October

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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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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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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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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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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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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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A Rhyme For Bridget
— Elenore Farjeon

Saint Bridget she was beautiful
In feature and in deed,
And she would give the world away
To anyone in need.
It was enough for her to know
Of beggars at her door
That women starved, and babes were cold,
And ragged men were poor.

Saint Bridget gave the world away
And cut her golden hair,
To dwell beneath the Holy Oak
Men speak of as Kildare.
The stick she put her lips upon
Broke straightway into flower,
The sunbeam in her greenwood cell
Lingered beyond its hour.

Saint Bridget laid her beauty by
That earth might leave her be,
And God bestowed it twice on her
Till angels leaned to see.
“Look, look! there goes the loveliest one
In Ireland ever known,
Our Bride who gave the world away
And made all heaven her own.”

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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.

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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 of the Aedui, both were considered aristocratic tribesmen in Gaul in the 1st century BC. Their life and story are told here in,  Caesar’s Betrayal.

 

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Celtic Tales – Every Saturday In October on PEACH Radio – 7PM

aes sídhe
nuckalavee
broonies
banshee
sìdh
Áine Chlair
kelpies
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..bíodh eagla ort!

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Stories
Tale of Jack Killian O’Sullivan, a.k.a. Stingy Jack – Man Who Tricked the Devil.
The Cailleach – Celtic Crone, Goddess of Winter.

Daniel O’Connell’s emancipation campaign

Gaelic League dance codification

More vivid storytelling tone

 

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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 Bealltainn)
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.

 

 

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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.

 

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The tragedy of the Roman victory was that its vertical structure eventually crumbled, leaving a massive power vacuum in its wake. When the imperial legions pulled out of Britain, the frontier collapsed into a chaotic, darkening world. It is out of this immediate, fragmented wreckage that the Arthurian Legend emerges.
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Arthur King of the Brits 650AD

 

Merlin The Ghost of the Druids —

 

M3 – Merlin —  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.

Part #2.50 – side parts Arthur & His Knights. 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.

Arthur Pendragon

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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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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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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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Irish Dance
Celtic Irish ~500 BC onward
The origin and ancient roots of Irish dance evolved over centuries in Ireland. Celtic folk dances were often in circular formations around sacred trees during religious rituals. These stem from the Druids who honored nature and the sun. Early dances emphasized group patterns, music, and seasonal celebrations. Traces of these formations survive in Irish dances today.

Early Christian & Medieval period, 5th–12th centuries
Christianity blended with Celtic customs. Dances began to appear in religious ceremonies, feasts, and social gatherings. In the 12th century, the Normans introduced new forms like the “Carol,” circular singing and dancing, which influenced many village traditions. Irish dance and music were tied to social gatherings, storytelling, and clan identity — seen by the English as potential sites of rebellion or Catholic resistance. Crossroads dances, wakes, and feast days were communal events that reinforced Irish identity. Traveling dance masters taught intricate solo steps across Ireland, including reels, jigs, and hornpipes influenced by Scottish and English styles.

Penal Laws 1695–1728, English Suppression of Irish Dances
It all began after the Tudor conquest and the Flight of the Earls, 1607. England tightened control over Ireland. The Plantation of Ulster – 1609, displaced native Irish landowners, and English and British authorities viewed Gaelic culture; language, music and dance, as a threat to loyalty and Protestant dominance. Penal Laws passed after the Williamite, 1689–1691, and the Treaty of Limerick. Key measures included: Banning Catholics from owning land, restricting Catholic worship and clergy, voting, holding public office, educating their children, the suppressing Gaelic culture, bans on Irish language in schools, restrictions on assemblies, and indirect pressure on music and dance as “popish” or seditious activities.

While no law explicitly banned Irish dance, the Penal Laws made public gatherings risky. Dance masters were often itinerant and Catholic, so they operated secretly. Dancing at wakes, weddings, or crossroads could be interpreted as unlawful assembly or rebellion. English authorities and local magistrates sometimes raided or fined such events.

Public gatherings were risky so Irish dance masters taught in secret — barns, kitchens, private homes, crossroads at night. Dancers had to be able to stop instantly if authorities approached. Arms held tight to the sides made the upper body look almost stationary from a distance or through a window and door crack — only the feet were moving fast below the waistline, so a passerby or spy might not immediately recognize it as dancing. Minimal upper-body movement became the norm. Over generations, this necessity turned into a stylistic feature. The arms-still, feet-blurring style became the “proper” way to dance — elegant, controlled, almost defiant in its restraint. The “arms glued to sides, feet going like mad” look was not an ancient Celtic tradition. It evolved as a survival mechanism during centuries of suppression, then got preserved and celebrated as “authentic Irish” when the culture was reclaimed.

The English, British suppression peaked under the Penal Laws driven by fear of Catholic, and Gaelic rebellion, but weakened as Catholic rights returned. Dance went underground for over a century, survived in secret, and emerged stronger in the Gaelic Revival. The rigid, upright posture, arms held close to the sides, often completely still or with minimal movement, and feet performing rapidly, with intricate steps in close unison are directly linked to the suppression of Irish dance during the Penal Laws era.

18th–19th Centuries – Gradual Relaxation,
Little by little the Penal Laws were slowly dismantled after Catholic Relief Acts, 1778, 1782, 1793, allowing Catholics limited rights: land ownership, education, etc… By 1829, the Catholic Emancipation Act,  led by Daniel O’Connell’s campaign removed most major restrictions.  Suppression eased in the late 1700s and early 1800s as enforcement weakened. Dance masters resurfaced openly, teaching in barns and homes.

In the late 1800s, when the Gaelic Revival and the Gaelic League, revived and codified Irish dance, they formalized this posture as the standard for competitive stepdance. It was no longer just practical — it became symbolic of Irish resilience and identity under pressure. Suppression eased in the late 1700s and early 1800s as enforcement weakened. Dance masters resurfaced openly, teaching in barns and homes.

Late 19th–20th centuries:
Gaelic Revival (1890s onward) revived and codified Irish dance. The Gaelic League (1893) standardized forms and created competitions. Sean-nós, “old style” improvised solo dance from western Ireland remained freer. Irish dance now reflected Celtic heritage, nature-based, communal, rhythmic, while blending influences; Norman, English, Scottish, and adapting through history. It’s both a living tradition and a global performance art today.

 

 

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Devil In The Garden
CURE for Carrot Fly – devils favorite food – onions radishes chickens oregano marigolds fly ash October harvest. Make a mock figure of the devil in the garden – use a fork carrot, stab him in the eyes, take a compound carrot [at least 5] twist this in through the heart, take a very large long and powerful carrot drive it through the brain. Mark the head hands and feet with the points of a star by planting the marigolds. Sow the perimeter with onions & garlic make an X with the onions. On the outer edge oregano [keep an eye on this herb, it mocks the ego]. After harvest line the perimeter with fly ash and if you hate rats use rat ash as well. plant carrots with friends, radishes onions & chickens.

Dryads – Hamadryás, pl: Hamadryádes is a tree nymph. They are born bonded to a certain tree on which their life depends. Some maintain that a Hamadryad is the tree itself, with a normal dryad being simply the indwelling entity, or spirit, of the tree. If the tree should die, the Hamadryad associated with it would die as well. For this reason, both dryads and the other gods would punish mortals.

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Cultural & Historical Foundations Outline – Druid & Celtic Mysteries and The Arthurian Dawn

Ancient Celtic Roots, c. 1200–54 BC

• • Hallstatt (proto-Celtic, c. 1200 BC) and La Tène cultures
  • Advanced art, migrations across Europe, trade with Etruscans & Greeks, family values, iron innovations.

Druidic Wisdom & Roman Encounter, c. 54 BC–410 AD

• Druids as bards, ovates, vates.
• Soul immortality, oak & mistletoe rituals, shape-shifting lore, mystical sight.
• Caesar’s invasions (54 BC); Roman withdrawal leaves Celtic tribes resisting invaders.

Post-Roman Britain & Arthur’s Legend, c. 410–600 AD

• Saint Patrick spreads Christianity, c. 385–461 AD
• Arthur, c. 400/500 AD, son of Uther, raised by Merlin.
• Unites Britons against Saxons & Picts.
• Round Table knights quest for Holy Grail in Christ’s name; fatal battle at Camlann, mystical Avalon burial—”once and future king.”

Anglo-Saxon Era, c. 500–1066 AD

• Villages with priests & smiths
• Beowulf epic recited
• Viking raids intensify
• Alfred the Great, 849–899 AD
• defends, ends with Harold Godwinson’s fall at Hastings, 1066 AD.

 

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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HISTORY — OCTOBER — Celts, Druids, Arthur, Carolingians.
Cultural & Historical Foundations Outline
Druids, Celts, Picts, Arthur, Saxons, Normans — Before Time AD – 1066 AD.
SECTION I: The Archaeology Baseline — Proto–Celtic Hallstatt Culture & La Tène iron-innovation data. Unitika Culture,  Western Bell Culture, Tumulus Culture, Urnfield Culture.
SECTION II:  The Celts — Daughters and Sons of Albion.
SECTION III:  The Druids — The Priests.
SECTION IV: The Roman Accounts — The raw, unvarnished quotes from Julius Caesar (54 BC) and Cicero’s De Divinatione.
SECTION V: The Chieftain Rift — The intense geopolitical history of Divitiacus, Dumnorix, and the Aedui campaign in Burgundy.
SECTION VI: Boudicca, the fierce Celtic queen and her rebellion 60–61 AD.
SECTION VII: Druids make way for Christianity.
SECTION VIII: From Pagan to Christ — The Institutional Shift — The historical annals of St. Patrick (432 AD), High King Lugaid, and the Synod of Whitby (664 AD).
SECTION IX: The Legend of King Arthur:

Arthur’s Childhood —
Merlin —
Knights of the Round Table —
Camelot —

SECTION X: The Carolingian —

Pepin the short –  I, II, III —
Pope Stephen II usurpation
Charlemagne —
Europe —

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* Possible move from SEPT  —  SECTION : Eschenbach’s Parsifal (Legend): The Hero’s Journey.

Blessing ~ St Francis ~ Pretzels

part #1 Celts Druids from the beginning [whatever that is] to the Romans {longest}

parts #2 Dark Ages – 376 = Monks Patrick – Pepin

3rd Harvest

parts #3 Carolingians to Europe bleeds a bit into November

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

Perilous Path ~Samhaim – Hallowe’en

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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 Bealltainn)
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.

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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Irish Dance
Celtic Irish ~500 BC onward
The origin and ancient roots of Irish dance evolved over centuries in Ireland. Celtic folk dances were often in circular formations around sacred trees during religious rituals. These stem from the Druids who honored nature and the sun. Early dances emphasized group patterns, music, and seasonal celebrations. Traces of these formations survive in Irish dances today.

Early Christian & Medieval period, 5th–12th centuries
Christianity blended with Celtic customs. Dances began to appear in religious ceremonies, feasts, and social gatherings. In the 12th century, the Normans introduced new forms like the “Carol,” circular singing and dancing, which influenced many village traditions. Irish dance and music were tied to social gatherings, storytelling, and clan identity — seen by the English as potential sites of rebellion or Catholic resistance. Crossroads dances, wakes, and feast days were communal events that reinforced Irish identity. Traveling dance masters taught intricate solo steps across Ireland, including reels, jigs, and hornpipes influenced by Scottish and English styles.

Penal Laws 1695–1728, English Suppression of Irish Dances
It all began after the Tudor conquest and the Flight of the Earls, 1607. England tightened control over Ireland. The Plantation of Ulster – 1609, displaced native Irish landowners, and English and British authorities viewed Gaelic culture; language, music and dance, as a threat to loyalty and Protestant dominance. Penal Laws passed after the Williamite, 1689–1691, and the Treaty of Limerick. Key measures included: Banning Catholics from owning land, restricting Catholic worship and clergy, voting, holding public office, educating their children, the suppressing Gaelic culture, bans on Irish language in schools, restrictions on assemblies, and indirect pressure on music and dance as “popish” or seditious activities.

While no law explicitly banned Irish dance, the Penal Laws made public gatherings risky. Dance masters were often itinerant and Catholic, so they operated secretly. Dancing at wakes, weddings, or crossroads could be interpreted as unlawful assembly or rebellion. English authorities and local magistrates sometimes raided or fined such events.

Public gatherings were risky so Irish dance masters taught in secret — barns, kitchens, private homes, crossroads at night. Dancers had to be able to stop instantly if authorities approached. Arms held tight to the sides made the upper body look almost stationary from a distance or through a window and door crack — only the feet were moving fast below the waistline, so a passerby or spy might not immediately recognize it as dancing. Minimal upper-body movement became the norm. Over generations, this necessity turned into a stylistic feature. The arms-still, feet-blurring style became the “proper” way to dance — elegant, controlled, almost defiant in its restraint. The “arms glued to sides, feet going like mad” look was not an ancient Celtic tradition. It evolved as a survival mechanism during centuries of suppression, then got preserved and celebrated as “authentic Irish” when the culture was reclaimed.

The English, British suppression peaked under the Penal Laws driven by fear of Catholic, and Gaelic rebellion, but weakened as Catholic rights returned. Dance went underground for over a century, survived in secret, and emerged stronger in the Gaelic Revival. The rigid, upright posture, arms held close to the sides, often completely still or with minimal movement, and feet performing rapidly, with intricate steps in close unison are directly linked to the suppression of Irish dance during the Penal Laws era.

18th–19th Centuries – Gradual Relaxation,
Little by little the Penal Laws were slowly dismantled after Catholic Relief Acts, 1778, 1782, 1793, allowing Catholics limited rights: land ownership, education, etc… By 1829, the Catholic Emancipation Act,  led by Daniel O’Connell’s campaign removed most major restrictions.  Suppression eased in the late 1700s and early 1800s as enforcement weakened. Dance masters resurfaced openly, teaching in barns and homes.

In the late 1800s, when the Gaelic Revival and the Gaelic League, revived and codified Irish dance, they formalized this posture as the standard for competitive stepdance. It was no longer just practical — it became symbolic of Irish resilience and identity under pressure. Suppression eased in the late 1700s and early 1800s as enforcement weakened. Dance masters resurfaced openly, teaching in barns and homes.

Late 19th–20th centuries:
Gaelic Revival (1890s onward) revived and codified Irish dance. The Gaelic League (1893) standardized forms and created competitions. Sean-nós, “old style” improvised solo dance from western Ireland remained freer. Irish dance now reflected Celtic heritage, nature-based, communal, rhythmic, while blending influences; Norman, English, Scottish, and adapting through history. It’s both a living tradition and a global performance art today.

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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.

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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. 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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