jerome even of St. Euthymis (6th century), a Celtic language was still spoken in the countryside; it results from it that Galatians had to be a peculiar influence on the religious and social development of their adopted country.

This influence could occur sometimes contrary to the ancient habits in the country: thus, while in Phrygia, like in other areas of the Anatolian plateau, the regime of the family appears rather matriarchal, the patria potestas, in Galatia, goes as far as to authorize the death sentence of the children by the father.

But the action of the Galatian element was especially exerted when it agreed with the Phrygian traditions; and it is this agreement which explains the fast merger which, since the beginning of the 2nd century before our era, made it possible to the brother of Tolistoboian Aioiorix to sit down on the throne of the king priest in Pessinus.

Without starting over in detail the question here , let us limit ourselves remember that the Celtic goddess of hunting could merge with the Phrygian Artemis, and the god-or-demon Medrus with Mithra; that certain animals (bulls, pigs, doves perhaps) are sacred among the Phrygians as among the Celts; that we find lastly in the two peoples many communal concepts, mother goddess-or-demonesses, divination through birds, androphagous carnivores, water, trees and mountains deities. These examples will be enough to justify the question to which we will try to answer: what bread the Galatians used before arriving in the country which was going to bear their name and once settled in their conquest?

In the lake stations, bread is found only in the shape of a massive pancake made of grains crushed coarsely and cooked on overheated flat stones . People still crushed grain thus in [Great] Britain in the time of Diodorus. The Celts on the Continent improved in the art to separate, in the grain pulverized in this way, the bran from the flour: they invented even for the sieving a sifter made of horse hair 1). But it is seen nowhere that they changed these pancakes into true bread through the action of leaven…. It is only rather late, perhaps under the influence of Marseilles, that they learned how to make bread ferment . As they did not drink wine, it is the brewers' yeast they used 2) but this invention does not seem to have persisted after the Roman conquest… Legrand d'Aussy told the emotion which caused, in the Faculty as in the Parliament, the reappearance, in 1668, of the brewers' yeast intended to make this beautiful bread soft , light, glazed, all spongy with milk or butter like the dipyros in Galatia, rise. It returned then from England where its force was necessary to make the old paste soaked in grease and milk rise, to which people had remained so attached that the Church had to superimpose its cross on the Celtic votive wheel : hot cross buns… Although Pliny used the word panis - pane vinoque - while describing a druidic ritual, it does not seem it can be another libum that some pancake made up of these barley grains which, in Great Britain especially, under the name of barky corn, are surrounded by a whole cycle of legends, hardly distorted vestiges of the Celtic beliefs… A pancake made of not risen spelt too, played its role, in the sacrifices, and the meal prepared according to the rites, beneath the sessile oak where the sacred mistletoe was cut.

It is not known if this selago, perhaps similar to the henbane called belinuntia, gave rise in Galatia to similar practices; but the establishment of the drunemeton is enough to prove that the oak religion was not unknown there.

…

It is not either in the south, but in the north of the Pyrenees, in Guyenne, that people used , to bake bread, of a very estimated panic grass that Galatians were to find in Cappadocia, or of a kind of spelt , arinca… that people used very much in Galatia.

The barley, brace, of which they found the fermented liquor- this national drink that their god-or-demon Braciaca embodied – in the very depths of Cappadocia where it had penetrated with the Thracian-Phrygian deities Braites and Sabazius, had given rise in it to this barley bread that the Galatians appear to have preferred. Sown in March on the cold lands of the Dindymon mount, it produced five modii per juger of an excellent flour for home-baked bread. This barley from Cappadocia

was especially well liked in the Galatia strictly speaking and was exported, for this reason, under the name of hordeum galaticum.

It is therefore panic grass, spelt or barley, stored on both sides in underground granaries that people appear to have used for bread, preferably to wheat…

It results from the facts that we gathered that, in the independent Celtica, the people, on the one hand, by destitution or ignorance; the clergy, on the other hand, in consequence of religious ideas which are found almost everywhere; refused the use of risen bread. The situation appears hardly to have been very different in the inland of Phrygia, the like causes producing like effects. Since we find this situation in Galatia four centuries and more after the conquest, we may believe that, when Galatians and Phrygian got in touch, they were, on this point, on the same level of civilization. We are not besides reduced to call upon the only probability. Forty years hardly after their invasion of Galatia, Phylarchus, describing the already famous feasts of the Galatians, take care to say that already broken loaves in great number were placed on their tables.

There can be no question of breaking risen bread, which we can only cut; what people break, these are these long unleavened pancake of which the pieces are distributed to the guests, and our expression to break bread is a memory of the time besides when people did not know another one.

On this paramount bread question , there does not seem to have been therefore noticeable difference, in Galatia, between conquerors and natives, nor between their respective worships. We could foresee what influence this, seemingly unimportant fact, could have on the religious history of Asia Minor.

….

In his Expositio totius mundi et gentium, written when Constantius was reigning (between 351 and 358), in Antioch or Alexandria, an anonymous author, who in a few words characterizes the provinces of the Empire and the productions of their big cities, thus completes his notice about Galatia: “Habet civitatum maximum quae dicitur Ancyra; divinum panem et eminentissimum manducare dicitur.”

We can’t help but be surprised by this epithet of divine applied to a bread; even in a writer of the 4th century, divinus

Is used only in relation to the gods or to the emperors. It could not be differently about the Galatian bread; if it is described as divine, it is not only that it is exquisite, but that it is not without some relation with the divinitas.

However, on the one hand, it is known, by Athenaeus 3), that Cappadocia produced a bread very liked for its lightness and for the mixture of milk, oil and salt with which it was soaked; on the other hand, Arnobius informs us that the priests and mystae of the Magna Mater, whose Ancyra, like Comana or Pessinus, was one of the capitals, abstained from ab alimonio panis.

We can hardly admit that it is a complete and total abstinence of this essential food. There would not be only physical impossibility, but also religious improbability: isn't the Magna Mater, initially, the divinity who gave wheat to mortals and taught them the art to use it? How to better show one’s worship to her than by consuming this grain which is her work and in which therefore, she is embodied?

But it is necessary for that the grain is pure, preserved of every pollution and fermentation - in a word, that it is unleavened.

It is known that before the discovery of the leaven, bread was everywhere only a pancake made of grains of barley, then of corn, crushed more or less finely and cooked, and that it remained generally such in the religious uses. It is not only as an innovation that the risen bread, of rather recent invention, was to be excluded from every ritual ceremony; this obvious corruption, in which the action of must resulted, comprised an impurity incompatible with a religious practice. As only unleavened bread was allowed to the Phoenicians during the festivals of Adonis and to the Jews during Easter, in the same way, undoubtedly, during the mysteries of their goddess-or-demoness, the believers of the Magna Mater must to abstain from every risen bread, as those of Demeter could touch only to the kykeon.

THE DIVINE GALATIAN BREAD.

NOTICE ON THE BREAD TO BE USED FOR THE MEAL OF COMMENSALITY WITH THE GODS.

Despite the excellence of the baguette of my baker fiend in Paris, it would seem according to Adolphe Joseph Reinach (Revue Celtique No. XXVIII 1907) that unleavened bread pancakes were a must in the Xenoi Tekmorioi brotherhood if we are to believe some inscriptions discovered by the Scottish archaeologist Sir William Mitchell Ramsay.

The first of these "Tekmorian" inscriptions (from tekmor = sign) was discovered by our English friend in 1882 in a cemetery of what is now Kumdanli in Turkey.

This is a list of donors with opposite their names what they gave to the association.

The others were discovered in a village a little further north, in the middle of the Tolistobogian territory, Sagir.

However, what this scholarly historian wrote on Amyntas in 1906 is not very clear (page 310 of his essay entitled "Studies in the history and arts of the eastern Roman province").

To conclude, let’s remember that no one is forced to stick to this ancient 3rd century pagan revival a few kilometers away only from Antioch of Pisidia, even if we sympathize with it. More details below with Adolphe Joseph Reinach..

As the case of the patria potestas in Galatia shows to us , the Celts did not always follow slavishly the uses of the atectai or dhimmi peoples over whom they ruled. It is therefore probably to make more pleasant for gods and men this sacred bread, divinum panem, than they were led , by soaking it in the mixture about which Athenaeus speaks, to create the artos kappadokios (the Cappadocian bread) which still enjoyed such a reputation in the 4th century that it could seem to the chorographers of the time the most characteristic product of Ancyra.

Important epigraphic discoveries came recently to add a new interest to the assumption that we have just indicated. In the south-west of Galatia, in an area included between Ikonium, where people worshipped Demeter, the Limnai (the lakes Egirdir and Hoyran) and the lake Karalis, which was therefore one of the regiones of the Roman province under the name of Phrygia Galatica, Mr. Ramsay collected a score of inscriptions which refer to the same flourishing religious association at the time of the Severi: the Xenoi Tekmoreio: “the guest friends who made the tekmor”. They are long lists of contributions, ranging from 900 to 6000 denarii, subscribed by those who entered the association by giving a solemn pledge. Which can be the object of this sign which provided access in the brotherhood and which was the cause of its name?

…

The premises of Mr. Ramsay remain very uncertain. In the hundred thirty-five localities quoted in the lists, one surely depends on the imperial property; as for the invocation of the imperial divi on an equal footing with the national god-or-demons, it is far from conferring on the Tekmoreioi this exceptional characteristic on which the assumption of the English historian is based. We can affirm, on the contrary, that this adoption of the imperial worship was, for the religious brotherhoods in Asia Minor, as the preliminary and necessary to their authorization, formality.

The main object of the sacrifice was a substance which combined in a way bread and meat and that the brabeutes - the distributor of the prize – made prepared for the annual ceremony…

One of the unfortunately mutilated words in one of these inscriptions is the Greek noun dipyros. The true meaning of the word is easy to establish. In a fragment of a comedy of the beginning of the 4th century (Athenaeus, III, 110) we can read:

“But what are dipyri, or twice-baked loaves?

Of all loaves the most delicate!”

In other words, they are soft bread rolls 4).

Whether it should take it in one or the other of the two meanings which preserved the word cookiet, coarse pancake or refined cake, the communion through the dipyros therefore appears as the essential act through which you became tekmoreios, and the tekmôr was not another thing only an initiation formula, vouching for the participation in the feast of the sacred cookie, we may imagine on the model of the famous creed of Eleusis or Pessinus: I have eaten from the tympanum, I have drunk the kykeon.

According to Oribasius, I, 20, the unleavened pancakes, of which he describes lengthily the making , would have been pleasant to eat only after having been soaked in this same mixture of milk or oil (and of salt or honey, according to whether you wanted them sweetened or salted) that Athenaeus mentions in order to explain the excellence of the Galatian bread . It is spicy then to read the texts gathered by Legrand d'Aussy, where the ecclesiastical authorities of the Middle Ages prohibit, in the convents, the addition, in the rough bread, called paximacium, of these same matters with the help of

which they tried to correct the roughness of it. It is this addition which appears to have made, still in the 9th century, the fame of the panis præpinguis of Alesia. See my article about this bread, of an origin similar to that of Ancyra, in Pro Alesia, August 1907.

Life of St. Germanus of Auxerre written at the end of the 9th century by a monk called Heiric.

Quae, quod alas proprios praepingui pane colonos

Nominis adjectu quondam signata putaris

[Alesia] you who is regarded as having formerly received your name

Through the fact that you feed your inhabitants with an exquisite bread.

A bread therefore which seems to have been still baked in the area at the end of the 9th century under the name of Saint-Germanus bread.

Oribasius gives the receipt of it: after they have been baked for a certain time reduce to flour once again by grinding,

and then they start a second kneading and baking, and what is left behind is light, porous, consists of fine particles, and is easy to assimilate for their heat makes justly their digestion easier.

This is why Hippocrates recommended it already. People could also make it in more expeditious and coarser way. When the three Illyrian peasants, Justin, the future emperor, as his companions Zimarchus and Ditybistus, leave in order to make a fortune in Constantinople, they carry only their sisyra on their shoulders, with good dipyri for eating on the way in their pockets. These are the qualities of shelf stable product which recommend the dipyros as hardtack , to replace the old barley bread removed under the Antonini. Besides with the name of paximatium/a, paximacium/a, paxamas, this twice-baked bread will remain a long time the essential food of the sailors, soldiers and travelers.

A. - J. Reinach.

In this sacrifice of commensality with the gods or demons that is the grail ritual, the great Cornunnos is really present and sacrificed for each one of the participants in his worship. This statement, of course, shocks or scandalizes Jews, Christians and Muslims perhaps also, who automatically assimilated it to the Sabazies, some festivals in honor of the Thraco-Phrygian god Sabazius, usually represented with horns and which therefore frequently ended in catharsis as in the case of the ceremonies of the Namnetian women in honor of Bacchus described by Denys the Periegetes and Strabo (Geography Book IV, 4,6).

Below what the Dictionnary of Greek and Roman Antiquities by Daremberg and Saglio 1877 says about them.

“This god, whose first homeland is Thrace, was always worshipped by the populations of the Balkan peninsula. His name was derived from that of beer, which in Illyria was called sabaium, while Dionysus, originally from the same region, personified wine; but this name, originally probably Savadios, takes such diverse forms that any attempt at etymology remains uncertain. As Sabazius was the supreme deity of certain cantons, he was assimilated, in Thrace itself, to the Hellenic Zeus and later to Helios.

When the Thracian tribes crossed the Hellespont and settled in Asia Minor, they brought their national worship there. Sabazius thus found an adopted homeland in Phrygia and he was welcomed early in the surrounding areas, in Lydia, in Bithynia, in Caria, in Cappadocia, from where, at the beginning of the 2nd century before our era. Queen Stratonice introduced him in Pergamum. He was, according to the custom of paganism, confused with the gods honored in Asia Minor, Attis, Men, Mithra.

Sabazius entered Greece as early as the 5th century, and if this god, who always remained essentially barbarian, first provoked the jokes of comic poets, if, in the days of Demosthenes, his noisy mysteries still seemed contemptible to Athenian citizens, the number of his worshipers did not become less considerable. It is found as early as the 2nd century before our era in Rome, where the praetor, in 139, expelled the propagators of his worship. But the sacra Savadia or Sebadia were to take a new

development in the Latin world during the imperial era. Inscriptions and monuments attest their success not only in Rome and Italy, but also in Pannonia and particularly in Gaul.

Like Dionysus, to whom he is closely related and to whom he is frequently compared , Sabazius is perhaps primitively a god of vegetation and they celebrated by noisy orgies his annual rebirth. People were intoxicated there in honor of this genius of wheat, become by a natural transition that of the intoxicating liquor which is made ex ordeo vel frumento. Demosthenes drew a caricatural but nevertheless very instructive, picture of his thiasoi. He shows us the procession of his faithful dancing on the cries of euoi saboi uês attês and waving sacred snakes above their heads. Then, at night, a secret ceremony was celebrated: after certain lustrations, people represented the mystical marriage of the initiate with the god; a snake representing Sabazios (o dia kolpou theos) was introduced from the top of the garment and removed from the bottom. Historians wanted to see in this strange act a rite of adoption, but we must rather recognize in it a mockery of sexual union of which the mysteries offer other examples.

The coarse religion of the old Thraco-Phrygian tribes necessarily changed when Sabazius had been identified with foreign deities and had become the consort of Anahita and Athena Nicephorus. Of all these assimilations, none had more important consequences than that which took place with the God of Israel, when the Seleucids had established in Asia Minor many Jewish colonies. The kurios Sabazios of the Thracians was regarded as the equivalent of the kurios Sabaoth of the Septuagint and in Rome itself Iovem Sabasium was confused with the Iahve Zebaoth of the Hebrews. The character of the first was profoundly modified. He became a holy god (agios, sanctus), and they attributed to him the power to erase by his purifications the curse, analogous to original sin, whose heaven struck an entire race because of the faults committed by its author; his very name seems to have been changed to that of Sôzôn, Savior. At the same time, he aspires to omnipotence, he is said to be pankoiranos, and the monuments of his mysteries prove that he was looked upon as a divinity with multiple qualities, gathering the powers of various gods.

This is how he appears, on a tooled bronze plate from Rome, standing in a temple, between the busts of the Sun and the Moon, surrounded by animals and the most varied attributes. Dressed in the Phrygian costume, he places a foot on a ram's head, Attis' companion; with his left hand he holds a scepter, and with his right one he carries a pine cone, emblem of fertility. In the pediment, we see the Sun on its quadriga; and, in the upper corners, the Dioscuri personify the two celestial hemispheres. Mr. Blinkenberg's research has also shown that a series of votive hands covered with symbols, the most frequent of which are the pine cone and the serpent, are parts of the worship of Sabazius and represent the hand of the god himself who protects and blesses his faithful, with his first three fingers raised, the last two lowered: the Christian gesture of the Latin benedictio [Editor's note. Which is perhaps previous to Christianity].

The idea of the immortality of the soul, which is very old in Thrace, also seems to have been under the influence of Judaism among the Sabaziasts. We especially know their eschatological beliefs by the famous frescoes of the tomb of Vincentius, antistes Sabazis , discovered in the catacombs of Praetextatus... The mystes of Sabazius, at the end of the Empire, therefore still imagined, as well as the former Thracians, the bliss beyond the grave like a perpetual feast, where people gave in to a sweet intoxication. But the soul is admitted in it only after a judgment, if it has piously practiced the holy ceremonies of the gods, taken part in the sacred meal of the mysteries and, generally, did good (benefac). The bacchanalia of the beer god were gradually spiritualized, in accordance with the religious tendencies of the time (Franz Cumont).

It should be noted, moreover, that today this immolation is done in a bloodless manner since it is symbolized in the form of the Galatian bread (always the best for the gods) but it's still the same Cornunnos and only the way of offering (idpart) has changed. On the other hand, the result remains the same: whoever takes part in this sacrifice receives the strength to fight in order to live his life of man, because it is the spirit which makes live: death is only the middle of a long life .

The procession of the grail is therefore only a theologoumenon memory of former times when it was really the body and blood of the sacrificed (killed in a hunt) animal and our Galatian bread has become over time through a metonymy the very symbol of this sacrifice. Always the best for the gods we said.

Some of our faithful, taqiya obliges (they will be forgiven), saw fit to invent a whole story in order to justify their too visible interest in these ancient rituals. A man called Joseph of Arimathea would have collected the blood of the semi-god Jesus and after a long detour through Gaul (well, Gaul, and why not Galatia?) would have hidden it at Glastonbury in England. The first to take this fable seriously was the French knight Robert de Boron at the end of the 12th century. Robert de Boron is indeed the first author to officially link our ancient ritual to Christianity by relying for that on various apocryphal gospels of the 4th century.

Druidicists have the urgent moral obligation to take part in such a meal of commensality with the god-or-demons at least once a year . They have particularly the urgent moral obligation to do it during Samon (ios). They have besides also the urgent moral obligation to take part in the semi-monthly service each half-lunations, i.e., approximately every fifteen days; to take there the oral teaching of the high-knower, to join there the prayers of the community, to take part in its freeing catharsis (the sabazia which follow the service strictly speaking).

This is why the Gnostics in the West insist on taking part in these rituals of atenoux and divertomu, twice a month, and why they insist on this participation being fully conscious.

In the places where, for lack of available high-knowers, it is impossible to celebrate the service every fifteen days; the today high-knowers recommend that the community of the place celebrates atenoux and divertomu however, by gathering as it can to perform a sacrifice.

Some of our brothers in paganism understanding well still Sunday as being “ the day of the sun” (German Son-tag, what is no longer true in the case of the languages, known as Latin in spite of their Celtic substrate); the neo-druidism therefore accepts, our today society being based on an only solar calendar that this ritual is celebrated on the Sunday nearest to the right date of the festival in question (in lunisolar Celtic calendar like that of Coligny). The day of the sun (Sunday) is like a weekly winter solstice. It symbolizes the completion of the year therefore the beginning of a new procreation of the world. The 7th day of the week a new day rises: that of the resurrection of the Sol Invictus.

1) Pliny. Natural history. Book XVIII, 38,1.

2) Pliny. Natural history. Book XVIII, 12. “In Spain, where they make a drink by steeping corn in the way that has been already described—they employ the foam which thickens upon the surface as a leaven: hence it is that the bread in those countries is lighter than that made elsewhere” and “ They also have a kind of spelt peculiar to that country: they give it the name of "brace…… it has a grain of remarkable whiteness. Another difference, again, is the fact that it yields nearly four pounds more of bread to the bushel than any other kind of spelt ” (XVIII, 11).

3) Athenaeus. The Deipnosophists. Book III, 79. “Among the Greeks there is a kind of bread which is called tender, being made up with a little milk and oil, and a fair quantity of salt and one must make the dough for this bread loose. And-this kind of loaf is called the Cappadocian, since tender bread is made in the greatest quantities in Cappadocia. But the Syrians call loaves of this kind lakhme and it is the best bread made in Syria, because it can be eaten hot and it is like a flour. ..”

4) Eubulus speaks about a dipyros or twice-baked loaf , in his Ganymede… according to the Ganymede of Alcaeus these dipyres are very delicate loaves.

Notices by Peter DeLaCrau found crossed out by his heirs.

The words soma and haoma appear respectively in the Rig-Veda (Hindu religion) and in the Avesta (Zoroastrian religion ).

They designate both an intoxicating drink for sacrifices, got by pressing, and made starting from a plant indicated in the texts of reference by the same name. The stem is Indo-Iranian and designates literally the juice, the pressed juice; it is found in the Sanskrit soma (juice got by pressing of the plant called soma, sacrificial beverage), in old Persian hauma (plant and juice of sacrifice) and in the Avestan haoma (worship beverage).

This beverage or Amrita among Hindus was considered getting immortality and/or supernatural powers; it was venerated like a god-or-demon, a little like the god braciaca mentioned by an inscription found in Bakewell.