As recent posts have suggested, I’ve been thinking about the topic of suffering – and how Druidry deals with suffering. It’s something we all need to be thinking about, to be honest. We’re entering a time of major change. We’ve known for decades that climate change, resource depletion, and debt posed catastrophic threats to our way of life, and we have completely failed to prepare. Life is already hard for too many people; the unpalatable truth is that it will soon get much worse.
I wrote recently about how moved I was by an article in the Guardian, in which journalist Kiran Sidhu wrote about Welsh farmer, Wilf Davies.
A Celt and a Saxon would agree that of the colour of the sea, the colour of ivy leaves, and the colour of an Ovate’s robe, two belong together and one is different. They would, however, disagree on what the two are.
I’ve been following the writing of pagan writer Rhyd Wildermuth for a while, having originally seen his name mentioned by other bloggers. Of late, Rhyd seems to have been undergoing a shift in his thinking, and one of his recent posts – The Fires of Meaning – struck a chord, and helped me to clarify a train of thought about culture, faith, and why contemporary Druidry is seemingly so ineffective in responding to the catastrophe that is facing our society.
Since I expect pushback against some of the ideas I explore here, let’s be very clear from the outset: this is an exploration of how faith in general, and Druidry in particular, can help people cope during the collapse of Western society which is indicated by the scientific evidence available to us. If you believe that Western society is in fact likely to continue much as it is today, you don’t need to read this.
I was rather moved by this profile in The Guardian of Wilf Davies, a farmer in west Wales.
It’s perhaps a bit unfortunate that the sub-editor focused on Wilf’s diet for the headline (Wilf eats exactly the same food every day, and has done so for years). Still, that’s the job of a sub-editor: to try to get people to read the article.
I wrote this as a contribution to a discussion that’s ongoing in the members’ forums of the Druid Network. Those are private, so I thought I might post it here so that a broader audience can read it and contribute their thoughts.
History is a jigsaw puzzle. To gain a view of the past, we need to put together pieces gleaned from archaeology and from surviving records. Increasingly, it seems clear that we can also learn from myths, passed down through generations via the oral tradition to the point when they were recorded in writing.
There has been a flurry of articles recently about a paper published by Professor Mike Parker Pearson and his colleagues from a number of British Universities: The original Stonehenge? A dismantled stone circle in the Preseli Hills of west Wales:
It will come as a surprise to many people to learn that Iolo Morganwg was a farmer; and not just a farmer but a competent one.
The myth that has grown up around Iolo, slanted and misleading, reflects his poetic and antiquarian talents. It over-emphasises his literary forgeries, misunderstanding and misrepresenting what he was doing. It pays lip service to his career as a stonemason, while not recognising that this undermines the myth itself: as we saw in the last post, no drug-addled dreamer could have cut and carved stone as well as Iolo Morganwg.
But a farmer? Who knew about that? In fact, this is an important aspect of Iolo’s life, and one which would have informed his vision of the world.
Green is the colour of the Ovate, and under the sign of this colour are placed all the sciences of awen and reason and cogency, as distinct from what belongs to the principal sciences of Bardism, and all the improvement of sciences of whatever kind they may be, so that they are good. That is to say, they are assimilated to the green vegetation of the growth of earth, woods, and fields, which delights the heart and eye of those who behold them.
Barddas: The Triads of Privilege and Usage.
Iolo Morganwg was a stonemason. Most people who know anything about him could tell you that – but I suspect very few of them could tell you what it meant. Indeed, I suspect that, if pressed, people would guess it meant something like a bricklayer – a relatively unskilled manual job, of low social status.
The Gorsedd of the Bards of the Island of Britain, in public procession with banners:
In contemporary Druidry, we often find a number of Welsh words being used. Examples are Awen, Nwyfre, and Eisteddfod. They aren’t always used correctly, or properly understood. I’m getting ready to start writing a new series of posts about Iolo Morganwg’s achievements, Iolo the Ovate (I’ve already written a series on Iolo the Bard, and will eventually move on to Iolo the Druid). Before I can, though, I want to cover the difference between Gorsedd and Eisteddfod.