-
-
The Celtic world in the era of the Druid
Druids as we perceive them today are
really the romanticized version
of the priest/judge class of the ancient Celts. Ranking immediately
below the warrior aristocracy in prestige, the Druid was a vital and
influential part of the Celtic culture. The Romans, who were contemporary
with the peak of Druid power and development, commented
many times on their role in the Gaulish society. Posedonius stated
that
the Druids were “held in much honor” and Caesar in his Gaulish Wars
said that the Druids comprised one of the “two classes of men of some
dignity and importance.” Caesar later instituted a suppression of the
Druidic religion which virtually eliminated it as a force in the Gaulish
provinces. The suppression was most likely inspired more by the basically
nationalistic nature of the Druid’s political role than by religious
concerns.
THE CELTIC CULTURE
The culture of the Celts (and Druidism)
was widespread and relatively
homogeneous. Celtic tribes from the Bactrian Near East to Ireland
shared many similar traditions and beliefs. Originating in Central
and
West Central Europe, stylized art forms have been discovered in Celtic
colonies as far apart as Delphi, Iberia, Asia Minor and the Ukraine.
Iron
working was a developed industry among the Celts with some primitive
versions of carbon steel being used. The center of the iron industry
was
most likely near Paris, judging from the quantity of iron bars and
weapons found there.
A very active trade was carried out among the Celtic tribes. Goods
regularly seem to have traveled the width of Western Europe and gold
and silver coins were commonly used. Many of their trade routes were
followed by merchants centuries later.
Though viewed as culturally inferior (as was everyone else) by the
early Greeks and Egyptians, Celtic mercenaries were commonly used
by the civilized Mediterranean cultures. Tribes of Celts served with
the
Greeks in Sicily in 368 BC and with the Egyptians as late as 274 BC.
Their first appearance is lost in obscurity.
The Celtic culture was “prehistoric” in that writing and literacy were
virtually nonexistent. The Celts never did develop a written language
that was universally used. Later the written languages of nearby cultures
were adopted, particularly Latin after Caesar’s conquests. Therefore,
the tradition of Druidism was entirely oral. Poetry and memorization
played an important part in Druidic education. This is reflected by
the
inability of a Druid to use any written magical items. Presumably this
includes all tomes, scrolls, and similar types of paraphernalia. Logically,
even maps or road signs would be unintelligible to a classic Druid,
who
would most likely have the terrain memorized so well as to not need
such aids anyhow.
BARDS AND SEERS
Because of this lack of literacy, a subgroup of the Druids arose within
the Celtic culture. These are the Bardoi. Separate
from the priestlike
Druids, the Bards were actually a distinct subgroup of the Druids and
received many of the same immunities and privileges. The Celtic bard
was a historian and entertainer, as described in the Player’s Guide.
The
Celtic culture was a Warrior/Heroic culture where personal valor and
feats of arms were a key to status. In such a culture it was a necessity
to
have a group that could spread the tales of your courage or abilities.
This
was the role of the Bard. Throughout the history of Druidism, it was
extremely rare for a Druid to act in any way like a Bard, even the
use of
rhymes in public.
A third, less distinct subgroup of the Druids is also commonly found
in the literature of their contemporaries. These were the Abioi (or
Vates
or Ouaties) or Seers. This group would study natural phenomena and
the movements of sacrifices. From these they attempted to predict the
future. Though Seers were also originally a distinct group, even before
the Roman conquest of Gaul several references can be found to the
Druids themselves performing this function. Eventually this was done
by
the Druids of Ireland, even as late as the 11th century.
GROVES AND TEMPLES
If a description of the Celtic
culture has begun to bring forth pictures <Celtic
= Irish?>
of early medieval Europe, it is not surprising The resemblances between
the two cultures are numerous. Both were very strongly based in
agriculture. Crops and farming techniques differed little. Some horses
were raised along with other herd animals, but these were usually the
size of ponies; most would stand 10 to 11 hands high at best. This
is
hardly a suitable mount for cavalry, at least shock cavalry. As such,
the
Celtic warrior or Druid traveled and fought primarily on foot.
The Celts did use a sort of chariot, often an open, solid-wheeled
platform. This is thought to have been derived from Oriental influences.
In the early periods of the culture, the chariot was an integral part
of
Celtic tactics. Their use is described in accounts of the Battle of
Sentinum
(295 BC) and a few were used by the Averni as late as 121 BC. By the
time of Caesar, their use had disappeared from the continent, although
the chariot was retained in Britain and Ireland for several more centuries,
to lessening degrees.
Perhaps the widespread forests that covered much of the Celtic
lands limited the tactical advantages of the chariots. These same forests
gave rise to a large number of timber-based industries. These deep,
and—to the Romans, from whom we have most of our informationominous
forests. (Hades was surrounded by a dark forest) were a basic
factor in the Celtic culture. From Roman writings has been passed down
the importance of oak and mistletoe. Since it was one of the basic
parts
of the economy in their culture, it is not surprising that the forest
itself
and the powers behind it took a primary role in the Druidic religion.
The Celtic culture of the Druid was not a peaceful world. Warfare
was a constant fact of life for the Celtic tribes. Wars on all levels
were
common, especially petty warfare between tribes or families. Simply
put, in a warrior culture it was necessary to have wars in order to
provide
a means for the warriors to practice their trade and achieve distinction.
Reflecting this is the large number of fortifications which have been
uncovered from this period. Most of these are earthworks of varying
sizes on hilltops or in the centers of large plains.
The weaponry of the Celts would be familiar to any D&D player in
that they favored the sword, spear, and shield. Armor was uncommon,
as were helmets. Again, this may reflect the emphasis on individual
courage and heroism in their culture. The Celtic warrior fought with
his
fellow tribesmen and allies. The occasional outstanding leader could
convince several tribes to cooperate, such as Vertogorex did against
Julius Caesar. Celtic tactics were to rush forward frontally and overwhelm
the enemy, with little in the way of formation.
With this large number of antagonistic tribes (Ptolemy lists 33 major
tribes in Britain; one in Ulster contained 35 smaller tribes), the
Druids
were the force that united the culture.
THE ROLE OF THE DRUID
Perhaps the most important role that the Druid
played was as a
mediator of disputes. Strabo stated that the Druids were able “to restrain
the hands of their fellows.” Diodorus, a few centuries later, stated
more
broadly, “thus even among the most savage barbarians,
anger yields to
wisdom.” The Druid was the peacemaker who could intervene in any
armed dispute. Because of this and the Druid’s role as the judge in
civil
matters, the person of the Druid was inviolate to all Celts. He was
not to
be interfered with or harmed by any man. To do so was to be cursed
and
an outcast from all the tribes.
In return for their special status and protections, Druids were asked
to hold themselves above all partisan activities. A Druid was ideally
totally neutral in all disputes and wise enough to judge all cases
on their
merit alone. To vary from this was to cease to function as a Druid
in one
of his most vital roles, a role that was needed to keep the Celtic
culture
from fragmenting from its own internal pressures. (Some additional
spells and abilities are suggested later to reflect the “peacemaker”
aspect of Druidism.)
During the more recent centuries, the Irish Druid varied greatly from
his earlier namesake. Referred to often as the Aes dana (men of special
gifts), the Druid in Ireland eventually became a partisan member of
a
tribe or group. Also, the role of seer was often expected of the Irish
Druid
in later centuries. There are even some Irish ballads that tell of
a Druid
joining others to shame a hero into joining a battle. Conchoban, a
famed
chieftain in Ulster, was the son of Cathbad, a renowned Druid who had
himself led a warrior band in his youth. With only these later exceptions,
however, the role of the Celtic Druid was that of neutral arbitrator.
THE DRUID AS TEACHER
The Druid was basically then only “educated” class in the Celtic
culture. They often served as teachers to the youth of the aristocracy.
Great prestige was available to a noble whose sons were instructed
by a
well-known Druid. this role as teacher-especially as itinerant teacher—
also helped to link together the Celtic society. It is not unreasonable
to introduce into your campaign the fact that a Druid would be fed,
housed, and even rewarded by a noble in exchange for instructing his
children. This could be easily treated in the same manner as you treat
the exchange of their subgroup, the Bard, of songs for hospitality.
As per
tradition, much of this teaching was done in sacred caves or in clearings
in the everpresent deciduous oak forest.
TEMPLES AND GROVES
There are, surprisingly, virtually no ancient references to Sacred
Groves as places of worship. It is possible that part of this tradition
is
based upon the use of clearings for the teachings discussed above.
Impetus may have been added by Caesar’s reference to a great annual
assembly in a “Sacred Place” in the territory of the Camutes. possibly
near Milan. Most references to a “Sacred Grove” are found in literature
dating from the 18th century and later. There was during this period
a
definite effort in Britain, spurred undoubtedly by the nationalism
of the
British Empire, to show that the British Druid was actually a direct
descendant of Noah. This led to a correlation between the Druid’s
groves and those described in the Old Testament as used by the Jewish
patriarchs. The image caught the public’s fancy and has been an integral
part of the Druidic myth ever since.
Distribution of Romano-Celtic Temples
Actually, the remains of numerous temples have been found
throughout the areas dominated by the Celts. Generally these were
made of timber and were square or rectangular in shape. Most consisted
of an outer wall and a central building (see diagram). Often a larger
earthworks surrounded the entire area and possibly some nearby dwellings.
Several graves, possibly of the priests, have been found within the
temple grounds. Both men and women did serve as Druids,
and one of
the richest graves yet found is that of a female who is speculated
to have
been the priestess of the temple.
Plan of timber built temple at Heath Row, Middlesex
THE RELIGION OF THE DRUID
The origin of the word “Druid” is
not clear. It is possibly the Latin
(Druidae) translation of the Gaulish Druvis or Druvids. The actual
term
was most likely coined by Greek or Roman authors. “Drus” is Greek for
oak tree and “Vid” is the Indo-European phrase “to know.” It would
be
an appropriate derivation for a religion based in the deciduous forests
of
Central Europe.
The Druids actually seemed to have a pantheistic religion. There
were many gods, many of whom were undoubtedly based in the Nature
that surrounded the people and upon which they were so dependent. It
seems likely from the variation of the wooden votive images found that
there was a tendency for some cults to become quite dominant in an
area. Again, it is from the 18th-century idealized view of the Druid
as a
“pure primitive” being closer to the Natural Truths that we get much
of
our view of the Druid as being concerned primarily with the things
of the
woodland. It is likely that many Druids were quite knowledgeable in
the
area, but little of the literature about them even refers to that knowledge,
until their renewed popularity in Britain. It is perhaps more valid
to
speculate that the Druid would be just as concerned with agriculture.
The Druidic religion had its darker aspects also. References to these
are common in contemporary literature of Rome, but have tended to be
glossed over when the later, romanticized Druid was discussed. Human
sacrifice was evidently not uncommon in the practices of the Druids.
Several of their religious decorations feature the image of a giant
god
drowning a victim in a sacred cauldron. Cimbri, a Celtic chief, is
reported
to have sent to Augustus Caesar “the most sacred cauldron in
their country” as a diplomatic gift, sacred cauldrons of iron being
a
common part of Druidic ceremonies. Strabo, recording the event, then
goes on to explain that the cauldron was used to sacrifice prisoners
of
war by having their throats slit over it. The human skull is often
found
among the votive gifts in temple sites. One dominant cult in Gaul is,
in
fact, referred to as the “cult of the severed head” in reference to
the
main item used in decorating the walls of their temples and forts.
The fact that the Druids buried their dead with useful utensils and
weapons substantiates the statements that the Druids believed in an
afterlife. It was, it seems, common for a Celtic chief to have burned
with
him virtually all of his possessions. Julius Caesar describes the funeral
of
a Celtic noble as being “splendid and costly” in view of the standard
of
living.
There are many references to the use of the symbols of the forest in
the Druidic religion. Oak and mistletoe are a recurring theme. Druidic
temples were almost always wooden and their images carved from
hardwoods. The favorite magic referred to is the ability of the Druid
to
curse those who defy his decisions (most likely a banning rather than
a
spiritual curse). As the major center of literacy, the Druid was also
the
expert in medicine, especially in the use of herbs. Pliny gives us
several
accounts of “charms” the Druids wrought using herbs, mistletoe, and,
in one case, sea urchins.
The Druids were a class of well respected, protected, and learned
men who served a vital role in Celtic society. Together with the Bards
and Seers, they formed the priesthood and literate class of the Celts
for
the entire history of the culture. The Druid himself served many related
functions. In times of war, or in armed disputes, the Druid was a
mediator. In peacetime the Druid was the civil judge, educator, and
source of needed knowledge in matters of all types. Always, the Druid
was the priest of the Celtic culture.
DECLARATION OF PEACE
A new Druidic ability
Although the Druid, due to his involvement with life, is unable to
turn undead, his role of the peacemaker gives him a similar ability
with
most humanoids. Before or during any armed combat
if he has not
struck any blow, a Druid has the ability to make a Declaration of Peace.
This declaration has a 10% plus 5% per level (15% 1st level, 20% 2nd,
etc.) chance of causing all armed combat to cease for two rounds per
level of the Druid. This does not affect magical combat in any way,
nor
will it stop a humanoid who is in combat with any non-humanoid
opponent. Once the combat is stopped, any non-combat activities may
take place such as cures, running away (and chasing), blesses, magic
of
any form, or even trying to talk out the dispute.
After peace has been successfully Declared, combat will resume
when the effect wears off (roll initiatives), or at any time earlier
if anyone
who is under the restraint of the Declaration is physically harmed
in any
way. This could be caused by an outside party or even by magic, which
is not restrained by the Declaration. A fireball going off tends to
destroy
even a temporary mood of reconciliation. Once a Druid strikes a blow
or
causes direct harm in any way to a member of a party of humanoids,
he
permanently loses his ability to include any member of that party in
a
Declaration of Peace. The Declaration of Peace affects all those within
the sound of the Druid’s voice, a 50’ radius which may be modified
by
circumstances.
DRUIDIC MAGIC ITEMS
The cauldron played a large part in Druidic ceremonies. Below are
listed several types of cauldrons that might be used by a Druid.
All are
usable only by them. Cauldrons are made of iron, 1 to 1½ feet
in
diameter, and rather heavy.
Cauldron of Warming: This cauldron has the effect of being able
to
warm any liquid placed in it to its boiling point without the aid of
a fire or
other outside heat.
Cauldron of Foretelling: The possessor
of this cauldron can cast one
extra augury spell per day by concentrating
on the swirling of mistletoe
in the water within it. The augury takes effect as the water is magically
heated.
Cauldron of Healing: Once per week this cauldron will turn a
mixture of crushed pearl (100 gp worth), mistletoe, and wine into a
potion that will heal 1-4 points of damage.
Cauldron of Restoring Freshness: Any herb left in this cauldron
overnight and sprinkled with salt,
sugar, and ground pearl (100 gp) will
be restored to the condition it was in one day after being picked.
This will
not restore any herb that was consumed or turned to dust.
Cauldron of Fresh Water: This cauldron
fills three times per day with
pure water.
Cauldron of Ambrosia: Once per week this cauldron produces one
gallon of a golden wine with an exquisite
taste. This may be sold for a
minimum of 50 gp or has a 50% chance of distracting any nonintelligent
monster, if splashed before him, with its tantalizing odor. This
wine sours to vinegar in one week.
Cauldron of Blindness:
This cauldron taints any edible placed within
it so that when it is consumed or rubbed over the body, blindness for
1-3
days ensues. It is otherwise indetectable from a Cauldron of Warming
or a Cauldron of Restoring Freshness.
Cauldron of Entrancement: This cauldron appears to be a cauldron
of Foretelling, but any Druid using it is
entranced by it and cannot tear
his eyes away (as a charm). If he is physically removed from this
cauldron, the shock will render the Druid unconscious for 1-4 hours.
Cauldron of Creatures: Once per week this cauldron allows a Druid
to become polymorphed into any natural animal, bird, or reptile. This
is
done by sprinkling into fresh water
a powder made of crushed ruby
(500 gp minimum value), mistletoe, mandrake, and some part of the
creature desired. The polymorph will last for up to one week, but can
be
ended at any time by the Druid who is changed. Treat otherwise as a
Polymorph Self, but the Druid is only rendered unconscious if he fails
system shock.
Cauldron of the Arch Druid:
Traditionally the possession of the Arch
Druid, this cauldron has the powers of all the cauldrons listed above.
Each power may be used once per week. Druids lower than 10th level
have a 50% chance of not getting the power desired. (Roll a 10-sided
die for the effect. On a roll of ten the cauldron cracks and is useless.)
HERBS
The Druid was, as mentioned, an expert in herbs
and their use.
During the Middle Ages, dozens of herbs were said to have had magical
powers. A majority of the herbs listed below should be comparatively
rare and difficult to find. Due to their usefulness, they will never
be found
growing near areas of human habitation or along roads or other places
where easily found. A Druid should probably need to make a special
effort to seek out these plants in remote forests and clearings. Even
then,
potent herbs would be hard to find. Possibly a 3% per level likelihood
of
discovering and recognizing any one herb, with the probability doubled
if only one particular herb is being sought, would give the appropriate
level of difficulty.
The herbs of the Middle Ages were divided into those used for Black
Magic and those used for White or Protective Magic. Listed below are
several examples of both types. Listed with each herb’s common name
is its botanical or Latin name to assist those who wish to do further
research into their “powers.” In nearly all cases the usefulness of
the
herb is limited in duration. Once the leaf, root or whatever has wilted
or
dried, its effect should either disappear or be greatly diminished.
Black Magical Herbs
Satan’s Feces (Ferula
Assafoetida): The roots of this very rare herb
act when eaten to give the user protection from
any devil (not demon)
summoned by him in the same manner as a pentagram.
The duration is
limited (1-8 turns) and varies with the freshness
and potency of the root.
Devil’s Hand (Orchid Gymnadenai): The orchid has
often been
associated with Satan
in mythology and you may wish to include several
types of the beautiful, but foul-smelling, flower
in your campaign. If
struck with the blossom of this plant while being
cursed, a character will
have 3 subtracted from his saving throw.
Mandrake (Mandragora Officinarum): The mythology
of the Mandrake
could be an article in itself. Suggested here
are two of the more
common powers attributed to the herb. The fruit
of the Mandrake is
called the “devil’s testicles” and is used in
ceremonies relating to fertility.
This plant is greatly treasured by evil Magic
Users, as it is needed in the
creation of orcs
and greatly increases the fecundity of any goblin-class
monster. The root of the Mandrake has been granted
by myth to have
healing abilities (and so should really be considered
white magic).
Consuming the root will cure 8 points of damage,
minus one for every
day since the root was picked.
Giant Puffball (Calvatia Gigantia): This large
fungus can be up to 1’
across. When burst with the proper incantation,
it will act as dust of
sneezing and weeping for a 10’ x 10’ area. It
is rather FRAGILE and will
burst with any hard blow.
Black Hellbore (Hellboris Niger): This was attributed
by the French
to cause witches to become
invisible and so be able to fly undetected.
The dust from three roots of this herb will cause
whom or whatever it is
sprinkled over to become invisible for 3-8 turns.
If the dust is washed or
blown away, the wearer becomes visible. This
herb does not lose its
potency over time and so can be accumulated.
Linden Tree Leaves (Tilia Vulgare): When crushed
into wine, they
are said to give the drinker a glimpse of the
future. Treat as a very limited
augury spell.
A side effect is that it causes the user to also become very
drunk immediately after the augury.
The Centaury (Esythraeci Centarium): A love philter.
Moonwort leaves (Botrychium Lunaria or Lunaria
Annua): They
cause any horse
that trods on them to go lame.
Sweet Basil (Ocimium Basilicurn): When mixed with
horse dung, it
will produce a scorpion of normal size, but of
double potency, as related
in the 17th century Decameron.
White Magical Herbs
Mistletoe
is vital to Druidic spells and is treated fully in the Player’s
Guide.
Benedicta (Geum Uranum) protects against venoms
when worn
around the neck; add +2 to all saving
throws. The effect lessens two
weeks after picking.
A sprig of Rue (Rata Graveolens), when dipped in holy
water and
rubbed on the body, will add +1 to saving throws
against evil creatures.
This effect uses up the sprig and lasts for four
hours.
The Sacred Herb (Verbena Officinalis) was actually
used by the
Druids in their “lustral water.”
When drunk with wine, it causes +2
strength and uncontrollable lust for 3-8 turns.
The Hypersicum (over the phantom in Greek) is
an herb that adds
+l to any cleric’s die roll for turning
undead. The herb must be
consumed in the round immediately before the
Turn is attempted and
the effect lasts for only the round after consumption.
Charlemagne’s Herb (Carolus Magnus) was said to
have been given
to Charlemagne when his army was struck by a
plague. This very rare
herb cures
any disease if consumed within three days of being picked.
Lycopodium is said to have been used by Druidic
nuns on the of
Sain in the Loire valley. It was picked with
a very complicated ritual
(25% chance minus 2% per level of error) and
was said to bring good
luck. Treat as a +1 luckstone for 30 days after
picking.
The root of the Peony (Paeonia Qfficinalis) or
the paeonia to the
Greeks, was felt to have been blessed by Paeon,
the giver of light, with
the ability to protect the wearer against magic.
The dried root worn in a
pouch on a leather thong around the neck will
add +2 to one saving
throw against magic and then turn to useless
dust. If worn, it will react to
the first spell thrown at the user.
Springwort or Blasting Root (Euphorbia), if eaten
by a thief immediately
before an attempt is made to open a lock, will
add 10% to the
thief 's likelihood of success. The root loses
1% of this effect for every
week since it has been dug up to a minimum of
5%. The entire root must
be eaten, and the effect of several roots would
be non-cumulative.
Scarlet Pimpernel (Anagallis Arvensis) is said
to have sprung from
Christ’s blood at Calvary. It was thought to
be a potent cure for the
magic of witches. The
leaves when eaten act as a dispel magic spell
equal in level to the level of the Druid who
picked the plant. After 30
days this ability is lost and the leaves become
a mild narcotic causing the
user to sleep for 1-4 hours.
Mugwort (Artemisia vulgaris) was said to protect
against “flying evil
things.” If a fresh sprig of the plant is carried
so as to be visible from
above, the wearer will be undetectable by any
evil creature that is in
flight unless the monster saves
versus spells at -3. If the creature does
save, it will be attracted to the wearer before
all ordinary party members.
Coco de mer (the seed of the Lodocea) was thought to be a
preventative for poisons.
If a poison is drunk from a cup made from the
very large seed, it will have no effect. Needless
to say, this seed is very
rare and highly prized by kings, lords, and others
who might be the
object of assassination attempts. The cup keeps
its potency for 1 year.
You will probably wish to add your own herbs
to this list. Many
drugs we are familiar with today, legal and illegal,
are the products of
herbs. You may even wish to add some of your
own inventions that
have beneficial effects and annoying side effects.