SO YOU WANT TO BE A BARD… THE TRAINING OF BARDS IN ANCIENT IRELAND AND SIMILAR CELTIC SOCIETIES. Celtia, MacMorna Niafer Training in the Bardic Arts was not a simple course of instruction in the old Celtic societies. Typically, it required ten to twelve years of intensive training to reach the highest level of "Filidh", or Poet. The Poets were one of the most highly-respected members of the community, ranking second only to the King. Why was the Bard so important to the early Celts? In a society which had no written language, oral tradition was the only way of keeping records. The Bard was the repository of clan histories, family genealogies and other important information. The memory of the Bard was all-important for settling disputes in matters of inheritance, ownership, boundaries, and similar contracts. Today, these things would be written out on paper and signed by all involved parties. In the pre-literate times, it was the job of the Bard to witness such agreements and remember who was present at the time. Not an easy task. To help them with all this memorization, they used aids such as meter, rhyme, consonance, alliteration, and music. The histories and genealogies were turned into songs. The important place names, or "dindsenchas" and long stories, became poems. Diodorus reported that the Bards were all "lyric poets" who they "sing to the accompaniment of instruments which are like unto lyres, and their songs may be either of praise or insult". They were the masters of both the aggrandizing praise poem and the scathing satire. Each new work was carefully constructed and completely memorized. A Matter of Training So… how did these "barbaric" Celts develop and train their Bards? We know for a fact that by the middle ages, bardic traditions had become semi-hereditary. However, in the early days of the Irish High Kings, the Druids and Bards selected children of promise and took them off to their Grove for training… a course of instruction which would last for ten or more years. Upon entering the Grove, they were known as Ollaire, or Principle Beginner. Their studies consisted of learning their Ogham letters, basic grammar, and twenty of the traditional tales regarding the history of the people. They were also expected to perform routine chores for the Druids and Bards. During this time, they progressed through the rank of Poet's Assistant, or Tamhan, to Drisac, or Apprentice Satirist. Over the next four years, the student was expected to learn forty more tales of increasing complexity, some eighty poems, a hundred Ogham combinations, the Law of Privileges, and more grammar. By the sixth year, the student was called Cli, or Pillar. Studies consisted of learning another forty-eight poems and twenty more tales. Years seven through nine see the student advanced to the level of Anruth, the Noble Stream. The fledgling Bard is now deemed fit for public appearance. However, the studies are not yet complete. There are another ninety-five tales to learn, the place-name stories, or Dindsenchas, prosody, and glosses. In addition, they must learn the basic poetic forms (the simpler ones), styles of poetic composition (and which is to be used in what situation), and prophetic invocation. During this time, the Bard may take service with a local chieftain or prince, or may travel about the land, singing for his supper and a place to sleep. In truth, many Bards stopped at this point. They were ranked among the upper classes and commanded great respect. With any luck, they also had sufficient property or income, to sustain themselves in style. However, some few of the Bardic students stayed on another three years, to gain their "Doctor of Poetry" and be known as Ollamh. During the final three years the more complex of the poetic forms were learned, along with another one hundred poems and one-hundred-and-twenty stories and specific orations. With this behind them, they were the associates of Kings and High-Kings. Indeed, they had equivalent status in the society. They were permitted to wear a "cloak of seven colors", which was their primary badge of office. Their judgements had the force of law. Their knowledge was sought. Their power was both coveted and envied. To strike a Bard or cause harm, was considered a capital offense. Banishment from the clan was the usual sentence. These were the rewards of twelve years of intensive study. Appearance, Manner and Dress How would you recognize a Bard or Ollamh, should you meet one in the village or at the King's court? From a bas relief found in the New Abbey near Kilcullen and a few written remarks, we can say they dressed rather well. Plain-colored briggs or trews (trousers) covered their lower half. Laced sandals covered the feet. A long coat or jerkin, usually brightly ornamented, reached down to mid-thigh. Over this was worn a multi-colored cloak, fringed and embroidered, to show the rank. Favorite colors seem to have been white, blue, green, red and black. A hood of sorts was worn about the neck and hung loosely down the back. Normally, his harp would be carried in a leathern case, slung over his shoulder, and other instruments of music (pipes and such) would be secreted about his person. The Bard must have cut quite a figure. It is no wonder he commanded such respect. KINDLING THE SACRED FIRE ORIGINS OF BELTANE Celtia, Flidais Niafer As part of our Springfest and Beltane, we re-enacted a torch run in which representativesin of Celtia's clans carried the sacred fire from its kindling in Lugdunum (Lyon in ancient Gaul) to the Irish Hill of Tara. The end result was an incredible crazy quilt of history, humor, topography and imagination, seamlessly sewn together by some of the most creative writers in Celtia! As the torch passed from one hand to the next, each person added their own twist to the race, urged ever onward by a crowd of spectators from all over Ancient Worlds. It was a very special occasion, from the first spark of kindling to the blazing bonfire finale. Everyone knows that this torch run could have never happened in reality but the torch-runners and spectators brought the spirit of a Celtic fire-festival to life, each person presenting their own view of the event but all amazingly united by the flame of Beltane. What are the true origins of this festival of fire? Today most people think of maypoles and lusty couplings, or perhaps neopagan Beltane celebrations honoring the god Bel or Belenus. It is widely believed to be the traditional time for weddings or handfastings. Naturally in springtime, our thoughts turn to love. But historically, none of this accurately represents what Beltane meant to the ancient Celts. The beloved "phallic symbol" of the maypole is in fact a Germanic tradition, never used in early Irish celebrations. As far as weddings are concerned, Beltane was more likely to be a time of divorce than handfasting, as couples re-assessed their relationships after sharing the hardships of a long dark winter. The urge to literally seek greener pastures at Beltane was probably stronger than any urge to settle down. Cattle were moved to summer grazing lands, farmers went to the fields, fishers went to sea, craftspeople had their busiest season, and the overall focus of life shifted from indoors to outdoors. And the sun-god Bel? This deity was unknown in ancient Ireland. Belenus didn't appear in Britain until after the Romans came, bringing gods and goddesses from Gaul. And Beltane was not observed in Gaul, so the link with Bel or Belenus is a dead end. The earliest mention of the name Bel in Eire was made by the devoutly Christian ninth century king-bishop Cormac mac Cuilennáin in his "Glossary." This was either an off-the-wall reference to the Biblical Baal, or else he was assuming that since Bel was the first syllable of Beltane, it must be connected with Belenus. The word "Beltane" is Gaelic for the seasonal feast that marks the end of the dark half of the year. It is pronounced "bel-ten-ya" or "bel-chen-ya" and spelling varies from Irish, Scots Gaelic, to Manx. It is also known as Cetshamain in Ireland, Cyntefin in Wales, Cala Me' in Cornwall and Kala-Hanv in Brittany. The word probably stems from some ancient form of "sacred fire" or "new fire". One tradition that still holds true is the extinguishing of old hearth fires. In the darkness that follows, a new spark is kindled to ignite the bonfires from which people take a token flame to their homes as a symbolic blessing. The hearthfire was never allowed to go out except on important ritual occasions when it was deliberately smoored and re-lit. Although not really a good day for weddings, Beltane is favorable for beginning any other major endeavor. According to the Book of Invasions (Lebor Gabala) both the Partholonians and Milesians invaded Ireland on Beltane. It also marked the landing of the Tuatha de Danaan in Connacht. Both Beltane and Samhain are pivotal points of the Celtic year, the times when the most changes can be observed in the natural world. Everything seems to be in a state of flux and the borders between the material world and the Otherworld are wide open. For that reason, it is timely to wrap up old business and start new projects, pay off debts, make alliances and contracts, and consult diviners to see the future on the two pivotal points of the year, Beltane and Samhain. According to the Dindshenchas, Mide, foster son of Eriu, was the first to light a fire in Erin and this was kindled at Uisneach on Tara Hill. Even today, beacon fires are still lit atop this hill on Beltane. The lofty site of Uisnech offers the most expanive view of all Ireland, overlooking twenty counties. Bonfires lit on this summit can be seen over a quarter of the island, making it a natural center for fire festivals. A 1927 survey of Uisnech revealed a substantial accumulation of ash across the southern arc of a prehistoric ring-ditch which "must either have been a relic of a perpetual fire or else (and more probably) of a great bonfire lit at frequent intervals." Burnt remains of carcasses support Uisneach as most likely the national hearth that was described in the Dindsenchas - "the tangible traces of the great sacred flame, which made so deep an impression upon folk memory." References: Michael Dames - Mythical Ireland, Thames & Hudson, 1992 Ronald Hutton - The Pagan Religions of the Ancient British Isles, Cambridge MA 1993 James MacKillop - Dictionary of Celtic Mythology, Oxford University Press, 1998 Dinshenchas - 12th century collection of stories in verse and prose from archaic oral sources explaining origins of Irish place-names.

SO YOU WANT TO BE A BARD... THE TRAINING OF BARDS IN ANCIENT IRELAND AND SIMILAR CELTIC SOCIETIES. Macmorna Niafer Reporting From Celtia KINDLING THE SACRED FIRE ORIGINS OF BELTANE Flidais Niafer Reporting from Celtia CAESAR IS HOT NEWS AT ADI ONE OF AW'S BUSIEST HISTORY GROUPS Rome, Heraklia Aelius ADI has been boiling recently with discussions on Julius Caesar - you'd think after 2,000 years, all questions would have been answered about this fascinating period, but thanks to many new members, the controversy rages on. Was Caesar the destroyer of the Roman Republic? Was Cicero a patriot or a pontificating politician? Was Catiline serious about a revolution? Was Cato a reactionary fool or a model of Roman rectitude? Thanks to new editor Calpurnia Caesar and the contributions of members (including the vociferous Demetrios Xanthippos, Paullus Fabius, Favonius Cornelius, Drusus Claudius, Clodia Caesar, and others in the group), discussions have taken off on almost all areas of the late Roman Republic. More importantly, our group has started showing up regularly if you google Caesar keywords. COME JOIN THE FUN! NEW ORIENT GROUP, "THE KHANATE OF THE GOLDEN HOARD" A PLACE TO DISCUSS THE WORLD OF THE MONGOLS AND THEIR IMPACT IN HISTORY The Orient, Katulun Khan One of the Orient's founding groups is "The Khanate of the Golden Horde," discussing the impact of the Mongol invasions throughout the Orient and all the way to the banks of the Danube River in Europe. Initial discussions are underway, including good links and book reviews, with history discussions broken down into the Mongols themselves and how they changed over the centuries in their invasions of Persia, Russia, China, and Europe. New members are welcome to join, as we begin exploring Genghiz (or Chingiz) Khan and his successors.