Druidry

Special thanks go to Aran Mull as this was a joint project between him and I in developing and detailing the Druidy information provided here for use with the World of Ærnth and Channel Cities setting.
To those unfamiliar with it, the sacred ways of Druidry are steeped in mystery. Very little is known about it outside of its followers. It tends to be most prominent in the rural and wilderness regions of Ærnth. As such, it is not widely practiced within the Channel Cities area, but its influence can be felt as its followers have a presence within the cities. The structure is detailed below.
Druidry is most often thought of as the worship of trees by those only vaugely familar with it, but it is much more than that. It is an understanding of how the balance of nature is upheld.

The Ærnth Mother and the Spirits

Druidry is a shamanistic religion, being based on the spirits of nature, and how they interconnect with the sentient races and each other. Much of a Druid’s time is spent acting as a liaison between these spirits and mortal-kind, promoting harmony between the two. Many of these spirits are worshipped as gods by the common people of the lands. The Druids often promote this practice, as it is the only way that most of the people will ever “understand” why working in Harmony with nature is so important.
Two of the most universal of these gods, (spirits), are the Æarth Mother and the Horned God. Known as "Gaia" and countless other names throughout the world, the Æarth Mother represents, (and actually IS in some manner), the Ærnth in all it's manifest forms, (stone, soil, gems, caverns, etc.), plant-life, and the entire Life-Death/Creation-Destruction cycle. The Horned God, often named "Cerrenous" or "Dispater", represents all the world's animals, mortal-kind's interaction with them, survival of the fittest, and to some extent warfare. The Æarth Mother is commonly recognized as the greater of the two being that she is the giver of life. There are many other gods and goddesses that rank beneath the Horned One, (representing craftsmanship, oceans, the sun, and the like). Druids, when not preaching to the layette, make no separation between the Mother and the Horned One, but view all to be a part of the Mother. It is unknown, even to the Druids, if these vast inchoate forces of nature have a consciousness of self, but their effects are manifest to all.
Contrasting the Æarth Mother and the Horned One are the 'lesser' spirits attached to certain locals, philosophies, events, or objects. While the Ærnth Mother may be slow to anger, giving the Druids and their charges more time to right any wrong they commit against Her, these spirits have a very definite sense of self and often react quickly to any offence. It is in preventing, or adjudicating and rectifying, these conflicts that a Druid typically spends most of his or her time. Both mortals and spirits are likely to defer to the Druid's judgment, based on the Druid's standing with the Mother and the Druid's past wisdom.
It should be noted that spirits have the benefit of almost constant communication amongst each other regarding the fairness of a particular Druid's acts, and also have a much easier time determining where a Druid stands in the Mother's favor. Balancing this is the fact that most spirits are unable to move to retreat if 'attacked' and usually are incapable of communicating with the mortal offenders. The spirits are dependent upon the Druids. Woe betide the Druid who betrays this trust or turns his face from the Mother. In placing himself athwart the two worlds, (spirit and mortal), the Druid has opened a door that only the Mother can shut. Turned against him the spirit world can affect the area around the Druid - through the Druid himself!!!!! Such effects will vary based upon how far the Druid has turned from the Mother, from the occasional root tripping him up, to the utter rebellion of the surrounding countryside in an effort to eradicate the cancer of the Druid's presence. It is believed that, in the worst of cases, the Mother removes the offender from the Wheel entirely, casting them into oblivion.

… and the Gods of Ærnth

A close held tenet of Druidry is the belief that all existing 'gods' of other religions are actually powerful self-aware spirits and as such are a part of the Mother and are merely acting out the roles She created for them. The Druids do not stand opposed to them as long as they commit no harm against the Mother. Well aware of the probable reaction to this belief, it is shared only with new-made Druids on the eve of their assumption of the Mantle.

Life After Death - Reincarnation

Reincarnation is a major part of the religious beliefs of Druidry, thus the surprisingly bold attitude of most followers. Why be afraid of death if when you die for a good cause you will be returned to the world in a more prominent and respected form. The Druids teach that upon death ALL mortals, (not just their followers; humans, animals, and plants - but that point is not stressed), are a part of the Wheel of Life and return to the world reborn in other forms. Those who have committed wrongs they have not righted are returned almost immediately in a lesser form and must earn their return to sentience. Those who have lived in the Mother's grace spend a time in the Land of Elysium, happily doing that which brings them pleasure, until the Mother returns them to the Wheel. In Elysium all will have corporal form and it is for this reason that relatives will inter the dead with items they cherished in life as the essence of these items will go with the dead loved one to be enjoyed during their time in Elysium. Letters are also often left with the dead, or burned with them if they are cremated, and such letters will go with the loved one to Elysium. Generally, the greater one lived within the Mother's grace, the longer one will be allowed the joy of Elysium. In times of great need, the Mother may return such a soul directly to the Wheel without having gifted the soul with a time in Elysium. This is considered a mark of the highest honor, and while such an occurrence is exceedingly rare, such individuals often retain some or all of their memory of their former life.

Druids in Society

Druids are also more than religious leaders within the societies that they hold sway over. They also act as historians, advisors to rulers and clan chieftains, and judges in matters of law and justice. Their outstanding and thorough training, coupled with their acceptance of all things which are not outside the natural laws, make them sought after to fill these positions. They are often the binding force that keeps most barbaric societies in balance with each other and their surroundings, and headed down the path that is most beneficial to the Mother, (and therefore everything else in existence).
(Note: there has on occasion been some friction between a Druid and a ruler who would prefer an advisor more personally loyal to the ruler. Most often the Druid will bow out of the situation and allow the ruler to pursue his own path, stepping in only if it is necessary to prevent an action against the Mother. There is also some friction between the Druids and priests of the various gods, but commonly the Druids will do their best to give such priests respect and treat them as if they were equals. Such priests are, after all, just acting out the role the Mother has written for them.)

The Training of a Druid

The Druids undergo an exceedingly long training process to gain their position and knowledge. They begin the long road of learning and training on their thirteenth birthday. This training lasts for nineteen years, during which time they gain an understanding of how everything in nature relies on everything else. The concept of "Ærnth Mother" (or "Gaia") is the basis of their beliefs.
Only those young adults who have shown a gift for Reasoning, Memory, and Intuition (the three most important of the attributes/stats in Rolemaster for being of the Druid "Profession") all three are prime requisites for Druids) are selected to go though the long and grueling process of Druidic training. During the first 13 years of training the student is know as an "Initiate". This training is done partially by the Druid who is overseeing the youth wherever the Druid is serving at, and part of the time at the "Sacred Isle" where the "Druidical College" is located. Upon their 26th birthday (if they have proven themselves competent in their studies and understanding), they then take up the title of Acolyte. At this point they begin to take an active roll in the various ceremonies and also work as teachers at the Druidic College, teaching Initiates that are coming up through the ranks behind them. But even at this point their training does not end. They continue to learn the finer points of Druidical Law, Public Speaking, Healing, Spiritual Understanding, and Lore.
The title of Druid does not come for another six years, at which time they must be able to recite the "Druidic Laws" in their entirety. These laws are a collection of concepts including justice, freedom, cooperation, family ties, and civic duty. They must excel at public speaking and logical reasoning ability. They must be familiar with the lore of and be able to recognize both flora and fauna of a wide variety.

Hierarchy of Druidry

Upon attaining the title of Druid, the long road of service to society and the Ærnth Mother begins. The 19 years of training were but the "donning of ones’ shoes for the long walk in the Mothers service" (quote by the Vergobretus of the Golden Woods, "Ta'lian, the Learned" (oldest living member of the Druidical Order), in his teaching of Acolytes at the Sacred Isle). Druids start out with the title of "Druid" of which there are 2,028 of within Druidical society throughout the world. Twelve of these Druids will serve under a single Vergobretus (or Master Druid) as helpers", assistants, and advisors.
Each of these Vergobretus (169 within Druidical society) oversee the Druidical Law and worship of Druidry as a religion. Each one has an area (or "Lands") that he/she oversees. Often times these "Lands" will be a group of small kingdoms or even a large kingdom. A Vergobretus is chosen by a majority vote of the twelve Vergobretus that already hold sway within other lands of the High Druid that they serve under, with the High Druid also able to cast his or her ballot. The High Druid also has the power to override the vote of the Vergobretus below him, if he feels that they have made a poor decision. The Vergobretus may then petition the other twelve High Druids within the region to revoke their High Druids decision. Thirteen of these Vergobretus will report to a "High Druid" (or "Elder Druid").
There are thirteen of these High Druids within the World of Ærnth, each overseeing a region of the world. They are the "policy makers" of Druidical society, within the bounds that are set forth by the Ærnth Mother and the spirits that serve her. They are elected from the Vergobretus by the twelve High Druids who still hold their positions. Any ties that develop (due to absenteism) are broken by "the Merlin", who is the final word concerning Druidical society, law, religion, and societal standards. He is elected by the thirteen High Druids from within their numbers and serves as the leader of of the entire Druidical College.
Notice that the above frequently refers to votes being made by twelve, when there are supposed to be thirteen people with those positions. This is due to the fact that when someone is being elected to a position, it is because someone else has left that position vacant (through death, resignation (VERY RARE), disappearance, promotion to the next level, or removal from power by at least a two-thirds vote of his piers and approval from his "elder"). These positions are generally considered to be life long positions, once attained.

Notes on Initiate Training

Many nobles and well-to-do followers send their children to "initiate" training, most often with out the intent of continuing on into service within the Druidry. These "non-chosen" students must still demonstrate competency in their Reasoning, Memory, and Intuitiveness. In such cases a large donation to the Druidry is obligatory to cover the cost of training. This practice is encouraged by the faith as it insures that those in power are well grounded in the tenants of the faith and, since the Druidic faith is not limited to particular states, binds nobles from many different states more closely to the order. (Ideally more so than to their state, but self-interest often conflicts.) It is this commonality which the Druids use to promote a cooperative peace between nations and gives them much of their influence in international politics.
The most gifted and inclined to service have their donation fees waived and it is in this manner that many of the lowest in the land have risen to positions of influence. Of course even some of these do not complete their period of initiate training, be it trouble learning some aspect of required knowledge within the set time frame or disinterest in participation of the higher levels of Druidical society. Together with the others mentioned above these are often some of the most skilled, knowledgeable, and influential persons. No stigma is usually attached to such persons and indeed they are much sought after. Many also continue their training under the Druids and spend their lives working for the Druidical College/Order in such capacities as Healers, Herbalists, Agrarians, and the like. (Such individuals could be seen as similar to Deacons of the Catholic Church.)

Notes on Acolyte Training

Only those who have been tested and show both the ability and desire to become Druids are allowed to proceed to Acolyte level training. (Very occasionally a devout head of state will retire to a life of scholarship and worship of the Mother. In such cases they are often afforded a similar training without having to go through the ranks of Initiate, but again, this is quite rare and they will never be allowed to progress beyond the title of Acolyte.) It is at this level that one learns the true Mysteries of the faith. Those who fail to attain the position of Druid almost invariably remain within the Druidry as scholars, teachers, or administrators. (This could happen due to an undiscovered lack of aptitude, lack of an available position, and, most commonly, at the request of an Acolyte who feels they are better suited for a non-preaching position. The faith does have a need for support staff to aid the Druids and these, and "failed" initiates, most commonly fill these positions.)
Such persons may perform rites and ceremonies only in the direst of emergencies when a actual Druid is not available. It is fairly common to find such individuals assisting the many tiny communities throughout the world with the proper management of crops and animals to provide for themselves in harmony with the Mother. (e.g. - teaching crop rotation as an alternative to slash-and-burn agriculture.) Of course true Druids are often performing these tasks as well. (These individuals are analogous to Catholic monks or friars in many respects.)
Many Druids have a number of "permanent" Acolytes who assist them with their secular duties.

Symbols of Druidry

Clothing

White, representing purity as well as being the product of all the colors of the rainbow in harmony, is the primary color of the Druidic brotherhood. Upon accepting the duties that guide a Druid throughout a life-time the penitent dons a robe of white just after their ritual purification. This robe is worn first through the penitent-Druid's vigil, the completion of which marks his acceptance to the "brotherhood" (nearly half of the Druids are actually females) of the Druidry. Druids usually wear a white mantle to represent their devotion to the Mother, donning the full robes only for ceremonies and when they choose to accentuate their position. Acolytes, having begun to understand the true mysteries of the Mother, are allowed a sash or surcoat of white in acknowledgement of their status.
Initiates normally wear un-dyed fabrics symbolizing their humility in the face of their ignorance, and their unformed mind and body. Browns, greens, and other earth tones naturally dominate when Druids and their followers choose casual dress.

Symbols of Rank

Having such a ridged hierarchy each Druid is expected to know the name and description of all of their superiors. Additionally a Druid's status is obvious to the spirits when on the spirit plane. As a result they find no need among themselves for symbols of rank, but in defference to mortal society they have adopted the following indicators of rank. The Oak is an established symbol of the Order and a common representation of the Mother. Only those of Vergobretus rank or higher are allowed to wear a copper leafed Oak symbol. Silver leafed Oak symbols are reserved those of High Druid/Vergobretus rank or greater, and only the Merlin may wear an Oak symbol with Gold leaves. These symbols have been registered with the Heraldic authorities in all civilized lands and are recognized nearly everywhere on World of Ærnth. Individual gods, (spirits), worshipped in the various lands often have symbols of their own which may be "registered" or accepted in those lands and these are also often worn by those serving in those areas.

Misc. - Jewelry, weapons, etc.

A Druid's choice of any additional adornment is largely left to individual choice. Torcs, worn around necks arms and wrists are common. The most common weapon carried by the Druidry is the spear, with the staff coming in a close second and being predominant in the more civilized areas.

Druidic Fighting Orders

Order of the Stag

Their origins lost to antiquity, (and the memory of all except the Druids and perhaps the elder Elves), this group is the principal military arm of the Druidry. Comprised largely of Rangers and Outriders with a few Fighters and Rogues, (usually with some access to Ranger spell lists when using the Rolemaster RPG system), their numbers are actually quite small and spread throughout the world. Members hold the title of Knight in all lands which support Druidry and act principally as scouts and military advisors to the Druids and friendly nations.
Prospective members usually begin their service in a squire-like position, assisting and serving a Knight of the Orderof the Stag. This time is spent learning weapon and woodland skills, tactics, and the basics of the communion with nature, which will later allow the development of the ranger spell lists.
Only after their master is satisfied with the squire's ability and devotion will the prospective member be allowed to take service with a Druid. During this period the squire will act as an advisor and bodyguard to the Druid, and it is the Druid's responsibility to teach the squire a deeper knowledge of the tenets of Druidry and spellcasting. This training is a heavily modified course similar to Initiate training with some aspects of the Acolyte training incorporated. This training takes an average of seven years. Upon its completion the member is ordained a Lay priest of Druidry, similar to an Acolyte, and has conferred upon him or her, the title of Knight of the Order of the Stag. Such knighthoods are registered in all areas supportive of Druidry. As a Knight of the Order, they are authorized to bear a coat of arms incorporating a Stag head of gold on a green field. This may be worn alone or incorporated within a family coat of arms. It is common in some families for sons who will not be inheriting the family lands to take service with the Order. Many families have had such legacies for generations, some stretching to before the formation of even the Ruglund Empire.
All knights must be proficient in the use of the Longbow, Armingsword, Spear, and Shield. All have some proficiency at mounted combat, but due to the more stealthy nature of much of their service, they are commonly more adept at fighting afoot, often with many animal allies. All knights learn a system of horn calls with which they communicate with each other and their allies over great distances. (Note: the meaning of these horn calls is also taught to all Druids.) The Horn is the Order's secondary symbol and many followers of Druidry consider the sounding of a horn to be good luck through the Order's long standing association with Druidry.

Druidry and Their Relationship with Other Organizations

Other Religions

The World Pantheon

The World Pantheon is the only religion in the World of Ærnth that is more prevalent than Druidry. Druidry and the World Pantheon are generally very accepting of each other. This acceptance is largely due to the similarities between some of the World Pantheon deities and some of the spirits that the followers of Druidry venerate, and the multi-theistic orientation of the World Pantheon. Druidry is, as mentioned above, tolerant of other religions, and especially the World Pantheon, as long as they do not desecrate the Mother. For more information on this religion please see the entry on the Religions of Ærnth page.

Church of the All Father

The expansionist and exclusionary nature of the Church of the All Father has been cause for some friction between it and Druidry. Theologically the Druidic belief in reincarnation is diametrically opposed to the Church's teaching of an eternal life in heaven, (or eternal damnation). The Church's recent declaration that worshippers should view the spirits of Druidry as messengers from the Pits has been largely ignored by rural members of the Church, but is serving to focus a few of the more zealous of the Church's followers against both the World Pantheon and Druidry. Traditionally most of the Church's efforts have been spent arguing with followers of Jailsahaim over who is the One True God, but this focus seems to be shifting. Some of the more accomplished and forward thinkers within the Church have had much discourse with the more scholarly among the Druidry. Unfortunately, recent edicts issued from the Holy Father have strained even these contacts. For more information on this religion please see the entry on the Religions of Ærnth page.

Divines

• Aiku Tenslabin
• Vikrober Tenslabin