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OCTOBER — The Growing Darkness
Grab a sweater, a thick one, and keep a warm jacket nearby. It’s not unwise right now to pull down the hats, scarves, mittens and probably the boots, because you never know.
In October, we are very aware of the changes in the weather, and we are preparing for the long winter ahead. Like our ancestors, they were very aware of the cold, they knew by the chill in the air it would get colder. Nature is falling asleep, the earth leans back and, like the sun doses off earlier and earlier. The leaves on many of the trees would change their dress to something very fancy. Then they fell off. These were all signs to let us know not to hesitate in all our preparation. Especially the animals.
As the light begins to recede, we reach toward the last harvest, polish off the canning, and prepare for the winter that will soon be upon us. If lucky, the cold will visit us only for a few days, at first, but it will soon follow by weeks, then months.
October is the time we notice the darkness creeping in. Our ancient ancestors took note of this time, looking up at the twilight attuned to the cosmos, they saw what we see now, but they had a far different understanding, a different consciousness. During October, we will tap into that consciousness through the lecture series, and we will do what our ancestors did in October — make our hands busy.
So, who were these people, our ancestors? Who were the Celts? What did October bring them?
Many think of them as the Irish or the people and countries of the British Isles. The land called Albion. Albion is what the Greeks called it around the 4th c. BC. It means the White One. It was also the name of Poseidon’s son. The tribes consisted of England (Angles), Ireland (Ériu), Scotland (Alba), Wales (Cyrmu), but there were close connections to all the tribes of the Mainland dating back before the Western Bell Beaker period..
In the beginning, during earlier times the Celts came from Indo-European origins, we have been able to solidly trace the inhabitance to the Hallstatt and La Tène Cultures [Austria]. What we know that the Saxons settled the Isles first around 2400 BC. However, when they arrived we have since discovered they were not alone. Little is known of those who were here before them, some say the true Britons which emerges as Arthur. Though speculation ranges from the lost continent of Atlantis, magical leipreachán, and the people who worshiped the mysterious nature elemental beings. Many say they are still around, but can no longer be seen by human eyes, unless they are touched (corraithe).
Still, modern archaeology speculate that many of the people that make up the Isles today arrived around 2400 BC. We will be exploring these people from other worlds into the world today.
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OCTOBER 4th — Blessing Of The Animals
October 4th is the Blessing of the Animals and the celebration of the life of St Francis. One of the local priests comes to the farm and blesses all the animals, including the bees, butterflies, and worms. He will also take a walk through the Perma Forest and bless the animals living in the wood. Before this ritual, the priest will tell the story of St Francis and how he found his way from a life of opulence and sin to one in service of his people and the care of the creatures. This small celebration begins at 10AM. People gather in the lobby by the fireplace. Father Timothy will tell the story, then he and the group will walk to the barn and through the wood, blessing all the animals. Members and residents will also bring their pets to be blessed. The guests and children will sing as they walk: Come Follow Me to the Greenwood Tree, All Things Bright and Beautiful, and The Canticle of the Sun.
At the end of this event, there is an opportunity for the children to make hot pretzels in the cafeteria. Maidens from the Irish Heritage Center come to teach the children how to make pretzels. She tells the story through the rhyme of the Celts and the Trinity.
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spoken when rolling |
spoken when shaping
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spoken when rolling
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spoken when shaping
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| little leaves fall gently down red and yellow, orange and brown whirling, whirling, round and round falling softly, to the ground down and down and down and down quietly now, without a sound |
in nomine patris et fillii et spiritus sancti domine libera nos! deo gratias |
in ainm an Athar agus an Mhic agus an Spioraid Naoimh. dia saor sinn buíochas le dia |
in the name of the father, the son and the holy ghost lord deliver us |
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Procession
After this delightful event, members and residents, along with Father Timothy, will walk some of the animal homes that have been living with us throughout the spring and summer. Once they have arrived, we may take with us an animal that isn’t getting along well with others until arrangements can be made. Father Timothy will then bless those animals and be escorted around the area to other farms and homes of people who are unable to be out and about. On Sunday, after church, there is a little pet parade and, of course, a blessing given to all those animals, and their owners, who attend this local event.
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Saint Frances —
A Rhyme For Francis
— Elenore Farjeon
The kinsmen of Francis 
Were not as another’s.
The birds were his sisters,
The beasts were his brothers.
These were his names
For the great and the small—
Was not God Father
Of him, and of all?
The night and the morning.
The water, the wind.
The star and the daisy,
Were each of his kind.
God was the Father
Of him and all others,
And flowers were his sisters,
And trees were his brothers.
“Brother, good morrow!”
He said to Friar Sun.
“Sister, good even!”
To Moon the sweet Nun.
“God is our Father,
We know of no other,
And Death is my sister,
And Life is my brother.”
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Cultural & Historical Foundations Outline – Druid & Celtic Mysteries. The Arthurian Dawn.
The Before Time, Druids, Celts, Picts, Monks, Arthur —
SECTION I: Ancient Celtic Roots, c. 1200–54 BC Archaeology: La Tène Cultures: iron-innovation, Proto–Celtic: Hallstatt: c. 1200 BC. Unitika Culture, Western Bell Culture, Tumulus Culture, Urnfield Culture.
- Advanced art, migrations across Europe, trade with Etruscans & Greeks, family values, iron innovations.
SECTION II: Tuatha Dé Danann — The Supernatural Race of Ancient Irish Gods.
- Time — Before the Little People.
- Legends — Nuada, Dana, Morrigu, Lugh, Manannan mac Lir, Dagda, Brigid, Ogmé, Dian Cecht, Macha, Goibniu, Aengus Óg.
- The Irish Harp — Uaithne, is a magical harp which belongs to the Dagda. Uaithne could evoke three noble strains of Irish music: Goltraige: music causing sorrow or blindness. Gentraige music causing joy and dancing. Súantraige: music that would induce a deep, restorative slumber.
- The Battles of Moytura.
SECTION III: The Celts & Druid Culture — Daughters and Sons of Albion.
- Myths — Book of Invasions, Book of Lismore
- Legends & Laochra — Heroes: Cú Chulainn, Fionn mac Cumhaill, Queen Boudica of Iceni, Queen Medb, Diviciacus of the Aedui.
- Two Beginning — The Ancient God & Christian God
SECTION IV: The Druids — The Priests & Druidic Wisdom
- Bards, Ovates, Vates.
- Soul immortality, oak & mistletoe rituals, shape-shifting lore, mystical sight.
SECTION V: The Roman Encounter & Accounts c. 54 BC–410 AD — Rome’s raw & unvarnished.
- Caesar’s invasions (54 BC); Roman withdrawal leaves Celtic tribes resisting invaders.
- Cicero’s De Divinatione.
SECTION VI: The Chieftain Rift — The intense geopolitical history.
- Divitiacus, Dumnorix, and the Aedui campaign in Burgundy.
- Boudicca, the fierce Celtic queen and her rebellion 60–61 AD.
SECTION VII: Celts & Druid Culture & Christianity—Symbols.
- Seasons — Wheel of the year is divided into eight seasonal turning points made up of four quarter days (solstices and equinoxes) and four cross-quarter days (fire and harvest festivals).
- Stories — The Christian Adam
- Threshold Realms — Samhain veils thin—spirits, fairies (aes sídhe, banshee),
SECTION VIII: From Pagan to Christ — The Dark Ages – 376
- The Institutional Shift — The historical annals of St. Patrick (432 AD)
- The Before Time — Tuatha Dé Danann
- Irish Monks
- Saint Patrick and the of spread Christianity, c. 385–461 AD
- High King Lugaid, and the Synod of Whitby (664 AD).
SECTION IX: The Legend of King Arthur: Arthur’s Legend, c. 410–600 AD
- Arthur, c. 400/500 AD, son of Uther, raised by Merlin.
- Merlin Mysteries — Birth of Arthur.
- Arthur’s Childhood — Illegitimate son of King Uther who used Merlin’s magic to disguise himself in order to seduce a married woman. The child was given to Merlin in exchange for the magic.
- Knights of the Round Table — legendary fellowship of the elite warriors who served King Arthur’s court.
- Camelot — King Arthurs legendary castle. However, it did not appear in the telling until the 12th-century.
- Unites Britons against Saxons & Picts.
- Quest for Holy Grail in Christ’s name – Immortal Soul & Grail Seeds: Druid rebirth beliefs echo in Arthur’s Avalon sleep and Holy Grail quest; Last Supper vessel.
- Fatal battle at Camlann, mystical Avalon burial—”once and future king.”
- Parsifal — Finds the grail heals the Fisher King.
SECTION X: Eschenbach’s Parsifal — The Hero’s Journey.
- Legend of the Grail & The Fisher King
SECTION X: Samhain — Hallowe’en Key Pillars
Harvest Perils: As light fades, legends preserve ancient fires—mirrored in our forest challenges, pyre rituals, Celtic tales radio, and Merlin’s mysteries.
From oak groves to Avalon’s mist, October opens the veil: Celtic endurance births Arthur’s eternal dream, guiding us through Samhain’s shadows.
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| Trí na sléibhte ceoacha, an talamh thuas, na tinte thíos. Tiubh le ceo, ag snámh sa spéir, thit sé sna huiscí fuaraithe, an píosa deireanach den spéir, brat glas, ar an talamh. ~Éireann |
Through the misty mountains, the land above, the fires below. Thick with fog, floating in the sky, fell into the cooling waters, the last piece of heaven, a blanket of green upon the earth. ~Éireann |
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Tuatha Dé — Tuatha Dé Danann
They are called, People of the Gods. Christian scribes referred to them as cenéla dé, god-kindreds. Irish — fir dé, god-men. Latin — plebes deorum, god-folk.
They were called, the People, Tuatha Dé — They became know to the Christian monks as Tuatha Dé Danann which is one of the Gods, they did not want to confuse them with the Israelites who were also call Tuatha Dé, the people. Christianity Did what they could to mix Christianity into the beliefs of the Tuatha Dé to merge Christianity into the Celtic tribes, Christian propaganda.
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The Celts and The Druids
Before the shadow of Rome fell across the land, the true spiritual life of the Celtic primordial lands emanated from the lodges in the far North. What became known as Suiones Drottes’[Norse Swedish Tribes] initiated the ancient world into the deepest secrets of the cosmos. These original ancestors and wizards of the oak passed down a profound, living mythology—such as the sacred saga of Baldur, the radiant God of Light slain by a mistletoe branch—which was never a mere story, but a real, transformative experience designed to help the initiate strip away the dense, material sheaths of matter and reawaken the higher self within. As this stream flowed into the Hallstatt and La Tène iron-innovation cultures, a highly organized, pan-tribal class of Druids emerged as the intellectual and judicial backbone of Celtic society. Operating in three sacred orders—poetic Bards, telepathic Ovates, and priestly Vates—they guarded an immense oral tradition, mapped the labyrinthine convolutions of the spiritual brain, and alignment-built their sacred doorways to the stars. They comforted their people with the doctrine of metempsychosis, holding that the immortal soul merely passes from one tenement to another, a fierce belief that robbed death of all its terrors.
To fully enter this sacred consciousness, a candidate had to endure grueling initiation trials that pushed far beyond ordinary sense experience. Led first before the Throne of Necessity, the seeker directly experienced the raw mineral and plant forces of the lower kingdoms before braving the swirling astral storms of human passion. After receiving the serpent from the hierophant to unlock creative, spiritually potent thinking, the priest took a binding oath of silence upon a naked sword. Sealing their total transcendence over the lower, bodily self, they drank a sacred draught from a human skull and were escorted into a massive, shield-roofed palace as true Priests of the Sun. Armed with a magical power over life and death, they orchestrated circular folk dances around sacred trees to honor the solar cycles and instituted the great cross-quarter festivals—the cleansing bonfires of Beltane and the liminal threshold of Samhain, when the veil thinned, the last harvest was gathered, and the community sat by firelight to speak with the ancestors.
However, when studying the inevitable clash that followed, one must look upon the surviving Roman accounts with a heavy grain of salt, recognizing a deep-seated imperial bias designed to dehumanize our ancestors. Julius Caesar and Cicero famously dismissed the Celts as a stupid, unteachable, and ignorant race, yet this was pure political propaganda to justify conquering a people whose highly sophisticated trans-continental trade and mastering iron metallurgy directly threatened Rome’s authority. The true depth of the Druidic class is glimpsed not in Roman slurs, but in the intense geopolitical reality of the Chieftain Rift, where figures like the Aedui leader Divitiacus—a master of natural philosophy (physiologia) and fluent Latin speaker—moved comfortably through elite Roman politics to negotiate for his people, while his fiercely defiant brother Dumnorix plotted an outright rebellion. Because the Druids operated on oral influence and an unwritten law that the empire could not control, Rome sought their systematic erasure; this centuries-long suppression reached its bloody zenith in 60–61 AD with the fierce, defiant rebellion of the warrior queen Boudicca, and the final, brutal Roman assault on the sacred Druidic stronghold of Anglesey, where the ancient oak groves were cut down, forcing this brilliant, magical world entirely underground.
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The Celtic Dawn and the Roman Hammer
Before and After Rome
Long before the Roman legions marched north across the Alps, the ancient tribes of Gaul, Britannia, and Central Europe had quieted and settled the land. This was not a chaotic wilderness of primitive barbarians, but a highly sophisticated, horizontal web of tribal diplomacy.
To manage their resources and secure non-aggression pacts, these peoples relied on intricate social engineering—dynastic arranged marriages, fosterage treaties across borders, and shared access to crucial infrastructure like the Hallstatt salt mines and the La Tène iron forges.
Over generations, these transactions homogenized the tribes into a shared cultural and linguistic fabric.
Beneath this social web lay a profound spiritual infrastructure directed by the Druids, often called Oaks. Acting as the ultimate arbiters of law, memory, and cosmic wisdom, the Druids functioned as spiritual agronomists.
Through their Sun-mysteries, they read the heavens to harmonize the earthly landscape, preparing the literal etheric soil of Europe for a great cosmic descent.
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The Elusive Mystic Druids — (Drottes)
Known as the Wizards of the Oak, the ancient Druids were diviners, magicians, priests, and supreme judges of an uncorrupted world, gathering in caves and hidden sanctuaries to anchor a highly advanced society long before the shadow of Rome. Bound by a strict twenty-year training of absolute oral rote memory where writing was entirely forbidden, these telepathic seers, healers, poets, and storytellers commanded the elements and mapped the universe using sacred geometry and pristine masonry.
They believed in the absolute immortality of the soul and a cyclical reincarnation where the spirit could cross into other worlds or inhabit the living, holding a connection to nature so profound that a priest could transform into an oak tree at will— if a lone tree was found out of place in the deep woods one might very well be a sentinel Druid.
By harvesting the mysterious, magical mistletoe from the boughs and building the doorways of their dwellings in perfect alignment with the stars for cosmic travel, they laid a fertile spiritual foundation, carving the stone ruins and anchoring the high moral groundwork that the Christian monks would eventually step into and carry forward through the dark ages..
When Rome arrived…
Diviciacus of the Aedui (Central France) was a prominent aristocrat, diplomat, leader of the Aedui, which was a powerful Celtic tribe located in central Gaul during the 1st century BC.
He is historically significant as the only Druid from antiquity whose existence is attested by name in contemporary written records. He went to Rome in 60BC. He learned to speak Latin, and studied the customs and laws of Rome. While Julius Caesar worked closely with him as a political ally and chief spokesman for the Gallic delegation, Caesar’s accounts focus primarily on his diplomatic and military roles.
However, the Roman statesman Cicero, who hosted Diviciacus as a guest in Rome, explicitly identifies him as a Druid. Cicero praised his deep knowledge of natural philosophy, astronomy, and his skills in divination.
In Gallic Society Druids were a vital, highly influential intellectual and priestly class throughout ancient Gaul. Rather than being isolated mystics, they were recruited from the Gallic nobility and held immense socio-political power.
According to Roman and Greek observers—most notably Caesar in his Commentaries on the Gallic War—the Druids fulfilled multiple critical roles in Gallic culture:
- Religious Leaders — They oversaw public and private sacrifices, interpreted ritual elements, and acted as the sole mediators between the people and the gods.
- Judges and Arbitrators: — They settled boundary disputes, handled criminal cases, and mediated conflicts between different tribes. Their rulings were absolute; anyone who disobeyed a Druid’s decree faced excommunication from the community.
- Keepers of Knowledge — They served as historians, poets, and teachers. Because Druidic law strictly forbade committing their teachings to writing, novices spent up to twenty years memorizing vast amounts of verse, philosophy, and scientific lore orally.
Caesar noted that while Druids were highly organized across Gaul, the institutional heart of Druidism was believed to be in Britain, and Gallic Druids would frequently travel there to complete their advanced training. When this fluid network collided with Rome, it met a cold, vertical, bureaucratic hammer.
Rome had no desire to weave itself into tribal bloodlines; its approach was purely transactional and top-down.
Upon conquering a territory, the imperial machine issued a stark contract: Pay your taxes, supply our legions, and do not cause trouble. While indifferent to local gods, Rome despised decentralized councils and shifting alliances.
They demanded a single pyramid of authority, effectively asking, ‘Who speaks for your group? That guy? He answers to us now.’ By turning local chieftains into imperial tax proxies, Rome weaponized the outer tribal structure against itself and physically “hardened” those people tribal and territories that surrounded the Roman world into an era of intellect and stone.
In the case of Diviciacus of the Aedui and his younger brother Dumnorix, both were considered aristocratic tribesmen in Gaul in the 1st century BC. Their life and tragic end among the Roman is told here in, Caesar’s Betrayal.
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~ Symbols
These are the oldest Symbols we know connected to the Celts, some of them are even pre-Celt.
- Triquetra: Represents the trinity, unity, and eternal life. It shows the interconnectedness of three distinct realms or forces.
- Triskele: Symbolizes personal growth, human development, and cycles. Its three swirling legs represent movement, time, and celestial transitions.
- Dara Knot: Represents the complex root system of an oak tree, meaning strength and endurance.
- Wheel of Taranis: The Celtic symbol of Taranis, the god of thunder. It depicts cosmic order, solar spirit, and cosmic thunder
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~ Celtic Seasons
The four main Gaelic cross-quarter days, tied to seasons and agricultural cycles in Irish, Scottish, and the Manx traditions.
Latha Bealltainn (Latha Buidhe) — Scottish Gaelic for Beltane or May Day (1 May). Literally “the yellow/golden/fortunate day of Beltane.” It marks the start of summer, with bonfires, purification rituals, and celebrations of fertility and protection. “Buidhe” adds connotations of brightness, luck, or the yellow flowers/broom blooming then.
Samhain – Gaelic festival on 31 October–1 November. Marking the end of harvest and beginning of winter (the “darker half” of the year). Seen as the Celtic New Year in some traditions. It’s a liminal time when the veil between worlds thins, honoring the dead, with bonfires, feasting, divination, and protective measures against spirits.
Imbolc – Imbolg – Gaelic festival on 1 February (or 31 Jan–2 Feb). Marking the start of spring. From Old Irish “i mbolg” meaning “in the belly,” referring to pregnant ewes, lambing season. Associated with the goddess and saint Brigid embracing purification, fire, candles, and the first signs of new life. A time of renewal and hope after winter.
Lughnasadh – Lughnasa, Lúnasa – Gaelic festival on 1 August, marking the beginning of the harvest season. Named after the god Lugh, who established it to honor his foster-mother Tailtiu; she died clearing land for agriculture. It involves feasting, games, thanksgiving for the first fruits and grain, and preparations for autumn and winter.
List of all Celebrations
- Samhain (Oct 31 – Nov 1): Start of winter / Celtic New Year (Cross-quarter).
- Winter Solstice / Yule (approx. Dec 21): Return of the sun (Quarter day).
- Imbolc (Feb 1): Start of spring / Festival of Brigid (Cross-quarter).
- Spring Equinox / Ostara (approx. Mar 21): Balance of light and dark (Quarter day).
- Bealtaine / Beltane (May 1): Start of summer / Fire festival (Cross-quarter).
- Summer Solstice / Litha (approx. Jun 21): Peak of sunlight (Quarter day).
- Lughnasadh / Lammas (Aug 1): Start of harvest (Cross-quarter).
- Autumn Equinox / Mabon (approx. Sep 21): Second harvest / balance (Quarter day).
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~Laochra — Heroes
These are some of the most popular warriors-heroes during the age of the of the Celts. On the history page there will be a full list
Cú Chulainn — The Hound of Ulster
The legendary Irish warrior hero and demigod.
He was the son of the mortal princess Deichtine and the Celtic sun god Lugh.
Originally, his name was named Sétanta. However, as a boy he accidentally killed a fierce guard dog belonging to the smyth Culann. As a young boy, he offered to guard the smyths estate until a replacement hound could be found and trained. This action earned him the name Cú Chulainn. Its meaning is Hound.
As he grew older, he fought in many battles. When he went through puberty, something came over him. According to translations of texts like the Táin Bó Cúailnge, he suffered the Ríastrad (Warp Spasm). This transformation turned the body inside out and then twisted it backwards.
Whenever he was enraged in battle, his abilities changed drastically. He underwent a terrifying supernatural transformation—a berserker state where his body twisted monstrously, making him an unstoppable and indiscriminate killing machine.
Over time, his appearance changed, he developed a magical association with the number seven. Seven fingers, seven toes, and seven pupils. His hair distinctively turned into three colors: black, red, and yellow.
He traveled to Scotland to train under the mystical female warrior Scáthach, where he mastered the deadly barbed spear known as the Gáe Bulg — the spear of mortal death.
In the Cattle Raid of Cooley (Táin Bó Cúailnge) Cú Chulainn single-handedly defended the province of Ulster from the massive invading army of Queen Medb of Connacht by invoking the rules of single combat. There were many battles, adventures and stories to tell. These will be posted here [link soon to follow].
However, the death Cú Chulainn’s was tragic. He was tricked and mortally wounded through magic and betrayal. Dying, he gathered all his energy and tied himself upright to a standing stone (Clochafarmore), the purpose was to die facing his enemies on his own feet.
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Fionn mac Cumhaill — Fionn mac Cumhaill (Finn McCool), 3rd C. AD . He is one of the most famous legendary heroes in Celtic lore. A celebrated leader of the Fianna, which were thought to e a band of roaming mythological warriors. His name Fionn (Finn) translates to : fair, white, bright, lustrous, but most likely it refers to the color of his hair which was blonde. His magical powers came about when he was very a youth. Fionn accidentally burned his thumb while cooking the magical Salmon of Knowledge. When he sucked his thumb to ease the pain, he absorbed universal wisdom and clairvoyance. His exploits as a warrior and the adventures of the Fenian Cycle (Fionn Cycle), was a major pillar of Irish and Scottish folklore. Fionn is best known as building the famous Giant’s Causeway in Northern Ireland. Stepping stones to cross the sea and fight a Scottish giant named Benandonner.
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Queen Boudica of Iceni — Born 25 AD, Queen Boudica was a 1st-century Celtic warrior queen of the Iceni tribe in Britain who led a massive and devastating rebellion (60-61 AD) against the occupying Roman Empire (Nero). Casius Dio gives us the only surviving physical description of Boudica. He says in person she was very tall, with a sturdy figure and a piercing glance. Her hair was yellow and it fell below her waist. She wore a golden necklace around her neck and a multicolored tunic with a heavy cloak and she stood tall and strong holding a spear.
The Clash of Civilizations: Boudicca’s rebellion was triggered by the exact systematic Roman abuses you just outlined. When her husband, King Prasutagus of the Iceni, died, he left his kingdom jointly to his daughters and the Roman Emperor, hoping to secure peace. Rome completely ignored Celtic sovereignty. Imperial financiers called in loans, soldiers plundered the tribal lands, Boudicca was publicly whipped, and her daughters were violated. It was a brutal message: under Rome, kinship and tribal honor mean nothing.
The Unleashing of the Greenwood Vengeance: Boudicca didn’t just lead an army; she led a holy war to reclaim the landscape. Before marching, she released a hare from her folds as a form of divine augury and invoked Andraste, the Celtic goddess of victory and wild places. Her forces systematically targeted and burned the brand-new symbols of Roman urbanization: Camulodunum (the administrative capital), Verulamium, and the booming trade port of Londinium.
The Iron Trap Snaps: In the end, the raw, furious “Herder folk spirit” of Boudicca’s massive tribal coalition was systematically crushed by Roman tactics at the Battle of Watling Street. The disciplined, heavily armored Roman legions stood like a stone wall against the unarmored Celtic charge. Boudicca took poison rather than face a Roman triumph, and the systematic pacification of Britain was completed with iron-fisted finality.
Boudica remains a powerful symbol of resistance against oppression and represents a time when women held significant power in Iron Age Britain.
Quote: “I am not fighting for my kingdom and wealth now. I am fighting as an ordinary person for my lost freedom, my bruised body, and my outraged daughters.”
Quote: “If you weigh well the strengths of our armies you will see that in this battle we must conquer or die. This is a woman’s resolve. As for the men, they may live or be slaves.”
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Queen Medb — The legendary warrior queen of Connacht. Sacred sovereignty goddess of the land.
The Raid of Cruachan (The Ballad of Queen Medb)
Verse 1: The Queen of Connacht
In Cruachan’s hall where the wolf banners fly,
A queen ruled with flame in her emerald eye.
Medb of fair hair and a god-given face—
Who robbed men of valor with beauty and grace.
Her beautiful figure held the warmth of the sun,
Her voice like a harp and a raven in one.
But most feared her mind, for her will would not yield—
And cunning she bore as her sword and her shield.
She laughed at the kings who would question her reign,
And spoke to the gods with a hint of disdain.
For pride was her crown, and ambition her breath—
And madness, perhaps, walked close at her step.
Verse 2: The Royal Bedside Jest
One night Queen Medb lay in silk on her bed,
When Ailill, her king, with a sly smile said,
“Since we wed, your fortunes have grown—
My wealth is the root of the power you own.”
A jest, perhaps—but her pride turned to steel.
“No man gave me my kingdom,” she’d feel.
They summoned their servants and compared their gold,
Their land, their treasure, their heirlooms of old.
Two towering piles gleamed, reaching great height—
But one thing alone tipped the scale that night:
For Ailill, the king, had a great horned beast,
Whose fame across Ireland had never decreased.
Verse 3: The Suppressed Fury
That none could compare, not even Medb’s herds.
She stared at the creature—and spoke not a word.
She smiled through her teeth with a fury suppressed—
“Then he is the last thing that I need to best.”
And pride, once offended, does not sleep or lie—
She swore she would have it, or kingdoms would die.
Now Medb had heard of a bull strong and wide,
That grazed in Ulster fair with thunderous pride.
Daire mac Fiachna, a chieftain of name,
Owned the beast that could win her the balance of fame.
She offered him riches, a chariot of gold,
Fine cows, and her body to hold.
Verse 4: The Drunken Envoy
A gift, not a threat—just a year and no more—
She’d return it with honor and tribute and lore.
Daire gave pause—he knew her repute,
To say “no” to the queen could bring fire and brute.
But the gift was immense, and her manner was kind,
So he asked for a night to make up his mind.
But fate, ever sly, took a turn in the ale—
Her envoy grew drunk and let slip the tale.
“If he had refused,” he boasted with gin,
“We’d have taken the beast,” he said with a grin.
The word reached Daire like a spark on dry grass;
His pride took to flame and his wrath came to pass.
“No queen will take what she cannot earn fair—
The bull stays with me. Let her try if she dare.”
Verse 5: The March of the War-Host
The message returned, and Medb rose with a snarl—
“Then war it shall be for this insult most foul.”
Her war-host moved north like a tide full of steel,
With banners that thundered and chariots’ wheels.
But just past the border of Ulster’s green land—
One warrior waited with sling in his hand.
A boy, she was told, with a laugh in her throat—
“Is this their great champion? A child in a cloak?”
Though warned by a seer of the blood he could shed,
She scoffed at the tale and marched on ahead.
She sent out three hundred to sweep him aside—
And all three hundred that morning died.
Verse 6: The Pact of Single Combat
To end his resistance, she offered him gold,
She offered him power and titles untold.
But Cú Chulainn answered with fire in his eyes—
“I serve no queen, and I fight till I die.”
He sent her a pact in blood and in breath:
“One man each day, or a flood tide of death.
But swear on your crown, and swear by the sky—
You’ll not touch the bull while your warriors die.”
She agreed, hoping time might favor her side—
While daily her finest went forth and died.
The river ran red, as her warriors fell—
And one by one watched her legions march into hell.
Verse 7: Brother Against Brother
She searched for one who could turn the war’s tide—
And found one hope remained, where loyalty died.
She found Ferdiad, Cú Chulainn’s own kin—
And tempted his soul to fight for her and win.
He wept at the thought, but she poured him with praise,
Promised her daughter, and wine in a haze.
By morning he rode, though his heart filled with dread—
To face his own brother till one of them bled.
For five bitter nights and five sorrowful days,
They battled like tempests through smoke and through haze.
All Ireland stood still—every hearth, hill, and glen—
To witness the ruin of two mighty men.
Verse 8: The Gae Bolga
Their weapons grew heavy, their bodies near broke,
Till Ferdiad struck deep with a shuddering stroke.
Cú Chulainn fell back with blood on his breath—
And felt in his bones the whisper of death.
But wrath has no grave, and pride will not fall—
He rose with the Gae Bolga, summoning all.
He cast it in sorrow, and saw his kin die—
And cursed Queen Medb with hate in his eye.
Verse 9: The Bitter Triumph
But while heroes lay broken in sorrow and pain,
Queen Medb’s men slipped through shadows to finish her claim.
They seized the great bull as the warriors bled—
And she smiled through the silence where valor lay dead.
She brought it to Connacht in triumph and pride,
And stood by her husband with death at her side.
“All this,” she declared, “for one contest I won—
For victory, I’ll burn all under the sun.”
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The Grand Transition: From Caesar’s Sword to the Monk’s Pen
The long march toward the medieval world began when Julius Caesar first crossed the channel, bringing the iron fist of Rome into contact with the ancient Druid tribes. For centuries, the Roman Empire expanded on raw military power and rigid administration. But the turning point came with Emperor Constantine, who shifted the entire axis of the Western world by legalizing Christianity. What began as a persecuted underground faith quickly became the new official spine of the empire, forever altering the destiny of was soon to be known as Europe.
As the centuries rolled on, the centralized power of Rome began to fracture under its own weight, split between the fading West and the wealthy, bureaucratic empire of Byzantium in the East. When the last Roman legions finally pulled out of Britain in 410 AD to defend their dying capital, they left a massive power vacuum.
The classic narrative of the “Fall of Rome” in 476 AD is less an abrupt end and more of a massive cultural realignment. As the centralized Roman administration collapsed, the Romanized infrastructure faded, but its core legal frameworks and the Catholic Church stepped into the vacuum of authority.
This opened the gates to what we call the Dark Ages—a chaotic era of migration where pagan Anglo-Saxons pushed the native Celts to the rugged western fringes of the islands.
Where did the Celts go?
The continental Celts had largely been integrated or displaced by Roman and Germanic expansions.
The insular Celts in Cornwall, Wales, Scotland, and Ireland remained culturally intact.
As the mainland fractured into warring kingdoms, a completely different miracle was unfolding on the isolated shores of Ireland and western Britain. Safe from the chaos engulfing Rome and Byzantium, the Christian faith arrived not by the sword, but by a quiet meeting of spirits. The ancient Druid guardians, who had spent centuries preserving the folk soul through oral memory, passed their torch to the Celtic Monks. In their quiet stone cells, these monks did not destroy the old world; they blended it with the new, setting the stage for the wild warrior sagas and eerie seasonal tales that would define the folk imagination.
The Celtic Transition to Christianity
This transition was distinctively smooth in the British isle compared to the violent conversions elsewhere. Instead of obliterating native traditions, Celtic Christianity operated via acculturation, seamlessly blending monasticism with preexisting tribal structures. Druidic lore, respect for nature, and oral storytelling were repurposed rather than destroyed, allowing local populations to adopt the new faith without entirely abandoning their cultural identity.
The End of Rome came , it was replaced by and Christianity. There would no t be another Celtic Migration for another 1400 years.
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The Book
It was a lovely morning, the dew still very wet on the grass, their woolen mantels were wet from walking through the fields. They were coming from the neighboring village, it was wise for them to bring Conall with them.
When those in the village saw these men walking up the hill, they didn’t see foreign invaders. Yes, they see strangers indeed, but holy men who look unnervingly familiar, carrying a guide they already trust. This helped displace any thoughts of violence with more of a deep, watchful curiosity instead.
The Monks looked like the old Druids, dressed in long robes and their -tonsure, unlike the Roman Monks they didn’t shave the tops of their heads, they shaved the front of their hairline from ear to ear, leaving the back long like the old oaks.
When the villagers saw these men walking up the hill, they don’t see foreign invaders; they saw strangers with a friend, severe holy men, who look unnervingly familiar, following an already trusted guide.
The mud of the northwestern slopes was thick, it clung to the wool of Conall’s mantle as he led the two strangers up the ridge toward his mother’s kin. He walked a few paces ahead, his heart hammering against his ribs. He knew the spears that watched them from the high gorse. If he were not the pointed walker, the two men behind him would already be feeding the crows.
“They look like us,” a voice whispered from the brush.
“Aye.”
Conall could feel them all looking at him. He didn’t turn his head, but he kept his hands flat and open at his sides. He spoke clearly and loud. “These are men of peace,” he called out to the silent treeline. “They come from the southern coast. They carry no iron.”
Behind him, the two monks walked in a rhythmic, silent cadence. To any man of the hills, they looked like a variant of their own Filidh — Druids. Their heads were shorn strange—not bald at the crown like the rumors of the Roman men, but shaved clean across the forehead from ear to ear, their dark hair falling long and wild down their backs. They wore heavy, undyed wool cloaks that smelled of salt water and peat smoke. But it was not their hair or their robes that drew the sharp eyes of the scouts.
It was the straps.
Slung across the shoulder of the elder monk was a massive, stiff hide container—a tíag— a box, reinforced with thick bands of dark leather and a brass buckle. It hung heavy against his hip, swinging with a dense, solid weight that didn’t shift like a sack of grain or a skin of wine. It looked like a locked chest, or a portable tomb for a child’s bones.
When they cleared the crest of the hill, the village chief, Ronan, was already waiting by the central hearth fire, flanked by three men holding ash-wood spears. Ronan’s eyes passed over Conall, dismissing him, and locked onto the leather box.
“Conall of the Low Glen,” Ronan said, his voice flat. “You bring men who wear the hair of the truth-speakers, but they carry the smell of a foreign sea. What is the weight on his hip?”
The elder monk did not wait for Conall to speak. He stepped forward, his eyes bright and entirely devoid of the fear a man should have when facing three spears. He unbuckled the heavy harness of the tíag and lowered the mass onto a flat oak bench by the fire. The thud it made was deep and dead.
With slow, deliberate movements, the monk unclasped the leather casing. From its womb, he pulled an object that made the scouts step back.
It was a perfectly squared, immense block of seasoned oak boards—a clár—bound tightly together by strips of pig-hide. It was thick as a man’s thigh. The monk looked up at Ronan, then down at the wood. With a flick of his thumb, he unhooked a bronze latch.
The wood swung open on leather hinges, and a collective murmur rippled through the gathering.
Inside the wood were dozens of impossibly thin, pale sheets of dried calfskin, pressed tightly together like a frozen stack of bleached autumn leaves stripped from a sacred grove. But as the wind from the ridge caught the leaves, making them flutter with a dry, rhythmic thwip-thwip-thwip, the villagers leaned in, their breathing shallow.
The pale dead skin was not clean. It was covered from edge to edge in thousands of tiny, uniform, looping black scratches. Rows upon rows of jagged, dark markings marched across the hide in terrifying precision.
To Ronan’s sharp eyes, it looked like a corruption. It looked like a silent, unnatural blight that had crawled out of the damp earth to rot the animal’s hide.
“It is a nest,” whispered one of the spearmen, his knuckles whitening on his shaft. “Look at the skin. It is covered in black mold.”
An old woman stepped out from the shadow of her dry-stone clochán. Her hands were stained green from crushing wild herbs, and her eyes were sharp as a hawk’s tracking movement on the sliabh. She did not look at the monk’s face, nor at his strange, ear-to-ear druidic hair. She locked her gaze entirely on the heavy object he cradled against his ribs.
She pointed a bone-thin finger. “What do you hold against your heart, southern man? What is that thing? It looks like a clár stolen from a chieftain’s tomb, but it breathes like a trapped bird.”
The monk stepped near the village hearth. He smiled, a gentle, calculated expression. “It is a lebor, mother.”
The word fell into the dirt between them, dead and heavy. The old woman spat into the fire. “That is no word. That is a hollow rattle in the throat. A true word has a mother and a father; it comes from the belly and dies on the wind. I ask you again, what is the name for the thing in your hands? What is its soul?”
“It is a house of voices,” the monk said softly. He unlatched the bronze hook and let the oak boards swing open.
The woman gasped, stepping back toward the stone wall of her hut. The wind from the valley caught the vellum leaves, making them flutter—thwip-thwip-thwip—against one another.
He flipped through the pages and found the Sermon on the Mound and began to read. “Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them. The Beatitudes He said: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who…”
The old woman interrupted. “It is a stack of duilleoga,” she whispered, her voice trembling as she forced her own world onto the object. “You have stripped the leaves from a sacred oak and bleached them white in the sun. But what is the black rot crawling across them? It looks like a swarm of frozen ants. It looks like… like tiny, dark fid.”
“They are fid,” the monk seized upon her word, his eyes gleaming with the trap. “You speak truly. They are trees. A forest of letters.”
“No,” she said, her voice rising in panic as she watched his finger trace a line of the dark mold. “When our Filidh speaks, his words are alive. They go into the ear, they stir the blood, and then they vanish into the air where the gods live. But your things… they do not die. You have taken the holy breath, the speech of the Tuatha, and you have murdered it. You have trapped the living word inside a cage of dead calfskin and buried it under a swarm of black mold.”
She looked around at the young men of the rath, her eyes wide with a sudden, devastating realization. “Do you not see what he has brought up the hill? If the word can live in that box without a human throat to speak it, then he does not need our elders. He does not need our memory. The box will speak for him, and we will become the ghosts.”
“Why do you say these words to the wood-skin and not to us?” the woman demanded, her hands curling into fists. “Your eyes are fixed on the calfskin, not on the faces of the tuath.”
The monk offered a patient, pitying smile. “I am not speaking to it, mother. I am reading from it.”
“The… the fid is speaking to you?” she whispered, her brow furrowing as she struggled to find a concept for what she was witnessing. “It has a voice?”
“In a way, yes,” the monk replied smoothly. “The voice of the Lord is locked within these leaves.”
The old woman hesitated, then stepped closer. The young spearmen watched her, breathless. She leaned her gray head down, lower and lower, until her ear was a hair’s breadth away from the open vellum. She stayed there for three long heartbeats, listening to the crackle of the hearth fire and the wind rushing up the sliabh.
She stood up straight, her eyes narrowing. “I do not hear a single breath. There is no sound in that box.”
The monk let out a soft, booming laugh. “No, mother, you do not understand. I am reading. These black marks—these fid—they do not make a sound for the ear. They crawl into my eyes, and they tell my tongue what it must say.”
The old woman’s eyes flew wide, white showing all around her dark irises. A cold, visceral horror struck her soul. He wasn’t talking to a spirit. The silent black rot on the dead skin was actively commanding his mind.
“Demons!” she shrieked, her voice cracking across the rath. “They are demons! They have stolen his head!”
Before the monk could close the boards, her green-stained hands lunged forward. She slammed the oak covers shut and ripped the heavy block out of his grip. She bolted out from the circle of huts, her bare feet tearing through the mud of the village gates.
“Bring the iron! Bring the fire!” she screamed as she ran toward the wild heath outside the walls.
The monk cried out, stumbling forward, but the village men blocked his path with their ash spears. Conall, their guide from the neighboring valley, ran after her, his hands raised in panic.
By the time the villagers caught up to her on the slope, she was on her knees, furiously clawing at the rocky earth with her fingernails. She shoved the heavy oak box deep into the dark peat, kicking dirt and stones over it, trying to suffocate the silent magic before it could infect the rest of the hill.
“It is not dead!” a young spearman shouted, shoving her aside. “The mold lives on the skin! Earth will not kill a curse!” He dug his fingers into the fresh dirt, dragged the mud-slicked lebor back into the light, and ran headlong down the steep ridge toward the roaring waters of the river below.
A dozen villagers chased him to the rocky bank. With a great, grunting heave, the warrior cast the monk’s sacred book into the deepest part of the current. They stood on the rocks, throwing heavy stones down onto it, trying to pin it to the riverbed, screaming at it to drown, waiting for the black marks to wash away or choke on the water.
Conall finally threw himself between the angry villagers and the river, his hands held high, his voice hoarse from shouting.
“Listen to me! Stop!” Conall roared, pointing back toward the village where the elder monk stood surrounded by spears. “If you drown their spirit-skin, more of them will come up the mountain! They have hundreds of these boxes in the south! If you kill this one, they will send men with iron swords to find it!”
The chief, Ronan, walked to the edge of the water, looking at the water-logged oak boards bobbing violently against the rocks. The leather bindings were swelling, but the box remained stubbornly intact.
“Take it out,” Ronan ordered grimly.
Using the tip of a spear, a warrior hooked the leather strap and dragged the dripping, mud-caked mass back onto the gravel.
Conall scooped up the wet, ruined object, cradling it like a hazardous corpse. He walked it back up the hill, where the monk stood pale and silent. Conall thrust the soaking tíag back into the holy man’s arms.
“Take your box of silent words,” Conall whispered, his voice trembling with an urgent, quiet ferocity. “Take it and walk back down to the sea. If you or your leaves ever cross the ridge into this valley again, we will not waste our time trying to drown the skin. We will drown the man who reads it.”
The monk looked down at the mud dripping from the sacred text, his elaborate technology defeated by the raw elements of the earth. He did not speak. He turned his back on the village, his long, druidic hair whipping in the wind, and began his long walk down the mountain.
He never returned. But as the old woman watched him vanish into the mist, she looked down at her hands, still covered in the dirt of the hill, knowing the silence of the valley had been broken forever.
~ The Monks of the Dark Ages & Saint Patrick
The Island Ark (400s AD): How Ireland remained an untouched sanctuary for classical knowledge, philosophy, and art while continental Rome collapsed.
Patrick’s Mission (432 AD): The synthesis of old and new—the Paschal fire on the Hill of Slane and winning over the High Kings of Tara without destroying the native culture.
The Monastic Strongholds: The physical setup of early Irish monasteries (like Skellig Michael or Clonmacnoise)—isolated stone beehive huts built on the edges of the world.
The Scriptoria & The Master Knots: Monks working by candlelight, weaving ancient pre-Christian Celtic spirals and animal artistry directly into the borders of illuminated Christian gospels.
The Peregrini (The Holy Vagabonds): The wandering Irish monks packing their leather satchels with rare books and traveling on foot back across the English Channel to re-civilize, re-educate, and clear the forests of Europe.
=2. Monk Patrick (St. Patrick)
St. Patrick arrived in Ireland around 432 AD, transforming it from a collection of isolated pagan chiefdoms into a legendary bastion of Christian scholarship. Kidnapped as a teenager by Irish pirates from Roman Britain, his years of enslavement gave him an intimate understanding of the Celtic language, spiritual sensibilities, and social hierarchy. When he returned as an ordained missionary, he did not approach the Celts as a conquering foreign Roman, but as a humble shepherd speaking their own tongue.
Instead of trying to dismantle the political structure, Patrick focused on converting local kings and chieftains. Once a tribal leader accepted the faith, the entire clan safely followed. Patrick built churches and early monastic settlements directly on top of old pagan assembly sites, turning familiar sacred geography into Christian hubs. His legacy laid the foundation for the unique Irish monastic system, which preserved classical literacy and ultimately re-evangelized mainland Europe during the Dark Ages.
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~Merlin The Ghost of the Druids —
Merlin’s relationship with the Druids is one of those delightful blends of legend and history. In the Arthurian tales, Merlin is often depicted as a figure who embodies druidic wisdom, a bridge between the old pagan traditions and the emerging Christian world. He is often described as a seer, a shape-shifter, a keeper of ancient knowledge, and sometimes even a wild man of the woods. Many interpretations see him as a kind of last druid, someone who carries the echoes of that ancient Celtic tradition into the Arthurian court. Merlin’s magic is rooted in the natural world, much like the druids reverence for nature, the stars, and sacred groves. Of course the druids we know from history were mostly gone by the time these legends were written down. But Merlin became the literary echo of that lost druidic world, wrapped up in prophecy, mystery, and the wisdom of the old ways.
~Arthur Pendragon —
~Arthur & His Knights Of The Round Table. This will be linked link to the Legend
Arthur represents the ultimate, romantic mythic resistance—a final, desperate attempt to hold onto a unified, high-vibrational spiritual ideal against the encroaching dark ages. At its core, the Round Table was a conscious resurrection of that ancient, horizontal Celtic operating system. It was a circle of absolute equality, designed to bypass top-down tyranny and unify fractured tribal warriors under a code of chivalry and spiritual purpose. Though the historical Arthur fought a losing battle against waves of new invaders, the legend preserved a vital truth: even when the material world hardens and fractures, the memory of a unified, spiritual fellowship cannot be entirely extinguished.
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King Arthur & Knights Of The Round Table Lecture Series by Roger Lancelyn Green based on Sir Thomas Malory’s 15th-century prose.
Arthur King of the Brits 650AD
The legend of King Arthur has existed in the British national consciousness for a very long time. You’ve probably heard the name a hundred and may even know a little about his exploits. There are many versions. However, much of Arthur’s past is surrounded by mystery. Who was this legendary King of the Britons? Was he a real person or a myth? What does he mean to the people of Great Britain?
Arthur was a legendary British King. It is said he led the defense of Britain against the Saxon invaders in the 6th Century BC. Countless stories surround his name, from tales as a young lad pulling the sword Excalibur from a stone to his dealings with the wizard Merlin and later his companions known as the Knights of the Roundtable.
Who was King Arthur? He was a Celtic Romano warrior who fought off the invading Saxons in the sixth century. King Arthur’s life and deeds are written alongside texts that we know to be historically accurate. Some believe that he may have been based on a real King who ruled England long ago.That perhaps he was King Alfred. Many still speculate.
The Birth of a Legend
King Arthur was the heir to the throne of the Britons, he was named Prince Arthur Pendragon. However, at the time of his birth, the throne was beset by enemies, and the King had the boy hidden far away by the wizard Merlin. Thus began the epic tale of King Arthur’s rise and eventual victory over the Saxons.
The Sword
The legendary sword, Excalibur, (Caledfwlch in Welsh), was a the sword said to have magical powers and could only be wielded by the King of the Britons.
The first reference to the ‘sword in the stone’ comes from Robert de Boron’s epic poem Merlin. In it, he describes the young King’s quest to find the sword after Merlin set it in stone. Upon it, Arthur would find the inscribed words, “Whoso pulleth out this sword of this stone is the rightwise born king of all England.”
Camelot — King Arthur’s legendary castle, was noted during the from the 12th c. Middle Age through a book written by Geoffrey of Monmouth, Historia Regum Britanniae (History of the Kings of Britain, 1136). This made popular King Arthur’s court and said to unite the Britons against Saxons & Picts.
The Knights of the Roundtable
Original versions of the legend of the roundtable say that, upon becoming King, Arthur commissioned the table from a Cornish carpenter. However, the wizard Merlin cast a spell on the table, meaning it could seat over 1600 knights of the realm at any time.
We are most familiar with 12, (names here).
- Sir Lancelot — The greatest warrior of the court, whose tragic affair with Queen Guinevere eventually led to the fall of Camelot.
- Sir Gawain — King Arthur’s loyal nephew and a champion of courtesy and strength.
- Sir Geraint — A prominent hero associated with regional British tales and romance.
- Sir Percival — The pure-hearted knight famous for his early involvement in the quest for the Holy Grail.
- Sir Bors the Younger — A deeply faithful and pious knight who survived the Grail quest.
- Sir Lamorak — A remarkably powerful knight known for his exceptional prowess in combat.
- Sir Kay: — King Arthur’s sharp-tongued foster brother and loyal steward.
- Sir Gareth: — Gawain’s kind-hearted and noble brother, also known as Beaumains.
- Sir Bedivere — The loyal knight who stood by Arthur to the very end and returned Excalibur to the Lady of the Lake.
- Sir Gaheris — Another brother of Gawain and a steadfast defender of the realm.
- Sir Galahad — The miraculously pure knight (son of Lancelot) who successfully achieved the Holy Grail.
- Sir Tristan — The legendary hero bound to a tragic romance with Iseult.
The Endless Adventures.
- The Quest for the Holy Grail (Queste del Saint Graal): The ultimate spiritual journey undertaken by knights like Sir Galahad, Sir Percival, and Sir Bors, where only the pure of heart succeed in finding the sacred cup.
- Sir Gawain and the Green Knight: A famous seasonal challenge where Gawain accepts a beheading game with a mysterious green giant, testing his courage and-chivalry.
- The Lancelot-Grail Cycle: Chronicles Sir Lancelot’s many individual exploits, including rescuing Queen Guinevere, fighting formidable rivals like Sir Tarquin, and his secret trials.
- Tristan and Iseult: The tragic adventures and romance of Sir Tristram (Tristan) of Lyonesse.
- The Healing of Sir Urry: A late episode in Malory where knights across the realm try and fail to heal a wounded knight until Lancelot successfully performs the miracle.
The Holy Grail
Arthur’s greatest quest was his search for the holy grail – the Chalice used by Christ himself. It is said that Arthur rode forth with all 150 of his Knights after receiving a divine mandate. The search for the grail would eventually succeed, but the cost was great. Only three knights survived to find the chalice. Only one would become its keeper and protector, Parsifal.
King Arthur’s final resting place is said to be in Glastonbury Abbey in Somerset. In 1191, the monks of Glastonbury Abbey uncovered human remains on the south side of their beautiful Chapel. Under a stone that was inscribed with the words, “Here lies Arthur, king.” It is said that they found the remains of a large male and a smaller woman. King Arthur and his queen Guinevere.
In 1138, Geoffrey of Monmouth published The History of the Kings of Britain. This put the legend of King Arthur at the forefront of the British mind forever.
In 1278, what they believed were the remains of King Arthur and Queen Guinevere were interred in the presence of King Edward I at the high altar at Glastenbury Abbey.
Why Glastonbury Abbey?
It is said Glastonbury overlooks the monastic site and this is where King Arthur was taken after the final battle of Avalon
Chapter Reading & Lecture Schedule
– King Arthur & Knights Of The Round Table Lecture Series by Roger Lancelyn Green based on Sir Thomas Malory’s 15th-century prose. (Read by the fire and recorded for the radio).
Day 1 Book 1: Chapters 1–4 The Coming of Arthur: The Sword in the Stone, Merlin’s prophecies, and establishing the Round Table.
Day 2 Book 2: Chapters 1–4 The Knights of the Realm: The exploits of Sir Gawain, Sir Launcelot, and the laws of chivalry.
Day 3 Book 3: Chapters 1–3 The Quest for the Holy Grail: Spiritual trials, Sir Percivale, and the peak of Camelot’s glory.
Day 4 Book 4: Chapters 1–3 The Last Battle: The betrayal by Mordred, the passing of Arthur to Avalon, and his enduring legacy.
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Parsifal
The Legend of the Holy Grail
Mythic / Spiritual / Symbolic
There are stories that live in the heavens and on the earth, that belong to no single time or place but echo across centuries. The legend of Parsifal is such a story. It is a bridge between the pagan past and the Christian future, between the Celtic mysteries of Arthur’s court and the medieval quest for the Holy Grail, a cup still sought after. It is a tale of innocence and awakening, of suffering and redemption, of the pure fool who becomes the healer-king.
Richard Wagner, in his final opera, gave this legend its most profound expression. He set it not in the historical Middle Ages but in a timeless realm where myth and spirit intertwine. The story he tells is not merely about a young knight’s journey; it is about the transformation of consciousness itself, the movement from ignorance to compassion, from self to service, from wounding to healing.
We tell this story in September because it mirrors the season’s own journey. Just as the equinox marks the turn from light to increasing darkness, Parsifal’s tale marks the turn from innocence to knowledge, from the bright garden of childhood to the shadowed temple of suffering. And just as we preserve the harvest against winter’s scarcity, Parsifal preserves the sacred—the Spear, the Grail, the possibility of redemption—against the forces of decay and despair.
This is the story of Parsifal, the pure fool, who asked the question that healed the world.
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Eschenbach’s Parsifal
The Question of The Grail
It is recorded that the Holy Grail was none other than the sacred chalice bound by Christ Jesus at the Last Supper — that solemn final meal which He partook with His Apostles whilst yet inhabiting His human and material form, ere He was given over to arrest, to crucifixion, and to the suffering of earthly death. At this most holy of tables, the bread was given as the substance of His spiritual body, and the wine as the living blood thereof; and in the offering of these He charged His Apostles, avowing, “Do This In Memory Of Me.”
When he was crucified on the cross, a Roman soldier took his spear, stabbing him in the side. As the blood flowed from his body to the earth, Joseph of Arimathea placed the chalice under the wound to collect the spiritualized blood. As the blood flowed from the wound and touched the ground, the earth shook. It was then consecrated and spiritualized with the blood of The Christ. The significance of this act was the fulfillment of the new covenant, redemption for man, and the forgiveness of sin, the promise of eternal salvation was now fulfilled.
The chalice Joseph collected the blood of Christ in became known as The Holy Grail. The Spear that pierced his flesh, releasing the spiritualized blood, was called, The Spear of Destiny. However, both the cup and the spear have a much longer history and connection, which is discussed during the lectures.
“If unfaith in the heart find dwelling, then the soul it shall reap but woe;
And shaming alike and honour are his who such doubt shall show,
For it standeth in evil contrast with a true man’s dauntless might,
As one seeth the magpie’s plumage, which at one while is black and white.
And yet he may win to blessing; since I wot well that in his heart.
Hell’s darkness, and light of Heaven, alike have their lot and part.
But he who is false and unsteadfast, he is black as the darkest night,
And the soul that hath never wavered stainless its hue and white!.”
– Wolfram von Eschenbach
Of the medieval tale as set down by Eschenbach, there exist sixteen books in full. The rendition employed at the PEACH draws principally from Wagner’s Parsifal, itself derived from several sources of which Eschenbach’s poem is foremost; and from these varied tributaries the following retelling is woven, preserving what is most essential in each. Yet it is above all for its question of compassion that the poem endures in the memory of mankind.
In Eschenbach’s telling, the question is put thus: “What ails thee, my King?” Wagner, approaching the same mystery by way of its remedy, frames it otherwise: “How do I heal thee, my King?” In the version that follows, something of both may be discerned. It should further be noted that many of the adventures attributed to Parsifal by Eschenbach were thereafter employed by Wagner in his opera Tristan and Isolde. A fuller treatment of these matters awaits the reader in the January lectures on the Great Mysteries and in those delivered at Easter. It is the contention of this writer that the mysterious voice — that ethereal messenger within the opera — is none other than the swan.
Self-Renunciation, Reincarnation, Compassion
Through long ages men pondered the fate of the Holy Grail, that vessel which had once contained the spiritualized blood of Christ Himself. As legend doth relate, both the chalice and the sacred weapon were withdrawn from the terrestrial world, borne aloft into those high celestial regions beyond the sky, there to be kept and preserved in the charge of the angels. With the removal of the Holy Grail and the Spear of Destiny from the physical world, the spiritual sight of man began its long diminishment; those thaumaturgic faculties — the ancient powers of wonder-working — which had descended through generations from time immemorial, commenced their slow extinction. The mysteries of blood and of sacred lineage, the living knowledge of the stars, the healing powers of the antediluvian ages — all these gradually ceased. In their stead arose the dominion of abstract thought, of individual independence, and of reliance upon the material world alike for healing and for communication.
Yet the ancient knowledge was not utterly extinguished; in certain elect souls the great mysteries continued to burn, made manifest through dreams and visions vouchsafed to those whom posterity has called Initiates. Of these, one stood pre-eminent: King Titurel, the Noble. Upon the heights of Montsalvat in northern Spain, there was bestowed upon him, through divine vision, the foreknowledge of the Holy Grail — that cup which conferreth everlasting life. The angels of Heaven charged him with the keeping of both the Holy Grail and the Spear of Destiny, and laid upon him a sacred duty: to raise a Temple of the Holy Grail, and to establish an Order for its protection. These elect guardians were henceforth known as the Knights of the Holy Grail, bound by solemn oath to chastity and devotion, their lives consecrated wholly to Christ. To King Titurel himself fell the daily celebration of the sacred mass; and as he elevated the Grail during the holy sacraments, a violet light would descend from the heavens above, a dove would come to rest above his crowned head, and all the Order, receiving from his hands the host of everlasting life, would be made new in body and spirit, filled with profound reverence for the works of the Lord.
The story of Parsifal has its true beginning in the death of King Titurel, and in the passing of his sacred duties to his son, Amfortas. Yet ere his father’s death, this prince-in-waiting had already descended into an arrogant and perilous darkness. By an abuse of the Temple Oath, he took up the Spear of Destiny as a weapon of war, intending thereby to vanquish a certain sorcerer; but through trickery he was undone — the spear wrested from his grasp, wherewith the magician dealt him a wound to the thigh before vanishing utterly from sight. Thus did Amfortas return to the temple bereft of the sacred weapon, only to discover that his father had passed from this world and that the burden of kingship had already descended upon him.
In this hour of grief and transition he found, moreover, that the wound in his thigh would grant him no respite from its anguish; and as time revealed to him what darker intuition had perhaps already whispered, he came to understand that it would not heal — not, it was believed by many, until the Spear of Destiny should be restored. Suffering without surcease, he was yet compelled to continue his holy duties as Keeper of the Grail; and as his torment endured, the fair lands about the temple and the temple itself fell by degrees into decay and ruin. Upon the burial of his father, a prophecy was uttered — that one alone could deliver the Fisher King from his affliction and restore the temple to its former glory: “Only a Pure Fool, chaste and enlightened by compassion.”
Who is Parsifal?
Parsifal was the son of a knight of King Arthur’s court, raised in the depths of the forest by his mother, far removed from the knowledge and clamor of the wider world, in a state of pure and untouched innocence. His tale constitutes a singular bridge between the old Celtic and Arthurian mythologies and the emerging Christian world of the Middle Ages. In October we shall repair to King Arthur’s court, acquaint ourselves with the Knights of the Round Table, and follow their quest for the Holy Grail.
The story of Parsifal turns upon his early encounter with the wounded kingdom of the suffering King. There he comes to know two figures of singular power and mystery: Kundry, that wild and cursed woman who is at once helper and tormentor; and Klingsor, the dark sorcerer who sets himself in opposition to the Grail and all that it represents.
Through the trials of his journey, Parsifal passes from a naïve young lad, through the fires of temptation and the dawning of spiritual consciousness, until at last he becomes the healer for whom the land has long and desperately waited. Parsifal is, in its deepest nature, a drama of compassion, of suffering, and of redemption — and his story, with its many resonances, shall accompany us throughout the turning year.
What is Parsifal?
Parsifal is the quest itself — the sacred task reserved for that one whom prophecy had foreseen: “Only a Pure Fool, chaste and enlightened by compassion,” worthy to heal the Fisher King and restore the temple to its former glory. It is the narrative of a desperate mission entrusted to the chosen, encompassing initiation, the fall of the Grail King, and the promise of a redemption long foretold.
Lecture: 3rd Friday
Opera: 3rd Sunday
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October 15th – Third Harvest
Throughout the month of October, the harvest continues. All heirloom seeds collected, dried, and stored safely away for next year’s planting. Pickling, honey collection, silk, qiviut and wool spinning continue.
This is a season of unpredictability for plants, animals, and man. The days are noticeably shorter and the temperatures can change drastically from day to day, from warm and sunny to a humid bone-chilling cold at night. What is open standing in the garden needs to be brought in now. What is left in the fields and beds should be turned under or composted. The animals will need extra food and an alteration in their diet. We will begin feeling the seasonal drag, start dressing in layers and perhaps sleep in or hit the hay early. The fluctuation in life can change with the weather, yet as our bodies grow tired, our minds are waking up. Being in tune with nature at this time of year will help both animals and man, boosting our immune system as we prepare for the winter to come.
This is also the time of animal slaughtering for meat. In the past, this was done between mid-October through Martinmas. Choosing the number of animals that went to slaughter depended on the amount of food one had in store, along with the age of the animal.
If you didn’t have enough to feed over winter, the animals could starve. This took careful calculations of grains and hay-feed, along with hoping for an early spring. Once the farmer addressed the slaughter, the animals were sent to be butchered, and the meat smoked.
Age was usually the deciding factor. A sick animal in the dead of winter could infect other animals, so this was the proper time to skin and bone. Most of the animals were at their best this time of year, very fat and healthy, a perfect source of food. Since the invention of the icebox, and now the deep freeze, there will be plenty of meat to make it through the winter, and with good luck through next year’s kill.
Our particular farm is for growing crops, collecting eggs, and milk during the warmer months of the seasons. However, we purchase most of our meat, save fish, from a farm up the road. The animals are free roaming and organically raised. Those within our Community will often work with the farmer, picking the animals we will need, helping with the butchering of beef, pork, chicken, and turkey.
In November, it is deer season. A group of fathers and sons will go out into the wood hunting, deer, ducks, quail, and pheasants. Women and children will harvest and collect wild nuts, berries, roots, and mushrooms. It is also the time to thresh the seeds from the plants gathered in the barn from the harvest.
Our Community butts up to Federal and Native lands. In the middle of their reservation is a wide and fast-moving river. Many in the Community will venture out with the locals catching salmon, snagging carp and catfish. We trade labor for fish and work to share what we have between our Communities.
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“When the Tuatha Dé Danann lost their dominance, they grew smaller in popular imagination over the centuries, turning from a pagan pantheon of gods and goddesses into the aos sí – the fairy folk.” — W.B. Yeats
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Celtic Tales — Every Saturday In October on PEACH Radio – 7PM
The Áes Sídhe (eess – shee) — Supernatural Race in Irish and Scottish Gaelic Tradition.
The áes sídhe are considered to be the descendants of the Tuatha Dé Danann, the ancient pagan gods of Ireland who retreated into a parallel, invisible universe after losing a war to the mortal Milesians.
They are not small, winged pixies; they are powerful, magical, and demand deep respect. They live in ancient burial mounds, portals, or “fairy hills” (sídhe). While they can be generous neighbors who grant blessings, they are fiercely territorial. Harming their sacred hawthorn trees or fairy rings can result in swift, severe retaliation.
The Nuckelavee — The Devil of the Sea
The nuckelavee are the most malicious and repulsive monster in Scotland’s Northern Isles. They emerge entirely from Orcadian folklore, intersecting with the Celtic sea-lore and Norse mythology. This creature has zero redeeming or helpful qualities.
On land, it manifests as a massive, skinless horse fused with a grotesque human torso on its back. Its raw, exposed muscles pulse with black blood inside yellow veins. Its huge human head gushes toxic, foul breath that destroys crops, sickens livestock, and spreads epidemics. It hates the smell of burning seaweed and is restrained to the sea during summer months by the benevolent Mither o’ the Sea. It cannot cross running fresh water.
A Broonie (<embrunaidh, brownie) —Helpful Household Spirit.
They are called “brownies” because of their tawny, wrinkled, brown complexion, scruffy appearance, and ragged brown clothing.
These benevolent hobgoblins, nocturnal fairy or household fairy, sleep during the day and sneak out at night while the family sleeps to do farm chores, churn butter, and clean.
Families leave a small bowl of milk, cream, or porridge by the hearth for them in appreciation, but never as payment. If you try to pay them, you will insult them, and they will become malevolent and leave which means they could take all the good fortune of the house with them. If you gift them clothes, they will vanish forever.
The Banshee (bean sidhe) is a demon, a spirit, and a fairy, she is a supernatural being from Gaelic Celts. Her name means “woman of the hills.” There are a number of threads that describe her real origins. I is said she dates back to the Tuatha Dé Danann, this story says she was one of the faries defeated by the mortal Milesians. Other’s say she was the Goddess Bridgid (queen of fertility, hearth fires, and poetry). Bridget is said to have who lost her son Ruadán in the Second Battle of Mag Tuired, also called Moyturain. This event caused her to go mad, and seek forever vengeance, an attachment to the members and descendants of Ireland’s oldest families of pure Milesian stock. The Banshee will never leave nor forget them, she will force them into poverty, and will haunt them until the last member has been gathered to his fathers in the churchyard. [See the history for the list of names]. Fear not! for the banshee will only haunt pure blooded Irish people.
Elliott O’Donnell (1872–1965), a well-known writer on ghosts, the occult, and Irish folklore scoffs at this idea. “In my opinion, to be haunted by the Banshee one must belong to an Irish family that is, at least, a thousand years old; were it not so, we should assuredly find the Banshee haunting certain of the musical and poetical geniuses of every race all over the world…which certainly is not the case.”
Which brings us to the banshee and traveling. Yes, due to the Irish diaspora they do travel, but they travel only with members of these old families, therefore there are banshees all over the world.
It is said she warns of the impending death of someone nearby through her screams. This high-pitched sonance is known as keening. These eerie sounds embrace moments of silence and outbursts of weeping. Her song is hideous screams and cries, she howls as she, hovers near the window.
To know if she has come to look in on you, especially those who worshiped her, will find her footprints in the ash near the hearth.
The banshee is not malevolent, and often acts as a messenger between the living and the dead. Being a shape-shifter her appearance can vary from a beautiful maiden to a wretched hag. When she is seen as a beauty she appears as a ghost-like youth who is reminiscent of a family member. She has also been described as a child whose cherubic chant once welcomed chieftains to the churchyard.
Finally, remember, the next time you’re lying in bed and hear the clatter of an errant shutter followed by a faint, sorrowful cry, don’t be too quick to blame the wind…
NOTE: Modern historians believe that the medieval Christian invented this story, blending local folklore with biblical and classical origins.
The Milesians were the last race of invaders to settle in Ireland before the Christians. They are thought to be modern humans. They conquered the Tuatha Dé Danann, sending them underground. They buried the goddess Bridged and her divine kin.
The Origin: The Christian text Lebor Gabála Érenn — The Book of the Taking of Ireland.
The Milesians were Gaels who sailed to Ireland from Iberia. They were named after Míl Espáine, Latin for “Soldier of Hispania”. When they arrived, they fought and defeated the Tuatha Dé Danann. The two groups agreed to split the land: the Milesians claimed the surface world, thus becoming the ancestors of the Irish / Celtic people, while the Tuatha Dé Danann moved underground into burial mounds (síodh or sidhe).
It is further believed that the Milesians originally came from Ancient Greece – Ionia. Moreover, they were part of the Miletus Philosophy – Pre-Socratic Philosophers who developed the school of natural philosophy during the 6th century BC, founded by Thales and his exceptional students Anaximander & Anaximenes.
However, more and more people today find the Milesians more of a myth than the Tuatha Dé.
Scary Celtic Mythological Stories — the eerie side of Celtic folklore
• The Abhartach (The Irish Vampire) — A cruel, dwarf-like wizard chieftain who refused to stay dead. Every time his subjects slew him and buried him upright, he rose from his grave to demand a bowl of blood from his people’s veins. He was only stopped when buried upside down surrounded by thorns.
• The Sluagh (The Host of Unforgiven Dead) — Flying, flock-like spirits of the unrepentant dead who hunt the night sky for lonely souls. They fly from the west, swooping down to abduct mortals or force living men to shoot deadly arrows at cattle and humans.
• The Dullahan (The Headless Horseman) — A terrifying, unearthly herald of death who rides a black steed, carrying his rotting head tucked beneath his arm. Wherever he stops riding and calls out a mortal name, that person instantly drops dead.
• The Púca (The Shapeshifter) — A malicious spirit that takes the form of a sleek black horse with glowing golden eyes. It coaxes weary travelers onto its back, taking them on a terrifying, bone-breaking ride through bogs and briars before throwing them off at dawn.
The Cailleach – (Goddess of Winter) —
Celtic Crone, Goddess of Winter. The Cailleach is a divine hag, a creator deity, she is the Gaelic goddess of winter, storms, and the landscape in Irish, Scottish, and Manx. tbc
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Celtic Tales – Every Saturday In October on PEACH Radio – 7PM
banshee
sìdh
Áine Chlair
kelpies.
..bíodh eagla ort!
Stories
The Cailleach – Celtic Crone, Goddess of Winter.
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An innocent fellow named Tim
Met a zombie quite horrid and grim.
Tim patted its head
Before it had fed.
I wonder what happened to him!
Devil In The Garden — The Legend of Stingy Jack
The Man Who Tricked the Devil.
Long ago in a small village in Ireland there lived a clever, but notorious, miserly drunkard named Jack Killian O’Sullivan, a.k.a. Stingy Jack. He was held in low regard by the folk in the village.
One evening, the Devil overheard the stories of his devious deeds and decided he must have this fellow’s soul. Jack may have been stingy, but he was also very clever.
When the Devil came to collect his soul, Stingy Jack successfully made the case that the least the Devil could do was allow him to have a final drink at his favorite pub. So, off to the pub they went, and Stingy Jack had his drink. Then claimed he had no money. He suggested the Devil turn himself into a coin to pay the bill, and then they would be off on their journey to the underworld.
The Devil thinking this was an easy catch, he turned himself into a coin and Stingy Jack grabbed him up quick, he took the coin and put it into his pocket alongside a crucifix. He trapped the Devil in his pocket. The Devil begged and pleaded with Stingy Jack to set him free, but Stingy Jack said he would only release the Devil after extracting a promise to leave him alone for ten years. Once the Devil agreed to the terms, albeit reluctantly, Jack released him.
Exactly ten years later. The Devil found Jack stumbling home from the pub. With a heavy sigh, Stingy Jack looked at the Devil, knowing full well that he intended to drag him to hell. Jack then made the request of the Devil to climb a nearby apple tree to get him one last ripe apple to eat before the journey southbound. The Devil, still forgetting how clever Stingy Jack was, climbed the apple tree. While the Devil climbed the tree, Stingy Jack carved a cross into the trunk of the tree, thereby trapping the Devil up in the tree. The Devil once again begged and pleaded, and only upon agreeing to never taking Jack’s soul to hell was he released.
Many years later, Stingy Jack took his last breath and died. His soul flew to heaven. However, St. Peter refused him entrance for all his evil deeds. Then St. Peter locked the gate and Sting Jack was cast down into hell, but due to his contract with the Devil, he wasn’t allowed into hell either. Stingy Jack was barred from both heaven and hell. The Devil began to laugh. This left Jack stranded in the pitch black.
Mocking him, in a final parting gift, the Devil tossed Jack a single burning ember from the fires of Hell to light his way. All Jack had left in his pocket was a turnip and a knife. Jack carved out the turnip, and placed the ember inside. Now he was doomed and cursed to wander the earth forever, earning the name, “Jack of the Lantern.”
In Ireland on Halloween night families carve terrifying faces into turnips—and later, in American, the children carve soft pumpkins to scare away Jack’s wandering spirit from their homes. Still, it is best to keep an eye out for a restless wandering soul every time you see a Jack O’ Lantern, for it may just be the hellfire glow from the lantern of Stingy Jack.
The Modern Evolution of Sam
For the film screenshot you shared, the character Sam from Trick ‘r Treat is actually a brilliant modern evolution of this exact folklore! Underneath his burlap sack mask, Sam has a round, orange head that looks exactly like a grotesque, living pumpkin-turnip hybrid. He represents the ancient spirit of Samhain itself, ensuring the traditions born from Stingy Jack’s story are never forgotten.
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October 31st – Late Autumn Festival
The Perilous Path ~Samhaim – Hallowe’en
The threshold to other worlds, between the dusk and in the dawn, spirits, and elves have their way and their play. There’s a fresh chill in the air, the nights grow and the sun hangs low, and the snows are not far away.
How we celebrate.
All Hallows’ Eve has a long, somewhat convoluted, history. When and where did it begin? This topic has always been contentious for hundreds of years.
So where do we begin? Tricks n’ Treats in the US, since the 1960s, has been a purely commercial venture. Best we can tell, the origins of this festival may have been derived from the last Middle Ages. Perhaps, a few towns handed out treats at the end of harvest, or some wayward lads playing a few devilish pranks before All Saint’s Day, the last chance before being bad can be forgiven and forgot.
There are a number of Pagan stories passed down since time began. One such story is, taking the children to a nearby cave to sit through the night with the bodies of deceased relatives. A morbid notion now. Yet, it was thought of as a way to impart wisdom upon the children from those who had crossed over to the next life. A ghostly gateway to other worlds, or perhaps to have one last night with the dearly departed. Wonderful tales that now seem rather frightening.
This was also a time to clear the land, burning all that lay dead and drying on the fields. This is the time to burn the debris. The ash, however, was very good for the soil, snow was soon to follow, and this all made for what we would later call, poor man’s fertilizer.
During the great Irish migration to the USA, many brought with them their local or parish customs. These, no doubt, merged into what we call ‘Tricks or Treats’ today. According to my great-grandfather, you didn’t do both. You needed to pick one, either scare or surprise the local gentry, cause a ruckus, play a trick or prank, or go into the kitchen to make sweets to share at church for the holy days ahead. This seemed unfair since it was the boys who got into mischief and had all the fun. As the Irish established themselves in the New World, we see the many tribes merge all the elements from the Old World, rituals, both Christian and Pagan.
The idea of parties, dress-up, ghost stories, and apple bobbing developed mostly in the United States, many of these small festivals took place in the after school basements of the local parish. A way to keep the boys out of trouble on this night.
We have our own traditions at the PEACH. It is the Perilous Path, a series of dangerous twists and turns in the forest that one must undertake at night. Ghosts and goblins creep, trees and shrubs come to life, cackling witches and mysterious vampires slither about, whilst demons and trolls hover under bridges, guarding a secret cavern. To end your journey, a perilous deep pit to swing across with a hard and coarse rope, and a dimly lit fire to read your palm or listen to a spooky story.
This event is for children ages 4 through 14. After each successful trial is met on the path, the child is given a little treat to carry back in their sack. Each year, the challenges are different, designed by a team of older teens and adults. In the cafeteria there is apple bobbing, a show of homemade lit pumpkin and turnip carvings, a circle of seasonal songs, practice for the night ahead, and a scene from Beowulf in cut-out silhouettes.
After these events, the evening draws to an end. Everyone gathers dry twigs, branches, wheel-barrels full of debris or whatever refuse they can carry from the garden. The traditional horn called, the Carnyx is then played, and all walk while singing the songs of the season. The sound of singing lures and draws the ne’er-do-wells out of the forest with lighted torches, they follow us all into the open field. Dancing and bouncing around, hooting and hollering, poking and prodding, trying to steal the sacks of treats from the children, as we go.
In the center of the field is a two-story pile of hay, surrounded by garden and field chafe. Everyone adds their refuse to the heap as they form a circle around the pile. If it’s not too windy or too wet, the demon architects run in circles round the hay, screaming like banshees while lighting the pyre. Once the flames have reached their zenith, the Carnyx is blown again.
The daemons drop and cower in fear. From the edges of the field, a band of angles and saints come toward the circle, descending from all sides. They surround the daemons. The daemons shiver and shake, they wail and cry. Then the choirs of angles and saints speak these words, first in Gaelic, then in English:
“Back! Back! Back! Back you go! Daemons and banshees, bogeymen and phantoms, zombies and poltergeists, shadows of the soul. Be Gone! [clap] Be Gone! [clap] Be Gone! [clap] Into your holes to hell!
Air ais! Air ais! Air ais! Air ais thèid thu! Daemons agus banshees, bogymen agus phantoms, zombies agus poltergeists, faileas an anam. Bi air falbh! [clap] Bi air falbh! [clap] Bi air falbh! [clap] A-steach ort tuill ifrinn!
The Carnyx is blown, again, and with the help of the saints and angels, the daemons run to the far edges of the field. The angels and saints surround the circle, then fly after the daemons to make sure they find their hole back into hell.
The Carnyx musicians then circles the periphery of our fields, blowing their horns, making sure the daemons do not return.
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3rdHarvest
PART 3.5 side part Modern Celts Then & Now – Stories, Dance, Seasons, All Hallows Eve
Part #2.50 – side parts Arthur & His Knights this will be link to the Legend
3rd Harvest
PART 3.5 side part Modern Celts Then & Now – Stories, Dance, Seasons, All Hallows Eve
* Possible move from SEPT — SECTION : Eschenbach’s Parsifal (Legend): The Hero’s Journey.
Perilous Path ~Samhaim – Hallowe’en
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MOVE To MARCH
MARCH Daniel O’Connell’s emancipation campaign – Gaelic League dance codification
Irish Harp – In Irish mythology, the harp is famously associated with the Tuatha Dé Danann, a supernatural race of ancient Irish gods. The most notable tale involves the magical harp Uaithne, which belonged to the Dagda, the chieftain of the Tuatha Dé Danann.
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OCTOBER SCHEDULE Octo ~ Celts and Druids ~ Late Medieval
October arrives on the heels of the harvest. The canning and cleaning that began in September continue through the month, the gardens are put to bed, and the darkness comes earlier each evening. The Celts understood this turning better than most — they called it the thinning of the veil. We honor that tradition with storytelling, the Perilous Path, and the great Apple Party on Halloween. The woods are at their most beautiful and most mysterious. Go outside.
Key Pillars
Threshold Realms: Samhain veils thin—spirits, fairies (aes sídhe, banshee), perilous paths between worlds.
Immortal Soul & Grail Seeds: Druid rebirth beliefs echo in Arthur’s Avalon sleep and Holy Grail quest; Last Supper vessel.
Harvest Perils: As light fades, legends preserve ancient fires—mirrored in our forest challenges, pyre rituals, Celtic tales radio, and Merlin’s mysteries.
From oak groves to Avalon’s mist, October opens the veil: Celtic endurance births Arthur’s eternal dream, guiding us through Samhain’s shadows..
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I. Festivals & Celebrations All participants check in with Club Leaders the day before each event at 4PM. Potluck Dinner at 6PM.
Blessing of the Animals. October 4th Saint Francis Day. Gather at the chapel at noon.
Ongoing Canning and Cleaning — Through October. Farm and Kitchen. The second harvest continues. Root vegetables, cold crops, pumpkins, preserves. All hands welcome.
Lecture — History of The Celts — 1st and 2nd Wednesdays 7PM. Lecture Hall I. Celts, Druids, Late Medieval. Open to the Public Without Distress.
Lecture — St Francis
Lecture — Columbus Day
Lecture — History of Alls Hallow Eve – Samhain
Father & Sons Camping Trip — 3rd Weekend in October.
Halloween — Apple Party, Ghost Stories & Perilous Path.
Samhain ~ Hallowe’en: Oct 31st the threshold to other worlds in the dusk and the dawn.
Fun Festival — October 31st. Woods and Cafeteria. 4PM. The great autumn festival for children and adults. Apple bobbing, ghost stories by firelight, the Perilous Path through the woods, games and costumes. See Festival page for full details.
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II. Clubs All clubs resume regular autumn hours after Labor Day. Members, Studio at will unless noted. Studio access: 24/7 for skilled members only; general arts members use regular hours with appointment, time banker required.
IIa. Fine Arts — Rehearsals continue for Christmas Play Oberufer. Dance, Theatre, and Music preparing for autumn festivals and the winter program ahead.
Dance and Movement Club — Time: 24/7. Topic: Skilled Members. Location: Dance Studio Northwoods.
- Practice: Traditional Dances 1200–1700. S, 1PM–4PM.
- Couples Dancing Lessons: T, 7PM–8PM. S, 4PM–6PM.
- Ballet Stretching: T, 5PM–6PM.
- Eurythmy: F, 10AM–Noon. Curative: F, 1PM–5PM (appointments only).
- Personal Dance Studio: M–W, 1PM–3PM, 3PM–5PM. Sign Up.
Film & Photography Club —
- Film Work — Time: F, 7PM. Klint Art Building Theatre.
- Film Friday — 8PM. Topic: Silent Films — Celtic Legends. Saturday Matinée 2PM. Location: Klint Art Building Theatre.
- Film Class — Time: D, 4PM–6PM. Topic: Focusing & Depth of Field. Location: Lower Level — Klint Art Building.
- Photography — Time: Studio open 24/7 to members. Dark Room 8AM–10PM. Location: Lower Level — Klint Art Building.
- Photography Classes — Time: D, 4PM–6PM. Topic: Focusing & Depth of Field. Location: Lower Level — Klint Art Building.
Music Club —
- Concert Band Performance Rehearsals — Time: T–W–R, 4PM–9PM. Topic: Autumn Festivals. Christmas Play. Lower Level — Klint Art Building.
- Epic Concert Band — Time: Friday 7PM–10PM. Topic: Sight Reading. Lower Level — Klint Art Building.
- Choir Performance Rehearsals — Time: T–W–R, 4PM–9PM. Topic: Autumn Program. Lower Level — Klint Art Building.
- Choir Rehearsals — Time: R, 7PM–9PM. Topic: Practice & Warm-ups. Chapel.
- Chamber Ensemble — Time: M, 7PM–9PM. Topic: Rehearsals & Sight Reading. Lower Level — Klint Art Building.
- Wind Ensemble — Time: T, 7:30PM. Topic: Rehearsals & Sight Reading. Lower Level — Klint Art Building.
Painting — Time: T, R, 2PM–5PM. Topic: Oil & Gouache. Location: Klint Art Building.
Theatre —
- Oberufer Theatre Club — Time: M–F, 6PM–8PM. Topic: Christmas Medieval Play Preparation — Rehearsals underway. Location: Theatre — Klint Art Building.
IIb. Folk Art — Autumn collecting season in full swing. Corn dolls, basketry, spinning, knitting, candles. Nature field trips posted on bulletin board and online.
Bakers Club — Time: Monday 4PM. Topic: Autumn Baking. Location: Cafeteria.
Book Binding — Time: Autumn Store Hours T–W–F, 10AM–4PM. R, 10AM–8PM. Saturday Classes 9AM–Noon. Topic: Stitching. Securing Cover. Location: Big House. Closed Mondays.
Cordwaining — Time: Autumn Store Hours T–W–F, 10AM–4PM. R, 10AM–8PM. Saturday Classes 9AM–Noon. Location: Bog House. Closed Mondays.
Culinary Arts Club — Class I — Time: Wednesday, 10AM–Noon. Topic: Chili & Pesto. Community Canning. Class II — Time: 2nd and Last Wednesday, 1PM–5PM. Topic: Chili Cook-Off. Family Dinner. Community Canning. Location: Cafeteria. No Solo Studio.
Folk Arts Clubs — Time: M–W–F, 9AM–Noon. Topic: Craft Class — Corn Dolls, Basketry, Spinning, Knitting, Candles. Knotted & Borders, Flax & Reed Weaving, Silk & Wool-Spinning & Dying .Location: Klint Art Building.
Field Trip — Time: F–S–D, 9AM–Noon. Topic: Nature collecting. Dates and times posted online and on bulletin board. Location: Meet-up at the Skilled Shed.
Sewing Club — Time: M–W, 9AM–Noon and at will. Topic: Quilting continues. Costumes for Christmas Play. Location: Klint Art Building, top floor and Mom & Tots Patio Room.
Stained Glass — Time: S, 11AM–2PM & W, 5PM–7PM. Topic: Lamps, Windows, Individual Creations. Location: Swan Building 4th Floor. No Solo Studio.
IIc. Skilled Art All shops on regular autumn hours.
Blacksmithing — Time: T–W–R–F–S, 9AM–4PM. Journeymen Only. Topic: Tools Practice. Forging and Hammering. Saturday Class 1PM–4PM. Demonstrations last Friday of month 4PM–6PM. Location: Studio Buildings. Time: 2nd S, 9AM–4PM. Topic: Coopering Demonstration. Practice, 1PM–4PM. Location: Outside Studio Buildings. No Solo Studio.
PEACH Farm & Garden Club — Second Harvest. Time: Sun up till sun down. October 1st Farm Meeting 7PM. Monthly Schedule. Location: Farmer’s House.
- Ongoing harvest work. Final roots, cold crops, pumpkins, putting beds to rest.
- Ground Walkers — 3 volunteers rotate, 7 elders backup.
- Morning and afternoon chores at the crack of dawn. Location: Barn & Busy Triangle.
- Farmer’s Market Tuesday 10AM–4PM through October 15th.
- Gardens: Straw cover, compost, final landscaping.
- Knotting & Whittling — After Dinner. Location: Farmer’s House.
Glassblowing — Time: W, 4PM–8PM. F, 2PM–6PM. Topic: Observation. Studio. Location: Swan Factory. No Solo Studio.
Masonry & Mosaic — Time: Between 8AM and 7PM. Apprenticeship model. Topic: Art Building floor project and jobs with Kip. Location: Mason’s Shed, Job site, Klint Art Building. Closed all Holidays.
Pottery & Ceramics — Time: T & R, 1PM–4PM. Topic: Wheel Throwing — Bowls. Location: Studio Buildings. Demonstrations last Friday of month 4PM–6PM.
Printshop & Printmaking — Time: T–R, 9AM–Noon. S, 9AM–Noon. Topic: Tools & Brayer. T, 10AM–4PM Farmer’s Market through Oct 15th. Gutenberg-style printing demonstrations last Friday of month 4PM–6PM. Location: Printer’s House, Post Office, Farmer’s Market.
Woodworking — Time: W–F, 1PM–4PM. Topic: Building, Drawing, Design, Layout, Carving. Location: Studio Buildings.
IId. Educational
Book Club —
- Adult — Time: R, 7PM. Topic: Classic Novels. Location: Lobby. No Meetings All Hallows Weekend.
- Tots — Between 3 and 7 — Time: 2nd and 4th Sunday at 2PM. Topic: Fairy Tales — puppet troupe. Location: Mom and Tots Room.
- Children — Between 8 and 11 — Time: S, 2PM. Topic: Reading aloud by the fireplace. Location: Library.
- Teens — Time: F, 4PM. Topic: Classic Beowulf. Location: Library Conference Room.
Business Club — Time: Adv. M–W, 3PM. Beg. M–W, 4PM. Location: The Cabin.
Father & Sons Club — Time: M, 7PM–9PM. S, 10AM–4PM. Topic: Skills. Camping 3rd Weekend. Location: Farm & Admin. Free Speech Conference Room.
Goethean Science — Time: S & D, 9AM–Noon. F, 7PM–9PM. Topic: Week 6 — Remarks on Goethe’s Morphological Views. Week 7 — Goethe’s Way of Knowledge. Week 1F — Faust Books I & II. Locations: Dance Studio In the Woods, Lecture Hall I.
Home Life Club — Office Hours: T, R, 10AM–Noon. Group Meetings — Time: 7PM, 2nd Wednesday. Topic: Grief. Location: The Cabin.
Lecture Series — History of Western Culture — Topics: Celts, Druids, Late Medieval. Location: Lecture Hall I.
- History of Western Civilization — Time: 7PM, 1st and 2nd Wednesdays. Topic: Part I. History Celts and Druids, Anglo, Saxon, Pict and Jute. Part II – 376 through 871. Superstition and the wretched curse, time of the faeries. Indo-Europeans, The Celts. Christianity, Surfs and Fairies. Death Of Merlin. Location: Lecture Hall I. Speakers: Professor James Burke & Alexander Archiver.
- Art History of Western Civilization — Time: 7PM, 1st and 2nd Mondays. Topic: History of European & American Film & Photography Arts. Location: Lecture Hall I. Speakers: Professor Knestor Jackdaws & Alexander Archiver.
- Philosophy History of Western Civilization — Time: 7PM Friday. Topic: Middle Ages — Arthur, Crusades, Charlemagne. Location: Lecture Hall I. Speakers: Alexander Archiver & Keith Woods.
- Religion & Spirituality Series — Time: 7PM, 1st Sunday of the Month. Topic: TBA. Location: Chapel. Guest Speaker: Rev. Bergmann.
Mom & Tots — Time: M–W, 9AM–Noon. Topic: Regular Schedule — Outside Play, Baking, Nature Walks, Storytime. Location: Admin Building Play Room & Patio.
Writer’s Club — Time: 2nd Saturday 1PM–3PM. Topic: Legend and Mythical Hero. 1. His physical features. 2. His mission, what lay in his heart. 3. His cunning and wit. 4. His adventures and legacy, a biography.
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III. Sports & Movement All autumn sports in full swing.
Dance Studio In The Woods — Open to all performers at various times. See Dance Club Schedule.
Father & Sons — Archery, Fishing, Sailing, Camping 3rd Weekend. With permission others may join. See Schedule.
Field Sports, At-Will — Tennis, badminton, softball, hiking, camping, fishing, biking, snowshoes, cross country. Summer equipment available M–D 8AM–6PM. Please return all equipment to the shed when finished. Report anything broken to Nancy Dean, Rev. Graham, or Father Tim.
Roman Circus Rehearsals — Saturday Afternoons 3PM–5PM, ages 12 and up. Wrapping up for the season.
Softball Teams — June through Labor Day. Tuesday 4PM ages 12–16. Thursday 4PM mixed ages and picnic. Thursday 7PM men’s softball. Field & Gym. Adult softball continues past Labor Day.
Spatial Dynamics — Saturday mornings. Tiny dancers 9AM–10:30AM ages 6–9 and 12–15. Ages 16 and up 11AM–12:30PM.
Sun Walkers — Daily, 10 minutes before sunrise. Chapel Door. Open to the Public Without Distress.
Sunset Watchers — Daily, 1 hour before sunset. Track Stands. Open to the Public Without Distress.
Yoga — Dance Studio In The Woods. Independent Group. M–F 8AM–9AM.
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IV. Spiritual Services — Sundays 7AM, 10AM, Noon. Holiday Services — check schedule. Note: Yearly Schedule via Admin: Nancy Dean.
Ásatrúarfélagið Magnus Hjaltason — Asatru.
Revered Thomas Graham — Lutheran.
Father Timothy Meadows — Catholic.
Revered Rosemary Bergman — Christian Community.
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V. Administrative Regular Business Hours, 9AM–5PM. Meetings, Thursdays 2PM, Conference Room.
Office of the President — Contact Nancy Dean for scheduling and appointments.
Community Events Committee — 1st and 3rd Weeks, Thursday 1PM, Library Room 1.
Elder’s Club & Guardians — Thursdays, 4PM, Conference Room. Potluck dinner.
Festival & Seasonal Events Calendar Committee — Members meet M–W–R, 9AM–Noon (by appointment), Festival’s Office, Library Room 2. All participating leaders meet the night before each event at 7PM for updates and last-minute changes. Potluck Dinner at 6PM (in the cafeteria).
Guardians — First Thursday of the month, Noon–4PM. Lunch served in the Conference Room.
Maintenance — Regular hours. Leave a phone message, fill out a form at the Post Office, or contact online. Emergency number for after-hours only.
Residents — Residents are asked to keep a watchful eye for any problems or emergencies and report them to the police if necessary, but always notify maintenance immediately. If it causes you worry, it is not a burden, we want to know. Please use common sense, do not put yourself in harm’s way. Never speculate — report as many physical and factual details as possible, including numbers, times, and dates. We want everyone who lives, works, and visits our community to remain safe and always feel that they can enjoy our community without Eris or Discordia.
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VI. Businesses All Businesses Closed Mondays — Some Closed Sundays. The PEACH is not automated, it is a People Oriented Community [POC]. Please keep that in mind and call first to see if the business is open or in attendant. If we are here a person will answer.
Bicycle & Ski Co-Op — Autumn Hours: T–W–R–F–S 10AM–6PM. D, 10AM–3PM. Studio Time: Do-it-yourself bike building. 24/7 Emergency Bicycle Repair Box. Closed Mondays.
Café Four Seasons — Autumn Hours: T–W–R–F–S 10AM–9PM. Sunday Brunch 11AM–2PM. Saturday Morning Breakfast 8AM–11AM. October Menu: German & Brussels. Lunch 11AM–2PM Mutton Pie. Dinner 4PM–8PM. Closed Mondays.
Charlotte “Lotte” Gallery — Library Hours 9AM–5PM. S, 9AM–2PM.
Daughters of Asclepius Apothecary — Autumn Store Hours: T–W–R–F–S 10AM–6PM. Services: Field Trips and Preparation. S, 9AM–3PM. Home Visits & Delivery: 11AM–4PM. Closed Sundays & Mondays.
Daughters of Asclepius Clinic — Clinic Hours: T–W–R–F, 9AM–3PM. Home Visits After 4PM (appointment only). Closed Sundays & Mondays.
Four Winds Co-Op — Autumn Hours: T–W–R–F–S 9AM–9PM. D, 11AM–4PM. Closed Mondays.
Four Winds Co-Op Bakery — Autumn Hours: T–W–R–F–S 7AM–2PM. D, 7AM–Noon. Closed Mondays.
Farmer’s Market — Tuesday 10AM–4PM through October 15th. Circle Drive or gym if weather is harsh. For a table call the Farmer’s Wife. Open to the Public Without Distress.
Fensalir Thrift Shoppe — Autumn Hours: T–W–R–F–S 10AM–4PM. Closed Sundays & Mondays. Drop-offs by appointment. 10% off with any theatre ticket. Also see table at Farmer’s Market.
Mason & Mosaic — Irregular Hours, CALL. Always M–D 8AM–7PM. Closed all Holidays. Masonry, Walls, Penny & Mosaic Floors.
Musicians — Strolling musicians available throughout October. Contact Nancy Dean for events, birthdays, anniversaries, and just-because.
Post Office — Regular Hours M–F 9AM–4PM. S 9AM–Noon.
Print Shop — Monthly Newsletter.
St Crispin’s Cordwaining — Autumn Hours T–W–F, 10AM–4PM. R, 10AM–8PM. Saturday Classes 9AM–Noon. Closed Mondays.
Swan Glass Factory — Autumn Hours: M–F 9AM–4PM. Closed Lunch Noon–1PM.
Tè Chay Tea Room & Confectionery — Autumn Hours: T–W–R–F–S, 2PM–10PM. D, 11AM–9PM.
- In The Closet: Chess Boards, Backgammon, Mancala, Hounds and Jackals, Hnefatafl, Scrabble, Cribbage, Go, Chinese Checkers, Tarot.
- Bookshelf full of Poetry and Short Stories available at all times.
- Tuesday 6:30PM till close — Chess, 6 tables. Contact: General Chief.
- Wednesday 8PM till close — Live Open Poetry, 6 tables. Contact: Emily Dickinson.
- Thursday 6PM till close — Candlelight Conversations, 12 tables. Contact: Staff.
- Saturday [TBA] — Conversation With The Author, 10 tables. Contact: Silvia Zelts.
- Sunday 11AM–2PM — Musical Trios, Duets, Solo. Contact: Staff.
- Sunday 2PM–4PM — Trivia, 10 tables. Contact: Greg Smith.
- Sunday 4PM–6PM — The Stoics are back.
- Sunday 6PM–9PM — Epic Poetry Reading: Iliad and the Odyssey, Beowulf, Gilgamesh.
Vidar & Seshat Book Binding — Autumn Hours T–W–F, 10AM–4PM. R, 10AM–8PM. Saturday Classes 9AM–Noon. Closed Mondays.
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VII. Community Events
St Joseph Autumn Friday Meal — Spaghetti Dinner — Every Friday, 4PM–8PM. Factory Hall. Family style — spaghetti, meatballs, salad, bread, cheese, cookie. Adult Meals $10. Child Meals $5. You may responsibly bring your own bottle of wine. Dine-in and carry-out available. Pre-order by Wednesday 5PM. Volunteers welcome Thursdays 3PM and Fridays 4PM–8PM. All proceeds support St. Joseph’s Kitchen, Sports Programs, Father & Sons events. Open to the Public Without Distress.
Contra Dancing & Potluck — Saturday, 6PM–10PM. Gym or Swan Factory. Members and Guests only.
Chapel — Sundays & Holidays. Open to the Public Without Distress.
Eurythmy — Friday 10AM–Noon, Movement. 1PM–5PM, Curative (appointments only). Dance Studio in the Woods.
Farmer’s Market — Tuesday 10AM–4PM through October 15th. Open to the Public Without Distress.
Sun Walkers — Daily, 10 minutes before sunrise. Chapel Door. Open to the Public Without Distress.
Sunset Watchers — Daily, 1 hour before sunset. Track Stands. Open to the Public Without Distress.
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VIII. Resources & Classes Members & Guests only, with exception.
Family Education — Family Gardening at will. Home & Community Walk-in Wednesdays 4PM–9PM.
Goethean Science — S & D 9AM–Noon. F 7PM–9PM. Weeks 6 & 7 — Morphological Views and Goethe’s Way of Knowledge. Faust begins. Lecture Hall I and Dance Studio In the Woods.
History Lectures — History of Western Civilization: The Celts. 1st and 2nd Wednesdays 7PM. Lecture Hall I. Open to the Public Without Distress.
Languages — Greek & Celtic. W, 9AM–Noon. Audio in Library. Independent meet-ups at the Tea Room. Open to the Public Without Distress.
Library & Charlotte “Lotte” Gallery — Hours: M through R 9AM–5PM. F 6PM. S, 9AM–2PM. Open to the Public Without Distress.
Mosaics — Indoor marble work continues with Master Mason Kipling Scott. Contact Kip for dates.
Newsletter — M–F 9AM–Noon. Monthly Newsletter released weekend of the 15th. Volunteers welcomed.
News & Radio — Music and books based on season. Radio Show Schedule Open to the Public Without Distress.
Philosophy Lectures — History of Western Civilization: Middle Ages — Arthur, Crusades, Charlemagne. Fridays 7PM. Lecture Hall I. Film follows at 8PM. Open to the Public Without Distress.
Radio — Chapter A Day — October: Celtic & Medieval themes. Open to the Public Without Distress.
Salon Rambouillet — Available by submission. Contact Nancy Dean.
Spiritual Wisdom — Pagan, Christian Groups, Junto Club. Halloween Chapel observance. Check schedule. Open to the Public Without Distress.
Strolling Musicians — Throughout October. Chapel, Swan Factory at Lunch, Dance Studio In the Woods, Art Lobby, Admin Lobby, Elder Building, Tea Room, Café, Kindergarten, Happily Walking the Grounds.
Studio — Open to all members based on skill level and attendant present.
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IX. MISC — Announcements Outside & Inside Organizations News & Hosted Events
~Catholic Church — Italian Friday Night Dinners — Every Friday through Thanksgiving. Spaghetti & Meatballs. Factory Hall. Suggested donation. Bring your own wine. Open to the public..
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X. Addendum — What’s New, Proposals, Updates, Topics. What’s on the agenda? Get informed early.
Proposal – Prepper Store. “The Sutler” (zoetelaar) Update – Mission Statement. Updates – UP Expansion — Long-Term SEEDS Community Goal. Proposal – Basque Shepherd — Community Recruitment Goal. Ongoing – University Partnership & Academic Credit Goals. End
Note October is the month the ancient world understood best — the veil thins, the harvest is in, the darkness comes early and with purpose. The Celts didn’t fear this. They lit fires, told stories, and honored those who had gone before. We do the same. There is, as always, never nothing to do at the PEACH — and in October, the woods are waiting.
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Living Pan-European and American Cultural and Heritage Community Center
SEEDS Projects- SUBSCRIBE STAR.
- EMAIL: peachcommunity yahoo.com.
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.Title Type Theme Composer Come Follow Me To the Greenwood 3-Part Round Autumn Hilton O, How Lovely Is the Evening 3-Part Round Evening American Folk All Things Bright And Beautiful Strophic Hymn Creation Alexander Ash Grove Strophic Hymn Gratitude Onn / Britten The Canticle of the Sun Choral/Chanted Elements St. Francis/Haugen .
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