1. Finally, in answer to Brother Morrison, I will now relate this incredibly ancient Druid fable which I have just written.
2. Ahem.
3. Once in the long ago there were three Druids, and very fine Druids they were, too. It came to pass that each of them inherited a piece of land with a large rock on it.
4. Now the First of these Druids went to his land and looked at his rock and immediately fell in love with it.
5. To make his rock even more beautiful he fell to rubbing and buffing it until it bore a bright polish.
6. Every day he would rub and buff it till it almost outshone the sun, so bright it was.
7. The people who lived nearby would often come to see the rock and say what a wonderful, bright rock it was being.
8. Now eventually the Druid died and went to the Sidhe hills as all good Druids do. But the wind and rain did not die.
9. Slowly it was that the rock lost its polish, but lose it it did. No longer did the people come to see the rock, now neither wonderful nor bright, for of what interest is a mere rock, except to geologists?
10. The second of the Druids went to his land and looked at his rock and thought what a wonderful statue his rock would make.
11. So he took a hammer and chisel and carved a statue of his god out of it. Paint he put on his statue, and gold and jewels also, until it looked exactly like his idea of his god. And the people who lived both near and far came to marvel at the statue and worship at it, saying such things as "You could swear that it's alive, that it's being."
12. To which the Druid would reply, "It is."
13. Eventually the second Druid too died and went to the Sidhe hills where all good Druids go. But the wind and rain did not die, nor did human nature change.
14. Thieves came and stripped the statue of its gold and its jewels. Wind and rain completed the destruction, until the statue once again resembled nothing so much as a rock.
15. And the people stopped coming to marvel and to worship, for, after all, who wants to worship a rock after he's had the most wonderful statue in the world?
16. The Third Druid went to his land and looked at his rock. Then he climbed upon it and looked about him, liking what he saw.
17. He planted flowers, trees and bushes about the rock and lichen on it. Every day he would herd his cows and sheep on the land about the rock, sitting on or resting against it.
18. As time went by, the flowers, the bushes and trees grew and the lichen covered the rock, giving the Druid an even more beautiful view and a softer seat to watch his herds from.
19. So beautiful did the Druid's land become, that people came from far and near to sit with him and watch the deer and fox play and the flowers bloom, for it was said to be the most beautiful and peaceful place in the world.
20. The time came when the third Druid died and went to the Sidhe hills where all good Druids go. But the flowers did not stop growing, nor did the bushes and trees and lichen.
21. Still did the deer and fox play in the Druid woods, and still were cows and sheep herded about the rock.
22. The Druid's name was forgotten, but some people still came to sit on his rock and look at his woods, for it was yet the most beautiful and peaceful place in the world.
23. And so it remains to this day.
24. Beannachtai na Mathar libh. Siochain

Robert, ArchDruid, Berkeley Grove
28 Mean Samhraidh, 14 y.r.
(July 2nd, 1976 c.e.)

......"Your mission, should you choose to accept it, Mike, is to spend two years in La*s without becoming Persona Non Grata.... This message will self-destruct in three seconds.....3...2...1...."

Yes, this is the first article in what may become a very long series that will explore the difficulties of Druidic life overseas, the ethical challenges, and the unexpected sweet joys. I hope you will follow along my adventures and send me feedback.

Most of you are aware from my article on "the Missionary (Im)- Position " (http://www.oocities.org/mikerdna/newmissal23.html Lughnasadh 2003) that I’m rather unfriendly to proseyltization and predatory conversion; so what am I doing as a missionary?

I guess, when a Druid like me moves to a new place, the first thing they do is go out and meet the trees, the flowers, the happy squirrels, the pretty birdies, etc. etc. After that the Druid tends to want a little human communication, and thus they seek out druidically-minded folk with whom they can ramble about trees, flowers, ecumenicalism, happy squirrels, first amendment, etc. Sometimes those unfortunate folk actually sit still and listen to my rantings, instead of wisely running away. Sometimes they seek me out instead. This is usually how missionary groves eventually get started in the RDNA. They either just happen. or they don't. C'est la vie druidique.

So, anyway, I'm going overseas next March for two years to serve in the remote land of La*s for the U.S., and this poses some problems and opportunities for the continuation of Reformed Druidism in my private life. La*s will actually be the fourth country in which I will be a practicing Druid, but it will have three key differences from the U.S.A. (1990-now), Scotland (1991), or Japan (1996-2000). In a nutshell, it is especially challenging because:

1. It is rather tropical, so it doesn't have the temperate seasons I've come to celebrate.
2. It is an authoritarian country, it does not have the same level of human rights (such as the right to organize a religious group).
3. It is possibly the least developed country in Asia with the average salary is less than $1000 a year. Which oddly might be the most difficult barrier to overcome in some ways.

On the positive side:

1. Most folks are still farmers with a close tie to the land, and it is the least-populated part on Asia (besides Tibet & Mongolia), so lots of trees per person.
2. People there have “layers?of religion: Animism on the bottom, Hinduism in the middle and Buddhism on the top; and they don’t mind mixing them together sometimes.
3. It is very cheap to travel and enjoy festivals and purchase religious knick-knacks.

I guess the first step for "Mission-ary Mike" is to make a Mission Statement, a lay-down of the basic boundaries that I will not cross, beyond the traditional standard inhibitions on the actions of a Third Order Druid operating just in North America. Being a Druid, I came up with about three points.

1. Conversation not Conversion: My goal is not to "make" more Druids, for I naturally believe Druids develop on their own and exist in all religions already. Rather, I prefer to find those folk already practicing Druidical ways and enter into mutually beneficial dialogue with them. I will also make a point to talk with folks of all persuasions in La*s; Buddhism, Animist, Hindu, Christian, Secularist and even the odd Muslim.

2. Groove not Grove: Since actually organizing a grove might get me in trouble, I'll just hang out with folks and chat with them.

3. Observe not Obstruct: In other words, not being a native of that country, I'll avoid acting like an idiot on matters which I don't understand yet.

It's likely that I'll be assigned the freedom of religion report, so I'll save my venom for that little un-read paper.

So, stick around, I'll report on my preparations until March, and then I'll give you regular updates from La*s itself, and all the odd things that will likely happen there.

Yours in the Mother,
Mike the FoOl

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A Druid Missal-Any welcomes a brand new author and column. Celdwyn is a spiritual coach who lives in Northern California. She lived in San Francisco at the Zen Center for ten years, studied under Pascal Capleau in the 70s (at John F. Kennedy University), then under three different Zen roshis, and later did interfaith work at Grace Cathedral. She came to druidry after travels in England and was sponsored by a member of OBOD there who is a psychotherapist. From email correspondence with Philip Car-Gomm, Celdwyn came to write for the OBOD magazine TouchStone just before she completed her dissertation at the Institute for Transpersonal Psychology, a graduate school in psychology in Palo Alto. Celdwyn has a very eclectic background and spirituality, especially Celtic Spirituality as it is ¡°definitely my breath of life, as it were.¡± Celdwyn currently has a work in progress that is a time-travel story taking place at the cross-rivers of New Grange in Ireland

I have always been interested in Blind Seers and shamans, men and women who have walked the inner path without the distraction of worldly sight. I myself would not like to enter that difficult path again this life, but I do understand where it finds its power and where it finds its peace. We are all sightless in some way, but we all learn to see with our inner eyes, especially those who follow the Druid's path.

Remembering September

Not long ago, I had the opportunity to once again experience the true meaning of Fall in a very ancient way, a way that came from deep within and had nothing at all to do with external perception. On September 29, Michaelmas, I turned the wheel of my existence one more time. I celebrated this annual birth-renewal by a semi-annual journey to Muir Woods, which is nestled within the deep valley regions of Mount Tamalpais in Northern California. Muir Woods is an old Growth forest; probably the oldest redwood forest left in the world. The lingering seasonal fog of this deep mountain valley as well as its remote location has kept these trees safe from explorers, fire, developers and natural erosion for thousands of years. Journeying there is like returning to the past, the deep past of our far distant ancestors.

Although Muir Woods is named after John Muir, probably the single most acclaimed on-foot natural explorer of our time, it was actually founded by Congressman William Kent and his wife, who sold its 295 Acres to the USGS in 1905. The redwoods, named for their reddish-brown bark, caused by the large amounts of tannin in the tree, is known as Sequoia semper-virenf, which means "ever-living". And certainly, it is true, walking among them you can feel their lifeness, their love and the deep meaning of tree-wisdom.

But on Michaelmas this year, my experience was very special! That day the magic of autumn gently whispered to the great Trees, as they stood tall and majestic in their sacred groves, sentinels of ancient power, witnesses to thousands of years of the turning of sun and moon. The sparkling freshness of the air in that high, hidden valley, the satiny touch of the Redwood's insolating bark, rough as well as silky, and the mountain stream reflecting open patches of sky were, in themselves, exquisite and energizing all at once. The mighty redwoods stood one, two or four hundred feet above my head, and suddenly I had merged within a sense of oneness, a merging with nature and something beyond. I inextricably felt that this was the season of deep change, the time of coming inward, the time of gathering into one's self the fruitfulness of life.

The creek holds the whisper of the on-coming Winter; the trees the fragrance of Fall. Sunlight slices through the late afternoon as its rays angle through the dappled shade; then, its star-like radiance is softly reflected on the water, like a tiny white dwarf star, promising you the kiss of the Otherworld. Here the majesty of September, the very turning of the year, is glimpsed amidst the voiceless echoes of the cathedral trees, the poised stance of the row-buck behind a bush, rustling dried leaves as he stirs, waiting for the chance to run unseen, to hide higher up the mountain in the deeper tree-shadows.

OBOD

In the document, "Ethics and Values in Druidism," The Order says:

Druidry asks us, above all, to open ourselves to the inspiration and beauty of Nature and Art, through its love of creativity. By nourishing ourselves with contact with the natural world and with art of every kind, and by holding to the core beliefs of Druidism, the following qualities emerge naturally as values that can form the basis of ethical decisions and behaviour:
1. Taking responsibility and feeling empowered—We are encouraged to take responsibility for our own thoughts and actions first within our own lives and then with others for our communities and the community of all life. Being an integral part of the "circle of all beings"—engaging oneself with the world at large and valuing community.
2. The power of trust—trusting that life is "fundamentally good" and "that there is meaning and purpose to existence."
3. Integrity—Druids strive for inner wholeness and completion and to act authentically and honestly from that inner integrity.
4. The value of the opposite—appreciating the contrasts and polarities in life.
5. Being of value to others and the world—being a force for good and healing to the world. (1)

1. Three things are becoming a person: knowledge, good deeds, and gentleness.
2. Three things without which there can be nothing good: truth, valor, and generosity.
3. The three manifestations of the true human are: civility, generosity, and compassion.

BDO

I could find no discussion of ethics per se in the materials by the British Druid Order. Former Joint Chief Emma Restall Orr does have some essays on ethics in Druidry posted on the Druid Network web site http://www.druidnetwork.org/articles/index.html

AODA

The curricula for the First and Second Degree emphasize service to the Earth and to nature and service to each other, development and sharing of knowledge. (4)

RDNA

RDNA does not advocate any particular ethical or moral stance outside of "Nature is good." Each person is free to develop his or her own ethical stances through thought, meditation, introspection, and/or from other faith paths. (5)

ADF

The statement of "What do Neo-pagan Druids Believe":

We believe that ethics and morality should be based upon joy, love, self-esteem, mutual respect, the avoidance of actual harm to ourselves and others, and the increase of public benefit. (6)

Nine pagan virtues are discussed in the Dedicant’s program : wisdom, piety, vision, courage, integrity, perseverance, hospitality, moderation and fertility. (7) ADF's statement on what neo-Pagan Druids believe also contain ethical concepts concerning equality of the sexes, communitarian duties, duties to maintain the environment, protecting the rights of themselves and others, ecological activism and awareness as sacred duties, and living lives consistent with stated beliefs.

Henge of Keltria

The Henge of Keltria By-Laws details its organizational ethics:

As an organization, the Henge of Keltria does not discriminate on the basis of age, race, color, national origin, sex or sexual preference. The Henge of Keltria prohibits blood sacrifice and the "torture, mutilation, enslavement or abuse" of any sentient creature. Henge members should keep confidential the names, addresses, and other personal information of other members except when permission is given or the person is deemed a public threat. Ordained and lay clergy are to follow codes of professional ethics for similar secular and religious professionals. Sexual coercion or manipulation is prohibited. Firearms or explosives are prohibited at Keltrian ritual. The use of illegal psychoactive substances in ritual is prohibited. Bigotry, slander, perjury or other forms of harassment leveled against members or other member of the Neo-pagan community is not to be tolerated. Keltrians must abide by their initiatory oaths and not reveal oathbound materials to non-initiates. (8)

The statement of beliefs also add that "we believe that all life is sacred and should neither be harmed nor taken without deliberation or regard" and "we believe that morality is a matter of personal conviction based upon self-respect and respect for others." Other possible ethical guidelines or concerns that may be discussed as part of their oathbound materials are not discussed on the Keltrian web site or in publicly available materials.

Nonetheless, Keltrians Searles O'Dubhain and Topaz Owl have discussed Triadic lore as ethical statements and O'Dubhain has included a "Druid's Code" as well. (9)

So, as you can see, there is a great variety of modern Druid groups with differing aims and practices. I hope I have helped you become aware of some of the similarities and differences between groups. Each group has its own unique outlook and unique strengths and contributions to share.

One could almost say that there is a Druid group for every seeker, provided that the seeker wishes to experience his or her spirituality through intimate interaction with nature. If you are interesting in exploring a Druid path, there are resources listed below you can explore. I also urge you to visit the web sites for the organizations I have talked about today; for they will give you far more information than I could include.

If you have more information or have comments about what is on these pages, please contact me through the feedback form http://www.nachtanz.org/feedback.html.

Notes to Ethics

1. The Order of Bards, Ovates and Druids. “Ethics & Values in Druidism” n.d. Accessed March 23, 2005. <http://www.druidry.org/modules.php?op=modload&name=PagEd&file=index&topic_id=1&page_id=50>. Further application and discussion of these and other ethical values can be found in the sections, "Druidry & Politics” <http://www.druidry.org/modules.php?op=modload&name=PagEd&file=index&topic_id=1&page_id=77> and “Peace and Power” <http://druidry.org/obod/wtc/index.html>.
2. John F. Wright. “A Compilation of Triads.” Published 1995. Accessed July 27, 2004. <http://www.illusions.com/rowanhold/3things.htm>.
3. Erynn Rowan Laurie. “The Truth Against the World: Ethics and Modern Celtic Paganism.” n.d. Accessed July 27, 2004. <http://www.seanet.com/~inisglas/ethics.html>.
4. The Ancient Order of Druids in America. “Frequently Asked Questions.” n.d. Accessed July 16, 2004. <http://www.aoda.org/FAQ.htm>; “AODA First Degree Curriculum.” n.d. Accessed July 16, 2004. <http://www.aoda.org/about/curric1.htm>; “AODA Second Degree Curriculum.” n.d. Accessed July 16, 2004. <http://www.aoda.org/about/curric2.htm>; and “AODA Third Degree draft curriculum.” n.d. Accessed July 16, 2004. <http://www.aoda.org/about/curric3.htm>.
5. Michael Scharding. “Less is More a.k.a Summaries of Reformed Druidism.” n.d. Accessed July 27, 2004. <http://www.oocities.org/mikerdna/lessismore.html>.
6. Isaac Bonewits. “What Do Neo-pagan Druids Believe?” Published 2003. Accessed July 27, 2004. <http://www.adf.org/about/beliefs.html>.
7. Michael J. Dangler. “The Nine Pagan Virtues.” Published February, 2003. Accessed July 27, 2004. <http://www.chronarchy.com/mjournal/virtues/>.
8. Henge of Keltria. The Henge of Keltria By-Laws. 2003–2004 Edition. Published 2003. Available online in PDF format [212K]. Ethical concerns are also summarized in "The Henge: An Introduction to Keltrian Druidism." (second edition, 1998) 3–4.
9. Searles O’Dubhain and Topaz Owl. “A Collection of Druidic Triads.” Published 1999. Accessed July 27, 2004. <http://216.67.248.139/crossroads/library/triads.htm>. Searles O’Dubhain. “A Druid’s Code.” n.d. Accessed July 27, 2004. <http://216.67.248.139/crossroads/library/a_druids_code.htm>.

Druidry and Druids in General

Adler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today. Beacon Press, 1987. Descriptions of the Reformed Druids of North America and Ar ’nDraiocht Fein.

Bond, Lawrence and Ellen Evert Hopman, Being a Pagan: Druids, Wiccans, and Witches Today. Destiny Books, 2001. This is a slightly revised edition of People of the Earth: The New Pagans Speak Out. Interviews with Isaac Bonewits of ADF and Tony and Sable Taylor of the Henge of Keltria.

Bonewits, Issac. Isaac Bonewits’s Homepage: http://www.neopagan.net/. Various essays on Druids, ancient and modern, and Bonewits’s personal vision of Druidry/Druidism.

Carr-Gomm, Philip. The Rebirth of Druidry: Ancient Earth Wisdom for Today. Element Books, 2003. This is a revised edition of The Druid Renaissance: The Voice of Druidry Today. (London: Thorson’s, 1996.) Essays on various aspects of British and Continental Druid groups and Druidry.

Cowan, Douglas E. (ed.) The Religious Movements Homepage Project at the University of Virginia: Druids. http://religiousmovements.lib.virginia.edu/nrms/drud.html.

The Druid Network homepage: http://www.druidnetwork.org/.

Greer, John Michael. “ADF and OBOD.” http://www.adf.org/about/adf-and-obod.html. Active as of October 6, 2004. A in-depth discussion on the differences between these two organizations by a person who is a member of both.

Hutton, Ronald. Witches, Druids and King Arthur. Hambledon & London, 2003. Chapter on modern British Druid groups.

Myers, Brendan “Cathbad.” “A Guide to Druids and Celtic Spirituality.” http://wildideas.net/cathbad/druid.html. May 2001. Accessed March 23, 2005. Web site about historical and modern Druids.

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Modern Druid Groups

Ancient Order of Druids in America
Web site: http://www.aoda.org/

Ar nDraiocht Fein
Web site: http://www.adf.org/

Isaac Bonewits’s Homepage: http://www.neopagan.net/

Bonewits, Isaac. “Ar nDraiocht Fein: A Druid Fellowship”: http://www.witchvox.com/trads/trad_adf.html

British Druid Order
Web site: http://www.britishdruidorder.org.uk/

British Druid Order. Druidry: Re-Kindling the Sacred Fire.

Orr, Emma Restall. Ritual: A Druid’s Guide to Life, Love & Inspiration. London: Thorson’s, 2000.

________. Druid Priestess. 2d ed. London: Thorson’s, 2001. The first edition was printed under the title, Spirits of the Sacred Grove: The World of a Druid Priestess.

________. Thorson’s Principles of Druidry. London: Thorson’s, 1999.

Shallcrass, Philip. Druidry: A Practical and Inspirational Guide. London: Judy Piatkus Ltd, 2000.

Shallcrass, Philip (Greywolf). “British Druid Order”: http://www.witchvox.com/trads/trad_bdo.html

Henge of Keltria
Web site: http://www.keltria.org/

Henge of Keltria. The Book of Ritual. 4th ed. n.p., 1997.

Henge of Keltria. The Henge of Keltria By-Laws. 2003-2004 edition. n.p., 2003. Available in PDF format at: http://www.keltria.org/Acrobat/Bylaws03.pdf.

Henge of Keltria. “The Henge: An Introduction to Keltrian Druidism.” Second edition. n.p., 1998.

Taylor, Tony. “Keltrian Druidism”: http://www.witchvox.com/trads/trad_keltriandruidism.html

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Order of Bards, Ovates and Druids
Web site: http://www.druidry.org/

Carr-Gomm, Philip. The Rebirth of Druidry: Ancient Earth Wisdom for Today. Element Books, 2003. This is a revised edition of The Druid Renaissance: The Voice of Druidry Today. (London: Thorson’s, 1996.)

________. In the Grove of the Druids: The Druid Teachings of Ross Nichols. Watkins, Publishing, 2004.

________. The Druid Way. London: HarperCollins, 1993.

Damh the Bard. “The Order of Bards, Ovates and Druids”: http://www.witchvox.com/trads/trad_obod.html

Nichols, Ross. The Book of Druidry. Philip Carr-Gomm and John Matthews, eds. Reprint edition. London: Thorson’s, 1992.

Order of Bards, Ovates and Druids. The Book of Ritual. Lewes, Sussex: Oak Tree Press, 2001. (Generally unavailable to non-members.)

Worthington, Cairistiona (Christine). Druids: A Beginner’s Guide. Hodder, 1999.

Reformed Druids of North America
“Unofficial” web site: http://www.oocities.org/mikerdna/

Scharding, Michael and others, eds. A Reformed Druid Anthology. Drynemetum Press. PDF format, available at: http://www.oocities.org/mikerdna/arda.html or at http://orgs.carleton.edu/Druids/ARDA/ .

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Some Other Modern Druid Groups (just a small sampling)

The Order of the Whiteoak — http://www.whiteoakdruids.org/

Adder Oaks Druid Community — http://adderoaks.com/aodcmain.htm

Tuatha de Brighid — http://www.tuathadebrighid.org/

Druid Order of the Yew — http://www.druidnetwork.org/yew/index.html

Corcu Nemedhiann — http://groups.msn.com/CromansGrove/_whatsnew.msnw?pgmarket=en-us

The Loyal Arthurian Warband — http://www.warband.org/

The Druid Clan of Dana — http://www.fellowshipofisis.com/druidclanofdana.html

Ord Draiochta na Uisnech (Druid Order of Uisnech) — http://www.irishdruidry.org//index.php?p=14&msgcat=0

Revision History

• Class notes compiled and used at Sacred Space Conference on July 10, 2004.
• Expanded class notes posted July 27, 2004.
• Resources section revised on October 6, 2004.
• The Order of Bards, Ovates and Druids updated its web site in early 2005 with revised and additional information. Several parts of this article were revised in March 2005 to reflect those changes. Also, the Resources section was revised at the same time.
• Section on ethics and resources section updated with additional information from the Henge of Keltria on June 6, 2005.
• Information on ADF training updated in February 6, 2006. Revised capsule history of the BDO.
• Added link to The Order of the Whiteoak to the resources section.

For Immediate Release
September 20 , 2006
Contact: Annie E. Strickler (415) 977-5619

Judge Reinstates Original Roadless Rule Marking Huge Victory for Americans, Wild Forests

Statement of Carl Pope, Sierra Club Executive Director

"Today marks a huge victory for America's last remaining wild forests and the millions of Americans who have spoken out in support of protecting these special places for future generations. These are increasingly scarce unspoiled places that provide some of the highest quality fish and wildlife habitat, backcountry recreation and clean water supplies in the country.

"Today's ruling underscores the strong framework of the Roadless Rule, the basis of which was overwhelming scientific and economic evidence and public opinion in favor of protecting America's last wild forests.

"The Bush administration replaced the original rule with a policy that left wild forests across the country vulnerable to destructive oil and gas development, commercial logging and road building. The administration has already moved forward with timber sales in roadless areas in Alaska, New Hampshire, and Oregon.

"From policies that prioritize logging over community fire protection to proposals that sell-off National Forests, the Bush administration has worked to weaken or eliminate the core protections for America's wild forests. They have put the interests of the timber industry ahead of the clean water, recreational opportunities, economic benefits and wildlife habitat that these forests provide the country."

Background on Roadless Area Conservation Rule, Today's Decision:

The Roadless Rule, designed to protect 58 million acres of roadless wild forests in 39 states, was the result of the most extensive public comment process in history, spanning three years and 600 public meetings. During the rulemaking, the Clinton administration received a record-breaking one million public comments in support of protecting wild forests. To date, the Forest Service has received more than 4 million comments from the American people.

Blocking the Roadless Rule was one of the new administration's first decisions upon taking office, followed shortly by refusal to defend the rule in court. In the spring of 2005 the administration officially repealed the original rule and replaced it with a process whereby Governors must petition the federal government for forest protections in their states. Governors had until November of this year to announce their petitions. In the public comment period for the Bush administration policy, the majority of the 1.8 million comments were opposed to the change.

Today's decision reinstates the original Roadless Rule and finds that the Bush administration violated the law when it adopted their petition process. The ruling enjoins the Forest Service from taking any action contrary to the Roadless Rule.

*The Sierra Club was one of the many environmental groups represented by Earthjustice in this lawsuit. For a copy of the judge's ruling, please call (415) 977-5619 or email annie.strickler@sierraclub.org

http://www.sierraclub.org/forests/roadless/.

From the BBC News, Octo. 12, 2006

Plans have been unveiled for a monument to Iolo Morganwg, the scholar who created the Welsh order of the bards.

Morganwg, born Edward Williams, will have a monument erected on London's Primrose Hill where he held the first bardic gathering, or Gorsedd, in 1792.

He aimed to revive what he believed was the Celtic bardic tradition and the ceremony remains part of the modern-day National Eisteddfod.

Plans for the memorial were unveiled at the House of Commons on Wednesday.

Plaid Cymru MP Elfyn Llwyd, who has helped plan the memorial, said: "I am delighted that the Royal Parks have granted permission for the go ahead of this project.

"Iolo Morganwg was part of the radical romantic movement, he knew Coleridge and Blake, and of course the event has formed a key part of Welsh heritage as we know it today."

Sculptor John Meirion Morris will design the monument, which will be made out of Welsh slate with an embossed face of Morganwg.

He said: "It is a privilege to be asked to design such a monument, and to bring a piece of Wales to the very spot that Iolo gathered the first meeting of the Welsh druids.

"Iolo was a genius and it is only right that he is to be honoured in one of the most beautiful spots in London."

Morganwg saw the Gorsedd of the bards as the ancient guardian of the language and culture of Wales.

The supposedly ancient druidic order was re-established by Morganwg in a ceremony at Primrose Hill held on the summer solstice of 1792.

Much of Morganwg's scholarship was later found to be forged.

But the ceremony he created endured and in 1819 the Gorsedd was formally linked with the eisteddfod, an act which ultimately led to the modern-day National Eisteddfod.

The Gorsedd is now an association whose members consist of poets, writers, musicians, artists and individuals who have made a contribution to Welsh language and culture.

Figures honoured as druids include Ioan Gruffudd, Bryn Terfel, England cricketer Robert Croft, ex-Welsh rugby stars Gareth Edwards and Ray Gravell and, this year, North Wales Police chief constable Richard Brunstrom.

The Meriden Ancient Order of Hibernians is proud to sponsor the Celtic Learning Project's Live Like a Celt Day!

This is a fun-filled program for children and an accompanying adult. Participants start by dressing like Celts of the Iron Age, painting faces in pre-historic style and even making their own jewelry. Then they are off to grind grain, cook oatcakes and weave wool. Participants can also learn about the way Celts used the land for food and materials on the short nature walk, and view a blacksmithing demonstration. Celtic stories and a dramatic "cattle raid" round out the day!

When: Saturday November 4, 2006 10:00 am to 1:00 pm
Where: AOH 71 Melville Ave, South Meriden, CT
Cost: $ 5.00 per child accompanied by an adult plus a non-perishable food item.
Please dress warmly as this is an outdoor event.

For further information or directions please contact Stuart McEnerney at (203) 235-6269, or email spmcenerney@hotmail.com.

Please join us for a very special event, at the Kripalu Center in the beautiful Berkshire mountains...

This spiritual intensive will take place on the weekend of December 1st to 3rd, 2006. To reserve a place at the event, please contact Kripalu at 1-800-741-7353, or at www.kripalu.org.

Join us for this transformative and experiential weekend as we explore the powerful spiritual traditions of the Celtic wisdomkeepers. Using songs and stories, ritual and meditation, chanting and prayer, we will awaken and deepen our connection with the Sacred Realms, which are the source of wisdom, healing, power, skill and transformation.

Through ancient portals of sacred space and time, we embark on the inner quest to learn from elders and ancestral teachers, honour the Earth and connect with our own ancestral spiritual heritage. In this way we may begin to 'weave the web of knowledge' and tap into the power of ancient priestesses, goddesses, poets, seers and shamans. Prayers and invocations in Old Irish, an ancient language related to Sanskrit which can be used as a devotional language, take us back to a place we once knew.

Experience the luminous magic of the spiral of time, as we visit the Celtic soul shrine, quest for the vessel of enlightenment, and quicken the inner flame of illumination. In reconnecting with this spiritual lineage, we have access to the divine wisdom, power and peace of the Otherworld, known to the Celts as Tir na nOg, Annwn and Avalon.

Sharynne MacLeod NicMhacha is a Canadian writer, teacher and bard of Scottish, Irish and Welsh ancestry. She is a Celtic priestess, druidic-shamanic practitioner, and a direct descendant of Clan MacLeod, long recorded in ancient tradition to have connections with (and blood of) the Sidhe or Fairy Folk.

Sharynne has studied Celtic languages and mythology through Harvard University and has presented work at the Harvard Celtic Colloquium, the University of Edinburgh in Scotland, University College Cork in Ireland, Smith College and the Harvard Study Group on Ancient Magic and Religion.

She sings and play a number of instruments with Devandaurae (and previously with The Moors), specializing in Celtic, medieval and shamanic music. She is a Faculty Member of the Celtic Institute of North America, and recently published her first book Queen of the Night: Rediscovering the Celtic Moon Goddess (to be followed by a new work on the Divine Feminine in the autumn of 2007).

The Gaelic Council of Nova Scotia (Comhairle na G?dhlig) is sponsoring a major event in 2007 at the Millennium Centre, St. FX University, Antigonish, Nova Scotia. The focus of this special occasion will be the Gaelic language and its culture. Together with Cape Breton Island, Pictou County, and Northern Guysborough County, the town and county of Antigonish were strongly Gaelic areas after the influx of immigrants from the Highlands and Islands of Scotland largely in the 19th century. Today, a new spirit is invigorating their descendants. Not only has the government of Nova Scotia come forward with new initiatives for the preservation of the language, including a Minister for Gaelic, but more young people are learning their own hereditary language and young and old Gaels are engaged in speaking it and activating on its (and their own) behalf.

Cruinneachadh nan Gaidheal will be an opportunity to celebrate who we are and to show the wider community, within and outside Canada, that we are alive, well and thriving! Plans are currently being made; but the 3-day event (Thursday 12th July -Saturday 14th, plus Wednesday evening 11th ) will include the following :

Clasaichean Cloinne (morning Gaelic classes and activities for children)
Tional na h-?gridh (Youth Rally)
Clasaichean ann a'P?baireachd/F?hlearachd/Dannsa-ceumaidh/G?dhlig/?ain Gh?dhlig (Classes in Piping/Fiddling/Stepdancing/Gaelic/ Gaelic Song/ all centred in Gaelic tradition)
"Gabh do Naidheachd"( informal Gaelic storytelling session)
Luadh M? ( a great Milling Frolic)
C?Labhairt le ?aidean uile's a'Gh?dhlig ( Mini conference with papers delivered in Gaelic; English translation available)
Na Comhlain Chi?l ( a challenge will be going out to musical groups-stay tuned!)
Cuirm-chi?l Mh? ( Grand Concert )

Tha Comhairle na G?dhlig a'gairm air Gaidheil na h-Albann ?re-agus air Gaidheil anns gach cearnaidh-- a thighinn a-mach dhan a'Chruinneachadh airson ur brosnachadh fh?n agus airson ur c?Ghaidheil a bhrosnachadh. Seo an t-?-thigibh uile!

(The Gaelic Council of Nova Scotia is calling on all Gaels in the province-and beyond-to come out to the Gathering not only to encourage yourselves but to encourage your fellow Gaels as well. This is the time-come one and all!)

Samhain will occur this year on Nov. 7, 2006 at 5:36 a.m. as 15 degrees of Scorpio, or as 16 degrees 18 minutes decl the same day at 2:35 a.m. Pacific Standard Time. Grove services will take place an hour before sunset on Sunday, Nov. 5th. Grove members are encouraged to bring photos of their deceased family members to remember the dead during this time when the veil between the worlds is the thinnest.

A Druid Missal-Any is published eight times a year. Post mail subscriptions are $8.00 and email subscriptions are free. Or write an article or send us a cartoon and receive a year's post mail subscription free. Write to:

A Druid Missal-Any
P.O. Box 406
Canyon, CA 94516

E-Mail: poppinjay@earthlink.net

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