DRUIDISM AND VEDISM COMPARED

by Michel-Gérald Boutet, autumn, 2000

ABSTRACT

Many have heard about druidism but few have a true picture of what
druidism was, and is in truth. The many misconceptions entertained by the
general public have blurred the picture to the point where it is
unrecognisable as a western brand of Vedism. Most people confuse it with
witchcraft and wizardry. This is mainly due to the fact that it was
denigrated and fakirised by the dominating faith introduced into Europe by
the Romans around the third century of the Common Era. Christianism,
not unlike the other monolithic monotheistic religions does not tolerate
competition. The following are my views gained from inside the tradition.

What it is not

· Druidism isn't a form of shamanism.

· It isn't wizardry either; although the name drui (magician) came to be
taken for such in modern Irish.
· It is in no way connected with witchcraft or other forms of modern occult
lores.
· It isn't an offshoot of Freemasonry, although many associations
proclaiming to be Neo-druidical are Masonic lodges.
· It isn't an isolated cult practised only by the Celts of the Celtic fringe
(Ireland, Scotland, Wales and Brittany).

What it is

The ministry of the Druids was called Druidiaxto in the ancient sacred
language (Celtica). "The Druids were the Brahmans of the West", more
than an aphorism this is a statement of fact. First, the etymology; Druid
stems from the Celtic root Dru-Uides (pl. of Dru-Uis) for "firm knowers".
Same as Celtic Uidta||Uidtu = Science, Knowledge, a cognate of the
Sanskrit Veda.
A cognate of the theonym Visnu is also found in Celtic as Uisunos/-a/-on
= 'worthy', 'dignified'. Visnu is said to derive ultimately from "Vi-", with a
general meaning of separation or of distance.
This is expanded into Visnu, which means "all-pervading". The Celtic
cognate Uisunos relates to a Vedic Sanskrit word, Visune. Druuos, "the
firm" also has a Sanskrit cognate in the name Dhruva, the Pole Star.
Druides were the keepers and maintainers of the Dru-Uidiia (Dhru-Vidyà
in Skt form), a body of lore which has unfortunately disappeared with the
last Druids around the Vth c. CE, but which was revived, in part, during
the Medieval Ages until it was restored in 1717 CE. Therefore, Dru-Uidiia
(Firm Knowledge) was comparable to Trayi-Vidyà with its three main
Vedas: Rigveda, Sàmaveda, and Yajurveda. Here we find the same
propensity for word-play, çlesha, on Trii-Uidiia and Dru-Uidiia. Good for
the etymology. How about the theological content?

Druidism, like Vedism was articulated on the concepts of Monism and

Relativism, of Monism and Dualism, that is, of Impersonalism and
Personalism. Same dialectic as with Advaita-vedanta (Nondualistic) and
Suddha-dvaita (Pure dualism). With the Druids these two philosophies
were incorporated into a unified concept that individual souls partook of
the same nature as the Uxellimon, the Brahman, but were also different in
that they were endowed with individual personalities and therefore
different but similar (Relativism).
The Original teachings of the Druids emanated from the Seven Sages or
Sextendiriones, the Stars of Ursa Major also called Eburoi, the Boars.
They were the mind sons of the God Dagodeuos called Uesos (Knower),
Uocomarcos (Research), Sulacsus (Wisdom), Uirionos (Truth), Ueros
(True), Andiatis (Superior), and Uindonos (Whitely).
These teachings in relation to Uidiia were then given to the ancient Druid
Master Tundos, the Salmon of Knowledge keeper of the fountainhead,
who lived before the First Age, Aes Nemeti (Krita Yuga), Age of the
Holy. His lineage was revived by Tundos Carrillos in the second Age.
Along with the lineage of Tundos in the second Age (Aes Uironi, the Age
of Truth or Treta Yuga) was that of Uindonos another great avatar whose
line was carried into the Christian era.
First and foremost were the prime Druids of the Prime Age, Uesos, the
Knower, Uocomarcos, the Research, and Sulacsus, the Wisdom, who
initiated the Four Masters' lineage. The Four Masters were the ever
youthful mind-born sons of Dits Ater (or Brannos /Dagodeuos, the Celtic
Brahma) identical to the Four Kumaras.
These included:
Arios, the Noble, or Uisciatis (Waterlord) North;
Semiatis, the Subtle, if not Uoros (Underly), East;
Marouesos, of Great Knowledge, if not Andiatis (Superior) or Morios, (the
Sea) South;
and Uros (the Pure/Fire), if not Uindonos or Esdratis, the Lord who has
the Way, West.
Other ancient seers were Matugenos, son of the Bear, Meneuos, of the
three Mantric sounds, Tasgos, a Druid of Nodons, Dallanos, a great
theologian-seer in the Aes Danuos (Dvàpara Yuga) or Age of Boons.
Amarogenos, "of Sorrow", a prime Druid of the Aes Miletonens (Age of
Havoc) at the start of this Age of Kali, and, Catubatuos, the Fighter of
Death, Magus Retas, Servant of the Wheel, a great theologian and
politician.

Amarogenos, who in later traditions was hailed as the first Druid, seer to
have set foot in the western land (Ireland via Iberia) cried out an
extraordinary incantation resounding with the same intensity as those of
the Bhagavad Gita.

It is remarkable that both poetic boasts be separated more by space than by

time! Compare for yourselves :

On the druidic side:

The Song of Amarogenos the Druid

I am a wind on the sea

I am a wave of the ocean
I am the roar of the sea,
I am a powerful ox,
I am a hawk on a cliff,
I am a dewdrop in the sunshine,
I am a boar for valor,
I am a salmon in pools,
I am a lake in a plain,
I am the strength of art,
I am a spear with spoils that wages battle,
I am a man that shapes fire for a head.
Who clears the stone-place of the mountain?
What the place in which the setting of the sun lies?
Who has sought peace without fear seven times?
Who names the waterfalls?
Who brings his cattle from the house of Tethra?
What person, what god Forms weapons in a fort?
In a fort that nourishes satirists,
Chants a petition, divides the Ogam letters,
Separates a fleet, has sung praises?
A wise satirist.

He sang afterwards to increase fish in the creeks:

Fishful sea-
Fertile land-
Burst of fish-
Fish under wave-
With courses of birds--
Rough Sea-
A white wall--
With hundreds of salmon-
Broad Whale-
A port song-
A burst of fish.

And on the Vedic side:

Knowledge of the Absolute O son of Kunti, I am the taste of water,

the light of the sun and the moon,
the syllable ôm in the Vedic mantras;
I am the sound in ether and ability in man.
I am the original fragrance of the earth,
and I am the heat in fire.
I am the life of all that lives,
and I am the penances of all ascetics.
O son of Prthà, know that
I am the original seed
of all existences,
the intelligence of the intelligent,
and prowess of all powerful men.
I am the strength of the strong,
devoid of passion and desire.
I am kàma-ràga which is not contrary to dharma,
O lord of the Bhàratas (Arjuna).
Know that all states of being
be they of goodness,
passion or ignorance
are manifested by my energy.
Iam, in one sense,
everything, but
I am independent.
I am not under the modes of material nature,
for they, on the contrary, are within Me.
Deluded by the three modes,
the whole world does not know Me,
who am above the modes
and exaustible.
(BG chapt. 10. v. 8, 9, 10, 11, 12, 13)

The Yoga of the Supreme Person

I am the fire of digestion in the bodies of all living entities,

and I join with the air of life, out going and incoming,
to digest the four kinds of foodstuff.
I am seated in everyone's heart,
and from Me come remembrance,
knowledge and forgetfulness.
By all the Vedas,
I am to be known.
Indeed,
I am the compiler of Vedànta,
and I am the Knower of Vedas.
(BG chapt 15; v.14, 15)

Then again, the similarities in liturgical vocabulary are much too alike to
be coincidental. Here are just a few examples:

Sanskrit: angiras (messenger, a great sage); Celtic agetos (messenger,

godly messenger, angel/cf. Greek: aggelos) Sanskrit arya (freeman), -
Celtic :arios (nobleman) Sanskrit artha (living); Celtic: uritus (profit,
gain) Sanskrit: avidya (ignorance); Celtic: anuidiia (ignorance) Sanskrit:
Buddhi (planet Mercury); Celtic: Boudios (planet Mercury) Sanskrit:
deva (god); Celtic deuos (god) Sanscrit: dharma (ritual law); Celtic :
dedma (ritual law) Sanskrit: dhruva (firm, Pole Star); Celtic druuos (firm,
Pole Star) Sanskrit gunas (literally rope, a yoke); Celtic: ganna || ganno
(contenance, fatality, as a yoke) Sanskrit: manu (man , mankind); Celtic:
manos (man, human/cf. manus: Germanic) Sanskrit: namas (bow ,
obeisance , reverential salutation , adoration); Celtic namos||nemos (sky
vault, heaven, ether) Sanskrit kàma, the mode of kâma (goodness); Celtic:
coima (softness, lovingness) Sanskrit - raja (king); Celtic rixs (king),
Sanskrit: Surya (Sun); Celtic: Sauelios (Sun) Sanskrit: veda (science
knowledge, insight, vision); Celtic: uidta || uidtu (science knowledge,
insight, vision. Sanskrit: Vidya (science, knowledge, conception); Uidia ||
Uidiia (science, knowledge, conception).

The Celtic divinity Esus, word which expresses lordship, deity, and
goodness (from Aesus||Aisus = "Breath", "Deity", and punning with Uesos
= "Knowing", "Good by excellence") is identical to the etruccan Ais (SIA)
"an idea of divinity" and Hittite Ishas (+àsu > asura by coalescing).
It finds its parallels in the Germanic Asar (+ ansuz by coalescing), and is
similar to the Avestic ahu > ahura and Vedic Asa > Ash. The Celtic
goddesses Ana and Danua are analogues of the Vedic goddesses Anahita
and Danu. Maya also finds her counterpart in the Celtic Maiia and Italic
Maea, goddess of Homes.
The Celtic Adido is close to the Vedic Aditi, and Ander could be the true
name of Lugus, the Celtic Indra. Following the Trimurti deities, Rudra
finds his match in the Celtic Roudios, while Ogmios can be compared to
Vohumanah.
It is still debated as to whether Medros or Meduris is to be closened to
Mitra, but nevertheless, both participate of the same respective divine
order in that Medros is Mitraesque. Varuna is Ueranos (when not To-
Ueranos > Taranos), comparable to the Greek Ouranos and Latin Uranus.
Interestingly, the Celtic Taranos seems to be the product of the same
semantic shift as the Sanskrit Taranih. Likewise, there are Italic, Hellenic
or Germanic deities comparable to the Vedic ones but not found with
Celtic cognates. For example: Idaspâti for Nrayan corresponds to Poseidon
in Greek, Fosites in Germanic while he is called Nectanos (Washed) in
Celtic. As for Narayan, he is Nereus in Greek, Nereius in Latin, and Lero
(Flow) in Celtic (J. Monard 2001).
Conversely, the sunrise divinity Ushas finds its cognates in the Celtic
Uasris and Uara, while it is Aurora in Latin or Eos in Greek. Other
interesting matches are the gods Uisuna||Uesuna and Uisunos (Dignified,
Worthy) and Vishnu.

The other parallels are much too great to enumerate in such a short notice
so we will just give some of the examples that first come to mind:
 TABLE OF COMPARISONS

VEDIC / DRU-UIDIC

1. The term Vedic derives from the Sanskrit Vidya meaning knowledge,
science, learning, scholarship, and philosophy.

The term Druidic derives from Uidiia (cf. Uidia) meaning knowledge,
science, learning, scholarship, and philosophy with Dru- (same as Sanskrit
dhru-) as an adjectival prefix meaning firm, and hard; thus firm knowledge
or science. In Vedic terms, it is Dhru-Vidya.

2. There are four classifications in the Vedas: Rig Veda, Sama Veda,
Atharva Veda, and Yajur Veda.

There are four classifications in the canonical druidic texts: Marocastus,

the Great Story, Barna Nemeti, the Judgements of Nemetos, Uidtu
Garmianom the Science of Invocations (Garman), and Uidto Cantlonos the
Science of Song (Cano),the fourth. "Cantalones" is the name of that
division,

3. The gods of the Vedas are referred to as deva, meaning "shining one."
 The gods of the Celts are called deuoi, meaning "shining ones."

4. The soul in the Vedas is atman.

The Celtic word for soul is anamu punning with anatia, the Celtic term for
breath.

5. The early Vedic pantheon included deities of fire, solar, atmospheric

and nature forces, ritual stimulants, speech, crafts, arts, harvests, medicine,
justice, ethical/ecological order, war, battles of malevolent beings. River
Goddesses represented sovereignty, arts and fertility. Gods often had
overlapping functions.
Celtic deities included Gods who actualised nature forces, promulgated
ethics, justice, knowledge, speech, arts, crafts, medicine, and harvests,
gave war courage and battled forces of darkness, also including Goddesses
of rivers, land, sovereignty, arts, fertility and motherhood. Gods were
often polyvalent and tri-functioned.

6. Vedic God of rain and thunder was Indra who carried thunderbolts.
Vedic God of fire is Agni, meaning fire. The solar Being is Surya.

Celtic God of thunder was Taranus who carried thunderbolts. God of fire
is Aedus, also meaning fire. The sun Deity is Grannos, Oinogustios or
Belenos when not simply Sauelios.

7. The Goddess Danu appears in the Vedic story "The Churning of the
Oceans," a story with parallels Celtic mythology. Danu in Sanskrit means
"divine waters" and "moisture."

The Celtic stories of the goddess Danua (< Danu) and the Danube
(Danubia) is a parallel to that of Ganga and the Ganges. Danua in Celtic
means "high rushing waters" and impetuous".
 Celtic cosmology is an exact parallel of Vedic cosmology:

8. Vedic cosmology describes cosmic creation as the sacrifice of Purusha,

the Primal Being. The Vedic word for breath is Prana.
Celtic cosmology conceived of cosmic creation as the dismembering of
Bitus (World), the Cosmic Giant, when not Ancu = "Fatality"; or Ailm,
the primal sound) as primal sacrifice victim. The Celtic word for breath is
Aesus.

9. The universe existence span-called kalpa-ends in a

repeatingcreation/destruction cycle through fire and water, symbolic of
primal light and sound. The Brahmins count four Ages: Krta or Satya
Yuga (Golden Age, "the Age of Truth"), Treta Yuga (Third Age), Dvàpara
Yuga (Second Age), and Kali Yuga (Dark Age)
The Druids taught that the universe is destroyed in the disbalance of
elements and is re-constructed through fire and water in a repeating cycle
called Aeiiôn. The Reconstruction termed Areudengto (> Erdathe gdl)
initiates the new cycle.The Druids counted four Ages: Aiuestu Nemeti
(Age of Holy/Golden Age), Aiuestu Uirionas (Age of Truth/Silver Age),
Aiuestu Danuion (Age of Boons/Bronze Age), and Aiuestu Miletonion
(Age of Havoc/Iron Age)

10. Vedic cosmology perceives three interrelating worlds-a physical

world, an astral world of the ancestors, the souls of the dead and demi-
gods, and a causal universe of deities, of Supreme Being and primal
energy; plus a fourth netherworld.
Druidic cosmology also perceives three interrelating worlds: an
underworld called uodumnon, an earthly realm called bitu or dumnon, a
heavenly realm of dead heroes and gods called rigosedon; and a white
realm of supreme deities and energy source of stars called uindobitu. Plus
a forth netherworld termed andumnon.
11. The Vedic macrocosm is divided into four lands and cities occupied by
celestial beings and spirit entities of similar character. On these planes
called lokas, time is abnormally expanded.
The druidic three or four worlds are in turn described as planes (Magoi)
called fields of existence, occupied by spirit beings and similar
disincarnate souls. Time is also expanded in the Magoi.

12. In Vedic thought, departed souls dwelled in refined or otherworldly

places until their next reincarnation in human or animal form.
In druidic thought, souls of the deceased continue existence in subtle or
underworldly realms called Sidoi until entry into the next human or animal
body.
13. The Vedic earth world is called bhu for "relm of the living".
The Celtic earth world is called bitu also for "relm of the living".

14. The Vedic calendar is based on 12 lunar months with an embolismic

month added every 3-year and 5-years to harmonise with solar cycles.
The Druidical calendar is based on 12 lunar months with an embolismic
month added every 3 and 5-years to harmonise with solar cycles. The
Coligny calendar was based on 62 lunar months (5 years +) intercalated to
a 3-year solar cycle for solstice correction.

15. In the Vedic calendar, the sixth day of the moon called Mahatithi
(Great Day) was held in great reverence.
As reported by Pliny the Elder, the Druids held the sixth day of the moon
as highly sacred. This sixth day, Nemetolatis, marks the eve of the novena
called Noiolates in Celtic. Likewise, in the Roman calendar, the sixth day
called Pridie Nonas marks the end of Kalendae days initiating the month
while Nonae, the seventh day, initiates the novena (nine days).

16. Brahmans studied the stars and made astronomical calculations,

speculated on their movements and measured their distances. Vedic
astronomy was applied to astrology, and the Brahmin astrologers closely
observed the skies.
Likewise Druids studied the stars, stellar motion, as applied to navigation
and speculated on the size and nature of the universe. Druidic astronomy
was applied to astrology, and the druid astrologers closely observed the
skies.

17. Vedic astrologers use a system called nakshatras in Sanskrit..

Ancient Celtic astrologers used a similar system based on twenty-seven
lunar mansions called Lettoi Luxnas. Like the Hindu Soma, the god
Alpillis, husband of Medua "drunkenness", had a circular palace
constructed with twenty-seven windows through which he could gaze on
his twenty-seven "star wives."
 18. One fascinating parallel is that the ancient Irish and Hindus used the
name Budh for the planet Mercury. The stem budh appears in all the Celtic
languages, as it does in Sanskrit, as meaning "all victorious," "gift of
teaching," "accomplished," "enlightened," "exalted" and so on. Boudios
was the Celtic name for Mercury!

19. The Vedic priestly caste was that of the Brahmans.

The Druids were not simply a priesthood. They were the intellectual caste
of ancient Celtic society, incorporating all the professions: judges,
lawyers, medical doctors, ambassadors, historians and so forth, just as
does the Brahman caste.

20. The Sanskrit term for invocation is hotar and the oblation carrier was
called a Brahman.
The Celtic word for invocation is gutuater and the oblation carrier was
called a Beromen.

21. Celtic priests, as did the Vedic priests, taught that human souls were
indestructible, but that the universe ends and returns through fire and
water in a repeating cycle.

22. The central Vedic ritual was the fire sacrifice, performed in geometric
pits with offerings of ghee, spices, rice-conducted by hymn-and-mantra-
chanting Brahmins.
The central Celtic ritual was the fire sacrifice, conducted in geometric pits
with offerings of clarified butter (embmen), herbs, and mead and flour
cakes, conducted by chanting druids.

23. The Vedic priesthood-the brahmins-memorised the scriptural and

societal law knowledge of the Hindus, passing it on orally, forbidding
writing. Brahmins formed several divisions associated with the fire ritual
duties. Enlightened Brahmins became rishi seers. Others advised kings
and some specialised in medicine and astronomy/astrology.
Enlightened Celtic seers were called druuides, meaning "Firm knowers."
and were part of a class of priests called nemetes (from nemetos =
"sacred" and nemos "sky", "ether». They memorised the entire knowledge
of the Celts and passed it on orally, forbidding written transmission. They
were divided into several classes: seers, judges, royal advisors, hymn
chanters, poet bards, and sacrificers. They were also astronomers, healers
and magicians.

24. Brahmins studied for 12 years in a gurukulam to master oral, ritual,

mathematical, astronomical knowledge.
Druids studied for 20 years in strict discipleship to master their oral, ritual,
law, science and psychic arts.
 25. Poet seers of the Vedic literature memorised lengthy poetic sagas
conveying spiritual knowledge and dharmic duty. The poetic metre was a
fixed syllable line, free form, with 3-part cadence at end.
Poet seers of Celtic literature memorised extremely lengthy poetic sagas
that communicated spiritual metaphysics and civic laws. The poetic metre
was a fixed syllable line, free form, with 3-part cadence at end.
In ancient Celtic society as in ancient Vedic society, there was a class of
poets who acted as charioteers to the warriors they were also their
intimates and friends. In Vedic and Celtic sagas these charioteers extolled
the prowess of the warriors.

26. Vedic ascetics practised Yoga a breathing technique of postures and

meditation skills in a spiritual process called tapas (heat), generating high
body heat.
Druid ascetics practised Iugon a breathing technique of postures and
meditation techniques that gave degrees of ecstasy, often accompanied by
Aedon intense heat in the body.

27. Vedic society divided into four hierarchical castes: priests, warriors,
merchants, workers. Brahmins counselled warrior-kings (rajas). Upward
mobility was sanctioned in Vedas, but later frozen in societal law books.
Celtic society was divided into three or four hierarchical stratas of life:
priests, warriors, producers and craftsmen (including merchants), and
captives. Druids advised warrior-kings known as rixs. The dharmic classes
were never frozen into a caste system.

28. Vedic society prized the supernatural power of truth-saying, piety and
honour, and eloquence in gatherings.
Celts prized the magical power of telling truth, honour/piety among men
and eloquence in conversation and oration.

29. Vedic Hindus prized womanly virtues, and by law sonless fathers
could bequeath property to daughters or arrange her marriage to relatives
for male heirs. Female seers were countenanced, and female ascetics
tended Goddess rites.
Celts honoured women, guarded their virtue, and allowed by law
daughters of sonless fathers to inherit property or to marry kinsmen to bear
male heirs to the father. Pythonesses were sanctioned, and priestesses for
Goddesses favoured.

30. Vedic Hindus followed 8 forms of marriage from arranged to love to

abduction. The groom paid a bride price.
Celts recognised 8 forms of marriage from arranged to love to abduction.
A bride gift was given by the groom.
 31. Vedic society taught four ashrama stages of life: studentship (7-21);
family life (21-49); elder advisor (50-57/60); vanaprasha, the person
becomes a religious seaker 57/60+), in which the individual seeks
enlightenment. The Vedic ideal of a fulfilled life was to live 100 autumns.
The Vedas defined the maturing of the physical self in cycles of seven
years.
Celts defined life stages, "Columns of Age": infancy (0-7), boyhood starts
at 7 («Age of Reason"), adolescence at 14 (2x7), majority at 21 (7x3), plus
two others, to finally come to the mature age of 63 (9x7), in which
enlightening inspiration is sought. The Celtic ideal measure for a man's
life was 81 years ("Thrice the age of a horse (27) is the age of a man (81),
a short existence").

32. The ancient Hindu family unit is four generations from a great-
grandfather.
The Celtic family unit was a group of four generations from a great-
grandfather.

33. By Hindu law, a creditor could fast at the door of the past due debtor,
who then was obligated to protect the health of the creditor and pay the
debt.
By Celtic law a man owed money could fast at the door of the debtor-who
must join the fast-forcing the debtor to pay or enter an arbitration.
On Druids and Brahmans

Many were the scholars who were struck by the great similarities of the Celtic Druids and
Vedic Brahmans. Despite all the similarities, a cognate of the name Brahman is not found
in the neo-Celtic languages. However, it is found in the sister languages of Gaulish, Latin
in particular. The linguist Julius Porkony was the first to propose a common etymon for
the Latin Flamen and Sanskrit Brahman. The Old Aryan language, qualified as proto-
Indo-european by modern linguistic standards had *Blagmen as the root word of both
Flamen and Brahman.
Porkorny saw in it a primitive meaning of 'Opferhandlung', which means the handling of
offerings, that is, 'treatment of offerings' in sacrificial liturgy.
And the Tibetan Buddhist term Lama, from the root Blama, is probably from the Sanskrit
Brahma. Blama had the meaning of 'master', 'teacher', and has nothing to do with the
humble monk. The Blama was more like a spiritual guide, of exceptional merits. In light
of this, the Slavic derived term blago-, connotes 'salutary bringing'. From the Russian
language we have Blago, 'the Good', 'the Salvation'; Blagoj, 'good', 'salutary'. This
bringing us closer to the Brahmanic concepts of 'sacrifice/offering/salvation' held as an
indispensable trio for world preservation and balance.
For it to be operative, it had to be ensured by the Brahman through his ministers the
Brahmana. The Brahmans were not unknown to Ancient Europe, the Greeks transcribed
the name as Braxmanis, and the Romans, as Brachmanus.
In medieval Europe, the name evolved into Bragman from the Late Latin Bragmannus of
the XIIIth century CE.
In this situation, Pokorny had no trouble comparing the Vedic Brâhman with the
Messapian Blamin and Latin Flamen: these two words transcribed as jlamin in Old
Greek. Please bear in mind that Messapian was an Illyric idiom from the Adriatic side of
southern Italy. The Celtic equivalent of this term was Beromen for 'Offering-bearer. Why
it was dropped for the terms Nemetos (Holyman), Druuis (True-seer), no one can tell. We
are just lost in conjectures. One thing sure, at a certain stage in the evolution of Northern
Aryan (Uttara Kuru) thought, Offering-bearers became called True Seers. This probably
because the Uidiia (Vidya) were the structuring hymns of the Proto-Cimmerian priestly
class.

In time, through separation, each Aryan culture developed its own class of ministers. The
Celts had synonymous terms for their Dru-Uides and Su-Uides for "very knowledged"
and "well knowledged" (from uidtu = knowing/knowledge - same family as the Sanskrit
word Veda).

These two names indicate bodies of lore comparable to the Four Vedas of the Indo-
Aryans. The Druids could have maintained two sets of hymns referred to as the Dru
Uidiia (similar to the Rig Vedas) and the Su Uidiia. One of the duties of the class of
Brahmans was the maintenance of the Vedas. So it would come as no surprise if the
Druuis Suuis was a high level priest responsible for the maintenance of the Uidiia.
The Order: - First specialisation, the Bardoi:
the bards, who practised as minstrel musicians.
1. Bardouassoi, junior bards;
2. Suarioi Bardoi, free bards;
3. Bardoi, full bards who practised as Toutiobardoi (tribal or city bards), Duarioibardoi
(service bards working for high-ranking officials or Tigernobardoi (in service to lords)
and Rigobardoi (in service to kings).

- Second specialisation, the Uates:

Clerics with many functions: cultural (teachers and tutors), arts (fine craftsman, Deuoi
cerdoi), administrators (Clerks, scribes, notaries); Druid substitutes: annalists (Uacies), in
religious duties as assistants in liturgy and ritual; in court duties as cupbearers
(Dedgobarai) and ushers, doorkeepers, announcers or attendants (Duorocustoi or
Duorosaiiadoi); in medical duties as first degree doctors (Uates Leagioi); and finally, in
parapsychological duties as auguries vaticinators (Coiliacoi), and incantators (Cantlioi).

- Third specialisation, the Ueletes:

Superior Vates: acting as Ueledos, "the vate who sees (F. Le Roux)". The vates are
practical and the veletes are clear sighted. The Ueledoi are qualified in the areas of:
Culture: in various teaching duties as in Druidical Celtic (Druuidica Celtica), art of
poetry, and professional training. Training: as story-tellers and narrators (Scetlouacies);
as poets composing works to be recited by the bards; as traditionalists (Senacaticoi),
knowers of the ancient arts; in politics as ambassadors sent on missions; in medicine as
formulators (Leagioi), paramedics, toxicologists, herbalists and physicians; in legal work
as arbitrators (Edrinioi) in formation; and, in parapsychological acts as seers (Ueletes
proper).
-other specialisations: the Bretimones, "noble judges" issued from Nobility and Gutuatres
"invocators":
It is not known how these officials were ranked. Whether they were high ranking Ueletes,
Druids proper, or in a class of their own. From what we know, or at least perceive about
the antique Druidical thought, there is some evidence of a lack of monolithic dogmatism.
There was a dialectical common trunk based on a monist and relativist concept, but no
frozen dogma. The Druidical mind was oriented toward self-improvement through
individual quest. This is the reason why within a same collegial community there could
take place several options. This is indicated by some allusions in antique Greek and Latin
quotations. The main split was probably the belief, or non belief, in polytheistic deities
and as an intermediate compromise in the notion of "hypostases" of the "Un-named",
"Supreme" One: Uxellimon (neutral periphrasis = "the supreme highest). A key definition
was "Druids, the ones to whom it was given to know about the deities and heavenly
powers, and those to whom it was given to ignore them".
1) Common thought: A cosmic supreme deity - yes, most certainly; 2) Area for free
thinking: Subordinate deities, "Hypostases" as expansions of the higher cosmic being;
options: yes, maybe, or not sure.

- Final degree, the Druuides: After having completed the three previous specialisations,
the Ueles (or Ueledoi/Ueletes) entered the final studies curricula in which any or many of
the previous studies were intensified and specialised. Druid training was versatile and
multi-purposed.

The Druid's versatility gave him access to many duties in matters of: Culture:
philosophy, ethics, sciences, (medicine, astronomy, and mathematics when not sacred
geometry), and maintenance of social order and Celtic identity; Politics: the high council,
major arbitrations, futurology; Justice: setting-up of laws, legislation, training of judges,
court of appeal; Religion: theology, presiding over major cults and ceremonies;
Teaching: control over teaching activities since the pedagogical arts and sciences
constituted their major field of activity. Also members of the craft were the: Deiuiciacoi:
"men of the elite" who acted primarily as philosophers and advisor-administrators.

The Lineages, trends within Druidry:

Much as we would argue on the homogeniousness of Druidry, we can also speculate on

the various options within Celtic society, a common belief in a supreme deity and an area
for free speculation in Hypostases of a cosmic being. Oriental influences were certainly
frequent in as much as trade communications were maintained with the Greek colonies of
Massalia (now Marseilles) or in the Celtic colonies in the Balkans and Galatia in Asia
Minor. Not unlike the Brahmans, it seems that the Druids distinguished three superior
qualities in the Godhead. These were: Brennos or Dagodeuos, Brahma "the Creator";
Iuocatus or Esus (Sucellos = "good striker"), Vishnu "the preserver", and Taranis, Dits
Ater, or Roudios Rouesos, RudraïïShiva "the destroyer". The Druids speculated much on
which of these three was most worthy of worship. But then, these three aspects were but
one of the personalities of Dagodeuos. An exegesis of the texts by Le Roux and
Guyonvarc'h shows that the Celts were by far much more conservative than the Indians.
In short, they maintained the ancient Aryanic conception with Lugus as Indra, the
Dagodeuos (Dagda) as Mitra (Law, order and contract) and Ogmios (Ogma) as Varuna,
who later in the Vedic system was replaced by Vishnu and Shiva (Binding, Magic, and
Transcendence). The Sanskrit term Mûrti hints on two notions: one, the ²face², the
²aspect² and two, of ²manifestation² as divine manifestation. Hence the concept of
Trimûrti as the trinity. Celtic terminology yields Ambiluceto (Ambiluc-/Ambilug-) for
²manifestation² without the notion of subordination, and, Lunos for ²aspect² or
TRILUNos/-a/-on as ²triple aspect² for trimûrti. There is also of course, the notion of
subordinate manifestation in the druidic theologoligical jargon as Uostos which has the
meaning of expansion of the Deity. Hence the Gaulish theonym Uasso = ²The
Hypostasis² with the notion of Subordinate, Servant.

"The Gauls claim, on the authority of the Druids, that their whole race is descended from
Dis, lord of the underworld." Ceasar, De Bello Gallico, Book VI)
Ceasar's ranking: Masculine Deities: Mercury (Lugus), Apollo (Belenus), Mars
(Ogmios), Jupiter (Brannos/Dagodeuos), and Feminine Deity: Minerva
(Belisama/Brigantia).

Monism is a theological concept found in the speculations of both Vedic and Classical
commentators. And this, pre-dates by far anything Christian. Monism is from the Greek
monismus, a view that there is only one kind of ultimate substance, or that reality is one
unitary organic whole with no independent parts. The debate between the tenants of pure
monism and relative monism went on during centuries in the pre-Christian world and it is
still going on in India. Around the Vth century B.C.E., Sankarara's interpretation of
Vedic literature is known as advaita-vedànta, that is, monistic Vedism, also called non-
dualist. Advaita maintains that the jiva (eternally fragmentary souls) is identical with the
Godhead. Sankara taught that the jivas were themselves the Absolute Truth, the
Parabrahman, and that there were ultimately no individual variants or personality in
spiritual being. This is what is known as the monist non-personalist school of Vedic
theology. The opposing school is the visitàdvaita, or nondualist school, expounded by the
sage Ramanuja. Ramanuja taught that there is a difference between Parabrahman
(Supreme Brahman) and the jivas. Through an exegesis of everything pertaining to Dru-
uidical theology, it seemed that the Druids maintained relative monism in that both the
Supreme Being (Godhead) and individual souls partook of the same nature but were
different in personality.

The Goddess:
DEVI, is the essential Vedic goddess, that is the essential form of Maya, Draupati,
Sarasvati, Aditi, Durga, Parvati, Uma, Gauri, etc.
The Goddess (Maya||Morigena) is the essential Fate Goddess in that she represents
materiality, material reality, called illusion. The Brahmanic or Druidic student must
become transcendentally situated in the distinction between matter (Jada||Damniio) and
spirit (Brahman||Menmen), and the nature both of illusion or appearance
(Maya||Touerouia) and the supreme Controller-master (Isuara||Aesus).
The main characteristic of the Great Celtic Feminine Deity is that she is UNIQUE in
regard of the four main Masculine Deities. The opposition is the same as with the Vedic
Pandavas who share the same Goddess, Draupati. This is the reason why the Celts did not
keep the godly equivalents of the Classical Juno, Diana and Venus.
Brigit (Sarasvati||Brigantia), the Celtic Minerva, is the spouse, mother and daughter of
Dagda the Dis all at once, and this for the other masculine deities also. This divine
genealogy, transposed or translated into accessible terms is evidently absurd. Bear in
mind that godly being is subjected to other laws existence than those of the living. Being
immortal, this genealogy only helps to situate them in their relationships and interactions.
In this light, the Goddess is the Mater of Matter, the Mother of materiality, the Fate
Goddess. She is interiority, UNIQUE and SOVEREIGN.

THE MAIN *NÂSTEITORATONES - DISCIPLIC LINEAGES OR

SAMPRADAYAS

I- ACA UECO-UINDION, The Sacred Lineage of The Whitely, also called Fege-Finn
or Fionn's Circle:
1) The Yogic practice known in India as the Shaivist Rudra-Sampradaya. The
practitioners of this cult were much involved in yogic practice, astrology and asceticism.
Or...
2) Uigion Uindi (Fionn's divine Circle), The White Cult, not specifically Druidical but
mostly tribal devotion. Was constituted of the main body of devotees within Celtic faith.
These were known as the Toutai Deuas Danonos, the Tuatha Dé Danann or "people of
the Goddess AnuïïDanu". This term should not be confused with Wicca. In Celtic, the
words Uica (sturdiness) or Ueco (to compel folding), whence Uigô (to braid, to weave),
punned with Feige Fionn (Uica/Uigos Uindi = Fionn's circle/braid), a euphemism for the
World Tree and Tree constellations (Prinnioi). This cult was therefore Shivaist-like in
worship. Accent on Dagodeuos and his brother MedrosïïMidir (both "Mitra" aspects) and
Brigantia/Brigindo (Devi).

II- ACA TOUTAI DEUAS DANUNAS, Lineage of the People of the Goddess Danua,
was similar to the Shakti lineage of India. Many of the fertility rites of prosperity and
well-being were carried on for the Goddess and her consort Dagodeuos by her priests and
priestesses. The main focus was on Matrona, Boenda or Sequana as Mother and dispenser
or wealth and health.

III- ACA COUALA-CELTI, The Plenary Lineage of the highly; also called Aca
Petruesues, the Order of the Four Masters:
1) Known in India as Vaisnavas, especially as the Sanat-Kumara Sampradaya. From
around the sixth century BCE was an order of Celtic mystics and philosophers who went
along the same lines as the Brahmanic orders of the Kumara lineage (Vaishnavism). This
tradition seems to have imposed itself over most of the ancient disciplic affiliations of
ancient celticity. Their philosophy was based on beliefs comparable to those found in the
Vedas. These were the four prime Druid-poets, the ever eternal sons of the Dagodeuos
who were responsible for enlightening humankind. The prime gods of this disciplic
affiliation were: Brennos Dagodeuos (Jupiter/Brahma), Nodons (Mars/Varuna), Lugus
(Mercury/Indra), Brigantia (Venus/Devi), with the devotional accent on Dagodeuos as
Aesus Aecuos (Mitra) with Ogmios, an aspect of Nodons (Varuna = Vishnu + Shiva). At
the Old Celtic level, for Sampradaya (= affiliation/allegiance), allegiance to a traditional
custom, we have the terms torato = obedience, and nâsta = custom; thus the coined word
*Nâsteitorato. For Parampara = supreme distance, we have: Uxisamon toadmalnon,
and/or Uxellima exsamia. Another coined word analogous to the Sanskrit Acarya =
founder punning with Ahàra = fosterer, is *Seraltrauos.
2) Suuidiacto, the Apollonians: The Greek cult of Apollo seems to have been borrowed
from the earliest Celts. The Celts had a strong devotion for this God (of light, poetry,
music, healing, love and prophecy) who was called Belenos, or by many other names
such as Maponos, Grannos, Oinogustios, Ogios Mapos and many others when not just
plainly Sonnos or Sauelios the Sun. The practice focused on the devotional mode
(Vaishnavist) for Belenos, who was the god of love and healing, was an expansion of
Belios, the Brilliant. The followers of Apollonios of Thyana, the philosopher with
paranormal know how of Greek Antiquity, and the Krishnaite vaishnavas of Medieval
India, were good examples of this mode of worship. Accent on Ogmios (an aspect of
Varuna).
3) Croba Lugduion (the Bough of the Lugians)/Argantocroba; the Lugouatic cult or
Silver Branch: The Lougouatic cult resumes and combines all the other cults. In Gaul, the
mercurial cults were far more important than any other. In fact, Lugh's power was
believed to contain and exceed all other godly powers. He had all qualities in one, he was
of all classes and assumed all functions. As Manauionos/Manauitanos, he was at the
centre of all activities and as Lugus, he was the "multiple artisan". In this light, Lugus
had not only Odinic qualities and mercurial qualities, but Krishnaic Indra qualities as
well, in that he transcended the entire pantheon. Accent on Lugus (Indra).

III- CROCNOCROBA or ROUDIO CROBA, The Red Bough: This was the warrior's
cult as separate from the cults of the first holy class. Special attention was given to
Setantios Cu-Culantios (< Setanta Cu Chulaind) and other demi-god avataras of Esus.
Accent on Ogmios (Heraklès/Mars/Varuna) and other aspects of the deity as Camulos
and Cocidios Toutatis.

IIII- GREEK LINEAGES:

1) Pythagoreans:
From around 500 BCE, a fellowship following the teachings of Pythagoras a Greek
ascetic, philosopher and scientist-mathematician, revisionist and revivalist, found much
favour with the Druids of Gaul whom he visited in Massilia. It is also maintained that he
had been an auditor of the Druids (Gaul and Galatia), Magi (Persia), Brahmans (India)
and Shamans (Bactria). The Druids belonging to this order were most likely of monistic
philosophy, focusing on the aspects of belief rather than on the charismatic
thaumaturgical Apollonian aspects (Guyonvarc'h and Le Roux 1986).

2) Ptolemaists: From around 300 BCE, was a syncretism of Egyptian and Greek
astrological lore? Ptolemy I or Ptolemy Soter was a general of Alexander the Great who
obtained Egypt after Alexander's death and who founded the Ptolemaic dynasty. His
capital Alexandria became the cultural capital of the Hellenic world. The Irish
manuscripts refer to a Partholon (Bar Ptolemy) who was Ptolemy the II, "son of
Ptolemy". Another Ptolemy, Claudus Ptolemaeus, was a romanised Greek astronomer of
the second century CE and who was responsible for the Ptolemaic system, a theory of
planetary motion developed from the hypotheses of earlier philosophers. An astrological
sect within Aegiptiacto (Egyptian cult) developed around the Greek Ptolemaists of Iberia
and Southern Gaul (Robert Turcan 1989).

CONCLUSION
In light of the many parallels given here, it would be too easy to conclude that Druidism
was a form of Vedism exported from out of India into Europe during the Bronze Age or
vice-versa. If both traditions seem to have a mythic Nordic origin, far from us the notion
of it being taken from Europe by some legendary seer called Ram into India either. From
what we can infer by comparing both traditions, it becomes clear that they evolved from a
common source (Lokamanya Bâl Gangâdhar Tilak), or common sources, stratified in
time and in space over vast periods and distances. What we discover is a very ancient
coherent system of beliefs from the Indus to the Danube. This says much about the power
and radiance of these ancient peoples, who, from the end of the last Ice Age spread
aryanic civilisation from the foot of the Himalayas to the foot of the Alps. Indeed as Dr.
David Frawley likes to remind us, Vedism, as "Dhru-Vedism", was maintained by
priestly wandering sages and seers who knew no boundaries and no limits to their
inquisitive science in the quest for Truth!

Acknowledgements to Joseph Monard, Alain LeGoff, Mark DeFilo and

David Frawley.

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Guyonvarc'h, Christian-J. et Le Roux, Françoise. La société celtique. Rennes, Éditions

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