Druidism

Continuation of the Atlantic Theory of Homer's Ilias and Odyssey (part 1: Atlantic Troy; part 2:  Atlantic Ismaros-Kikones; part 3: Atlantic Kuthera-Lotophages; part 4: Atlantic Land of the Cyclopes; part 5: Atlantic Aiolia). Odysseus' wanderings after his departure from Troy: Route: from Corvo, Azores, to La Havana, Cuba. Study of Atlantic authors De Grave, Cailleux, Gideon, Wilkens, Vinci.

The Druid referenced by Julius Caesar in his Gallic War Commentaries went by the name of Diviciacus. This name was more of a title, a job description if you wish than a true personal name. Indeed, Diviciacus was the Latinized form of Deiuiciacos which meant “theologian;” theology being deiuiciacto in Old Gallic. Sadly, Caesar gives us little mention of what school of theology Diviciacus did profess to.

The Gundestrup Cauldron has remained enigmatic since the day it was discovered in a Danish peat bog near Borremosebog in May of 1891. Many have wondered and pondered over the mysterious imagery and have tried to give it an interpretation. Some have proposed a Scythian or Vedic Indian origin to it, while others have recognized the clear connection to Celtic mythological themes and motifs. The following article is but a brief and detailed interpretative iconographical analysis of what is in truth a star chart such as those formerly conceived and maintained by the Celtic Druids of the La Tène cultural period. Our understanding of zodiacal stellar symbolism is but a "cultural construct." For instance, when one looks at the vastness of the night sky, all one sees is an infinity of pin point specks of light. Connecting the bright dots into a recognizable pattern is truly an

When the Early Imperial Roman writers imagined the cultural processes taking place in the newly-conquered Gaul, they frequently had recourse to a rhetoric that can appear strikingly similar to some later, colonial narratives of civilizational improvement and the abolition of nefarious ritual life. I will focus on the possible local informants of those Romans who, according to our literary sources (e.g. Pliny, Suetonius), rooted out the Druidic rites from Gaul. How did a Roman administrator recognize the forbidden ‘Druidic’ parts of Gallic ritual life? Who acted as the subaltern middlemen for the Romans in this process, and did they have any influence on the direction of the Roman gaze? This paper seeks to explore whether we might be able to use colonial analogies, particularly from British India, to aid us in distinguishing the knowledge-generation practices of the Roman administrators in the Early Imperial religious ‘middle grounds’ of Gaul.

This article asks if “indigenous,” associated as it is with “colonized peoples,” is being employed strategically by Druids in Britain to support cultural or political aims. Prominent Druids make various claims to indigeneity, presenting Druidry as the pre-Christian religion of the British Isles and emphasizing that it originated there. By “religion” it also assumes Druidry was a culture equal to if not superior to Christianity—similar to views of antiquarians in earlier centuries who idealized a pre-Christian British culture as equal to that of ancient Greece. Although British Druids refute the nationalist tag, and make efforts to root out those tendencies, it can be argued that it is a love of the land rather than the country per se that drives indigeneity discourses in British Druidry.

https://journals.equinoxpub.com/IJSNR/issue/view/2719

This also appears as a chapter in a book:
Indigenizing Movements in Europe, edited by Graham Harvey (Equinox 2020).

https://www.equinoxpub.com/home/indigenising/

Pagans have long been linked to environmentalism in multiple studies and practicing Pagans generally believe that environmentalism is inherent in Pagan paths. Further projects deduced that the motives for environmentalism by Pagan individuals are altruistic in motivation. My research highlights the slightly paradoxical individualistic nature of the various Pagan paths which argues that environmentalism is only inherent by proxy of the people that practice the various paths and that when utilizing ecological practices within rituals, motivations become more self-serving. This research also uniquely gains insight into path specific attitudes towards environmental policies and participation in advocacy by the naming of specific organizations.

The following results in an equation worked out via experiencing ongoing gang stalking and v2k harassment via this stalking. It is commonly known as targeted individualism but has recently exalted into empowered individuals. Many reasons have been given and organized stalking with street theatre has all been a part of my life as I have witnessed the behaviour assist the sculpting of social engineering during the COVID-19 pandemic where social conditioning is giving people the influence of targeting others via phone apps which will result in mass targeting. This is a deadly game that is inspired by cyber torture of the kind I have experienced which is connected to DEW directed energy weapons by persons in my local area influenced by illuminati undetectable program to manufacture programmed and mind-controlled victims. The program has infiltrated many as flying monkeys and clowns by proxy who all fear those with a DEW weapon as well as causing a Carnot cycle like spin off where people do not realize they are being used in this program including gang stalkers. Due to the capability of these weapons many factors have to be brought into play but this is all part of the side effects of remote neural monitoring and remote neural manipulation. I am a non-dualistic solitarian druid and my life and my life and the lives of many in my community have been changed due to the persistent harassment and constant monitoring of my every thought and manipulation of them to cause fear ,confusion ,shame and even suicide. The majority of cases are single women who make up 70 percent of the total targets in this program where victims can easily be found online under target individual groups on Facebook. This behaviour by others has coincided with social engineering that relates to trans human perceptions due to the weapons involved and number of people who are used by a person with an M.O which is sadistic, attempted murder, broadcast swingers, criminality, perversion and voyeurism to name just a few aspects. Due to my ability to remain alive in this situation I have evolved a simple equation which I ran past a logician with a master's degree and therefore am happy to share with like-minded victims, academics, scholars etc The main basis of the equation is based around philosophical phenomenology but steps beyond this point as technology used is unknown to the target. Basic phenomenology is in itself a deep subject but this being so causes further study of phenomenology for one has to ask deeper questions into psychology, sociology ,weaponry ,human rights and many other areas that all fit into the human psyche. A false human hive mind is created outside of the contemporary understanding of hive minds and hive mind groups who are used to monitor the target for reasons that now align spiritually with biblical prophecy and the watchers a.k.a fallen angel and such prophecies, further it aligns with agenda 21 and the attempt to enslave humanity .When one takes the times we are living in and actually take note of empowered individuals like myself who feel like targets and can be proven as targets by this equation we can see how far or what intent is being implemented to separate humans from nature and the collapse of religion in society and countries. Its biggest intent I feel is to kill the will intellect and soul of a person and persons via hyper game theory whilst those placed in the program have no idea of the intent of the elites thus trans humanism. This is a small introduction and needs refining to enable pure and clearer understanding of targets, empowered individuals and those committing the behaviour akin to cointelpro programs. The equation must be used with all I have stated in mind with the phenomenology coming from those aware of or suffering from symptoms of being a target which all stemmed from monarch programming PHENOMENA leads to PHENOMENOLOGY leads to PHENOMENOLOGY leads to PHENOMENA Each successive step reflects the times we are experiencing as of 18/04/2020 with targeting, covid-19, banking crash and many street theatre and staged events globally which are inducing mass fear and control of the mass mindset. It is this equation that opens up the smokescreen behind what the elites have planned with the best references being agenda 21 and what is planned for the future

Language: Polish. With an English summary. The book is a much needed update on recent developments in research on western esotericism. It presents history of academic research in this field, proposes new and more accurate Polish terminology, tracks the occult sciences and esoteric beliefs from middleages to present, and helps understand 19th and 20th century occultism as part and parcel of Western culture.

Frédéric Sanssens et Michel Weber, Philosopher, guérir et sanctifier. Dialogues sur la voie druidique, Louvain-la-Neuve, Éditions Chromatika, 2020. (ISBN978-2-930517-66-7, pdf 978-2-930517-67-4)
 https://www.i6doc.com/fr/book/?GCOI=28001100601970

S’il est impossible de nier la triple racine culturelle de l’Europe — romaine, grecque, et judéo-chrétienne —, on ne peut pour autant faire l’économie de son passé celtique et de la proximité que celui-ci atteste avec l’Inde.
Philosopher, guérir et sanctifier sont les trois missions traditionnelles que les druides partagent avec les brahmanes ; elles furent aussi celles des philosophes pré-socratiques.
Nos Dialogues sur la voie druidique constituent, à la fois, une introduction généraliste pour le profane et un outil analytique pour l’initié. On y évoque tout particulièrement l’enracinement historique et symbolique du druidisme contemporain et la fonction sacerdotale du druide.

En el siguiente trabajo se realizará un breve análisis sobre los druidas y las druidesas y el papel que estos desempeñaron en la sociedad celta, así como la relación que tuvieron con el Imperio Romano y las medidas llevadas a cabo por estos para su integración en el Imperio. Para su elaboración se han utilizado bibliografía especifica tanto en inglés como en español. Un problema habitual que surge en la realización de este tipo de trabajos centrados en la Antigüedad; y más concretamente en el mundo celta, es la abundante bibliografía de la cual una gran parte carece de veracidad histórica y se busca la exageración y mitificación de ciertas características atribuida a los comúnmente denominados como “bárbaros”.

Symbols are important cultural expressions that may be circulated through both time and space as groups appropriate, modify, and ascribe new meanings to them within a larger context of cultural appropriation and invented tradition. I explore this process by looking at the construction of religious folk histories and how they related to the use of symbols by different groups of Celtic Neo-Pagan or " Ethnopagan " traditions in the United States and Britain. Data from print and electronic sources are analyzed to determine how these Ethnopagans appropriate, reinterpret, inflate, and conflate ancient Celtic and other European symbols, as well as recently invented symbols, into their ethnoreligious folk histories and repertoires. This process, including the appropriation of Celtic identity, is discussed in terms of its potential role in the construction, marking, legitimization, and validation of these ethnoreligious traditions and identities.

This paper offers a detailed discussion of Pliny naturalis historia 16, 249–251, maybe the best known passage on druids in ancient literature. Pliny’s famous description of druids culling the mistletoe from oaks fundamentally influenced the modern picture of Celtic religion. On the other hand the informations this text presents are far from being unproblematic as can be seen from the disonant opinions in scientific literature. This paper tries therefore to assess what actually can be yielded from Pliny’s testimony. Not only the wider context but also Pliny’s general attitude towards druids and Celtic religion are taken in consideration. Furthermore Pliny’s source(s), his botanic accuracy, and the single elements of the mistletoe rite are thoroughly examined.

This drafts gives an overview over major steps in the shift of use of society-building pagan concepts as displayed in Insular Celtic literature to their oppressive abuse by Norman-Christian conquerors. The re-interpretation of pagan  concepts as expressed in literary motifs formed part of the ideological discourse to ensure the establishment of a much more hierarchical feudal society..

Did druids really exist? Did Celts perform human sacrifice? The aim of this paper is to scrutinise our sources on Celtic religion. We can see that our sources are not only unreliable, but they were also consciously used to manipulate the readers’ image of Celts. Rome’s long-standing fear of the Galli had made way for a fear of the druids by the 1st century A.D. The Romans were increasingly interested in the Celts/Galli in the 1st century B.C., catalysed by Caesar campaigning in Gaul and Britain. But despite first-hand knowledge, authors used obsolete topoi. The reasons for this changed through time and the ‘Celts’ became increasingly instrumentalised. This leads us to another important question: can we use these Graeco-Roman sources for the study of Celtic religion? Are the information on deities, rituals, priesthoods, re-incarnation and Pythagoreanism reliable? These are some of the questions addressed in this paper.

The seven seer-princes of the Septentrion, Lux Oriens-When considering the occult meaning of the septenaries in the Western cultural context, it is often supposed that this esoteric numerological concept was borrowed from the Egyptians by the Alexandrian Greeks. This may be true for the monthly division of the "seven days of the week", the Seventh Heaven of Enoch in the Biblical scriptures, or the Seven Deadly Sins in Catholic devotion, but the numerical symbolism of seven is also found ingrained in the many Indo-European cosmological traditions. Take, for example, the Septentrion, the seven stars of the north in Roman cosmography. This idea is also encountered in Vedic astronomy and in the Scandinavian Eddas of the Scalds. Likewise, more than simply a geographical observation, the foundational Seven Hills of Rome was also an expression of this sacred cosmography. Indeed, the septenary was devised from the obsession of number groupings in threes and in fours. In short, this doubled duad expressed all-encompassing space: the four directions, as well as the triad, the upperworld, the middleworld, and the underworld.

Throughout history, the Druids have always been seen as sorcerers who had a strong bond with nature. Ancestral knowledge holders within Celtic society, directed all religious activity as the highest authority linked to the gods, practiced human sacrifices and festivals organized as Imbolc, Beltaine, Lugnasad or Samain, etc.. all aspects of which are discussed in this article.

At first glance, Buddhism and Druidism seem to be located one from the other at geographical and philosophical opposite sides. However, there is no incompatibility between ancient Druidism in general, still less with certain ancient Druidic lineages, and Buddhism. Let's not forget that both philosophies are of Indo-European origin and that they are structured on the same grounds. Since ancient Druidism was open, a priori monistic and relativistic, even anti-theist by certain lineages, it is not difficult to find some commonalities there. From the reign of the Buddhist emperor Asoka the Great, the influence of Buddhism was strongly felt not only on the borders of the Indian peninsula in Ceylon and Indonesia but also in the ancient Greek provinces of Alexandria and to a lesser extent, until the Celtic Europe under Hellenic influence. Buddhism was born at a time of reforms within the Indo-European philosophical currents.

Researching the fiction of Morgan Llywelyn encourages immersion in Celtic culture and knowledge of Celtic mythology that is both unusual and challenging. Basically, it involves two stages: identifying the characters, the events, and the ancient artifacts and monuments in the fiction and understanding their context from a fictional standpoint. Below are four suggested pathways to discover the complexity of Llywelyn's novel entitled "Only the Stones Survive."

In the ancient sources, Druids are presented both as philosophers and sages who “likewise discuss and impart to the youth many things respecting the stars and their motion, respecting the extent of the world and of our earth, respecting the nature of things, respecting the power and the majesty of the immortal gods.” (Caesar, De bel. Gal., VI, 14), and on the other hand, as blood sacrifcers of a religion in which „to murder a man was to do an act of the greatest devoutness, and to eat his flesh was to secure the highest blessings of health.” (Plinius Secundus, Nat. Hist., XXX, 4). Throughout its history, the Druid myth has undergone many transformations; the information on the alleged blood sacrifices passed by the ancients authors with time became forgotten, and the image of a Druid as a philosopher and expert on nature and its secrets stepped to the foreground.

The aim of “The Golden Sickle",is to present the history of Druidism, from the ancient Roman and Greek testimonies on the Druids, to the revival of the Druidic myth in English literature and 19th-century British paramasonic Druidic orders, to the core issue of the book – presenting a panorama of modern Druidic movements, and, therefore, answering the question of “who modern Druids are and what do they believe”.

At first glance, the polytheistic pantheons of the Indo-Europeans, and in particular those of the Celts, seem desperately encumbered and confused. This is just an outsider’s impression. Gods were not just ranked according to their importance or for pre-eminence, but again, according to function, essence and nature, and were seen as projections of the personal triune Godhead. That there is an ethical ranking order here made according to gender, quality, and number, is not to be questioned. The prototype for this multiplication of godly entities originates well within the original construct of the common Indo-European pantheon. It was theologized that from the three manifestations of the Supreme Being, separate entities were declined as spirit projections and emitted in sets of three. This complex indexing of gods could not have been conceptualized without the work of theologians and philosophers druids, who were called diuiciacoi and adgnatioi in the Old Celtic sacred nomenclature. Let it also be said, that the devotions of the third social function were varied and were expressed according to the various cults and lines of discipline. Therefore, the gods of other related peoples could be indexed in preference according to the rankings of the Roman pantheon, which, according to Caesar’s list, went as follows: Mercury, Apollo, Mars, Jupiter, and Minerva. All other deities are but manifestations or hypostases of these entities.

RE: Facades, illusions & ideological concepts created & promoted by ancient royalty out of necessity; effective creation of an alternate version of reality. It is only by knowing this information that the true nature of ancient texts may be understood correctly. Not knowing, means making incorrect assumptions & conclusions. Important!

We Silver Elves are very happy to announce the publication of An Elfin Book of Trees for the Elven Druid: The Ogham of the Elves Using Elvish Wizard Script! We are quite excited because it is an oracle book about the magic of trees, our loving cousins. Reading this book, you will learn about the magic that individual trees and tree groups may bring you, written from the point of view of the elves. And besides using this book as an oracle, each tree or tree group (of which there are 111) has an Elfin Ogham in the Wizard Script of the Silver Elves that may be used in your own magic. This book is easy to use as an oracle and the specifics on just how to do so are covered in the introduction and through out the book, with elven spells at the end of each chapter, written in English and also Arvyndase (the magical language of the Silver Elves), to be used for enchantment magic upon drawing the tree or tree group.

O paganismo é um movimento religioso contemporâneo que acredita em vários deuses, sendo a natureza sacralizada e cultuada em ritos sazonais, com adaptações para a vida na sociedade moderna. Busca-se a inspiração e reconstrução das antigas religiões pré-cristãs europeias e/ou das tradições indígenas do país e origem dos praticantes. Nosso trabalho buscou compreender como é a realidade no paganismo e chegamos à tese de que a realidade Pagã é mágica. Diferente da tríade magia-religião-ciência, criamos o conceito de magia tríplice para representar a realidade Pagã, o qual se divide em magia ritual, magia simbólica e magia participativa. E tal sistema de pensamento pode ser chamado de magismo. Descobrimos que a magia é o elo fundador e aglutinador do paganismo. E que, portanto, a magia no paganismo é um recurso, ao invés de lixeira. As respostas diversas dadas por nossos 40 entrevistados nos revelaram que é o mito que desempenha o papel da crença e distingue as religiões Pagãs. Para chegar a essas conclusões, percorremos um longo caminho. Utilizamos os conceitos de “programas de verdade” e “imaginação constituinte”, de Paul Veyne; investigamos a religião como vida cotidiana, com Graham Harvey; e usamos a ética corpórea de Ian Jamison, em conjunto com os estudos sobre magia de Hanegraaff, Pasi, Thomas e Mauss. Então, fomos aplicando na investigação da origem de formação do paganismo no movimento romântico, que era nostálgico de um passado desaparecido (Pagão), buscando uma união orgânica entre pessoas, cultura e natureza; e na nova forma de magia que surge com a secularização, que busca uma união mística com o divino, combinado ao espírito de otimismo e fé no progresso e aperfeiçoamento humano. Tendo entendimento desse contexto mundial que comporta o mito e o rito Pagão contemporâneo, fomos para o Brasil. Investigamos oito religiões Pagãs: wicca, druidismo e recon, heathenismo, helenismo, xamanismo, espiritualidade da Deusa, bruxarias e piaganismo. Fizemos pesquisa de campo em quase todas as regiões do país, com exceção do Norte, visitando oito estados, pesquisa bibliográfica, documental e entrevistas, sendo quatro presenciais e 36 questionários abertos com 31 perguntas. Os entrevistados são de todas as regiões do país, distribuídos em 15 estados. Foram priorizadas pessoas com mais tempo de prática e com caráter significativo no desenvolvimento, divulgação e atuação do paganismo contemporâneo no Brasil. Todos os dados possibilitaram vermos a magia como o “processo” de Whitehead. Ela é a imaginação, o encanto, a magia que torna a vida real, que possibilita que a crença em um conjunto de mitos una um grande número de estranhos, que possibilita que a prática de um conjunto de gestos crie uma realidade e insira seus praticantes numa comunidade, que se perpetua pelo mesmo processo de experienciação dos sujeitos.

Contemporary Paganism is often described by its followers as a revival or reconstruction of the religions of pre-Christian Europe, which is sometimes referred to as "The Old Way". Most followers of the Neo-Pagan movement state revitalisation of the Old Faith is not only a matter of individual choice of religion that is strongly rooted in tradition, but also a new form of spirituality that can change the World. This book presents various ways of conceptualizing Paganism in contemporary Europe and offers some possible answers to the question: where the Old Ways will lead us in the future?

Thomas Paine’s close associations with famous Freemasons in America, England, and France have not only frequently been taken as evidence that he was a Freemason himself, but have also been seen as explaining his sudden rise to literary and political prominence after arriving in the American colonies from England. His writing of an essay “On the Origin of Free-Masonry” several years before his death has similarly been interpreted as proof that he was a committed member of the fraternity.

However, a close reading of “On the Origin of Free-Masonry” shows that Paine was not a Freemason at the time of its composition and that the essay’s purpose is to attack organized religion as much as to explicate Freemasonry’s beginnings.

“On the Origin of Free-Masonry,” which posits a druid origin to the Masonic fraternity, is of a piece with the confrontational religious approach Paine embraced in his later works, where he denounced revealed religion and endorsed deism. Freemasonry and deism intersected often in revolutionary America and France, and due to Paine’s associations with members of the fraternity in both places and sympathy with certain of its beliefs and aims, he devoted an essay to Freemasonry’s origins, while simultaneously attacking revealed religion in his exploration of the subject.

For know the controversial history of the Druids in the Celtic world, will investigate the sources of its origin, through stories of classic texts and medieval legends of Gaul, Britain and Ireland. His role in Celtic society surpassed the religious sphere, covering war, politics, medicine and the law. Almost unknown is the participation of women in this institution.

The course covers some crucial topics in the emerging sub-discipline of Religious Studies, namely “Pagan Studies”, from the cultural psychology of religion perspective. Some classes will be devoted to historical aspects of contemporary Paganism or Neo-Paganism (Romantic revival, Pagan inspirations in Germany in the early XXth century, history of Wicca and Druidry), and other will present the image of Pagan diaspora all around the World, including cultural and local peculiarities (Contemporary Druidry, Neo-Paganism in Poland, Lithuania and Scandinavia, Paganism in the USA and Europe: similarities and differences, recognition of contemporary Paganism in various social context). The emphasis will be put not only on the cultural history, but also on the psychosocial aspects of the movement, therefore during our classes a socio-psychological image of contemporary Pagans will emerge, as we will discuss such topics as: converting to Paganism, Pagan ethics, Paganism and ecology, Pagan themes in Pop-culture. The course aims at providing participants with general knowledge about contemporary Paganism; participants will acquire knowledge on Paganism in all major aspects of the phenomenon – from historical roots to the psychological portrait of a follower; also, an emphasis will be put on the practical skills: how to conduct research in the field of New Religious Movements (field research, analysis of the cultural material: movies, fiction etc.).

Résumé: Parmi les religiosités qui se substituent aux grandes traditions religieuses, les mouvances néopaïennes, associées aux religions antiques et médiévales préchrétiennes, connaissent un essor de plus en plus important. Le néodruidisme, qui s’attache plus spécifiquement à restaurer l’ancien système religieux des peuples celtes de l’Antiquité, l’illustre bien. Apparu au XVIIIe siècle en Grande-Bretagne, il s’est peu à peu transnationalisé pour être aujourd’hui présent dans l’ensemble des pays occidentaux. Pour ses pratiquants, il s’agit ainsi de réhabiliter les croyances, savoirs et pratiques des druides antiques dans un ensemble rituel nouveau, adapté au contexte moderne. À partir de mon enquête ethnographique réalisée auprès de néopaïens et de néodruides au Québec, j'analyse dans ce chapitre l’un des différents types de pratiques rituelles que l’on retrouve dans ces mouvances : les rites de passage, qui permettent aux pratiquants de souligner rituellement un événement qu’ils jugent marquant.

Addendum: As to the question whether Koson's title Δρουεις implied any religious function I should like to mention a tradition overseen by me when writing this article: According to Jordanes' Getica (chap. 73), a Dacian king by the name Comosicus was renowned as both judge and priest (at the time of emperor Augustus). Cf. Strab. VII 298 und 304; XVI 762.
WFB, 2nd May 2018

The subject of the paper are the reasons of intense, though short-lived, interest that a few Latin authors of the last years of the 4th century had in the druids.
The druids, the most emblematic institution of the Gallic religion, are mentioned by Greek and Latin authors up to the beginning of the 2nd century AD. Afterwards they completely vanish from literature only to reappear in the 390ties in the works of Ammianus Marcellinus, Ausonius of Bordeaux and the anonymous author of the Historia Augusta.
In older scholarship it was quite widely accepted that the druidic episodes in three lives of emperors in the HA can be treated as proving the revival of indigenous Gallic priesthood in the 3rd century, and that Ausonius’ Commemoratio professorum Burdigalensium testifies to their survival at least up to the end of the 4th century. Nowadays scholars are more cautious about the actual renaissance of the druidism. But even if this revival is – as I think – a late antique literary phenomenon, the question imposes itself about the sources of the sympathetic interest in this vernacular religious institution that Latin authors of the 1st century BC and the 1st century AD treated as alien and ominous.
I suggest that there are three reasons of the popularity of the druids in late antiquity, especially in the intellectual milieu of Gaul in the second half of the 4th century. Firstly, we should have in mind the vivid “ethnographic” interest of the late ancient intelligentsia, especially in one’s own people and family history. Because of their unquestionable aristocracy and antiquity the druids were attractive not only as a subject of research but also as ancestors and forefathers. Secondly, the druids were considered philosophers, indigenous Gallic representatives of Pythagoreanism – the school that the intellectuals of Late Antiquity voluntarily identified with. Thirdly, they were seen as teachers, and thus proper role models for Ausonius and his fellow-professors in Bordeaux. The re-disappearance of the druids from literature after the end of the 4th century should be linked to the disappearance of the group of Gallic pagan intellectuals and writers. In the 5th century too, there were authors interested in local history and traditions but their heroes were Christian martyrs, not heathen priests.

Continuation of the Atlantic Theory of Homer's Ilias and Odyssey (part 1: Atlantic Troy; part 2:  Atlantic Ismaros-Kikones; part 3: Atlantic Kuthera-Lotophages; part 4: Atlantic Land of the Cyclopes; part 5: Atlantic Aiolia; part 6: Atlantic Laistrugonia). Odysseus' wanderings after his departure from Troy: Route: from La Havana, Cuba to Schouwen, Zeeland (NL). Study of Atlantic authors De Grave, Cailleux, Gideon, Wilkens, Vinci.

Frédéric Sanssens et Michel Weber, Philosopher, guérir et sanctifier. Dialogues sur la voie druidique, Louvain-la-Neuve, Éditions Chromatika, 2020. (ISBN978-2-930517-66-7, pdf 978-2-930517-67-4)

https://www.i6doc.com/fr/book/?GCOI=28001100601970

S’il est impossible de nier la triple racine culturelle de l’Europe — romaine, grecque, et judéo-chrétienne —, on ne peut pour autant faire l’économie de son passé celtique et de la proximité que celui-ci atteste avec l’Inde.
Philosopher, guérir et sanctifier sont les trois missions traditionnelles que les druides partagent avec les brahmanes ; elles furent aussi celles des philosophes pré-socratiques.
Nos Dialogues sur la voie druidique constituent, à la fois, une introduction généraliste pour le profane et un outil analytique pour l’initié. On y évoque tout particulièrement l’enracinement historique et symbolique du druidisme contemporain et la fonction sacerdotale du druide.

Los druidas y druidesas son uno de los aspectos de la sociedad celta que más interés despiertan entre los estudiosos o simplemente curiosos del mundo galo y británico en tiempos de Roma. Con este trabajo se pretende dar un breve esbozo de lo que suponía el druida en estos ámbitos, una introducción para aquellos que quieran sumergirse en estas sociedades.