I'm playing a pagan enchantress. We're in the second generation (playing GPC, although I have no idea how much of our game is GPC and how much is Stuff My GM Made Up), and one of the other players is playing a christian thaumaturge. Our characters met out in Jutland and fell in sweet, sweet heretical love (our love (each other)s are higher than our respective love (god)s). All along, Merlin had been telling the lot of us that the pagan/christian fighting was bad, since it divided men as a people and made us fight unnecessarily.

So, we figured it would be a good thing to start learning how to group cast christian and pagan magic at the same time (something that is not allowed in the rules, but our GM let us do in a limited way, with lots of justifying). Then, we decided that we were going to start- for ourselves- blending the religions altogether, as part of the learning to group cast. Then we accidentally picked up some followers- mostly, the residents of our lands. But it's growing from here. We suspect our descendants are going to be the object of a crusade. :D

Anyway, we're at the point where I feel like we should have some theology worked out for use in game, but I know practically nothing about historical celtic paganism- especially things like symbology, what worship consisted of, so on. Any advice on where I might look, or some broad information on the subject? What little is listed in the 4th ed. book is pretty much what I know.

Anyway, we're at the point where I feel like we should have some theology worked out for use in game, but I know practically nothing about historical celtic paganism- especially things like symbology, what worship consisted of, so on. Any advice on where I might look, or some broad information on the subject? What little is listed in the 4th ed. book is pretty much what I know.


Truth is, no one really knows much.
A recent book by Ronald Hutton is a sobering, cold archeological look (with some flaws)
But the John & Caitlin Matthews material (almost anything) is valuable too, in a fantasy way (even a recovered workable system way, frankly.)
So, try some Matthews for starters.

And see what everyone else has to offer!

--G

...So, we figured it would be a good thing to start learning how to group cast christian and pagan magic at the same time...


Oh: Catholic.

Least, that's the way it seems looking in from the outside...

;D

Suzanne

I like to portray Paganism as a sort of twilight, dying religion. Historically, most (if not all) nobles were Christian and only the peasants continued anything like a "pagan tradition". If you want to put a quasi-historically accurate take on Paganism in 6th century Britain, you could very well include Roman Gods and Goddesses, since Rome occupied Britain for four centuries. The practice of the Roman state was to syncretize local gods and goddesses with the accepted state cults. So, there are inscriptions to Mapon-Apollo, Sulis-Minerva, Mars-Nodens, Mars-Belatucader, the Matronae, etc. The Druids, the priestly class of the pre-Roman times were either wiped out entirely by the 1st century, or integrated into Roman cults (as flamens, etc.).

Somewhere in KAP 5, there's a statement about Pendragon taking the "high road" when it comes to religion, i.e. avoiding the traps of religious conflict that could divide a party and make play difficult. I tend to follow that path, as I'd rather focus on Chivalry and Honor.

Wikipedia's a great resource: http://en.wikipedia.org/wiki/List_of_Celtic_deities
Also Roman-Britain.org: http://www.roman-britain.org/
http://www.english-heritage.org.uk/server/show/nav.17833

I've always portrayed Celtic Paganism as Druid-lead sacrifice-based community focused. Fertility celebrations, Marriages are contracts not divine bonds, deeds are prized, and action is rewarded.

Given that it reads:

Pagan: Lustful, Energetic, Generous, Honest, Proud.

I've built that up with the various bit of celtica from archaeology...

I've always portrayed Celtic Paganism as Druid-lead sacrifice-based community focused. Fertility celebrations, Marriages are contracts not divine bonds, deeds are prized, and action is rewarded.

Given that it reads:
Pagan: Lustful, Energetic, Generous, Honest, Proud.
I've built that up with the various bit of celtica from archaeology...


Nice. Will you share some of that? It's all I've done (well, influenced by some things I've done).
I'll share, posting this on my site soon. For now:
===================

Pagan Institutions

Pagan institutions are of two types, temple and natural.
A temple is a complex of buildings that shelter statues, store goods, house caretakers and holy folk, and sometimes enclose the worshipers as well. They are generally of Roman design and style, and most temples have a walled enclosure about them.
Few large temples are in use now. None have been built since the Romans left two centuries ago. The temples were built in or near cities, and after that great British Emperor Constantine the Great became Christian, then the cities became Christian. Look closely and you can see that many of those churches used to be temples.
Natural pagan places are far more common. Some have existed since the beginning of time, unmolested by Roman Paganism or newer Christianity. Strange, non-human beings live in the springs and valleys of the wilds. Sacred woods live like vast breathing creatures that watch everything that goes on inside themselves. The ancient Pagan rites include ways to placate those strange beings, and allow humans to fit within that magical world of Nature.
Holy places have powers that Pagan rites can tap into. Most of the great and powerful places of the past have been taken over by cities, churches and temples. But most of the non-urban areas still have divine and spiritual power, if the wise ways of the past are honored. Wise folk have what it takes to sometimes gain magic from a place?though of course knights don?t.
Knights might honor the Old Ways.

Never having written it up, per se, past pretty much the above, here goes. No references/footnotes, as I'm working from memory. Feel free to snag it, Greg, so long as I get credited.


Caveat Emptor: The basic modern knowledge of Cymric Paganism is that it was coopted into the Roman system within the cities, and that by 600AD, it was essentially exterminated. We know that they sacrficed a great many objects, they buried their dead in communal tombs, and they buried chieftains and warlords in individual graves, often near holy places. They had standing circles as a form of public center, and as a calender type device. Their clergy were called bards and druids, sang their histories in rote repetition, and were often claimed to work miracles. The Cymri lived in villages, often 30-40 huts, walled, and surrounded by fields. Their writing, the Ogham Runes, were not used for writing anything but names in full text; instead, they were used as abbreviations for the first and last sounds of a word, and the first word or two might be spelled out; they were triggers for memory, not recordings of their own. Everything else which follows is my own work, based upon that core.

The core unit of the Cymric Pagans is the village. A given village would likely have a bard, who, while studying under a given druid, was assigned to a place to learn the special names unique to the place; such an appointment is likely to have been temporary, a year or so, followed by another year in a different place. The Druids themselves were itinerants, travelling with a bard or two, and trainees apprenticed to the druid and bards. Their use of writing is as a trigger, not a memory on paper. Druids are the keepers of secrets, and the ones who lead the great ceremonies. Several villages would share a standing circle, and a druid or several would wander, receiving sustenance from the villages and the wilds.

The Old Gods, each with observances for special occasions, are not a unified lot. They are viewed as supernaturally powerful men and women, even those whose form differs, such as Epona. The Bards must know the songs of each. They must be able to lead the sacrifices for each season. First fruits in the fall, the may queen's chastity in the spring, the Solstice works. Every special occasion is known from the standing circle, and when it is time, the druids send for the people to join them. Each season is ruled by a different lot, and each special activity by a different God.

Any great undertaking requires a sacrifice. When one sets out to build a new village, one must sacrifice some of that which gives it its strength: Cattle, sheep, wheatcorn, tools, wood, and songs. For what the gods take, they give back in other ways. One must understand that the cycles of the year require constant sacrifices; one sacrifices edible wheatcorn to be rewarded with wheat; charcoal, tin and copper to be rewarded with a knife or a sword; 6 months of weight to be rewarded with a child, and 6 years of teaching and nurturing to be rewarded with the child's aid in labor. And, in the end, one's life, for the good of the village.

In every village, the honored dead are remembered in songs. Part of the goal of every Cymru is to be remembered for what they have done, and part of the sacrifice is to remember what has been done before, so that your surviving kin will remember you as well. But in doing what one must, one also brings honor. Further, it is of no use to lie, for the gods will know, and will remember, and your reward for every lie you told of yourself will haunt you in the afterlife, as a knife in the back. Giving what one has shows the gods that one is worth remembering, for, like the gods, one should give more than one gets. Likewise with deeds: do what is good for the many, and you are worth remembering. Every true thing remembered in song feeds you in your afterlife. Even in your failures be honest... for even those can feed the dead, and even those can teach the living.

The four great gatherings are the solstices and the equinoxes. No one god rules any major event; each is usually a threesome

In spring, the gods of spring are celebrated with the rebirth of the growing things. The usual sacrifice is the lady of may; the maypole is erected, and the maiden and lad selected by lot give themselves to each other in the name of the Gods, sacrificing their frolic at the pole, and later consummating this sacrifice under the eyes of the druids, to allow rebirth to flow through them. Often remembered are Cerridwen, Blodeuwedd, and Llew.

In the summer, the celebration is that of building; Wood, stone, and tools are sacrificed, either to be used for building the circles, or burned, burried, or cast into the river to aid the gods in their afterlife. Work is a sacrifice, as well, all turning out a few days before to clean the circle and its surrounds. Also sacrificed are a new lamb, colt, and calf.

In the fall, the fall celebration held... The harvest is celebrated, and many are joined in contract. It is the time of marriage, and of harvest, and of preparation. The first fruits are shared, some with the gods, and the rest with all gathered. If the lady of may is pregnant, it is considered a good omen, and a sign that the gods are attentive. Only if the year has been disasterous is this a dark festival... in which case, the utimate sacrifice may be made: the lord and lady of may volunteer to be sacrificed for the good of the village; if they do not, lots will be drawn from those present; if the lady of may is pregnant, no such offering will be asked. Such sacrifice may take many forms, but usually the triple death, being coshed, then strangled, then stabbed, or the wickerman or other burning sacrifice; the victim is lain beneath, and the fire built up above them; should they survive, it is seen as a great omen.
It should be noted that the marriages are binding first for a year, then renewed for 3. Once there are children, renewal is expected. Even if not renewed, if a man continues to live with the woman he is bound to after the contract, he is expected to abide by the contract until he moves out, and not to take with him anything he didn't have before hand.
Gwyn is often associated with the season, as is Epona, for it is the time when colts are big enough to begin training for the bridle, and yearlings for the saddle.

In the winter, the celebration is one of survival and community... the dead are remembered, and the living recount their deeds. Those with successes in the fields agin share with those less fortunate, and the gods are called on to be kind to the dead. Gwyn, Bran, and Beli Lugh are often remembered. The great bonfire is the sacrifice of all, each bringing a bit of wood, and reinforcing the strength of community by the small sacrifice of each leading to the fire that can be seen for miles. New homes, even new villages are planned, seed corn set aside for new fields, and great appointments made.

A marriage is a contract. All contracts are made before the druids, and remembered as are the laws. A marriage is a partnership to raise children AND to work a given set of fields. Each owns their own, in the old way, and each takes with theirs when the contract ends. A normal contract is for three years, or until the children are able to work the fields... but when a man or woman is a bad spouse, the community may ask the druids to intervene. In such cases, the contract can be declared in breach, and disolved; each keeps what they came in with, and the aggrieved party keeps the rest.

Traditionally, the house is the woman's, but this has changed over time. The village will help build new houses when a family is created.

When a great fight is coming, the druids gather with the warlord for propitiations of Bran and Math... often in the form of weapons and armor cast into the rivers.

Likewise, specific local feasts are celebrated by reference to the moon, new or full, and the season... each commemorates some ancestor's great deed.

*It should be noted that one can survive being under the bonfire, if it is built right, and doesn't collapse upon one. Building such a fire is a secret not taught to the bards, but kept to the druids.