The question of the role, the validity, and the value of any body of knowledge, wisdom, or spiritual path is an essential question that must be answered before any true manifestation of the way can be realized. This is true on a macro level as well as on a very personal, micro level.

In Druidry this question is especially valid, after all, were the Druids not of a tribal culture of a time that has long since vanished? What possible role could Druids play in our present culture of commercial endeavours? What value can Druids bring to a world where all questions have been answered by science or religion; where all knowledge is to be had at the click of a mouse?

Determining the role of modern Druids is ultimately a personal experience, molded by the values, perceptions, and experiences of the individual. Certainly, some aspects, such as the Celtic nature of Druidism, will be universal, for without them we might as well be called Rabbis. But the personal conclusion of what a Druid is and does is ultimately the most important. This is especially true for the one who feels called to this path, for without a clear purpose in mind and soul, a sincere following of the path is difficult at best, impossible at worst.

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Truth, nature, and Knowledge - Celtic Triad

There are three universal concepts that describe the role of modern Druids, three methods that one employs to fill these roles and three results that come of performing these roles. Three sets of three are nine, which connects to Jason Kirkey’s “Nine Threads of Druidism”.

It is perhaps of interest to note that Nine plus Three is twelve. Twelve represents the creative force behind the experiences of our spirits, in this reality as well as on other planes of reality. In numerology, twelve is the counterpart of three.

The Ancestors recognized the energy of the number three, as evidenced in the Celtic triads, by the stone carvings at Brú na Bóinne, and other works of art. The spirals of the Triskel have been interpreted in many ways. It has been seen to represent the lower, middle, and upper worlds; earth, sea, and sky; the nature, human, and divine aspects of life. In his book “The Spiral of Memory and Belonging”, Frank MacEowen describes the spirals as a path of initiation – descending through a dark night of spirit, reaching a place of vision, and ultimately rising back into the world to bring this vision to others.

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“He is no poet who does not preserve the traditional tales and synchronize the common knowledge”. -Celtic wisdom

The logical starting point for an examination of the role of modern Druids is an inquiry into the role of ancient Druids. This will provide a basis for comparative study of Druidism across time.

Many of the practices of modern Druidism seem to have no historical basis; others are rooted firmly in Tradition. This is as it should be. Time has not stood still. In fact, as Searles O’Dubhain reminds us in his essay “The Traditional Roles of Druids”, not only were Bards and Druids required to keep the ancient wisdom of the clan, they were also expected to integrate new knowledge and wisdom into their works. The key was to assimilate this new wisdom into and with the old, thus providing new directions and growth for the Druid and the clan. We see here again a creative power of three – by fusing the old and the new wisdom, the Druid creates something new into the world.

This illustrates the need for us, as modern Druids, to understand and practice the ways of our Ancestors, while at the same time, remaining open, indeed seeking and receptive, of new knowledge. Druidism is a living and breathing Being. This synthesis of the old and the new is one of the methods that one employs to fill the three roles of the modern Druid. An understanding of the ancient Celts, Druids and their ways is thus a cornerstone of being a Druid.

Christian writers, such as the author of “Leabhar Buidhe Lecain” (The Yellow Book of Lecan), claims that there once existed Druidical literature, that was destroyed, such as the 180 Druidic books burned by St. Patrick. James Bonwick also asserts that the Welsh have claimed to be in possession of ancient Druidic literature.

These assertions are of course difficult to prove. Even though much of the early christian writings from Ireland are rightly used in at least partially reconstructing and studying ancient Druidism, the passing on of their wisdom seems to have been done orally. This means of course that students of their history are at a disadvantage.

However, much work has been done in the studying of the ancient Druids, sometimes making distinct differentiations between Irish, Welsh, and other Traditions, while at other times lumping all Traditions into one. Some of these sources are to be studied critically, such as the Roman accounts of the Druids. Others, such as “The Colloquy of Two Sages” can be viewed as at least approaching the Truth, albeit colored by later christian writers. By consolidating the essence of these works, one can arrive at a hopefully fairly accurate description of the ancient Druids.

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Having briefly examined the roles and training of ancient Bards and Druids, I will now briefly examine the differences between ancient and modern Druidism. In this comparative study, two points seem to me to be of the largest impact: The social structure of the Celtic tribes, and the training of the ancient Druids.

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