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Druids have (finally) been invited to speak to an audience of leaders from assorted faith communities from around the globe, to share a bit of accurate information about what modern Druids actually do and believe (as opposed to all the nonsense that the popular media typically says about us).
Larisa A. White (author of World Druidry: A Globalizing Path of Nature Spirituality) and Neil Pitchford (TDN Trustee and Vice-Moderator of the Faith Communities Forum of the InterFaith Network of UK) will share key findings from the World Druidry Survey of 2018-2020, the first rigorous, global study of modern Druidry, in order to help debunk the popular myths and widely-circulated misinformation about modern Druids' actual religious beliefs and spiritual practices. In doing so, they will be demonstrating to the Parliament the unique ways in which modern Druidry addresses the stated missions of the Parliament of the World's Religions, "to create a culture of non-violence and respect for life, tolerance and truthfulness, and sustainability and care for the Earth."
The presentation title and description are as follows:
"Cultivating Honorable Relationships with the World: Lessons from the ‘Scriptures’ of Druidry"
"Modern Druidry, a contemporary, nature-based, new religious movement born in Britain, has been rapidly spreading around the world since the early 1990s. Druids now reside in 34 countries, across six continents, and inhabit 17 unique biomes, in addition to the mistletoe and oak filled temperate forests depicted in history and fantasy. As a nature-reverent tradition with high holidays based upon a cycle of seasonal celebrations, this begs the question: How can Druidry maintain a spiritual common core across so many, diverse ecological contexts? In this presentation, we will provide a brief overview of Druidry as a modern religious tradition, and then, using the example of how Druids celebrate seasonal festivals in a globalizing tradition, demonstrate how the Druid devotional practices of nature connection, sacred listening, and reciprocity allow Druids to cultivate honorable relationships with all other beings, be they human or of other-than-human kind."
The 2021 Parliament of the World's Religions will be a VIRTUAL event this year, taking place on October 17-18. Registration is still open for any who might wish to attend ('early bird' registration available until August 31st).

Many thanks to Larisa for this press release and all good blessings to Larisa, Neil and all the speakers and attendees at this year's event,
Greywolf /|\

1

A Ceremony of Healing with prayers and chants from the Druid tradition of Ynys Prydain (the British Isles) and ancient Gaul.

Hallowe’en, Nos Galan Gaeaf, Samhain, 2020
For thousands of years, indigenous peoples across much of the globe, including our European ancestors, conducted ceremonies during the winter designed to stave off the increasing waves of illness that spread across the land during the coldest months of the year. Wolf spirits were and are prominent in these ceremonies, from the Central Asian Steppes 4,000 years ago to the modern-day Pacific Northwest. Winter Wolf ceremonies were held in ancient Greece and Rome, where they were called Lupercalia. In Ireland, the young men known as Fianna were Wolf warriors. The Wolf clans who were central to these healing ceremonies usually consisted of similar youthful warbands who lived apart from the rest of society, charged with protecting their kinfolk from external threats. Whilst training as warriors, they also learned the legends of their tribes, traditional songs and poetry. They were warrior bards.
Each winter, they would create a ceremony during which they and the rest of the community would renew their bonds with their power animals through ceremonies that incorporated chanting, dancing and feasting. Each person present would have the opportunity to dance and sing their spirit animal, thus renewing the bond between them that would keep both healthy and strong through the winter months.
In the British Druid Order, we are reviving this practice with what we have dubbed a Winter Wolf Healing Ceremony. This year, we were to have held one in and around our roundhouse in Shropshire. Sadly, at the very time when we have so much need of such a ceremony, the increasing number of Covid-19 infections in the UK have prevented us from holding it.
We will not, however, let the impossibility of a physical gathering prevent us from going ahead. Here, then, are the bare bones of part of the ceremony, with accompanying sound files and videos where available.
We begin with a prayer to the old gods of the British Isles, from the creation of the world by Math and Don, how their children, Gwydion and Arianrhod, were given sovereignty over the forests and the stars, how Blodeuwedd became patroness of healing, and much more besides, all with a join-in chorus of, “we give thanks to the great gods.” Includes lyre accompaniment and birdsong. Apologies for the popping on the vocals, recorded in a rush...

This second prayer, ‘For Long Life and a Good Old Age,’ is possibly 8th century, from the 14th century Irish ‘Book of Ballymote’ and found in the British Druid Order's ovate course. Given that risk from Covid-19 increases markedly amongst the elderly, this seemed particularly appropriate.

… and here’s the video version that includes the lyrics:

Next is a general ‘Chant for Healing and Protection,’ again derived from an early medieval Irish source. Our ancestors characterised disease as a dark Serpent bent on destruction, hence the singalong chorus of “beat the Serpent from its lair.” Please grab a drum or clap your hands and join in.

… and here’s the video version that includes the lyrics:

Now for the first of the animal chants, the Wolf Chant. This was given to me among the old stones of Avebury in Wiltshire and is an authentic native British Wolf Chant since I am authentically British, having been born here and lived here all my life, as have the families of both my parents for at least a thousand years. The gift of this chant came to me not long after I experienced a powerful vision of a Wolf during a ceremony in 1994. Again, please sing along and dance should the mood take you, even if your personal spirit animal is other than Wolf. Wolf is a sociable animal…

Now we’ll alternate between other animals and Wolf, starting with the oldest of these chants, originating in an inscription to the Horse goddess, Epona, from 1st century Gaul. It consists of various names for the Horse goddess. Again, feel free to join in vocally, instrumentally and physically.

‘Blessed Be, Earth’s Son’ is a second Wolf chant, this time using other names by which Wolf people are known. This reflects the ancient habit of not using the actual name of the primary totem animal during ceremonies but substituting descriptive titles instead. Again, sing, dance, live!

The next chant is for the Deer people, specifically the Fallow Deer. As before, feel free to sing, drum, dance, clap and generally join in.

I’m afraid for any other animals, you’re going to have to add you own chants and dances. There are more in the BDO Druid course, but I don’t have time to record them now. So, since it’s always best to end on a howl, here’s the native British Wolf chant again. Enjoy!

And so we conclude our ceremony by feasting and quaffing mead or ale, sharing some with our ancestors, thanking again both them and our gods.

Hale and blessed be!

Hale and blessed be!

Hale and thrice blessed be!

Greywolf /|\ Blaidd Llwyd

October 31st 2020

5

Chant for the Horse Goddess, Epona, based on a 1st century BCE inscription.

Despite having been a Druid since 1974, I learned much that was new to me while researching and writing the British Druid Order's courses. This post deals with just one of the many discoveries made during that research. It is a chant in the ancient language of Gaul.

The chant is derived from an inscription on lead sheet, dating from the 1st century BCE, found at Rom (Roman Rauranum), Deux-Sévres, in Western France. The inscription details a sacrificial ceremony carried out in honour of the Horse Goddess. The chant was created by taking the names and titles of the Horse Goddess in the order in which they appear in the inscription and adding one of the names by which she is most commonly known, but which does not appear in the inscription, i.e. Rigantona, meaning 'Great Queen.'

The resulting chant naturally lent itself to a drum-beat that seems to replicate the gait of a Horse person. It moves from a walk to a full gallop.

A Horse chant developed a particular importance for me some years ago when I realised that the part of south-west England where I live is home to a White Horse Woman who appeared to our ancestors in the Bronze Age (perhaps earlier) to show them the sacred ceremonies. Her name and parts of her legend were passed down by generations of bards, finding their way into that great collection of ancient British lore, The Mabinogion, where she is known as Rhiannon, a name derived from the Gaulish Rigantona and having the same meaning, 'Great Queen.' For the last few decades, she has been appearing in various guises to members of the Druid community to show us again the sacred ways of our ancestors.

Along with the Wolf chant I put online some time ago, and a number of others, the Epona chant forms part of a Winter Wolf Healing Ceremony that's included in our Druid Course.

Winter Wolf Healing Ceremonies are found in many cultures across the whole of the Northern Hemisphere and some of the Southern. In some cases, they can be traced back thousands of years. They have three primary purposes: to re-connect us with our power animals in order to stave off the physical and psychological illnesses that often come with the winter months; to enhance the well-being of Mother Earth and all her children; to perform initiations into the Wolf Society.

To learn more about the Winter Wolf Healing Ceremony, go here: https://www.druidry.co.uk/getting-involved/events-calendar/winter-wolf-healing-ceremony-2019/

To book a place on a Winter Wolf Healing Ceremony, go here: https://www.druidry.co.uk/products-page/events/winter-wolf-helaing-ceremony/

Meanwhile, here's the chant for Epona. Get your drum and join in, or just sing along!

2

Four days of sacred ceremony, workshops, drum-making, shamanism and Druidry, new friends, chaga, and a psychedelic duck!

Just from a week in Norway during which Elaine Gregory and I spent four days representing the British Druid Order (BDO) at the Annual Shamanic gathering, organised, as ever, by Sjamanistisk Forbund (the Shamanic Foundation). This year’s event was called Naturfest and was amazing. So many wonderful, lovely people. Little kids and dogs of varying sizes wandering and playing in the sunshine, fantastic music, magical ceremonies, and a beautiful new venue, almost an island, connected only by a narrow isthmus with a road across it, surrounded by a clear blue lake and blessed with the characteristic Norwegian trees, tall pines and graceful birches. For us Druids, there was the added bonus of a young oak tree.

Friends old and new at Naturfest: Greywolf, Louise Degotte, Morten Wolf Storeide, István Zsolt Barát (see below) & Christoffer Skauge Eid, current head of Sjamanistisk Forbund.

When we go to Norway, one of the greatest pleasures is staying with our friends, Morten and Louise, two of the nicest, warmest, most generous human beings I’ve ever known. We also share a silly sense of humour, which always helps. Their house is surrounded by a wild flower meadow in the middle of a forest and is so soothing to the soul. There’s a lake within easy walking distance, Elk (aka Moose) wander past the back window, Deer graze at the front.

Edwin the Moose. Photo by Elaine.

The venue for the gathering is about a two hour drive from their house. To stock up on supplies for it we crossed over into Sweden to a huge shopping complex. Kyrre had asked us to bring a British Druid Order flag to the event. We didn’t have one, so I designed one and ordered it online. Unfortunately, it hadn’t arrived by the time we left England. Wandering around the Swedish shopping centre, however, we passed a store where I saw a large psychedelic duck suspended from the ceiling. I pointed it out to the others and we went in to get a closer look. It was so weird, we just had to buy it, deciding it would make a good substitute for the missing BDO flag. We called it PD, short for psychedelic duck.

We arrived, unpacked and settled into our tiny attic room in time for the opening ceremony which began up by the barn that was being used as office space, market and healing centre for the weekend. From there, we made our way to the central ceremonial fire. Two ceremonies then celebrated the feminine and the masculine before a sharing circle brought the first evening to a close.

Opening ceremony, Naturfest 2019. Photo by Morten.

Next day there were traditional games, a workshop on Sami healing led by Robert Vars Gaup, a nature walk and the first part of a drum-making workshop, among other things. It was a very crowded schedule, with events running right through Friday and Saturday nights as well as all day.

After 45 years as a Druid, it is my life and I know no other. Living in the British Isles, I forget that there are places where Druidry is little known. Norway is one of those places. When organiser, Kyrre Franck, asked if there was anything Elaine and I wanted to do other than the chaga ceremony we were helping out with, we couldn’t think of anything in particular, so he suggested a sharing circle about ceremony. I was a little concerned that the sharing circle was booked for 11 o’clock at night, the chaga ceremony for 2 o’clock in the morning! I had forgotten that, at Midsummer in Norway, it doesn’t actually get dark. However, once word got around that there were two Druids on the camp, people started asking if there was going to be a workshop on Druidry, so I asked Kyrre if we could fit one into the already very packed schedule. He said he’d see what he could do and, 10 minutes later, a handwritten poster in big blue letters was pinned up above the printed timetable announcing a Druidry workshop in the Lavo (a sort of wooden tipi) at 12 noon on Sunday. We’d suddenly got star billing and had to figure out how to live up to it!

We go to the top of the bill!

Our sharing circle was fun, though I’m never all that comfortable with the format. The chaga ceremony was very good, as they always are. On this occasion, we had to contend with a plague of midges and the fact that an amplified open mike night was being held as part of the gathering not far away from where we were doing our preparation for the ceremony. In making a chaga ceremony, it’s necessary to spend about four hours preparing the chaga, boiling the water, adding the chaga a small handful at a time, stirring the pot, chanting, singing, drumming, making prayers and offerings to the spirits, in particular to Nivvsat Olmai, the chaga and birch tree spirit. Chaga (a woody fungus that grows on Birch trees) is already blessed with many healing properties. By adding this ceremonial element to the brewing, we seek to enhance those existing properties and maybe add a few more.

Our set-up for brewing chaga in the Lavo. Photo by Greywolf.

When the brew was ready, we carried it down to the open air ceremonial circle on the site, with its central fire pit surrounded by stones. Elaine welcomed folk into the circle via the eastern entrance and then remained to guard it. Yes, although it was 2am, people still came! Morten and Louise conducted the ceremony. I prowled around the outside of the circle sunwise with my drum. One particularly memorable part of it was when Morten set up a heartbeat rhythm with his drum as he circled the ring of people sitting on the ground while I drummed the same heartbeat rhythm from the outside. For the people between the two drums, the vibrations must have been quite strong. During the ceremony, the Moon rose from the forest treetops across the lake. Not long after we finished the ceremony, the Sun rose to join it.

Morten, Elaine, Louise, Greywolf: the 3am Chaga crew. Photo by ?

We finished at 3 am. At 4 am there was to be a men’s sweat lodge, which I was booked into. In the event, I helped a little with the building of the fire but then had to make my apologies and leave, realising that, having been up all night, I was simply too tired.

Among the many events across the weekend, I was intrigued by a series of workshops being given by a Tuvan shaman called Dimitrij Markov. Dimitrij, turned out to be a really nice guy with a dry sense of humour. In his first session, he showed us how to build a spirit house. This consisted of sticks of firewood arranged in tipi shape, modelled around slabs of butter and cheese and set on a strong cardboard base. The whole thing was then placed on the central fire as an offering to the ancestors. Dimitrij conducted the workshop in Norwegian. I know hardly any Norwegian, but was able to follow what was going on by the few words I could pick up and Dimitrij’s actions. I noted that he always went sunwise around the fire, just as we do in Druidry.

Dimitrij placing the Spirit House on the fire. Photo by Elaine.

An outstanding feature of Dimitrij’s ceremonial creation is his costume, hung with colourful plaited cords, bells, signs and symbols, topped off with an extraordinary headdress comprised mainly of Eagle feathers. These he dons immediately before ceremony begins and takes off as soon as it is finished. His ceremonies often end with him standing quietly for a few seconds, then saying, “That’s it,” walking out of the circle and disrobing.

Dimitrij in ceremonial costume. As my friend, Leon Reed, says, "Wear your power." Photo by Morten.

One of the things I love about these gatherings is that you get to see both the surface differences in the ways we work and the underlying similarities that make it so easy to understand and communicate with each other across cultures.

Saturday night was the Sami Midsummer ceremony, which I’d been part of on our last visit two years ago. This year’s was conducted by Kyrre, Robert and Elin Kåven, a noted Sami musician. Offerings of seasonal flowers from everyone were placed around the central fire with prayers made for those in need. There was much drumming and dancing. Central to the rite was the raising aloft and honouring of a wreath of greenery tied with coloured ribbons, raised in honour of the gods of earth and sky.

Sami Midsummer Ceremony. Photo by Elaine.

Later that evening, Rotha (it means Roots) treated us to a fabulous musical set. They are a three-piece consisting of guitar/bazouki, Elin on vocals, and percussion, the latter including the biggest frame drum I’ve ever seen. The sound blended traditional and modern really well, while several lyrics were drawn from the Icelandic Eddas. Morten tells me that although the musicians are Sami, they draw much of their inspiration from Norse mythology. They are very, very good.

The band having done their encores, having been up until at least 3am the night before, we were all prepared to go to bed when Kyrre announced an addition to the program: a Wolf healing ceremony with Dimitrij, due to take place around the ceremonial fire at 1am. Had it been anything other than a Wolf ceremony, I would have gone to bed. As it was, Morten, Louise, Elaine and I all went down to the ceremony site. Dimitrij donned his costume, pulled on his headpiece and picked up his drum. Having promised my own drum a rest after the exertions of the Sami Midsummer ceremony earlier, I had left her hanging on the wall of our room, so was unable to join in the drumming. Dimitrij made up for it. His drumming began fairly quietly but quickly gained pace and volume. He began waving his drum back and forth. He started behaving as Wolf, lowering his body. At one point, he fell over and rolled on his back, kicking his legs in the air. Rising again, he stood still for a while, lifting his drum towards the sky, which was as dark as it gets, though still not dark enough for stars to be visible. He began to howl. I began to howl. Some of the others began to howl. After drumming vigorously for about half an hour, during which Dimitrij continued to move and I continued to rock from one foot to the other, we stopped. Dimitrij stood still for a few moments, facing the central fire, then said “That’s it.”

Dimitrij making milk offering. Photo by Morten.

During the ceremony, I felt a kind of expansion from my primary place of power, located near my solar plexus. The following day, I woke up feeling better than I had for ages, emotionally, physically and psychologically. Further proof that, as I said during our sharing circle about ceremony, “This shit works.” Thank you again, Dimitrij.

After a few hours’ sleep, at midday on Sunday it was time for our Druidry workshop. Elaine and I had discussed a brief outline which we followed, allowing space for whatever the awen dictated to happen. We opened our circle as usual with calls for peace at the four quarters, wove the circle, invoked the powers of the four directions, honoured the spirits of place, the ancestors and the old gods of our lands, in all of which Elaine took the lead. I then spoke of the survival of Druidry for many centuries after the Roman invasion of Britain in 55 CE, through to the time when the great Welsh and Irish legendary tales were written down. I told the story of Ceridwen and Taliesin and the brewing of the cauldron of inspiration. We then chanted the awen, filling the tall wooden structure with our voices so that they rolled and echoed in tumbling cascades of sound. It was beautiful. Then, having started late due to the previous workshop overrunning, we hurriedly closed our circle and left to allow the next workshop to begin. Afterwards, we were told of overflowing emotions and of visions occurring during our session. These things are always reassuring that we have done our job well. Many thanks to all who came and made ceremony with us, both seen and unseen.

Also at the camp, and another great guy, was István Zsolt Barát, founder and head of the Four Elements School, ceremonial leader, healer, singer, artist, drummer and a traditional bearer of Hungarian Shamanism, which he studied in Carpathian region. He has worked as co-organizer of Kurultai, the largest gathering of Central Asian tribes, a biannual festival that gathers up to 300,000 people.

Greywolf and István. Photo by Elaine.

A remarkable woman we had made ceremony with two years ago in Sweden, Inger Lise Nervik, was also there. She’s one of the organisers of Sjamanistisk Forbund and co-founder of the Beaivi Shamanic School. So many other great people it would take a book to name them all. What characterises them all, apart from our shared spiritual vision, seems to be a wonderful, off-the-wall sense of humour. This, I think, is one of the most important tools we have in our line of work.

Greywolf chatting with Inger Lise, Elaine in background, Louise in foreground, back to camera. Photo by Morten.

Speaking of which, back to the duck. Sunday morning, I got up early and decided if we were going to introduce the camp to the duck, it would have to be today. Fetching the foot-pump, I set to work and PD grew and grew and was a magnificent sight to behold. He proved a considerable hit with the campers, especially the smaller children, who were soon climbing all over him. Then, at the end of the day, the moment came to launch PD on the lake. It had to be done. Two of the younger campers came with us, including new friend, Jorgen, whose first shamanic camp it was. PD was duly launched onto the water, carefully roped to shore as we had no idea of the currents or of PD’s manoeuvrability. Stripping to my underpants, I climbed onto PD’s back and set sail. It was the most wonderful fun I’ve had for ages. PD was very comfortable and I could happily have floated off on his back to who knows where, but time being pressing, after much splashing, giggling and ill-advised photographs, I clambered back onto the jetty. Our two young friends then took their turns, Jorgen attempting running dives, the second of which sent PD onto his side and Jorgen into the very cold water. Fortunately, he’s a good swimmer and after a little reassurance, PD was happy too. Thus, amidst much laughter, our time at Naturfest came to an end.

Greywolf enjoys the first voyage of PD, the Psychedelic Duck. Photo by Elaine.

Oh, I almost forgot to mention that very early on the morning after our chaga ceremony, I was fetching a few things from the car when a tiny just fledged bird landed on my arm. I think he was a Goldcrest. Having latched his little talons into my coat, he started preening his feathers, shaking himself and looking around, then doing a bit more preening. After a while, it became obvious that he wasn’t going to leave without some encouragement. I moved towards what looked like a good perch for a small bird, shook my sleeve gently and he fluttered off. It was a small, magical encounter, adding one more joyous element to a wonderful weekend.

After a couple of days back at Morten and Louise’s house, it was time to head home. Before we did, however, Morten had one more surprise for us. Bringing out a familiar flight case, he opened it to reveal The World Drum. This extraordinary shamanic instrument was created by a Sami drum-maker following a vision that Kyrre Franck had. The Drum has spent many years travelling all over the world, crossing cultural, linguistic and political boundaries, uniting people with its message of care for our Mother Earth and peace between her children. The British Druid Order first hosted the Drum in the UK in 2008, visiting Dragon Hill and Avebury. In 2013, we journeyed with her to Glastonbury Tor, Anglesey and many other places. It was so good to see her again. A wonderful close to a beautiful trip...

Elaine and Morten with The World Drum and the many messages she carries between groups, cultures and traditions around the world. Photo by Greywolf.

I’m already looking forward to next year!

Oh, yes, and that BDO flag I ordered arrived while we were away. And here it is:

Elaine and Greywolf modelling this year's most essential accessory, a British Druid Order flag! Photo by Garth.

The final four booklets of the BDO Druid course just went online! Yay!!!

Yesterday morning I finished proof-reading the last four booklets of the British Druid Order’s Druid course. It’s been 13 years since the idea of creating these distance learning courses for the BDO was first mooted. Since then I’ve written, researched, edited, illustrated, designed and formatted around 3,400 pages of course booklets containing around 1.3 million words. That’s equivalent to seventeen 200-page books, more than one a year. Not a bad work rate...

Who ever knew there was so much to say about Druidry, an ancient, ancestral tradition many believe lost in the mists of time? Well, not me for one. When we started in 2006, I was convinced we’d have three courses up and running in three years. After all, I’d already written one book and many articles on Druidry. Surely just combining those would get us halfway there? Steve said he’d write the rest. No problem then.

Our bardic course finally went online in June, 2011. The reason it took so long was that I kept finding gaps that could only be filled by further research that generated new material. Lots of new material...

The first half of our ovate course went online only 14 months later, in the autumn of 2012, because I’d set aside material for it while working on the bardic. Also, we’d put so much into the bardic course that there couldn’t possibly be much left to say in an ovate one, could there? Wrong again. The ovate turned out to be 200,000 words longer than the bardic. In the end, each package went online just ahead of our students only because I worked on them for an average of 14 hours a day, 7 days a week, for the last three months.

I decided to take it easier with the Druid course, hence the 3-year gap between the completion of the ovate and the first half of the Druid going online. I then had 6 months to finish the second half. Again, I thought there couldn’t be that much that hadn’t already been covered in the bardic and ovate. Again, I was wrong. The Druid course turned out to be the longest of all, running to well over half a million words, 100,000 more than the ovate, and there still didn’t seem to be enough room to say everything that wanted to be said.

When I started work on the courses, two of my kids were still in primary school. They’ve since passed through secondary school, dropped out of uni, and are now in their mid twenties. During all this time, they’ve had to put up with me disappearing into my office, setting my music player on random play and working for hours on end, day in, day out, and often nights too.

Along the way, I’ve learnt a lot and made many original discoveries. These include practical ways of working with two archaic Irish texts dealing with the Three Cauldrons and the Twelve Doorways of the Soul. Both turned out to have amazing spiritual and medicinal possibilities. I’ve pieced together a convincing reconstruction of the prehistory, history, spiritual and medical use of sweat houses in the British Isles. I’ve also produced the first complete English translation of arguably the most pagan Druidical text in the whole of medieval Irish literature. Incidental discoveries include a new interpretation of one of the most famous medieval Welsh poems, Cad Goddeu, ‘The Battle of the Trees,’ that actually makes sense of it for the first time in centuries. These and many other things have been gifted by the spirits who guide my path, and I give thanks and blessings to them for the sips of awen granted me from the sacred cauldrons.

Other revelations along the way include a Welsh warrior princess who may have been behind the creation of the Mabinogion and a medieval Welsh bard who wrote a poem in praise of her vagina, in response to another who wrote one in praise of his penis! Yes, I’ve learned a lot about our bard and Druid forebears, not least the inspired poet, forger and laudanum addict, Iolo Morganwg, who invented the Welsh Gorsedd of Bards, of which the Queen is an honorary member, and the gloriously eccentric Dr. William Price, who wore a Fox-fur hat, called his son Iesu Grist, and revived the practice of cremation in the UK.

Among the benefits derived from working on the courses are that I now have a bardic Branch of Peace I made (bardic course); I designed and published an Ogham oracle deck (ovate course); made myself a dance cloak, and am working on a dance mask (Druid course). Along the way, and still relating to the courses, I designed and oversaw the building of an Iron Age roundhouse, learned to thatch and started making frame and clay drums.

My Branch of Peace

It has not, of course, been a solitary journey. Far from it. Many have contributed to the courses and I owe them all a great debt of gratitude. Here are just a few, with apologies to the unnamed many...

For our bardic course, the children of renowned Pagan poet, Robin Skelton, generously allowed us to quote many of their late father’s poems, written in traditional metres, in their entirety. Legendary Scottish bard, Robin Williamson, kindly allowed us to quote from his songs and writings, some illustrated with his beautiful artwork. Musician and author, Andy Letcher, wrote on being a bard and engaged in an interesting discussion on the use of mind-altering plants.

For our ovate course, my old friend, Leon Reed, gave us the complete herbal he’s compiled and used in his practice as a herbalist for 30 plus years, a work on star lore and, for our Druid course, an encyclopaedia of Celtic Otherworlds and their inhabitants. Blue Fox provided exercises, musings and meditations for the bardic and ovate courses, plus insights into Oghams as a divinatory system. Elaine Gregory created a complete cycle of seasonal ceremonies and rites of passage. Elen Hawke contributed a series of workings based around the cycle of the Moon.

For our Druid course, the Quileute Drum Circle and Norwegian friends, Kyrre Franck White Cougar, Morten Wolf Storeide, LeNa Paalviig Johnsen, Bobby Kure, Anita Dreyer and Will Rubach opened my eyes to different ways of creating and conducting ceremonies. Kate Fletcher and Corwen Broch gave us their wonderful recreation of a midwinter Bear Feast. Pagan philosopher, Brendan Myers, gave us a beautiful piece on Pagan ethics. Amanda Foale-Hart helped bring alive the Twelve Doorways healing technique and shared her spiritual experience. Paul Badger has written on gender, politics and working with gods and spirits. Geoff Boswell has contributed on community engagement, politics, ecology and teaching. Accomplished Welsh bard, Derwydd Newydd, has provided English translations of medieval Welsh material.

Pagan historian, Ronald Hutton, has read every booklet of each course and he and his partner, Ana Adnan, have offered constructive criticism that has improved them greatly. Another old friend, Philip Carr-Gomm, has done likewise. Kris Hughes of the Anglesey Druid Order has also assisted. Graham Harvey has kindly tracked down obscure documents via various academic networks.

These and many others have contributed their knowledge and expertise freely, hugely enriching our courses through their generosity. I am humbled by their kindness and cannot thank them enough.

Last, but far from least, I am immensely grateful to the core circle of BDO Elders, whose unswerving support has been a vital component not only in creating our courses, but in creating and maintaining the BDO as it now exists in the world.

To name just a few, Adam has maintained our online presence for more years than I can remember, performing acts of IT magic beyond my ability to comprehend. Amanda has demonstrated an uncanny ability to herd cats whilst maintaining grace and good humour. Elaine has given us the wondrous space of Wild Ways for AGMs, facilitated the building of our roundhouse, run our online shop and so much more. Flick has been a wonder in her role as head tutor and her unfailing devotion to our vision of Druidry. Geoff, a BDO stalwart since the mid-90s, has given us the benefit of his invaluable expertise in many areas. Joe has kept me company on innumerable train journeys, manned our stall at events, operated projectors, etc., etc.. Paul has overhauled our social media presence, creating and putting out a regular flow of brilliant material via facebook, twitter and youtube. It’s been an honour and an inspiration to share ceremonial space with each and every one of you.

The task of letting the world know our courses exist now begins in earnest. We’ve been quite low-key up to this point, waiting until all three courses were complete. From now on, we’re yelling it from the rooftops. Why? Because we believe, indeed we know from student feedback, that our courses genuinely enhance lives and make our world a better place. They are three cauldrons brimful of awen, magic and transformation.

A typical gathering of BDO folk...

Which brings me to the greatest joy of putting these courses together; hearing from students who are actively benefiting from them. From being inspired to take up poetry or learn to play the harp, to coming within a hairsbreadth of winning the poetry crown at the National Eisteddfod, initiating and coordinating green initiatives in the workplace, finding the strength to make long-delayed changes in career and direction, recovering from trauma, or simply finding inner peace amidst the turmoil of life, lives are being enriched and enhanced by our courses in many ways in countries around the world, from Aberdeen to Australia. This is why I’ve kept working on them all these years, because BDO Druidry, blessed and inspired as it is by our ancestors, spirit allies and the old gods of our lands, is not role-playing or dressing-up, nor New Age navel-gazing, but an active engagement with a deeply transformative ancient magic that has real power, proven time and again by the simple fact that it genuinely works!

Many blessings,

Greywolf /|\

The last Druid booklet of all (apart from supplements, like one on building roundhouses)


1

A few years ago, I came up with the idea of Druid Hedge Schools, loosely based on the hedge schools held in Ireland following the passage of legislation by the English authorities in 1695 outlawing the teaching of Irish history, language and culture in Ireland. Essentially this was an attempt to stamp out Irish culture. Similar measures were adopted in Scotland and Wales. In Ireland, a network of teachers rapidly sprang up who taught everything from the basic skills of reading and writing through to Latin and Greek. Teaching took place in secret, in barns, private houses, or, literally, behind hedges in fields. Anywhere people could gather together out of sight of the authorities.

The idea of Druid hedge schools is similarly to gather together wherever we can and offer information about Druidry at as low a cost as possible. Thanks to the kindness of the owners of the Henge Shop in Avebury, we are now able to offer monthly sessions there, right in the midst of one of the most remarkable and beautiful sacred landscapes in Britain. Session normally run for two hours at a cost per person of just £5, essentially to cover our costs in putting them on.

The Gorsedd of Bards of Cor Gawr, May Day, 1999.

The next session is on the Druid relationship with stone circles, around which there is much controversy. Historians long maintained that classical Druids had nothing to do with stone circles, Druidry having arrived in Britain long after the circles were erected. There are, however, contrary views, and not just from Druids. Then there's the whole controversy around access to Stonehenge, around which much anger has been generated over many years, along with a good deal of misinformation. So, what are the links between Druids and stone circles and why do they evoke so much passion? Avebury seems an ideal place to explore these issues.

The first Avebury Gorsedd, 1993
First Avebury Gorsedd ceremony, September 1993.

This session will take place on the afternoon of Saturday, September 22nd, at the Henge Shop. This date is particularly appropriate as that weekend sees the 25th anniversary of the foundation of the Gorsedd of Bards of Caer Abiri, an open group that meets among the ancient stones of Avebury to celebrate the annual cycle of Pagan festivals. As the Gorsedd was my creation, I can offer unique insight into its early years. This session will begin after the 'Free and Open' Gorsedd of Bards ceremony in the South Circle. The next day, Sunday, will be the 25th anniversary of the original Gorsedd. Why are there two groups with almost identical names? This question, and many more, will be answered at the Henge Shop!

For more details and booking, visit the Henge Shop's Events page at https://www.hengeshop.com/pages/upcoming-events or phone the Henge Shop on 01672 539229.

Many blessings,

Greywolf /|\

1

After twelve years work and having nearly reached the halfway point in the last of our three courses, the realisation came to me that there's a single idea underpinning them all. In essence, this is to inspire in our students a way of thinking about being in the world that served our ancestors well for most of human existence, from the earliest stirrings of philosophical thought through to the early modern period. In essence, and in modern terms, this is the mode of thought we call animism, the idea that all things, from the smallest insect to the highest mountain, are imbued with spirit and sentience, capable of communication between each other and with us. This simple concept, that all things are inspirited, leads to acceptance of the reality of such diverse but related phenomena as the Faery folk, ghosts and gods. It is the way of thinking that makes possible what others call shamanism and we call Druidry.
Attacks on parts of it began with the rise of monotheistic religions that sought to limit human interactions with the spirit world to those sanctioned by scriptures and professional priesthoods. Paradoxically, these attacks achieved their greatest success with the rise of the scientific method, developed in Europe from the late 18th century, that denied both the old, animistic view of life and increasingly came to deny the monotheistic religions as well. By the late 19th century, Friedrich Nietzsche felt justified in proclaiming that 'God is dead,' a phrase that became a rallying cry for many disparate movements throughout the 20th century.
Don't get me wrong. Science is wonderful. It has expanded human horizons immensely, cured countless diseases and created the computer on which I write these words. It has, however, had less fortunate effects, of which perhaps the most significant has been to divorce us from meaningful communication with the world in which we live and the myriad other creatures who inhabit it.
The underlying aim of our courses, then, is to merge the expanded horizons, sense of wonder and impetus for exploration embodied in science with an ancestral, animistic understanding of the universe as a place inhabited by sentient spirits and imbued with real magic. Rather than seeing these two as incompatible, I have come to regard them as twin projects, the combination of which is vital to enable humanity to flourish and to achieve our fundamental goals of true knowledge, real wisdom and ultimate enlightenment.
Many blessings,
Greywolf /|\

At midnight on Monday, August 14th, 1967, the Marine Offences Broadcasting Act became law in the UK. This draconian piece of legislation, brought in by Harold Wilson's Labour government, made it illegal under UK law for anyone to broadcast a radio or tv signal outside of UK territorial waters if such a signal was aimed at an audience in the UK. Anyone assisting in such a venture, whether by actually taking part in such a broadcast, or by providing food or other supplies, was liable to imprisonment.

DJs, Robbie Dale and Johnnie Walker, on board the Radio Caroline ship, Mi Amigo, August, 1967.

Until that time, from 1964, British listeners had enjoyed a number of what were dubbed 'pirate' radio stations, mostly broadcasting from ships anchored just outside UK territorial waters. Prominent among them were Radio London, Radio England, and Radio Caroline, the latter run by an Irish national, Ronan O'Rahilly, whose grandfather, Michael O'Rahilly, had died in Dublin in 1916 during the Easter Rising, fighting for Irish independence.

In support of the legislation, the UK government told a series of blatant lies, falsely claiming, among other things, that the 'pirate' radio ships were a danger to shipping or that signals from them were interfering with aircraft and police, fire and ambulance services. The real reason for the Act was that the UK government were able to exercise control over the BBC and ITV, to the extent that, for most of its existence, MI5 maintained an office inside Broadcasting House. The 'pirates' were beyond state control and, therefore, deemed a potential threat to the state.

Ironically, Harold Wilson had gone out of his way to be photographed with prominent pop starts of the day, including The Beatles, just as his successor, Tony Blair, would do with the stars of 'Brit-pop' thirty years later. The BBC, at that time, broadcast very little pop music, so the burgeoning UK music industry was delighted with the additional airtime that artists got from the commercial 'pirate' stations. Support for the pirates was strong amongst the artists too, since it meant that millions more people were able to hear their work.

The 'pirate' stations also benefited from independent-minded and musically knowledgable DJs. One such was John Peel, whose Perfumed Garden Show, broadcast between midnight and 2am on Radio London, was required listening for anyone with a freak mind. He played poetry readings from Roger McGough and strange ditties from Tyrannosaurus Rex, interspersing them with tales of the Dibblers who lived at Peel Acres. Peel's final farewell from the Perfumed Garden is revisited here with a full track listing. Running Peel a close second was Johnnie Walker, whose shows on Radio Caroline would sometimes feature entire new LP releases being played in their entirety, without interruption. Again, for those of us who cared about music, this was bliss.

On the day that the Marine Offences Act came into force, most of the 'pirate' stations ceased broadcasting, and most of their personnel would go on to join the new BBC Radio 1 station, which essentially tried to clone Radio London, even to the extent of repurposing its jingles. What Radio 1 lacked, however, was any sense of independence. DJs' freedom of choice over what they played was replaced by an approved playlist. Eventually, John Peel managed to carve out a career for himself on Radio 1 that, in many respects, carried on what he had been doing in the Perfumed Garden Show, championing artists that his fellow DJs wouldn't, or weren't allowed to, play.

One station, however, remained on the air; Radio Caroline South, moored off the Frinton, Essex coast on the good ship, Mi Amigo. As midnight struck and the Act became law, two DJs and a skeleton crew remained on board. Those DJs were Johnnie Walker and Robbie Dale. They celebrated their new status as literal outlaws by playing The Beatles 'All You Need Is Love' and Pete Seeger's 'We Shall Overcome.' For the next few days, they kept up 24-hour broadcasting between the two of them until a tender arrived, bringing another DJ to help out. From now on, Walker and Dale could not set foot on British soil without fear of arrest. Any UK citizen who gave them a Mars bar or a bite of a sandwich risked the same. However, thanks to their efforts, the ideal of free radio survived.

Johnnie Walker wrote the following piece, broadcast repeatedly from Radio Caroline during that summer, in which he speaks of freedom and hope, ending with the words, "No man will ever forget Monday, August 14th, nineteen hundred and sixty seven." This man hasn't...

Blessings, peace, love, music and freedom,

Greywolf /|\

2

Since around 2005, the British Druid Order and friends have been holding a blessing ceremony for the Tewkesbury Medieval Festival, the largest historical re-enactment event in Europe, which takes place annually on the second weekend in July. This came about because the festival, which has been running since 1984, had always had a blessing from a Christian priest on the Sunday morning, but the organisers had become increasingly aware that a significant proportion of the re-enactors and stall-holders are not Christian, but Pagan. They therefore asked us if we would provide a ceremony on the Saturday morning before the public are admitted to the field. We’ve been doing so ever since. We began with about eight of us. This year there were more than thirty people in our circle, which isn’t bad considering most of the entertainers, stall-holders and re-enactors who would like to come are attending meetings or preparing for the day’s events at the time our ceremony is held.

In essence, we ask the spirits of the place, our ancestors and the old gods of our lands to bless and protect all those taking part in the weekend. Perhaps our greatest success so far came in 2007, the summer during which Britain was hit by unprecedented floods. Large, open-air events were being cancelled all over the country. Tewkesbury was one of the few that went ahead as planned. Yes, it was very muddy underfoot, but the rain held off for most of the weekend and the event was a success.

For the last five years or so, the BDO and our friends from the Wild Ways retreat centre in Shropshire, have rented adjacent stalls at Tewkesbury. We stay over for the whole weekend, arriving on Friday afternoon and leaving on Sunday evening. This means we get to enjoy the bands who play in the beer tent on those two evenings. We have also developed a tradition of drumming the sun down on Friday evening. We meet lots of old friends and make lots of new ones. It’s a joyous event and one we wouldn’t miss.

This year was a particularly good one for me. A little 8-stringed lyre (left) had arrived a couple of days before the festival weekend. For about twenty-five years, I’ve been obsessed with the Iron Age Gaulish lyres called chrotta and this little one was the nearest I’d ever come across to the best existing image of a chrotta, a stone statue dating from the 2nd century BCE, found in Brittany and called the Lyre de Paule (right).

Having arrived and set up our stalls in the marquee, I was standing behind the BDO stall playing my little lyre, when, to my amazement, a guy walked through the door of the marquee carrying a much larger lyre, clearly based on the same Lyre de Paule statue that had always intrigued me. When I’d recovered from the surprise, I went over and introduced myself. The guy with the chrotta turned out to be Koth NaFiach of Dark Age Crafts, and he makes them.

Starting out as a guitarist, he became intrigued by early European stringed instruments, then obsessed by Gaulish lyres to the extent that he had to make one for himself. Then other people starting asking if he could make them one, and so began a new career. He now tours festivals as a bard, telling stories and singing songs to the accompaniment of these beautiful instruments. As a musician, he has learned how to create them so that they not only look great, but sound wonderful. As a spirit worker, he crafts them to bring out the magical qualities of the materials so that to play them, or to hear them played, is to be transported to another world, to have the spirit truly uplifted.

We talked a lot over the course of the weekend, mostly about our shared obsession with these almost unknown instruments. We talked about possible playing styles, how we both concluded that the Gauls probably used something similar to ancient Greek musical modes for tuning, about the paucity of images of them other than tiny ones on coins, about the relative merits of metal, gut or Nylgut strings, about tuning pegs... We also discussed what the chances were that the two people in the UK most obsessed with Gaulish lyres should be allocated stall spaces right opposite each other at an event covering about 20 acres. This is the type of one-in-a-million chance that I refer to as a cosmic coincidence, that happens when the universe wants it to.

Koth loaned us a chrotta and Ariana, Amanda and I played it pretty much all day behind our stalls. Many people asked about it and we pointed them across the way to Koth’s stall. We were happy to do the advertising in exchange for the spiritual and emotional uplift we got from playing the chrotta. We were truly enraptured. Ariana and Amanda both said they had no musical ability, but that they were able to make entrancing sounds with both my little lyre and Koth’s larger ones. With lyres, it’s all in the tuning. All the strings are in the same key, so it’s pretty much impossible to play a wrong note!

In other news, Bernie the Bolt, who’s been supplying quality cloth to the masses at Tewkesbury pretty much since it started, was having a sale this year. For the tiny sum of £30, I am now the proud owner of 10 metres of 60 inch wide, beautifully soft wool and polyester mix tartan. Why so much? Because I’m going to make myself and my son, Joe, Iron Age bardic costumes. Do we know what Iron Age bards wore? Yes, we do, because there’s this beautiful little bronze figurine of one that dates from the 1st century BCE and was found near a sacred shrine at a place called Neuvy-en-Sullias in Western France. His long tunic and trousers are clearly marked with a lozenge or diamond pattern, which is what you get if you turn a tartan through 45 degrees. Why would you do that? Because cutting cloth at such an angle wastes more material, thereby proving the wealth of the lord who provided the bard with his uniform. Other images of bards from centuries earlier and the other side of Europe confirm the universality of this style of bardic dress.

I also think I may have finally found someone who can make bags with the BDO Awen symbol embroidered on them, and can print the Fionn’s Window design on cloth so that I can make Ogham divination sets of the type described in the medieval Irish Scholar’s Primer.

Coming full circle, I picked up a bag of horn offcuts that I can use to make plectrums for lyres. If I can get the manufacturer to make a couple of changes, I’m going to import some of the little lyres I mentioned earlier and offer them for sale at events and on the BDO webshop. Amanda has already said she wants two of them! They are sweet little things and amazingly portable, made from such a light wood that the whole instrument probably weighs less than a pound. They’re a nice starter instrument to learn your way around and try out different tunings. Then, once you’ve got the hang of the lyre, you can graduate to one of Koth’s amazing chrotta reconstructions, like the one he's playing in this video from the Dark Age Crafts website.

So, maybe see you at Tewkesbury next July? I'll be the guy in the twisted tartan Iron Age bardic costume playing the wolfshead lyre 🙂 'Til then...

Peace, magic and music,

Greywolf /|\

Arriving at GaiaGarden in Sweden on Thursday, there was much to be done, including putting up awnings around the ceremonial area, and to cover the place where food would be served. There were also wooden benches to make for 150 people. Luckily, we had Melchior, who handles a circular saw and an electric screwdriver like Jimi Hendrix played guitar. It was awesome to see.

A fire-pit was made with a circle of stones around it. Morten didn’t believe the compass on my phone for marking out the directions. I wanted to believe because it showed there to be a garden gnome hiding in the bushes at the North. Next day, we came back with Morten’s mechanical compass. It disagreed with my phone, so we had a gnome in the North-East, which was fine.

The Gnome of the North (East)

Birch logs were ported across from the log store by wheelbarrow. Many trips were needed before a good pile of logs was made. A basket of kindling was gathered from the woods and all was ready for our sacred fire to be lit.

We rigged up a green tarpaulin over the stage, between timber posts at the front and a set of goalposts at the back. If musicians were not too tall, they’d be OK. Guy Bijl said “We play sitting down, we’ll be fine.” We tried a straight Birch branch to hold the tarpaulin up, but settled for rope rafters in the end, which worked pretty well. With coloured lights hung from them, the stage looked pretty good. Maybe more early 70s free festival than 21st century Glastonbury, but pretty good.

Meanwhile, Morten roped off almost everywhere with striped ribbons. A sign appeared saying Seremoniplass so that we would know the way, and all was ready.

Vehicles began to arrive, tents sprang from the ground like giant mushrooms, and the Gathering steadily grew. By the time of the opening ceremony at 6pm, we must have been about 80 strong. During the opening ceremony, the sacred fire was lit, always a nervous moment as I’ve seen a lot of matches fail to strike and lighters refuse to work over the years. Not this time though. The fire kindled quickly and burnt well.

A second fire had already been burning a few yards away, and a large pot full of chaga had been brewing on it, tended by Morten, Louise and Kyrre Franck. This meant that we could flow straight from the opening ceremony into a chaga healing ceremony, during which we sent out prayers for healing to those in need. Then there was a fifteen minute break before our Druid Midsummer ceremony.

We based our ceremony on traditional Midsummer celebrations in Cornwall, where hilltop fires survived 1500 years of Christianity, died out briefly in the 1890s, but were revived in the 1920s. Part of the tradition there is for fitter folk to take part in a Serpent Dance, linking hands and running through the streets in towns, or around the bonfires. Torches lit from the fires are then carried through the fields to bring the cleansing blessing of the sacred flames to crops and animals.

This video contains a version of the traditional ceremony. The sound quality isn't brilliant, but there's a lengthy section where the Lady of Flowers attempts to lob her garland of herbs onto the fire which is quite fun...

We’re always a little nervous before a ceremony, wondering how it’s going to go. Bringing one of our ceremonies to a shamanic gathering in Sweden, we were even more nervous. How would people react? We had no idea. All was good, because the people who came to the weekend were so wonderful, with such good humour, and willing to join wholeheartedly with all that was on offer.

Of course, we included typical pieces of Druid ritual, opening with the Call for Peace, chanting the Awen, the flowing spirit of inspiration (which may have increased the rain a little), holding hands to swear the Oath of Peace. Arthur and Kyrre helped us with calls to the quarters. We thought Arthur would be good for the North, since his name comes from Arctorus, the Bear, and the Bear is the animal we associate most with the North. Kyrre called to the spirits of Water in the West. We included Rudyard Kipling’s ‘The Tree Song,’ which has been adopted by a lot of Druids and other Pagans as a Midsummer anthem. I think we did OK?

Saturday morning began (after breakfast and coffee, of course), with the music of plants, brought to us by our wonderful host, Ingvild, and her magical plant music machine. Beautiful, gentle start to the day.

After a short break, we rowed a spirit canoe on a journey of healing for someone who had arrived the night before feeling very unwell. We were guided by Inge Lise, who did a fantastic job keeping all us crazy people focused and on track, making sure our boat didn’t run aground or sink. The healing worked.

Elaine and I helped Louise serve lunch, then it was time for the Himalayan healing ceremony, but both Elaine and I realised that we were too tired to go to it. Instead, we drifted in and out of sleep as the ceremony went on in the room above us. From what we could hear, it sounded like a powerful experience.

In the evening, we were treated to magical music from the Bijl Brothers and Cromlec’h, both from Belgium, both excellent. The Bijl Brothers’ Cuckoo Song was particularly memorable for the humour of the performance. Steve’s playing of an Eastern European instrument called a Faljar was also an outstanding moment for me as I’m a collector of obscure musical instruments and had never heard of a Faljar before Morten introduced me to one. It’s a sort of giant flute, played upright. It doesn’t have many finger holes, so most of the note range is achieved by regulating the breath. You’re also supposed to sort of sing into it. The resulting sound is unique and amazing. I want one!

Cromlec'h playing as midnight approaches

Cromlec’h were short of a member, one of their number being so very pregnant that a long road trip to Sweden probably wasn’t a good idea. Luckily, Louise was a member of the band when she was living in Belgium, so she sat in for a few numbers on bodhran, which was good to see and hear. Their mix of traditional and self-written songs quickly won over the audience and led to an outbreak of spontaneous dancing that lasted as long as the music did.

As midnight approached and the set came to a close, the sky was still quite light, having set just below the horizon not long before, taking a brief rest before rising again a couple of hours later. Not quite a midnight sun, but as close to it as Elaine and I had been. Nights that don’t get dark were a new experience for us both.

Sunday dawned bright and fair.

My presentation took place at 2.30pm in the lecture room so that I could show folk some strange images of Druids through the ages. My intention was to explain my vision of Druids as the shamans of Britain, Ireland, and a good part of Europe North of the Mediterranean.

In the middle of my presentation, a strong wind whipped the curtains out through the windows and crashed the windows against the walls of the building. Sitting smiling in the front row was Kyrre, who told me earlier that he had joiked for the wind on the drive to the venue. Good joiking, my friend!

I ended, of course, with ‘my’ native British Wolf Chant. I like to give it away to groups as often as possible because I believe it has a good effect in protecting Wolves in the wild and encouraging their re-introduction in places where they have been hunted to extinction.

We then watched as people packed up to leave, trying to catch everyone for a hug before they went, feeling deeply that we had made many new friends over the weekend. Then began the task of taking down all the things we had put up a few days before.

Later, the twelve of us who were left held a feast in the dining room. There was so much joy around that table. What a weekend it had been! We ate four enormous pizzas and a giant cream cake, washed down with some lovely elderflower wine and a bottle of Louise. Yes, you can get Louise in a bottle! And she’s delicious!

On Monday, after more clearing up and taking down, we headed back across the border to Morten and Louise’s place in the forest. Then, on Tuesday, home with so many happy memories. Thank you everyone, and thank you, GaiaGarden.

Greywolf /|\