The Celtic people have long been an enigma to the world for their historically independent- thinking minds and for their kind of natural mysticism. The Celts have also been known for their tendency for both their progressivism as evidenced in their early law codes, and for their conservatism as seen in their attachment to native pagan traditions in the face of pervasive Christianity. There is much scholarly debate as to which historical observer has told the most reliable accounts of the Celts or which literature retains the most accurate portrayal of Celtic life. This is especially true of ancient Celtic women. The body of literature that we have was "tainted" by Christian monks and subject to Christian moralizing. Observers, who were usually members of the conquering people, were often woefully inaccurate in their interpretation, using their experience as a lens through which they viewed the Celtic people and as a measure of what was "acceptable" and what was not.

 

It is important to briefly note that the term "Celtic" refers to a diverse body of languages and a varied group of people. The Celtic language includes Irish, Manx, Scots-Gaelic, Welsh, Breton and Cornish. Further, the term "Celtic" has only be en in use since the 18th century classicists coined it. It was they who "lumped together" the Celts as "noble savages" and circulated the modern stereotypes persistent to this day. No literature survives from ancient Gaul and records of the people are fragmentary. Carolyn Larrington in her book, The Feminist Companion to Mythology says,

"We do not know the Celts but only the Gauls, Irish, Welsh, and Bretons�archeological evidence (of the Celts) is related to the continental Celts, vernacular literature to the insular Celts, thus the two cannot validate each other without the risk of circularity, but they can tell us about their myth and beliefs" (121).

It is my intention to explore the myth of the ancient Celts especially as they focus on female deities. The myths of the ancient Celts suggest the dominant role of the Celtic female, or at least they point up a society that was at one time matrifocused�that is, focused on women. Further, the evolution of these myths suggests a distinct shift in consc iousness shaped by the warrior ethos, Christianity and patriarchy. The female goddess, once held sacred, became violent. Her life-giving qualities brought instead only death and destruction. Consequently, female members of this society who had enjoyed much freedom and equal status among men, were made to suffer at the hands of violence as well. It is my belief that the Celtic woman, while certainly not a direct reflection of the Celtic goddess, was at one time honored for her life-giving ability, thou ght of as wise and treated as an individual. Mythology of the Celtic people does seem to suggest this.

Important in our study then is the role of the goddess in pre-Christian Celtic society. Larrington describes the goddess in this way, she was a "dual-natured female figure, beautiful and hag-like by turns in whose gift was great power" (122). T he goddesses were especially depicted in three's, such as Eriu, Banba, and Fotla, all goddesses of sovereignty. In the eleventh century, Ireland was often called Eire ( a form of Eriu) and also called "the island of Banba of the women" (Mary Condren, Th e Serpent and the Goddess, Women, Religion, and Power in Celtic Ireland, 26). Goddesses, according to Larrington, were often hybridized by Roman and Greek influences, but this did not seem to obscure the native elements. For example, Julius Caesar liken ed one Celtic goddess to Minerva, a classical deity. In fact, some Celtic goddesses seemed to share certain of their characteristics. However, there were no Celtic goddesses of love. There were goddesses more often associated with fertility and the natural cycle of life, including death (23). Perhaps most importantly, the goddesses represented creativity especially as it related to giving life, in all its aspects.

Condren describes the female warrior goddesses respect for death, as a natural part of life, which seemed in translate into "real" life as well. This is best seen in the symbolic marriage between the king and the goddess of sovereignty. This union was to "ensure fertility for the land and for his people in the year to come.

"The king was not the one who put his personal satisfaction or gratification first but the one who was wise enough to embrace symbolically the ambiguity and tragic consequences of the human condition�the natural tragedy of cyclical life and death symbolized the goddess (and) was eventually rejected" (23-4).

The king traditionally had to embrace the goddess in the guise of a hag who would then turn beautiful after receiving his kiss. Condren impressively states here that the king of that time was a man who respected both life and death and importantly, respe cted the giver of life. The king then must marry such a notion, that embrace of the natural.

Condren describes not only the role of the goddess in Celtic Ireland, but also the important inter-relatedness of goddess and human woman: "Since the source of life was so integrally associated with women, it would seem to follow that the origin s of life were female. At times of joy or moments of pain, humans would turn to the Goddess who was honored in her many guises" (26). It would not seem strange then to worship a female deity and consequently treat her female subjects with respect and honor. Descent was also often traced through the mother and a strong emphasis was placed on the mother relationship. However, conservative scholars are quick to point out that the power did not entirely rest on women, rather the focus appears to be on women. Life was of tremendous value in what appears to be the most natural, physical sense. Hence the importance of the woman, goddess or human. Condren again observes this early society:

"Women were highly honored, female symbolism formed the most sacred images in the religious cosmos, and the relationship with motherhood was the central elements of the social fabric �the society was held together by common allegiance to the customs of the tribe loosely organized around the traditions of the goddess" (28).

 

What appears to have dismantled this society was the warrior culture and the spread of Christianity into Ireland. The story of Macha is an instructive example of the "fall" of the Celtic goddess and in some sense the fall of the Celtic woman. Macha (Ulster Epona, the horse goddess) marries Crunnchua mac Angnoman a rich widower. The two prosper together until one day, Crunnchua wishes to go to the annual assembly of the Ulsterman. Macha pleads with him not to go, but Crunnchua insists. While at the assembly, Crunnchua witnesses a horse race. Those in attendance with him, including the king himself, declare that none can run faster than these horses. Crunnchua knows that his wife can outrun these horses with no problem and decides to challenge the declaration. The king, angered at Crunnchua's arrogance insists that Crunnchua bring Macha to them for a match. Macha comes reluctantly, but before doing so, pleads, "Help me, for a mother bore each of you. Give me, oh, King, but a short delay until I am delivered." Macha is pregnant. This request and the king's subsequent refusal are striking reminders of the changes that took place not only in the Irish sagas such as this one, but also the changes in the societies that "authored" such work that became, significantly, myth. The king's ultimate responsibility was to allow the "creativity of women to prosper." King's were to promise that no one would die in child birth, food should grow plentifully, and the traditional dyeing (a woman's art) would not fail. These promises were related to the "needs and concerns of women, and unles s the king could be seen to take care of the cultural and fertility needs of the clan, symbolized by these women's activities, the king would be overthrown" (Condren, 33-4). The king as evidenced in this story, violated the promises he made and instead of being overthrown, is permitted to continue his reign with no apparent resistance from his constituents. This portrayal of Macha is actually the last of three major cycles. In the first she is a brilliant, strong mother-goddess. In the second she is a helpless (but wise) wife, and the third she is relegated to an existence of shame and forced to abandon her life-giving gifts, adapting to the new warrior ethos. This is how she had traditionally become associated with the three war-goddess spiral, join ing Badb and Morrigan. The appearance of the war-goddess appears to develop as a result of the change in Celtic society to one of violence and paradoxically, Christianity.

 

Macha evolves into a warrior-goddess as the simultaneously the status of women decline in societies constantly under attack, where emphasis is placed on death and bloodlust rather than on life and respect for death. With this, men began, according to Condren, to feel threatened by women as well, by any force seen as competition. Importantly another aspect of the decline of Macha (and other goddesses) was the Christian clerics who began to satirize the goddesses because their patriarchal system of beliefs stood in direct contrast especially to the worship of a female deity. Goddesses were becoming as violent as the society that "created" them. They were raped, murdered and often died in child birth (35-7).

Peter Berresford Ellis in his book, Celtic Women, Women in Celtic Society and Literature, concurs with Condren that goddesses in literature were often raped, died in childbirth and their status was destroyed by the symbolism of the rape. The goddesses, however, gave birth to great men who would in turn become great warriors. Indeed, "the famous warrior society triumphed over the culture of the wise women" (31). Several sources consulted point to the war-goddess as a symbolic adaptation to the culture who called on her to wreak death and destruction. The war-goddess is often portrayed too with a voracious sexual appetite. Ellis quotes Moyra Caldecott:

"Her twin appetites for sexual gratification and for bringing about violent death are a trave sty of the very necessary and natural forces of creation and destruction that keep the universe functioning and imbalance of which brings about disaster" (32).

Scholars agree that for a time women participated in battle. An important myth tells the stor y of the outlaw of females in combat. A mother observes the carnage after a battle with her son at her side, after which she insists he swear to change the laws of combat for women. What disturbs the woman so is a beheaded woman whose child is still clut ching her mother's breast, milk on one cheek, blood on the other. Evidence also points to the cruel treatment of women during this particularly violent time. They were often raped by course warriors, starved, and basically used as bait. This is not to say that women were not capable warriors, there is some historical evidence to support their successful and consentual role in battle. However, a society is a society in the grips of disaster when their women are treated in such a way. Where a child is orphaned and starving. Where life begins with murder.

In the myths that survive what appears to come through quite loud and clear is the diversity of the women in the stories. These women are intelligent, brave, beautiful, chaste, passive, romantic, aggressive, crafty, sexual, wise, sensible�they represent a whole range of personality types, just as in real life. All of the women have characteristics which give them roundness, and make them believable female prototypes. It has been suggested these depiction's of women at some level must not only shape later figures such as Arthurian heroines or Christian saints, but they must suggest something of the ancient Celtic woman. Larrington disagrees, "The evidence is too limited to say that Celtic goddesses and the divine world is a direct reflection of Celtic mundane society�myth in literature cannot be said to have survived to any coherent extent" (123). Indeed, the mythology that comes to us is so influenced by patriarchal consciousness and Christian dogma, seemingly little of the original is left but the bare bones. Indeed such heroines as Gwenhwyfar (Guinevere, King Arthur's queen) was a triune goddess like Eire, Fotla, and Banba. The question of why Arthur is completely guilt-free in the face of his infidelities and Guinevere sentenced to burn at the stake for hers is never resolved. Except that it shows the treatment of women in that time. How does this figure in with Christian morality? (Ellis, 63) The discussion, of course, is not whether Christianity is "wrong" or "right." Countless heroines are represented in a variety of ways. The disgraced and sentenced Guinevere though must somehow reflect attitudes about women at the time, just as the goddess of soverignty, Gwenhwyfar, was somehow a reflection of attitudes about women when she was honored. Myth is only significant as long as it is relevant to the context it exists in. Thus myth is dynamic but also enduring so long as it is important to a particular society. However, it is difficult to dismiss the numerous examples of Irish and Welsh mythological heroines such as Rhiannon, Brigid, Etain, Scathach, Iseult, Queen Branwen and others, and call them just machinations of Christian monks. There are elements to be sure which are undeniably Christian. Some heroines such as Dahud start out interesting and intelligent and then later cycles depict her as a nymphomaniac, destroying the original legend (Ellis, 67). Christian interpreters used the myths to serve their own purposes in their own context, and shaped them as they pleased, but some myths do survive which give us a glimpse of the certainly rich literary pre-Christian past.

Another interesting case for the elevated status of Celtic women, especially Irish, is found in their surprisingly progressive early codes of law. Ellis discusses the Celtic woman's freedoms in some detail. First, children had status and worth, they also had the opportunity for education, with no discrimination against gender. Children were to be brought up by both parents. If the child was a product of rape, the child had to be the responsibility of the man alone. Most importantly, however, was: the woman's eligibility to inherit property; retain the wealth she brought into a marriage; take part in the military and political activities of the clan; divorce (in eleven different cases); engage in polygamy for almost any reason; seek recourse for rape or assault; and face the same punishment as a man for homicide. Interestingly, as Christianity began spreading into Ireland, laws for prostitution became necessary. Ellis posits that this is because of the change from polygamous relationships which were restricted by the church to monogamous relationships. There was also a new importance on a woman's state of virginity (113-141). This evidence is quite compelling and yet despite this, Lyn Webster Wilde, author of the book, Celtic Women in Legend, Myth and History suggests:

"�there may well have been goddess-worshipping cultures, probably hunter-gatherers, in which relations between men and women, in particular the power balance them may have been very different from what it became in later patriarchal societies. But they (scholars) point out, the fact that a goddess does not necessarily mean that individual women had power or status, or were necessarily protected from the depredations of male-or female- violence. For instance, it could be that the earth goddess would require the sacrifice of young virgins in order to ensure fertility in the land" (page number unavailable).

Wilde is not the only writer to submit the possibility of an earth goddess (mother-goddess) as possibly violent. Larrington also poses that some all-female societies were extremely violent and cruel (119). In modern Irish literature, Joyce and Yeats also wrote about the mother/warrior-goddess at her most terrifying. They fear this cycle of life and at the same time fear unnatural death that the war-goddess brings. Patrick Keane in Terrible Beauty, Yeats, Joyce, Ireland and the Myth of the Devouring Female explores this issue in some depth. The goddess is the "female necessity to Nature, Tempt ress to Nature, Destroyer and back again in an eternal recurrence" (18). It is not the violence of the mother/warrior goddess that is so compelling, nor is it surprising to hear again the cycle of life she is responsible for. What is compelling is Yeats' parallel to his "mother," Ireland. Ireland had come to the twentieth century, still fighting, too much shed blood. It is interesting that Yeats should pose the question, "Is there anything in Ireland worth saving?" (30). It would be a major over-simplification to suggest that because Ireland turned it's back on the matricentered, goddess-worshipping society they must reap the consequences of Christianity and patriarchy. But however symbolically, poets like Yeats and Joyce place the blame of the blood shed on her, for the love of her. In her is the heart of their land, their spirituality. It is interesting that her influence should be felt so long, endure so long. It is obvious that the poets lament the slaughter, are disgusted by the "warrior ethos" and have only to blame the earth (not themselves) for their "fanatic hearts" (96). They love her, fear her, blame her.

In conclusion, I have examined the often problematic role goddesses have played in the myths of the Celtic peoples. The myths are fascinating and may suggest something about the ancient pre-Christian culture of the Celts, especially women. The literature is rich with possibilities but also heavily influenced by Christian translators. It is difficult to say with any real accuracy whether or not the extant literature reflects much of anything of the ancient Celtic society, but it is my hope that it does. It is easy to point the finger at men and their violent ways as reasons for the disruption of peace in the world, but of course matters are not so simple. We can see some evidence of the violence of women as well. It is certainly not limited to men alone. Equal status for women is important and almost always elusive in any society. Perhaps some (myself included) wish to look to the past for evidence of a better time for women and the world. We look for reasons as to why the world has become so violent and blood thirsty. It is indeed grasping at straws to lay the blame on one particular group for causing all of the world's problems.

 

There is intriguing evidence found in myth, literature, historical accounts, archaeology and dairies. These are all admirable vehicles for studying this subject. This poem by Heaney describes the symbolic struggle that endures, and the still tragic modern study of the goddess that is endlessly fascinating:

   "Our mother ground      
is sour with blood
of her faithful, who lie gargling
in her sacred heart�
Those who come to Ireland to 'report us fairly'
must tell 'how we slaughter
for the common good,�
how the goddess swallows
our love and terror" (Keane, 98).

http://www.uiweb.uidaho.edu/student_orgs/arthurian_legend/celtic/wo...

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The Female Druid

From Celtic Library

The existence of female Druids is confirmed by the written sources from the Greeks and Romans who were fascinated by the role of women in Celtic society. In Greece and Rome, women had no political rights and their civil rights were very limited. They could not own property or inherit land and their husbands were their guardians. If a father died without a male heir, the daughters would pass along with other property to the next male kin who would take the oldest as his wife. In Greece, women were kept in seclusion and had separate quarters in the house and their life was extremely restricted. In Rome, women were allowed to go shopping and visit other public places but were still considered "chattel."



In Celtic society, women could be found in authority, whether ruling a tribe or leading them into war. Boudicca, the rule of Iceni was accepted as the leader of the southern Bristish tribes in 61 A.D. Celtic women as warriors are common and there is strong evidence that female leaders were also spiritual leaders. Camma, a priestess of the goddess Brigit, was clearly a Druidess. Celtic women were often appointed ambassadors and were involved in securing the treaty between Hannibal and the Volcae.



The position of women as set down in the Brehon Law system of Ireland was very advanced by contemporary standards. Women could be found in many professions including law. Women had the right to succession, could inherit property and if a marriage was dissolved, she was allowed to keep all property given to her from her estranged husband. If a husband committed a criminal act, the wife was not held accountable and was also only responsible for her own debts.





It was the introduction of Christianity that changed the status of women in Celtic society. Celtic men saw in the Christian dogma a patriarchal society where women were once more restricted and as the "mother Goddess" religion gave way to the one God religion of the Christians, many of the Celtic women's rights were confiscated.



It is obvious from written histories and archaeological evidence that, at the height of their power, Celtic women did serve as Druids, leading their tribe and clansmen through the passages of the feasts and holy days of the year. In Christian writings, many stories mention "fairy women" or "witches" who were no doubt female Druids. The concept of the Druidess relegated to sorceress perhaps gave rise to the literary world's three most famous witches from Shakespeare's Macbeth (1606). Macbeth was a High King of Scotland, having come to power under legitimate Celtic law, and ruled over a peaceful and prosperous kingdom. English rulers, envious of his status, conspired to overthrow Macbeth. Historical accounts are always written by the victors so we have been spoonfed Shakespeare's distorted "British" version of Macbeth's life.



In Welsh mythology, we have the tale of Ceridwen, the wife of Tegid Foel of Penylln. She is usually depicted as the Christian concept of the Druid: a sorceress who gave birth to two very ugly sons. One of them, Morfan, is said to have battled Arthur in the battle of Camluan; no one would fight him, though, due to his overpowering ugliness which was attributed to the devil. Afagddu, Ceridwen's other son, was known as the ugliest man in the world. To counteract this, his mother boiled a potion of inspiration and science so that all would have awe and respect for her son's vast knowledge.



Ceridwen's cauldron was the prototype for the "Holy Grail" which Christian monks developed from Celtic myths. It is said that the reincarnation of Gwion Bach, whom Ceridwen chased and swallowed after he tasted of the Cauldron of Knowledge, was born to her and cast from her into the sea. He was rescued and became Taliesin, the true incarnation of Druidism, who is best known as Merlin. One of his pupil was Morgaine, Arthur's sister and lover, who may have been the frst Druidess.



The Power of Women in Celtic Society: Female Druids

In ancient Celtic society the Druids and Druidesses composed an intellectual elite, whose knowledge and training placed them as priests of the Celtic religion. Their training normally lasted over twenty years and consisted of the memorization of literature, poetry, history, and Celtic law as well as astronomy. The Druids mediated for their people, preformed sacrifices, interpreted omens, and presided over religious ceremonies. They believed that the soul did not die with the body, but passed on to another. The mistletoe and the oak tree are great symbols for them. In fact, the word Druid was derived from the word for oak, which in Gaelic is darach and in Greek drus (Spence, p.14). According to Pliny's accounts "The Druids held nothing more sacred than the mistletoe and the tree that bears it, always supposing that tree to be the oak. They chose groves formed of oaks for the sake of the tree alone, and they never perform any of their rites except in the presence of a branch of it," (Spence, p.79).



The first observations of the Celts by ancient sources do not speak of the presence of women as priestesses or seeresses (Jones, p.84). "The Druids and their associated male colleges, the Vates and the Bards, seem to have monopolized the field" (Jones, p.84). These Roman observers, products of a male dominated culture which may have marred their observations, may not have taken note of the Celtic females in roles of power. The Roman men thought of women as possessions so as a result the thought of women in public positions, such as ruler or chieftain, was preposterous to them. Finally in the first century CE, Tacitus reported "that the Celts made no distinction between male and female rulers" (Jones, p.85).



Since Druids committed very little to written forms until after the introduction of Christianity, there are few, if any, first-hand accounts by Celts themselves. Only the myths that have been transmitted through the accounts of the Romans and Christian monks have survived. Legend has mystified many of the female rulers of ancient Celtic society; giving them mystical powers and making their lives seem too extraordinary to seem true. As a result it is very difficult for people today to know if these women truly did have such powers or if they were indeed Druidesses. Women such as Boudica, Onomaris, and other nameless rulers/Druidesses whose burial tombs were found at Vix and Reinham show that Celtic women, in some instances, may have wielded power as much as men, but the evidence remains difficult to decipher.



Druidesses are most often mentioned through references such as the myth of Finn. He was raised by a Druidess or "wise woman" (term that refers to a "females seer) along with another woman by the request of his mother and their "bondwoman", Muirna. "The Druidess and the wise woman taught Finn war craft, hunting, and fishing (the survival arts), and also acted as guards and advisors, warning him of danger" (Green, p.101). According to Green the position of these women is curious since most Irish Druids lived mainly to serve religious duties and held great authority among their people while these women were obviously in a subservient position. This may be so because of the almost divine rank of Finn’s family (Green, p.102).



In other instances, however, the only reference to women with great power is through the term sorcereress. Fedelma, a "woman from the Fairy, or the Otherworld" (Green, p.102) was a part of the mystical Queen Medb of Connacht’s court. "Fedelma first appeared to Medb as a beautiful young girl, armed and riding in a chariot" (Green, p.102) wearing a red embroidered tunic, sandals with gold clasps and a "speckled cloak." She informed the Queen that she had studied poetry and prophecy in Alba, "a supernatural land belonging to Scáthach" and then warned her of the advances of Cú Chulainn. Medb then asked the girl if she had the power of ‘sight,’ Fedelma affirmed this and told Medb the chilling prophecy of her troops "I see crimson, I see it red." Her prophecy came true, Medb lost the battle and Cú Chulainn perished.



Other tales of the Druidesses that have survived often include the subject of sacrifice. "They were grey with age, and wore white tunics and over these, cloaks of finest linens and girdles of bronze. Their feet were bare. These women would enter the [army] camp, sword in hand and go up to the prisoners, crown them, and then lead them up to a bronze vessel. . . One woman would mount a step and, leaning over the cauldron, cut the throat of a prisoner [of war], who was held over the vessel’s rim. Others cut open the body and, after inspecting the entrails, would foretell victory for their countrymen" (Green, p.97).



Druids had many responsiblities, but their main duty, especially with the centralization of Celtic society, became to advise Kings and Queens. Dreams and prophecies were questioned by royalty for their significance and they interpreted events in various kingdoms. As a result, the power of the Druids and Druidesses was very great for not only were they the sole priests of Celtic religion, but they also held great sway in political matters.



There is a misconception among many modern folk that the Druid caste was made up of only men. This is probably the fault of the Druid reformation of the 17th and 18th centuries. As we discussed earlier, the founders of this movement had a romantic viewconcerning the Druids, often claiming the Druids were "prechristian Christians." The Druid Orders founded during these years were for men and men only. Thus the misconception that only men could be Druids.



One need only read the first line of the Cath Mag Turied (the Battle of Moytura) to understand that women could indeed be Druids.



"The Tuatha De Danann were in the northern islands of the world, studying lore and magic and druidism and wizardry and cunning until they surpassed the sages of the arts of heathendom."



The Tuatha De Danann are the Gods and Goddesses of our tradition, and therefore women could be Druids.



Irish myth as well as the Greek and Roman historians mention female Druids, the Bandroai (Bandruidh). What we are able to gather from the sources available to us is that the Bandroai were Seers and Prophets. There is little mention of other roles the Bandroai might have filled within the Druid caste. Below is a small sampling of stories or histories that mention female Druids.



In the story of Fingin Mac Luchta of Munster, Fingin visits a Druidess every Samhain who would fortell the events of the coming year.



The Second Battle of Moytura mentions two Druidesses who promise to enchant the rocks and trees "so they become a host and rout" their enemies.



Prior to the famous Cattle Raid of Cooley, Mebd the Queen of Connacht, consults a Druidess named Fidelma who predicts the outcome of the coming battle with the Ulstermen. "How seest thou our host?" asked Medb. "I see the host all becrimsoned..." replied Fidelma.



Several of the Roman and Greek historians mention Druidesses in their works.



Dio Cassius mentions a Druidess named Ganna who went on an embassy to Rome and was received by Domitian, youngerson of the Emperor Vespasian.



Pomponius Mela in De Chorographica speaks concerning nine virgin "priestesses" who lived on the island of Sena, in Brittany, who "knew the future."



The Historia Agusta which was written in about 400 A.D. by Aelius Lampridius mentions a Druidess foretelling the defeat of Alexander Severus. "Go forth but hope not for victory, nor put your trust in your warriors."



Then of course, there are the keepers of the eternal flame at Kildare, which was for a long time a pagan temple dedicated to the Goddess Brighid. The flame was tended by Druidesses and later by Christian nuns, in honor of Saint Bride.



Because of what we know concerning the treatment and rights of Celtic women; which were many times better than the rest of Europe at that time, we can make an educated guess that a persons gender mattered little when one wished to study the Druid ways. All that would be needed is a strong memory and intellect and the desire to learn. The Irish myths may have mentioned the Bandroai more than we now aware. This would have been because the scholars and scribes who wrote down all the wonderful tales of Ireland were Christian monks and probably already infected with the Roman Church's stagnant view of women.



Women played an important role in Celtic society and were considered equal in status with men until the coming of Christianity. Modern Druidism does not exclude women or anyone else for that matter. In fact, there are many women who walk the Druid path today, without whom Druidism would not be the same. Some of these women are:



Until 1996, Ellen Evert Hopman was the Vice President of the Henge of Keltria, and she is the author of many books about Druidism, including A Druids herbal for the sacred Earth year, and Tree medicine, Tree Magick. She is now Co-chief of the Order of the Whiteoak (Ord na Darach Gile) at www.whiteoakdruids.org



and has two additional books: Priestess of the Forest: a Druid Journey and A Druid's Herbal of Sacred Tree Medicine.



Emma Restall Orr is the co-founder of the British Druid Order and an author of several books about British Druidry and its traditions.



Mara Freeman is a Druid and a great Seanchai (storyteller). She has produced many recordings of her storytelling as well as toured the U.S. and Europe.



Erynn Rowan Laurie has written several books and leads many internet discussions concerning the ancient Celts and Druids. She is also the list owner for Nemeton-L, a internet discussion list.



So you see, many women hold important positions in the Druid Orders and are scholars of great renown, a very valueable resource for our growing and rediscovering of Druidism. Little has changed since the days of Cuchulain and the days of Mag Turied as far as we modern Druids see it. The female and the male are equal in nature and so they are equal when walking the Druid path. Druidism is a philosophy and a magickal system, and is open to all regardless of gender, to exclude a person because of their gender would be ridiculous.

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Specializing in Medieval, Goth , Stage Film, BDFSM and Practitioner.

Patchwork Merchant Mercenaries a Dept of, Ask For IT was started by artists and former military veterans, and sword fighters, representing over 100 artisans, one who made his living traveling from fair to festival vending medieval wares. The majority of his customers are re-enactors, SCAdians and the like, looking to build their kit with period clothing, feast gear, adornments, etc.

Likewise, it is typical for these history-lovers to peruse the tent (aka mobile store front) and, upon finding something that pleases the eye, ask "Is this period?"

A deceitful query!! This is not a yes or no question. One must have a damn good understanding of European history (at least) from the fall of Rome to the mid-1600's to properly answer. Taking into account, also, the culture in which the querent is dressed is vitally important. You see, though it may be well within medieval period, it would be strange to see a Viking wearing a Caftan...or is it?

After a festival's time of answering weighty questions such as these, I'd sleep like a log! Only a mad man could possibly remember the place and time for each piece of kitchen ware, weaponry, cloth, and chain within a span of 1,000 years!! Surely there must be an easier way, a place where he could post all this knowledge...

Traveling Within The World is meant to be such a place. A place for all of these artists to keep in touch and directly interact with their fellow geeks and re-enactment hobbyists, their clientele.

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